Of prayer, and meditation Wherein are conteined fovvertien deuoute meditations for the seuen daies of the weeke, bothe for the morninges, and eueninges. And in them is treyted of the consideration of the principall holie mysteries of our faithe. Written firste in the Spanishe tongue by the famous religious father. F. Lewis de Granada, prouinciall of the holie order of preachers in the prouince of Portugall.

THE FIRST PARTE , WHICH TREATETH OF the matter of consideration .

THE FIRST CHAPTER . Wherein is treated of the great profitt , and necessitie of consideration .

FOR so much as in the exercise of consideration , it can not be , but that some labour and paines must neides be taken , as well by reason of the employing and occupieng of the tyme , which it requireth of vs euerie daie : As also in regarde of the quieting , and close recollecting of the harte , ( which is a thinge verie requisite for the same ) I thinke it therefore verie necessarie , before all other thinges , to declare here , what great fruites , and commodities do ensue of this exercise ; to the intent that the hart of man , which without great promises and allurements is not moued to take great paines , maie by this meane be the more moued , and prouoked to the loue of this holie exercise , and to bestowe greater paynes and labour therin .

Now the greatest commendation we can geue to this vertue , is this , that it is a great helper and furtherer of all other vertues . Consideration helpeth all vertues in there exercises . Summa S. Thomae . 22. q. 82. artic. 1. I meane not in supplieng the proper office of them , but in helping them in their exercise . In so much that like as deuotion is a generall stirrer and prouoker vnto all vertues ( as S. Thomas affirmeth ) And as the hearing of a sermon , ( if it be hard with such attention and deuotion , as it owght to be ) is also an exercise that moueth vs , not to anie one vertue alone , but to all vertues , ( for so much as each good instruction is directed to this ende : ) euen so likewise is consideration a great helpe and furtherance not onelie to anie one vertue alone , but vnto all kinde of vertues . For there is no more difference betwene a Sermon , and consideration , then is betwene the reading of a lesson , and the repetition of the same reading ; or betwene the meat that is sett before vs in a dishe , and the same meat , when it is digested and concocted in the stomak . Now this is one of the greatest , and most assured praises we can geue to this vertue : The proper praise of consideration . For by this meanes it putteth not awaie the labours of other vertues , but rather maketh prouision how to helpe and further them in their labours , yea and stirreth and prouoketh them thereunto . This is the thing , which by the grace of God , we intend now to proue verie manifestlie in this place .

For the better vnderstandnig whereof , Note here what vertues are common bothe to a Christian and an Infidell : and what vertues are peculiare , and propre to a Christian onelie . it is to be knowen that emonge vertues some be common both to the Christian , and to the pagan philosopher ( as those fowre that be called Cardinal vertues , To witt * * Cardinall vertues . PRVDENCE , IVSTICE , FORTITVDE , AND TEMPERANCE . Of which vertues the philosophers vnderstode and wrote very muche . ) Other vertues there be , that are proper and peculiare vnto a Christian onelie , in that he is a Christian : whereof the pagane philosophers neither knewe nor wrote anie thinge at all : or if they did , it was surelie verie little . These are principally those thre most noble vertues called Theologicale vertues : Theologicall vertues . To witt . FAITH , HOPE , AND CHARITIE . which haue for their obiect almightie God him selfe : and their proper office is , to dispose and direct a man towardes him . These Theologicall vertues haue the empyre , and soueraintie ouer all other inferior vertues , and therefore they moue and prou●ke them , to do their operations , whensoeuer the same is expedient for their seruice . After theise , there follow other verie principale , and excellent vertues , ( which be verie nere of affinitie vnto them . Religion . ) As the vertue called Religion : whose obiect is the seruice and honor of God : The vertue called Deuotion : Deuotion . which is the acte and exercise of the same religion : and the office of it is , The feare of God . Humilitie . Summa S. Thomae 2.2 . q. 161. art. 5. ad 2. to make vs verie prompt , and readie , to do all such thinges as apperteine vnto his seruice . The feare of God , which refreyneth , and brydeleth vs from sinne . Humilitie which is also after a sort ( as S. Thomas saith ) the roote and foundation of all vertues . And penance , Penance . which is the gate of our saluation , whereunto appertaineth the sorowe and greife for our lyfe past , and withall a firme purpose , and determination , to amende our lyfe in time to come . Of all these vertues the pagan philosophers vnderstode verie litle , or nothinge at all , notwithstandinge that these be the vertues that haue the soueraintie and principalitie ouer all others , yea they be the rootes and founteines of all our weale . First , because ( for the most part ) they be spirituall vertues , that haue the accomplishement of their perfection in the inwarde parte of our sowle , ( where all the bewtie of the dawghter of the kinge standeth : Psal. 44.14 . ) And secondlie , because all these vertues ( faith excepted ) be affectiue vertues , and consequently they be vnto vs great motions and prouocations to doe good workes . Wherein the prouidence of the grace of God wonderfully appeareth . For like as nature hath prouided for vs natural affections , and desiers , that should be as it were certain spurres to prouoke vs to doe all such thinges as are requisite for our naturall lyfe : euen so likewise hath the grace of God prouided for vs other supernaturall affections , that might be also spurres and prouocations vnto vs , to doe all such thinges as are behouefull for our spirituall lyfe . And such be these vertues before mentioned : to witt , LOVE , SOROWE , FEARE , HOPE , with the rest , without which vertues the spirituall lyfe were like a barge without ores , or like a shippe without sailes . Forsomuch as without these vertues we should not haue anie thinge to moue and prouoke vs to doe good workes . And yet hereof we haue greater neede in this lyfe , than in the other . For ( consideringe that the waie of vertue is so sharpe , and full of difficultie ) what shoulde become of vs , if we had not these spurres and prouocations of loue , of feare , and of hope , to spurre and pricke vs forwardes to labour and traueill in the same ? For this cause therefore are these vertues so much commended . For besides that they are such principall vertues , ( as we haue declared ) they be also verie great prouocations , and motions , to moue vs to doe good workes .

Why the exercise of consideration is so muche commended . This foundation beinge now laide , I saye that the greatest praise we geue to the vertue of consideration , is that the same is a great minister and helper vnto all these vertues , as well of the one sort , as of th' other , accordinge as we will now declare . Where also it shall appeare , that the commendation we geue to this vertue , is not somuch in respect of the vertue it selfe , as for the seruice , and commoditie , it bringeth to other vertues .

HOW CONSIDERATION HELPETH FAYTH . § I.

Fayth is the first beginninge and foundation of all the Christian lyfe . Heb. 11.6 . NOW therefore to take our first beginninge of fayth ; it is manifest that fayth is the first beginninge , and foundation of all the Christian life . For fayth maketh vs to beleue , that almightie God is our creator , our gouernour , our redeemer , our sanctifier , our glorifier , to be short , our beginninge , and our last ende . Fayth is that which teacheth vs , Fayth bridlethe mans harte , and causeth him to liue in the feare of God . that there is an other lyfe after this ; and that there shal be a generall iudgement of all our workes : and that we shall receiue either euerlastinge glorie for the good , or els euerlastinge paine for the euill . And it is cleare , that the fayth and beliefe men haue in these thinges brideleth their hartes , and causeth them to stande in awe , and to liue in the feare of God . For if fayth were not emonge vs as a meane to brydle and directe vs herein , what ( trow ye ) would become of the lyfe of man ? And therefore the Prophet saied : That the iust man liueth by fayth : Rom. 1. Heb. 10. Galat. 3. Abac , 2.4 . not that fayth alone is sufficient to geue vs lyfe : but because faith ( by meanes of the representation and consideration of those thinges that it teacheth vs ) prouoketh vs to refraine from sinne , and wickednes , and to followe vertue , and goodnes . Ephes. 6.16 . And this is the cause why the Apostel willeth vs to take faythe as a sheild against all the fyrie dartes of the enemie . For certainlie there is no better sheild against the dartes of sinne , than to calle those thinges to minde , that fayth hath reuealed vnto vs against the same .

Wherefore that this fayth maye worke this effect in vs , it is verie requisite that we doe sometimes ponder and consider in our myndes with good attention and deuotion such thinges as our fayth teacheth vs . Vnlesse we pondre and consider the mysteries of our faythe , our faythe is as it were a lett●e clovp , and sealed . For if we doe not so , it seemeth that our fayth shal be vnto vs , as it were a letter closed vp , and sealed : in which althowgh there come notable important newes of verie great sorowe , or ioye : yet it moueth vs not at all , neither to the one , nor to the other , no more than if we had receyued no letter at all . And the reason is , because we haue not opened the letter , nor considered what thinges are conteined in it . Now what thinge coulde be said more aptlie , or more to the purpose , towchinge the fayth of the wicked and dissolute Christians ? For suerlie there can not be thinges of greater terrour , and ioye , than those are which our fayth declareth vnto vs . But the wicked Christians because they doe neuer open this letter , to see what thinges be conteined in it , ( I meane hereby , because they doe neuer thinke and meditate vpon these misteries of our Christian faythe , or if they thinke vpon them , they passe them ouer verie lightlie , and in great hast , ) they cause not in them this manner of motion , and alteration , to witt , of ioye , or of feare . Wherefore it behoueth vs sometimes to open this letter of our faythe , I meane , the mysteries thereof , and to reade the same very leisurlie , and to consider with good attention , what thinges are tawght vs in the same , the which is done by meanes of the exercise of consideration . For it is consideration that openeth that which is locked , and vnfoldeth that which is folded together , and maketh that cleare vnto vs , which is otherwise darke , and obscure . And so by illuminatinge our vnderstandinge with the greatnes of the mysteries of our fayth , it inclineth our will , ( so farfourth as appertaineth to the office of consideration ) to conforme our lyfe to the same . This office of consideration almightie God figured verie notablie in the lawe , what was signified by the clean beaste in the lawe . Leuit. 11. Deuter. 14. when emonge the conditions that were required in the cleane beast , he assigned this for one , that the beast should chewe the cudde , to witt , the meate that it bad eaten before . Now it is certain , that it was litle to the purpose whether the beast were cleane , or vncleane , and suerlie almightie God made litle accompt of that : But his meaninge was , to represent vnto vs in that cleane beast , the condition , office , and exercise of those beastes , that be spirituallie cleane , ( to witt , of the iust and righteous persons ) that are not content onelie to eate such thinges , as appertain vnto amightie God , in beleeuinge them by fayth , but after they haue eaten them , they doe also chewe them by meanes of consideration , in searchinge and ponderinge the mysteries which they beleue . And after they haue vnderstode the meaninge and excellencie of them , they distribute and deuide this meate vnto all the spirituall members of the sowle , for the sustentation and reparinge of the same .

Insomuch that if we marke this matter well , A notable similitude . we shall finde , that it fareth in this case as in the seede of a tree , which althowghe it doe virtuallie conteine within it the substance of the tree , yet hath it neide of the vertue and influence of heauen , and of the benefite and moysture of the earthe , to cause the vertue that is inclosed in the seede , to come forthe to light , and to growe vp by litle , and litle , and waxe a tree . Euen so in like maner we saie , that althoughe fayth be the first seede and originall of all our weale , yet must it neides be holpen with this benefite of consideration , that by the same , and by meanes of charitie , the greine and fruitfull tree of good lyfe ( which is virtuallie conteined therein ) maie growe , and come to light .

HOW CONSIDERATION HELPETH HOPE . § II.

Summa S. Thomae . 22. quaest. 17. art. 5. & quaest. 18. artic. 1. CONSIDERATION helpeth also no lesse the vertue of hope . This hope is an affection of our will that hath his motive and roote in the vnderstandinge . As the Apostle signifieth plainlie vnto vs , saienge : All thinges that are written , Rom. 15.4 . are written for our instruction : that throughe patience , and consolation , which the scriptures geue vnto vs , we may haue hope and affiance in almightie God . For vndowtedlie the holie scripture is the fountaine , The holie scripture is the founteyne of comfort . from whence the iust man gathereth the water of comfort , wherewith he strengtheneth him selfe , to put his hope and trust in God . For first of all he seeth in the holie scriptures the greatnes of the workes and merites of our Sauiour Iesus Christ , The workes and merites of our Sauiour Christe are the principall staye and foundation of our hope in God . which are the principall staie and foundation of our hope . There he seeth likewise in a thowsande places the greatnes of the goodnes , sweetenes , and maiestie of almightie God liuelye expressed , and set out to the eie ; and withall the mercifull louinge prouidence he hath ouer them that be his ; the gentlenes , and benignitie , wherewith he receyueth them that come vnto him : and the faythfull promises and pledges he 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 persecutions : 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 strengthen 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 perfections , and in regarde of his wonderful loue and 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 attentiuelie with him selfe , and endeuoreth with the grace of God to doe so much as he is able to doe for his parte , almightie God will then also doe that , that appertaineth vnto him : that is , almightie God wil moue him that moueth himselfe , Almightie God will helpe him , that helpeth him selfe . and helpe him that helpeth him selfe , by helpinge our consideration with the light of the holie Ghost , and with the gifte of vnderstandinge , the which the more it penetratethe and vnderstandeth all these reasons that induce vs to the loue of God , the more doth it enkendle and inflame vs in the same loue of him . For like as that euerlastinge light and worde of the father is not a barren worde , but a fruitfull worde , which together with the father produceth the holie Ghost , which is a loue consubstantiall : euen so doth this light and worde of God worke in our hartes , by enkendelinge and inspiringe this loue of God in them .

This maie yet be confirmed and declared more plainlie by an other reason . For it is manifest that althwghe this vertue of charitie doe growe and increase ( as we haue saied ) with the actes of all other vertues , Vehement actes of charitie do increase charitie . Summae S. Thomae 2.2 q. 24. art. 6. beinge done in the state of grace : yet doth it cheiflie increase with her owne proper actes , when such actes be vehement , accordinge as S. Thomas affirmeth . For like as by writinge well , and with an earnest care and diligence , a man atteineth to be a good writer ; by paintinge , a painter : and by the exercise of singinge , a musition : Note that the vse , exercise and continuance of louinge much almightie God , maketh a man become a greate louer of god . euen so likewise by louinge , he maie become a louer . I meane hereby , that like as the vse of writinge well , causeth a man to be a good writer , and of paintinge well , a good painter &c: euen so likewise the vse , exercise , and continuance of louinge much almightie God , maketh a man at length to become a great louer of God . For albeit this heauenlie habilitie and vertue be the gifte of God , and a thinge which he infuseth , powreth , and worketh in our sowles , yet neuerthelesse he worketh this by this meane ; I meane hereby , that as well the vertues infused into our sowles by almightie God , Bothe the vertues infused , and the vertues acquisite , doe increase with the exercise of their owne actes . as the vertues acquisite ( to witt , the vertues that be obteyned by our owne labour , and industrie , ) doe bothe of them growe and increase with the exercise of their owne actes , althowghe in a different maner . Whereupon we maie inferre thus much , that the more a man shall multiplie the actes of the loue of God , and the more he shal exercise himselfe in this vertue of charitie , and the longer he shal endure and perseuere in this worke of loue , we can not exercise our selues in actuall louinge of God , without the knowledge and consideration of the causes that maye induce and prouoke vs to the loue of God . The will cannot moue with out the vnderstandinge . the more shall this heauenlie gifte of charitie be rooted and fortified in him . But now how can this be done without the exercise of consideration ? How can the will be occupied in louinge of almightie God , vnles the vnderstandinge be exercised in blowinge , inkendelinge , and discoueringe vnto it the causes of the loue of God ? For like as when two horses drawe in a chariot , the one can not goe forwardes without th' other : euen so these two powers ( to witt the will , and vnderstandinge ) be in such sort lincked together , that ordinarilie the one can not goe forwardes without the other : ( at the least the will can not moue without the vnderstandinge . ) Thow seist now good Christian reader how inwardlie and entierly the exercise of consideration is annexed to the loue of God . Forsomuch as a man can neuer ( or verie hardly ) set him selfe to loue , vnles he doe also consider , or haue before considered such thinges as maie moue him vnto this loue . And it is verie needefull for vs to vse some exercise of consideration , not onelie for the increasinge of this vertue of charitie , but also for the preseruation of the same : that is to saye , consideration is necessarie , not onelie that charitie maie increase , but also that it maie not faile , and decrease , emonge so manye contradictions , and stumblinge blockes , as it hath in this fraile and miserable lyfe . We see that a fishe beinge out of the water dieth forthwith : and a droppe of water beinge out of the sea is quicklie dried vp : and the fier beinge out of his naturall region is incontinentlie consumed , Charitie is as it were a straunger in this transitorie lyfe . vnles there be some care and diligence vsed to feede and mainteine it , by puttinge often times wood vnto it wherewith to preserue it . Now the verie like neede hath the fier of charitie also to preserue it in this lyfe , where it is as it were a straunger , and pilgrime . And the wood wherewith it must be preserued , is the consideration of the benefites of almightie God , and of his perfections . For each one of these thinges beinge well considered , is as it were a fagot , or fierbrande , that enkendeleth and inflam●●● this fier of the loue of God in our hartes . Wherefore it behoueth vs to nourishe and maintein this fier of charitie oftentimes with the wood of consideration , that this diuine flame maie neuer faile in vs . Accordinge as almightie God hath signified in the lawe , when he saied : Leuit. 6.12 . Vpon my Aultar ( which is the hart of the iust man ) there shal be alwaies fier . And therefore let good diligence and care be taken euerie daie in the morninge , to maintein this fier of charitie with wood , ( to witt , with the consideration of all these thinges , ) that by this meane it maie be alwaies preserued . And so is it saied in the Psalme : Psal. 38.4 . Throughe my meditation there is enkendeled d●fier : to witt , the fier of charitie .

This necessitie of consideration maie be proued by an other reason also . For we see by experience in all habilities , and graces , both such as are naturall , All vertues maie be lost by discontinuance and wante of vse and exercise of them . as those also that are acquisite , ( I meane , gotten by our owne traueile and industrie , ) that like as they increase by vse , and exercise , euen so are they also forgotten if we leaue to exercise them . And this we see playnelie verified euen in such thinges as be verie naturall and customably vsed . For what thinge is more vsuall than the tonge , and language , which a man is enured and acquainted withall euen from his mothers pappes , and yet maie it be forgotten in time , if it be not vsed , and exercised . But what speake I of the tonge , seinge it happeneth sometimes , that when a man hath lyen sicke in his bed , but onely foure or fiue monethes , he can scarcely afterwardes frame him selfe to goe againe when he ryseth , notwithstandinge that goinge is a thinge so naturall and so customably vsed . Now if the habilities which be so naturall and so much exercised doe so much decaye when they be not vsed : what will the supernaturall habilities doe , which are but as it were certain proppes and staies adioyned vnto vs , Charitie and all other vertues will quicklie be lost , vnlesse we exercise our selues verie often in them . to supplie the defectes of nature ? And if charitie with all other vertues infused be in like maner to be reckened in this accompt , in what case then shall we be , if we doe but verie seldome or neuer exercise our selues in them ? For if that thinge that is euen naturall will be lost for want of exercise , how much more will that be lost that is supernaturall ? And if that thinge maie be lost that is fast riueted euen in our verie bowels , what shall that doe , that is but as it were onely fastened vnto vs with litle pinnes ?

Againe if it be true , that all amitie and fryndshipe is both preserued and increased by meanes of familiaritie and communication ; and by the wante thereof is vtterlie quenched and lost ( according as Aristotle affirmeth ) what shall then become of those persons , that haue no maner of communication with almightie God at all . And what can we hope of them , that do neuer speake with him , nor he with them , nor so much as thinke , consider , or treate of anie heauenlie matters ? Thow seist then ( deare Christian brother ) of how great importance the exercise of consideration , and communication with almightie God is vnto vs , for the preseruation of this vertue of charitie .

HOW CONSIDERATION helpethe Deu●tion , and all other vertues affectiue . § IIII.

AND consideration is no lesse behouefull to be had for all such vertues , as are called affectiue : that is , apperteining to the affection , whereof we haue made mention before . Emonge which vertues , what Deuotion is . Summa S. Thomae 22. q. 82. art. 1. one of the most principal is deuotion : which is a certein heauenlie habilitie and gifte , that inclineth our will to desier all such thinges with great affection and earnestnes as appertein to the seruice of almightie God : which is one of the thinges , that man hath most neede of , in this state of nature corrupted . For we see by experience , that men do sinne , not so much for want of vnderstanding , as for wante of will : I meane hereby : that they sinne not so much for wante of knowledge what is good : as for that they are vnwillinge to doe the thinge they knowe to be good . And this vnwillingnes proceadeth not of the nature of vertue ( which of it selfe is most sweete , delectable , and verie agreable to the nature of man ) but of the corruption of man .

Now considering that this defect of our will is the verie cheefe and principall impediment we haue , Our owne will is the principall impedimente that hinderethe vs from vertue . to hinder vs from vertue , and goodnes : our principal care must be , to seeke a remedie for the curinge of this defecte . For which purpose one of the thinges that helpeth vs most , is deuotion . For deuotion is none other thing , but a heauenly refreshing , and a blast , or inspiration of the holie Ghost , that breakethe and makethe his waye throwgh all these difficulties , Note what a wonder full effecte , deuotion workethe in a man . shakith of this heauines , cureth this lothsomnes of our will , and causeth vs to haue a tast and sauour in that thinge , that was otherwise vnsauorie , and thereby maketh vs verie prompte , agile , and quick , vnto all goodnes . And this wonderfull effecte of deuotion the seruantes of God do dailie trye and perceiue by experience in them selues , at what time they haue some great and singuler deuotion . For then they finde them selues more willinge and lustie vnto all labour and paines , then they be at other times . And then it seemeth , that the youth of their soules reioyceth , and is renewed : and then they trye by experience in them selues the trueth of those wordes of the prophett , Psal. 102. where he saith : They that trust in our lord , shall change their strength : they shall take winges , as it were , of an Eagle : they shall ronne , and not be wearie : Esa. 40. they shall goe , and not fainte .

Deuotion hath also an other propertie , which is , to be as it were a certein founteine , Deuotion is a continual springe of holie desiers and perpetuall springe of good and holie desires . For which cause in the holie scriptures , it is commonlie called an oyntment , Cant. 1. & 4. which is compounded of manie sundrie sortes of odoriferus spyces , and thereby yeldeth out from it manie sweete odors : Now the verie like operation hath deuotion also , for the time , it endureth in our hartes : for so much as it wholie spreadeth it selfe abroad into a thowsand sundrie kindes of holie purposes , and desiers , the which the more they increase , and are dilated , the more doth the stenches of our appetite decrease , and diminish , which are the euill desiers , that procede from the same . For like as the euill sauore in a sickmans chamber , is not so much perceaued , when there is a litle frankencence , or some other odoriferus thinge burnt therein : euen so the sauour of our euill desires is not so much perceaued , so long as the most sweete sauore of this pretious oyntment continueth within vs . And for so much as it is certeine , that all the corruption of our life commeth of the corruption and stenche of our appetite , and of the euill desires that procead from the same , it shal be our part therefore to vse great diligence in procuring this heauenlie oyntment of deuotion , which is of verie great force and efficacie to diminishe and consume this pestilent corruption .

And in like maner , as consideration serueth in all the premisses , euen so doth it also serue and further all the other vertues before mentioned : which are : the feare of God , the sorowe for our sinnes , the contempt of our selues : ( wherein consisteth the vertue of humilitie , No good affection can be in the will , vnlesse it procede of some consideration of the vnderstanding . Summa S. Thomae 22. q. 82. art. 3. ) and thankes geuinge vnto almightie God for his benefites . For ( as we haue said before ) there can be no good affection in the will , vnles it procede of some consideration of the vnderstanding . For how can a man haue sorrowe and contrition for his sinnes , but by considering the filthenes and multitude of them : the losse we receaue by them ? the hatred almightie God conceaueth against them ? and with all , how polluted and corrupted the soule remaineth , by reason of them ? Aganie how can a man stirre vp his harte vnto the feare of God , but by consideringe the highenes of his maiestie , the greatnes of his iustice , the profoundnes of his iudgementes , the multitude of his owne sinnes , with other the like thinges ? How can a man humble and despise him felfe with all his harte , vnles he consider the great nomber of his owne frailties , infirmities , falles , and miseries ? S. Bernarde . For if humilitie be ( as S. Barnard saith ) the contempt of our selues , which procedeth of the knowledge of our selues , it is manifest that the deeper a man shall wade by meanes of consideration into this knowledge of him selfe , and the more he shall digge into this donghill , the better and more trewlie shall he vnderstand , what he is of him selfe , and the more shall he contemne and humble him selfe . Now to speake of thankes geuinge vnto almightie God , for his manifolde inestimable benefites , out of which do proceede those songes , and praises of God ( which is a principalle parte of true religion ) from whence ( I saie ) doth this rendering of thankes procede , but from the profound consideration of the same benefites ? For the more a man shall by meanes of consideration , penetrate , and vnderstand the greatnes and excellencie of Gods benefites , the more is he prouoked to praise , and geue thankes vnto almightie God , with all his hart for the same . I doe here also passe ouer the contempt of the world , and the hatred of sinne , with other the like vertuouse affections , which next after grace , doe proceade of this exercise of consideration , which is the spurre and prouoker of them all , and the oyle , wherewith the lampes of all these vertues and good affections , and of other the like graces , are still nourished and meinteined .

HOW PRAYER IOYNED with consideration helpeth all the vertuous affections . § V.

PRAIER likewise when it is ioyned with consideration ( as ordinarily it is wont to be ) helpeth no lesse then consideration it selfe : yea sometimes it helpeth much more . For consideration commonly is not occupied anie further but onely about enkendelinge of some one of these vertuouse affections : but praier ( when it is attent and deuout , and is withall accompanied with spirite and feruencie of minde ) is wonte to stirre vp all theise vertues aforesaid . For when the soule presenteth her selfe before almightie God , with an earnest greate desiere to appease his wrath , and to desiere him of mercie , then there is no stone so hard , but that it is moued hereunto . I meane hereby , that there is no holie affection , but that it is then wholie exercised and emploied to this purpose . And it fareth in this case , as it doth with a mother that is desirous to still her childe , or as it doth with a good and louinge wife , that hath a desire to pacefie her husband , when she perceaueth him to be angrie , In which cases they are wont to omitt no meanes they can deuise , that maye aniewise further the matter . Forsomuch as in praier the religious soule accuseth her selfe before almightie God : The offices and effectes of praier . Math. 18. there with the publican she is confounded , and ashamed for her sinnes and offences ; there she purposeth an amendment of life : there she humbleth her selfe , and trembleth before the supreme diuine maiestie . There she beleueth : there she hopeth : there she loueth : there she adoreth , there she praiseth : there she geueth thankes for all benefites : and there she offereth sacrifice vnto almightie God , The habites of vertues doe increase withe the exercise of their actes . both for her selfe , and for all her neighbours . All these thinges be performed in a deuout praier . And because the habites of vertues do increase with the exercise of their actes , hereof it procedethe , that the soule by meanes of this exercise of prayer remaynethe very much bewtified and perfited in these vertues . As S. Laurentius Iustinianus , affirmeth in these wordes . In the exercise of praier , the soule is clensed from sinne , charitie is nourished : Faith is illuminated : Hope is streingthened : the spirite is conforted : the bowels are mollified : the hart is quieted : truthe is discoueuered : temptation is ouercome : heauines is put to flighte : the senses are reuiued : the strengthe that was weakened is repaired : lukewarmenes is abandoned : the rustines of vices is consumed : and in this exercise the liuelie sparcles of heauenly desires , do rise vp , and shew them selues , emonge which burnethe the flame of the loue of God .

By this we vnderstand , that praier is a most conuenient exercise for that man , that mindeth to reforme his maners , and life , and to change himselfe into an other man . As our Sauiour hath plainly signified vnto vs , in the misterie of his glorious transfiguration , whereof S. Luke writeth thus : that as he wa● prainge in the mount , he sodeinlie transfigured him selfe in such wise , that his face shined verie brighte like the sonne , and his garmentes became white like snowe .

why our sauiour woul de transsigure himselfe rather at the time of praier , than at anie other time . Our Sauyour could right well haue transfigured himselfe at other times , then at praier , if it had pleased him . But he would of verie purpose be transfigured whiles he was at praier : to signifie vnto vs in the transfiguration of his bodie , what vertue praier hath to transfigure our soules : that is : to make them to lose the customes of the old man , and to clothe them with the new man , which is created after the image of God . Prayer ha the greate vertue to transfigure our soules . There it is , where the vnderstanding is illuminated with the beames of the true sonne of iustice , and where the garmentes , and ornamentes of the soule are renued , and becomme whyter then snowe . This is the verie thinge , that almightie God signified to holie Iob , when he said .

What ? Is it by thy wisedome , Iob 39. that the hauke prunethe and changethe her fethers when she beateth her winges ag●●nst the sowthe ? Certeinly it is a thinge greatly to be wondered at , that this birde knoweth how to cast of her old fethers , and how to fether her selfe with newe . And that for this purpose , she seeketh the whot aire of the sowthe , that with the heate thereof , her poores maie be opened , and with her mouing the olde fethers fall of , and so geue place to the newe that beginne to springe out . But how much more wonderfull is it , to see a soule vnclothe her selfe of Adam and to put on Christ , to change the conditions of the olde man , and to adorne her selfe with the conditions of the new man ? Now this change that is so wonderfull , is then wrought , when the deuoute soule turneth her selfe to the sowthe , and there beateth her winges in the aire . And what is it to turne her selfe to the sowthe : but to lift vp her spirite to the consideration of the eternal light , and to the beames of the true sonne of iustice ? And what is it to beat her winges in the aire , but to be there sighinge and pantinge with heauenly affections , and desires , calling vpon almightie God , with great anguishe of minde , and desiringe most humblie his fauore and grace ? For then bloweth the aler of the sowthe , that is the heauenly refreshinge of the holie Ghost , who with his temperate heate , and sweete mouinge , strengtheneth , and helpeth vs , to cast of all the olde fethers of the olde Adam , that they maie geue place to the newe fethers of vertues and holie desires , which there do beginne to growe and bud out . And this is that thinge , that Ecclesiasticus signified by other wordes when he said ; They that feare our lord wil prepare their hartes , Ecclesiast. 2. and sainctifie their sowies before him . The which is principally done in the exercise of deuoute praier . For there it is , where the sowle presenteth her selfe most familiarly before almightie God , ( as S. Barnard saith . ) And there it is , where by approching nere vnto the euerlastinge light , S. Bernarde . she seeth more cleerely her owne defectes , and so bewaileth , and accuseth them , and seiketh remedie for them , desiering our lorde of his grace , and fully purposing an amendment on her part , and thus by litle and litle she sainctifieth and amendeth her life . Thow seest now good Christian reader what a great helpe this exercise of consideration is , towardes the obteyning of those most highe and excellente vertues , which are ( as we haue said ) peculiar to a Christian man .

HOW CONSIDERATION helpethe towardes the obteyninge of the foure Cardinall vertues : which be : Prudence : Iustice : Fortitude : and Temperance . § VI.

MOREOVER consideration helpeth also ( after a sorte ) towardes the obteyninge of the other foure vertues , called Cardinal vertues : Note here the wonderfull effectes of consideration 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 seàketh 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 consid●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 betw●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 patience , 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 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 : but the laie person liuinge , practisinge and dealinge daylie and howerliein the thronge , and presse of the worlde , ( besides that he is destitute , and vnprouided , of all these greate helpes , and sauegardes ) he is compassed about also on all sides , with dragons , and scorpions , and treadeth alwaies vpon serpentes , and baseliskes : I mean , the dangerous conuersation with wicked persons , and the continewall occasions , and temptations , of fallinge into deadlie synne , both at home , and abrode , within him selfe , and without him selfe , both at doores , and at wyndowes , and hath a thowsand seuerall diuelis he engins , and snares , laid to entrappe him at all times , both daie and night . Emonge all which dangers and temptations , for him to kepe his hart pure , and his eies chast , and his bodie cleane , in the middes of the raginge fiers of youth , of nawghtie companie , of lewd conuersation , and emonge so manie euill examples of this wicked world , ( where there is scarselie harde one worde of God , but rather iestinge and scoffinge at all such , as be geuen to vertu , and godlines ) it is one of the greatest wonders , that almightie God worketh in the world . Wherefore if the religious person owght to be alwaies armed because he is by his profession a man of warre , euen so must the laie man be armed also in his maner , ( althowgh not in so highe a degree ) not because the perfection of his state of life , doth bynde him so much thereunto , but by reason of the great perill and danger he lyueth in . For as well doe they goe armed , that haue ennemies , as those that be souldiers , and men of warre . The souldiers goe armed , by reason of the bonde , and dutie of their profession , and the others goe armed by reason of their necessitie . Emonge which spirituall weppons , we doe not onely put praier , consideration , and meditation : but also fastinge , sylence , hearing of sermons , reading of deuout bookes , frequentinge the sacramentes , and auoidinge the occasions of sinnes , with all other awstere vsage of the bodie . All which thinges be , as it were , a certeine bryne , and pickle , to kepe and preserue this corruptible , and euill inclined fleshe of ours , that it breede not wormes , and stenche in it . For vndowtedlie , since the corruption of original sinne , it is the greatest and hardest matter of the worlde , for men to kepe them selues anie longe tyme , without deadly sinne , lyuing in such a corrupt and dissolute wicked world as this is . For if those verie persons , that do vse all these spirituall helpes , and exercises , are all that not withstanding muche molested with the feate , and danger of fallinge into deadlie synne : what shall becomme of those , that do neuer vse anie of all these spirituall exercises , scarselie in all their life ! And if the holie king Dauid , and manie other sainctes ( that liued with so great warines , and vertuous discipline , and went armed with so manie kindes of spirituall weppons ) did notwithstanding take such great falles , at what time the occasions of synne , were ministred vnto them , what shall become of them ( troweye ) that make none accompt at all , of anie of these spirituall exercises .

AN ANSWERE TO AN OBiection , that some slouthefull Christians doe make , agaynste the holie exercise of prayer , meditation and consideration , sayinge : that they are bounde to no more , but to keepe and obserue the commandementes of God , and of his Catholike Churche . § XI .

BVT thou wilt saie , I am not bounde to kepe any more , then the commaundementes of almightie God , and of his Catholike Church . True it is , I graunt . But yet to kepe well this walle , we haue neede of a forewall , or bulwarke : and to kepe this vessell , we haue neede of a cubbort to keepe it in : and to raise vp this buildinge , we haue neede of a scaffold , and other engines to raise it vp withall . I meane hereby , that to kepe the lawe of God , we haue neede of manie thinges , to strengthen , and encourage our hartes , for the kepinge , and obseruation of the same lawe . For if the nature of man were in such good plight , as it was before synne , then were it a verie easie matter to fulfill our duetie herein : but now alas hauing so manie lettes , and contradictions , we haue neede to haue euer two cares , the one how to kepe the lawe of God , and th' other how to strengthen our hart , that it maie ouercome the impedimentes , and contradictions , that do hinder vs from fulfilling the lawes , and commandementes of God . When the children of Israell , 2. Esdras . 4. retourned from the captiuitie of Babilon , they went about to builde Ierusalem againe , and they intended to doe nothinge els , but onely to builde : but because the borderers round about them sowght to hinder them in their buildinge , their labour and traueill , was thereby dowbled . So that they were constrayned to appoynte the one parte of the people to attend to the building , and the other to fight , and driue awaie their ennemies from the walle . Now in oure case , whereas there be so manie ennemies , that do dailie and howrelie seike to hinder vs , in this spirituall building of vertues : the deuilles on the one side , with a thowsand subtile snares , and deceites : the worlde on the other side , with a thowsand kindes of scandalous offences , and euill examples : and the fleshe in the middest , with diuers and sondrie kindes of appetites , which be so fyerie , and so contrarie vnto the lawe of God , ( for God requireth chastitie , and the fleshe longeth after sensualitie : God requireth humilitie , and the flesh seaketh after vanetie : God would haue austeritie of life , and the flesh hunteth after delightes and pleasures ) if now there be no spirituall weappons exercised , to driue awaie these ennemies , if there be no medecynes vsed to cure this corrupted flesh , how shall a man kepe chastitie emonge so manie dangers , charitie , emonge so manie scandalous offences ; peace , emonge so manie contradictions ; simplicitie , emonge so manie malicious deceites : cleannes of life , in a bodie so filthie : and humilitie , in a world so much geuen vnto pompeous pride , and vayne glorie : Now to cure this flesh , and to make resistance against these ennemies , that do hinder vs in this building of vertues , we haue neede of other vertues . Some to carie the burthen , and some others to helpe vs to carie the same . For the vertue of chastitie fulfilleth the burthen of the commandement : which saith : Thow shalt not committ fornication : but fastinge , praier , auoiding of occasions of synne , taking of discipline , by whipping our rebellious fleshe , and other the like holie exercises , do helpe to mortifie the flesh , that it maie be the better able to beare this burthen . All which vertues , although they be not alwaies of precept , and bounden duetie : yet are they often times of verie necessitie , and bounden deutie to be exercised , whensoeuer the danger we be in is so great , that it requireth the exercise of them , for the keepinge and fulfillinge of the commandementes .

But emonge these vertues , and defensiues ( that doe helpe vs to obserue the commaundementes ) one of the most principall is praier . For praier is a principal meane to obteine grace , 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 profession , ( 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 consideringe , 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 . And that he maie not lose the fruite of all these meditations folowinge : he maie exercise him selfe one weke in the one sort : and an other weke in the other sort . And in so doinge he maie tast , and take profite of all these godlie instructions , which we haue here set fourth vnto him .

OF THE FIVE PARTES OF PRAIER . CAP. II.

HERE I must aduertise the deuout Christian reader , that he must not spende all the whole tyme of this exercise , in meditation onelie : For before meditation , there maie goe two other partes of prayer , which be preparation , and readinge : and after the same , there maie followe other two , which be thankes geauinge , and petition . For the first thinge that we must doe herein , is , to prepare our hartes vnto this exercise : and then it shall doe well , 1. Preparation . to read those poyntes , that we intend to meditate vpon . And after the readinge , 2. Readinge . we haue to meditate vpon such thinges , as we haue read : the which beinge done , 3. Meditation . we maie then make an ende with some deuout geuinge of thankes vnto almightie God , 4. Thankes geuinge . for all his benefites : and with a petition , 5. Petition . or demaund of al such thinges , as we shall thinke are necessarie both for our owne sowles , and for the sowles of our neighboures . Of which fiue partes , we minde godwillinge to treat hereafter more at large in their proper place . This diuision , and order maie be followed by them , that are as yet but yonge beginners , and nouices in this trade .

As for those , that haue had greater exercise , they stand not in so great neede , of these introductions and rules .

And it is to be noted , that the meditations that are here appoynted to be vsed at night , are first of all abridged into a briefe somme , wherein I haue set out in order the principall poyntes , that are to be considered in euerie one of them : ( and afterwardes I haue added thereunto , a more large and ample declaration of all the same poyntes . ) And this summarie abridgement I made , to the intente , that after they haue bene red ouer diuers tymes , they maie be the better vnderstode , and meditated vpon . True it is , that of the meditations vpon the holie passion , I haue not made the like abridgement at the beginninge of them , as I haue done of the others : because I iudge , that the text of the holie Euangelistes , which I haue there set before , maie suffice for that purpose .

And it is not needefull for vs at euerie tyme we go to meditation , to consider all the principall poyntes , that are there particularlie noted : but it shall suffise to take two , or three of them , moe , or lesse , according as the deuotion , and tyme , that euerie one hath , One mysterie well considered and meditated vpon , profiteth more , then manie sleightelie passed ouer in haste . , shall require . For certeinlie there is more profit taken by one misterie , or point , well thowght vpon , and dewlye considered : then by many that are sleightelie passed ouer in hast . Howbeit I thowght good , to note diuerse and sundrie poyntes , to the intent , that emonge so great varietie of considerations , euerie one might make his choise of such thinges , as might best serue his deuotion .

HERE FOLLOWE THE FIRST SEVEN MEDITATIONS FOR the seuen daies of the weke in the morninges .

MONDAIE MORNINGE .

THIS daie , when thow hast made the signe of the crosse , with suche preparation as shall hereafter be declared in the fourth chapter ; thow hast to meditate vpon our sauiour Christes wasshinge of his Apostles feete : and vpon the institution of the most blessed Sacrament of the Aultar .

depiction of Christ Discite a me quia mitis sum et humilis corde , et et invenietis requiem animabus vestris , Math. 11.29 .

The text of the holie Euangelistes .

VHEN the hower of supper was come , Math. 26. Marc. 14. Luc. 22. Ioan. 13. our sauiour Christ sat downe at the table , and his twelue Apostles with him . And he said vnto them . I haue had a great desire to eate this Passeouer with you , before my passion . And as they were eatinge , he said : verely I saie vnto you , that one of you shall betraie me . And they were exceadinge sorowfull , and begane euerie one of them to saie vnto him . Is it I , Lorde . And he answered , and said . He that dippeth his hand with me in the dishe , he shall betraie me . The sonne of man goeth his waie , as it is writen of him . But woe be to that man , by whom the sonne of man is betraied . It had bene good for that man , if he had neuer ben borne . Then Iudas that betraied him , answered and said . Is it I , master . And he said vnto him , Thou hast said .

When supper was done , Ioan. 13. he rose vp from the table , and put of his garmentes : and takinge a towell , he girded him selfe with it . After that , he powred water into a basyne , and beganne to washe his disciples feete , and to wype them with the towell , wherewith he was girded . Then he came to Simon Peter . who said to him . Lord , dost thou washe my feete ? Iesus answered , and said vnto him : what I doe , thou knowest not now : but thou shalt knowe it hereafter . Peter said vnto him . Thou shalt neuer washe my feete . Iesus answered him . If I washe thee not , thou shalt haue no part with me . Simon Peter said vnto him . Lord , not onely my feete , but my handes , and head also . Iesus said vnto him . He that is wasshed , needeth not to washe , sauinge onely his feete : but he is cleane euerie whit . And ye are cleane , but not all . For he knewe , who should betraie him . And therefore he said : yeare not all cleane . So , after he had wasshed there feete , and had taken his garmentes , and was set downe againe : He said vnto them . Knowe ye , what I haue done to you ? ye call me master , and Lord . And ye saie well . For so I am in deede . If I then , being your Lord , and master , haue wasshed your feete : ye owght also to washe one an others feete . For I haue geuen you an example , that ye should do , euen as I haue done to you .

After our Sauiour had thus wasshed there feete , he tooke bread , and when he had blessed , he brake , and gaue to his disciples , sainge . Take , and eate : this is my bodie . He toke the Cuppe likewise , and when he had blessed it , he gaue it them , sainge : Drinke ye all of this . For this is my bloud of the newe testament , which shal be shed for manie , for the remission of sinnes . So often as ye shall do this thinge , do it in remembrance of me .

depiction of Christ Hic vir despiciens mundum , et terrena triumphans , divitias caelo condidit ore , manu . Antiphona in natali confessoris , in officio ●eat●● 〈◊〉 virginis . MEDITATIONS VPON THESE POYNTES OF THE TEXT .

CONTEMPLATE nowe ( O my sowle ) in this supper , vpon thy sweete , and mylde Iesus : And beholde this wonderfull example of inestimable humilitie , which he here showeth vnto thee , in rysinge from the table , and wasshinge his disciples feete ? O good Iesus , what is this , 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 lambe ? 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 sheed 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 beganne 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 redemption 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 wonderfull pietie and compassion 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 garmentes , 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 to drinke , that geueth vs the cuppe of saluation ? he that was so innocent : he that was so iust , or rather verie innocencie and iustice it selfe , was accompted emonge theeues , the euerlasting truth was accused with false witnes , the iudge of the whole worlde was condemned bywicked men , and the worde of god receaued the sentence of death with sylence ? Consider moreouer , at what tyme the Sauiour of the worlde was nailed vpon the crosse , and at the verie houre of his death , when the sterres were obscured , the elementes troubled , when the earth quaked , when the light was darkened : when the sonne tourned awaie his eies , and would not suffer his beames to shyne vpon the earth , least happelie it might see such a great crueltie : Consider ( I saie ) how euen at this time our Sauiour did not so much as once open his mouthe , or moue him selfe : how he would not at the verie last howre , and point of death , discouer the glorie of his maiestie , but suffered continuallie that extreme , and violent conflict , euen vntill the ende , intendinge thereby to leaue vnto vs , an example of perfect pacience .

Yea , moreouer and all this , if those cruell blouddie ministers , that crucified , and tormented his most blessed bodie , would haue conuerted , and bene penitente , he was readie to receaue them to his grace , and fauour , euen at the verie last instant : neither would he haue shut vp the gates of his church from anie man . Now therefore , what thinge in the worlde can possiblie be of greater benignitie , and patience , then the bloude of Christ , that giuethe life , euen vnto them , that shed the same bloude ? But such , and so great , is the patience of our sweete Sauiour Christ , which if it had not bene such , and of so great power , the churche had not had Saint Pawle in it at this daie . Hetherto be the wordes of Sainct Ciprian .

OF THE MOST BLESSED SACRAMENT OF THE AVLTAR : and of the causes , wherefore it was instituted .

depiction of Christ

Panis quem ego dabo caro mea est pro MUNDI vita . Johan. 6 . 5● .

Accipite , et comedite : hoc est corpus meum Matth. 26.26 .

§ II.

ONE of the principall causes of the comminge of our sauiour into this worlde , was to enkendle the hartes of men in the loue of almightie God . For so said he by sainct Luke . Luc. 12. I am come to put fier in the earth , and what would I els , but that it should burne ? This fier did our sauiour put in the earthe , when he bestowed vpon men such , and so manie wonderfull benefittes , when he wrowght so great workes of loue emonge them , whereby he might steyle awaie there hartes from them , and whollie inflame them in this fier of loue . Now albeit that all the worckes of his most holie life , doe serue to this end : Yet of al other , those doe most effectually serue for this purpose , which he did in the end of his life : according as Sainct Iohn the Euangelist signefieth sainge . His fryndes that he had in the world , Ioan. 13. he loued them espetially in the end . For at that time he bestowed greater benefittes vpon them , and discouered vnto them greatest pledges and tokens of his loue . Emonge which singular pledges , one of the most principall was the institution of the most blessed Sacrament of the Aultar : the which thinge shall appeare verie plainlie vnto him , that will consider with good attention the causes of the institution of the same . But in this behalfe I beseach thee ( o most mercifull Lord ) that thou wilt vouchsafe to open our eies , and graunt vs light , that we maie see what causes they were , that moued thy louinge hart to institute for vs this so wonderfull a Sacrament , and to leaue it vnto vs .

Now that we maye vnderstande some what of this diuine misterie , it is to be presupposed ( good Christian reader ) that no tounge created , is able to expresse the passinge great loue , The passinge greate loue Christe bearethe towardes his Catholike Churche , and to euerie soule that is in the state of grace . Ephes. 3. that our sauiour Christ beareth towardes the Catholike Church his spowse , and consequentlie vnto euerie soule , that is in the state of grace : For so much as euerie such sowle is also his spouse . For this cause , one of the thinges that the Apostel Sainct Paule requested , and desired , was that almightie god would reueale vnto vs , the greatnes of his loue : which vndowtedlye is so great , that it farre passeth all the wisedome , and knowledge created , yea thowgh it were euen that wonderfull knowledge of the angelles .

Wherefore this our most sweete Bridegrome , The causes of the institution of this most holie Sacramente . The first cause . when he minded to depart out of this life , and to absent him selfe from the Catholike Church his deere spouse ( to the intent , that this his absence might not be anie occasion vnto her to forget him ) he left vnto her , for a remembrance , this most blessed Sacrament , wherein he himselfe would remaine : for he could not beare , that betwene him and her , there should be anie lesse pledge to prouoke her to be myndefull of him , then euen himselfe . And therefore he pronunced at that time those sweete wordes . Luc. 22.1 . Cor. 11. So often as ye shall doe this thinge , doe it in the remembrance of me : that is , doe it , that ye maie be alwaies mindfull , how much I am willinge to doe for you , and how much I goe now to doe , and suffer for your saluation . The seconde cause .

Moreouer , this most sweete and louing bridegrome intended in this his longe absence , to leaue some companie to his spouse , that she might not remayne solitarie , and comfortles . And therefore he left her the companie of this most holie Sacrement , where euen the bridegrome himifelfe is reallie present , which is in verie deede the best , and most delitefull companie , that he coulde possiblie leaue her .

At that time also , our sauiour would goe to suffer death for his spowse , The thirde cause . and to redeeme and enriche her with the price , of his owne most precious bloude , and to the intent that she might , whensoeuer she woulde , enioye this most pretious , and diuine treasure , he left her the keis thereof , in this most blessed sacrament . For as S. Chrisostome saith . S. chrisost. So often as we come to receaue this most blessed Sacrament , we must make accompt , that we come to laie our mowthes to Christes verie side , to drinke of his most pretious bloude , and to be partakers of this soueraigne , and diuine misterie . Consider therefore in what a dangerous case those men are , that for a litle slouthfulnes , doe absteine to come vnto this royall banket , and to enioye such a great , and most inestimable diuine treasure . These be those vnfortunate slouggardes , of whom the wiseman speaketh . Prouerb . 19. sainge . The slouggard hideth his hand in his bosome , and suffereth him selfe rather to die for honger , then he will lift it vp to his mouthe . Now what greater slouthfulnes can there be imagined in a man , than this is , that because he will not 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 heauen , maketh a man 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 confort , 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 corporal foode . to maintein her in the spirituall life , then the bodie hath of his propre foode , for mayntenance of the corporall life . If thou thinke otherwise , tell me ( I praie thee , ) why hath the bodie neede of his ordinarie meat euerie daie ? vndowtedlie the cause is , for that the naturall heat continuallie wasteth , and consumeth the substance of our bodies , and therefore it is nedefull , that that be restored againe with daielie sustenance , which is consumed with dailie heat . For otherwise the naturall strength of man woulde verie soone be at an ende , and his powers woulde quicklie decaie . O that it pleased almightie God , that men might by this vnderstand the great necessitie they haue of this diuine sacrament : O that they coulde by this conceaue the greate wisedome , and mercie of him , that hath instituted and ordeined the same for our behoufe . Is it not a thing well knowen , that we haue within these bowelles of oures , a certein pestilent hear , that came vnto vs by the occasion of sinne , with consumeth all the goodnes , that is in man ? This is that , which inclineth vs to the loue of the world , of our fleshe , of all vices , of all sensuall pleasures , and delites : and so by these meanes seperateth vs from almightie God , maketh vs to relente and waxe colde in the loue of him , and causeth vs to become verie dull , slouthfull , and heauie to all good workes , and verie quicke and liuelie to worke all wickednes . If than we haue this continuall waster and consumer so rooted within vs , were it not good reason ( trow ye ) that there should be some restoratiue prouided , to restore that alwaies againe , which is alwaies wasting and consuming ? If we haue a continuall consumer , The cause of the greate feruencie , and zeale of Christians in the primetiue Church : and of the littel or no zeale of Christians in our corrupt age . and haue not withall a continuall repayrer , what maie be loked for of vs , but a continuall decaienge and with in sort time after , a most certeine and vndowted ruine ? For proofe hereof , it shall suffice to consider the course of the Christian people : by comparinge the great feruencie , and zeale in religion , of the Christians in the primetiue Churche , with the littell , or rather no zeale of the Christians in our corrupt age . For in the primitiue Churche , when the Christians did eate contiuuallie of this diuine meate , they liued therewith a verie spirituall life , and had thereby force , and strength , not onely to obserue Gods lawes , and commaundementes , but also euen to die , and suffer martirdome for Gods sake . But now alas , in this our corrupt age , the Christians for the most parte are founde , to be verie weake , and feable , in their faythe , and verie dissolute , and licentious , in their liues , because they eate not of this diuine foode , and therefore in the end they perish and die for honger . Esa. 5. As the prophet signified , when he said . Therefore was my people caried awaie into captiuetie , because they had no knowledge of God , and there nobles perished for honger , and the multitude of them died for thirst . For this cause therefore hath that wise phisition our Sauiour Christ ( who had also felt the pulses of our weakenes ) ordeined this most holie and diuine sacrament , and for this purpose hath he instituted the same in forme of meate , that the verie forme wherein he instituted it , might declare vnto vs , the effect it worketh : and withall the great necessitie our soules haue of the same .

Consider then now , if there maie be found in the whole world , anie greater showe of loue , then that almightie God himselfe should leaue vnto vs his owne verie fleshe , and bloude for our susteynance , and releefe . We maie reade in manie histories , Iosephus . that some mothers beinge constrained with intollerable honger haue embrewed their handes in the fleshe and bloude of there owne littell children , to susteine them selues with feedinge vpon them , and that for the great desire they had to liue , they haue bereued their owne verie naturall children of there lifes , thereby to preserue their owne life . This haue we red ofentimes . But who hath euerred , that anie mother hath fed her childe , that was readie to perish , and die for honger , with her owne verie fleshe ? or that she cut of one of her owne armes , to geue her childe to eate , and that she would be cruell vpon her selfe , to shewe her selfe pittiefull towardes her childe ? Certeinlie there was neuer mother liuinge yet in the earthe , that euer hath done such a dede . But our most louinge and sweete sauiour Christ , farre passing anie mother in loue , perceauinge thee to be readie to perish , and die for honger and seinge withall , that there was none other better meane to maintein by life , then to geue thee his owne verie sleshe to eate ; commeth downe from heauen , and yeldeth himselfe here to the cruell bouchers , and tormentours , to be put to deathe that thow mightest preserue and susteine thy life , with this diuine meate ; And this he doth , not at one time onelie , but his blessed will is , that it shal be done continuallie , and therefore he ordeineth this most blessed sacrament , that thou mightest hereby vnderstand an other degree of greater loue , which is , that as he geueth thee alwaies the same meate , to witt , his owne verie bodie in this most blessed Sacrament , so is he readie alwaies to paie the same price , and redemption , if it were necessarie for thee .

Besides all this , thou must consider , Note that our sauiour hath restored man , vnto his auncient dignitie , so muche by grace , as he had fallen by sinne : that so by grace , he maye be able to liue a holie and spirituall life . that this most holie reformer of the worlde , intended to restore man vnto his auncient dignitie , and to raise him vp againe so much by grace , as he had fallen by sinne . And therefore as his falle was from a life that he had of God , ( which life our first father Adam before his falle had enioyed ) to the life of beastes ( wherein after his falle he remayned : ) euen so contrariewise , his will was , that he should be raised vp againe from the life of beastes , in which he remayed , to the life of God , which ( throwgh sinne ) he had lost : and so for this ende , hath our sauiour Christ ordeyned the communion of this most holie , and diuine sacrament , by meanes whereof , man atteyneth to be partaker of God , and to liue the life of God , as our sauiour himselfe signifieth in those most high wordes , which he said : He that eateth my fleshe , Ioan. 6. and drinketh my bloude , dwelleth in me , and I in him , And like as by the dwellinge of my father in me , the life that I liue , is altogether conformable to the life of my father ( which is the life of God : ) euen so , he , in whom I shall dwell by meanes of this diuine sacrament , shall liue as I do liue , and so shall he not now liue the life of a man , but euen the life of god . For this is that most highe diuine sacrament , wherein God is receaued corporallie , not that he is changed into men , Note what a wonderfull operation , this blessed Sacramente worketh in him , that worthelie receaueth the same . but men are changed into him by loue , and conformetie of will : for so much as this diuine meate worketh the same operation in him , that doth worthelie receaue it , that is wrowght and represented in it , when it is consecrated . For like a● by the vertue of the wordes of consecration , that which was bread , is conuerted into the substance of Christ : euen so by vertue of this holie communion , he that was man , is by a merueilous maner transformed spirituallie into God . So that like as that diuine bread is one thinge , and appeareth an other , and was one thinge before consecration , and is an other thinge afterwardes : euen so , he that eateth the same , is one thinge before the receauing , and an other thinge afterwardes : and he appeareth one thinge outwardlie but in verie deede is an other thinge , ( and that farre more highe and excellent ) inwardlie , for somuch as he hath the beinge and substance of man , and withall the spirite of God . Now then , what glorie can be geater than this ? what gifte more pretious ? what benefitt of more valewe ? what greater showe of loue ? let all the workes of nature kepe silence , A notable commendation of this most blessed Sacramente , and of the wounderful effectes it worketh in him that receaueth it worthelie . let all the workes of grace geue place . For this is a worke excellinge all workes : and this is a singuler grace aboue all graces . O most wonderfull sacrament , what shall I saie of thee ? with what wordes shall I commend thee ? thou art the life of our soules : the medecine of our woundes : the comfort of our troubles : the memorie of Iesus Christ : the testimonie of his loue : the most pretious legacie of his testament : the companion of our peregrination : the consolation of our bannishement : the burninge cole to enkendle the fier of the loue of God in vs : the meane whereby to receaue grace : the pledge of euerlastinge felicitie : and the treasure of the christian life . By meanes of this diuyne meate , the soule is vnited vnto her spouse : by this the vnderstandinge is illuminated : the memorie quickened ; the will ennamored : the inward tast delighted : the deuotion increased : the bowelles mollified : the founteine of teares opened : the passions of the minde quieted : the good motions awakened : our weakenes fortified : and by meane of this diuine meate we receue strength and lustines , to ascend vp●euen to the hill of almightie God . What tounge is able fullie to expresse the excellencie of this most blessed sacrament ? Who can geue worthie thankes for so great a benefit ? Who will not be altogether resolued into teares , when he seeth almightie God vnited vnto him ? Assuredlie the more we goe about to consider the excellencie , and vertues , of this diuine souereyne misterie , the more doe we want wordes to expresse it : and the more doth our vnderstanding faile vs therein . Now what pleasure ? what sweetnes , what delightfull sauours of good life doth the soule of the iust man feele , at that time , when he receiueth this diuine sacramant ? There is none other sownd harde at that time , but onely sweete songes of the inwarde man , vehement burstinge out of holie desires , yeelding of thankes , and vtteringe most sweet wordes , all tending to the praise of our sweete sauiour Christ her beloued . There the deuout soule throwghe the vertu of this most holie and reuerent sacrament , is altogether inwardlie renewed , and replenished with ioye . There she is recreated with deuotion : fed with peace ; fortified in faith : confirmed in hope : and tied fast with bandes , and knottes of charitie , vnto her most sweete sauiour and redeemer : Whereby she waxeth dailie more feruent in loue : more stronge in resistinge temptation : more prompt and readie to susteine labour , and trauaile : more carefull and diligente to doe good workes : and more desirous to frequent this most holie misterie .

Such are thy giftes ( o sweete Iesus : ) such are the workes and delightes of thy loue , which thou art wont to communicate vnto thy frendes , by meanes of this diuine sacrament . And this thou doest , to the end that we beinge filled with these so great and mightie delightes , should dispise all other vaine and deceitfull delightes . Now therefore ( o most mellifluous loue ) open the eies of thy faithfull Catholicke people , open them , I beseach thee , o most diuine light , that with the bright beames of liuely faith they maie knowe thee , and dilate there hartes , that they maie receaue thee into them , that beinge instructed by thee , they maie seeke thee by thee , and repose and rest them selues in thee , and fynallie by meanes of this most blessed sacrament be vnited with thee , as members with theire head , and as braunches with theire vyne , that so they may liue throwgh thy vertue , and enioye the influences of thy grace , for euer and euer , worlde without end . Amen .

The meditation being ended , there followe immediatlye thankes geuinge , and petition , as hath bene before declared .

THIS DAIE ( WHEN THOV hast made the signe of the Crosse , and prepared thy selfe hereunto ) thou hast to meditate vpon these two poyntes : to witt : vpon the praier of our sauiour in the Garden : and vpon his apprehension .

depiction of Christ

The text of the holie Euangelistes .

VHEN supper was done , Christ went with his disciples into a garden which is called Gethsemanie . And he said vnto them . Sit ye here , whilest I goe and praie yonder . And he tooke with him Peter , and the two sonnes of Zebedee . And he begane to be in a great feare , and heauines . And he said vnto them . My soule is heauie euen vnto death . Tarie yee here , and watch with me . So he went a litle further from them , where he cast him selfe downe prostrate on the earth , and fell on his face , and praied , sainge . O my Father , if it be possible , let this cuppe passe from me : neuerthelesse , not as I will ; but as thou wilt . This done , he came to his Disciples , and fownd them a sleepe . And he said to Peter : what ? coulde ye not watch with me one howre ? watche and praie , that ye enter not into temptation . The spirite is readie , but the fleshe is weake . Againe he went awaie the seconde time , and made the same praier saying . O my Father , if this cuppe cannot passe awaie from me , but that I must needes drinke it , thy will be done . And he came the second time , and founde his Disciples a sleepe : for theire eyes were heauie . So he left them , and went awaie againe , and praied the third time , sayinge the same wordes . Luc. 22. And there appeared an angell to him from heauen , comfortinge him . And beinge in an agonie , he praied more at lengthe . And his sweate was like droppes of bloude , trickeling downe to the grownde . Math. 26. Then he came to his Disciples , and said vnto them . Sleepe from hence forth , and take your rest . Behold the howre is at hand , and the sonne of man shal be deliuered into the handes of synners . Arise , let vs goe , beholde he is at 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 bound 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 , and 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 temptations 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 dealinge , 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 them 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 vpon thee ? For the one I will reioyce , and be glad , and for the other I will sorrowe , and lament . And so with ioye and lamentation together , I will singe and bewaile the misterie of thy most dolorous passion , and I will studie continuallie in that booke of Ezechiell the contentes whereof ar● songes , Ezechiel . 2. and lamentations .

When our sauiour had spoken these wordes he departed from his disciples a stones cast , where lyenge prostrat vpon the grounde , he begane his praier with verie great reuerence : sayinge , O father , if it be possible , Matth 26. let this cuppe passe from me , howbeit not as I will , but as thou wilt . Lucae . 22. and after he had made this praier three times , at the third time , he was in such a great agonie , that he beganne to sweat euen droppes of bloud , which ranne downe all a longe his sacred bodie , and trickeled downe to the grownd . The causes of our Sauiours gre● te agonie and swe●tinge droppes of bloud , while he was prayinge in the garden .

Consider now attentiuelie , in what a dolorous case our sauiour was , and how there were then represented vnto him , all the cruell paynes and tormentes he had to suffer , euen as thowgh they had bene then presentlie in doinge before his eies , all which he apprehended after a most perfet maner in his most excellent imagination , eache one in such sort , as they were prepared for his bodie , which was certeinlie more tender , and delicate , then euer anie other bodie was in the whole worlde . He set also at that time before his eies , all the synnes of the worlde , or which he should suffer , and withall the greate vnthankfulnes and ingratitude of so manie soules , as ( he knewe ) would neuer acknowledge this his singuler benefit , nor further aid helpe themselues with this most pretious , aid so costlie remedie . These thinges being profoundelie wayed , and considered by our sauiour at this time , his soule was vexed in such sort , and his senses , and most tender fleshe , were so wounderfullie troubled , that all the forces , and elementes of his bodie were distempered , and his blessed fleshe opened on euerie side , and gaue place to the bloude , that it might passe and distille throwgh all partes of his bodie in verie great aboundance , and streame downe to the grownde . Now if the fleshe suffered suche greuous paynes with the onelie remembrance , and imagination , of that which as then was to come , in what a dolefull case then , trow ye , was his soule , that suffered those paynes euen directlie in it selfe .

In other men we see , when they are disquieted with anie suddaine , and great anguishe , the bloude vseth commonlie to haue recourse vnto the hart , leauinge the other members of the bodie colde and destitute of theire strengthe , to comfort the most principall member . Our Sauiour suffred his greauous paynes without anie maner of comforte . But our sweete Sauiour Christ contrariewise , ( because he would suffer without anie maner of comfort , thereby to make our redemption more aboundant , ) such was his passing loue towardes vs , that he would not admit so much , as that little releefe and comfort of nature .

Beholde our sweete sauiour now in this dolorous agonie , and consider not onelie the paynefull anguishes , and greifes of his soule , but also the forme of his sacred , and reuerent countenance .

The sweare is wont to haue his most cheefe , and principall recourse to the forehead , and to the face . If then the bloud issued out through all the bodie of our Sauiour in such sorte , that it trickeled downe to the verie earthe : in what plight then was that goodlie cleare forehead thinke you , that geueth light to the verie light it selfe ? And how was that face beraied , which is so reuerenced of the heauens , beinge as it was all in droppes , and couered ouer with a blouddie sweat . If such as be kinde and louinge , are wont when they come to visit theire frendes , being sicke , and in danger of death , to beholde theire countenance aduisedlie , and to marke the colour , and other accidentes , that proceed of the disease , tell me o my soule , that beholdest the face of our sweete sauiour , what thinkest thou , when thou beholdest in the same such wonderfull , strange , and deadlie signes ? What painfull fittes and dolorous greifes , are those like to be hereafter , if in the verie beginninge of the disease , he suffer such a great agonie ? In what dolorous panges is he like to be , when he shall feele those most greuous paynes , and cruell tormentes themselues , if in the onelie thinkinge of them , he sweateth euen droppes of bloude ? If thou be not moued to take compassion of our sweete sauiour , seinge him in this dolefull case for thy sake : If now when he sweateth droppes of bloud throughout all his bodie , thou canst not sheede anie teares from thyne eies , thinke verelie with thy selfe , that thou hast a verie harde and stonie hart : and if thou canst not weepe for want of loue towardes him , yet at the least weepe for the multitude of thy sinnes : forsomuch as they were the verie cause of this his agonie , Our synnes were the verie cause of our Sauiours blouddye sweare . and greife . Now the tormentors doe not whippe him : neither doe the souldiars crowne him with thornes : It is not now the nailes , nor the thornes , that do cause the bloud to gushe out of his bodie at this time : but it is thy verie synnes and offences : those are the tormentors that doe torment him : those are the heauie burden , that cause him to sweat this so strange and wonderfull blouddye sweat . O my sweete sauiour , and redeemer , how redemption ? O my true Adam , that art comme our of paradice for my synnes , and labourest here in earth with thy blouddie sweat , Of our Sauiours agonie and watchinge aboute our saluation , whilest his disciples be in a heauie sleepe . to get the bread that I must feede vpon .

Consider also in this place , on the one side , the great agonie , and watchinge of our Sauiour Christ , and on the other , the sownde and deepe sleepinge of his disciples : and thou shalt see here represented a great misterie . For trulie there is nothinge more to be lamented in the worlde , then to see how careles and negligent men be in there liues , and how little accompt they make of a matter of so great importance , as is theire owne saluation . What thinge is more to be bewayled , then to see men so careles in such waightie afaires ? Now if thou wilt vnderstand both the one , and the other , consider in this matter , the doinges of our sauiour , and withall the doinges of his disciples . See how our sauiour , applieng his minde earnestlie to this busines of our redemption , is in such a great care , and agonie therewith , that it maketh him to sweate euen droppes of bloude : and see on the other side , how his disciples do lie a longe on the grownd , and are so heauie a sleepe , that neither theire maisters rebukynge of them , nor theire ill fauoured and harde lodginge on the bare grounde , nor yet the obscure and darcke dewie night , are able to awake them out of theire heauie and drowsie sleepe . Note also of what importance the saluation of mankinde is , sith it is able , to make him to sweate droppes of bloude , by whose power the heauens are susteined . And consider on the other side , how little accompt men them selues make of theire owne saluation , sith at such time as almightie God him selfe , is so carefull , and watchfull for them ; they are in a deepe heauie sleepe , and vtterlie careles thereof . Assuredlie , nothinge could more liuely expresse both the one and the other , than the consideration of these two pointes , being so strange as they are . For if almightie of others , howe happeneth it , that the verie persons them selues , to whom euen the charge and traueille of the affaires apperteineth , ( together with the profit , commoditie , losse and damage of the same ) do liue with such carelesnes , and negligence therin ?

By this same care of our Sauiour , and carelesnes of his disciples , thou maist vnderstand , how trewlie this Lorde is our father , and how he hath indeede towardes vs the verie bowelles , and hart of a true , and louinge father . How often times chaunceth it trowe ye , that the daughter sleepeth verie sowndlie and quietlie , when her father watcheth all the night , carckinge and carynge for her releefe and prouision . And euen so doth this our most louinge and mercifull father for vs , whiles we be soheauie a sleepe , and are vtterlie careles of our owne saluation , as by this example is liuelie set out before our eies , in that he continueth all the night watchinge , and sweatinge , and in great agonie to take order for the redemption , he intended to bestowe vpon vs .

HOW OVR SAVIOVR WAS APPREHENDED .

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Non est seruus maior domino suo : si me persecuti to sunt , et vos persequentur . Johan. 15.20 .

§ II.

Of Iudas pressinge before all the rest to apprehende our Sauiour . CONSIDER moreouer , how when our sauiour had finished his praier , Iudas that counterfait , and false friende of his , came thither with that hellishe companie , where renouncinge the office of an Apostle , he became now the verie principall ringeleader and Captayne of Sathans armie , Consider howe without all shame he pressed , and set himselfe euen the verie formost , before all the rest of his malicious rowte : and comminge to his good maister , solde him with a kisse of most treyterous , and deceitfull fryndeshippe . It is certaynelie a great miserie , that a man should be solde for money , but yet it is much more miserable if he be solde of his friendes , and of such , as to whom he hathe bene greatelie beneficiall before . Now our sweete Sauiour Christ is solde of him , whom he had made not onelie his disciple , but also his Apostle : yea , he is solde of him by deceite ád plaine treason , he is solde of him to most cruel merchantes , that couete ( you may be sure ) nothing els of him , but onelie his bloud and life , to satisfie theire greadie honger . But for what price trow ye , is he sold ? the basenes and smalnes of the pryce , increaseth the greatnes and malice of the iniurie . Tell me , O Iudas , thou nowghtie traitor , at what price doest thou set the Lord of all creatures ? At thirtie pence . O what a vile and slender pryce is this , for a Lorde of such maiestie . Certeinlie , a verie beast in the shambles is commonlie solde for more . And doest thou o traitor , sell for so smalle a pryce , almightie God him selfe ? He settethe not thee at so smalle a pryce , forsomuch as he byeth thee , with his owne most pretious bloude . O what a great price and estimation was that of man , and how base an estimation and pryce was this of God ? God is solde for thirtie pence , and man is bought euen with the verie pretiouse bloud of almightie God him selfe .

At the same tyme , our sauiour said vnto them that came to laie handes vpon him : Luc. 22. Math. 26. Ye become out , as it were ageinst a theife , with swordes and speeres , and I satte daylie emonge you teachinge in the temple , and ye neuer laid handes vpon me , but this is your howre , and the power of darkenes . This is suerlie a misterie of great admiration . For what thinge is more to be wondered at , then to see the verie sonne of almightie God to take vpon him the Image and shape , not onelie of a sinner , but euen also of a condemned person ? Our sauiour was giuen vp to the power of the diuelles , from the tyme of his apprehension , vntill his deathe vpon the crosse . Iob 2. This ( sayethe he ) is yowr howre , and the power of darkenes . The which wordes geue vs to vnderstande , that from that time , that most innocent lambe was geuen vp into the power of the princes of darckenes , which are the diuells , to the intent that by meanes of theire members , and cruell ministers they might execute vpon him , all the furious tormentes and cruelties they could deuise . And like as holie Iob , was by the permission of almightie God geuen vp into the power of Sathan , that he might vse vpon him all the crueltie , he woulde , this onelie excepted , that he should not bereiue him of his life : euen so was there power geuen to the princes of darknes , without anie exception , either of life , or death , that they might fullie extende vpon that sacred humanitie all theire furie and rage to the vttermost they cowld . Hereof rose those despightfull tauntes : those slaunderous and reprochfull wordes , such as the like were neuer harde before that tyme , wherewith the diuell pretended to satisfie his vnsatiable rancre and malice , to reuenge his iniuries , and to cast that blested soule downe into some kinde of impatiencie , if it had bene possible . Almightie God ( saith the Prophet Zacharie ) shewed Iesus the highe preist vnto me , Zach. 3. apparelled with a spotted garmente , and Sathan stoode at his right hande , readie prepared to speake against him . But our Sauiour answered for his parte , sayinge : I did alwaies set God before myne eies , Psalm. 15. who standeth at my right hande , that I be not remoued .

Consider then now o my soule , how much that highe and diuine maiestie abased himselfe for thy sake , sithence he vowchesaffed to come to the last extremitie of all miseries , which is to be geuen vp to the power of deuilles . And because this was the paine , that was due to thy synnes , it pleased him to put euen himself to this paine , that thou mightest remaine quite and free from the same . Psalm. 8. O holie Prophet , why doest thou wonder , to see almightie God , become inferior to his angells ? thou hast now farre greater cause to wonder , to see him geuen vp into the power of deuilles . Vndowtedlie both the heauens , and the earthe , trembled , and quaked , at this so passinge great humilitie , and charitie of our Sauiour . So soone as these wordes were spoken , foorthwith all that hellishe rowte , and malitiouse rable of raueninge wolues assaulted this most meeke and innocent lambe , and some verie furiouslye haled him this waie , and some that waie , eache one to the vttermost of his power . O how 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 openlie by the officers throwghe the common 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 longinge 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 countenance , 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 : innocencie apprehended : 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 humblie beseach thee , euen by the bowells of thy tender mercie , that caused thee to abase thy selfe after this sort , that thou wilt not suffer me to commit anie such great wickednes , as to bynde thy handes , 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 scandale to his neighbour , bindethe Chrides handes . That man likewise bindeth thy handes , that geueth anie scandalous offence vnto his neighbour , and by his euill example , 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 them vp , and binde them : 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 them to others , and take occasion thereby , to make them selues more vaine .

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I H S

WENSDAIE IN THE MORNINGE .

THIS Daie , ( when thou hast made the signe of the Crosse and prepared thy selfe hereunto , ) thou hast to meditate vpon the presentation of our sauiour before the busshopes , and Iudges . First , before Annas . Secondly , before Caiphas . Thirdlie , before Herode . Fourthlie , before Pilate . And afterwardes , how he was most crewellie whipped and scourged at the piller .

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Omnis qui piè vosunt ●●●re in Christo Jesu , persecutionem patientur . 2. Timoth. 3.1.2 .

The text of the holie Euangelistes .

VHEN our sauiour was brought before Annas the highe preist , Ioan. 18. he demaunded him of his Disciples , and of his doctrine . Iesus answered him , and said : I spake openlie to the worlde , I euer tawght openlie in the sinagoge , and in the temple , whither all the Iewes resorte continually , and in secrete haue I said nothinge . why askest thou me ? Aske them that harde me , what I said vnto them . when he had spoken these wordes , one of the officers , that stoode by , smote Iesus with his hande , sayinge . Answerest thou thus the high preist ? Iesus answered him . If I haue euill spoken , beare witnes of the euill : But if I haue well spoken , why smytest thou me .

And Annas sent him bownde vnto Caiphas , Marc. 14. where the doctours of the lawe , Math. 26. and the auncientes of the people were gathered together . And the highe preist , and the Scribes , and the whole councell , sowght for false witnes against Iesus , to put him to death , but fownde none , thowghe manie false witnesses came thither , but theire witnes agreed not together . But at the last , came two false witnesses , and said . This man said . I can destroie the temple of God , and builde it vp againe in three daies . Then the cheife preist ' arose , and said to him : I coniure thee , in the name of the liuinge God , that thou tell vs , whither thou be Christ the sonne of God . Iesus said to him . Thou hast said it . Neuerthelesse I saie vnto you . Hereafter shall ye see the sonne of man sittinge at the right hande of the power of God , and come in the clowdes of the heauen . Then the high preist rent his clothes , sayinge : He hath blasphemed , what neede we anie more witnesses ? Beholde , ye haue nowe harde his blaspemie . what thinke ye ? They answered , and said , he is worthie to die . Then spat they in his face , and buffeted him , and others gaue him blowes on his face , sayinge . Areede O Christ , who is he , that smote thee .

The next daie in the morninge , Luc. 23. the whole multitude of them arose , and led our sauiour vnto Pilate . And they beganne to accuse him , sayinge : we haue fownde this man peruertinge the people , and forbiddinge to paie tribute to Caesar : sayinge : that he is the kinge Messias . And Pilate asked him , sayinge : Art thou the kinge of the Iewes ? And he answered him , and said : Thou saiest it . And when he was accused of the cheife preistes , and elders , he answered nothinge . Then said Pilate vnto him . Hearest thou not , how manie thinges they laie against thee ? But he answered him not to one worde , insomuch that the president meruailed greatly , Then said Pilate to the highe preistes , and to the people . I finde no fault in this man . But they were more fierce , sayeinge : He moueth the people , teachinge throwghout all Iudea , beginninge at Galilee euen to this place .

Now when Pilate heard of Galilee , Luc. 23. he asked whether the man were of Galilee borne . And when he knewe he was of Herodes iurisdiction , he sent him to Herode , who was also at Ierusalem in those daies . And when Herode sawe Iesus , he was exceidinglie gladde . For he was desirous to see him of a longe season , because he had hearde manie thinges of him , and trusted to haue seene some signe done by him . The highe Preistes and the Scribes stoode forthe , and accused him vehementlie . And Herode with his men of warre contemned and mocked him , and put a white garmente vpon him , and sent him againe to Pilate .

And by reason of the solemnitie of the feaste of Easter , Math. 27. the president was wonte then of custome to deliuer vnto the people a prisoner , whom they woulde demaunde . And there was at that time a notable malefactor in prison , called Barrabas . When they were then gathered altogether , Pilate saied vnto them : Whether of the two will ye that I let lose vnto you , Barrabas , or Iesus , that is called Christe ? And they answered : Not this man , but Barrabas . Luc. 23. This Barrabas was cast into prison for a certaine insurrection , and murder , committed in the cittie . Then said Pilate vnto them : What shall I doe then with Iesus , that is called Christ . Math. 27. They cried all : let him be crucified . Then Pilate tooke Iesus , and scourged him .

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I H S

MEDITATIONS VPON THESE POYNTES OF THE TEXT .

MANIE thinges hast thou ( O my sowle ) this daie to contemplate , and consider . This daie must thou accompanie our Sauiour to manie stations , vnlesse thou intend to runne awaie with his disciples : or ells feelest thy feete ouer heauie to treade those pathes , which our Sauiour vowchsafed to treade for thy sake . This daie is he browght fyue times before diuers Iudges , and for thy sake is euill entreated in each of their howses , and paieth that , which thou hast deserued . In one howse he is buffetted : in an other spitted vpon : in an other mocked , and scorned : in an other whipped , and crowned with thornes , and condemned by an vniust sentence to a most cruell death . Consider whether these stations be not of force to breake and ryue thy hart , and to make thee to goe barefoote with him , with the bloude runninge about thy feete .

Let vs goe then to the first station , which was in Annas howse , How our Sauiour was led to the howse of the Bishoppe Annas . and marcke there , how whilest our Sauiour answered verie courteouslie vnto the demaunde , that the Bisshoppe made vnto him concerninge his disciples , and doctrine , one of those wicked caytifes that stoode there by , gaue him a great blowe vpon the face , sayeinge : Ioan. 18. Answerest thou thus the Bisshoppe . Vnto whom our sauiour verie gentlie answered : If I haue spoken euill , shewe me wherein , and if I haue spoken well , why strykest thou me ?

Consider here now ( ô my sowle ) not onelye the myldnes of this gentle answere , but also that diuine face , which beareth the print , and is chaunged verie red in colour with the force and violence of the blowe . Consider also that most constant and modest looke of his clear eies , which were nothinge at all distempered in that so feirce and shamefull assault . Consider withall that most holie sowle , that was inwardlie so humble and readie to haue turned the other cheeke , if the nawghtie wretched caitiffe had required it . O cursed and vnfortunate hande , that durst thus stryke and beraye that diuine face , before whose reuerent aspect the verie heauens doe stowpe , and bowe ! At whose maiestie euen the Seraphines and all thinges created do tremble . and quake ! What sawest thou in him , that thou shouldest thus be prouoked to disfigure him , who is the liuelie 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 excellent 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 wounderfull 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 commonlie 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 ton thy estimation ? 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 humble . 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 , when 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 and 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 .

depiction of Christ

Si mundus vos odit . scitote quia me priorem vobis odio habuit . Johan. 19.28 .

A●t● 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 principall vertue of a Christian man is not to make anie accompte of the iudgementes and reputations of the worlde . Our sauiour Christe is a good example vnto vs , not to make anie accompte of the iudgementes and estimations of the worlde . Wherefore thou hast here ( good Christian brother ) an occasion geuen thee , whereby to learne this heauenlie philosophie , and by this example to comforte thy selfe , whensoeuer thou shalt see thy selfe to be vniustlie despised , mocked , and persecuted of the worlde . For the worlde cannot doe thee anie iniurie , nor beare false witnes against thee , but it hath done the like vnto our Sauiour Christe before . He was accompted as a malefactor , and stirrer of sedition , and for such a one they accused him before the iudges , Luc. 23.2 . and accordinglie demaunded sentence of deathe vpon him : He was taken to be a nigromancer , and as one possessed with a deuill , Luc. 11.15 . and so they saied , That in the power of Bel-Zeb●b he cast out diuelles : Math. 9.34 . He was taken for a glutton , and great eater , and so they reported him , sayeinge : Beholde this man is a glutton , Math. 9.34 . and a drincker of wyne . He was taken for a man of euill behauiour , Math. 11.19 . Ioan. 8.48 . Marc. 2.7 . and as one that kepte euill companie , sayeinge : That he kept companie with publicans , and sinners , and that he did eate with them . He was taken as one , that was come of a wicked generation , and of a nawghtie race : and so they tearmed him ; sayeinge : Thou art a Samaritane , and art possessed with a deuill : He was taken for an hereticke , and blasphemer : and so they said , that he made him selfe God , and forgaue synnes as God . There wanted nothinge els , but after all this , to accompt our Sauiour as a foole , and so is he now taken : And that not of euerie common person , but euen of the rufflinge nobilitie , and gentilmen , ye and of the chieffest counsellors , magistrates , and officers , in kinge Herodes cowert . And so they apparell our Sauiour like a foole , that he might be also taken of all men for such a one . O wounderfull humilitie of our sweete sauiour Christe ? O example of all vertu ? A singuler confort for al troubled and persecuted Catholickes . O comfort of all troubled , and persecuted Catholickes ? Wherefore o thou Christian , that art persecuted by Turckes , Moores , or heretickes , for thy publicke zealous profession of the Catholike religion , be of good comfort , as a trewe Christian ought to be , in bearinge patientlie , and willinglie , thy crosse in this worlde , as a faithfull disciple of our Sauiour Christe . And to the intent thou maist make the lesse accompte of the iudgmentes , and estimations of the worlde , and verie euidentlie perceiue , how foolishe , and franticke the worlde is , in his sayeinges , doinges , opinions , and iugmentes , fixe thyne eyes vpon this liuelie purtraiture of all vertues : looke vpon this generall comforte of all miseries : and beholde here , how the wisedome of almightie God is holden for follie : vertu for vice : truthe for blasphemie : temperance for glottonie : the peace maker of the worlde , for a seditious disturber of the worlde : the reformer of the lawe , for a breaker of the lawe : and the Iustifier of sinners , for a sinner , and a follower of sinners .

In all these goinges , and comminges , and in all these demaundes , and answeres made before the Iudges , consider diligentlie , and note the constancie , and modestie of our sauiour : the grauitie of his countenance : and the integritie of his minde : which was neuer ouercome , nor once dismaied , for all these great conflictes . And when he sawe him selfe in the presence of so many officers , and Iudges , sittinge in theire Iudgmente seates : when he sawe him selfe in the middest of so manie iniurious villanies , and furious blowes , and in such a confusion of outcries , and clamowrs , thundered out vehementlie by the accusers , and conspirers of his death : when he sawe him selfe in such a thronge of outragious and cruell ennemies , his death and Crosse standinge ( as it were ) presente before his face : when our sauiour ( I saie ) sawe himselfe thus tossed , and turmoyled , vp , and downe , with so manye tempesteous waues , and blusteringe stormes of all aduersitie , and persecution , it was wonderfull to beholde his constancie , his patience , and his temperance , insomoche as what so euer he did , or spake , made a plaine demonstration of a noble harte , and couragious minde in him . There came no one bitter , or sharpe worde , out of his mowthe : He neuer yeelded , or submitted himselfe so much as to frame anie maner of supplication , or intreatie to his ennemies for his life : neither shed he anie one teare , or made anie lamentation vnto them , in that behalfe . But in all pointes , and respectes , he obserued such a comelie grauitie , and maiestie , as was seemelie for the dignitie of so highe , and worthie a personage . What sylence kept he emonge so manie , and those so false accusations ? How circumspecte was he in his wordes , when so euer he spake ? How wiselie behaued he him selfe in all his answeres ? To conclude , such was the forme and showe of his countenance , and minde , in these his trowbles , that euen that alone , with out anie further testimonie might haue suffised to iustefie his cause , if the grossenes of theire wicked , and malitious vnderstandinges , had bene able to conceaue the highnes , and excellencie , of such a proofe .

OF THE CREWELL SCOVRGINGE , AND WHIPPINGE OF oùr Sauiour at the pillar .

depiction of Christ

Communicantes Christi passionibus gaudete ; vt et in reuelatione gloriae eius gaudeatis exultantes 2. Petr. 4.13 .

§ III.

AFTER all these iniuries , consider what scourginges and whippinges our sauiour suffered at the pillar . For when the Iudge perceaued that he was not able to pacifie the furious rage of those his most cruell ennemies , he determined to punnishe our sauiour with such a seuere kinde of punnishement , as might suffice to satisfie the malicious outrage of such cruell hartes , that they beinge contented therewith shoulde cease , and seeke no more after his deathe .

This is one of the greatest , and most wonderfull sightes , that euer was seene in the worlde . Who woulde euer haue thowght , that whippes , and lasshes , shoulde haue bene laide vpon the shoulders of almightie God . The Prophet Dauid sayeth : Psalm. 90. that the place of thy habitation o Lorde is most highe , and that there shall none euell approche neere vnto thee : he saieth that there shall no whippe be felt in thy tabernaele . Now what thinge is farther from the highe maiestie and glorie of almightie God , than to be villaynously whipped , and scourged ? This is suerlie a ponnishement rather for bondslaues , and thieues : yea it was accompted generallie so vyle , and infamous , that in case the offendor were a Citezin of Rome , though his offence were neuer so haynous , he was thereby quitte , and exempted , from that most slauishe , and villeynous kinde of ponnishement . All which notwithstanding , beholde here , howe the Lorde of the heauens , the creator of the worlde , the glorie of the angells , the wisedome , power , and glorie of the liuinge God , vowchesafeth for our sakes to be ponnished with whippes , and scourges ? Certainlie I doe beleue , that all the orders of angells were wholie amased , and astonished , when they behelde this so strange , and wonderfull sight : and that they adored and acknowledged the vnspekeable goodnes of almightie God , which was verie manifestlie discouered vnto them in this acte . Luc. 2. Wherefore , if they filled the aier with highe lawdes , and praises , vpon the daie of his natiuitie , when as yet they had seene nothinge els , but onelie the swadlinge clowtes , and the manger , where he was layde . What did they now ( trow ye ) when they behelde him so villainouslie and most cruellie whipped , and scourged at the pillar . Consider thou therefore ( o my sowle , ) vnto whom this busines apperteyneth much more , than to the angelles : Consider I saye , how much more oughtest thou to be inwardly moued in thy verie hart , with this so wonderfull , and most pietifull dolefull sight of thy sweite sauiour , and to acknowledge vnto him much more humble thanckes , and prayses , for his so passinge great loue shewed hereby vnto thee .

Goe now therefore , and enter with thy spirite into Pilates concistorie , and carrie with thee great store of teares in a readines , which in that place shal be verie nedefull , to bewaile such thinges , as there thou shalt both heare , and see . Consider on the one side , with what rudenes those cruell , and blouddie tormentors , doe strippe our Sauiour of his garmentes : and see on th' other syde , with what humilitie he suffereth himselfe to be stripped by them , neuer so much as once openinge his mowthe , or answeringe one worde to so manie despitefull scoffes , and blasphemous speaches , as they vttered there against him . Consider also what hast they make to bynde that holie bodie to a pillar , that beinge fast bounde , they might fetche theire full strookes more at pleasure , and stryke him where , and how they list ? Consider , how the Lorde of angelles , standeth there post alone , emonge so manie cruell tormentors , hauinge on his parte neither frynde , nor acquaintance to entreate , or defende him from iniurie , no not so muche as eies to take compassion vpon him . Marcke now with what furious crueltie they beginne to discharge theire whippes and scourges vpon his most tender fleshe , and how they laie on lasshes vpon lasshes , strookes vpon strookes , and woundes vpon woundes .

There mightest thou see that sacred bodie , swollen with wheales , all blacke , and blewe , the skinne rented and torne , the blowde gusshinge out , and streaminge downe on euerie side , throwghout all partes of his bodie .

But aboue all this , what a pittiefull sight was it to beholde that so greate , and deepe open wounde , that was geuen him vpon the shoulders , where chieflie all theire lashes and strookes did light ? Verelie I am perswaded , that that wounde was so large , and deepe , that if they had laid on a little longer , they had discouered the white bones , betwene the blouddie fleshe , and made an ende of his holie life at the pillar , before he had come to the Crosse . To be short , they so strooke , and rente , that most amyable , and bewtifull bodie : they so boude him , and laid on such loode of strypes , and lasshes , vpon him : they so tormented and filled his blessed bodie , with most cruell strookes and woundes , that he had now cleane lost the forme , and shape , he had before : yea ( and to saie further ) they so fowlie disfigured him , that he scarselye seemed to haue the shape of a man . Consider now o my soule , in what a dolefull plight that goodlie and bashefull yonge man stoode there , beinge as he was in that pittiefull case , so euill intreated , so reprochefullie vsed , and set out so nakedlie to the vtter shame of the worlde . Beholde , how that most tender , and bewtifull fleshe , yea euen the flower of all fleshe , is there most cruellie rente , and torne in all partes of it .

The lawe of Moyses commaunded , that malefactors shoulde be beaten with whippes , Deut. 25 , and that accordinge to the qualitie of theire offences , so shoulde the nomber of the lasshes be : Howbeit with this condition , that they shoulde neuer passe fowertie lasshes , to the ende ( saieth the lawe ) that thy brother fall not downe before thee fowlie torne and mangled : seeminge to the lawe maker , that to exceede this nomber , was a kinde of punishement so cruell , that it coulde not stande with the lawes of brotherlie loue . But against thee ( o good Iesus , ) that diddest neuer breake the lawe of iustice , were broken all the lawes of mercie : yea , and that in such sorte , that in steede of fowertie lasshes , they gaue thee fiue thowsande , and aboue , as manie holie fathers do testifie . If then a bodie woulde seeme so fowlie beraied , beinge scourged not passinge with fowertie strypes : in what plight was thy bodie my sweete Lorde , and sauiour , beinge scourged with aboue fiue thowsande strypes ? O ioye of the angelles , and glorie of the sainctes , who hath thus disfigured thee ? Who hath thus defiled thee with so manie spottes , beinge the verie glasse of innocencie ? The loue and mercie of our Sauiour towardes vs , moued him to suffer suche cruell paynes . Certaine it is o Lorde , that they were not thy sinnes , but myne , not thy robberies , but myne , that haue thus euill intreated thee . It was euen loue , and mercie , that compassed thee abowte , and caused thee to take vpon thee this so heauie a burden . Loue was the cause , why thou diddest bestowe vpon me all thy benefittes : and mercie moued thee , to take vpon thee all my miseries . Wherefore , if loue , and mercie , haue caused thee to enter into these so cruell , and terrible conflictes ? Who can now stande in dowte of thy loue ? If the greatest testimonie of loue , be to suffer paines for the beloued , what els are each one of thy paines , but a seuerall testimonie of thy loue ? What ' els are all these woundes of thyne , but as it were certeine heauenlie voyces , Eche one of our sauiours paynes be a seuerall testimonie of his loue towardes vs . that doe all preache , and proclaime vnto me thy loue , all require me , to loue thee againe . And if the testimonies be so manie , as the strypes , and blowes were , that thou sufferedst for my sake , who can then put anie dowte in the proofe , beinge as it is so playnelie auowched , and proued , by so manie witnesses ? What meaneth then this incredulitie of myne , that is not yet conuinced with so manifolde and so great argumentes . S. Iohn the Euangelist wondered at the incredulitie of the Iewes , Ioan. 12. for that our Lorde wrowght so manye miracles emonge them , for confirmation of his doctrine , and they neuerthelesse woulde not beleue in him . O holie Euangeliste , wonder no more at the incredulitie of the Iewes , but rather at myne . Forsomuch as to suffer paines is no lesse argument to cause me to beleue the loue of Christe , than is the worckinge of miracles to cause me to beleue in Christe . If then it be a greate wonder , that after so manie miracles wrowghte by our sauiour Christe , his wordes are not yet beleued : how muche more wonderfull is it , that hauinge suffered for our sakes aboue fiue thowsande strypes , we beleue not yet that he loueth vs .

But what shall we saie , if to all these strookes , and woundes , which he receaued for vs at the pillar , we adde moreouer all the other paines , and trauaylles of his whole life , all which proceeded of loue ? What browght thee downe o Lorde from heauen vnto the earthe , but onelie loue ? What thinge pulled thee out of thy fathers bosome , and layde thee in thy mothers wombe ? What thinge caused thee to take the garmente of our fraile nature vpon thee , and to become partaker of our miseries , but onelie loue ? What thinge placed thee in an oxe staulle , and swaddeled thee in a manger , and chased thee into strange countreis , but onelie loue ? What thinge made thee to carrie the yooke of our mortalitie for the space of so manie yeares , but onely loue ? What thinge made thee to sweate , to traueill , to watche , to continewe wakinge all the longe nighte , and to passe ouer bothe sea , and lande , seakinge after lost soules , but onely loue ? What thinge bounde Sampson hande and foote , shaued his heare , Iudic. 16. spoyled him of all his force , and caused him to be mocked , and scorned , of his ennemies , but onelie the loue of his spouse Dalida ? And what thinge hath bounde thee our true Sampson , and shaued thee , and spoyled thee of thy force , and strengthe , and geuen thee into thyne ennemies handes , to be so reprochefullie lawghed , spitted , and scoffed at , but onelie the loue , that thou bearest vnto thy spouse the Catholicke Churche , and vnto each one of our sowles ? Finallie , what thinge hath brought thee to be crucified vpon the tree of the crosse , there to stande so cruellie tormented from toppe , to toe , thy handes nailed , thy syde opened , thy members racked one from an other , thy bodie all of a goore bloude , thy vaines exhausted , and voide of bloude , thy lippes pale , and wanne , thy tonge bitter : to be shorte , all thy bodie wholie rente , and torne ? What thinge coulde haue wrought such a most cruell fowle mangelinge , and boucherie of thee , as this was , but onely loue ? O passinge great loue ? o gratious loue ? o loue , seemelie for the great vnspekeable mercie , and infinite goodnes of him , who is infinitlie good , and louinge , yea wholie loue .

Hauinge therefore so great , and so manie testimonies of thy loue ( o my sweete Lorde , and sauiour ) as these be , how can I but beleue , that thou louest me ? Sith it is most certeine , that thou hast not changed that most charitable louinge harte , beinge now in heauen , which thou haddest when thou diddest walke here vpon the earthe ? Thou art not like that cuppe bearer of kinge Pharao , Genesis 40. who when he sawe him selfe in prosperitie , forgat his poore friendes , that he had left in prison : but rather the prosperitie , and glorie , that thou doest now enioye in heauen , moueth thee to haue greater pittie , and compassion , vpon thy children , whom thou hast lefte here in earthe . Now then , sith it is certaine , that thou louest me so much , as I see verie euidentlie thou doest , why doe not I loue thee againe ? why doe not I put my whole trust , and affyance , in thee ? why doe not I esteime my selfe verie happie , and riche , hauinge euen almightie God him selfe , so constante , and louinge a frynde vnto me ? It is vndowtedlie a great wonder , that anie thinge in this life dothe make me carefull , and heauie , hauinge on my syde so riche , and so mightie a louer , throwghe whose handes all thinges doe passe .

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I H S

THVRSDAIE MORNINGE .

THIS daie , ( when thou hast made the signe of the Crosse , and prepared thy selfe hereunto ) thou hast to meditate , and consider : How our Sauiour was crowned with thornes : how Pilate said of him to the people , ECCE HOMO : Beholde the man : and how he bare the Crosse vpon his shoulders .

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Christus passus est pro nobis , vobis relinquens exemplum , vt sequamini vestigia eius : 1 pet. 2.21 .

The text of the holie Euangelistes .

VHEN our Sauiour had bene thus whipped and scourged , Math. 25. Marc. 15. the souldiars of the president tooke him into the common haull , and there gathered about him the whole bande . And they stripped him , and put vpon him a purple roobe , and platted a crowne of thornes , and put it on his head , and a reede in his right hande . And they bowed theire knees before him , and mocked him , sayeinge : Haill o kinge of the Iewes : and spitted vpon him , and tooke the reede , that he helde in his hande , and smoote him on the head therewith . Ioan. 19. Then Pilate went forthe againe , and said vnto them : Beholde I bringe him forthe to you , that ye maie knowe , that I finde no faulte in him at all . Then came Iesus forthe , wearinge a crowne of thornes , and a purple garmente . And Pilate said to them : Beholde the man . Then , when the highe preistes , and officers , sawe him , they cried sayeinge : Crucifie him , Crucifie him : Pilate said vnto them . Take ye him , and crucifie him . For I finde no faulte in him . The Iewes answered , and sayed : we haue a lawe , and by our lawe he owght to die , because he made him selfe the sonne of God . Then when Pilate haerde that worde , he was the more afraied , and wente againe into the common hall , and said vnto Iesus . Whence art thou ? But Iesus gaue him no answere . Then said Pilate vnto him . Speakest thou not vnto me ? knowest thou not , that I haue power to crucifie thee , and haue power to loose thee ? Iesus answered : Thou couldest haue no power at all against me , except it were geuen thee from aboue : Therefore he that deliuered me vnto thee , hath the greater sinne . From thenceforthe Pilate late sowght to loose him . But the Iewes cried out , requiringe to haue him crucified , and theire cries preuailed . And Pilate determined to accomplishe theire requeste . And he let loose vnto them him , Luc. 23. that for an insurrection , and murder , was cast into prison , whom they desired , and deliuered Iesus vnto them , to doe with him , what they woulde .

And they tooke Iesus , Ioan. 19. and led him awaie . And he bare his Crosse , and came into a place , that was called Caluarie . Luc. 23. And there folowed him a great multitude of people , and of women , which bewayled , and lamented him . But Iesus turned backe vnto them , and said : Daughters of Ieruzalem weepe not for me , but weepe for your selues , and for your children . For beholde , the daies will come , when men shall saie . Blessed are the barren , and the wombes that neuer bare , and the pappes that neuer gaue sucke . Then shall they beginne to saie to the mountaines : falle vpon vs : and to the hilles : Couer vs . For if they do these thinges to the greene tree , what shal be done to the drye ?

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I H S

MEDITATIONS VPON THESE POYNTES OF THE TEXT .

COME forthe O yee dawghters of Sion , and beholde kinge Salomon with the crowne , wherewith his mother crowned him at the daie of his espousels , and vpon the daie of the ioyefulnes of his harte . O my sowle , what doest thou ? O my harte , what thinkest thou ? O my 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 sweete 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 vpon 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 iudgementes , 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 nomber 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 and 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. Pa●●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 as by the merite of that vnspekeable charitie , and humilitie , with which thou hast humbled thy selfe , to take vpon thee all my sinnes , thou hast not onelie deliuered me from them : but also made me partaker of thy graces and treasures . For in takinge vpon thee my deathe , thou hast geuen me thy life , in takinge vpon thee my fleshe , thou hast geuen me thy spirite , and in takinge vpon thee my sinnes , thou hast geuen me thy grace . So that ( ô my mercifull redeemer ) all thy paines , Our sauiours paynes are our treasures , and riches . are my treasures , and riches : thy purple clotheth me : thy crowne honoreth me : thy strookes bewtifie me : thy sorowes comforte me : thy angwishes susteine me : thy woundes heale me : thy bloude enricheth me : and thy loue makethe me dronke . And what wonder is it , if thy loue make me dronke , seinge the loue thou barest towardes me , was able to make thee also dronken , and to leaue thee like an other Noe to appeare dishonored , and naked , Geness . to the open sighte of the worlde The purple of bourninge loue causeth thee to susteyne the purple of shame , and reproche : the earnest zeale thou hast of my profit , and furtherance , causeth thee , to be contente to holde this reede in thy hande : And the compassion thou hast of my losse , and damnation , moueth thee to beare this dolorous crowne of ignominie vpon thy head .

OF THOSE WORDES OF THE GOSPELL , ECCE HOMO : Beholde the man .

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Opprobrium hominum , et abiectio plebis psalm . 21.7 . J● .

〈◊〉 presturam hab●bitis : sed 〈◊〉 , ego 〈…〉 Johan . ●6 . 33 .

§ II.

VHEN they had thus crowned , and scorned our Sauiour : the Iudge tooke him by the hande , in such euill plight , as he was , and leadinge him out to the sighte of the furious people , said these wordes vnto them : ECCE HOMO , Beholde the man . Whiche is as much as if he had saied . If for enuie yee seeke his deathe , beholde him here in what a pitiefull , and dolefull case he is . A man vndowtedlye not to be enuied , but to be pittied . If you were afrayed least he shoulde haue become a kinge , beholde him here so wholie disfigured , that scarcelye he seemeth to be a man ? Of these handes so faste , and stronglie bounde , what cause is there , why ye shoulde feare ? Of a man in this wise so sore whipped , and scourged , what woulde ye require more ?

By this maist thou vnderstande ( ô my soule ) in what a lamentable case our Sauiour was at his goinge out of the iudgement haulle , seinge that euen the Iudge himselfe verelie belieued that the pittiefull case in which he was , mighte haue suffised to mollifie , and breake the vnmercifull cruell hartes of his ennemies , Whereby thou maist well perceaue , what a dangerous , and vnseemelie thinge it is , for a Christian , not to haue compassion of the most grieuous , and bitter paines , and sorowes , of our sauiour : who so loueth Christ taketh greefe and compassion of his bitter paynes and sorowes . seinge they were so great , that they were able ( as the Iudge was perswaded ) to mollifie those most sauage and cruell stonye hartes of the Iewes . Where loue is , there is also sorrowe . How can he then saie , that he loueth our Sauiour Christe : that beholdinge him tormented in this most pittiefull , and dolefull plighte , hath no compassion of him ?

And if it be so wicked a thinge not to haue compassion of our Sauiour Christ , what a heynous matter is it to encrease his paines , and martirdomes , and to adde thereunto sorowe , vpon sorowe ? Suerlie there coulde not be anie greater crueltie in all the worlde , than after that the Iudge had shewed our sauiour Christ vnto them so pittiefullye berayed , for his ennemies to answere with such cruell wordes : Crucifige : Crucifige : Crucifie him : Crucifie him : Now if this was so great a crueltie in the Iewes , what a crueltie is that in a Christian , who in his deedes and workes saieth euen as much as the Iewes did , althowgh he expresse it not in wordes . Heb. 6. The wycked Christians doe as it were crucifie Christ againe , by theire euill and synnefull workes . For dothe not S. Pawle saie ? That he that sinneth , crucifieth the sonne of God againe . Forsomuch as towchinge his parte , he doth a thinge whereby he woulde binde him to dye againe , if his former death had not bene sufficient . How is it then ( ô Christian ) that thou hast thy harte , and handes , readie bent , to crucifie our Lorde and redeemer , so often tymes in this wise with thy sinnes ? Thou owghtest to consider , that like as the Iudge presented that so pittiefull forme to the Iewes , supposinge there was none other more effectuall meane , to withdrawe them from theire furie , than that dolefull sight : euen so the heauenlye father presenteth that same dolefull sighte daily vnto all sinners : meaninge thereby , that in verie dede there is none other more effectuall meane , to withdrawe them from sinne , than to set before them this so pittiefull a forme . Make acompte therefore , that euen now the heauenlie father laieth also the same pittiefull forme of his most deere , and onelie begotten sonne before thy face , and that he saieth vnto thee : ECCE HOMO : Beholde the man : As thowghe he shoulde saie : Beholde this man , in what a dolorous case he standeth , and remember withall , that he is God almightie , and that he standeth in this most dolefull , and lamentable plighte , as here thou seest him , not for anie other cause , but for the verie sinnes of the worlde . See into what plighte God is browght by the sinnes of man . Consider , how necessarie it was to satisfie for sinne . And consider also , How abhominable a thinge synne is , in the sighte of God . how abhominable and horrible a thinge sinne is in the sight of almightie God : seinge it so disfigured his owne onelie sonne , to destroye it . Consider moreouer , what a sore reuenge almightie God will take of a sinner , for such sinnes as he himselfe committeth , sithe he hath so sharpelie punnished his owne most dearlie beloued and innocent sonne , for the sinnes of others . Last of all consider the rigour of the iustice of almightie God , and the fowle stayninge malice of sinne , which appeareth so dreadfullie euen in the verie face of Christ the sonne of God . Now what thinge coulde possiblie be done of greater efficacie , both to cause men to feare God , and also to abhorre synne ?

It seemeth hereby , that almightie God hath showed him selfe towardes man , as a good louinge mother is wont to doe towardes her wicked dawghter , that seeketh lewde meanes to plaie the harlot . For when neither wordes , nor punnishement be able to diswade her from her wicked diuelish purpose , she tourneth her rage against her owne selfe , she beateth her owne face , and teareth her heare , and when she is thus disfigured , she setteth her self before her dawghter , that thereby she maie vnderstande the greatnes of her offence , and that at the least for verie pittie , and compassion of her mother , she maie be moued to leaue her wicked purpose .

Now it seemeth that almightie God hath vsed the verie same remedie here , 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 contemplation 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 .

depiction of Christ

Christo ig●●●ur pas●a in carna , et vos eadem cogitationa arma●●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 iudgement 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 woman 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 , and weightie burthen : his knees tremblinge vnder him : his bodie crowchinge vnder the crosse : his modest eies , and face , all blouddye : with that dolorous garlande of thorne vpon his heade : and besides all this , annoyed with those most shamefull opprobrious exclamations , and outcries , which they gaue out in the waye against him ?

But now in the meane tyme ( o my soule ) withdrawe thyne eies a little while from this cruell sight , The sorowfull tydinges hereof , to the blessed virgin Marie . and hye thee with quicke speede , with heauines of harte , and greate store of teares trickelinge downe by thy checkes , towardes the howse of the blessed virgine Marie . And when thou art come thither , cast thy selfe downe at her feete , and speake these wordes in most dolefull , and lamentable wise vnto her . O Ladye of angells , and Quene of heauen ? O gate of paradice , and aduocate of the worlde ? O refuge of sinners , and health of the iust ? O ioye of the Sainctes , and teacher of vertues ? O mirrour of cleannes ? O patterne of patience , and example of all perfection ? Woe is me ( O blessed ladie ) woe is me , why am I preserued aliue , to see this present howre ? How can I liue , hauinge now seene with myne eies , that dolefull sight , which I haue seene ? What neede more wordes ? Alas deere virgine , and most blessed mother : I haue left thy onely begotten sonne , my sweete Lorde and Sauiour in the cruell handes of his malitious ennemies , with a crosse vpon his shoulders , where vpon he shal be crucified .

Now what vnderstandinge is able to comprehende how deepely these sorowfull newes pearced the most tender harte of that most blessed virgin ? Here her sowle beganne to waxe fainte . Her face , and all the partes of her vnspotted maydenlie bodie were couered all ouer with a deadlie sweate , which might haue sufficed to ende her life , sauinge that by diuine dispensation , she was reserued for greater angwishes : and so consequentlie for a greater crowne , and rewarde , in the kingdome of heauen .

Now the holie virgin walkethe towardes her sweete sonne , and the great desire she hath to see him , restoreth vnto her againe the force , and strengthe , which sorrowe , and greife , had taken awaie . She hearethe a farre of the classhinge of armour , the trowpes of the people , and those most shamefull exclamations , and outcries , which in most dispitefull wise were thundered by his outragious cruell enemies against him . And incontinentlie she seethe the glisteringe speares , and halbardes , which were holden vp a loft . She fyndethe in the waye , the droppes and traces of bloude , whereby she might easelie tracke him , which waie he had gone , and she needeth none other gwide to conducte her vnto him . She approcheth nearer , and nearer , vnto her deerlie beloued sonne , she openeth her eies , which were verie sore dymmed with sorowfull weapinge , to proue whether she might see him , whom her soule so exceadinglie loued . O what a strange combatte was there now of feare , and loue , in the dolorous harte of the most blessed virgin Marie ? In one respecte she had a desiere to see him , and in an other , she was vnwillinge to see him thus miserablie and most cruelly disfigured . At the lengthe , when she was come where she might see him indeede : then those two lightes of heauen , doe beholde one an other , and theire hartes embrace sweetly together by meanes of theire eies . How beit the sight of one an other in this dolefull wise was a verie great corsie to bothe theire afflicted soules . Theire tongues were domme , so that neither of them both for a while spake one worde , but the naturall affection of that most sweete sonne , spake priuely to the heauie hart of the most blessed virgin , and saied vnto her . Why commest thou hither my doue , my beloued , and my deere mother ? Thy sorowe increaseth myne , and thy tormentes do augment my paines , and be a great torment vnto me : Departe my deere mother , departe I beseach thee , and retourn home againe to thy howse . For it is not seemelie for thy virginall shamefastnes , and puretie , to be here in the companie of murderers , and theeues . And if it woulde please thee so to doe , it woulde certeinly asswage both thy sorrowe , and myne . And I will remaine here to be sacrificed for the worlde . For this office apperteineth not to thee , but vnto me , and thy innocencie deserueth not this torment . Genes. 8. Retourne therefore my doue to the arcke , vntill such time as the waters of the floude doe cease : forsomuch as here thou shalt finde no place , where thou mayst rest thy feete . There mayst thou attende to thy accustomed diuout praier , and contemplation . And there , by liftinge vp thy soule in godlie meditations aboue thy selfe , thou shalt passe ouer more easely this thy dolefull sorowe and greiffe .

Now this beinge saide , the sorowfull heauie harte of the holie mother made answere to her sonne , and saied vnto him . Why doest thou commaunde me to doe thus my deere sonne ? Why wouldest thou haue me to depart awaie from this place ? Thou knowest ( o my Lord God ) that in thy presence each thinge is lawfull vnto me , and that there is non other Oratorie but where thou arte . How can I then departe awaie from thee , vnles I shoulde departe from my selfe ? This griefe and sorrowe so possesseth my harte , that trewlie I can not thinke vpon anie other thinge . I can goe no whither without thee ; neither can I seeke , or receaue comfort of any other , but of thee . Vpon thee , is fixed all my whole harte . Within thee , haue I made my habitation . And my life whollie dependeth of thee . Seinge therefore thou hast vowchesaffed for the space of nine monethes to inhabite within my bowels , and to take my bodie for thy dwellinge place , why maye not I for these three daies , take thy bowels for my habitation ? If thou wilt thus receaue me within thee , when thou art crucified , then shall I be crucified with thee : and when thou arte buried , then shall I be buried also together with thee . With thee woulde I drinke of the gaule , and vineger . With thee woulde I suffer vpon the crosse . And with thee woulde I yeelde vp my ghost .

Such wordes as these spake the blessed virgin in her dolefull harte as she went : And after this sort , she passed ouer that painfull and ircksome waie , vntill she came to the place of the Sacrifice .

Christogram

I H S

FRIDAIE MORNINGE .

THIS daie ( when thou hast made the signe of the crosse , and prepared thy selfe hereunto ) thou hast to meditate vpon the misterie of the crosse : And vpon these seuen wordes , which our Sauiour spake beinge crucified on the same .

depiction of Christ

Vere filius dei erat iste Math. 27.54 .

Peccata nostra ipse pertulit in corpore suo super lignum ut peccatis mortui iustitiae viveremus pet. 2.24 .

The text of the holie Euangelistes .

THEY came ( saieth the holie Euangelist ) to the place called Golgotha , Math. 27. that is to saie : the place of dead mens skulles . And they gaue him vinegar to drinke mingled with gaule . And when he had tasted thereof , he woulde not drincke . It was then three a clocke . And they crucified him , and with him two theues , one at the right hande , and the other at the lefte . And so was the scripture fulfilled , that saieth . And he was reckoned emonge the wicked . And Pilate wrote also a title , and put it vpon the Crosse . And it was written : Iesus of Nazareth kinge of the Iewes . This title manie of the Iewes did reade . For the place where Iesus was crucified , was neare to the citie : and it was written in Hebrewe , Greeke , and Lattin . Then said the highe preistes of the Iewes to Pilate : write not : the kinge of the Iewes , but that he saied , I am kinge of the Iewes . Pilate answered : what I haue written , I haue written .

Then the souldiars when they had crucified Iesus , tooke his garmentes , and made fowre partes , to euerie souldiar a parte . And they tooke his coate also , which was without anie seame , wouen from the toppe throwghout . Therefore they saied one to an other . Let vs not deuide it , but cast lottes for it , whose it shal be . This was done , that the scripture might be fulfilled , Psalm. 21. that saieth . They parted my garmentes emonge them , and vpon my coate they cast lottes . So the souldiars did these thinges indeede .

And they that passed by , Math. 27. reuyled him , wagginge theire heades , and sayeinge : Fye on thee , thou that destroiest the temple , and buildest it in three daies , saue thy selfe . If thou be the sonne of God , come downe from the crosse . Likewise also the highe preistes , mockinge him with the Scribes , and elders , and Pharisies , saied . He saued others , but he cannot saue him selfe . If he be the kinge of Israell , let him now come downe from the Crosse , and we will beleue him . He trusteth in God . Let him deliuer him now , if he will haue him . For he saied : I am the sonne of God . The verie same wordes also , did the theeues , who were crucified with him , cast in his teethe . But Iesus saide . Father pardon them , for they knowe not what they doe .

And one of the malefactors , Luc. 23. that was crucified with him , blasphemed , sayeinge : If thou be Christe , saue thy selfe , and vs . But the other answered , and rebuked him , sayenge : Neither doest thou feare God , beinge in the selfe same condemnation ? We are iustlye punnished : for we receaue accordinge to our doinges . But this man hath done nothinge amisse . And he saied vnto Iesus . Lord remember me , when thou commest into thy kingdome . Then Iesus saied vnto him . Verelie I saie vnto thee , This daie shalt thou be with me in paradise .

There stoode by the Crosse of Iesus , Ioan. 19. his mother , and his mothers sister , Marie the wife of Cleophas , and Marie Magdalene . And when Iesus sawe his mother , and the disciple whom he loued standinge by : he saied vnto his mother : Woman , beholde thy sonne . Then he saied to the disciple : beholde thy mother . And from that howre , the disciple tooke her for his mother . Math. 27.

Abowte the ninthe howre , Iesus cried with a lowde voice : sayenge : Eli , Eli , Lamasabacthani : that is : My God , my God , why hast thou forsaken me ? And some of them that stoode there , when they harde it , saied . This man called Elias . Some other saied : let vs see , if Elias will come and saue him .

Afterwardes Iesus knowinge that all thinges were fulfilled , Ioan. 19. that the scripture might be accomplished , saied : I am a thirst . And there was set a vessell full of vinegar , and they filled a sponge with vinegar , and put it abowt an hisope stalke , and put it to his mouthe . Now when Iesus had receaued of the vinegar , he saied : It is finished .

And he cried againe with a lowde voice , Luc. 23. Matth. 27. and saied : Father into thine handes I commende my spirite . And from the sixte hower , there was darkenes ouer all the earthe vntill the ninthe hower . And the veile of the temple was rent in two partes , from the toppe to the bothom . And the earthe quaked , and the stones were clouen . And the graues opened them selues , and manie bodies of the Sainctes , which slepte , arose . And there were manie of his fryendes and acquaintance , and women beholdinge him a farre of . Emonge whom , was Marie Magdalene , and Marie the mother of Iames the yonger , and of Iosephe , and Salome , who had folowed him out of Galilee , ministringe vnto him : with manie other women , that came in his companie to Ierusalem .

MEDITATIONS VPON THESE POYNTES OF THE TEXT .

VE are now come ( o my soule ) to the holie mounte Caluarie , and we be nowe arriued at the toppe of the misterie of our redemption . O how wonderfull is this place ? Verelie this is the howse of God , the gate of heauen , the lande of promise , and the place of saluation . Here is planted the tree of life . Here is placed that misticall ladder that Iacob sawe , Genes. 28. which ioyneth heauen with the earthe , whereby the angells doe descende vnto men , and men doe ascende vnto almightie God . This is ( o my soule ) the place of praier . Here oughtest thou to adore , and blesse our Lorde , and geue him most humble , and hartie thanckes for this his most highe and excellent benefit : sayenge thus vnto him .

We worshippe and adore thee ô Lord Iesus Christ , and we blesse thy holie name , forsomuch as thou hast by meanes of this holie Crosse redeemed the worlde . Thankes be geuen vnto thee O most mercifull Sauiour , for that thou hast thus loued vs , and wass hed awaie our sinnes with thy most pretious bloude , and hast offered thy selfe for vs vpon the same Crosse : to the ende , that with the most sweete sauour of this noble sacrifice , enkendeled with the fier of thy most feruent loue , thou mightest satisfie , and appease the wrathe of almightie God . Blessed be thou therefore for euermore , which art the Sauiour of the worlde : the reconciler of mankinde : the reparer of Angelles : the restorer of the heauens : the triumphant conqueror of hell : the vanquisher of the diuell : the awthor of life : the destroier of deathe : and the redeemer of them , Luc. 1. that were in darckenes , and in the shadowe of deathe .

All yee therefore that be a thirst , Esay . 55. come vnto the waters , and yee that haue neither golde , nor siluer : come , and receaue all these pretious treasures freely , without payinge anie thinge . Yee that desier the water of life , this is that misticall rocke , that Moyses strooke with his rodde in the wildernes , Exod. 17. out of which there sprange water in great abondance , to satisfie the thirst of his afflicted people . Yee that desiere peace , and amitie with alinightie God , knowe yee that this is also that rocke , Genes. 35. that the patriarke Iacob annointed with oyle , and erected vp for a title of peace , and amitie , betwene almightie God , and men . Yee that are desirous of wyne , to cure your woundes , Num. 13. this is that cluster of grapes , that was browght out of the lande of promise into this vale of teares , which is now crusshed , and pressed vpon the presse of the Crosse , for the remedie and redresse of our offences . Yee that desire the oyle of the grace 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 woundes 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 slain , 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 heauens 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 vpon 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 vpon 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 tender , 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 consider 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 heauines of minde thy deere sonne crucified on the crosse : to the ende , that like as Eue by beholdinge with delite that fruite , and tree of deathe , was the occasion of the perdition of the worlde : euen so thou ( ô blessed Ladie ) by beholdinge with greate griefe , and sorrowe , the fruite of life , which then was hanginge vpon that tree of the Crosse , mightest with thy presence , and eies , there see the remedie , and redemption of the worlde .

AN OTHER MEDITATION OF THE DOCTRINE , THAT MAIE be learned at the foote of the Crosse . § IIII.

THE holie Euangelist saieth , Ioan. 19. that there stoode hard by the Crosse , Marie the mother of Iesus : and his mothers sister , Marie the wife of Cleophas : and Marie Magdalene . O that I were so happie , that I mighte stande in the companie of these three blessed Maries alwaies at the foote of the Crosse ? O yee blessed Maries , who hath caused you to stande so constantly at the foote of the crosse ? What cheyne is this , that thus holdethe you so fast lincked vnto this holie tree ? O sweete Christe which beinge deade , doest mortifie the liuinge , and geuest life to the deade ? O yee Angells of paradise , be not offended with me , thowghe I a sinner , and a very wicked person , be so bolde to come , and ioyne with this holie companie : because the loue I beare to my sweete sauiour draweth me vnto them , and the verie same loue enforceth me , to embrace this crosse . If theise three Maries , will not departe from the crosse ? How can I departe from thence , knowinge that all my wealle , and saluation , consisteth in the same ?

Assuredly the fyer shall first waxe colde , and the water shall naturally become hoate , before my harte shall departe from this crosse : sythence I vnderstande , what a lesson the loue of God teacheth me : to wit : How happie a thinge it is , to stande alwaies at the foote of the crosse . O holie crosse , thou drawest the hartes of men vnto thee more stronglie , than the Adamante stone draweth iron . Thou geauest a more cleare lighte to our vnderstandinge , than the sonne doth to our eies . Thou enkēdelest a more feruent heate in our soules , than fyer doth in the verie cooles . Drawe me therefore ( O holie crosse ) vnto thee , with great force and might . Illuminate me continuallie , and enflame me with thy mightie power , that my thoughte and mynde maie thinke vpon none other thinge , but onely vpon thee , and maye neuer departe from thee . And thou ô good Iesus , illuminate the eies of my soule , that I maye vnderstande how to looke and fixe mine eies , and thoughtes , vpon the crosse : to the ende , that I maye not onelie beholde the cruell paynes , and tormentes , thou hast suffered for me , and so by beholdinge them , take compassion of them : But also consider the examples of so manie wonderfull vertues , as thereby thou hast discouered vnto me , and inuited me to imitate , and followe the same .

Wherefore O most wise maister , and instructor of the worlde . O phisition of soules . Here I come to the foote of thy crosse to present vnto thee my soores , and woundes . Heale me ô my most mercifull , and omnipotent Lorde , and teache me what I ought to doe . we may learne to ouercome our sensualitie and selfe loue by beholdinge our Sauiour Christe vpon the crosse . I doe confesse , and acknowledge playnelie vnto thee ( ô Lorde ) that I am verie sensuall , and geuen ouermuche to the loue of my selfe , and I see well that this greatlie hinderethe my profitinge , and proceadinge in vertue , and godlines . Manie tymes for my recreation , and pastimes sake , or for feare of the paine of fastinge , and risinge vp early in the morninge , I passe ouer , and doe leese the godly and diuout exercises of praier , and meditation , with other holie spirituall exercises : by the losse whereof , I leese my selfe also . This sensualitie of mine is verie importune vpon me . It woulde faine eate and drinke verie finelie , and delicately , at such howers , and times , as it liketh : and after dinner , and supper , it woulde gladlie haue some idle talke , or els some pastyme , and recreation . It delighteth at such tymes to be walkinge in a faire greene garden , or orcharde , and there to take some sollace , and pleasure . Teache me now ( ô my most louinge Sauiour , and redeemer , ) what I ought to doe , whereby to followe thy example ; and helpe me with thy grace , that I maie performe my dewtie in this pointe . O what a greate shame is it vnto me , to see after what sorte thou diddest handel thy blessed bodie , which was more tender , and delicate , than all other bodies . In the middest of the most bitter angwishes , and grieuous tormentes of thy death , thou diddest not geue vnto thy bodie anie other foode , or electuarie , but such as those cruell apoticaries had compounded of bitter gaule , and sower vineger for thee . Who then will from henceforthe haue anie tongue to complaine , that the meate set before him , is either to colde , or to salte , or to freashe , or not well dressed , or that it was ouer late , or to tymelie made readie : consideringe what a table was here prepared for thee , ô my almightie God : and that in the tyme of so great necessitie ? In steede of the mirthe , and pleasante talke , and entertaynmente , which I seeke to haue at my suppers , and feastes , thou haddest none other , but onely outcries and clamorous noices of them , which shakinge theire heades at thee , scorned , and blasphemed thee : sayenge : Matth. 27. Fye on thee , that destroiest the temple of God , and in three daies buildest it vp againe . This was the musicke , and mynstrelsie of thy bankette : and thy walkinge in a garden , was to be fast nailed handes , and feete , to the crosse . And albeit there was an other garden , into which thou wentest after thou haddest ended thy supper , yet was it not to walke in for pleasure , but to praie : not to take the aier , but to shéide bloude : not to recreat thy selfe , but to be pensiue , and sad , and in a greate agonie of deathe . Now what shall I saye of the other ease , and refresshinges , which thy blessed fleshe had ? My fleashe would gladlie haue a softe bedde , curious and costly apparell , and a large and wyde howse . Tell me now ( ô my sweete Sauiour , ) what maner of bedde hast thou ? What maner of howse hast thou ? And what is thy apparell ? Thy apparell is nakednes , and a purple coate of mockerie , and reproche . Thy howse is none other , but to stande openly abrode in the sonne , and aier . And if I seeke for anie other , I fynde it to be nothinge els , but onely a stable for beastes . The foxes haue theire holes , Math. 8. and the birdes of the aier theire neistes , and thou that art the creator of all thinges , hast no place where to rest thy head . O curiositie , and superfluitie ? How are ye two crepte in , and so vsuallie , and vniuersallie receaued in this our corrupte age , throwghout all the countreys , and nations , of Christendome ? A notalbe admonition against the vyces of deyntienes , and superfluitie . O what maner of Christians be we , that doe not vtterlie abandon 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 refresshinge , 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 from 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 acquaintance 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 bene tenne yeares bedridden , or lyen in fetters in harde prison , or in continuall necessitie , trouble , and dissension , within his owne howse , and famylie , what comfort shall he finde in thee , for so longe a combatte and tribulation ? Answer ( ô Lorde ) I beseache thee , vnto this demande , forsomuch as thou arte the worde , and the wisedome of the father . Tell me whether thou be the vniuersall comforter in all miseries , be they neuer so longe ? Or els whether we neede to seeke anie other comforter for them ? Verelie ô Lorde , we haue no neede of anie other comfortor , but onely thee . For vndowtedlie , the crosse whereon thou diddest suffer , was not a martirdome of one daie onely , but it continued all thy whole life . Our sauiour had his crosse and passion verie liuelie represented daylye before his eyes , from the verie first hower of his conception , vntill his deathe . For euen from the verie first hower , and instant of thy most holie conception , there was represented vnto thee , both the crosse , and withall , all the cruell , bitter paines , and tormentes , that thou shouldest suffer vpon the same : and so thou haddest them all continuallie verie liuelie set before thyne eyes all the daies thou diddest liue here on earth . For like as all thinges both past , and to come , were present before the eies of thy diuine vnderstandinge : euen so also were all the martirdomes , and instrumentes of thy passion . There were the crosse , the nailles , the scourges , the thornes , the cruell speare , with all other thy most bitter paines , and tormentes , at all tymes as liuely present before thy sight , as when thou sawest them with thy eies the verie same frydaie , that thou wast crucified on the Crosse . We , though we suffer neuer so greate , and extreme paines , yet we haue alwaies some tyme of ease , either by meanes of phisicke , or other comforte : but thy paine was alwaies in a maner continuall , or at the least it did verie often times torment thee in thy sowle , duringe the tyme thou diddest liue here in this worlde . And albeit this consideration of thy bitter tormentes , and passion , had not tormented thee , yet was the verie zeale of thy fathers honor , and desire of the saluation of our soules , a continual torment vnto thee , which vndowtedlie did eate , and rente thy pittiefull louinge harte , and was a more cruell martirdome vnto thee , than the verie death it selfe . Wherevnto was also added the obstinate malice , which thou sawest in that rebellious people , ( the Iewes : ) and with all the stubbornnes and ingratitude of all other sinners , ( for whose remedie and redemption thou wast sent ) which woulde not helpe themselues with the benefite thereof , nor yet acknowledge the tyme of theire visitation . This was the cause of those pittiefull teares , L●c. 19. thou diddest sheide vpon Ierusalem : and hereof rose the complainte thou madest by thy Prophet Esaie , sayenge : In vaine haue I traueyled , Esa. 49. and in vaine haue I consumed my strengthe .

Wherefore O my soule , thou hast here with whom thou maist keepe companie , and take comforte in thy longe paines and troubles . For althoughe the last paines , and tormentes , of the holie bodie of our Sauiour were shorte , yet were the greifes , and paines , of his pittiefull harte and soule verie longe , and continuall .

SATTVRDAIE MORNINGE .

THIS daie ( after thou hast made the signe of the Crosse , and prepared thy selfe herevnto : ) thou hast to meditate vpon the pearcinge of our Sauiours syde with a speare . Of his takinge downe from the Crosse . And withall of the pittiefull bewaylinge , and lamentation of our blessed Ladie . And of our Sauiours buriall .

Christogram

I H S

depiction of Christ

Factus est omnibus obtemperantibus sibi causa salutis aeternae . Hebr. 5.9 .

The text of the holie Euangelistes .

THEN the Iewes ( because it was the feaste of Easter ) that the bodies shoulde not remaine vpon the Crosse on the Sabboth daie , Ioan. 19. ( for that daye of the Sabboth was verie sollemme emonge them ) besoughte Pilate that there legges might be broken , and that they might be taken downe from the Crosse . Then came the souldiars , and brake the legges of the first , and of the other , that was crucified with Iesus . But when they came to Iesus , and sawe that he was alredie dead , they brake not his legges . But one of the souldiars with a speare pearced his syde , and forthwith there issued out bloude , and water . And he that sawe it , bare witnes , and his witnes is true .

And when the eueninge was come , Marc. 15. there came a certeine worshipfull knight , Math. 17. called Ioseph of Arimathia , Luc. 23. ( one that loked for the kingedome of God ) and entered boldlie vnto Pilate , and demaunded the bodie of Iesus . And Pilate merueiled , if he were alreadie dead : and called vnto him the Centurion , and asked of him , whether he had bene anie while dead . And when he vnderstoode the truthe of the Centurion , he gaue the bodie to Ioseph .

There came also with him , Ioan. 19. one called Nicodemus , who was wonte to resorte to Iesus by night : and he brought with him of Myrre , and Aloes mingeled together , about a hundred powndes . Marc. 15. And Ioseph bought a lynnen clothe , and tooke him downe from the crosse , and wrapped him in that lynnen with those sweete sauours , accordinge to the custome , which the Iewes obserue in the buriall of the dead .

And in that place where Iesus was crucified , Ioan. 19. there was a garden , and in the garden a newe sepulchre , wherein was neuer man yet layed . There they layd Iesus , by reason of the Passeouer of the Iewes : for the sepulchre was neare .

And Marie Magdalene , Luc , 23. and Marie the Mother of Ioseph marked the place , where they layd him .

MEDITATIONS VPON THESE POYNTES OF THE TEXT .

HETHERTO ( ô my soule ) thou hast celebrated the death and grieuous paines of the sonne : It is now tyme for thee to beginne to celebrate , and bewaile the grieuous sorrowes of the mother . Wherefore sit downe a while at the feete of the prophet Ieremie , Ierem. 1. and takinge the wordes out of his mowthe , and sighinge deeplie with a bitter , and sorrowfull harte , saie thus vnto her . How happeneth it ( ô most innocent virgin ) that thou arte now alone ? How is it ( ô ladie of the worlde ) that thou arte become a widowe ? What ? haue they set so sore a penaltie vpon thee , without hauinge committed anie offence at all ? O most holie virgin , I woulde gladly comfort thee , and I knowe not how ? I woulde gladly ease some parte of thy great greifes , and anguishes , and I knowe not which waie ? O Quene of heauen , if the cause of thy sorrowes , were the sorrowes of thy blessed sonne , and not thine owne , ( for that thou diddest loue him more then thy selfe , ) his sorrowes are now ended , forsomuch as his bodie suffereth no more , and his soule is now altogether glorious . Cease therefore ( I beseach thee ) the multitude of thy sorrowfull sighes , and bewailinges , seinge the cause of thy sorowe is alreadie ceased , and gonne . When he wepte , thou diddest weepe also : reason it is therefore , that thou shouldest reioyce with him , now that he reioyceth . Cantic. 7. Shut vp the springes of thy most pure eies , more cleare than the waters of Esebon , and now sore troubled , and dymmed with the showers of so manie teares . Genes. 8. The wrath and anger of almightie God , is now pacified with the sacrifice of the true Noe. Cease therefore the floude of thy most holie eies , and let the earthe be cleared agayne with new brightnes .

The doue is now departed out of the arke , and when she retourneth , she will bringe with her signes of the mercie , and clemencie of almightie God . Reioyce therefore ô blessed virgin , and comforte thy selfe with this hope , and cease now I praie thee , these thy mournefull sobbinges and sighes . Thy owne deerelie beloued sonne him selfe putteth thy dolefull mourninge , and teares , to sylence , and inuiteth thee to a newe ioye in his Canticles : sayeinge : Cant. 2. The winter is now past , the showers and tempesteous stormes are ceased , the flowers do appeare in our lande . Rise vp therefore my welbeloued , my darlinge , and my turtle done , that abidest in the holes of the rocke , and in the cleiftes of the walle . That is to saie , in the strookes and woundes of my bodie . Leaue now this habitation , and come and dwell with me .

I see well ô blessed Ladie , that none of all these thinges are able to comforte thee : because thy sorrowe , and greife is not hereby taken awaie , but onely changed . One martirdome I see is ended , and an other now beginneth . The tormentes of thy harte are renewed continuallie , and thowgh some goe awaie , yet others do succede with newe kindes of tormentes : that by such changes , the torment of the Passion maie be dowbled vnto thee . Hetherto thou hast lamented his paines , and sorrowes : now thou lamentest his death . Hetherto thou hast lamented his passion : now thou lamentest thyne owne solitarines . Hetherto thou hast lamented his greifes , and troubles : and now thou mournest for his absence . One waue is past , and an other commeth on to ouerwhelme thee . So that the ende of his paine , is a beginninge of thyne .

And as though this thy paine were to litle , I see that these cruell tormentors prepare yet an other paine for thee , no lesse then this , Close vp thine eies therefore ô blessed Ladie : close them vp out of hande I beseach thee : and loke not vpon that longe terrible speare , which goeth with greate violence in the aier , to strike the place wherevnto it is leuelled , Now hast thou ô holie virgin thy desire fulfilled . For now arte thou become a buckler to thy sonne , forsomuch as this blowe striketh not him , but thee . Thou diddest desire the nailes , and thornes , and they were ordeyned for his bodie : but the pearcinge speare was reserued for thee . O yee cruell ministers ? O yee hartes of iron ? Were the paines , and tormentes to litle ( trowe yee ) which his bodie suffered beinge aliue ; that yee woulde not pardon it euen after it was dead ? What furie and rancor of enmitie is there so outragious , but that it is pacified when it seeth his enemie dead before him ? Lifte vp your cruell eies a litle ô you vnmercifull and cruell ministers , and beholde our sauiour ? Beholde I saie his deadlie face , his dymme eies , his fallinge countenance , his pale and wanne colour , and shadow of death . For though you be more harde , than either iron , or the Adamante stone : yea though ye be more hard , than your owne selues , yet it maie be , that in beholdinge him , your furie and malice wil be appeased . Wherefore are ye not contented with the woundes yee haue geuen to the sonne , but that ye will wounde his blessed mother also ? Her ye doe wounde with that speare : vnto her ye geue the strooke : and against her sorowfull hart threateneth the sharpe poynt of that cruell lawnce .

Now commeth the wicked minister with a longe sharpe speare in his hande , and pearceth the verie naked syde of our sauiour with great furie . The crosse shaked in the aier with the mightie force of the strooke : and from thence issued water , and bloude , wherewith are wasshed the sinnes of the worlde . O riuer that ronnest out of paradise , and waterest with thy streames all the face of the earthe ! O wounde of the pretious syde of my sweete Sauiour , made rather with his feruent loue towardes mankinde , than with the sharpe iron of the cruell speare ! O gate of heauen ! ô windowe of paradise ! ô place of refuge ! ô tower of strength ! ô sanctuarie of iust persons : ô sepulchre of pilgrimes ! ô neist of cleane doues ! ô florishinge bed of the spouse of Salomon ! Alhaile ô wounde of the pretious syde of our Sauiour , that woundest the hartes of deuout persons ? O strooke that strikest the soules of the iust ? O rose of inspekeable bewtie ? O rubie of inestimable price ! O entrance into the harte of my sweete Sauiour Iesus Christ ! O witnes of his loue , and pledge of euerlastinge life ! Throwghe thee doe all liuinge thinges enter into the Arcke of the true Noë , to be preserued from the floude . Vnto thee doe all such as are tempted repair : In thee doe all those that are heauie , and sad finde comforte : Ioan. 4. by thee are the sicke persons cured : throwgh thee doe sinners enter into heauen : and in thee doe all banished persones , and pilgrimes , sleepe sweetelie , and take theire rest . O furnace of loue ? O howse of peace ? O treasure of the Catholicke Church ? O veyne of liuely water , that springest vp euen vnto life euerlastinge . Open ô most louinge Lorde , I beseache thee , this gate vnto me : receaue my harte into this most delitefull habitation : geue me passadge through the same vnto the tender bowells of thy loue : let me drinke of this sweite fountaine : let me be wasshed with this holie water : let me be made dronke with this most pretious licour . Let my soule sleepe in this sacred breste . Here let it forget all the cares of the worlde : here let it sleepe : here let it eate : here let it singe sweitly with the Prophet : sayeinge : Psalm. 131. This is my resting place for euer , and euer : here will I dwell : for this place haue I chosen for my habitation .

HOW OVR SAVIOVR CHRIST WAS TAKEN DOWNE from the Crosse : and of the pittiefull lamentation and bewailinge of the blessed virgin Marie .

depiction of Christ

Semper mortificationem Jesu in corpore nostro circumferentes , vt et vita Jesu manifestetur in corporibus nostris . 2. Corinth. 4.10 .

§ II.

AFTER this , consider how the holie bodie of our Sauiour was taken downe from the crosse : and how the blessed virgin receaued it in her armes .

Now the verie same daie in the eueninge , there came those two holie men , Ioseph , and Nicodemus , who reared vp theire ladders vnto the crosse , and tooke downe the blessed bodie of our Sauiour into theire armes . The holie virgin then perceiuinge that the torment of the crosse was now ended , and that the sacred bodie of our Sauiour was comminge towardes the earthe , she settethe her selfe in a readines to geue him a secure hauen in her lappe , and to receyue him from the armes of the crosse , into her owne armes . And so she wryngeth her handes verie pittiefullie , and requesteth of those noble men with great humilitie , and instancie , that forsomuch as she had taken no leaue of her deerelie beloued sonne , nor receaued those last embracinges of him vpon the crosse at the tyme of his departure , they woulde now suffer her to come vnto him , and not encrase her discomforte on euerie syde . She beseacheth them , that they woulde not deale so straitly with her , as the enemies had done , takinge her sweete sonne from her beinge now dead , as the enemies did , whiles he was yet aliue . O blessed Ladie , how voide of comforte arre thou on euerie syde ? For if they denie thee thy request , thou wilt be sore discomforted : and if they graunte thee thy petition ( accordinge to thy earnest desire ) yet shall thy discomfort be neuer a whit diminished . Thy miseries haue no comfort at all , but onely in thy patience . If thou goe about on the one side to diminishe thy sorrowe , on the other side it increaseth dowble . Now ye holie men , what will yee doe in this case ? What is your best aduice , and counsell , in this matter ? To geue a flat deniall vnto such lamentable teares , and to so blessed a Ladie , in so iust and reasonable a request , were certainlie an vnseemlie acte : and to graunt her the thinge she demaundeth , were to ende her life . You are afrayd on the one syde to discomfort her : and on th' other syde you feare also least perhappes you shoulde be murderers of the mother , as the enemies were of the sonne . In conclusion the pittiefull earnestnes of the holie virgin ouercommeth 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 from 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 lamentation . 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 countenance 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 tonge ? 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 .

depiction of Christ

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 brethren 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 conforteth 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 seruantes , 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 they take from me , they geue vnto thee , forsomuch as thou enclosest him within thee , whom I haue had enclosed in my bowelles . My verie bones woulde reioyce , if they might see them selues laied vp there , and certainly there shoulde my life be laied also . My harte , and my soule , will I burie there , ( for that maie I doe ) but as for my bodie , burie thou it there also ( ô Lorde ) I beseeche thee , for that I maie not doe without thee . O death , why arte thou so cruell , as to seperate me from him , in whose life my whole life consisteth ? Thou arte sometimes more cruel in pardoninge , than in killinge . Suerly thou haddest shewed thy selfe verie pittiefull towardes me , if thou haddest taken vs both together : But now alas , thou hast bene cruell in killinge the sonne , but farre more cruell in sparinge the mother .

Such wordes as these , woulde the blessed virgin speake priuelie in her harte : and the like might those holie Maries , that accompanied her speake also . All that were present wepte very tenderly with her . Those holie Matrones wepte : those noble Gentilmen wepte : heauen and earthe wepte : Yea all creatures accompanied the teares of the blessed virgin Marie .

The holie Euangelist also wepte verie lamentablie , The lamentation of S. Iohn the Euangelist . and embracinge the blessed bodie of his maister , sayd : O my good Lorde , and maister , who shall be my teacher from henceforthe ? To whom shall I resorte to be resolued in my dowtes ? Vpon whose brest shall I rest my selfe ? Who shall imparte to me the secretes of heauen ? O what a straenge chaunge , and alteration is this ? The last eueninge thou sufferedst me to rest vpon thy holie brest , and gauest me the Ioyes of life : and now doe I recompence that great benefit , with holdinge thee dead on my brest . Is this the face , which I sawe transfigured vpon the mownte Thabor ? Is this that figure , wich was more cleare , than the sonne at noone daie ?

Lykewise that holie sinner , Marie Magdalen wepte full bitterlie also , The lamentation of S. Marie Magdalene . and embracinge the feete of our Sauiour said : O light of myne eies , and redeemer of my soule : if I shall see my selfe ouercharged with sinnes , who shall receaue me ? Who shall cure my woundes ? Who shall answere for me ? Who shall defende me agaynste the Pharisees ? O how farre otherwise helde I these feete , and washed them , when thou receauedst me , lyinge prostrate at them ? O my sweete hart roote , and most entierly beloued , who coulde bringe to passe , that I might now die with thee ? O life of my soule , how can I saie , that I loue thee , seinge I see thee here dead before myne eies , and yet doe remaine aliue ?

After the like maner did all that holie companie weepe , and lamente , The buriall of our Sauiours bodie in the sepulchre . wateringe and wasshinge his holie bodie with there teares . Now when the hower of his buriall was come , they wynde his holie bodie in a cleane lynnen clothe : They bynde his face with a napkin : And layinge his bodie vpon a beere , doe carie it to the place of his buriall , and there they laye in that most pretious treasure . The sepulchre was couered with a stone : and the harte of the blessed mother with a darke clowde of heauines , and sorowe . There is she once agayne bereued of her sonne . There beginneth she a freshe to lamente her solitarines . There she seeth her selfe dispossessed of all her treasure . And there her harte remainethe buried , where her treasure was left .

A DECLARATION , WHY THE BLESSED VIRGIN MARIE , AND all iust persones , are afflicted in this present transitorie life , with diuers aduersities , and tribulations . § III.

O Heauenly father , sith of thy infinit goodnes , and mercie , thou wouldest that thy blessed sonne shoulde thus suffer for our synnes : why wouldest thou that this holie virgin his blessed mother shoulde suffer also , who neither deserued death for the sinnes of others ( forsomuche as thy sonnes death suffised for them : ) neither yet for her owne , seinge she neuer committed anie maner of synne in all her whole life ? How easelie might this her tribulation haue bene tempered , if at that time she had bene forthe of the cittie of Ierusalem , where if she had bene absent , she shoulde not haue seene with her eies the cruell death of her onelie and dearlie beloued sonne , neither haue so greatelie augmented her sorrowe , and griefe , with the sighte of the present obiecte , and with beholdinge him sufferinge his so manifolde , and cruell tormentes vpon the crosse . O wonderfull dispensation , and counsell of almightie God! Thy will was ô Lorde , that the blessed virgin shoulde suffer , not for the redemption of the worlde , but because there is nothinge in the worlde more acceptable vnto thee , than to suffer for the loue of thee . Emonge all thinges created there is nothinge more pretious than in heauen the glorious loue of the blessed Sainctes , Note that nothinge is more precious in earthe , than the loue of God , tryed in iust persons with sufferinge affliction , and tribulation , for Gods sake . and in earthe the troubled and afflicted loue of iust persons . I meane : than the loue of iust persons , that is tried with aduersitie , affliction , and tribulation . In the howse of almightie God , there is no greater honor , than to suffer for the loue of God . Emonge all the good workes , and seruices , that our Sauiour did vnto thee in this worlde , this was that which thou hast appoynted , and accepted , for the most cheefe , and principal worke , to be the meane of our reparation and redemption . This was the iewel , and pretious stone , that emonge all the riches of vertues , which that riche marchant laide before thee , liked thee best : for the which thou gauest vnto him whatsoeuer he demaunded , which was the redemption of the worlde . Now then , if this iewell be of so great valewe , and estimation , in the sighte of almightie God , it were not meete , that such a riche piece , as this is , shoulde be wantinge in our blessed Ladie , who was of all perfect women , the most perfecte , and most acceptable in the sight of almightie God .

Moreouer , The most manifest , and perfect shewe , and proufe , of trewe vertue , is to suffer tribulations for the loue of God . there is no worke in this worlde that maketh a more manifest , and perfect● shewe of true vertue , than to suffer for the loue of God . For the proufe , and tryall of true loue is to haue true patience for the beloued . And there is no triall , and proufe , so farre from all suspition , as this is , And like as almightie God him selfe did neuer discouer the greatnes of his loue vnto men so clearelie , and perfectly , ( thoughe his other benefittes which he bestowed vpon them were verie great ) vntill he came to suffer for them : euen so shall they neuer discouer their loue towardes him fully , and perfectly , ( be there other seruices they doe vnto him neuer so manie , and great , ) vntill they come to suffer tribulations for his sake . Rom. 5. Patience is the proufe of trewe vertue , if it be exercised it sufferinge for 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 tribulations in this life . Exod. 24. ( saieth the Prophet ) to drinke teares by measure . And the measure is this , that he that is most and greatest in thy grace , and fauour , is commonly 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 droncke him selfe thereof , he gaue the remnant vnto his ghestes , which he had inuited , and commaunded 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 members of Christ conforme them 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 tribulations in this worlde : than 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 confort , 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 tribulation . 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 from tribulation , 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 Sauiour into that place of hell , which is commonly called by the Learned diuines : Limbus Patrum . Of the Resurrection of his holie bodie : Of his appearinge first to our blessed Ladie , and afterwardes to S. Marie Magdalene , and to the disciples .

depiction of Christ

The text of the holie Euangelistes .

VPON the Sondaie next ensuinge after this Fridaie of the Passion , Ioan. 20. verie earlie in the morninge before the breake of the daie , Marie Magdalen came to the sepulcher : and sawe the stone remoued from the tombe , and perceaued that the bodie was not there . The which , when she fownde not , she stoode without the sepulcher in the garden weepinge . And as she wepte , she bowed her selfe downe into the sepulcher , and sawe two Angells in white , sittinge the one at the head , and the other at the feete of the place , where the bodie of Iesus was laid . And they said vnto her : Woman , why weepest thou ? She made answere , and sayd : They haue taken awaie my Lorde , and I knowe not where they haue laid him . When she had thus said , she turned her selfe backe , and sawe Iesus standinge , and knewe not that is was Iesus . Iesus sayd vnto her : Woman , why weepest thou ? Whom seekest thou ? She supposinge that he had bene the gardener of that garden , sayd vnto him : Sir , if thou hast taken him awaie , tell me where thou hast laid him , and I will take him awaie . Then sayd Iesus vnto her : Marie . And she sayd vnto him , Maister . Iesus sayd vnto her . Towche me not , but goe , and tell my brethern , that I ascende to my father , and your father , to my God , and your God . Marie Magdalen came forthwith awaye , and tolde these thinges vnto the Disciples , sayenge : I haue seene our Lorde , and he tolde me these , and these thinges , that I shoulde tell them vnto you .

The same daie , late in the eueninge , when the doores were shut , where the disciples were assembled for feare of the Iewes , Iesus came , and stoode in the middes of them , and sayed vnto them . Peace be with you , And when he had so said , he shewed vnto them his handes , and his syde . Then were the disciples glad , when they had seene our Lorde . Then sayd Iesus againe vnto them : Peace be with you . As my father sent me , so sende I you . And when he had sayd those wordes , he breathed vpon them , and sayd : Receaue the holie Ghost . Whose synnes so euer ye shall forgeue , they be forgeuen vnto them : and whose synnes so euer ye shall reteyne , they are reteyned .

At that tyme , Thomas one of the twelue , who was also called Didimus was not with the disciples when Iesus came . The other disciples therefore ( when he came ) saied vnto him : We haue seene our Lorde . But he sayd vnto them . Except I see in his handes the prynte of the nailes , and put my fynger into the holes of them , and put my hande into his syde , I will not beleeue it . And eight daies after , his Disciples were againe within , and Thomas with them . Then came Iesus againe , when the doores were shutt , and standinge in the middes of them : sayd : Peace be with you . And after he sayd vnto Thomas . Put thy finger here , and see my handes , and bringe hither thy hande , and put it into my syde , and be no more incredulous , but faithfull . Thomas answered , and sayd : My Lorde , and my God . And Iesus sayd vnto him . Thomas , because thou hast seene , thou beleuest . Blessed are they , that haue not seene , and haue beleued . Manie other signes did Iesus worke also in the presence of his disciples , which are not written in this booke : but these thinges are written , that ye might beleeue , that Iesus Christ is the sonne of God , and that beleuinge , ye might haue life by him .

MEDITATIONS VPON THESE POYNTES OF THE TEXT .

THIS is the daie that our Lorde hath made , Psalm. 117. let vs reioyce , and be merie in it . why the daye of Christes resurrection is speciallie called our Lordes daye . Our Lorde who is the maker of all times , hath made euerie daie : but this daie , especiallie he is sayd to haue made ; forsomuche as on this daye he finished the most excellente of all his workes , to wit , the worke of our redemption . Now as this worke is called ( by waye of excellencie ) the worke of God , by reason that it farre passeth all his other workes : euen so also this daie is called the daie of God , for that vpon this daie he finished this worke , which was the most excellente of all his workes .

It is also sayd that our Lorde made this daye , because whatsoeuer was done in it , was done onely by his owne hande . In other feastes and mysteries of our Sauiour , there is euer some thinge that we haue done our selues , because there is alwaies in them some thinge of payne , which payne grewe of our sinne , and therefore there is some thinge belonginge vnto vs . But this daye is not a daie of trauell , nor of paine , but a puttinge awaie , and bannishement of all paine , and a fulfillinge of all glorie , The ioyefull daye of Christes Resurrection . and therefore it is whollie and purelie the daie of God . Who is he then that will not reioyce vpon such a daye as this is ? This daie all the humanitie of Christ reioyced : The blessed mother of Christ reioyced : the disciples of Christ reioyced : heauen and earthe reioyced : yea hell it selfe had his part of this ioye . This daie the sonne shyned more clearly than it did anie other daie , because it was meete that it shoulde serue our Lorde with his light on this daie of his reioycinge , as it had serued him before with his darkenes on the daie of his Passion . The heauens which before in the daie of his passion became darke , because they woulde not see their creator naked , doe now on this daie shyne with a singuler clearnes , to see him how he commeth fourthe as a conqueror out of the sepulchre . Let the heauens therefore reioyce , and thou ô earthe take part of this ioye : because this daie there shyneth a greater brightnes out of the sepulchre , than from the very sonne it selfe , that geueth light in the heauens . A certaine holie Father geuen muche to comtemplation sayth , that euerie Sondaie morninge when he rose to mattins , he tooke so great ioye by callinge to minde the misterie of this daie , that it seemed to him , that all creatures both of heauen , and earthe , did singe at that howre , with lowde voices , and saye : In thy resurrection ô Christ , Alleluia . The heauens and earthe reioyce , Alleluia .

Now to vnderstande somewhat of the misterie of this daye , consider first of all , howe our Sauiour hauinge finished that painfull iourneye of his passion , as he ascended with passinge great charitie vpon the crosse for our sakes , euen so did he descende downe into hell with the like loue and charitie , to finishe the worke of our reparation . For as he tooke death as a meane to deliuer vs from death : euen so did he likewise goe downe to hell , vsinge that as a meane to deliuer such as be his from hell .

Now therefore let vs consider , how this noble triumphant conqueror goeth downe into hell , clothed with brightnes and strengthe , 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 tormentors beganne in the middest of theire obscure darkenes to murmure emonge 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 commeth 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 broken 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 , and redemption 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 patrum at the descendinge of our Sauiour thither , to deliuer them from thence . Exod. 14. Exod. 15. when they sawe the tyme of their bannishement 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 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 passion 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 th●● countrie . Manasses , saye●●●e : God hath caused me to forget all my ●●●●●illes , and the howse also of ●●●●er . 〈◊〉 ●●seph reioyced so muche at the birthe of ●●e sonne : What might our Sauiour now thinke , when he sawe him selfe be●et on euer●e syde , with such a nomber of sonnes , after the ende of his tormentes , and Martirdome vpon the crosse ? What might that pretious o●●●● thinke , when it sawe rownde abo●●e her ●o many , and such goodly braunches shootinge out on euerie syde ?

OF THE RESVRRECTION OF THE BODIE OF OVR SAVIOVR .

depiction of Christ

CHristus resurrexit a mort●●● , pr●●itiae dormientium . ● Corinth . ●● 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 stronge 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 companions 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 and 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 conceyued 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 , and 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 strength , 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 .

depiction of Christ

Accipite spiritum sanctum , quorum remiseritis peccata remittuntur eis , et quorum retinueritis detenta sunt . Johan. 20. vers. 22.

Multi 〈…〉 consi●●tes et 〈◊〉 act●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 attende to the knowledge of thy selfe , and 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 commit , 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 breefelie the tenne commaundementes , and the seuen deadlie synnes , and thou shalt see , that there is no one of them , wherein peraduenture thou hast not offended more or lesse , diuers and sundry times , by thought , worde , or deede . Our first father Adam did eate but of one onely tree forbidden him , Genes. 3. when he committed the greatest sinne of the worlde ? But thou hast set thy eies , and handes infinite times vpon all sinnes .

How thou hast vsed the benefites of almightie God . In like maner ronne ouer all the benefites of almightie God , and all the times of thy life past , and consider wherein thou hast emploied them , forsomuche as thou must vndowtedlie geue an accompte at the verie hower of thy deathe of all these thinges . And therefore it were well done , that thou shouldest first take an accompte of thine owne doynges , and enter into iudgement with thy selfe , 1. Cor. 11. vers. 31. that thou be not afterwardes iudged of almightie God .

Of mysspendinge thy tyme . Wherefore tell me now , wherein hast thou spente thy childehoode ? Wherein thy infancie ? Wherein thy youth ? To be short , wherein hast thou spente all the daies of thy lyfe past ? Wherein hast thou occupied thy bodely senses , and the powers of thy soule , which almightie God hath geuen thee to this ende , Of the bodelie senses and powers of the soule . that thou shouldest knowe him , and serue him ? Wherein hast thou employed thine eies , but in beholdinge of vanities ? Wherein thine eares , but in harkeninge after lies ? Wherein thy tonge , but peraduenture in all kinde of swearinge , backbytinge , and most vnhonest talke ? Wherein hast thou occupied thy rast , thy smellinge , and thy touchinge , but onelie in pleasures , and delites , and in sensuall and fleashly allurementes ? What benefite hast thou taken by the Sacramentes , which almightie God hath ordeyned for thy remedie and comforre ? How thankefull hast thou bene vnto him for his benefites ? How hast thou answered vnto his inspirations ? Wherein hast thou spente thy healthe , thy naturall forces , and habilites ? How hast thou employed the goodes , which are tearmed the goodes of fortune ? How hast thou vsed the meanes and oportunities , which almightie God hath geuen thee to leade a holie , and vertuous lyfe ? What care hast thou had of thy neighbour , whom almightie God hath commended vnto thee ? And of those workes of mercie , which he hath appointed thee to vse towardes him ? Now what answere wilt thou make at that dreadfull daie of thyne accompte , ( to wit , at the hower of thy deathe ) when almightie God shall saie vnto thee . Luc. 16. vers. 2. Geue me an accompte of thy stewardshippe , and of the landes , and goodes , that I haue committed to thy charge : For now I will that thou shalt haue no more to doe therewith ? O drye and withered tree , readie for the euerlastinge horrible tormentes in hell fier ! What answere wilt thou make at that terrible daie , when an accompte shal be required of thee , of all the time of thy life , and of all the minutes , and momentes of the same ?

And assure thy selfe , that it will so certainlie come to passe : for euen our sauiour Christ himself ( who shal be our Iudge ) hath plainlie protested it , and forwarned vs beforehand thereof : Math. 12.36 . sayenge : Euerie idell worde that men haue spoken , they shall render an accompte of the same at the daye of Iudgment .

Of the synnes that thou hast commytted , synce the time thou hast had more knowledge of God . Secondly , call to minde what sinnes thou hast committed , and doest commit euerie daie , since the tyme thou art come to a further knowledge of almightie God . And thou shalt finde that euen now presently ( all that knowledge notwithstandinge ) olde Adam liueth in thee , with manie of thy lewde corrupt maners and auncient customes . Wherevpon thou mayest take occasion to runne ouer the negligences , and defectes , wherein thou doest dailie offende against almightie God , against thy neighbour , and against thy selfe . For in each of these pointes , thou shalt fynde thy selfe to haue failed verie much in thy dutie . Consider then how vnreuerent thou arte towardes almightie God : how vnthankefull for his benefites : how rebellious , and stife necked to yeelde to his inspirations : how slouthfull , and negligent in matters apperteininge to his seruice : which either thou had left vndone , or els if thou hast done them , it was not with suche a readines , and diligence , as the thinges required , nor with such a pure intention as thou oughtest to haue had : but the verie true cause why thou diddest them , was for some other respecte of worldlie commoditie .

Consider likewise how harde and seuere thou art towardes thy neighbour , and contrariewise how pittiefull and fauorable towardes thy selfe : what a louer of thyne owne proper will , of thy fleashe , of thy estimation , and of all thy worldly profites , and commodities . Consider moreouer , that whereas thou sayest in wordes , that thou arte now conuerted vnto almightie God , thou art yet notwithstandinge in thy deedes very proude , ambitious , angrie , rashe , vaineglorious , enuious , malitious , delicate , inconstant , light , sensuall , a great louer of thy pastymes , of pleasante companie , laughter , iestynge , idell talke , and of vaine bablynge , and pratlinge . Consider also , how vnconstant thou arte in thy good purposes : how vnaduised in thy woordes : how headlonge in thy deedes : how cowardly , and faynte harted to doe anie matter of weight , and importance .

Thirdly , Of the greeuousnes of synne . when thou hast considered in this order the multitude of thy sinnes , consider forthwith the greiuousnes of them , that thou mayest perceaue how thy miseries be increased on euerie side . The whiche thinge thou shalt the better see , Thre circumstances to be considered in sinne . if thou consider these thre circumstances in all such sinnes , as thou hast committed in thy former lyfe : to witt : Against whom thou hast sinned : For what cause thou hast sinned : And in what maner thou hast sinned . If thou consider against whom thou hast sinned , thou shalt finde that thou hast sinned against almightie God , whose goodnes and maiestie is infinite : whose benefittes and mercies towardes mankinde doe exceede the sandes of the Sea : in whom alone are all excellencies , and titles of honour to be fownde : and to whom all dueties and homagies dewe to anie creature , are due in the highest degree of bounden dewtie . If thou consider the cause that moued thee to sinne , it was for a poynte of estimation , for a beastly delight , for a trifelinge worldly commoditie , and for other thinges of no weighte : whereof almightie God him selfe , most greuously complaineth by one of his Prophettes , Ezech. 13. saienge : They haue dishonored me , in the presence of my people , for a handfull of barlie and for a peece of breade . But if thow consider after what maner thou hast sinned ? Suerlie it hath bene done with such facilitie , with such boldnes , so without all scruple , so without all feare , yea sometimes with such contentation , and ioye , as if thou haddest sinned against a God of strawe , that neither knewe , nor sawe , what passeth in the worlde . Now is this the honour that is due vnto so highe a maiestie ? Is this the thanckfulnes that thou yeeldest for his so manifolde , and so great benefits ? Is this the recompence 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 confusion , looke with what shame a woman 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 consideration 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 remembringe 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 them . 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 often 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 from beholdinge them , 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 commodities , 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 canst 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 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 . Consider 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 conquerour , 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 when 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 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 commoditie , 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 themselues ? 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 mentioned . 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 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 than 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 conscience 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 longe 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 and 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 them , 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 lou● 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 contempt and dishonour for Godes sake . And this affection apperteineth properly vnto humilitie , which is a verie inward● , 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 .

depiction of Christ

miseriis Jo●●●

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 compounded : 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 this worlde . And espetially remember thy kynsfolke , thy companions , and familiars , and some of the worshipfull and famous personages of great estimation in this worlde , whom death hath assaulted , and snatched awaie in diuers ages , and vtterlie beguyled , and defeyted them , of all their fonde designementes and hopes . I knowe a certaine man , that hath made a memoriall of all such notable personages , as he hath knowen in this worlde in all kinde of estates , which are now dead : and sometimes he reedeth their names , or calleth them to minde , and in reheresall of euerie one of them , he doth breifly represente before his eies , the whole tragedie of their lyues , the mockeries , and deceites of this worlde , and withall the conclusion and ende of all worldly thinges . Whereby he vnderstandeth what good cause the Apostle had to saie : That the figure of this worlde passeth awaie . 1. Cor. 7.31 In which wordes he geueth vs to vnderstande , how litle grownde , and staie , the affaires of this lyfe haue , seinge he woulde not calle them verie thinges indeede , but onely figures , or shewes of thinges , which haue no beinge , but onely an apparance , whereby also they are the more deceitefull .

Thirdly , consider how fraile , and bryckle this lyfe is , and thou shalt finde , Of the frayletie and brycklenes of this lyfe . that there is no vessell of glasse so fraile as it is . Insomuche as a lytle distemperature of the aier , or of the sonne , the drinkinge of a cuppe of colde water , yea the verie breathe of a sicke man is able to spoyle vs of oure lyfe , as we see by dailie experience of manie persones , whom the least occasion of all these that we haue here reheresed , hath bene able to ende their liues , and that euen in the most florishinge tyme of all their age .

Fourthly , consider how mutable and variable this lyfe is , Of the mutabilitie of this lyfe . and how it neuer continueth in one selfe same staie . For which purpose , thou must consider the great and often alterations , and chaunges of our bodies , which neuer continewe in one same state , and disposition . Consider likewise , how farre greater the chaunges , and mutations of our mindes are , which doe euer ebbe and flowe like the Sea , and be continuallie altered and tossed with diuers wyndes , and surges of passions , that doe disquiet , and trouble vs euerie howre . Fynally , consider how great the mutation in the whole man is , who is subiecte to all the alterations of fortune , which neuer continueth in one same beinge , but alwaies turneth her wheele , and rowleth vp and downe from one place to another . And aboue all this , consider how continuall the mouinge of our life is , seinge it neuer resteth daie nor night , but goeth alwaies shorteninge from time to time , and consumeth it selfe like as a garment doth with vse , and approcheth euerie howre nearer and nearer vnto death . Now by this reckenynge what els is our life , but as it were a candle that is alwaies wastinge and consuminge , Our lyfe wastethe awaye lyke a burninge candle . and the more it bourneth , and geueth light , the more it consumeth and wasteth awaie ? What els is our life , but as it were a flowre , that buddeth in the morninge , and fadeth awaie at noone daie , and at eueninge is cleane dried vp ? This verie comparison maketh the Prophet in the Psalme , where he saieth . Psal. 89. The morninge of our infancie passeth awaie like an herbe , it blosommeth in the morninge , and sodeinlie fadeth awaie : and at eueninge it decaieth , and waxeth harde , and withereth awaie .

Fiftly , consider how deceitfull our life is ( which peraduenture is the worst propertie it hath . ) Of the deceytefulnes of this lyfe . For by this meane it deceaueth vs , in that beinge in verie deede filthy , it seemeth vnto vs beawtifull : and beinge but shorte , euerie man thinketh his owne lyfe wil be longe : and beinge so miserable ( as it is in deede ) yet it seemeth so amiable , that to mainteine the same , men will not sticke to ronne through all daungers , trauells , and losses , ( be they neuer so great ) yea they will not spare to doe suche thinges for it , as whereby they are assured to be damned for euer and euer in hell fier , and to loose lyfe euerlastinge .

Sixtly , consider how besides this that our lyfe is so short ( as hathe bene saied ) yet that litle time we haue to liue is also subiecte vnto diuers and sundrye miseries as well of the minde , How that litle tyme we haue to lyue is also subiecte to many miseries both of bodie and mynde . as of the bodie : insomuche as all the same beinge dewlie considered , and layed together is nothinge els , but a vale of teares , and a maine Sea of infinite miseries . S. Ierome declareth of Zerxes that most mightie kinge , ( who threwe downe mountaines , and dryed vp the Seas , that on a tyme he went vp to the toppe of a highe hill , to take a vewe of his huge armie , which he had gathered together of infinite nombers of people . And after that he had well vewed and considered them , it is said that he wepte , and beinge demaunded the cause of his weepinge , he answered , and saied : I weepe because I consider that within these hundred yeares , there shall not one of all this huge Armie , which I see here present before me , be lefte aliue . Wherevpon S. Ierome saieth these wordes : O that we might ( saieth he ) ascende vp to the toppe of some towre , that were so highe , that we might see from thence all the whole earth vnderneath our feete . From thence shouldest thou see the ruins and miseries of all the worlde : Thou shouldest see nations destroied by nations : and kingdoms by kingdoms . Thou shouldest see some hanged , and others murdered : some drowned in the Sea , others taken prisoners . In one place thou shouldest see mariages and myrthe , in an other dolefull mourninge and lamentation . In one place thou shouldest see some borne into this worlde , and caried to the Church to be christened , in an other place thou shouldest see , some others die , and caried to the Church to be buried . Some thou shouldest see exceadinge wealthie , and flowinge in greate abundance of landes and riches , and others againe in great pouertie , and begginge from dore to dore . To be short , thou shouldest see , not onelie the huge armie of Zerzes , but also all the men , women , and children of the worlde , that be now aliue , within these fewe yeres to ende theire liues , and not to be seene anye more in this worlde .

Consider also all the diseases and calamities that maie happen to mens bodies , Of the diseases and calamities that happen to mens bodies , and of the afflictions , and cares of the mynde . and withall all the afflictions , and cares of the minde . Consider likewise the daungers , and perilles , that be incident aswell to all estates , as also to all the ages of men : and thou shalt see verie euidentlye , the manifolde miseries of this lyfe . By the seinge whereof thou shalt perceaue how smalle a thinge all that is , that the worlde is able to geue thee , and this consideration maye cause thee more easily to despise and contemne the same , and all that thou mayste hope to receaue from it .

After all these manifolde miseries , and calamities , there succeedeth the last miserie , Of deathe . that is death , which is aswell to the bodie , as to the soule , of all terrible thinges the verie last and most terrible . For the bodie shall in a momente be spoyled of al that it hathe . And of the soule there shall then be made a resolute determination what shall become of it for euer and euer .

THE SECOND TREATISE CONTEYNINGE A CONSIDERAtion of the miseries of mans lyfe , wherein the former meditation is declared more at lardge .

HOW great the miseries are , that the nature of mankinde is subiect vnto by reason of synne , there is no tongue able to expresse . And therefore S. Gregorie said verie well , Our two first parentes onelie ( Adam and Eue ) vnderstoode perfectelie the miseries wherein mankinde remayneth throughe synne . that onely our two first parentes , Adam , and Eue , ( who knewe by experience the noble condition , and state , wherein almightie God created man , ) vnderstode perfectly the miseries of man . Because they by callinge to minde the felicitie and prosperous estate of that lyfe , which they had once enioyed , sawe more clearly the miseries of the bannishement , wherein they remained through sinne . But the children of these our two miserable parentes , as they neuer knewe what thinge prosperitie , and good happe was , but were alwaies fostered , and brought vp in miserie : so they knowe not , what thinge miserie is , because they neuer knewe what prosperitie was . Yea manie of them are as it were persones in a mere frensie , so farre voide of sense , as they woulde ( if it were possible ) continewe perpetuallye in this lyfe , and make this place of bannissement their countrey , and this prison their dwellinge howse , because they vnderstand not the miseries thereof . Wherefore like as they that are accustomed to dwell in places of vnsauorie and stinckinge aier , doe feele no payne nor trouble of it , by reason of the custome , and vse , they haue thereof : euen so these miserable persones vnderstande not the miseries of this lyfe , because they are so enured , and accustomed to liue in them .

Now that thou mayst not likewise falle into this foule deceit , nor into other greater inconueniences that are wont to followe hereof : Consider ( I praie thee with good attention ) the multitude of these miseries : and before all other , consider and weighe the miseries , that are in the first beginninge , and birth of man , and afterwardes the conditions of the lyfe he liueth .

Of the originall and byrthe of man . To beginne this matter therefore at the verie original , Consider first of what matter mans bodie is compounded . For by the worthines , or basenes of the matter , oftentimes the condition of the worcke is knowen . The holie scripture saieth , Genes. 2. that almightie God created man of the slyme , or dyrte of the earth . Now of all the elementes , earthe is the most base , and inferior : and emonge all the partes of the earthe , slyme is the most base , and vile . Whereby it maie appeare , that almightie God created man of the most vile , and basest thinge of the worlde . Insomuch as euen the Kinges , the Emperors , and the popes , be they neuer so highe , famous , and royal , are euen slyme , and dyrte of the earthe . And this thinge vnderstoode the Egiptians right well , of whom it is written , that when they celebrated yearly the feast of their natiuitie , they caried in their handes certaine hearbes , that growe in myrie and slymie diches ? to signifie thereby , the likenes and affinitie , that men haue with weedes , and slymye dyrte : which is the common father both to weedes , and to men . Wherefore if the matter of which we are made , Slymye dyrte is the common father , bothe to weedes and to men . be so base , and vyle , whereof art thou so prowde , thou dust , and asshes ? Whereof art thou so loftye , thou stinckinge weede , and dyrtie slyme ?

Now as concerninge the maner , and workmanshippe , wherewith the worke of this matter is wrought , it is not to be committed to writinge , neither yet to be considered vpon , but to be passed ouer with sylence , and closinge vp our eies , that we beholde not so filthie a thinge as it is . If men knewe how to be ashamed of a thinge which they ought of reason to be ashamed of , suerlie they woulde be ashamed of nothinge more , than to consider the maner how they were conceaued . Concerninge which point I will towche one thinge onely , and that is , that whereas our mercifull Lorde , and Sauiour , came into this worlde to take vpon him all our miseries , for to dischardge vs of them , onely this was the thinge , that he woulde in no wise take vpon him . And whereas he disdained not to be buffeted , and spitted vpon , and to be reputed for the basest of all men , onely this he thought was vnsiemely , and not meete for his maiestie , to witt , if he shoulde haue bene conceiued in such maner , and order , as men are . Now as towchinge the substance and foode wherewith mens bodies are nourished , before they be borne into this worlde , it is not so cleane a thinge , as that it ought once to be named . No more ought a nomber of other vncleane thinges , that are daylie seene at the tyme of our birthe .

Of the byrthe of a man , and of his first entrie into this worlde . Let vs now come to the birthe of a man , and first entrie into the worlde . Tell me I praie thee , what thinge is more miserable , than to see a woman in her trauell , when she bringeth forthe her childe ? O what sharpe agonies and bitter panges dothe she feele ? What painfull tossinges and throwes doth she make ? What daungerous grypes and quames is she in ? What pittiefull skrykes and growninges dothe she vtter ? I omitt here to speake of manie monstruous , straunge , and ouerthwart birthes . For if I shoulde make reheresall of them , I shoulde neuer make an ende . And yet all this notwithstandinge when the seelie creature commeth into the worlde , it commeth ( God wotte ) weepinge , and cryenge , poore , naked , weake , and miserable : it is vtterlye destitute and in necessitie of all thinges , and vnable to doe anie thinge . Other liuinge thinges are borne with showes vpon their feete , and apparell vpon their backe : some with wolle : others with scales : others with feathers : others with leather : others with shells : insomuche as the verie trees come forthe couered with a rynde or barke , yea and sometimes for failinge they be dowble barked : onelie man is borne starcke naked , without anie other kinde of garment in the worlde , but onely a skynne , which is all riueled , fowle , and lothsome to beholde , wherein he commeth lapped at the time of his birthe . With these ornamentes creepeth he into the worlde , who after his comminge , groweth vnto such fonde ambition , and pryde , that a whole worlde is scarselie able to satisfie him .

Moreouer , other liuinge thinges at the verye houre of their comminge into this worlde , are able immediatlie to seeke for such thinges as they stand in neede of , and haue 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 man . ( 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 commonly the ordinarie rate of mans 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 man 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 accompte into partes , and not recken it thus in a grosse somme , it seemeth vnto me , The tyme 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 to sleepe the thirde parte of the daie , and night , which is eight whole howres , ( although there be a great sorte , The thirde parte of our lyfe is consumed in sleepe . that doe not content them selues therewith ) it followeth by this accompte that the thirde parte of our lyfe is consumed in sleepe , and so consequently , that duringe that time we doe not liue . So that hereby thou mayst perceaue , what a great parte of our short lyfe is spent in sleepe euerie daie . This accompte therefore beinge thus made , ( which vndowtedly is a very true accompt ) how muche is that , that remaineth of a mans verie lyfe in deede , euen of suche I meane , as liue longest ?

Certainlie that philosopher had verie great reason to doe as he did , who beinge demaunded what he thought of the lyfe of a man , tourned him selfe about before them that made the demaunde , and sodeinly departed out of their sight . Geuinge them thereby to vnderstand , that our lyfe is no more , but onely a tourne about , and of shorte continuance . Our lyfe is no more , but as it were the shotinge of a sterre , that passeth at a tryce , and flassheth quickly awaie , and within a litle while after , euen that verie signe that was left behinde , vanisheth owt of sight also . For within verie fewe daies after a man is departed owt of this lyfe , the verie remembrance of him dieth with his lyfe , be the personage neuer so great , or honorable . To conclude , this lyfe seemed so shorte to manie of the auncient wisemen , that one of them tearmed it a dreame : and an other not contented therewith , called it the dreame of a shadowe , seeminge to him that it was ouermuch to calle it the dreame of a true thinge in deede , beinge as he thought it none other than a dreame of a vaine and friuolous thinge .

To compare this smalle remanente of our lyfe with the lyfe euerlastinge that is to come . Eccles. 18. Againe , if we compare this smalle remanent of the lyfe that we here liue , with the life to come , how muche lesse will it yet appeare ? Ecclesiasticus saieth verie well : If the numbre of a mans dayes be an hundred yeares , it is muche . Now what is all this ( beinge compared with the lyfe euerlastinge ) but as it were a droppe of water compared with all the whole Sea ? And the reason hereof is euident . For if a sterre ( which is farre greater than all the whole earthe ) beinge compared with the rest of heauen , seemeth so smalle a thinge , how smalle shall this present lyfe , ( which is so shorte ) seeme to be , beinge compared with the lyfe to come , that shall neuer haue ende ? And if ( as the astronomers affirme ) all the whole earthe in comparison of heauen , be but as it were a litle pinnes point , because the inestimable greatnes of the heauens , causeth it to seeme so smalle a thinge , what shall this litle puffe of our short lyfe seeme to be , if it be compared with lyfe euerlastinge , which is infinite ? Vndowtedly it will seeme nothinge at all . For if a thowsande yeares in the sighte of almightie God , Psal. 49. be no more but as it were yesterdaie , which is now past , and gone , what shall the lyfe of one hundered yeares seeme to be in his sight , but onely a verie nothinge .

And thus it seemeth vnto the damned persones , when they make comparison betwene this lyfe , which they haue left behinde them , with the eternitie of the tormentes , which they shall suffer for euermore . As they themselues doe confesse in the booke of wisedome , in theyse woordes : Sap. 5. What hath our pride auayled vs and the pompe of our riches ? All these thinges are past awaie , as it were a shadowe that flieth , and as one that rideth swyftelie in post , or as the shippe that passeth by the waters , and leaueth no signe where it hath gone , or as an arrowe shotte at a certaine marke , which so sone as the aier hath once opened and made him his waie , forthwith it closeth vp againe , and it is not knowen which waie it went . Euen so it fareth with vs . For at that verie instant when we are borne , we beginne to decaie , and we leaue no memorie or signe of vertue behinde vs . Consider then how shorte all the time of this transitorie lyfe shall seeme there to all those miserable damned wretches , seinge they doe playnelie confesse , that they liued not at all , but that so sone as they were borne , forth with they beganne to fade and vanishe awaie . Now if this be so , what greater follie , or madnes , can be imagined , than that a man for the enioyinge of this short dreame of so vaine pleasures , and delightes , shoulde goe to suffer euerlastinge damnation and tormentes in hell fier for euer and euer . It is a mere follie to make so greate prouision for this shorte lyfe , and not to prouide for the euerlastinge lyfe to come . Furthermore if the time and space of this lyfe be so shorte , and the lyfe to come so longe , to witt , euerlastinge , what a mere follie is it , to take so great labour and paines to prouide so manie thinges for this lyfe beinge so shorte , and not to make anie prouision at all for the lyfe to come , which is so longe , that it shall neuer haue ende ? What a fonde parte were it for a man that mynded to liue in Spayne , to spende , and consume all he hath in byenge rootes , and buildinge howses in the Indees , and to make no prouision for the countrie , whereunto he goethe to dwell and make his abode ? Now how muche more foolishe and madde are they , that spende all their goodes , and substance , in makinge prouision for this present lyfe , where they shall liue so shorte a time , and make no prouision at all for the euerlastinge lyfe to come , where they must dwell , and make their abode for euermore ? Espetially consideringe , that they haue so good meanes for their prouision there , by transportinge all their goodes thither by the handes of the poore . As the Wiseman witnesseth , Eccles. 11. sayeinge : Throwe thy bread vpon the ronninge waters , for a longe time after shalt thou finde it againe .

Of the vncertaintie of our lyfe . § III.

BVT althoughe our lyfe endure but a shorte space , yet if this shorte space were so certaine , Esay . 38. that we might be assured thereof ( as kinge Ezechias was , vnto whom almightie God graunted fyftiene yeares of lyfe ) our miserie were the more tollerable . But trulie it is not so . For as our lyfe is verie short , euen so that verie tyme we haue to liue ( how shorte or longe so euer it be ) is also vncertain , and doutfull . For as the Wise man saieth : Eccles. 9. Man knoweth not the daie of his ende , but lyke as fisshes when they thinke them selues in most saftie are taken with the hooke , and as birdes are cawghte in a snare , when they thinke nothing lesse : euen so death assaulteth men in an euill season , when they thinke least of it . Trulie that is a verie wise and approued sentence which is commonlie saied . A notable sentence . That there is nothinge more certaine than deathe , nor nothinge more vncertain than the houre of deathe . And therefore a certaine philosopher compared the liues of men to the belles , or bubbles , that are made in water pittes , when it raineth : of the which , some doe vanishe awaie sodenlie euen at their verie risinge , others doe endure a litle longer and out of hande are decaied , others also doe continewe somewhat more , and others lesse . So that although they doe all endure but onely some litle time , yet in that littell there is great varietie .

Wherefore if the ende of our lyfe be so vncertaine : If it be so vncertein also when the dreadfull houre of our accompt shall come : why doe we liue with such loosenes , and negligence ? Why doe we not consider those wordes of our Sauiour , where he sayeth vnto vs : Matth. 24. watche , because ye knowe not , when the sonne of man shall come . Marc. 13. O that men woulde waighe the force of this reason . Luc. 12. Because ye knowe not the howre ( sayeth our Sauiour ) watche ye , and be alwaies in a readines . As if he had sayed in expresse wordes : because ye knowe not the howre , watche euerie howre : because ye knowe not the moneth , watche euerie moneth : and because yee knowe not the yeare , be still in a readines euerie yeare . For although ye knowe not certainly what yeare he will call you , yet most certaine it is , that a yeare shall come in which vndowtedlie he will call you .

But that the force of this reason maie the better be perceaued , let vs put an example . Tell me if there were set before thee vpon a table thirtie or fourtie seuerall disshes of meat , and thou haddest a certaine warninge geuen thee by some of thy friendes , that in one of them there were poison : durst thou geue the aduenture to eate of anie one of them , althoughe thou were verie muche a hungered ? Vndowtedlie thou wouldest not doe it . For the verie feare thou wouldest haue , least thou mightest peraduenture light vpon that dishe that were poysoned , woulde make thee to abstaine from all the rest . Now let vs examin how manie yeares at the vttermost thou mayst hope yet to liue . Thou wilt saie peraduenture ( after thou hast well considered the matter ) that thou mayest liue thirtie or fourtie yeares . Well then if it be certaine , that in one of these yeares thou art assured to die , and thou knowest west not in which of them , why art thou not then affraide in euerie one of them , seinge thou art well assured , that in one of them thy lyfe shal be taken from thee ? Thou wouldest not be so hardie , as to put thy hande into anie one of the foresaied fourtie disshes , although thou were in a verie sore honger , because thou knowest that in one of them there is death present . And wilt thou not also be affraide of euerie one of these fourtie yeares , seinge thou art so well assured , that thou shalt die in one of these yeares ? What answere canst thou make to this reason ?

Harken yet to an other reason , which is of no lesse efficacie than the other . Tell me , why doe men keepe a continuall watche in a Castell that standeth in the frontiers vpon the enemies ? Is it for anie other cause , but onely for that they knowe not when the enemies will come to assaulte it ? Assuredlie for none other . So that because they knowe not certainly at what time the enemie will come , therefore doe they continuallie watche it at all tymes . For if they knewe certainlie the time of their comminge , they might be careles in the meane while , and reserue the diligence of their watche vntill that verie time . Now I require thee hartely for the loue of God , to be an indifferent Iudge towchinge that , which I shall saye vnto thee . Let vs consider well this poynte . If thou watche thy Castle euerie nighte , because thou art vncertain when thy enemie will come , whether to daie , or to morrowe , this yeare , or the next : why doest thou not then kepe a continuall watche ouer thy soule , seinge thou knowest not what howre death shall come to geue the assault vpon thee ? The verie same vncertaintie that is in the Castle , is in thy soule also : yea this vncertaintie is farre more , and the matter is without all comparison of greater importance . Now what iudgement haue they that are alwayes so vigilant in watchinge their castle , and so careles alwayes abowt their soules : so careles I saie , as to sleepe alwaies , without euer thinkinge vpon them ? What thinge can be more against reason ? Consider that thy soule is of greater valewe , than all the castels and kingdoms in the worlde . Yea if thou consider the price wherewith it was bought , thou mayest well iudge that it is of more valewe than all the angels in heauen . Consider also that thou hast greater enemies , that doe endeuour continuallie both daie and night to assault it . Consider that thou canst by no meanes vnderstand the daye , or the houre of assault . Consider that the whole substance of the saluation , or damnation of thy soule , consisteth in this point , whether thou be taken prouided or vnprouided at that dreadefull howre . Forsomuch as accordinge to the parable of the Gospell , the virgins which were founde readie , and prepared , entered into the mariage with the bridegrome , Math. 25. and such as were founde vnprouided taried without . To conclude therefore , what cause is there why thou shouldest not alwaies watche as well ouer thy soule , as ouer thy castell , seinge the vncertaintie is greater , the daunger greater , the cause greater , and all the rest without anie comparison farre greater , and of more importance ?

Of the frailtie of our lyfe . § IIII.

HOWBEIT our lyfe is not onely vncertaine ; but also verie fraile , and brickle . For I praie thee , what glasse is so brickle and so subiecte to knockes and breakinge , as the lyfe of man ? Some times the verie aier , and heat of the sonne ( if it be vehement ) is able to spoyle vs of our lyfe . But what speake I of the sonne ? seinge the verie eies , yea the onely lookinge of some persone is able sometimes to bereaue a creature of his lyfe . It shall not neede to drawe anie sworde , or to vse anie kinde of armour or munition for the matter , seinge the onely looke of some one man is able to bereeue an other of his lyfe . Consider now what a sure castell this is , wherein the treasure of our lyfe is kept , seinge the onelie beholdinge of it a farre of , is able to batter it cleane downe to the grownde .

But this were not so much to be wondered at in the age of infancie , when the buildinge is as yet but newe , and griene : but the greater wonder is , that after that the worke is setled , and hath continued manie yeares together , there happeneth some accident of no greater importance than these beforenamed that is able vtterlie to ouerthrowe it . If thou enquire and aske whereof dyed this man , or whereof died that man , they will answere thee , that he died by drinkinge a cuppe of colde drinke in a sweat : or by surfetinge at a supper : or of some other great pleasure , or greife : and some times they can geue no cause at all , but that he went to his bed saffe , and sounde , and the next daie in the morninge was founde starke dead at his wiues syde . Is there any glasse or earthen vessell in the worlde more brickle or subiecte to breakynge than this ? And certainle it is not to be wondered at , that man is so brickle , consideringe that he is also made of earth : but it is rather to be wondered at , that beinge of such stuffe , and makinge as he is , he is able to endure so longe a time as he doth . Why is a clocke so often times disordered , and out of frame ? The reason is because it hath so manie wheeles , and pointes , and is so full of artificiall worke , that although it be made of yron , yet euerie litle thinge is able to distemper it . Now how much more tender is the artificiall composition of our bodies , and how much more fraile is the matter of our fleashe , than is the yron , whereof a clocke is made ? Wherefore if the artificiall composition of our bodies be more tender , and the matter more fraile , why shoulde we wonder if some one pointe emonge so manie wheeles haue some impediment , by reason of which defect it stoppeth , and endeth the course of our lyfe ? Trewlye , we haue rather good cause to meruayle , not why men doe so quickly ende their liues , but how they endure so longe , the woorckmanshippe of their bodies beinge so tender , and the matter and stuffe whereof they be compounded so fraile and weake .

This is that miserable frailtie , which the Prophet Esaie signifieth in these wordes . Almightie God saied vnto his Prophet : Crie : Esay . 40. the Prophet answered : what shall I saie ? God saied vnto him : All fleash is haie , and all the glorie thereof is like vnto the flower of the feild . the haie wythereth , the floure fadeth awaye , but the worde of God continueth for euer . S. Ambrose . Vpon whiche wordes S. Ambrose saieth thus . Trulie it is euen so , for the glorie of man florisheth in the fleashe like vnto haie , which althoughe it seeme to be great , it is in verie deede but litle like an hearbe : it buddeth like a floure , and fadeth like haie . So that it hath no more , but a certain florishinge in apparance , and no firmenes nor stabilitie in the fruite . For what firmenes can there be in the matter of fleashe , or what good thinges of anie longe continuance are to be founde in so weake a subiect ? To daye thou mayest see a yonge striplinge in the most florishinge time of his age , with great strength , lustie , and iettinge vp and downe in the streetes in great brauerie , with a iolye loftie countenance : and if it so fall out that this verie next night he be taken with some disease , thou shalt see him the next daie with a face so farre altered , and chaunged , that whereas before he seemed verie amiable and beautifull , he will now seeme euill fauored , miserable , and verie irck some to beholde . Now what shall I saie of the other accidentes , and alterations of our bodies ? Some are sore broken with troubles , and aduersities : others are weakened with pouertie : others are tormented for want of good digestion : others are distempered with drinkinge of wines : others waxe feeble with age : others become tender , and ouer delicate by much cherishinge them selues : and others marre their complexion with vsinge ryotous behauiour . Now then accordinge to this reckeninge , is it not true ( trow ye ) that our fleash withereth like haie , and that the floure thereof fadeth , and vanisheth awaie ?

Thow shalt see some other , who beinge descended of a verie honorable parentage , what greate alteration and inconstancie is in this worlde . of noble bloode , and of a verie auncient howse , and familie , wel friended , and hauinge good store of kinred both by father and mother , and keepinge a great howse , and attended vpon with a great trayne of his tennantes and seruantes , and rulynge the whole countrey where he liueth , and who there but he ? yet neuerthelesse if a contrarie winde of fortune blowe but a litle against him , then is he forthwith vtterlie forsaken of his friendes , euill entreated of his equales , and litle regarded of all the worlde : insomuch as then verie fewe or none will put of a cappe vnto him , but rather comtemne him . Thou shalt see an other that hath now abundance of landes , and riches , and is generallie reported in all mens mowthes to be a very courteous , liberall , and bountifull man , and of great renowme , and estimation , exalted to honorable dignities , and promotions , and preferred so highe in the common wealth that he is a great ruler , and mightie gouernour , and hath the commendation of all persones to be a verie wise , happie , and fortunat man : thou shalt see ( I saie ) the times so to alter and chaunge , that euen this man who is now so highelie exalted to great dignities , and offices , and magnified in the mowthes of all men , shal be vtterlie disgraced , and thrust into that verie prison , where he himselfe had heretofore imprisoned manie others , and shall there ende his lyfe in verie great infamie , miserie , and wretchednes . Vnto how manie also doth it happen to be wayted vpon , and brought home to their howses this daie with a nomber of golden chaynes , footeclothes , and seruinge men , and with all the gaye pompe in the worlde , and the verie nexte night followynge , either by means of treason of some one of his owne howsholde , or familiar acquaintance , or by other misfortune , to haue all this glorious pompe obscured ? yea it maie so falle out , that euen a litle stitche comminge in his syde , maye marre the fashion of all this gaie ruffelinge shewe , wherein he tooke so great delighte . O how deceitfull are the hopes of men ( saieth Tully , ) how fraile is fortune , how vaine are all our contentions , and strifes , which manie times doe breake and falle in the middle waie , and are ouerwhelmed , and drowned in saylinge , before they can come to the sight of the hauen . Now what a fonde madnes is this in the children of Adam , vpon so weake foundations to buylde such highe castles , and towers ? They consider not , that they buylde vpon sande , and that euen when the weather is most fayre a wynde , will come , and blowe downe all that standeth not vpon a sownde and stronge foundation . O what fonde accomptes doe men make often times , because they will not tourne their eies , and looke into their owne consciences , and take first an accompt of them selues !

And if this be thought so great a blindnes , how much greater is the blindnes of those wicked persones , that are so bolde , as to continewe manie yeares in synne , knoweynge that there is no greater distance betwene them and hell gates , There is no more distaunce betwene vnrepentant synners and hell fier , but onelye this brickle and shorte lyfe . but onely this brickle and short lyfe ? Let vs imagine now , that there were a man hanginge by a smale twyned threede and that there were directlie vnder him a verie great deepe well , and he hanginge in such wise ouer it , that when the threede happened to breake he shoulde forthwith falle into it . In what euill case ( trowe yee ) woulde this man thinke himselfe to be ? O how fearfull , and how sore troubled woulde he be ? How willinglie woulde he offer all the substance he hath , to be deliuered of that daunger ? Now thou miserable wretche that darest continewe so manie dayes and yeares in synne , contrarie to the lawes of almightie God , why doest thou not consider , that thou hangest in the like daunger ? Doest thou not plainlie see before thy face , that when soeuer the threede of this fraile , and short lyfe breaketh in sonder , thou art assured ( continueinge still in this thy wicked and synfull lyfe ) to fall into the deepe bottomles pitt of hell fier ? How canst thou then sleepe ? How canst thou plaie ? How canst thou lawghe , or be in anie quiet ? How is it , that thou art so stone blynde , as not to see such a terrible perill and daunger as hell and euerlastinge damnation , to be readie euerie houre to falle vpon thee ?

Of the mutabilitie of this lyfe . § V.

OVRE lyfe hath yet an other defect , which is to be mutable , and neuer to continewe in one staie : accordinge as the holie man Iob affirmeth in a pittiefull discourse which he maketh of the miseries of mans lyfe in these wordes . Iob. 14. A man borne of a woman , liuinge but a smalle time , is replenished with manie miseries , he commeth forthe like a floure , and withereth awaie out of hande : his daies passe awaie like a shadowe , and he neuer continueth in one state . But now to passe ouer all other miseries , what thinge is there in the worlde more fickle and mutable than man ? They saie that the Cameleon chaungeth him selfe in one houre into manie and diuers colours : And the Sea called Euripus is by reason of his often chaunges accompted very infamous : The Moone hath likewise for euerie daie a peculiar forme and shape : But what is all this in comparison of the alterations of man ? What protheus was euer chaunged into so many formes , as man chaungeth euerie houre ? Sometymes he is sicke , sometimes whole : Sometimes contented , sometimes discontented : sometimes sorowfull , sometimes merie : sometimes in good hope , sometimes in despaire : sometimes suspitious , sometimes secure : sometimes pleased , sometimes angrie : sometimes he will , and sometimes he will not : yea manie times he knoweth not himselfe what he woulde haue . To be short , he altereth , and chaungeth himselfe so often as there be accidentes happeninge vnto him euerie houre . For all such accidentes doe tosse and turmoyle him , each one in his seuerall kinde . That which is past is ircksome vnto him : that which is present troubleth , and molesteth him : and that which is to come , vexeth , and disquieteth him . If he haue neither landes , nor goodes , he liueth in trauell . If he haue them he liueth in pride : And if he lose them , he liueth in great griefe , and sorrowe . Now what Moone , or Sea , is subiect to so manie chaunges , and alterations , as the lyfe of man ? The Sea chaungeth not but when the windes tourne contrarie vnto it . But in mans lyfe whether it be wyndie , or calme weather , there be euermore diuers alterations and stormes .

Now what shall I saye of the continuall mouinge and wastinge of our life : Of the continuall mouinge and wastinge of our lyfe . What minute of an houre passeth , but that we goe one steppe forewarde towardes our deathe ? What other thinge ( trowest thou ) is the mouinge of the heauens , but as it were a verie swifte wheele , which is continually spynninge , and windinge vp our lyfe ? For like as a roole of wolle is sponne vpon a wheele , of the which at euerie tourninge abowt , some parte is wounde vp , at the first tourne a litle , at the seconde tourne a litle more , and so forthe at euerie tourne , vntill all be ended : so doeth the whiele of the heauens continuallie spynne , and wynde vp our lyfe , in that at euerie tourninge that it maketh , a peice of our lyfe is sponne , and wounde vp . And therefore holie Iob saieth : That his daies were more swyft , Iob. 9. than one that rydeth in ●●st . For he that rideth in post , though his m●●●●ge require neuer so much haste , yet some●●●●● necessitie causeth him to staie . But our ly●●●euer staieth , neither will it geue vs so much libertie , as the space of one houre of rest .

Wherevnto S. Ierome agrieth verie well sayeinge : S. Ierome . Whatsoeuer I goe about , what soeuer I write , what soeuer I reade ouer againe , and correct , each thinge taketh awaie from me some parte of my lyfe . And loke how manie pointes and minumes the notarie writeth , so manie are the losses and decreasinges of my lyfe . Insomuche that like as they that saile in a shippe , whether they stande or sit , are alwaies goeinge and sailinge , and doe euer approche nearer , and nearer to the ende of their nauigation : euen so in this lyfe all the time that we liue , we walke , and saile still forwardes approchinge nearer , and nearer , to the common hauen and ende of our nauigation , which is deathe .

Our lyfe is a continual walkinge towardes deathe , and the hower of our deathe is the dreadfull hower of our iudgement . Now then if our lyfe be nothinge elz , but a continuall walkinge towardes death ? If the houre of death be also the dreadfull houre of our iudgement ? What other thinge is oure whole lyfe , but onely a continuall walkynge towardes the tribunall seate of almightie God , and an approchinge euerie hower nearer and nearer vnto his iudgement ? Now what greater madnes maye there be , than for vs goeynge actually to be iudged , to offende him ( as we be goeynge in the waye thitherwardes ) that must geue sentence vpon vs : and so by our offences prouoke his anger more and more against vs ? Open thine eies therefore ( ô thou miserable man ) and consider the waie that thou takest : thinke well with thy selfe whither thou arte goeynge : and be ashamed , or at least take compassion of thy selfe , and consider how euill this that thou doest , agrieth with that which thou goest to doe .

Of the deceitfulnes of our lyfe . § VI.

I cowlde well beare with all these miseries of our lyfe , if it had not yet an other miserie ( in my iudgement ) farre greater and worse than all theise : which is , that it is deceitfull , and seemeth in apparance otherwise , than it is in verie deede . For as it is true , that is commonly sayed , that Fayned holines is a double iniquitie : euen so is it also most certainly true , that Deceitful felicitie is a double miserie . For if this lyfe woulde shewe it selfe plainlie as it is in deede , and make no lye at all vnto vs , vndoutedlye we woulde neither loose our selues for it , nor yet trust vnto it , but woulde alwaies liue redie prepared against it . But verely it is so full of hypocrisie and deceit , that whereas it is indeede filthie , it is neuerthelesse solde vnto vs for beautifull , and beinge shorte , it seemeth vnto vs verie 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 negligence 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 longe . 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 them , 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 them . So that it fareth with them , 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 , and 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 ? The verie birdes and brute beastes are fed without anie occupation , labour , or paine : but man is constrained to sweat daye and night and to turmoyle both by Sea , and lande , to get his liuinge . This is that miserie , whiche the Prophet lamented , when he saied : Psalm. 89. The daies of our lyfe consume awaie like the spyders webbe . For like as the spyder laboureth daye and night , in spynninge of her webbe , wastinge euen her owne bowels , and consuminge her selfe to bringe it to an ende , and all this longe and costly trauell is ordeyned to none other purpose , but onely to make a fine and tender nett , to catche flies withall : euen so the seely miserable man doth nothinge elz , but labour , and toile , night , and daie , both with bodie and minde : and all this his trauell serueth to none other ende , but onely to catche flies : I mean to procure vayne and trifelinge thinges , and of very smalle valewe . And sometimes it falleth so out , that after much trauailinge vp , and downe , and great labour , and paines taken therein , when the webbe is fully finished and browght to an ende , there commeth sodainly a blusteringe blast of winde , that carieth awaie the webbe , and the owner with all : and so both the worke , and the workman perishe who lye together at one instant .

And yet were it so , that with all these paynfull trauels , and labours , Our shorte lyfe is not safe and secure , 〈…〉 ●●●●nite daungers , and diseases . our lyfe were safe and secure , then our miserie shoulde not be so great as it is , but though our lyfe be secure from famine , and honger : yet is it not from the plague , and pestilence , and from infinite other daungers , and diseases , that doe dailie and howrelie assault vs . Who is able to numbre how manie kindes and diuersities of diseases nature hath ordained for mans bodie ? The bokes of the phisitions are full fraught with the declaration of diuers diseases , and remedies for the same . And yet we see , that their science increaseth euerie daie with the comminge of newe and straunge diseases , insomuche as the number of the diseases , whereof we haue presently experience , were vtterlye vnknowen vnto the auncient phisitions , that were in times past . And yet emonge all these remedies scarcely shall ye finde one , that is pleasant or delectable : yea , and there be manie of them that are more irckesome and painfull , than the verie sicknes , or diseases them selues . Insomuche as one great tormente can not be remedied , without an other greater than it .

And if there be anie complexions so happie , as they haue not bene assaulted with these kinde of miseries , yet are they not secure and exempte from other calamities , and mischaunces , wherewithall we see those men to be dayly molested , that haue not bene much vexed with sicknes and diseases . How manie thowsandes of men ( trow yee ) are drowned euerie daie in the Sea ? How manie are deuowred in warres ? How manie are endaungered by earthequakes ? How manie with ouerflowinges of riuers , and great waters ? How manie with fallinge downe of howses ? How manie with the stinginge and strikinge of venemous beastes ? How manie wofull women in trauaile of their children doe purchase full dearlie their childrens liues , with their owne painfull deathes ?

Now althoughe it be so , that the brute beastes doe fight against vs , and although in a maner all thinges that were made to serue vs , be no lesse noysome than seruiceable vnto vs , ( yea rather it seemeth that they all haue as it were conspired against vs : ) yet for all this I saye there might be some remedie founde , if men woulde accorde and agree together emonge them selues , and were as conformable in peace , as they are in nature . But alas it is farre otherwise . For euen they themselues are in armes against them selues : Emonge all creatures man is most cruell against the companion of his owne nature . and emonge all creatures in the worlde , there is none against whom man is more cruelly bent , than against the companion of his owne nature . How many kindes of engins , artillarie , munition , and weppons haue men inuented to defende them selues , and to offende others ? How manie are dailie spoiled of their liues by the cruell swoorde of their enemies ? How manie threatninges , robberies , iniuries , woundes , deathes , reproches , sclaunders , and emprisonmentes , doe men daily susteine by the malice , and crueltie of other men ? We see that neither the lande , nor the sea , nor the highe waies , nor the common streetes , are free from theiues , robbers , murderers , pirates , and enemies . The cruell anger and rage of the furyous man is at all times redie to be reuenged of his enemie , yea and he taketh greate pleasure in it . What meane so many kinde of weapons ? Such diuersitie of artillarie ? Such store of munition ? Such abundance of gonpowder ? So manie deuisors and inuentors of newe kindes of stratagemes , and cruell practices of warre , but onely to multiplie , and increase on euerie side the miseries , and calamities of mankinde ? Insomuch as when we are not molested with the aier , nor with the elementes , we are persecuted by the companions of our owne verie nature . It is written of one onely man called Iulius Cesar , Iulius Cesar . ( who emonge all the Emperors was most commended for clemencie ) that euen he alone with his armyes slewe in diuers battells , aboue a million , and a hundered thowsand men . Consider now how manie more woulde he haue slaine , if he had bene cruell , seinge he slewe so manie beinge commended , and praised for a verie gentle , and mercifull prince ?

Tullye also maketh mention of a notable Philosopher who wrote a booke concerninge the deathes of men , Tullye . wherein he rehearseth many occasions of mens deathes , that haue happened in the worlde : as by fluddes , plagues , pestilences , destructions of Cities , concourse of wylde beastes , which comminge sodainly vpon some nations , haue vtterlie slaine and deuowred them . And yet after all this he concludeth , that a farre greater nomber of men haue bene destroied by men , than be all the other kindes of calamities , though they were all ioyned together . Now what thinge can be more ruethfull , and of greater greife and admiration than this ? This is that politique and sociable creature , that is borne without nayles , without weapons , and without poyson , to liue in peace and concorde with other liuinge creatures : and yet he is full of hatred , crueltie , and desire of reuengement .

Of the miseries incident vnto all the ages and states of this life . But now if we woulde make a discourse , and ronne throughout the miseries that are incident to all the ages , and states of this lyfe , we shoulde finde our selues to be yet in farre worse case . How full of ignorance is the time of our infancie ? How light , and wanton are we when we growe to be striplinges ? How rashe , and headlonge be we in the time of our youth ? How heauie , and vnweldie , when we waxe olde men ? What els is an infant , but a brute beast in the forme of a man ? What is a yonge boie but as it were a wylde vntamed colte and vnbrydled ? What is a heauie , and vnweldie olde man , but euen a sacke stuffed with greifes , and diseases ? The greatest desire that men haue , is to liue vntill they be olde : at which age a man is in farre worse case , than in all his lyfetime before , and then he standeth in most neede , and hath least helpe , and succoure . For the olde man is forsaken of the worlde : He is forsaken of his owne kinsfolke , friendes , and acquaintance : He is forsaken of his owne members , and senses : yea he forsaketh himselfe , in that the verie vse of reason forsaketh him . And he is onely accompanyed with his paynefull aches , greifes , and diseases . For his companie and conuersation is then verie ircksome and troublesome to the whole howse where he dwelleth . This is the marcke for sooth wherevpon the eie of man is so earnestlie fixed : this is the happie state , which all men doe so griedelie desire : and hereunto tendeth the worldlie felicitie , and the ambition of longe lyfe .

As concerninge the states of men we shoulde neuer make an ende , There is litle contentation in the states of men , and eche one desireth to chaunge his state with the states of others . if we shoulde rehearse the litle contentation that is to be founde in each of them , and the great desire that euerie one hath to chaunge his owne state , and condition , with the state of others : thinkinge that he shoulde haue greater hartes ease in an other mans state , than he hath in his owne . And thus doe men continually vexe , and turmoyle themselues like vnto a sicke man , that doth nothing els but tomble and tosse in his bed from one side to an other , perswadinge himselfe that by meanes of these often chaunges and remouinges , he shall finde more ease and rest than he had before , and yet he findeth in verie deede that he is fowlie deceyued : Forsomuch as the cause of his disquietnes resteth within him selfe , which is his owne greife , and disease .

To conclude , such is the miserable state and condition of this lyfe that the Wise man had good cause to saie : Eccles. 40. Great and heauie is the yooke , that the children of Adam carie on their neckes , euen from the daie they come forth of their mothers wombe , vntil the daie of their burial , which is the common mother of all . S. Barnarde . And S. Barnarde was not affraied to saie , that he thought this lyfe litle better than the lyfe of hell it selfe , were it not for the hope we maye here haue to atteyne vnto the kyngedome of heauen .

The miseries of this lyfe are ordeyned as a punnishmente for synne , and to withdrawe our hartes from the inordinate loue of this lyfe . And albeit all these miseries doe come vnto vs as a punnishement for synne : yet was it a verie mercifull and medicinable punnishement . For the prouidence of almightie God did so ordaine it , meaninge thereby to withdrawe and separate our hartes from the inordinate loue of this lyfe . The verie cause why he put so muche bitter mustarde vpon the breastes of this lyfe , was to weane vs from it . The cause why he suffered our lyfe to become so filthie , was that we shoulde not set oure loue vpon it . The cause why he woulde haue vs to be molested and vexed so often times in this lyfe , was that we might the more willinglie forsake it , and sighe continuallie for the true lyfe , whiche is in the worlde to come . For if we be so vnwillinge to forsake this lyfe , Exod. 16. beinge wholye so miserable as it is : if we be now euer whymperinge , and whyninge for the fruites , and fleashpottes of Egipt , what woulde we doe , if al our lyfe were sweete , and pleasant ? And what woulde we doe , if it were wholie likinge and delitefull to our taste , and appetite ? Who woulde then ( trowe yee ) contemne it for Gods sake ? Who woulde then exchaunge it for heauen ? Philip. 1. Who woulde then saie with S. Paule , I haue a desire to be loosed from this fleashe , and to be with Christ ?

Of the last miserie of man : which is deathe . § VIII .

AFTER all these miseries , succeedeth the last , and of all others most terrible , which is death . This is that miserie , whereof a certaine Poët lamented , sayeinge : The best daies of mortall men are those that passe first awaie , and then succedeth a nomber of sicknesses , and diseases , and with them heauie and dolefull age , and continuall trouble , and aboue all the sharpenes of cruell deathe . This is the lodge and ende of mans lyfe , whereof holie Iob saied : I knowe well ô Lorde , Iob , 30. that thou wilt deliuer me ouer to deathe , where there is a howse prepared for all men liuinge .

How manie the miseries are that be included in this miserie alone , I will not take vpon me to declare at this present . Onely I will rehearse what a certaine holie father saieth by waie of exclamation against death in this wise . O death how bitter is the remembrance of thee ? How quicklie and sodenly stealest thou vpon vs ? How secrete are thy pathes and waies ? How doutfull is thy houre ? And how vniuersall is thy seignorie , and dominion ? The mightie can not escape thy handes : the wise can not hide them selues from thee : and the stronge loose their strengthe in thy presence . Thou accomptest no man riche , forsomuch as no man is able to raunsome his lyfe of thee for money . Thou goest euerye where , thou searchest euerye where , and thou art euerie where . Thou witherest the hearbes : thou drinkest vp the windes : thou corruptest the aier : thou chaungest the ages : thou alterest the worlde : thou stickest not to sup vp the sea : all thinges doe increase and diminishe , but thou continuest alwaies at one staie . Thou art the hammer that alwaies striketh : Iob. 1●● . thou art the sworde the neuer blunteth : thou art the snare whereinto euerie one falleth : thou art the prison wherein euerie one entereth : thou art the sea wherein all doe perishe : thou art the paine that euerie one suffereth : and the tribute that euerie one paieth .

O cruell death why hast thou not compassion of vs , but commest stealinge sodenlie vpon vs , to snatche vs awaie in our best times , and to interrupt our affaieres when they are well begonne and brought to a good forwardnes ? Thou robbest from vs in one houre , as much as we haue gained in manie yeares . Thou cuttest of the succession of kinredes , and families . Thou leauest kingdomes without anie heires . Thou fillest the worlde with wydowes , and orphanes : thou breakest of the studies of great clerckes : thou ouerthrowest good wittes in their rypest age : thou ioynest the ende with the beginninge , without geuinge place to the myddle . To conclude , thou art such a one , as almightie God wassheth his handes of thee , and cleareth himselfe in plaine wordes , sayenge : Sap. 1. & 2. That he neuer made thee , but that thou haddest thine entrie into the worlde by the verie enuie and craft of the diuell .

What fruite , and commoditie , maye be taken of the foresaied considerations . § XI .

THESE are the miseries of our lyfe with infinite others : the consideration whereof a 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 continewe any longer 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 ,

Christogram

I H S

WENSDAIE NIGHTE . OF THE HOWER OF DEATHE .

depiction of Christ

O mors quam amara est memoria tua homini pacem habenti in subst●●● suis. Eclesi . 4● . 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 considerations , 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 wont 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 , and 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 now first , how vncertain that houre is , Of the vncertaintie of the houer of our deathe . in which death will assault thee . For thou knowest not , neither what daie , nor in what place , nor how thou shalt be disposed when death shall come vnto thee . Onely this thou knowest for most certain , that die thou shalt : all the rest is vncertain , sauinge that ordinarily this houre is wonte to steale vpon vs at such a time , as a man is most careles , and thinketh least of it .

Secondlye , consider what a separation shall then be made , Of the separation from all worldlie thinges , and of the partinge of the sowle from the bodye , at the hower of our deathe . not onely betwene vs and all the thinges we loue in this worlde , but also euen betwene the sowle and the bodie , which haue bene such auncient , and louinge companions . If it be thought so grieuous a matter , to be banished out of our natiue countrie , and from the naturall aier in which a man hath bene bredde and brought vp , although the banished man myghte carie awaye with him what soeuer he loueth : how much more grieuous then shall that vniuersall bannishement be from all thinges that we haue , from our landes , from our goodes , from our howse , from wife , father , mother , children , kinsfolke , friendes , and acquaintance , from this light , and common aier , yea to be short from all thinges of this worlde ? If an oxe make so great a bellowinge at what time he is seperated from an other oxe , with whom he hath bene vsed to be yoked , and to drawe in the ploughe : what a bellowinge will thy hart then make , when death shall seperate thee from all those thinges , wherewith thou hast bene yoked , and carried the burthens of this lyfe ?

Consider also what a grieuous paine it shal then be to a man , Of the payne that is at the houre of our deathe , to consider what shall then become of our bodie and sowle . when a certayne representation shal be made vnto his mynde foreshewinge in what case his bodie and sowle shal be after his death . For as towchinge the bodie , he knoweth for certaine alreadie , that though it hath bene heretofore neuersomuch cherished and honored , yet there shall no better prouision be made for it , but onelie a hoole seuen foote longe , where it shall remayne in companie of other dead bodies . But as concerninge the sowle , he knoweth not certainlie what shall becomme of it , what considerations maye moue vs at the houer of death both to hope , and feare . nor what lotte shall fall vnto it . For although the hope which he hath in the mercie of almightie God maie strengthen and comforte him : yet the consideration of his owne sinnes maie dismaie him , and make him afraied : especiallie if he consider withall the greate iustice of almightie God , and the profoundnes of his iudgementes , who vseth oftentimes to crosse his handes , and to alter the lottes of men . Luc. 23. The theiffe went vp from the crosse to paradise : Math. 27. and Iudas fell downe from the honorable dignitie of Apostelshippe into hell fier . Manasses also after his so manie abhominations , 2. Paral. 33. and wickednes , obteined grace to become repentant : And as yet we knowe not whether Salomon obteined the like for all his vertues . This is one of the greatest grieffes , and angwishes , that men are commonlie trowbled withall at the houre of death : to vnderstande , that there is to ensue glorie euerlastinge , and paine euerlastinge , and that then a man is so neare both vnto the one , and to the other , and yet knoweth not whether of these two lottes beinge so farre different as they are , shall fall vnto his share . Of the particular accounte we must make to almightie God at the houer of our deathe of all our whole lyfe . Arsenius .

After this angwishe there followeth an other no lesse then this : to witt : the particular accompte of all our whole lyfe which at the verie hower of euerie mans deathe must be made vnto almightie God . This accompt is so dreadfull , that it causeth euen the most stowtest men that are to tremble and qwake for verie feare . It is written of the famous holie father Arsenius , that beinge at the point of death , he beganne to be afraied , whereat his schollers meruayled and saied vnto him : What father are you now afraid of your accompt ? Vnto whom he answered : yea yea my sonnes , this feare is no newe thinge in me : for I haue alwaies liued with the same . At that time all the synnes of a mans former lyfe are represented vnto him , lyke a squadrone of enemies readie sette in battayle arrye to assaulte him . Then are the greatest sinnes and those wherein he hath taken greatest delight represented most liuely vnto him , and are the cause of greater feare . Then commeth the yonge virgine to his minde , which he hath dishonored : Then come the maides and howsholde seruantes , whom he hath solicited and prouoked to lewdnes : Then come the poore folkes whom he hath iniuried and euill entreated : Then come his neighboures whom he hath offended : Then shall there crie out against him , not the bloode of Abell , Genes. 4. but the pretious blood of our Sauiour Iesus Christ , which he shedde when he gaue scandale and offence to his neighbour . And if his cause must be adiudged accordinge to the lawe , that saieth : Eie , for eie : Exod. 21. tooth for tooth : and wounde , for wounde : what shall he looke for , that by his euill counsell or lewde example hath bene the occasion of the losse of a Christian sowle , if he be iudged by that lawe ? O how bitter shall the remembrance of the delightes and pleasures past be at that time vnto him , which at other times seemed so sweete ? Vndowtedly the Wiseman had verie good cause to saie : Prouerb . 23. Looke not vpon the wine when it is redde , and when it shewethe his coullour in the glasse : for although at the time of drinkinge it seeme delectable , yet at the ende it will byte like a serpent , and poison like a cockatrice . O that men woulde vnderstande , how true a sayinge this is , that we haue here rehearsed ! What serpentes stinge is there that doth so prycke and and vexe a man , as the dreadfull remembrance of his pleasures past shall doe at the howre of his death ? These are the dregges of that poisoned cuppe of the enemye . Ierem. 51. These be the leauinges of the cuppe of Babilon , Apoc. 14. that seemeth so gaylie gilted in outwarde apparance .

After this there followeth the Sacrament of Confession , the blessed Sacrament of the Aultar , and last of all the Sacrament of extreme Vnction , How the Catholicke Churche conforteth and helpeth the sycke person with Sacramentes , and prayers , at his departure our of this worlde . which is the last succour , and releefe that our mother the Catholike Churche maie helpe vs withall in that troublesome time . And as well herein , as in the other thinges , thou hast to consider what great greiffe and anguishe of mynde the sycke person shall then abide in callinge to minde his wicked and synfull lyfe : and how gladly he wishethe at that time that he had taken a better waie : and what an awstere kinde of lyfe he woulde then determine to leade , if he might haue time to doe the same : and how fayne he woulde then enforce himselfe to call vpon almightie God , and to desier him of helpe and succour . Howbeit the verie paine , greife , and continuall increasinge of his syckenes and death will scarcely permitte him so to doe .

Consider then also those last accidentes , and panges of the sicknes , Of the panges of deathe . ( which be as it were the messingers of death ) how fearfull and terrible they be . How at that time the sicke mans breast panteth : his voyce waxeth hoarce : his feete begynne to die : his knees waxe colde , and stiffe : his nostrels ronne out : his eies sincke into his head : his countenance looketh pale , and wanne : his tonge faultereth , and is not able to doe his office : finally by reason of the hast of the departure awaye of the sowle out of the bodie , all his senses are sore vexed , and troubled , and they doe vtterlie leese their force , and vertue .

But aboue all , the sowle is then in most payne , Of the greate payne and agonie the sowle abideth at her departure out of the bodie . and suffereth greatest greifes , and troubles . For at that time she is in a verie great conflicte , and agonie : partely for her departure from the bodie : and partely for feare of her dreadfull accompte , which is then to be made . Because she is naturally lothe to departe from the bodie , and she liketh well her lodginge , and is in verie great dread to come to her accompt before almightie God .

Now when the sowle is thus departed out of the fleashe , yet there remayne two voiages for thee to make with him : the one , to accompanie the bodie vntill it be layed in his graue , the other , to followe the sowle vntill her cause be determined . And thou hast to consider diligentlie what shall become of eache one of these two partes .

Of the funeralles and buryenge of the bodie . Consider now in what plight the bodie is after the sowle hath forsaken it : and what a worthie garment they prouide to winde it in , and what haste his friendes and executors doe make to get him quickly rydde awaye out of the howse . Consider also the funerals , with all the other circumstances that are wonte to happen therein : The often ringinge of the belles : the goinge aboute of the belman cryinge vnto the people to praye for his sowle : the questionynge in the streates one of an other , who is dead : the diriges , and dolefull seruice of the Churche : the accompanyinge of his corps to the Churche : and mourninge of his wife , children , kynsfolke , seruantes , and friendes for him : and finally all th' other particulars , that are then wont to happen vntill the bodie be laide and lefte in the graue , where it shall lye buried vntill it be raysed agayne by the terrible sownde of the trompet at the generall daie of iudgement . And such is the great chaunge and alteration in worldlie affaires that it maie so come to passe , as a time maie happen , when some buildinge maie be made neare vnto thy graue , ( be it neuer so gaie , and sumptuous , ) and that they maie digge for some earthe out of the same to make morter for a walle , and so shall thy seelie bodie ( beinge now changed into earth ) become afterwardes an earthen walle , although it be at this present the most noble bodie and most delicately cherished of all bodies in the worlde . And how manie bodies of Kinges and Emperors trowest thou haue come already to this promotion .

Now when thou hast left the bodie in the graue , what becommethe of the sowle , after it is departed out of the bodie . goe from thence forthwith and followe after the sowle : and consider what waie it taketh through that newe region : whither it goeth : what shall euerlastinglie become of it for euer , and euer : and what iudgement it shall haue . Imagin that thou arte now present at this iudgement , and that thou seest all the whole cowert of heauen to expecte the ende of this sentence , Eccles. 12. vers. 14. Iob. 14.13 . Iob. 31.14.23 . where the sowle shal giue a particular accompte , and be chardged and dischardged of all that he hath receaued , euen to the valewe of a pinnes poynte , yea , Math. 12.36 . Math. 19.17 . Rom. 2.6 . 1. Co. 4.4 . 1. Cor. 9.27 . 2. Cor. 5.10 . Ephes. 6.8 . Philip. 2.12 . Haeb. 9.27 . 1. Peter . 4.18 . 2. Pet. 1.10 . Apoc. 2.23 . Apoc. 14.7.13 . and ( as our Sauiour himselfe affirmeth ) of euerie idell worde . There an accompt shal be required of his life , of his landes , and riches : of his howseholde , and familie : of the inspirations of almightie God : of the meanes and opportunitie he hath had to leade a vertuous and godlie lyfe : and aboue all , he shal be streitelie examined what estimation he hath made of the most pretious bloude of our sauiour Christe : and of the vse of his Sacramentes . And there shall euerie man be iudged accordinge to the accompt he shall make of the giftes and graces he hath receaued of almightie God .

THE THIRDE TREATISE , WHEREIN IS TREATED OF THE consideration of death : Where the former meditation is declared more at lardge .

THE consideration of death is verie profitable for manie purposes , and espetially for three . First for the obteyninge of true wisedome : that is , to knowe how a man ought to gouerne , and frame his lyfe . For ( as the Philosophers doe saie ) in thinges that are ordeined to anie ende , The consideration of death causeth a man to gouerne and frame his life . the rule and measure whereby to directe them , is to be taken of the same ende , and therefore when men doe either builde , or Saile , or doe anie thinge , they haue alwaies their eie fixed vpon the ende which they pretende , and accordinge to the same doe frame and direct all the rest of their doinges . Now consideringe that emonge the endes and tearmes of our lyfe , death is one of them ( whither we goe all to take our rest ) he that will endeuour to direct his lyfe in good order , let him fixe his eies vpon this marke , and accordinge to the same let him dispose and directe all his affaires . Let him consider how poore , and naked he must depart out of this worlde , and what a strait iudgement he must passe at the hower of his death , and how he shall lie in his graue all betroden , and quyte forgotten of all men : and accordinge to this ende let him consider how to frame and direct the whole order and course of his lyfe . By this rule a certaine Philosopher gouerned , and directed his lyfe that saied : Naked came I out of my mothers wombe , Iob. 2. and naked must I retourne againe to my graue : To what purpose then shoulde I lose my time , in purchasinge and heapinge together landes , and riches , seing nakednes shal be my ende . For want of consideration of this our ende doe growe all our errours , and deceites . Hereof commeth our presumption , our pride , For wante of consideration of our death doe growe all our fonde errours and deceites . our couetousnes , our pleasures , our nicenes , and delicatenes , and the vaine castelles and towres of winde , which we builde vpon sande . For if we woulde consider , in what case we shal be after a fewe daies whan we are once lodged in that poore selie cottage of our graue , we shoulde be more humble , and more temperat in our lyfe . How cowlde he possiblye haue anie sparcke of presumption , that woulde consider , that he shal be there dust , and asshes ? How cowlde he finde in his harte to make a God of his belly , that woulde consider that he shall become there wormes meate ? Who coulde euer be perswaded to occupie his brayne in such loftie and phantasticall thoughtes , and deuices , if he did but consider and wayghe how fraile and weake the foundation is , wherevpon all his fonde designementes are grownded ? Who woulde endaunger the losse and destruction of himselfe , in seekinge for riches both by lande , and Sea , if he considered that at his death he shoulde carie no more with him , but a poore windinge sheete ? To conclude , all the workes of our lyfe woulde be dewlie corrected and framed in good order , if we woulde measure and square them out by this rule .

The lyfe of a wise man , is a contynuall thinkinge of deathe . For this cause the Philosophers saied , that the lyfe of a Wiseman was nothinge els but onely a continuall cogitation and thinkinge of death : forsomuch as this consideration teacheth a man what thinge is somewhat , and what is nothinge , what he ought to followe , and what to eschewe , according to the ende whereunto he must certaynelye arriue . It is written of those Philosophers called Brackmanni , that they were so much geuen to thinke vpon their ende , that they had their graues alwaies open before the gates of their howses , to the intent that both at their entrie and goinge forth by them they might alwaies be mindefull of this iourney and passage of death .

Almightie God saied vnto the Prophet Ieremie , Ierem. 18. that he shoulde goe downe into a howse where earth was wroughte , for that he woulde there speake with him . Almightie God coulde haue spoken with his Prophet in anie other place , but he chose to speake with him in that place , to geue vs to vnderstande , that the howse of earthe ( which is our graue ) is the schoole of true wisedome , where almightie God is wonte to teach those that be his . There he teacheth them how great is the vanitie of this worlde : There he sheweth vnto them the miserie of our fleashe , and the shortnes of this life . And aboue al , there he teacheth them to knowe themselues , which is one of the most highest pointes of Philosophie that maie be learned . Wherefore ( ô thou man ) discend downe with thy spirite into this howse , and there shalt thou see , To knowe a mans selfe , is one of the highest pointes of philosophie . who thou art : whereof thou art come : where thou shalt rest : and wherein the bewtie of thy fleashe and glorie of this worlde do ende : so shalt thou learne to despise all those thinges , that the worlde hath in reuerence for wante of dewe knowledge how to consider it . Because the worlde considereth no more but onely the paynted face of Iezabel , that shyned verie bewtifully and gaylie at the windowe : 4. Reg. 9. 3. Reg. 21. It considereth not the miserable extreme partes of her , which after that her bodie was deuoured with dogges , almightie God woulde haue to remaine whole , that thereby we might see , that the worlde is an other maner of thinge in deede than it appeareth in outwarde shewe , and that we shoulde in such wise consider the face of it , as to be mindefull also of the extreme greifes , and sorrowes , wherein the glorie of it endeth .

Secondlye , this consideration is a great helpe to cause vs to eschewe and forsake sinne , accordinge as Ecclesiasticus witnesseth , sayeinge : Eccles. 7. Remember the last ende and thou shalt neuer sinne . It is a great matter not to sinne , and a great remedie also for the same is for a man to remember that he must die . S. Iohn Climacus . S. Iohn Climacus writeth of a certaine monke , that beinge sore tempted with the bewtie of a woman , whom he had seene abroade in the worlde , and vnderstandinge that she was deade , went to the graue where she was buried , and rubbed a napkin in the stinkinge bodie of the dead woman . And he vsed alwaies afterwardes whensoeuer the deuill troubled him with anie euill thought of her to take the stinkinge napkin , and to put it to his nose , and saie to him selfe : Beholde here thou miserable wretche the thinge thou louest , and beholde here , what ende the delightes and beawties of the worlde haue . This was a great remedie to ouercome this synne . And the deepe consideration of death is of no lesse importance than it , S. Gregorie . as S. Gregorie saieth : There is nothinge that doth so mortifie the appetites of this our peruerse fleash , as to consider in what plight the same shal be after it is deade .

The same holie father rehearseth a like storie of an other monke , who hauinge his table readie prouided to goe to dinner , to eate somewhat for the refresshinge of his weake and wearie bodie , chaunced sodenly to haue a remembrance of death , which cogitation ( euen as though it had bene a constable or other lyke officer there readie to attache him ) put him in such a terrour , and feare , that it caused him to refraine from his meate . Consider therefore how much the remembrance of the dreadfull accompte that we must make at the houre of our deathe is able to worke in the harte of a iust man , seinge it caused this holie monke to abstaine from a thinge that is so lawfull and necessarie to be done .

Certainlie this is one of the most wonderfull thinges in all the worlde , that men knowinge so assuredlie , Math. 12.36 . Hebr. 9.27 . 1. Pet. 4.18 . Apoc. 14.7.13 . that at the verie howre of their death , a particular accompt shal be required of them of all their whole life , yea and of euerie idell worde , will notwithstandinge ronne headlonge with such facilitie into sinne . If a waiefaringe man , hauinge but one farthinge in his purse , shoulde enter into an inne , and placinge him selfe downe at the table , shoulde require of the host to bringe in Partridges , Capons , Phesauntes , and all other delicates , that maie be founde in the howse , and shoulde suppe with verie great pleasure , and contentation , neuer remembringe that at the last there must come a time of accompt : who woulde not take this fellowe , either for a iester , or for a verie foole ? Now what greater folie or madnes can be ) deuised , than for men to geue them selues so looselye to all kindes of vices , and to sleepe so sowndlie in them , without euer remembringe , that shortly after at their departinge out of their Inne , there shall be required of them a verie strayt and particular accompte of all their dissolute and wicked lyfe ?

Wherefore it is verelye to be thought , that the diuell labourethe all he can to make vs vtterlie to neglecte and forgette the remembrance of our accompte , The diuell laboureth all he can to make vs neglecte and forgette the accompte we must make of all our whole lyfe at the hower of our deathe . that we must make at the verie hower of our deathe , because he knoweth full well , what great proffit and commoditie woulde arise vnto vs by the continuall remembrance of the same . For otherwise how were it possible that men shoulde forget a thinge that is so terrible , and fearefull , yea such a thinge , as they knowe most assuredly will come , and steale verie shortelie vpon them at their owne howses . If we haue but the least doubte or suspition in the worlde of losynge a litle wordly riches , or of some other like thinge , it maketh vs oftentimes very carefull , and watchfull , and causeth vs to lose both our sleepe , and our health . How happeneth it then that the remembrance of death which aswell to the bodie , as to the sowle , is the most horrible and dreadfull thinge that maie come vnto vs , causeth vs not to be likewise verie carefull and watchfull in makinge prouision beforehande for the comminge of it ? Suerlie it seemeth vnto me a thinge verie much to be meruayled at that men shoulde be so carefull as they be in tryfles , and matters of smalle importance , and liue so negligently , and without all care in thinges that are of so greate importance vnto them as is their euerlastinge saluation or damnation .

The consideration of our deathe prouoketh vs not onelie to liue a good lyfe , but also to dye well . Thirdly , this consideration of our death is a great helpe not onely to prouoke vs to liue a good lyfe , ( as it hath bene saiede , ) but besides that to die well . In thinges that be harde , and difficult , foresighte and preparation beforehande is a very great helpe to bringe them well to passe . Now so great a leape as is the leape of death , ( which reacheth from this lyfe to the euerlastinge lyfe to come ) can not well be leaped vnles we make a great course , and fetche a longe race to ronne the same . No great thinge can be well and perfitlie done at the first time . Seinge therefore it is so great a matter to die , and so necessarie to die well , it shal be verie expedient for vs to die oftentimes in our life , that we maie die well at the verie time of our death . The souldiors that be appoynted to fight doe first practice themselues in such feates , and exercises , as whereby they maie learne in time of peace , what they must doe in time of warre . The horse also that must ronne at the Tilte trauerseth all the grownde before , and trieth all the steppes thereof , that at suche time as he commeth to make his cowerse he be not founde newe and straunge in doyinge his feate . Wherefore sith we all must needes ronne this cowerse ( forsomuch as there is no man aliue but must die , ) consideringe also that the waie is so obscure and stonie ( as all men knowe , ) and the daunger so great that whosoeuer falleth shal be tombled downe headlonge into the bottomles pit of hell fyer , it shal be requisite that we doe now tread diligentelie before-hand all this waie , and consider particularlie all the steppes and places thereof one by one , forsomuch as in euerie one of them there is much to be considered .

And let vs not thinke it enoughe to consider onely what passeth outwardelye aboute the sicke mans bedde , but let vs endeuour much more to vnderstande what passeth inwardlie within his harte .

Of the vncertaintie of the hower of death : And what a greife it is at that tyme to departe from all thinges of this lyfe . § I.

TO beginne now euen from the beginninge of this conflicte : Consider how when death shall come vpon thee , Deyth stealeth vpon vs at such a tyme as we thincke least of it . 1. Thess. 5.2 . it will come at such a time , as when thou thinkest thy selfe in most safetie , and suspectest least of the comminge thereof , as we see by experience it is wont to happen vnto manie . The daie of our Lorde ( saith the Apostle ) shall come like a thieffe : Which watcheth alwaies to come at such times , as men are most careles , and thinke themselues in most safetie , that it maie take vs vpon a sodeine at vnwares . And so we see it happeneth most often , that euen at that time when men doe least thinke to dye , and when they are least mindfull of their departure out of this lyfe , yea when they cast their accomptes before hande to make great purchases , and buildinges , and to set vpon great enterprises of many daies , and yeares , then commeth death sodenly vpon them , and disapointeth them of all their vaine hopes , and designementes , and vtterly ouerthroweth all their fonde imaginations and buildinges , which they made in the aier . And so is that sayenge fulfilled of the holie kinge . Esa. 38. My lyfe ( saieth he ) was cutt of like as the weauer cutteth of his thread : while I was as yet in the beginning he cut me of : from morninge to eueninge thou wilt make an ende of me .

The first stroke of death is the feare of deathe . The first stroke wherewith death is wont to strike , is the feare of death . Suerlie this is a very great anguishe vnto him that is in loue with his lyfe : and this forewarninge is such a great greife vnto a man , that oftentimes his carnall friendes doe vse to dissemble it , and will not haue the sicke man to beleue it , least it shoulde vexe and disquiet him : and this they will doe sometimes although it be to the preiudice and destruction of his miserable sowle . Kinge Saule had a verie stowte and valiant courage : but after that the shadowe of Samuell appeared vnto him , and had tolde him , that he shoulde die in the battell , addinge moreouer theise wordes : 1 Reg. 28. Tomorrowe both thou and thy sonnes shal be here with me : The feare and terror which he conceaued at these tidinges was so great , that at that very instant he lost all his force and courage , and fell downe to the grounde as a dead man . Now what a greife will it be to a man , that is in loue with this life , when such lyke newes shal be signified vnto him ? For immediatly vpon this denuntiation there shal be represented vnto him his departure and perpetual bannishement from this worlde , and from all thinges that be in the same . Then shall he see that his howre is now come , and that the dawninge of that dreadfull daye appeareth now at his howse , wherein he shall departe from all thinges that he hath loued in this lyfe . His bodie shall die but once , but his harte shall die as often as he shall remember the losse of all those thinges whereunto it beareth loue and affection . Forsomuch as death shall put the knife betwene him , and them all , and make an euerlastinge diuision . The deeper rootes the toothe hath in the iawe , the greater greife it causeth at what tyme it is plucked out . Now the harte of a wicked man beinge so fast rooted in the loue of the thinges of this lyfe , The more we be in loue with worldelie thinges , the more griefe it wil be vnto vs , to departe from them at the hower of our deathe . S. Augustine . it cannot be , but that it must needes be a very great greife vnto him , when he seeth the howre is now come wherein he must depart from them all . At that time those thinges whereunto he beareth most affection shall wounde his hart most greiuously : and that thinge which was wont to be a comfort vnto him in his trouble shal be then a most cruell torment in vexinge him . S. Augustine declareth that at what time he determined to seperat him selfe from the worlde , and from all the pleasures and delightes thereof , it seemed vnto him that they all represented themselues liuely vnto him , and saied : What wilt thou leaue vs for euer ? and wilt thou neuer haue any more to doe with vs ? Consider now then with thy selfe , what a greife it wil be to a carnall harte , when those thinges that he hath most loued , doe represent themselues at that hower vnto him , and when he seeth that he shal be spoyled of them all in such wise , that he shal be enforced to saie . Now shall this worlde haue no more to doe with me , neither this aier , nor this sonne , nor this element . Now shall I haue no longer conuersation and comfort of my children , my wife , my howse , my landes , my goodes , my pleasures , and delightes . Of all thinges I am now left naked , and bare . Now will death spoile me of them all . Now is my olde age at an ende : now is the nomber of my daies fulfilled : now shall I die vnto all maner of thinges , and they all vnto me . Wherefore ô thou worlde , I bid thee farrewell : yee my landes , my goodes , and riches , I bid you farewell : my friendes , my acquintance , my kinsfolke , my deare wife , and my louinge children I bid you all farewell . For now shall we neuer see one an other anie more in this mortall fleash .

There is yet an other separation after this more terrible and dreadfull then this is : to witt : betwene the sowle , and the bodie , which haue kept companie so longe time together , and haue bene such hartie friendes . The deuill had spoyled the holie man Iob of all maner of thinges sauinge onely of his lyfe , and it seemed vnto him , that in comparison of the spoile thereof , all the rest were of none accompt : and therefore he saied : Skinne for skinne , and all that a man hath he will geue for his lyfe . This is the thinge that naturally is most loued , Iob. 2.4 . and the separation whereof causeth most greife . If the seperation of one waifaringe man from an other , when they haue trauayled in iourney together anie time , doe cause such greife and solitarines : what a griefe shall it be , when two such entier friendes , and companions , as the sowle , and the bodie haue bene , are seperated the one from the other , which haue traueyled together from their mothers wombe vntill that verie houre , and haue had so manie knottes , and bondes of friendshippe betwene them ? What a greife will it be when the spirite shall saie vnto the fleash . I must now remaine all alone without thee . And the fleash shall likewise make answere vnto the spirite , sayeinge : and in what case then shall I be without thee , seinge all the beinge I haue , I haue receiued of thee ?

Of the horror and lothsomenes of our Graue . § II.

AFTER this it commeth naturally to a mans minde , to thinke what shall become of his bodie , when his sowle is departed out of it . And in thinkinge hereupon , he seeth that the best happe his bodie maie haue , can be no better than to be laide in a little graue of earthe . The basenes of which condition maketh him to be as it were astonnied . For consideringe on the one side what great estimation he hath made of his bodie in tymes past , and seinge on the other side what a base and vyle place that is , wherein it must now be laide , he cannot but wonder excedinglie at it . He considereth and waygheth with himselfe , that the lodginge which they will prepare for him in the earth , shal be strait , and narrowe , that it shal be also obscure , stinkinge , full of wormes , maggottes , bones , and dead mens skulles , and withall so horrible , that it shal be verie ircksome to them that be aliue onely to looke vpon it . And when he seeth that his bodie which he was wont to make so much of , his bellie which he esteimed for his God , his mowth for whose delightes the lande and sea coulde scarselie serue , and his fleash for which golde and silke was wont to be wouen with great curiositie , and a soft bed prepared to laie it in , must now be laide in such a filthie and miserable donghill , where it shal be troden vpon , and eaten with fowle wormes , and maggottes , and within fewe daies be of as owglie a forme , as a dead Carrion that lyeth in the feildes , insomuch that the waiefaringe man will stoppe his nose , and ronne awaie in great hast to auoid the stinkinge sauour of it : when ( I saie ) he considereth all this , and seeth that in steede of his soft bed , he must lie there vpon the harde grownde : and in steede of his pretious and gorgious apparell he must haue there but onely a seely poore windinge sheite , and in steede of his sweete odoriferous parfumes and muskes , filthie rottonnes and horrible stenches , and in steede of his multitude of delicate dishes , and waitinge seruinge men , he must haue there such an infinite nomber of crawling wormes , and fylthie maggottes feedinge vpon him , he cannot chuse ( if he haue anie sense or Iudgment remaininge in him ) but merueill to see vnto how base a condition such a noble creature is now come , and to consider with whom he must now keepe companie there , euen fellowe , and fellowe like , who in his life tyme had no fellowe , nor equal . It is not the part of wise men to wonder at thinges : and the customable seinge of thinges euerie daie , taketh awaye from them ( be they neuer so greate ) all admiration and wounder . And yet all this notwithstandinge , the great Wiseman wondered at this miserie ( though it be a matter whereof we haue dailie experience ) when he saide : If man and beast doe die both after one sort , Eccles. 2.3 . what auaileth me that I haue trauailed so much in seekinge for wisedome ? If it were so , that the bodie in this separation shoulde ende in some thinge that were of anie price or proffit , it woulde be some kinde of comfort vnto vs . But this is a thinge to be wondered at , that so excellent a creature shall ende in the most dishonorable and lothsome thinge in the worlde . This is that great miserie whereat the holie man Iob wondered ( and suerlie not without good cause ) when he saide : Iob. 14. The tree after it is cut , hath hope to reuiue , and springe againe , and if the roote of it doe rott in the grownde , and the stocke be dead in the earth , yet with the freshenes of water it springeth againe , and bringeth forth leaues , as if it were newlie planted . But man after he is once dead , withered , and consumed , what is become of him ? Great ( vndowtedlie ) was the tribute that was laide vpon the children of Adam for sinne . And the euerlastinge Iudge vnderstode verie well , what penance he gaue vnto man , when he saide : Thou art dust , Genes. 4. and into dust thou shalt retourne againe .

Of the great feare and dowte the sowle hath at the hower of deathe , what shall happen vnto it after it is departed out of the bodie . § III.

HOWBEIT this is not the greatest cause of feare , that a man hath at the hower of his death , but there is yet one farre greater , and that is , when the sowle casteth her eies further , and beginneth to thinke vpon the daungers of the life to come , and imagineth what shall become of her hereafter . For this is now as it were to depart from the hauen mowth , and to launche into the mayne Sea , where none other thinge is to be seene on what side so euer ye looke , but onely heauen , and the water , the which is wounte to be occasion of greater feare in such as are but newe Seamen . For when a man considereth that eternitie of worldes , which followeth after death : and withall casteth his eie into that newe and straunge region , which was neuer knowen nor traueyled by anie man aliue , where he must now beginne to take his iourney , when he considereth also the euerlastinge glorie or paine which there must fall to his lotte , and seeth that wheresoeuer the tree falleth , Eccles. 11. there it shall remaine for euermore , and knoweth not on which of the two sides he shal falle , when he considereth ( I saie ) all these thinges , he cannot but be in a verie great feare , and trouble of minde . We reade that when Benadad kinge of Siria was sicke , 4 Reg. 8. he was in so great anguishe and greife of minde , for that he knewe not whether he should die of that sicknes or not , that he sent the generall of his armie with fowertie Camels loden with treasure vnto the Prophet Elizeus , requestinge him with wordes of great humilitie , to rid him out of that perplexitie he was in , and to put him out of all dowt , whether he shoulde recouer of that sicknes , or not . Now if the loue of so short a lyfe as this is be able to cause a man to be in such a greate care and pensiuenes , how great care will a Wiseman take , when he perceiueth him selfe to be in such a case , as that he maie trulie saie , that within two howres he shall haue one of these two lottes : to witt , either lyfe euerlastinge , or death euerlastinge , and that he knoweth not certainlie whether of theise two shall come vnto him ? What martirdome maie be compared to such a painfull angwishe and greife as this is ? Put the case now that a kinge were taken prisoner emonge the Turckes , and when his Embassadours shoulde come to raunsome him , the Turckes woulde propounde , that the matter shoulde be determined by castinge of lottes , and that if he happened to haue a good lotte , he shoulde be raunsomed , and goe home with his Embassadours to his kingdome , but if contrariewise , that then immediatly he should be throwen into a great fyerie furnace , which were there prepared burninge and flaminge before him . Tell me I praie thee , at the time when they shoulde be castinge the lottes , and puttinge their hande into the vessell to take them out , and all the worlde in great expectation , waitinge what shoulde be the ende thereof , and the kinge him selfe standinge there present , beholdinge the doutfull happe that must be alotted vnto him : in what a dolefull case ( thinkest thou ) woulde he then be ? How troubled ? How fearfull ? How quakinge and tremblinge ? And how readie to promise and vowe vnto almightie God all he cowlde possiblye doe , to be quite ridde out of that terrible angwishe ? Now what is all this ( be it neuer so great ) but as it were a shadowe , if it be compared with this daunger that we speake of ? How farre greater is the kingdome that we seike ? How farre greater is the fierye furnace that we doe feare ? How farre more greiuouse is the perplexitie and doutefulnes of this matter , than of the other ? For on the one side the angels shal be there expectinge for vs , to carrie vs to the kingedome of heauen , and on th' other side the deuills , to cast vs into the horrible furnace of hell fier , and no man knoweth whether of these two lottes shall happen vnto him , which shal be determined eyther the one waye or the other within the space of one houre after his death . Consider therefore in what a heauie plight thy harte shal be at this last instant : how fearfull , how humble , how abased before the face of him , who onelie can deliuer thee out of this daunger . Suerlie I am of this opinion , that there is no tonge in the worlde able to declare this matter as it is indeede .

How we come to vnderstande hereby the errours and blindnes of our lyfe past . § IIII.

AFTER this anguishe there followeth yet an other as great as it , ( namelye in such persons as haue liued a wicked and dissolute lyfe ) which is , to come so late to thinke vpon the accompt they haue then forthwith to make of all the disorders , and offences of their former lyfe . At the houer of deythe it is a great greife to a sicke man if he haue liued licentiouslie , that he thinketh so late vpon his accompte . O how wonderfullie shall the wicked be confounded at that time , when the griefe of their paine shall cause them to open their eies , which heretofore the delight and pleasure of sinne had closed vp : insomuch as they shall then clearlie perceiue what false goddes those were which they haue serued , and how deceitfull those riches were which they haue so greidelie gaped after , and how by followinge that waie , whereby they thought to haue fownde rest , they finde in conclusion their vtter ruin and destruction . The seruantes of the kinge of Siria came to apprehende the Prophet Heliseus , and when almightie God had stricken them all blinde by meanes of the praier of the Prophet , the Prophet said vnto them : Come goe with me , and I will shewe you him whom you seeke . 4. Reg. 6. And when he had thus said , he caried them with him vnto Samaria , and brought them into the market place of the cittie , in the middes of al their enemies . And then made his praier againe , and saide . O Lorde open the eies of these miserable men , that they maie see where they are . Now tell me I praie thee , when those men opened their eies , and sawe whither they were come , ( beleuinge certainlie before , that they went to finde the partye they sought for , ) how amased and ashamed were they when they sawe how fowlie they were deceiued . Now what thinge in the worlde coulde make a more liuely resemblance of the proces and deceites of our lyfe ? We all doe walke here in this worlde by the waie of our appetites , and desires . Some seeke after golde : others to purchace landes : others to make great buildinges : others seeke for pleasures , and delightes : others for offices , and dignities : and each one is fullie perswaded , that he taketh the best and wisest waie to obtein the thinge he disiereth . But when the terrible presence of death , and the daunger of our accompt discouereth the vanitie of our hopes , then findinge our selues to be in arrerages for our accompt , we shall clearlie perceiue how fowlie we haue bene deceiued : and we shall see that by followinge that waie , whereby we thought to haue founde quietnes , and rest , we finde our perdition . O what miserable men are we ? How blindly doe we now wander vp and downe in the worlde ? What eies shall we then haue ? How shall our iudgement be then altered ? How farre different shall it be from that it was before ? Then shall we playnelie see how all the thinges of this worlde are miserable , her goodes false , her waies crooked , her hopes vaine , her promises lyinge , her pleasures bitter , her glorie shorte , and vaine : Then shall we perceiue ( though to late ) how her riches were thornes , and her delightes poyson . To be short , then shall we see how our eies haue bene closed vp , and that we neuer knewe whither we went : and at the ende of our iourney we shall finde our selues in the streites of Samaria , and in the snare of the iudgement of almightie God , and compassed about with all our enemies , to witt : the diuells and our sinnes . O how shall the wicked be confounded at that howre , and how fowly shall they see them selues beguiled ! How truelie maye euerie one of them saie at that tyme : O miserable wretch that I am , what other commoditie haue I now by all my pleasures past , but onely that I haue prouoked at this dreadfull howre the indignation of the iudge against me , who must geue sentence vpon me ? Now my pleasures are all ended , and gone , and there remaineth of them neither relique nor memorie to comfort me withall , no more than if they neuer had bene : yea contrariewise they remaine as thornes that lye prickinge all about my harte , they make my cause doutfull , they torment my wofull sowle now presently , and peraduenture shall torment it euerlastinglie for euer and euer . This is the fruit that I haue gathered of my dissolute and wanton lyfe , and of all my carnall delightes : This is the settinge of my teeth on edge , that my gluttonies past doe cause me now to haue . My pleasures and delightes haue now forsaken me : They are quite gone awaie , and will neuer retourne againe : yea perhapps in steede of pleasures that continued but a momente , there are prepared for me euerlastinge horrible tormentes in hell fier . Now what blindnes can be greater than this ? How much better had it bene for me neuer to haue bene borne , than to haue offended him , of whose helpe and fauour I haue at this presente so great neide ? How much better had it bene for me , that the earth had opened , and swalowed me vp , before I had once thought to offend him ? O vnfortunat daie ! O cursed howre , wherein I offended thee ô Lorde ! Why did I not consider beforehande of this dreadfull howre ? Why was I not sooner mindfull of this terrible iudgement ? How were mine eies blynded with so smalle a glimse ? Is this the waie that I tooke to be so certayne and sure ? Is this the ende that all the honours of the worlde come vnto ? What ? are all those thinges which I haue so greatlie estiemeed heretofore of so litle accompte at this presente ?

Of the terrour of the deadfull accompt we must make at the howere of our death vnto almightie God of all our lyfe past . § V.

AFTER this griefe there followeth also an other as great as this : which is , the feare of the accompt that shall then be required of vs .

This is one of the greatest troubles , and greifes , we shall haue at that time . For besides this that it is so terrible a matter to enter into iudgement with almightie God , the very deuils also , and fyendes of hell will increase this feare at that howre , which before they were wont to extenuate , and diminishe vnto vs , with the hope and coulour of gods mercie . Then will they put vs in minde of the greatnes and profoundenes of the iudgemēntes of almightie God , and of his iustice , which they will then shewe to be so great , that he pardoned not his owne onely sonne for the sinnes of others . Luc. 23. If this then be done in greine woode , what shal be done ( saie they ) in drye woode ? Then the wicked man shall beginne to tremble , and qwake for feare , and saie to him selfe . O miserable wretche that I am ! If that be true , which al the scripture reporteth , to wit , that almightie God will geue to euerie one accordinge to his workes , what maie I hope to receiue at his handes , that haue done so manie wicked workes ? If the Gospell saie , Math. 6. vers. 27. Rom. 2.6 . 2. Cor. 5.10 . Math. 3.10 . Math. 7.19 . That the tree shal be iudged accordinge to the frute that it yeldeth ? What iudgement maie I looke for , that haue brought forthe so manie wicked fruites ? If it be true , which the Prophet saieth : That none shall ascend vp to the hill of God , vnles he haue innocent handes , Psal. 23.3.4 , and an vndefiled harte : whither shall I then goe , that haue had such wicked handes , and such a filthie harthe ? If the sayeinge of the Wiseman be true : Prou. 28.9 . That whosoeuer shutteth his eares and will not heare the lawe , shall crie , and not be harde : what maie I looke for , that haue had mine eares shutt against almightie God , and yet haue had them so open to harken after lies , and vanities of the worlde ? Wherefore ( ô my omnipotent God ) with what face shall I now appeare before thee , and desire thee to geue eare vnto me , seinge thou hast so often times called me , and I woulde geue no eare vnto thee ? How can I request thee to receiue me into thy howse , seinge thou hast so often times called at my howse , and I haue shutt my gates against thee ? How shall I finde thee now at the time of my neede , seinge thou hast had so oftentimes neede of me in thy poore and impotent members , and hast not found me ? By what title or right maie I request thee now at the ende of my iourney to graunt me heauen , seinge I haue spente all my lyfe time in the seruice of the deuill thine enemie ? O how iustly maist thou then ( ô Lorde ) saie vnto me : Thou hast serued the worlde and the deuill , get thee therefore vnto them , and let them geue thee thy hyre . The like answere made the Prophet Heliseus to kinge Ioram the sonne of Achab. Who when he had spente and emploied all his lyfe in the seruice and worshippinge of Idols , and came in the time of his necessitie to the Prophet of God , requestinge him of helpe and remedie , 4. Reg. 3.13 . the holie Prophet answered and saide : O kinge Ioram , what hast thou to doe with me ? Get thee hence to the Prophettes of thy father , whensoeuer a synner earnestlie repenteth , and conuerteth trewlie vnto God he will forgeue and receiue him : but fewe sicke persons ( that haue liued dissolutelie ) doe so : but if they recouer there health , doe retorn ordinarielie againe to their former wicked lyfe . Esa 57.13 . At the hower of our deathe we wishe that we had more time to doe penance for our synnes . and mother , and desier them to helpe thee at this tyme . O how manie of vs doe followe this wicked kinge both in our life , and death ? In our lyfe we serue the worlde , and at the point of death we calle vpon almightie God . What answere maie we looke to haue at that dreadfull howre , but euen the same that he hath alreadie geuen in the like case ? Which is : what hast thou to doe with me , sith thou diddest neuer seruice vnto me ? Get thee hence to thy counsellors whom thou hast folowed , and to thy idols whom thou hast loued , serued and adored , and speake vnto them to geue thee thy wages for thy seruice .

When yee shall crie ( saieth almightie God by his Prophet Esaie ) let them that yee haue gathered together deliuer you , but the winde shall take them all awaie .

At this time the sicke man beginneth to wishe , that he might haue some space to doe penance for his former wicked lyfe . And he thinketh then with himselfe that if he might obteyne it , ô how he woulde fast , and praie , and doe great worckes of mercie : Yea he woulde not contente him selfe with euerie common kinde of penance , but woulde liue the most straite , and austere kinde of lyfe of all men in the worlde . But alas , when he perceiueth by the encreasinge of his sicknes , that his request will not be graunted : and calleth to minde what time opportunitie and meanes he hath had to prepare himselfe for this dreadful howre , and how fondly he hath suffered the same to passe in vaine , then is he wonderfullie greiued and vexed for this losse , and acknowledgeth him selfe to be well worthie of such punnishement , for that he woulde not be mindfull beforehande of his dreadfull accompt , but omitted to doe penance for his synnes when he had time and space to doe it . O vnto how manie of vs doth it happen to be beguiled after this sorte , spendinge and consuminge the time ( which almightie God hath geuen vs to doe penance for our sinnes ) in vanities , and pleasures , and afterwardes when we stande in most neede of it we wante it . A verie apt similitude . And so it happeneth vnto vs , as it doth commonlie to the pages , and seruitours in the Cowert , who beinge alowed a candle to light them selues to bedde , doe spende their candle in plaie all the night , and afterwardes are constrained to goe to bedde darkelinge .

OF THE SACRAMENT OF EXTREME Vnction : And of the agonie of death .

depiction of Christ

Infirmatur quis in vobis inducut pr●sbitoros ecclesiae , et orent sup●r 〈◊〉 . v●gentes cum oleo in domini Jac. cap. 5. vers. 14.

§ VI.

The Catholicke Churche helpethe her children at the hower of their deathe with prayers , and Sacramentes . NOw approcheth the sicke person to his last ende : and the Catholike Church as a verie louinge and pittiefull mother , beginneth then to helpe her Children with praiers , and Sacramentes , and with all the meanes she maie possiblie doe . And because his necessitie is so great ( for at that instant it shal be determined what shall become of him for euer and euer , ) greate hast is made to calle vpon all the Sainctes in heauen , that they all will helpe the sicke man in this his great perill and daunger . For what other thinge is the Letanye which then by commandement of the Church is to be saied ouer him that is at the poynt of death , but that the Catholicke Churche as a pittifull mother , beinge verie carefull for the daunger of her sicke childe , knocketh at all the gates of heauen , and cryeth vnto all the Sainctes , desiringe them to be intercessors before the diuine maiestie for the saluation of him , that standeth now in so great neede of their helpe , at the time of his passinge out of this worlde .

The Preiste then annoyntethe all the senses , and members of the sicke person . Then the Preist out of hande annointeth all the senses and members of the sicke person with the holie Oyle , accordinge as the holie Scripture commaundeth in the Epistle of S. Iames. cap. 5. vers. 14. And desireth almightie God to pardon the sicke person all that he hath offended by any of his senses . And then annointinge his eies he saieth : Almightie God by this Vnction and of his diuine mercie pardon thee all the sinnes that thou hast committed by meanes of thine eies . And in this wise he annointeth all the other partes of the sicke person . Now if the miserable sinner haue bene dissolute in his eies , or in his tonge , or in anie other of his bodelie senses : If all his former dissolute disorders and wanton pleasures be represented vnto him at that time , in such sorte that he seeth well what litle fuite he is lyke to finde then by all his former delightes and pleasures : If he perceiue withall into what a narrowe strait he is brought by meanes of his wicked and licentious life , how can he chose but feele an extreme angwish and griefe therewith ? What woulde he geue at that time ( trowe yee ) that he had neuer lifted vp his eies from the grownde to beholde anie woman with anie wanton looke , and that he had neuer opened his mowth to speake anie wordes of lyenge , slaunder , detraction , or anie other wicked worde ?

Of the agonie of deythe . After this followe the panges and agonie of death , which is suerlie the greatest of all the conflictes we haue in this lyfe . Then is the holie Candle lighted , and his friendes and executors beginne to prouide his wyndinge sheete , and other thinges for his funerals : Then they beginne to saie to the sicke man , that the hower of his departure out of this worlde is now come : and therefore they counsell him to recommende himselfe vnto almightie God , and call vpon the holie virgin Marie his blessed Mother , who is wonte at that hower to helpe all them that calle vpon her . Then the sicke man beginneth to heare the woefull cries and pittiefull lamentations of his poore wife , who now presently beginneth to feele the discommodities of her newe widowhode , and solitarie lyfe . Then the sowle of the sicke man is readie to departe from the bodie : and at the time of hir goinge euerie one of his members is sore grieued and vexed therewith . Then are the cares of the sowle renewed a freshe . Then is the sowle in a merueilous great conflict , and agonie , not so much for her departure , as for feare of the howere of her dreadfull accompt , approchinge so neare vnto her . Then is the time of tremblinge , and quakinge , yea euen of such as be most stowte , and couragious . The blessed holie father Hilarion , S. Hilarion . as he was passinge out of this worlde , beganne to tremble , and feare , and was lothe to die , howbeit the holie man encouraged himselfe , sayienge : Goe forth my sowle : goe foorth out of this bodie : whereof shouldest thou be afraid ? It is threescore and tenne yeares that thou hast serued Christ , and art thou yet afraide of death ? Now if this holie man were afraid of his passing out of this worlde , who serued Christ so manie yeares , what shall he doe , who peraduenture hath offended him so manie yeares ? Whither shall he goe ? Whom shall he call vpon ? What counsell shall he take ? O that men vnderstode how great this perplexitie and anguishe is at this dreadfull howre ? Imagin now ( I beseach thee ) in what a dolefull case the harte of the Patriarke Isacke was , Genes. 22. when his father held him bounde handes and feete , and had laide him vpon the woode to sacrifice him , when he sawe his fathers glisteringe sworde ouer his heade , and vnderneth him the flames of fiere burninge , and the seruantes that might haue succoured him stayinge at the foote of the hill , and he himselfe bownde handes and feete in such sort that he cowlde neither flie , nor defende himselfe , in what plight trowe yee was the harte of this blessed younge man , when he sawe himselfe in so narrowe a strayte ? In what greate perplexitie the sowle of the wicked man is at the hower of deathe . And surelie in farre greater perplexitie is the sowle of the wicked man at this dreadfull hower : because he can tourne his eies on no syde , where he shall not see occasions of great terrour , and feare . If he looke vpwarde , he seeth the terrible sworde of the iustice of almightie God threateninge him : If he looke downwarde , he seeth the graue open euer gapinge , and tarienge for him : If he looke within himselfe , he seeth his owne conscience gnawinge , and bytinge him : If he looke about him , there be Angels , and deuils , on both sides of him , watchinge and expectinge the ende of the sentence , whether of them shall haue the praie : If he looke backwarde , he seeth his dolefull wyfe , his littell younge children , his poore seruantes , his kinsfolke , his freindes , his companions , his acquaintance , his howse , his landes , and the goodes of this lyfe to remaine all behinde , and are not able to succoure him in this his great distresse : forsomuch as he must depart all alone out of this lyfe , and they all must remaine still here . To conclude ; if after all this he take a vewe of him selfe , and consider what he is inwardelie , he shal be wonderfully amased , and afraide to see himselfe in such a daungerous and terrible state : insomuch as if it were possible , he woulde flie awaie euen from himselfe . Nowe alas , to depart from the bodie is a thinge intollerable : To continewe still therein is a thinge impossible : And to differre his departure anie longer will not be graunted . All the time past seemeth vnto him but as a blast of wynde : and that which is to come appeareth ( as it is in deede ) infinite . Now what shall the miserable sowle doe beinge thus compassed and enuironed about with so manie straites ? O how fonde and blynde are the sonnes of Adam , that wil not prouide in time for this terrible passage ?

HOW FILTHIE , AND LOTH-some the bodie is after it is dead : And of the bur●inge of it in the graue .

depiction of Christ

Eccle. 3● . 23 .

Eccle. ●● : ●● .

§ VII .

LAST of all , when this great conflict is ended , the sowle is violently taken awaie from the bodie , and departeth from her auncient habitation , the bodie remayninge vtterly spoyled of all the beawtie , and qualities it had .

Now let vs consider what lotte each one of theise two partes must haue . First consider , in what case the bodie is , In what case the bodie is , after the sowle is departed out of it . after the sowle is departed out of it . What thinge is more esteimed than the bodie of a prince whiles he is a liue ? And what thinge is more contemptible , and more vyle , than the verie same bodie when it is dead ? Where is then that former pryncely maiestie become ? Where is that royall behauiour , and glorious magnificence ? Where is that highe authoritie , and soueraintie ? Where is that terrour , and feare , at the beholdinge of his presence ? Where is that cappinge , and kneelinge , and speakinge vnto him with such reuerence , and subiection ? How quicklie is all this gaye pompe vtterly ouerthrowen , and come to nothinge , as if it had bene but a mere dreame , or a plaie on a stage , that is dispatched in an howre ?

Then out of hande the wyndinge sheet ●s prouided , and brought forth , The richest man in this worlde shall haue no more with him , of all his gooddes at the hower of his deathe , but onelie a wyndinge sheete . Psal. 48.17.18 . which is the ●ichest iewell he maie take with him out of this lyfe . And this is the greatest recompence that the richest man in this worlde shall haue of all his goodes at that hower . I w●she this pointe were well considered by e●erie couetous man , and by those that make their money their God , whose blindnes and follie the Prophet reprehendeth in theise wordes : Be not afraide when a man waxeth riche , and when thou seest the glorie of his howse verie much multiplied , and increased : for when he dieth he shall not carie his goodes awaye with him , neither shall his glorie goe downe with him .

Of the buriall of the bodye . Then doe they make a hole in the earthe of seuen or eight foote longe , ( and no longer though it be for Alexander the great , whom the whole worlde coulde not holde ) and with that smalle rowme onelie must his bodie be contence . There they appoint him his howse for euer : There he taketh vp his perpetuall lodginge vntill the last daye of generall Iudgment , in companie with other dead bodies : There the wormes crawle out to geue him his interteinment : To be short , there they let him downe in a poore white sheete , his face beinge couered with a napkin , and his handes and feete fast bownde : which trewlie needeth not , for he is then suer enough for breakinge out of prison , neither shall he be able to defende himselfe against anie man . There the earthe re●eyueth him into her lappe : There the bones of dead men kisse , and welcome him : There the dust of his auncesters embraceth him , and inui●e him to that table , and howse , which is appointed for all men liuinge . And the last honour that the worlde can doe vnto him at that time is to cast a litle earth vpon him , and to couer him well therewith , that the people maie not feele his stinckinge sauour , and beholde his dishonour . And the greatest pleasure that his verie deare and spetiall friendes can doe then vnto him ( besides prayinge for his sowle , ) is to honour him with castinge a handfull of earthe vpon him . And therefore the faithfull people are wont to vse this ceremonie towardes the dead , that almightie . God maye dispose others to doe the same vnto them , when they shal be in the like case . Now what greater confession and acknowledginge of our miserie can we diuise , than to see how men doe preuent before hande that they may not want after their death so smalle a benefite as this is ? O greidie couetousenes of the lyuinge , and great pouertie of the dead . Why shoulde a man desire and gape after so manie thinges for this presente lyfe , beinge so shorte as it is , seinge so litle will content him at the howre of his death ?

Then the graue maker taketh the spade , and pykeaxe into his hande , and beginneth to tumble downe bones vpon bones , and to tread downe the earth verie harde vpon him . Insomuch that the fairest face in all the worlde , the best trimmed , and most charily kepte from wynde , and sonne , shall lye there , and be stamped vpon by the rude graue maker , who will not sticke to laie him on the face , and rappe him on the sculle , yea and to batter downe his eies and nose flatte to his face , that they maie lye well and euen with the earth . And the fyne dapperde gentleman who whiles he liued might in no wise abide the wynde to blowe vpon him , no nor so much as a litle heare or moore to falle vpon his garmentes , but in all hast it must be brusshed of with great curiositie , here they laie and hurle vpon him a donghill of filthines , and dirte . And that sweete mynion gentleman also that was wont forsooth to goe perfumed with Amber , and other odoriferous smelles , must be contented here to lye couered all ouer with earthe , and fowle crawlinge wormes , and maggottes . This is the ende of all the gaie braueries , and of all the pompe , and glorie of the worlde .

In this plight doe all his freindes nowe leaue him , lyenge in that strait lodginge , in that earthe of obliuion , and in that darcke prison , where he shall remaine accompanied with perpetuall solitarines vntill the generall daye of Iudgment . O worlde what is become of thy glorie ? O yee my howses , landes , and riches , where is your power ? O my wyfe , my children , my freindes , and kinsfolke , where haue ye now left me ? How happeneth it , that yee my olde freindes and companions doe so quickly forsake me , and leaue me here in the earthe thus solitarie alone ? How chaunceth it , that the wheele of my so great prosperitie and felicitie is so quickly ouerturned , and defaced ? They that sawe Quene Iezabell when she was ( by the iust iudgement of God ) eaten with dogges , 4. Reg. 9. when they sawe that there remained nothinge els of her bewtie , but onelie her sculle , and the extreme partes of her feete , and handes , those ( I saie ) that had knowen her before in so greate flourishinge and royall estate , and sawe her at that time in such a miserable plight , wonderinge at that so great alteration , and chaunge , demaunded , and saied : Haeccine est illa Iezabel ? Is this that Iezabell ? 4. Reg. 9.37 . And as manie as passed by that waie , and behelde her thus eaten with dogges , repeted the same exclamation , merueylinge at so great a chaunge , and saied : Is this that Iezabell ? Is this that great Quene , and Ladie of Israëll ? Is this she that was so mightie , that she vsurped and seased the landes and goodes of her subiectes , by sheedinge of their bloude ? Is death able to bringe the mightie and puissaunte Princes to such a base , and miserable calamitie ?

Now therefore my deare brother goe downe I praie thee with thy spirit into the graues and Sepulchers of such Princes , and great noble personages , as thou hast either harde of , or knowen in this worlde : and consider what a horrible and deformed forme of their bodies is there to be seene . And thou shalt see , that thou hast good cause to make the like exclamation , and to vse the same wordes , and saie : Is this that Iezabell ? Is this that amiable face , which I knewe so faire , and liuelie ? Are these those eies , that were so cleare , and brighte to beholde ? Is this that pleasaunt rowlinge tongue , that talked so eloquently , and made such goodlie discourses ? Is this that fyne and neyte bodie , that was so trimlie pollished , and adorned ? Is this the ende of the maiestie of Princes scepters , and roiall crownes ? Is this the ende of the glorie of the worlde ? O how often times ( saieth a Wise man ) hath it bene my chaunce to enter into the sepulchres of some dead bodies , where wonderinge or rather beinge greatlie astonied at the sight that I sawe , I fixed mine eies aduisedlie vpon the shape of the dead corps : I sette the bones in order , I ioyned the handes together , and sette the lippes in their proper places , and spake thus secretlie to my selfe . Beholde these feete , that haue trauayled such crooked pathes , and waies : These handes also , that haue committed so manie wicked actes : These eies , that haue behelde so manie vanities : This mouth , that hath eaten and deuoured so manie delicate , and superfluous meates . Beholde this sculle of his head that hath built so manie vaine castels , and towers in the aier : This dust , and filthie skinne for whose pleasure and delight he hath committed so many sinnes , and wickednes : and for which cause the sowle of this bodie doth and shall perhappes suffer euerlastinge horrible tormentes in hell fier . This done , I departed out of that place wholy astonied , and amased : and meitinge with certain persons both men , and women , yonge and olde , I behelde them likewise , and considered , that both they and I shoulde shortelie appeare in the like vglie forme , and sieme as vyle , and lothsome to beholde , as those dead bodies are now presentelie . Wherefore what a fonde wicked wretche am I , to liue in suche wise as I doe ? To what ende is my purchasinge , and heapinge together of landes , and riches , and my buildinge of such sumptuous howses , seinge I shall shortly be here so poore and naked ? To what ende are my gaie braueries , and gorgious ornamentes in my apparell , and furniture of howsholde stuffe : seinge I shall shortly be here so filthie , and lothsome to beholde ? To what ende are my delicate disshes , my sugered sawces , and deyntie fare , seinge I shall shortly be here meate for the wormes and maggottes of the earthe ?

Of the waie , that the sowle taketh after it is departed out of the bodie : And of the dreadfull iudgment , and sentence , that shal be geuen vpon it at that time . § VIII .

Note , that there be two iudgementes : one is at the hower of euerie mans deathe , which is called the particular iudgemente : And the other is at doomesdaye , which shal be the vniuersall iudgmente of all mankinde together . S. Bernarde . LET vs now leaue the bodie lyinge thus buried in the graue , and let vs see what waie the sowle taketh throughe that newe worlde , which is as it were an other hemespherie , where it findeth a new heauen , a newe earthe , an other kinde of lyfe , and an other maner of vnderstandinge , and knowledge . The sowle then after it is departed out of the bodie entereth into this newe region , where those that by liuinge neuer entered : a place full of feare , and terrour , and of shadowes of death . But now what shall this new straunger doe in this so straunge a countrey , vnlesse it be so , that he hath deserued in this lyfe to haue the garde and defence of Angells for this time . O my sowle ( saieth S. Bernarde ) what a terrible daie shal that be , when thou shalt enter all alone into that vnknowen region , where those hellishe monsters that are so horrible and vglie to beholde , shall encounter and assault thee in the waie ? Who will then take thy part ? Who will then defende thee ? Who will then deliuer thee from those rampinge lions , which beinge raginge madde for honger , do lie there in waite to deuour thee ?

At the hower of deathe the sowle müst rendre a particular accompte vnto almightie God of all thinges : and then it shal be iudged what shall become of her for euermore : and this is termed her particular iudgement . Math. 12.36 . 1. Peter . 4.18 . Vndoubtedlie this is a verie fearfull waie , but the iudgment that shall then so solemnlie be geuen , is farre more terrible . Who is able to declare , how strait the decision of this particular iudgement shal be ? How righteous the iudge ? How busie , and solicitous the deuills our accusers ? How fewe intercessors on our syde ? What a particuler examination shal be made of euerie point of our accompte ? And what a longe proces shal be drawen of all our whole lyfe ? And as our Sauiour affirmeth : we must then render an accompte of euerie idell worde . Wherefore , if the iust man ( as S. Peter saieth ) shal hardly be saued , where shall the sinner and wicked man shewe them selues ? It is a thinge trulie verie worthie to be noted , that whereas a man woulde thinke that those thinges that we haue most loued , and for which we haue taken most paines , shoulde most helpe vs in this greate distres , it falleth out quite contrarie . For they shall not onely not helpe vs , but also be an occasion at that tyme of more paine and griefe vnto vs . 2. Reg. 14. 2. Reg. 18. The thinge that Absolon loued , and esteemed aboue all thinges , was his goodlie heare of his head . And that verie heare almightie God ordeined by his iust iudgement to be the cause of his death . The thinges that we loue most in this lyfe , shall make our accompte more dowtefull , and be greater greife vnto vs at the hower of our deathe . Now the verie same iudgement is prepared for all wicked persons at that howre : that those thinges that euerie man most loued in this lyfe , and for which he committed most haynous offences against almightie God , the verie same thinges shall make his accompt more doutfull , and be occasion of greater torment vnto him . There shall our children whom we sought to enriche , not passinge whether it were by right or wronge accuse vs . There shall the nawghtie harlotte ( for whose wanton loue we haue broken the lawes and commaundementes of almightie God , ) pleade against vs . There shall our landes , our goodes , our offices , our dignities , our pleasures , and delightes , ( which were our idolles ) be our hangmen , and tormente vs most cruellie . There shall almightie God geue iudgement vpon all the gods of Egipt , ordeyninge the matter in such sorte , that those verie thinges wherein we haue put all our glorie , shall at that tyme be the cause of our ruine .

Now if the seueritie of the dreadfull sentence of almightie God be answerable to our sinnes , who shal be able to abyde it ? One of those auncient holie fathers that liued in the wildernes was wont to saie , that of thre thinges he liued continually in greate feare . The first was , when his sowle shoulde departe out of his bodie . The seconde , when it shoulde be presented before the iudgment seat of almightie God . The thirde , when the sentence of his cause should be geuen and pronounced . But now ( which is most terrible of all ) what if almightie God shall geue this most terrible sentence ageinst thee , that thou shalt be damned for euer and euer to the horrible tormentes of hell fier , there to continewe infinite millions of yeares , and worlde without ende ? In what a terrible strait shalt thou then be ? What sorowe ? What greife ? What anguishe shalt thou then feele ? Againe , what ioye , and triumphes , will the deuills thyne enemies make at that tyme ? Then shall that sentence of the Prophet be fulfilled : sayeinge : Ierem. Lam. 2. vers. 16. All thine enemies shall open their mouthes vpon thee , they shall laughe thee to scorne , and gnashe their teath at thee , and saie : we will deuour him : this is the daie we haue so longe loked for , we haue found him , we haue espied him .

But thou ô sweite Iesus , Psalm. 12. Illuminat the eies of my sowle ( I beseeche thee ) that I steipe not in death , that myne enemie maie neuer saie : I haue preuailed against him . Amen .

THVRSDAIE NIGHTE . OF THE GENERALL DAYE OF IVDGEMENT .

depiction of Christ

O●●●● nor ●●●festari Oport●t a●●e Tribunal Christi est Ref●●●●Vnusqu●●● 〈◊〉 Co●●●●● 〈◊〉 g●ff●t , fini●●● sin● in●●● sci●utes ingo timote●● domini hominib●s sund●●● 2. Corinth. 5.10 .

Si Justi● vix saluabitur , impius et pecc●●●V●● p●rr●●● ? 1. petr. 4. ●● .

THIS DAIE ( WHEN THOV HAST MADE THE SIGNE OF the Crosse , and prepared thy selfe hereunto , ) thou hast to meditate vpon the daie of the generall iudgement , that by meanes of this consideration those two principall effectes maye be stirred vp in thy sowle , which euerie faithfull Christian ought to haue , to wit : the feare of God , and the abhorringe of sinne .

CONSIDER first what a terrible daie that shal be , Of the dreadfulnes and terrour of the generall iudgemente . in which the causes of all the children of Adam shal be througlie examyned , the proces of all our liues diligently perused , and a generall definitiue sentence geuen what shall become of vs all for euermore .

That daie shall comprise in it all the daies of all the ages , and times , both present , past , and to come . For vpon that daie the worlde shall rendre an accompte of all these times . And then shall almightie God power out the anger , and indignation , which he hath gathered together in all ages . How violentlie shall the maine floude of gods wrathe , and indignation breake out at that daie , which conteineth in it so manie floudes of anger , and wrathe , as there haue bene sinnes committed since the beginninge of the worlde vntill that daie . And therefore the Prophet had good cause to saie : That daie shal be a daie of anger : Soph. 1.15 . a daie of calamitie , and miserie : a daie of obscuritie , and darckenes : a daie of cloudes , and tempestious stormes : a daie of the trompette , and alarom against the stronge cities , and against the highe towers .

Of the dreadfull signes that shall goe before the generall daie of iudgemente . Secondly , consider what fearefull and terrible signes shall goe before this daie . For ( as our Sauiour saieth , ) Before the comminge of this daie , there shal be signes in the Sonne , in the Moone , and in the Sterres , and in all creatures both of heauen , and earthe . For they shall all haue as it were a certayne feelinge and vnderstandinge of their ende , Luc. 21.25 . before they come to their ende in deede . And shall tremble , and quake , and beginne to falle before they falle in deede . But as for men they shall ( saieth he ) goe vp and downe drie , and withered , Luc. 21.26 . in great anguishe , and feare of death , hearinge the terrible roringes of the Sea , and seinge the great outragious stormes , and tempestes , that shall then be stirringe . And by those dreadfull signes they shall coniecture what great calamities and miseries are threatened to the worlde . And in this wise shall they goe wholy amased , and astonied : their faces pale , and wanne : theyr hartes dead before deathe come : and as persons condemned before the sentence be geuen . For they shall measure the perilles and daungers to come , by the greate feare and terrour they be presentelie in . And euerie one shal be so throughlie occupied with his owne affaires , that none shall thinke of others : no not so much as the father of the sonne , or the sonne of the father . No man shall haue to doe for anie other man : because no man shal be sufficient for himselfe alone . The Sibilles doe affirme , that at that time the beastes shall goe bellowinge and roringe throughe the feildes , and cities : and that the trees shall sweate bloude : and that the Sea shall cast vp the fisshes on the drie grounde . But if this seeme incredible to anie man , let him consider that there is much more spoken in the gospell . For it is a greater matter for men to be dried vp , Luc. 21. than for the sea to be dried vp . And it is a greater matter that the vertues of the heauens shoulde be moued , than that all creatures in the earthe shoulde be altered .

Thirdlie , consider that vniuersall floude of fier , Of the comminge of the floude of fier before the Iudge , and of the dreadfull sownde of the trompette at the generall Iudgment . Nahum . 1. that shall come before the iudge , and that dreadfull sownde of the trompett , which the Archangell shall blowe , to sommon and calle all the generations of the worlde to assemble together in one place , and to be present at their generall and vniuersall iudgemente . And aboue all this , consider with what a dreadfull maiestie the Iudge shall come . Whose comminge is described by the Prophet Nahum in these wordes : Our Lorde shall come like a tempest , and furious whyrlewinde , and the clowdes are the dust of his feete . He shal take indignation against the Sea , and it shall waxe drie , and all the riuers of the earthe shal be dried vp . The hill Basan , and Carmelus , shal be withered , and the floure of the mounte Libanus shall fade and falle awaye . The mountaines shall qwake before him , and the hilles shall melte : The earth shall tremble at his presence , and the worlde and all the inhabitantes thereof . Who shall stande before the face of his indignation ? And who shall abide the fearcenes of his furie ? His wrathe shal be poured out like a fire , and the verie rockes shall become dust before him .

Of the straite accompte that shall then be required of euerie man . Iob. 4. Iob. 31. After this , consider what a strait accompte shal be there required of euerie man . Verelie ( saieth Iob ) no man can be iustified , if he be compared with almightie God , and if he contende with him in iudgment , of a thousande thinges that he shall charge him withall , he shall not be able to answere vnto one . Now then what shall euerie wicked person thinke at that tyme when almightie God shall enter with him in this examination , How almightie God shall then accuse the wicked within their owne consciences . and shal there within his owne conscience saie thus vnto him : Come hither thou wicked and naughtie man . What hast thou seene in me , that thou shouldest thus despise me , and goe to myne enemies syde ? I haue raised thee from the dust of the earthe , and created thee after myne owne image , and likenes . I haue geuen thee vertue , and strengthe , wherewith thou mightest haue obteined my glorie . But thou despisinge the benefites and commaundementes of lyfe , which I haue geuen thee , wouldest rather followe the lies of the deceiuer , than the holesome counsell of thy Lorde and creator . To deliuer thee from this foule falle I went downe from heauen into earth , where I suffered the greast paynes , tormentes , and reproches , that euer were suffered in the worlde . For thee haue I fasted : for thee haue I traueyled from place to place : for thee haue I watched , laboured , and sweate droppes of bloude : for thee haue I suffered persecutions , scourginges , blasphemies , reproches , buffettinges , dishonours , tormentes , and euen deathe it selfe vpon the crosse . To be shorte , for thee I was borne in much pouertie : for thee I liued in great paine : for thee I died with intollerable tormentes , and greifes . Witnes hereof are this crosse , and nailes , which thou here now seest : Witnes hereof are these woundes both of my handes , and feete , which are here to be seene in my bodie : Witnes hereof are heauen and earthe , before whom I suffered : Witnes hereof are the sonne , and moone , which were eclipsed at the same howre . Now what hast thou done with this thy sowle , which I with the sheedinge of myne owne bloude purchased to be mine ? In whose seruice hast thou emploied that which I bought so dearly ? O foolishe wicked and adulterous generation , why wouldest thou rather serue thy enemie with paine , than me thy creator , and redeemer , with ioye ? Be yee astonied ( ô ye heauens ) at this straunge case , and let your gates falle downe at the straungnes hereof . Ierem. 2. For two abhominations hath my people committed : They haue forsaken me , that am the fountaine of liuely water , and refused me for an other Barrabas . I called yow verie oftentimes , and ye woulde not answere me . I knocked at your gates , and ye woulde not awake . I stretched out my handes on the crosse , and ye woulde not beholde them . Ye haue despised my counsels , with all my promises , and threatninges . Wherefore speake ye now ô ye Angels : be you iudges betwene me , and my viniarde : what coulde I haue done more for it , than I haue done ?

Now what answere can the wicked make hereunto ? Let the wicked prouide what answere to make here vnto , now whiles they haue tyme in this worlde . Such as be scoffers at holie and diuine thinges ? Such as be mockers of vertue ? Such as be despisers of simplicitie ? Such as make more accompte of the lawes and statutes of the worlde , than of the lawes of almightie God ? Such as haue bene deaffe to heare the callinges of God : vnsensible to vnderstande his inspirations : rebellious against his commaundementes : obdurate and 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 sentence 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 and 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 confine him into some Ilande aparte emonge some Barbarous nation . 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 malediction , 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 consideration and continuall remembrance of the iudgemente of almightie God , The consideration and continual remembraunce of the iudgementes of almightie God , will helpe vs to obteine the feare of God . and aboue all other thinges , in the consideration of that supreme and final general iudgement , that shal be geuen 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 them to his disciples , the greatnes of them was such , that they seemed to exceide the common credulitie , and faith of men , in regarde whereof he ended the matter with this affirmation , 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 saluation 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 consider 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 punnishement of so manie disorders , how great shall the punnishement be , where so manie and so great disorders haue bene ?

This dreadfull daie is called not onely the daie of Anger , but also the daie of our Lorde , as the Prophet Ioel tearmeth it . Ioel. 1.15 . why the daye of iudgemente is called the daye of our Lorde . Geauinge vs thereby to vnderstande , that all other daies haue bene the daies of men , in which they haue fulfilled their owne willes against the wil of god , but this daie is called the daie of our Lorde , because vpon this daie our Lorde will doe his will against the will of men . Thou doest now sweare , and forsweare , and blaspheme , and almightie God in this meane while holdeth his peace , and sayeth nothinge vnto it : but be thou well assured the daie shall come when almightie God will breake of his longe silence of so manie daies , and of so manie iniuries , and will answere for his owne honour . There be but two dayes , the one is the daye of our Lorde : and the other is the daye of men . 2. Paral. 18. So that there be no more but two daies in the worlde : the one is the daie of our Lorde , and the other the daie of men . Man whiles his daie endureth maye doe whatsoeuer he listeth , and almightie God will holde his peace , and as it were wincke at all his doinges . Vpon this daie the Kinge Sedechias maie commaunde the Prophet of God to be cast into a well , and breade to be geuen vnto him by vnces . He maie vse and abuse the Prophet at his pleasure , and at all those iniuries almightie God will holde his peace . But after this daie there will come an other daie , and almightie God will take kinge Sedechias , and depriue him of his kingedome : he will destroie Ierusalem , and bringe kinge Sedechias in fetters before the kinge of Babilon , and there shall all his sonnes and friendes be murdered before his face . There shall he commaunde his eies ( which were preserued to see so manie miseries ) to be plucked out of his head : which done , he shall cause him to be caried in fetters to Babilon , and confyne him into a prison , there to remaine all the daies of his lyfe . So that as man hath libertie to doe vpon his daie whatsoeuer he listeth , without anie restraint , or impediment at all : euen so will almightie God haue free libertie to doe vpon his daie whatsoeuer his will and pleasure shal be , and no man shal be able to let or disturbe him .

Of the signes that shall goe before the daie of the generall Iudgemente . § II.

FINALLIE , if thou desire to vnderstande what maner of daie this shal be , consider what signes shall goe before it . For by the signes thou shalt perceiue what the thinge shal be that is signified : as by the eueninge , and Vigile , thou mayste vnderstande what the feast of the daie shal be .

First of all , when that daie shal be , no man knoweth : Marc. 13. no , not the Angels in heauen , nor yet the sonne himselfe ( to reueile it to anie other ) but the father onely . Howbeit certaine signes shall goe before it , whereby men maie prognosticate not onely of the nearnes of the daie , but also of the greatnes and dreadfulnes thereof . Math. 24.7 . For as our Sauiour saieth : Before the comminge of this daie there shal be great warres and troubles in the worlde . Nation shall rise against nation , and kingdome against kindome : And there shal be great earthquakes in manie places , and pestilence , and famine , and terrible thinges appearinge in the aier , and other great signes and wonders .

And ( which is more dreadfull than all this ) there shall come that great horrible persecution so oftentimes mentioned in the holie Scriptures , The horrible persecution of Antichrist . The Iewes shall receiue and worship Antichrist for their Messias : as appeareth in Iohn . 5. vers. 43. and 1. Iohn . 2. vers. 22. which shal be executed by the most crewell persecutor that euer the Catholike Churche hath had , to witt , by Antichrist , who shall impugne the Catholike Churche most malitiouslie , not onelie with most crewell warres , and horrible tormentes , but also with apparant and feyned miracles . Consider now therefore with thy selfe ( as the blessed holie Pope S. Gregorie saieth ) what a terrible time that of Antichrist shal be , when the godlie martir shall offer his bodie to the tormentor : and the tormentor shall worke miracles before his face . Math. 24. vers. 21.22 . Marc. 13. vers. 19.20 . To conclude , the tribulation of these daies ( as our Sauiour saieth ) shal be so great , as the like was neuer since the beginninge of the worlde , Antichristes raigne and persecution shall not continewe but three yeares and a halfe . as appeareth in Daniell . 7. vers. 25. Daniell . 12. vers. 7. & 11. Apoc. 11. vers. 2. & . 3. Apoc. 13. vers. 5. Ezech. 32. nor neuer shal be : insomuche that if almightie God of his great mercie did not prouide to shorten these daies , all fleashe shoulde not be saued : But for the electes sake , the daies ( of Antichrist ) shal be shortened .

After these signes ( as this daie of the generall iudgment draweth nearer , and nearer ) there shall appeare other signes more dreadfull than these , in the Sonne , in the Moone , and in the Sterres . Of which dreadfull signes our Lorde spake by his Prophet Ezechiel , sayeinge : I will cause the sterres of heauen to be darckened ouer thee , and I will couer the Sonne with a clowde , and the Moone shall not shewe fourthe her lighte . And I will cause all the lightes of heauen to mourne , and lamente ouer thee . And I will sende darcknes ouer all the lande . Now when these great signes and alterations shall appeare in the heauens , what maie we looke for vpon the earthe , which is wholly gouerned by the heauens ? We see in a common weale , that when the heades that gouerne it are in anie tumulte , all the other members and partes thereof are also in a like tumulte , and vprore , and the whole common-weale is tossed and tormoyled with armes , and dissention .

Now if all this bodie of the worlde be gouerned by the vertues and influences of the heauens , in case both the heauens and this bodie be altered , and out of their naturall order , in what ruthfull case them shall all the members and partes be , that depende of them ? The aier shal be full of lighteninges , whyrlewindes , and blasinge sterres : The earthe shal be full of wyde yawninge cleiftes , fearfull tremblinges , and quakinges . And these earthquakes ( as it is thought ) shal be so great , and violent , that they shal be able to ouerthrowe not onely the sumptuous pallaces , highe towers , and stronge Castels , but euen the verie mountaines and rockes them selues shal be also shaken and ouerwhelmed by them , and quite remoued out of their places . But most of all other elementes the Sea shall at that tyme shewe greatest rage , and furie , and the waues thereof shal be so highe , and so furious , that it shall seeme that they will vtterlie ouerwhelme all the whole earthe . Such as dwell by the Sea side shal be in great dread and terror by reason of the great rysinge of waters : and such as dwell further of shal be wounderfullie afraide of the horrible roringes , and noyces of it , which shal be so extremelie outragious , that they shal be hearde manie myles of .

In what a pittiefull case then I praie you shall men be in these daies ? How shall they be astonied , confounded , yea vtterlie bereued of their senses , of their speach , and of their tast of all thinges ? Luc. 21. Our Sauiour saieth that at this time the people shal be in great anguishe , and distres , and that men shall goe as thoughe they were withered , and dried vp , and had no lyfe in them , by reason of the great feare of those thinges that shall happen to the worlde . Then shall they saie one to an other : What meaneth this ? What doe these terrible prognostications signifie ? What will the worlde at the length bringe forthe , that it now swelleth and rageth in such furious wise ? What shall the ende be of all these so great tossinges and alterations of all thinges ? Now after this sort shall men goe vp and downe sore afraide , and dismaide , their hartes failinge them , and carienge their armes a crosse , and one of them lokinge pittiefullie vpon an other . And they shal be in so great dread , and feare , beholdinge one an other to be so farre chaunged , and disfigured , that euen that alone were enoughe to dismaie them , although there were nothinge els to be feared . All occupations and trades of the worlde shall then ceasse euerie where : and so shall in like maner all studie , and desire of purchasinge , and gayninge . For the greatnes of the feare shal holde mens hartes so throughly occupied , that they shall not onely forget these thinges , but they shall also forget euen to eate , and drinke , and to doe suche thinges as are necessarie for the maintenance and sustentation of their liues . Their cheifest care shal be where to seike out sure and safe places to defende them selues from earthquakes , and from the tempesteous stormes of the aier , and from the inundations of the Sea . And so men shall goe to hyde themselues in the caues and dennes of wylde beastes : And the wylde beastes shall seike likewise to saue them selues in the lodgynges and howses of men . And so all thinges shal be tossed and turmoiled vpside downe , and be full of terror , and confusion . The present calamities shall afflicte them verie sore : but the greate dread and feare of those that are to come shall vexe them worse , because they knowe not what the ende shal be , of such dolefull and lamentable beginninges . I wante wordes to declare this matter , as it were requisite to be declared . And all that is saied , is much lesse then that , which shal be in deede . We see euen now by experience when anie outragious tempest riseth in the Sea , or when anie stormy whirlwinde or earthquake happeneth vpon the lande , how wonderfullie men are dismaide , how they tremble , and be astonied , and how bothe their strengthe and wittes doe faile them . Now then when the heauen , the earthe , the Sea , and the aier shal be whollie distempered , and disordered , when in all regions and elementes in the worlde there shal be peculiare stormes , and tempestes , when the Sonne shall threaten with mourninge , the Moone with bloud , and the Sterres with their fallinges , who shal be able to eate ? Who shal be able to sleepe ? Who shal be able to take so muche as one minute of rest , beinge compassed on each side with so manie outragious stormes , and tempestes ? O how miserable and vnhappie is the state and condition of the wicked , who are threatened with all these fearefull prognostications ? And contrariewise how blessed is the state of the good , and Godlie , vnto whom all these thinges are fauours , comfortes , and good tidinges of the happie prosperitie so neare at hande approchinge then vnto them ? How ioyefully shall they then singe with the Prophet : God is our refuge , Psalm. 45. and our strengthe , and therefore we will not feare thoughe the whole earthe be tossed , and tormoyled , and the mountaines be remoued , and falle into the bothome of the Sea . Luc. 21.30.31 . Like as you vnderstande ( saieth our Sauiour ) when the figge tree , and all other trees , beginne to blossome , and to bringe fourthe their frute , that then the springe time draweth neare at hande , euen so when ye shall see these thinges come to passe , then maie ye perceiue , that the kingedome of God is at hande .

Then maie ye open your eies , and lift vp your head , because the daie of your redemtion approcheth . How ioyefull shall the good and vertuous then be ? How well shall they thinke all their trauels , and labours employed ? And contrariewise , how woefull and sorowfull shall the wicked be , and how sore shall they then condemne all the steppes , and waies , of their sinfull liues ?

Of the ende of the worlde : and of the resurrection of the dead . § III.

AFTER all these signes shall the comminge of the Iudge approche neare at hande , before whom there shall goe an vniuersall floude of fire , There shal be an vniuersall floude of fyer before the comminge of the Iudge . which shall burne and consume to ashes all the glorie of the worlde .

This fire shal be to the wicked a beginninge of their paine : to the good a beginninge of their glorie : and vnto them that haue not made full satisfaction , it shal be a purgatorie for their offences . Then shall all the glorie of the worlde haue an ende . Then shall the mouinges of the heauens , the course of the planettes , and the generation of thinges ceasse . Then shall the varietie of times , with all other thinges that depende of the heauens , haue an ende . And so S. Iohn writeth in the Apocalippes , Apoc. 10. That he sawe a mightie Angell clothed with a bright cloude . His face was like the sonne : he had a rainbow for a crowne on his head : his feete were like pillers of fier , of the which , one he sette on the Sea , and th' other vpon the lande . And he saieth , that this Angell lifted vp his arme towardes heauen , and sware by him that liueth euerlastinglie worlde without ende , that from thenceforthe there shoulde be no more time . That is to saie : that there shoulde be no mouinge of the heauens , nor of anie other thinge that is gouerned by them . And ( which is more than all this ) no place of penance , nor anie time to merite or demerite for the lyfe to come .

After this fyre there shall come ( as the Apostle saieth ) an Archangell with great power , 2. Thes. 4. and maiestie , and he shall sownde a trompette , ( to wit : At doomes daye an Archangell with the sounde of a trompette shall sommon all nations to come to the generall iudgmente . a great and terrible voyce ) whose sounde shal be hearde ouer all the partes of the worlde , and with this trompette he shall summon all nations to come to the generall iudgemente . This is that fearfull voyce , whereof S. Ierome speaketh : sayeinge , Whether I eate , or drinke , or whatsoeuer I doe , me seemeth alwaies that I heare that voyce soundinge in mine eares , which shall saie , rise vp all yee that are dead , and come to iudgemente . Who shall appeale from this sommons ? Who shal be able to auoide this iudgment ? Whose hart shall not tremble and quake for feare , at the terrible sownde of this voyce ? This voyce shall take from death all her spoiles , and cause her to restore againe all that she hath taken awaye from the worlde . And so S. Iohn saieth , that then The Sea shall restore the dead bodies , which it hath had . Apoc. 20. And likewise both death , and hell , shall restore all those bodies that they haue . Now what a wounderfull sight shall that be , to see the Sea , and the earthe , to bringe forthe in all partes such varietie of bodies , and to see so manie huge armies , and so manie sortes and diuersities of nations and people assemble together ? There shall the Alexanders appeare : There the Zerxes , and Artaxerxes : There the Dariies , and the Emperours of Rome , and the most mightie Kinges and puyssante Princes of the worlde , with an other maner of habite , and behauiour , and with other kinde of thoughtes , much differinge from those , that they had in this lyfe . To be shorte , there shall all the children of Adam meete together , euerie one to geue vp an accompte of his owne lyfe , and to be iudged accordinge to his workes .

There shal be a greate difference at the daye of resurrection betweene the bodies of the iust , and the bodies of the wicked . Howbeit althoughe all persons shall rise agayne at that daye neuer to die anie more , yet shall there be a great difference betwene bodies and bodies . For the bodies of the iust shal rise verie bewtifull and bright like the Sonne . But the bodies of the wicked shall rise verie darke , and filthie , euen like vnto death it selfe . Now what a great ioye shall it be then vnto the sowles of the iust , to see their desire now fullie accomplished ? What a ioye shal it be , to see them selues after so longe a banishement to be vnited and ioyned euerlastingly in cempanie with their most deare and louinge brethern ? With what ioye maye the sowle saie then vnto the bodie ? O my bodie , Of the ioyefull meeting of the sowles and bodies of the iust at the daye of generall iudgemente . and faithfull companion , that hast holpen me to gaine this crowne , that hast so oftentimes fasted , watched , and suffered with me the painfull strookes and lashes of discipline , the trauell of pouertie , the crosse of penance , and the contradictions and reproches of the worlde ? How often times hast thou spared the meate from thine owne belly , to geue it to the poore ? How often hast thou lacked clothes thy selfe to clothe the naked ? How often hast thou renounced and lost thine owne right , and title , for that thou wouldest not breake peace , and be at discention with thy neighbour ? Wherefore it is meete that thou shouldest now be partaker of this heauenly treasure , seinge thou hast holpēme to gaine the same : And it is meete that thou shouldest be my companion in this my glorie , seinge thou hast bene my companion in all my paines , and labours . Then shall these two faithfull friendes be ioyned together in one subiecte , not ( as they were in this lyfe ) with contrarie appetites , and desires , but with a leage of perpetuall peace , and conformitie . So as they maie singe , and saie for euer . Beholde what a good and ioyefull thinge it is , Psal. 132. Of the sorowful and greeuous meetinge that shal be of the sowles and bodies of the damned persons , at the daye of generall iudgemente . for brethern to dwell together in one . But contrariewise , what a heauines , and greife shall it then be to the sowle of the damned person , when he shall see his bodie in an vglie forme , as there it shal be geuen vnto him , to wit : blacke , filthie , stinckinge , and horrible . Then shal he saie : O cursed bodie ! O beginninge , and ende of my paines , and sorowes ! O cause of my damnation ! Now art thou no more my companion , but mine enemie : Now art thou no more my helper , but my persecutor : Now art thou no more my habitation , but the chaine , and snare of my destruction . O cursed tast ! How dearlie doe I paie now for thy delicacies , and delightes ? O stinckinge fleashe , that hast thus brought me to these painfull horrible tormentes , by yeeldinge to thy lustes , and pleasures ! What ? Alas ! is this the bodie for whose sake I committed so manie sinnes ? Were these the delightes of this bodie , that caused me vtterlye to cast awaie my selfe ? Was it for this stinckinge muckhill , that I haue lost for euer the kingdome of heauen ? Was it for this vyle and filthie carkas , that I haue lost for euer the glorie of lyfe euerlastinge ? O ye infernall furies rise vp now against me , and teare and rent me in peeces , for I haue well deserued these horrible tormentes ! Cursed be the daie of my vnfortunat birthe , seinge my happe must be so miserable , as to suffer euerlastinge tormentes in the most horrible pitt of hell , for so short pleasures , and delightes .

These and other more desperate wordes shall the damned sowle speake vnto that bodie which she loued so exceedinglie in this transitorie worlde . But tell me ô miserable , sowle , why doest thou now so much abhorre that thinge , which heretofore thou louedst so well ? Is not this fleashe thy dearlie beloued ? Is not this the bellie , which thou madest thy God ? Is not this the face , which thou diddest kepe so warily from the sonne , and winde ? Is not this the visage , which thou diddest paint with so manie artificiall coloures ? Are not these the armes , and fingers , which glistered with ringes of golde , and dyamondes ? Is not this the bodie , for whose sake searche was made both by lande , and Sea , to furnishe a table for it with all delicate and deintie disshes , to haue a fyne and softe bedde , to procure curious and costly garmentes ? Who hath now so altered thy affection ? Who hath made thy bodie to looke now so horrible , and vglie , which before seemed so faire , and amiable ? Thou seest here now Christian brother , what ende the glorie of the worlde hath , with all the vayne pleasures and delightes of the bodie .

Of the comminge of the Iudge : Of the matter of the iudgement : And of the witnesses , and accusors , that shal be there against the wicked . § IIII.

NOW when all mankinde shal be raised againe , and assembled together in one place , expectinge the comminge of the Iudge , Act. 10. then shall he whom almightie God hath appointed to be iudge ouer the quicke and the dead come downe . Note here the two comminges of Christe : the firste was with greate humilitie : and the seconde shal be with great maiestie and glorie . And like as at his first comminge he came with verie great humilitie , and meikenes , inuitinge men vnto peace , and callinge them vnto penance : euen so at his seconde comminge he shall come with verie great maiestie , and glorie , accompanied with all the powers and principalities of heauen , threateninge all those with the furie of his anger , that refused to vse the meeknes of his mercie . At 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 penancē , 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 them selues vpon their brestes .

Our sauiour Christe the Iudge shall make a seperation 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 , Os●● . 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 accompte 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 negligence as we doe ? Wherein doe we put our affiance ? Wherewithall doe we perswade and flatter our selues in the middest of so manie dreadfull perilles and daungers ? How commeth this to passe , that those persones that haue most cause to feare this dreadfull daye , doe least feare it , and those that haue least cause to feare it , doe liue in greatest feare thereof ? Iob. 2. vers. 3. Holie Iob was a iust man ( for so almightie God witnessed of him with his owne mouthe ) and yet for all this he liued in so great feare and dread of his accompte at the daye of Iudgment , that he saiede : What shall I doe , Iob. 31.14 . when almightie God commeth to iudge , and when he beginneth to question with me , what answere shall I make vnto him ? Suerlie these be wordes that procede from a verie sore afflicted , and troubled harte . What shall I doe saieth he : As if he had saiede : One care I haue that troubleth me continually : One naile I carrie alwaies fixed in my hart , that will not suffer me to take any rest . What shal I doe ? Whither shall I goe ? What answere shall I make , when almightie God shall enter into iudgemente with me ? But ô holie and blessed man Iob , why art thou thus afrayd ? Why art thou thus troubled and vexed ? Iob. 29.15.16 . Art not thou he that saiede : I haue bene a father vnto the poore , an eie vnto the blinde , and feete vnto the lame . Art not thou he that saied , Iob. 27.6 . that In all thy lyfe time thy hart neuer reproued thee of anie wicked deede . Now beinge a man of so greate innocencie , why ô holie Iob art thou thus afrayde ? Trulie the cause is , for that this holie man knewe right well that almightie God looked not with fleashlie eies , and that he iudged not accordinge to the iudgemente of men , in whose eies often times that thinge shyneth verie gaye and bright , which in the sight of almightie God is verie abhominable . Thou art ô holie Iob verie iust indede , yea euen for this cause thou arte verie iust , becauthou liuest in so great feare . This feare of this holie man Iob ( my deare brethern ) condemneth our false securitie . These wordes of his , ouerthrowe our vaine confidence . For which of vs hath at anie time in respecte of this care of our dreadfull accompte at the daye of Iudgment once refrained from his dynner , or supper , or broken his sleepe ? Whereas those deuout godlie persons that thinke herevpon as they ought to thinke , doe oftentimes loose their sleepe , and their appetite to their meate , yea , and sometimes more than that also . We reade in the liues of the auncient holie fathers , that whan one of those holie men sawe one of his scholers laughinge he reprehended him for it , and saiede : What ? knowinge as thou doest , that thou must yeeld an accompte to almightie God before heauen and earthe , art thou ( that notwithstandinge ) , so bolde as to laughe ? This holie father thought that that man which looked earnestly for this dreadfull accompt coulde hardly laughe .

Now as touchinge accusors , and witnesses , there shall not want in this behalfe . For our owne verie consciences shal be witnesses and crie out against vs : All creatures which we haue abused shal be witnesses against vs : And aboue all , our Lorde him selfe whom we haue offended shal be also a witnes against vs : As he himselfe hath signified by one of his Prophetes , sayeinge : Malach 3.5 . I wil be a swifte witnes against inchaunters , adulterers , periured persons , and against those that seeke cauels to defeit the labourer of his daie wages , and against them that doe euill intreat the widowe , and Orphan , and oppresse pilgrimes , and straungers . For they doe not feare me , saieth our Lorde .

The diuell shall accuse the wicked at the daye of iudgmente . Neither shall there want accusors against the wicked . For the diuell himselfe shal be a sufficient accusor : who ( as S. Augustine writeth ) shall alledge verie exactly before the iudge his right , and title , and shall saie vnto him . O most iust and righteous iudge , thou canst not of iustice but geue sentence and adiudge these wicked traitors to be myne : forsomuch as they haue bene alwaies myne , and haue in all thinges fulfilled my will . Thyne they were , ( I graunt , ) because thou diddest create them , and make them after thy Image , and likenes , and redeime them with thy bloude . But they haue defaced thy Image , and put on myne . They haue refused thyne obedience , and embraced myne . They haue dispised thy commaundementes , and obserued myne . They haue liued with my spirite . They haue imitated my workes . They haue walked in my steppes . And in each thinge haue followed my counsels . Consider how much more they haue bene myne than thyne , as appeareth herein , that notwithstandinge I gaue them nothinge , I promised them nothinge , nor laid my shoulders on the Crosse for them , yet haue they alwaies obeied my commaundementes , and not thyne . If I commaunded them to sweare , and forsweare , to robbe , and to kill , to commit adulterie , fornication , simonie , and vsurie , and to denie thy holie name , all this they did willingly , and with great facilitie . If I commaunded them to bestowe their landes , their goodes , their lyfe , and their sowle , for a point of honour , and estimation , which I perswaded them in anie wise to mainteine , or for a false delighte whereunto I inuited them , they did forthwith verie willinglie hazarde all this for my sake . But for thee , that art their God , their creator , and their redeemer , that gauest them their landes , their goodes , their healthe , and lyfe , that hast offered vnto them thy grace , and promised them thy glorie , and aboue all this , hast suffered most cruell deathe vpon the crosse for them , they neuer toke the least paine and labour in the worlde . How oftentimes hast thou come to their doores in great pouertie , nakednes , and full of sores ? And what almes haddest thou of them , but a waiewarde answere , and shuttinge their doores in a great furie and anger vpon thee , they beinge then more carefull to feede their hawkes , their dogges , and their horses , and to clothe their walles with hanginges of tapessarie , silke , and golde , than to relieue , clothe , and helpe thee . Wherefore seinge thou art a most Iust Iudge , and knowest that this is most certainlie true , the verie order of iustice requireth , that they shoulde be now punnished for their iniuries , and contemptes , done to so great a maiestie .

Now this accusation beinge founde most true , Christe the iudge wil pronounce that terrible sentence against the wicked , Math. 25. sayeinge : Depart ye cursed into the euerlastinge fier , which is prepared for Satan , and his angels . for I was hongrie , and ye gaue me not to eate , I was thirstie , and ye gaue me not to drinke , &c. And then shall the good goe to lyfe euerlastinge , and the wicked to fyer euerlastinge . Now who is able to expresse what an intollerable anguishe , and griefe , it wil be to the damned persons , when they shall heare those most terrible wordes pronounced against them ? There shall they crye out to the mountaines , to come and falle vpon them , and to the hilles to couer them . There shall they blaspheme , and renye , and open their sacrilegious mouthes euen against almightie God . There shall they continuallie curse the daie of their birthe , and their vnhappie state . There shall their daye whollie ende . There shall their glorie be finished . There shall their prosperitie be vtterlie extinguished , and ouerthrowen . There shall the daie of their horrible paines and greifes beginne in their bodies to continewe for euer , and euer . As S. Iohn signifieth in his Apocalippes vnder the name of Babilon , in these wordes : Apoc. 18. The kinges of the earthe shall weepe and wayle ouer themselues , that haue enjoyed the pleasures and delightes of Babilon , and haue committed fornication with her , when they shall see the smooke that riseth vp from their tormentes , and they shall endeuour to kepe them selues a farre of for feare of them , and saie : Wo , wo , be vnto that great Citie of Babilon , for in one howre is her iudgement come . And the merchauntes of the earthe shall lament , because now there be none to bye their merchaundices of golde , and siluer , and pretious stones . And they shall lament ouer her , and saie : wo , wo , be vnto that great Citie , that was clothed with garmentes of purple , scarlett , silkes , and veluettes , and was couered ouer with golde , and pretious stones . For in one howre all this great riches shall perishe , and come to naught .

Wherefore ô my deare Christian brethern , if this must passe in this wise , let vs prouide for our selues ( I beseach you ) whilest we haue tyme here in this lyfe , and let vs followe the counsell which he geueth vs , Christe is our aduocate duringe the time we liue here : but after our departure out of this lyfe , he is no longer our aduocate , but our Iudge . For then the tyme is past of deylinge anie more by an aduocate with almightie God : because the whole processe of all our lyfe is alreadie then come to an ende : and then we be to haue forthwith a definitiue sentence thereof accordinge to our workes . 1. Cor. 11.31 . who woulde leuer be our aduocate , than our iudge : and there is none that knoweth better what is requisite for that daie , than he who must be the iudge of our cause . Christ then our iudge teacheth vs breefelie what we ought to doe , in these wordes : Take hede ( sayeth he in the gospell of S. Luke cap. 21. vers. 34. ) that your hartes be not burthened with ouer much eatinge , and drinkinge , and with the cares of this lyfe : and beware that that sodayne daie come not vpon you at vnwares . For it shall come like a snare vpon all that dwell vpon the face of all the earthe . And therefore watche and praie at all times , that ye maie be worthie to be deliuered from all these euils that are to come , and that ye maye appeare before the sonne of man Now consideringe this my deare brethern , come I most hartelie praie you , and let vs arise whiles we haue tyme out of this so heauie sleepe , before that darcke nighte of death falle vpon vs , and before this dreadfull daie come , whereof the Prophet Malachie cap. 3. saieth : Now he commeth , and who dare abyde his comminge ? And who shal be able to beholde the daie thereof ? Vndowbtedlie that man shal be able to abide this dreadfull daie of iudgement , that shall preuent the iudge , and iudge him selfe before hande , accordinge as S. Pawle forewarneth and counselleth vs .

FRYDAIE NIGHTE . OF THE PAYNES OF HELL .

depiction of Christ

Juntisem seruum eijcité in 〈◊〉 exterio●● issi● erit fl●●● , et stridor 〈◊〉 . Math. 15.30 .

Quantum glorifi●auit se et in 〈◊〉 suit : 〈◊〉 daté illi tormentum et lu●●●● Apoc. ●8 . ● . 15 〈…〉

THIS DAIE ( WHEN THOV HAST MADE THE SIGNE OF the Crosse , and prepared thy selfe hereunto , ) thou hast to meditate vpon the paines of hell : to the intent that aswell by meanes of this meditation , as by the former , thy sowle maye be the more confirmed in the feare of God , and abhorringe of sinne , as we haue there declared .

THESE paines , ( as S. Bonauenture saieth ) are to be conceiued vnder some such corporall formes , How we must imagin the place of hell to be . and similitudes , as the sainctes haue taught vs . Wherefore it shall doe well to imagin the place of hell ( as he him selfe saieth ) to be as it were an obscure and darcke lake vnder the earthe , or a passinge deepe pitt full of fire , or as a horrible and darcke Cittie wholie bourninge with terrible flames of fire , in which none other noise were there to be harde , Of two principall kindes of paynes in hell . but onely the furious raginge of hellysh tormentors , and ruethfull lamentations of damned persones tormented with continuall weapinge , and wailinge , and gnashinge of teeth .

Now in this cursed place there be two principall kindes of paines , the one , which the diuines calle , Poenam sensus : a sensible paine : And th' other , Poenam damni : the paine of the losse of all losses . As towchinge the first payne , to wit , Paena sensus . the payne of sense : consider that there shal be no sense , neither within nor without a man , but that it shall suffer his proper tormente . Eeach parte of the bodie of damned persons shall be tormented with his peculiar tormente . Eies . Eares . For like as the wicked haue offended almightie God with all their members , and senses , and haue made armour of them all to serue sinne : euen so will he ordaine , that they all shall there be tormented , each one of them with his peculiar torment , and paye accordinge to his desert . There shall the wanton and lecherous eies be tormented with the terrible vglie sight of diuells . The eares , with the confusion of such horrible cryes , and lamentations as shall there be harde . The nose , Nose . with the intollerable stenche of that filthie and lothesome place . The taste , Taste . Towchinge . with a most rauenous honger , and thirste . The towchinge , and all the members of the bodie , with extreme colde , and fier . Imagination . Memorie . Vnderstandinge . The imagination shal be tormented with conceiuinge of the greifes present . The memorie , by callinge to minde the pleasures past . And the vnderstandinge , by consideringe what benefites are lost , and what miseries are to come .

Finally , there shall all the miseries and tormentes that possibly maie be imagined be heaped together vpon the damned person . For as S. Gregorie saieth . There shal be colde intollerable , fire vnquencheable , the worme of conscience that can not die , and a most horrible stenche that cannot be abidden . There shal be palpable darckenes : whippes of tormentors : vision of foule fiendes , and vglie diuels : confusion of sinnes : and desperation of all goodnes . Now tell me , I praie you , if the least of all these paines that are suffered here in this worlde though it were but for a verie smalle time , doe seeme notwithstandinge so intollerable a thinge , what shall it be , to suffer there at one time all these multitude of horrible tormentes , in all the members , and senses , both inwarde , and outwarde , and that not for the space of one night alone , nor of a thousande nightes , but for euer , and euer , duringe infinite worldes . What sense , what wordes , what iudgement is there in the worlde , that is able to conceiue and expresse this matter as it is indede ?

And yet this is not the greatest paine that is there suffered . Paena danni , to wit , the payne to be depriued for euer of the sighte of almightie God . For there is an other payne farre greater without anie comparison than all these : to witt , that paine which the diuines tearme Poenam damni : the paine of losse , or depriuation . Which is to be depriued of the sight of almightie God , and of his glorious companie , for euer , and euer . And albeit this paine be common to all the damned persons , yet shall it be much more grieuous vnto them , that haue had better meanes and oportunitie than others , whereby to enioye this felicitie : As namelie all Christians , to whom the Gospell hath bene preached , and espetially all naughtie religious persons , and preistes , who as they haue had greater meanes and prouocations to obteine this euerlastinge felicitie : euen so shall they be more vexed and greiued for the losse thereof .

These are the paines that doe generally appertayne to all the damned . In hell besides the generall paynes , there be also particular paynes , proportionable to the qualitie of euerie synnes , not forgiuen in this lyfe . But besides these generall paines , there be other particuler paines , which euerie one of them shall also suffer accordinge to the qualitie of his synne . For there shall be one kinde of paine for the proude man , an other for the enuious : one for the couetous , and an other for the lecherous : and so in lyke maner for all other sinnes . In which punnishemente the wisedome and iustice of almightie God shall wonderfully appeare , in that emonge such an infinite nomber of synnes , and synners , he shal be able to iudge verie perfectlie all the excesse of each one , and shall measure vnto them as it were in a ballance the paines proportionable to their synnes . As the Wiseman saieth : Prou. 16.11 . The iudgementes of our Lorde are by weight and measure . O what a dolefull thinge shall it be to the wicked , when they shall see how almightie God will then paye them home in the verie ioyntes .

And what a delighte shall it then be to the iust , when they shall see such a wonderfull iust proportion obserued , in allottinge paines , and tormentes , emonge such a great multitude of synnes . The payne in hel shal be taxed accordinge to the pleasure and delight receiued in this worlde . There shall the paine be taxed accordinge to the pleasure and delight receiued . And the confusion accordinge to the presomption , and pride : The nakednes accordinge to the superfluitie and aboundance . The honger and thirst accordinge to the gluttonie and delicate deyntie fare in their lyfe past . And in this wise did almightie God commande that naughtie woman to be punished , which is mentioned in the Apocalips , who sat vpon the waters of the Sea , holdinge a Cuppe in her hande full of poisoned pleasures , and delightes . Against whom was thondered out from heauen that terrible sentence , Apoc. 18.7 . which sayede : Looke how much she hath extolled her selfe , and enioyed her pleasures , and delightes . euen so proportionably geue her tormentes , and wailinge , and lamentation .

Vnto all these paines and tormentes there is added an eternitie or euerlastingnes of sufferinge them . The eternitie of the paynes in hell . And this is as it were the seale and keye of them all . For all the rest were yet somewhat tollerable , if they might haue some ende . Forsomuch as nothinge is great that hath an ende . But to be tormented with most horrible paines that haue neither ende , nor ease , nor mitigation , nor declination , nor change , nor hope that euer they will finish , and haue an ende , neither the paines , nor he that geueth them , nor he that suffereth them , but to be as it were a perpetuall bannishement neuer to be remitted , this is a matter able to make a man besides him selfe , that shoulde consider it deepelie , and with good attention .

Of this eternitie and euerlastinge sufferinge of these paynes and tormentes in hell , commeth that horrible hatred , which the damned haue against almightie God , and those blasphemies which they shall vtter with great despitefull rage against him . For when they shal be in vtter despaire of his amitie , and friendshippe , they shall knowe that they shall neuer be receiued againe into his grace , and fauour , and that none of all their most grieuous and horrible tormentes shall euer be deminished , or asswaged , againe , when they shall consider that almightie God is he , that doth thus tormente , and punishe them , and that it is he that fettereth them from aboue , and kepeth them prisoners in that fierie tormentinge chaine , they wil be in such an exceedinge anger , and rage , against him , that they will neuer ceasse daie , nor night , blaspheminge his holie name .

THE FIFTE TREATISE . OF THE CONSIDERATION OF the paines of hell : Wherein the former meditation is declared more at lardge .

THE consideration of the paines of hell is greatlie profitable for diuers and sundrie respectes . First , The consideration of the paynes of hell moueth vs to susteyne the labours and austeritie of penaunce . it moueth vs to susteine the labours and austeritie of penance . As we reade that it moued the blessed holie man S. Ierome , who saieth of himselfe , that by reason of the great feare he conceiued of the terrible paines and most greiuous tormentes of hell , he condemned him selfe to doe that austere penance , which he writeth he did in the deserte .

It helpeth vs also to ouercome the temptations of the enemie , The consideration of the paynes of hell , helpethe vs to ouercome the temptation of the diuell . when at the first entrie of anie euill thoughte , we doe forthwith calle to minde the horror of these paines . For by this meane we doe quenche the flame of the delighte ( before it burne ) with the remembrance of the horrible flames of hell fier , which shall burne euerlastingly . Accordinge hereunto , it is written of one of those auncient fathers , that liued in the desert , that beinge vpon a time tempted by the enemie of mankinde with an euill thought , he laid his hande vpon certaine burninge coles , to trie whether he coulde abide that litle heate , and perceiuinge that he was not able to abide it , he saied vnto him selfe : What ? If I can not abide this litle heate for so shorte a tyme , how shall I be able to abide the horrible fier of hell , which shall endure for euer , and euer , worlde without ende ?

This consideration helpeth also to prouoke and styrre vp in our hartes the feare of God , The consideration of the paynes of hell , helpeth vs , to styrre vp in our hartes the feare of God . which is the beginninge of wisedome , and the originall of charitie : and nexte after charitie it selfe it is the greatest brydle we can haue to kepe vs from all synne , and wickednes . Aboue all this , this consideration helpeth verie much to make vs to be afraide of synne , consideringe what a miserable rewarde is ordeined for it , to witt , The consideration of the paynes of bel , helpethe verie much to make vs afrayde of synne . death euerlastinge . Wherefore it is much to be meruailed how the Christians that do both beleeue and openlie confesse this to be true , dare commit anie one deadlie synne against almightie God . Two great wonders haue happened in the worlde in these kinde of thinges . The one is , that whereas our Sauiour hath wrought so manie miracles as he did here emonge men , there be yet a nomber of men that doe not beleue in him . The other is , that of suche as be Christians , and doe beleue in him , there be yet neuertheles so many of them that dare offende him . Certainly it was a wonderfull matter , that when our Sauiour emonge other wonders had wrought that great miracle in raisinge vp Lazarus from death , when he had bene dead for the space of foure daies , Ioan. 11.45.46 . yet there were manie of them that were there present at the doinge thereof , that woulde not beleue in him . And it is also wonderfull , that whereas men doe now beleeue by reason of his preachinge , that there is paine and glorie euerlastinge , ( all this beleefe , and preachinge notwithstandinge ) there be yet so manie Christians that dare offende him . It is a wonderful matter to see after so great miracles so great infidelitie . And it is no lesse wonderfull also , to see after so great faith such corrupt and wicked lyfe .

But because this proceedeth rather of the want of consideration , than of the want of faith , it is therefore a verie profitable exercise , to consider and weigh diligentlie those thinges that our faith telleth vs : to th' ende that by vnderstandinge the greiuousnes of the paines of hell , we maie liue more warily , and be the more afrayde to commit any deadlie synne , whereby to deserue such great and euerlasting paines .

Of two kindes of paines that are in hell . § I.

AND although the paines in hell be innumerable , yet they all in conclusion ( as we haue saiede ) are reduced to two . Which are , Poena sensus : and poena damni : The payne of sense , and the payne of losse . the paine of sense , and the paine of losse . The paine of sense , is that which tormenteth the senses and bodies of the damned . And the paine of losse , is to be depriued for euer of the sight and companie of almightie God . These two kindes of paines are answerable to two enormities , and disorders , that are in sinne : whereof one is the inordinate loue of the creature : and th' other is the contempte of the creator . Now vnto these two enormities doe answere these two kindes of paines in hell . To the loue and sensuall delight which is taken in the creature , doth answere the paine of sense : that like as the sense hath taken delighte against the commaundement of almightie God , euen so with the greife of the paine it maye make recompence for the enormitie of his offence . And to the contempte of God doth answere the leesinge of God for euermore . For seinge that man doth first forsake God , reason it is , that he shoulde likewise be forsaken for euer of God . And because emonge these two euils , the last ( which is the contempte of God ) is without all comparison greater than the first , therefore the paine of losse , which is answerable to this iniquitie , is without all comparison farre greater than the paine of sense .

And to beginne now with the paines of the outwarde senses . Of the horrible fier in hell . The first paine is the horrible fier in hell , which is of such a great vehemente heate , and strengthe that ( as S. Augustine saieth : S. Augustine . ) This fier here in this worlde in comparison of it is as it were but a painted fier .

This fier shall tormente not onely the bodies of the damned , but euen the sowles also . And it shall tormente them in such sort , that it shall not consume them . Which is so prouided , to the intente that the paine maie be euerlastinge , and continewe for euer and euer . The which euerlastinge continuance ( as S. The fier of hell shall burne and tormente , and neuer consume . Augustine saieth ) is wrought by a spetial miracle . For almightie God ( who hath geuen to all thinges their naturall properties ) hath geuen this spetiall propertie vnto the fier of hell , that it shall in such wise burne , and torment , that it shall not consume .

Consider then what an intollerable paine it shal be to the damned , to be alwaies lyinge in such an horrible euerlastinge tormentinge bedde , as this is ? And that thou mayst the better conceiue the same , imagin with thy selfe what a greiuous paine it woulde be vnto thee , if thou shouldest be cast into a great scaldinge caldron , when it boyleth most feruentelie , and is in greatest heat , or into some hotte glowinge ouen , such a one as that was , which Nabuchodonosor caused to be set a fier in Babilon , Daniel . 3. the flames whereof ascended fourtie and nine Cubites in height . And hereby shalt thou haue some kinde of coniecture and ghesse of that raginge hoate fier which is in hell . For if the fier here in this worlde which ( as we haue saiede ) is in comparison of that fier , but as it were a painted fier , ) doe so sore burne , and torment , what shall that fier in hell doe , which is a verie liuelie tormentinge fier indede ? Me thinketh it were not neidfull to passe any further in the consideration of the paines of hell , but euen to leaue here , if a man woulde staie him selfe a litle while in consideration of this point , and make a station here , vntill such time as he hath considered this matter , as the thinge it selfe requireth .

Of the extreme colde in hell . Vnto this paine is joyned an other directelie contrarie vnto it , although no lesse intollerable , that is , an horrible extreme colde , farre exceedinge without comparison all the colde in this worlde , which shal be geuen as a miserable refresshinge vnto those that burne in that raginge fier . And they shall passe ( as it is written in Iob ) from the snowie waters , Iob. 24. vnto the fierie heates : that there might be no kinde of tormentes whereof they shoulde not taste , that woulde be tastinge of euerie kinde of wanton pleasure and delighte .

And they shall not onely be tormented with extreme fier , The diuelles shall tormente the damned persons with appearinge vnto them in most horrible and vglie shapes of wilde beastes and monsters . and colde , but also by the very diuells them selues , which shall torment them with most horrible shapes of wilde beastes , and terrible monsters , wherein they shall appeare vnto them . And they shall with their most horrible and vglie lookes torment the adulterous and leacherous eies , and such as haue painted them selues with artificiall colours , to become the bewtifull snares , and nettes of Satan .

This paine of the horrible and vglie sighte of diuells , is farre greater than any man can imagine . For if it be euidentelie knowen vnto vs that some persons haue lost their wittes , and that some haue bene also stricken starcke dead by meanes of the dreadfull sight or imagination of fearfull thinges , yea , and that some times the verie suspition thereof alone hath caused manie men to tremble and quake in such sorte , that the verie heare of their heades did stare , and stand vp an ende : what shall the terrour and feare of that darcke lake be , which is full of so manie horrible fiendes , and dreadfull hellishe monsters , as there the damned persons shall beholde with their eies . And we maie the better consider , how vglie and horrible the forme of the diuell is , in that almightie God him selfe describethe him vnto vs by such terrible shapes in the holie scriptures . As in the boke of Iob he saieth thus : Iob. 41. Who shall discouer the face of his garmente ? And who shal be so hardie as to looke into his mouthe ? And who shall open the gates wherewith his face is couered ? His teethe are terrible rounde aboute . His bodie is as it were a sheild of steile couered all ouer with scales , and that so close riueted and ioyned together , that not so much as a litle aier can pearce throughe them . His neisinge is like a lighteninge of fier , and his eies are glowinge redde , lyke the eyelyddes of the morninge . He casteth out of his mouth flakes of fier , like burninge torches : and out of his noistrels reaketh smoke , as it were from a boylinge potte . With his breath he is able to sette coles a fier , and raginge flames doe issue out of his mouthe . Now what a terrible sight will this be to the damned persons in hell , to beholde such an horrible and vglie monster , as is here figured vnto vs by these similitudes .

The nose shal be tormented with an intollerable stenche . Vnto the torment of the eies is added and other verie terrible paine for torment of the nose , to wit : an intollerable stenche , which shal be there ordeined to punish carnall and worldlie persons , that vsed sweete sauours and perfumes superfluouslie here in this lyfe . And so doth almightie God threaten by his Prophet Esaie , Esa. 3. sayeinge : Because the daughters of Sion are hautie , and walke with stretched out neckes , and with wanderinge eies , walkinge and minsinge as they goe , and makinge a tincklinge with their feete , because they make ostentation of their pompes and riches emonge the poore , and naked , therefore our Lorde will plucke of their heyre from their heades , with all their other prophane attyres , and geue them in stede of their sweit odours , horrible stenche : and in stede of their gorgious girdle , a rope : and in stede of their curled heyre , a balde scull : and in stede of their stomacher , a rough heyreclothe . This is the paine that is due vnto the odoriferous sauours , and gaye ornamentes of worldly men , and women .

That we maie the better conceiue somewhat of this kinde of paine , consider that terrible kinde of torment which a certain cruell Tyrant inuented , to put men to death withall , who tooke a dead bodie , and caused it to be laid a longe vpon him that was liuinge , and bindinge the dead bodie and the liuinge bodie verie fast together , he let them continewe both ioyned thus together , vntil such time as the dead bodie had killed the liuinge bodie with the filthie stenche , and vermin , that issued from it . Now if this seeme to thee so horrible a torment , what torment shall that be ( trowest thou ) that shall proceed from the stenche of all the bodies of the damned , and from that abhominable place , where the wicked shall remaine in a most horrible continuall stenche for euermore . Esa. 14.11 . There shall those wordes of Esaie be verified in euerie one of the damned : Thy pride sincketh downe into hell , and there fell thy dead bodie : the worme is spread vnder thee , and the crawlinge wormes doe couer thee .

The eares shal be tormented , with hearinge perpetuall horrible cryes , lamentations , and blasphemies . And if this paine be appointed for the nose with what paines shall the eares be tormented wherewith greater sinnes are committed ? The eares shal be tormented with hearinge of perpetual horrible cries , clamours , lamentations , and blasphemies , which shall sounde in that place . For like as in heauen there shal be none other sounde harde , but onely a continuall Alleluia , and praises of almightie God : euen so shall there none other sounde be harde in this infernall howse of tormentors , but onely blasphemies , cursinges , and banninges of almightie God , and a disordered horrible melodie of infinit iarringe noises , roringe , cryinge , squeakynge , and howlynge , at the terrible sounde of the hammers , and strookes of the hellishe tormentors , wherein shal be such confusion , and varietie of noyses , such great howlinges , and lamentations , emonge all that miserable pryson , that all the noyse that was made at the destruction of Troye , or burninge of Rome , was nothinge in comparison of that , which shal be harde emonge the damned in hell .

And that thou mayst conceiue somewhat of this horrible paine , imagin with thy selfe that thou diddest passe by a verie greate deepe valley , that were full of an infinite nomber of prisoners , some hurte , some wounded , and some sicke , and that they were all cryenge , roringe , and howlinge , each one in horrible wise after his maner , both men , and women , yonge , and olde : tell me I praie thee , what wouldest thou thinke , of this so great roringe , and confusion ? Now what maie we thinke of that most horrible cryenge and roringe in hell , of such an infinite nomber of damned persons , which shall doe nothinge els but crye , and rore , blaspheme , and renye almightie God and his Sainctes euerlastingly ? What Galley is there in the worlde so full frayghte with renegates , and bonde slaues , as that horrible place of hell is ? These are the mattins which there are songe . This is the miserable chappell of the prince of darcknes . These be his musitions , and singinge men . Of whose brotherhoode and fraternitie shall all sclanderers , and backebiters be , with all such as haue giuen eare to the lies of the enemie .

The tonge and delicate taste , shal be likewise tormented in hell . Luc. 16. Neither shall the tongue and delicate tast faile of their tormentes in hell . For what a great thirste was that , which the riche glutton mentioned in the Gospell suffered emonge the flames of his tormentes ? What dolefull cries and clamours did he make to the holie patriarke Abraham , requestinge of him but one onely droppe of water , to coole his tonge , that burned so terriblie ?

Of the tormentes of the inwarde senses , and powers of the sowle . § II.

ALL these paines of the outwarde senses of the bodie are certainly verie greiuous . But the paines of the inwarde senses of the sowle shal be much more greiuous . For those inwarde senses shal be more or lesse tormented , accordinge as the sinners haue bene more or lesse negligent in this lyfe in eschewinge the occasions of synnes . The Imagination . First of all therefore the imagination shall there be tormented with such a vehement apprehension of those paines , that it shall not be able to thinke vpon any thinge els , but onely vpon the paines that they suffer . For if we see by experience , that when a greife is verie intensiue , and sharpe , we be not able ( thoughe we woulde ) to seperate our cogitation from the same , because the verie greife it felfe occupieth the imagination so vehemently , that it can not thinke vpon anie other thinge , but onely vpon that which is the cause of our greife . How much more maie we assure our selues this to be true in hell , where the griefe and paine is without all comparison much more intollerable , than all the greifes and paines of this worlde ? By this meane therefore shall the imagination continuallie quicken and renewe the griefe : and likewise the greife the imagination : and so the tormente of the damned person shal be renewed and increased on euerie side . These shal be the continuall meditations of them , that woulde not ( whiles they liued ) calle to minde these paines . So as they that woulde not thinke vpon these paines here , and so by thinkinge vpon them bridle their affections in this lyfe , shall suffer them there as a punnishement for their offence . The memorie .

The memorie shall likewise tormente the damned persons , when they shall there calle to remembrance their olde felicitie , and prosperous state , and withall the pleasures and delightes of the lyfe past , for which they doe then abide such horrible tormentes . There shall they playnlie perceiue how dearlie they paie for their miserable gluttonie , and delicate bellye cheare , and what a sharpe sawce is ordeined for their daintie sugered morsels , which seemed before so sweite and delitefull vnto them . Emonge all kindes of aduersities , one of the greatest is ( as a Wise man saiethe ) to haue bene once in prosperitie , and afterwardes to falle into miserie . Now when the riche and mightie personages of this transitorie worlde doe looke backwarde , and calle to minde their former prosperitie , and abundance of their liues past : when they see how after that abundance there succeedeth such a great barrennes , and dearthe , that they shall not haue so much as one onely droppe of colde water geuen vnto them : when they see all their pleasures turned into paines , all their delicacies into miseries , all their sweite perfumes into lothsome stenches , all their musicke into lamentation , what torment can be so great as the verie remembrance of these thinges shal be , at that tyme vnto them .

The pleasures of this lyfe continewe but a smalle time : but the paynes of hel contynewe euerlastingelie . Howbeit they shall yet haue a farre greater tormente , when they shall compare the continuance of their former pleasures past , with the continuance of their paines presente : when they shall see how their pleasures haue endured but a moment , where as their paines shall endure euerlastingly worlde without ende . Now what a terrible greife , and angwishe of minde shall that be vnto them , when by castinge their accompte they shall perceiue that all the whole time of their lyfe was but a meere shadowe of a dreame , and that for their wanton delightes , and pleasures , that were so quicklie at an ende , they shall suffer most horrible paines , and tormentes , that shall neuer haue an ende .

Theise are the paines that the damned persons shall suffer in the memorie by callinge to minde their former prosperitie . The vnderstandinge . But the paines which they shall suffer in their vnderstandinge when they shall consider the euerlastinge glorie that they haue lost shal be farre greater . Hereof commethe that worme that is alwaies gnawinge at their conscience : which ( as the holie scripture doth so oftentimes threaten ) shall lye daie and night bytinge , The worme of conscience . and gnawinge , and feedinge continually vpon the bowels of the damned persons . And as the worme breedeth in the woodde , and is alwaies eatinge the woodde , wherein it was bredde : euen so this worme of conscience proceedeth of synne , and is euermore striuinge and settinge it selfe against the same synne , whereof it was ingendered ,

This worme of conscience is a certaine despite , and raginge repentance , which the damned shall haue for euer , and euer , when they consider what they haue lost , and what good opportunitie and meanes they haue had in this lyfe not to lose it . This opportunitie shall continuallye be before their eies .

This worme is alwaies gnawinge their bowels ( howbeit in vaine , ) and it causeth them to saie euermore : O what an infortunat wretche am I , that had tyme and opportunitie to gaine that so blessed state which the vertuous doe enioye in the kingdome of heauen , and woulde not vse the benefite thereof . Alas ! a tyme there was when this felicitie was offered vnto me , and I was exhorted and desired to receiue it , yea it was franckly geuen me , and I woulde not accepte it . For the onelie confessinge and pronouncinge of my synnes with sorowe , and contrition , they had bene all forgeuen me . For the onelie askinge of forgeuenes of almightie God , it had bene graunted me . For the onelie geuinge of a cuppe of colde water to the poore , I had had lyfe euerlastinge graunted vnto me . And now alas ! , cursed caytiffe that I am , I shall fast for euer : now shall I weipe and waile for euer : and repent me of that , which I haue done for euer : and all shal be vtterlie without anie fruite . O how idlye and wickedlie hath my tyme passed awaie , which shall neuer retourne againe ? What greate benefites receiued I of the worlde that mighte allure me to hazarde and lose the euerlastinge felicitie and blisse of heauen ? Althoughe the worlde shoulde haue geuen me all the riche offices , mannors , lordshippes , kingdomes , pleasures and delightes that it had , although I might haue enioyed them so manie yeares as there be sandes in the Sea , all this were nothinge in comparison of the least paine and tormente which I now here alas doe suffer . And whereas I haue not had the true fruition of anie of these thinges , but onely a little shadowe of a fugitiue vayne pleasure , for this must I nowe suffer euerlastinge horrible tormentes here in hel . O vnhappie pleasure ! O cursed chaunge ! O infortunat howre , and moment , wherein I thus blynded my felfe ! O what a blinde bussarde haue I bene ! O what a miserable wretche and villaynous caytife am I ! O a thowsande , yea a hundreth thowsande times vnhappie , that haue so fondlie deceiued my selfe ! Cursed be he that deceiued me . Cursed be he that shoulde haue corrected me , and did not . Cursed be my father , and mother , that so wantonlye brought me vp . Cursed be the milke that I sucked . Cursed be the bread that I did eate , and the lyfe that I haue liued . Cursed by my birthe , and my natiuitie . And cursed be all creatures , that were anie helpes or meanes to bringe me to anie beinge . O how happie and fortunate are they that had neuer anie beinge , and they that were neuer borne ! Happie are the wombes that neuer conceiued : and happie are the brestes that neuer gaue sucke .

After this sorte shall the miserable damned wretches curse and banne all creatures , and cheiflie them that were the cause of their damnation . And so we read in the liues of the holie fathers , of a blessed holie man that sawe by reuelation a verie deepe well , full of great and horrible flames of fire , and in the middest of them were the father , and the sonne , both of them manicled together , and cursinge one an other , with great furious rage , and despite . The father saied vnto his sonne . Cursed be thou my sonne . For I to leaue thee wealthie , and riche became an vsurer , and for vsurie am I nowe here in hell damned . And the sonne saied likewise vnto his father : Cursed be thou my father , for that imagininge to enriche me hast bene the cause of my damnation : in that thou diddest leaue me euill gotten landes and goodes , and I for the wrongefull keepinge of them and not makinge dewe restitution to the righte owners am here now alas damned euerlastinglie .

The euill disposition of the will of the damned againste the glorie of God and of his Sainctes . Aboue all this , how great shall the paines and tormentes of the malitious and euil disposed will of the damned be ? There shal be in the will a continuall and outragious malitious enuie against the glorie of almightie God , and his electe , which shal be euermore bytinge and gnawinge at their entrailes , no lesse than the worme of conscience , whereof we spake before . Psal. 111.10 . Of this paine saieth the Psalme : The sinner shall see and be angrie : he shall gnashe with his teeth , and consume . And the desire of the wicked shall perishe . The malice ●nd hatred of the damned againste almightie God . They shall haue also such a great abhorringe and hatred against almightie God , because he deteyneth and punisheth them in that place , that like as a madde dogge stroken with a speare , tourneth againe in great furie to byte and gnawe it : euen so woulde the damned persons ( if they might possibly ) teare and rente almightie God in peeces , because they knowe that it is he , that pricketh them with his terrible speare , and that it is he , that striketh and tormenteth them from aboue with the dreadfull sworde of his iustice . The greate obstinacie of the damned in their wickednes . They haue also a verie great obstinacie in wickednes , for they are not sorie either because they are wicked , or because they haue bene wicked , but rather they wishe that they had bene worse . And if they be sorie for their wicked lyfe , it is not for anie loue they beare vnto almightie God , but for the loue of them selues , that so they might haue escaped these horrible tormentes , if they had liued otherwise . The perpetual desperation of the damned . Besides this , they haue also a perpetuall desperation . For they thinke so euill of almightie God , and of his mercie , that they haue no maner of hope therein , that euer he can perdon them , and also for that they knowe for certayne that their most grieuous paines and tormentes shall neuer haue anie mitigation , or ende . This is the cause of their so horrible blasphemies , and of their dispitefull raylinges against almightie God . For as they haue no hope in him , so doe they seike to be reuenged of him as much as they can with their outragious and malitious raylinge tonges .

Of the paine , wich is tearmed by the diuins , Poena damni : that is the paine of losse of almightie God . § III.

VHO woulde thinke that after all these paines here before rehearsed there were yet more to be suffered . ? And yet neuerthelesse it is certaine that all these paines in comparison of that which we haue now to speake of , are as it were nothinge . Consider then what a wounderfull payne this is like to be , seinge that such horrible tormentes as we haue before mentioned maie be termed nothinge if they be compared with this tormente . For all the paines that we haue hitherto spoken of , appertaine for the most parte to the paine of the sense . But besides all these , there is yet an other paine called the paine of losse , ( which we touched before ) the which without all comparison is farre greater than all the other , as it maie wel appeare by this reason . For paine is nothinge els , but onely a priuation of some good thinge that was either had , or in hope to be had . Now the greater this good thinge is , the greater paine and greife we haue when it is lost . To loose almightie God is the greatest losse : for that he is an infinite good thinge . As it appeareth plainly in the losse of temporall thinges , the which the greater they are in vallewe , the greater is the greife that they cause . Now then , consideringe that almightie God is an infinite good thinge , and the greatest of all good thinges , it followeth necessarily that the wantinge of him shal be an infinite miserie , and the greatest of all miseries .

Almightie God is the centre of the reasonable sowle . S. Chrisostome . Besides this , almightie God is the center of the reasonable sowle , and the place where it hath his perfect rest . And thereof it commeth that the separation of the sowle from almightie God is the most grieuous and painfull separation of all that maie possibly be deuised . And therfore S. Chrisostome saieth : That if a thousande fiers of hell were ioyned together in one , they shoulde neuer be so great a paine to the sowle , as it is to the sowle to be separated in this wise for euer from almightie God .

It is not possible for anie man to expresse by wordes the exceydinge greatnes of this greife . That seperation that is wont to happen in time of warre , when the suckinge babes are taken from their mothers breastes , is nothinge in comparison of the perpetuall diuision , and separation , which shal be from the fruition and separation , which shal be from the fruition of almightie God . And that thou mayst vnderstande somewhat hereof , consider what a horrible kinde of death that was , which certaine tyrantes caused some of the martirs to be put vnto . They caused two toppes or greate boughes of two great trees to be bowed downe violentlie to the grownde , and at the two endes of them they commaunded the feete of the holie Martyr that shoulde suffer death to be bounde , this done , they commaunded that the two bowghes shoulde sodenly be losed with all violence , that when they shoulde recoyle and mounte vp againe to their naturall places , they shoulde hoyse vp the bodie on highe , and so rente and teare it a sonder in the aier , each one of the bowghes carienge with it that parte of the bodie , that was bounde vnto it .

Now if this crewell separation of the partes of a mans bodie one from an other seeme so great a tormente , what a torment thinke ye shall that be , when the sowle shal be separated from almightie God , which is not a parte but the whole of our sowle , espetially seinge the separation and tormente must endure , not onely for so smalle a time , as whilest the bowghe of a tree maie ascende from the grownde vpon highe , but so longe as God shal be God , which is for euer , and euer , worlde without ende .

Of the particuler paines of the damned in hell . § IIII.

BESIDES all theise paines before rehearsed , there be yet diuers and sundrie others . For these paines are generall and common vnto all the damned in hell , Certaine peculiar paynes are also particularlie appoynted vnto euerye damned person , accordinge to the qualitie of his synne . Esa. 27.8 . but ouer and besides these , there are certaine other paines that be particularly and espetially appointed and proportioned to euerie damned person , accordinge to the qualitie of his synne , As the Prophet Esaie signified when he saied . Measure shal be geuen againste measure , for so hath our Lorde determined in his harde harte , in the daie of his heate . This heate signifieth the enkendelinge and furie of the wrathe of almightie God . The harde harte signifieth the terriblenes of his sentence , that shall punnishe temporall offences with euerlastinge paines . The measure against measure shal be the quantitie and proportion of the paine , answerable to the qualitie of the offence . For therein shall the bewtie , and order of gods iustice wounderfullye shewe it selfe , when he shall geue to euerie one of the damned his deserte , accordinge to the qualitie of his synne .

After this sorte ( as a holie father saiethe ) The couetous shall there be punished with miserable necessitie . The couetous . The slouthefull . The glutton . The leacherous . The enuious . The slouthefull and negligente shal be pricked with bourninge hoat bodkins , and needels . The gluttons shal be tormented with passinge great honger , and thirste . The lecherous , and licentious liuers shal be wrapped in flames of stinckinge brimstone . The enuious shall houle and crie like madde dogges , with most inwarde paines , and greifes . The proude . The proude and presumptuous shal be full of perpetuall shame , and confusion : and so in like maner of all the rest .

Wherefore ô ye Idolators of the worlde ! O ye louers of honor , and promotion ! O ye greedie purchasers and scrapers together of landes , and riches ! O ye deuisers of newe fashoned garmentes , and of straunge meates , pastimes , and delightes ! O thou wicked and miserable Cittie of Babilon , who will now weepe , and bewaile thy case , who will lamente againe thy miserable state with such pittiefull teares , as our Sauiour did , sayeinge : Luc. 19. Si cognouisses & tu : &c. Yf thou knewest nowe , &c. O that thou knewest how dearly these daintie delicate morsells will cost thee , and what fierce tormentors these same Idols that thou nowe adorest , wil be there vnto thee ! If a man doe eate fruit before it be rype , it must needes set his teethe on edge . And in like maner forsomuche as worldie men will now enioye ease and rest before their time , we must not seeke to enioye ease and rest in this lyfe , but expecte the same in the lyfe to come . Ierem. 31.30 . and haue their paradise here in this place of bannishement , certaynlye the daye will come , when their deintie morsells will set their teethe sore on edge : Accordinge as almightie God hath threatned by his Prophet : sayeinge : Whosoeuer will eate sower grapes before they be rype , let him be well assured , that they shal be bitter vnto him . Now that man eateth grapes before they be rype , that will preuente and tast before hande here in this lyfe the delightes that are to be enioyed in the lyfe to come , who afterwardes shall feele the bitternes of that morsell , when by the iust iudgemente of almightie God he shal be punnished , because he woulde be so hastie to enioye rest and delightes before his time .

Of the eternitie of all these paines before reheresed . § V.

NOw if all these paines be of them selues so grieuous , and so passinge greate , how much greater and more greiuous shall they appeare , if vnto the greatnes and greiuousnes of all these paines we ioyne also the eternitie , and euerlastinge continuance of them , and that they shall neuer haue an ende . When tenne thowsande yeares be gone , and past , there shal be added vnto them a hundered thowsande yeares , and after those hundered thowsande , there shal succeide so manie thowsande millions of yeares as there be starres in the Skye , and sandes in the Sea , and after all theise nombers of yeares are past , and gone , then shall the damned beginne to suffer a freshe , and so shall the euerlastinge wheile of their most horrible tormentes goe continually turninge about for euer , and euer , worlde without ende . Esa. 30.33 . The valley of Tophet ( saieth Esaie ) is prepared longe since as yesterdaye , it is prepared at the kinges commaundemente , and it is verie diepe and large . The nutrimente thereof is fier , and much woode : and the blast of our Lorde beinge as it were a ronninge floude of brimstone doth enkendle it . This valley is the bottomles pit of hell , prepared as yesterdaye ( to wit , from the beginninge of the worlde , ) for the punnishement of the wicked . The nutrimente thereof is fier , which burneth , and neuer consumeth . And the matter that preserueth this fier can neuer possibly ende , nor consume , nor be diminished with anie continuance of tyme . And that the damned maie be assured that this horrible fier shal neuer be quenched , the diuelles haue alwaies in charge to blowe it , and to kepe it continuallye burninge , who as they be immortall , so shall they neuer ceasse or be wearie of blowinge therein . And thoughe they shoulde be wearie , yet is there the blast of the almightie and eternall liuinge God , which shall neuer be wearie . Suerlie it shoulde be to greate purpose and verie much it were to be wished that men had some vnderstandinge of the continuance and eternitie of these most horrible grieuous tormentes , in such sort as they be indeede . For vndoutedlie this woulde be a greate brydle for our lyfe . And therefore it shall not be from our purpose , if we bringe here some examples of like thinges , to the intent that thereby we maie haue some vnderstandinge thereof .

Consider then with thy selfe that so horrible kinde of tormente , that is vsed in some countreis , where malefactors be burned aliue , and the greater their offences are , the lesse is the fyer wherewithall they are burned , which is done in this wise , that their torment maye be the longer prolonged . But what is the longest time ordinarily that the tormente of a man maie continewe , that is thus executed by this artificiall crueltie ? Trulie it can scarcely continewe one whole naturall daie . Well then , tell me I praie thee , if this be so terrible and so horrible a kinde of tormente that endureth not one whole daie , the fyer beinge also but smalle , what an exceidinge horrible tormente shall that be in hell , that shall endure euerlastinglie , for euer , and euer , with suche an extreme great and feruente fier as that is ? Is there anie man in the worlde so well skilled in the Mathematicall sciences , that he can declare by anie demonstration how farre the one exceedeth the other ? Now if a man to escape that tormente woulde not sticke to put him selfe to all daungers , labours , and paines , be they neuer so great , what then ought all we to doe , to escape this most horrible extreme tormente of hell fyer ?

Consider also what a terrible kinde of tormente that was , which Phalaris that cruell Tyrante inuented , of whom it is written , that he vsed when he woulde put men to death , to cause them to be inclosed within the bellie of a bull made of mettall , and then caused a fier to be made vndernethe it , and this cruell maner of punnishemente he deuised , that the miserable man by the heate of the yron shoulde burne within the same by litle and litle , and not be able to escape , nor defende him selfe , nor haue anie other remedie , but onely to burne , and rore , and tumble , and tosse him selfe within that strait place , vntill he were dead . What harte can heare of this crueltie , but that his fleashe will tremble and quake , onely in thinkinge of it ? Wherefore tell me now ( ô thou Christian ) what is all this in comparison of that most greiuous and horrible tormente which we here treate of , but onely a meere dreame , or shadowe ? Now if the verie imagination and thinkinge of these horrible paines of hell doe make vs afraide , what shal it be , not to thinke of them onelie , but euen to suffer them in verie deede ? Certainlie it is so horrible a matter to suffer paines and tormentes euerlastinglye , that althoughe there were but one alone emonge all the children of Adam , that shoulde suffer in hell in this wise , it were enoughe to make vs all to tremble , and quake . There was but one emonge Christes disciples , that shoulde sell his master , and yet when Christ saied : One of yow shall betraie me : Math. 26.21 . all beganne to be afraide , and waxe sad , for that the matter was of so great importance . Now then why doe not we much more tremble , and quake , knowinge certainlie : Eccles. 1.15 . Math. 7.14 . Esa. 5.14 . That the nomber of fooles is infinite : and that the waie vnto life euerlastinge is verie narrowe , and strait : and that hel hath enlardged her mouthe without anie limitte , to receiue the multitudes that goe into it ? If we beleeue not this , If a Christian did consider the euerlastinge continuance of the horrible paynes of hell , it woulde make him loke better to the dewe framinge of his lyfe . where is our faith ? If we doe beleeue and confesse it , where is our iudgemēmente , and reason ? And if we haue both iudgement and reason , why doe we not publishe and preache this matter in the open streates and market places ? Why goe we not into the desertes , ( as manie of the Sainctes haue done ) there to doe penance for our synnes , and to liue an austere lyfe emonge beastes , that we maie escape these most horrible and euerlastinge tormentes ? How is it that we can sleepe in the night ? Yea how happeneth it , that we be not quite out of our wittes , when we doe thinke attentiuelie and consider of so straunge a perill as this is , seinge lesse daungers than these haue bene able , not onelie to frighte and bestraught men out of their wittes , but also to bereue them of their liues .

This is the greatest payne that the miserable damned persons haue in hell , to vnderstande that almightie God and their most greiuous tormentes shal be of one lyke continuance : and therefore their miserie can haue no comfort , because their paine hath no ende . If the damned persons coulde be perswaded that after a hundered thowsande millions of yeares their paynes shoulde haue an ende , euen that persuasion alone woulde be a great comfort vnto them . For then all their tormentes ( albeit it were verie longe ) woulde yet at the lengthe come to an ende . S. Gregorie . But assured they are that their paines shall haue no ende at all . For as S. Gregorie saieth . There the wicked haue death without anie death , an ende without anie ende , and a defecte without anie defecte . For their death alwaies liueth , their ende alwaies beginneth , and their defecte neuer faileth . And for this cause the Prophet saieth : Psal. 48.15 . They are in hell as it were sheepe , and death feideth vpon them . The herbe that is there fed vpon is not wholie plucked vp , because the roote is aliue , which is the beginninge of lyfe : and this causeth the herbe to springe againe , that it maie still be fed vpon . And therefore the pasture of those feildes is immortall , forsomuch as it is alwaies eaten , and alwaies reuyueth againe . Now after this sorte shall death feede vpon the damned persons : and as death cannot dye , so shall it neuer be filled with this kinde of foode , nor euer be wearie in doinge this office , neither shall it euer make an ende of deuowringe this morsell . For that death shall euermore haue somewhat in them to deuoure , and they shall euermore minister somewhat vnto death to be deuoured : so as the damned in hell shall suffer their most horrible paines and tormentes for euer , and euer , without anie ende .

SATTVRDAIE NIGHTE . OF THE EVERLASTINGE GLORIE AND FELICITIE OF THE KINGDOME OF HEAVEN .

depiction of Christ

Corinth. 2.9 .

THIS DAIE ( WHEN THOV HAST MADE THE SIGNE OF the Crosse , and prepared thy selfe hereunto , ) thou hast to meditate vpon the felicitie of eternall glorie in the kingedome of heauen .

THIS consideration is so profitable , that if it were holpen with the lighte of a liuely faithe , it were able to make all the bitter paines and labours which we shoulde take for the attaininge thereof to become sweite , and pleasant . For if the loue of landes and riches doe cause the paines , and labours , that be taken for them to seime sweite , and pleasant , If the loue of children also doe cause women to wishe for the paines of childebearinge , what woulde the loue of this most excellent and passinge great felicitie doe , in comparison whereof all other felicities are of non accompt . If it be saied of the patriarke Iacob , Genes. 29.20 . that his seuen years seruice seemed but shorte vnto him , in respecte of the great loue he bare to Rachel , what woulde the loue of that infinite bewtie worke in our hartes , what woulde that euerlastinge mariage cause vs to doe , if it were considered with the eies of a liuely faieth .

Fiue pointes to be considered in this meditation . Wherefore that thou mayst vnderstande somewhat of this felicitie , thou hast to consider ( emonge other thinges ) these fiue pointes that are in it : to witt : The excellencie and greatenes of the place : The fruition of the companie of those blessed inhabitantes : The vision of almightie God : The glorie of the Sainctes bodies : And finallie , the perfect fruition of all good thinges that are there .

First of all therefore consider the excellencie of the place , The excellencie and greatnes of the heauens . and especially the greatnes thereof , which is surelye very wonderfull . For when a man readeth in certaine graue awthors , that euerie one of the starres of heauen is greater than all the whole earthe , yea and which is more meruailous that there be some starres emonge them of such notable greatnes , that they be nyntie times greater then all the whole earthe : when a man hearethe these thinges , and lifteth vp his eies to heauen , and seeth in the same such a multitude of starres , and so manie voyde spaces where manie more starres might be set , how can he but wonder ? How can he but be astonied , and in a maner besides himselfe consideringe the passinge greatnes of that place , and much more of that mightie Soueraine Lorde , that created it of nothinge ?

The goodlie bewtie of the heauens . Then as towchinge the goodlie bewtie of that place it is a thinge that can not be expressed with wordes . For if almightie God hath created thinges so wonderfull and so bewtifull in this vale of teares , and place of bannishement : what wonderfull bewtifull thinges hath he created ( trowe ye ) in that place , which is the seate of his glorie , the throne of his mightie power , the pallace of his maiestie , the howse of his electe , and the paradise of all delightes ?

After thou hast considered the excellencie of the place , The fruition of the companie of the blessed inhabitantes in heauen . Apoc. 7.9 . The number of the electe . The nomber of the Angelles in heauen . consider also the great worthines of those blessed inhahitantes that dwell in it : whose nomber , holines , riches , and bewtie , are greater than anie man can imagin . S. Iohn saieth , that the nomber of the electe is so great , that no man is able to counte them . S. Dionysius saithe , that the nomber of the Angels is so great , that they exceede without comparison all corporall and materiall thinges in the earthe . S. Thomas agreinge with this opinion saithe , that like as the greatnes of the heauens exceedethe the greatnes of the earthe without anie proportion : euen so doth the multitude of those glorious spirites exceede the multitude of all corporall and materiall thinges that are in this worlde with the like aduantage and proportion . Now what thinge can be imagined more wonderful than this ? Certainlie this is such a matter , that if it were well considered , it were able to astonishe all men . Againe , if euerie one of the Angels ( yea thoughe it be the verie leaste Angell emonge them all ) be more goodlie and bewtifull to beholde than all this visible worlde , what a glorious sighte shall it then be to beholde such a nomber of bewtifull Angels , and to see the perfections , and offices , that euerie one of them hath in that highe and supreme cittie ? There the Angels goe as it were in ambassages : Angels . The Archangels are occupied in their ministerie : Archangels . Principalities . Powers . Dominations . Vertues . Thrones . Cherubins Seraphins . The Principalities triumphe : The Powers reioyce : The dominations gouerne : The Vertues shyne : The Thrones glister : The Cherubins geue light : The Seraphins burne with loue : And all of that heauenlie cowert doe singe lawdes and prayses vnto almightie God . Now if the companie and conuersation of good and vertuous persons be so sweite , and amiable a thinge , what a blessed thinge shall it be , to conuerse , and kepe companie with so so manie good and blessed Sainctes as be there ? to speake with the Apostles , to be conuersant with the Prophetes , to communicate with the Martirs , and to dwell and haue a perpetuall familiaritie with all the electe ?

Now if it shall be so greate a glorie to enioye the companie of the good , The vision of almightie God . what shall it be to enioye the companie and presence of him , whom the morninge starres doe praise , at whose excellente bewtie the Sonne and moone doe wonder , before whose maiestie the Angels bowe downe , and at whose presence men doe meruailouslie reioyce ? What a glorie shall it be , to beholde that vniuersall goodnes , in whom are all good thinges ? That greater worlde , in whom all worldes are conteyned ? What a ioye shall it be to see him , who beinge one , is all thinges , and yet beinge one , and most simple in himselfe , comprehendeth the perfections of all things ? If to heare and see kinge Salomon , were thought so great a matter that the Quene of Saba saied of him : 3. Reg. 10. Blessed are they that stand before thy presence , and enioye thy wisedome : what a thinge shall it be to beholde that most highe Salomon ? that euerlastinge wisedome ? that infinite greatnes ? that inestimable bewtie ? that exceedinge goodnes ? and to enioye the same for euermore ? This is the essentiall glorie of the Sainctes . This is the last ende and center of all our desires .

The glorie of the Sainctes bodies in heauen . After this , consider the glorie of the bodies , in which there shal be no parte but shal be glorified . For there euerie one of the members and senses shall haue his particuler glorie , and obiect , wherein to take delighte . There the bodies of the Sainctes shal be endued with those fower singuler qualities , and dowries , The fower dowries of glorified bodies . to witt , with subtilitie , swiftnes , impassibilitie , and clearenes . And this clearenes shal be so great , that euerie one of the Sainctes bodies shall shyne like the sonne in the kingdome of their father . Now if this sonne that standeth in the middest of the firmamente beinge but one be sufficient to geue lighte and comfort to all this worlde , what a lighte shall so manie sonnes and lampes make , as shall shyne so brightlie in that place altogether ?

The perfecte fruition of all good thinges in heauen . To conclude , in this glorie all good thinges shal be fownde wholye together , and all euill thinges shal be bannished from thence . There shal be healthe without infirmitie , libertie without bondage , bewtie without deformitie , immortalitie without corruption , aboundance without necessitie , quietnes without vexation , securitie without feare , knowledge without error , fulnes without lothsomenes , ioye without heauines , and honour without contradiction . There ( as S. Augustine saieth ) shal be true glorie . S. Augustine . For there shall non be praised , either by error , or flatterie . There shal be true honour . For there it shall neither be denied to suche as deserue it , nor geuen to suche as deserue it not . There shal be true peace . For there shall no man be molested neither by him selfe , nor by others . The rewarde of vertue shal be euen he that gaue the vertue , and hathe promised himselfe for a rewarde of the same , who is the greatest and best of all thinges , ( to witt , almightie God . ) He shal be the ende of our desires . He shall there be seene without ceassinge , loued without lothsomenes , and praised without wearines . There the place is large , bewtifull , bright , and secure . The companie verie good , and delightfull . The time alwaies after one sorte , not distincted into eueninge , and morninge , but continued with a simple eternitie . There shal be a perpetuall springe , which throughe the freshnes and sweite breathinge of the holie Ghost shall florishe for euermore . There shall all reioyce , all shall singe , and geue continuall praise to the cheife geuer of all thinges , throughe whose bountifull 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 excellente noble lande of promise , and consider 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 written 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 foundations 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 ambe . And his seruantes 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 , and 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 them all the holie humanitie of our Sauiour Christ hath the cheife place and preeminence , 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 common 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 common , 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 communicatinge 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 them was no lesse partaker of the goodes of others , than of his owne proper goodes . And so that which was proper to one was common 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 hande , S. Laurence . shyninge nowe much brighter than the flames wherewith he was burned , hauinge defyed the cruell tirantes , and wearied the tormentors with an inuincible patience ? 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 from the conspiracies of Herode by flyenge into Egipte . Math. 2. Now dothe she no more stande at the foote of the crosse , receyuinge vpon 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 than 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 members , 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 whom 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 hongrie 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 common 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 , nor decaye , neither shall their bodies euer decaye , or waxe olde . For he that causeth the heauens to be alwaies freshe and newe after so manie thowsande yeares as haue passed since they were created , shall also cause the flower of the glorie of the Sainctes alwaies to be liuelie , and florishinge , and neuer to wither or decaye in anie one poynte .

Of the fourthe ioye that the sowle shall haue in the kingdome of heauen : which is the enioyinge of the glorie of the bodie . § IIII.

The bodies of the Sainctes shall also be glorified in heauen . THE cleare vision of the diuine maiestie is ( as hathe bene declared ) the essential glorie of the blessed sowles in heauen . Howbeit our most iust iudge and bountifull father thinkethe it not enoughe to glorifie the sowles onely , but for the honour of them extendethe his magnificence and liberalitie yet further , euen to glorifie their bodies also : geuinge thus a rowme and place vnto beastes in his royall and euerlastinge heauenlie pallace . O louer of men ! O honorer of the good and vertuous ! What hath this rotten and stinckinge fleashe of ours ( which like a beast followeth alwaies his appetites ) to doe with the sanctuarie of heauen ? What ? shall this fleashe ( which shoulde rather be tied vp in a stable emonge beastes ) be placed emonge the Angels in heauen ? Let dust ( ô Lorde ) continewe with dust : for it is not seemely that earthe shoulde be placed aboue the heauens .

But he that saiede vnto Abraham , I will honour and multiplie Ismael , Gen. 17.20 . notwithstandinge he is the sonne of a bondslaue , because he appertaineth vnto thee , will also shewe this fauour to the bodies of the Sainctes , for the nighe kinred that is betwene the sowles , and them . It is our Lordes pleasure also that he that hath holpen to beare the burthen , Note here the reason why the Sainctes bodies shall as well be glorified in heauen as their sowles . shall likewise be partaker in the diuision of the glorie : and that like as the sowle by conformynge it selfe in this lyfe vnto the will of God , commeth afterwardes to be made partaker of the glorie of God : euen so the bodie which ( contrarie to his nature ) was conformable and obedient vnto the will of the sowle , shall also be made partaker of the glorie of the same sowle . And thus shall the iust be glorious both in bodie , and sowle . And ( as the Prophet saieth : Esa. 61.7 . They shall possesse in their countrey dowble riches : Whereby is vnderstoode the glorie of the sowles , and the glorie of the bodies .

The glorie of the senses . The eies . Now what shall I saie of the glorie of the senses ? Eache one of them shall there haue his owne proper delighte and glorie . The eies shal be renewed and made more cleare than the lighte of the sonne : They shall see those roiall pallaces , those glorious bodies , and those bewtifull feildes , with other infinit goodlie thinges that are there to be seene . The eares . The eares shall alwaies heare that wounderfull musicke , which is so exceedinge sweite , and pleasant , that one onely fownde of it were able to bringe all the hartes of this worlde a-sleepe . The sense of smellinge shall also be recreated with most sweite and pleasant sauours , The smellinge . not of such vaporous thinges as we haue here , but of such as be proportionable to the glorie that is there . The taste . In like maner the taste shal be satisfied with incredible sweitenes , and delightes , not for sustentation of lyfe , but for accomplishemente of all glorie . Now what an exceedinge ioye shall the blessed sowle conceyue at that time , when for the mortification and diligente lookinge vnto the senses ( which continued so shorte a time ) she seeth her selfe so wholie drowned in that most deepe fountaine of glorie , without findinge anie bothom or ende of so manie and of such passinge great ioyes ? O labours and paines well employed ! O seruices well rewarded ! O treasure not so much to be spoken of , as to be wisshed , and desired , and to be purchased with a thowsande liues , if we had so manie to geue for the same !

Of the fyfte ioye in the kingdome of heauen : which is the euerlastinge continuance of the glorie and felicitie of the the Sainctes . § V.

BVT now let vs see for how longe time this great glorie and felicitie is to be enioyed . This is a pointe that were able alone to cause vs euen to crie out , and desire , that all maner of tribulations , afflictions , paynes , and labours , might rayne and powre down vpon vs , as thicke as hayle , so that we might serue and please almightie God in this transitorie lyfe , who is to bestowe so great and inestimable benefites vpon vs in the euerlastinge lyfe to come .

This rewarde of so great glorie and felicitie in the kingdome of heauen shal endure so manie thowsande yeares , as be starres in the firmament , yea and a greate deale longer : It shall endure so manie hundered thowsande millions of yeares , as haue fallen droppes of water vpon the earthe , yea and a greate deale longer : yea to conclude , it shal endure so longe as almightie God him selfe shall endure , which shal be euerlastingelie worlde without ende . Psal. 145. For it is written thus : Our Lorde shall raigne for euer , and euer . And in an other place : Psal. 144. Thy raigne is the raigne of all worldes , and thy dominion endurethe from generation , to generation .

Wherefore ( ô father of mercies , and God of all consolation ) I humbly beseech thee by the bowels of thy mercie , that I maie not be depriued of this supreme glorie , and felicitie . O Lorde my God , that hast vowchsaffed to create me after thyne owne image , and likenes , and to make me capable of thy selfe , fill this harte of mine ( which thow hast created , ) with thy selfe , sith thow hast created it for thy selfe . Psal. 141. Let my portion ( ô my almightie God ) be in the lande of the liuinge . O Lorde I beseech thee geue me not in this transitorie lyfe either rest , or riches : but reserue all in store for me for the euerlastinge lyfe to come . Num. 32.6 . I desire not to enherite with the children of Ruben in the lande of Galaad , and to lose my right and title of the lande of promise . Psalm. 26. One thinge onely ( ô Lorde ) haue I demaunded of thee , and this will I alwaies require , that I maie dwell in the howse of our Lorde all the daies of my lyfe .

SONDAIE NIGHTE . OF THE BENEFITES OF ALMIGHTIE GOD .

depiction of Christ

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THIS DAIE ( WHEN THOV HAST MADE THE SIGNE OF the Crosse , and prepared thy selfe hereunto , ) thou hast to meditate vpon the benefites of almightie God : that in so doinge thou mayst geue him thankes for them , and enkendle in thy selfe a more feruente loue of him , who hath shewed himselfe so bountiefull towardes thee , and withall procure thereby more greife and sorowe for the sinnes and offences that thou hast committed against such a louinge benefactor .

AND albeit the benefites of almightie God towardes vs be innumerable , yet they all maie be reduced to 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 consider 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 , and 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 sacramentes . 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 thanckes 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 from God eyther throughe our pride , negligence , 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 vnderstande 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 ingratitude for his manifolde benefites . With this kinde of complaynte the Prophet Esaie beginneth the first wordes of his prophecie , callinge heauen and earthe to witnes against the ingratitude and vnthankfulnes of the wicked . Hearken ( saieth he ) ô heauen , and thou earthe geue eare vnto my wordes , for our Lorde hath spoken it : I haue nourished children , and exalted them , and they haue despised me : The oxe knoweth his owner , and the Asse his masters maunger : but Israell hath not knowen me , neither woulde my people vnderstande me . Now what thinge is more straunge , than that men shoulde not acknowledge that thinge , which the verie bruite beastes doe acknowledge . And ( as S. Ierome saieth vpon this place : S. Ierome . The Prophete woulde not compare men with other lyuinge beastes that are more quicke of sense , Ingrateful and vnthankefull persons are more brutishe than the most brutishe beastes that are . as with the dogge , that for a litle peece of bread defendeth his masters howse , but euen with the Oxe , and Asse , which are more heauie , and rude : geauinge vs hereby to vnderstande , that ingratefull and vnthankefull persons are not to be likened to euerie kinde of beastes , but that they be much more brutishe than the most brutishe beastes that are .

Now what punishement ( trowe ye ) doth so great beastlines deserue ? Almightie God hath prepared many punishements for ingratefull persons : The ordinarie punishemente of ingraful persons . but the most iust and ordinarie punishement is to spoile them of all those benefites they haue receyued , because they woulde not geue thankes to the geuer of them , as of duetie they ought to haue done . S. Bernarde . For as S. Bernarde saiethe : Ingratitude is as it were a burninge winde , that drieth vp the riuer of Gods mercie , the fountain of his clemencie , and the flowinge streame of his grace .

Now as vnthankfulnes is the cause of so great euils , The consideration of Gods benefites moueth vs to loue God . euen so contrariewise thankefulnes is the beginninge of verie great graces , and especially of three . The first is the loue God . For ( as Aristotle saieth ) goodnes is amiable of it selfe , and euerie man is naturallie most inclined to loue his owne proper weale . Seinge therefore that men be naturally such louers of them selues , and of their owne proper commoditie , when they see plainlie that all that they haue , commeth of the gracious goodnes of that cheifest benefactor , forthewith they be moued to loue , and wishe well vnto him , whom they perceiue and acknowledge to haue bestowed so great benefites vpon them . And hereof it commeth , that emonge the considerations that doe most helpe vs to attayne vnto the loue of God , one of the most principall is the consideration of the benefites of almightie God . For euerie one of these benefites is as it were a fyerbrande , that quickeneth and enkendeleth more and more the flame of this loue : and so consequently , to consider many of these benefites , is to ioyne manie fyerbrandes together , whereby the flame of this fyer is enkendeled more and more in vs .

This consideration helpeth also to stirre vp a desire in a man to serue almightie God , when he considereth the great bownden duetie , The consideration of Gods benefites stirreth vp a desire in a man to serue God . that he oweth vnto him , vnto whom he is so much indetted . For if the verie birdes and bruite beastes be moued herewith to answere vnto the voice of him that calleth them , and doe obeye ( as though they were reasonable creatures ) vnto all such thinges as are commaunded them : how much greater prouocations haue we to doe the like vnto almightie God , that haue receiued farre more than they , and be able to vnderstande farre better then they , what greate and inestimable benefites we haue receyued of God .

This consideration is also profitable to stirre and prouoke in our sowles a sorowe and repentance for our synnes . The consideration of Gods benefites stirreth vp a sorowe and repentaunce in vs for our synnes . For when a man considereth and weigheth deepely on the one syde the multitude of benefites he hath receyued of almightie God , and on the other syde the great nomber of offences he hath committed against him , how can he chuse but be ashamed of him selfe ? How can it be but that he must needes be confounded , and discerne muche better the blacke by comparinge it with the white ? I meane hereby , he shall much better discerne the greatnes of his owne wickednes , by comparinge the same with the greatnes of Gods passinge great goodnes , who hathe continued so longe time in doinge good vnto him , that contrariewise hath continued euermore for his parte in heapinge synne vpon synne against almightie God .

For these three endes therefore owght a man to consider the benefites of almightie God : and withall in the consideration of them to geue him most humble thankes for the same . So that when he setteth him selfe to meditate vpon the benefites of almightie God , he must then be carefull to haue his recourses vnto these three poyntes in their due places , applyenge his harte sometimes to loue him , who hath bene so greately beneficiall vnto him : some times to desire to serue him : sometimes agayne to be sorowfull and repentant for his sinnes : yea and sometimes also to offer vnto him sacrifice of praise , and thankes geuinge for his so manifolde benefittes . These sacrifices are signified by those calues of our lippes , Osea . 14.3 . which the Prophet woulde haue vs to offer vnto almightie God for the benefites that we haue receyued of him .

True it is , that the benefites of almightie God be innumerable , but we will treate here onely of fiue kindes of benefittes , which are of all others the most cheife , and principall , and whereunto all the other maie be reduced . These fiue are the benefites of creation , conseruation , redemption , vocation , and finally the particuler and secrete benefites that euerie particuler person maie recognise and acknowledge in him selfe .

And it is not required of a man to thinke vpon all these benefites at one time , but it shall suffice to thinke vpon one , or twoe , or three of them , and to consider and pondre them well and diligentlie in his minde . The exercises of meditation are not to be vsed as a taske , but to be taken moderatlie as a daylie foode for the sowle . For the exercises of meditation are not to be taken in lumpes , as a taske , that must be fullie wrought and finished within a certaine time , but as a daily foode , and sustenance , which the more moderatly and temperatlie it is taken , and the better it is digested , the more profitable and holsome it is to a man .

Of the benefite of creation . § I.

TO beginne now with the benefite of creation : that thou mayst the better vnderstande somewhat of the greatnes of this benefite , thou shalt doe well to consider firste verie deepely with thy selfe , what thou wast before thou were created . This is one of the principall aduises , that the masters of the spirituall lyfe doe vse to geue in this behalfe , as 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 man 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 geuen vnto God , than Mens ( 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 them 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 portion 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 bounde 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 them 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 excellent vnderstandinges , that be alwaies in his presence , and 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 men . Finallie , he hath employed all the whole worlde to doe thee seruice , to the intent 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 patente of exēption , to be quitte and 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 tonge . 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 , when he was most prouoked to wrathe with greatest offences . And whereas he might haue repayred this losse of innocencie 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 euen 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 , and 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 : and to make thy redemption the more aboundant 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 countenan e 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 , euen 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 handes . 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 wounded , and pearced throughe . Our sauiours narrowe and harde bedde vpon the crosse , without anie pillowe , or other thinge wherevpon 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 abundance 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 braunches , let downe to me this most pretious fruite , that I maie tast thereof . O cruell nayles , leaue I praie you those innocent handes and feete of my innocente Sauiour , and come and 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 ? and 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 , and mercie , to purchace our redemption 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 vpon me ô Iacob , and thou ô Israel hast not trauayled in my seruice . Thou hast not offered vnto me thy rammes 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 woundes , 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. when she was taken 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 often 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 woundes 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 vpon 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 woundes , 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 man 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 him selfe that committeth them knoweth not . Wherefore like as for these kinde of sinnes we ought dailie to praie with the Prophet , and saie : Ab occultis meis munda me Domine . Deliuer me ô Lorde from my secrete synnes : Euen so oughte we also euerie daie to yelde him most humble and hartie thankes for these kinde of benefites , that by this meane no synne maie remaine , without penance , nor benefite without rendringe of thankes for the same .

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The ende of the other seuen meditations for the seuen daies of the weke at nighte .

OF FIVE PARTES THAT MAIE BE EXERCISED IN PRAYER . CAP. IIII.

THESE be the meditations ( good Christian reader ) wherein thou mayst exercise thy selfe in the seuen daies of the weke , and in so doinge thou shalt not wante matter whereupon to meditate , But here it is to be noted , that ( as we haue alreadie saiede ) there be two thinges that maie goe before meditation , and other two that maie followe after it . The fiue partes of prayer . So that in all there be fiue partes which maie concurre in this exercise : to witt , preparation , readinge , meditation , thankes-geuinge , and petition .

For before we enter into praier , I. Preparation . it is verie requisite that we doe first prepare our harte vnto this holie exercise : followinge therein the maner and custome of musitians , who vse to temper and tune their lute , viall , or other instrument , before they plaie vpon it . And therefore Ecclesiasticus saiethe : Before praier prepare thy sowle , Eccles. 18.23 . what it is to tempte God . and be not as a man that tempteth God . To tempte God , is to desire that he shoulde worke a miracle in such thinges , as maie be done by other ordinarie meanes . Seinge therefore that the preparation of the harte is such a principalle meane to obteine deuotion , he that goeth about to obtein it without this meane , showeth him selfe to haue a desire that almightie God shoulde worke a miracle therein : the which ( as Ecclesiasticus saiethe ) is as it were a temptinge of God .

II. Readinge . After preparation it followeth that a man doe reade that matter which he hath to meditate vpon that daie , accordinge to the diuision of the daies of the weke , which we haue made heretofore . And this maner of readinge is vndowtedlie verie necessarie for such as are but nouices and yonge beginners in this exercise , vntill such time as a man doe knowe what he ought to meditate vpon . But afterwardes , when by the vse and practise of certaine daies he is well instructed therein , then this readinge shall not be so neidfull , III. Meditation . but that he maie forthwith proceede vnto meditation .

IIII. Thankes geuinge . After meditation there maie followe out of hande a deuoute geuinge of thankes to almightie God for all such benefites as we haue receiued , the which ought euermore to accompanie all our praiers , accordinge as the Apostle exhorteth vs , Collos. 4.2 . sayeinge : Occupte your selues verie earnestlie in prayer : watchinge therein with thankes-geuinge . S. Augustine . For as S. Augustine saiethe : What thinge is there that we can better conceyue in our hartes , S. Augustine commendeth the often sayinge of Deo gratias . better pronounce with our mouthes , and better write with our pennes , than this shorte sentence , Deo gratias : Thankes be vnto God . Nothinge can be saide more breifely : nothinge can be harde more sweetely , or vnderstode more ioyfully , or done more fruitfully .

The last parte is Petition , Petition . which is properlie called praier : wherein we desire of almightie God all such thinges as are behouefull as well for the saluation of our selues , as of our neighboures , and of all the whole Catholike Churche .

These fiue partes maie be exercised in praier : and emonge other profites and commodities that are wonte to come thereby , this is one , that these poyntes beinge dewlie exercised doe minister vnto a man great plentie of matter whereupon to meditate : settinge before him all these diuersities of meates , that if he lyste not to eate of one , he maye yet eate of an other : and that when he hath made an ende of meditation in one matter , he maie forthwith enter into an other , and so fynde varietie of matter wherein to continewe his meditation .

I knowe righte well , that neither all these partes nor this order is alwaies necessarie for all persons . Howbeit this maner maie serue verie well for all such as are but nouices and yonge beginners in this exercise , that so they maie haue some order and direction whereby to directe them selues at the beginninge . For certaine it is , that some thinges be necessary in the beginninge to teache an arte , which afterwardes when they be once knowen are but superfluous . And therefore , of anie thinge that shal be here treated I will not that anie man shoulde thinke that I intende to make the same a perpetuall lawe , or generall rule . For myne intente is not in these instructions to make anie lawe , but onely to shewe an introduction for the direction of such persons as are but nouices and beginners in this waie . In which course after that they shal be once entred by folowinge this introduction , then the verie vse and experience they shall haue in this exercise , and much more the holie Ghost will teache them each thinge that they haue to doe herein . The which beinge once sayede in this place , I desire it maie be vnderstoode in all the rest of this booke .

Of Preparation , which is a thinge verie requisite to be vsed before praier , and meditation . CAP. V.

NOW it shal be requisite for vs to treate particularly of euerie one of these fiue partes aforesayde , and first of Preparation , which ought to goe before the others .

We sayde euen now that it was needefull to vse some preparation of our minde before we enter into prayer . Preparation vnto prayer may be made , diuerse wayes . we maye prepare our , selues vnto prayer by consideringe our sinnes and offences , Prou. 18.17 . Exod. 3. Exod. 19. This preparation maye be made diuers maners of waies . For a man maye dispose him selfe vnto prayer by callinge to minde his synnes , and offences , and namely such sinnes as he hath committed that present daie , and he maie accuse him selfe of them , and desire of our Lorde pardon for them , according to the sayeinge of the Wise man . The iust man at the beginninge is an accuser of him selfe .

This maner of Preparation seemeth to be as it were the pullinge of of our hose and shooes to enter into the holie lande , and as it were the washinge of our garmentes to goe to receiue almightie God , when he commeth to treate with men , and to teache them his holie lawe . This maner of preparation we are taught to vse euen by nature it selfe . For we see it is a common maner , that when we goe to request anie benefite of anie frende of ours whom we haue offended , we doe first desire him of pardon , and forgeuenes , before we demaunde any other thinge of him . This maie be done sometimes with the harte onely , and sometimes by sayeinge the 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 remembraunce 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 saluation . 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 vnderstande , 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 humbly 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 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 from 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 meditation 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 men 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 longe , 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 than 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 complayninge 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 meditation 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 contayne 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 vpon 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 haue treated heretofore in the meditation for Satturdaie at nighte . And then for these and other infinite benefites , as well publike , as secrete , we must geue him as manie humble and hartie thankes as we can , and calle vpon all creatures both of heauen and earthe to helpe vs herein . And with this spirite we maie sometimes saie that Canticle : Dan. 3. Psal. 102. Benedicite omnia opera Domini Domino : or els the Psalme : Benedic anima mea Domino , & omnia quae intra me sunt , &c.

OF PETITION . CAP. IX .

NOW it remaineth that we doe treate of the last parte of all , which is petition : which containeth in it two partes : in the one parte , we make petition vnto almightie God for our neighboures : and in th' other , for our selues .

The first parte maie be continued with thankes geuinge , desiringe that all creatures maie serue and praise our Lorde , who is so worthie to be praised , and serued , for that he is so mercifull and bountifull vnto all his creatures . we must praye for the conuersion of all nations and people , vnto God . For all the Gouernours of the Catholike Church . And with this affection and desire of the glorie of almightie God , let him praie first and principally for all the vniuersall worlde , that all nations and people maie knowe and serue so mightie a Lorde . Then for all the Catholike Churche , and for all the gouernours in the same . As for example , we must praye for the Pope , and for all the Cardinals , Archebishops , Bishops , and for all other inferiour Prelates , Pastors , and Curates : that they maie be carefull of their duetie in directinge all the faithfull in the knowledge and seruice of their Creator .

For all the members of the Catholike Churche . Likewise let him praie for all the members of the Catholike Churche : For the iust persons , that it maie please almightie God to continewe them in their vertuouse lyfe : For sinners , that it maie please him to perdon them : And for the sowles departed our of this worlde , For the sowles departed and remayninge in the greiuous paynes of Purgatorie . that it maie please him to deliuer them out of the greiuous paines of Purgatory , and bringe them to the rest of lyfe euerlastinge . Let him praie also for his parentes , and for his godfathers , and godmothers , and for his ghostlie father , and for all his kinsfolke , freindes and benefactours , and for all that be in tribulation , and captiuitie , and for all prisoners , and sicke persons , vnto whom he maie ( without anie distraction or intermission of his praier ) doe the workes of mercie , in recommendinge them vnto almightie God who created them , and referringe the necessities of all men into those handes , which were stretched vpon the crosse for all men .

what thinges we must demaunde for our selues . After this , he maie desire such thinges for him selfe , as he perceiueth him selfe to stande in neide of , accordinge to the particuler necessities and miseries that he feeleth in his sowle , and espetiallie when he desireth helpe and remedie of almightie God against such vices , and passions , as doe most trouble and moleste him , and to graunt him such vertues as be most needefull for him . This kinde of petition ( emonge other commodities ) hath this withall , that it reneweth dailie in the sowle good purposes , and desires of vertues , and moueth it to be the more earnest in doinge that thinge , which he hath so often times and so hartelie desired , and it maketh him to be the more ashamed of him selfe when he doth it not , by callinge to minde with how great desire and instancie he hath desired our Lorde to graunte him grace to doe it . And of this minde is S. Chrisostome , S. Chrisostome . where he saiethe thus : Such as praie earnestlie in verie deede will not suffer their harte to committe anie thinge that is vnseemlie for such an exercise , but haue euer their eie vpon almightie God , with whom a litle before they talked , and were conuersant . And so by that cogitation they put a waie from them all the suggestions of the diuell , when they thinke and consider what a haynous matter it were , that he who had a litle before talked with almightie God , and desired of him chastitie , and holines , with all other vertues , shoulde immediatly runne to his enemies syde , and open the gate of his sowle to receiue in filthie and dishonest delightes , and suffer the diuell to place him selfe in that harte , where a litle before the holie Ghost made his abode .

But it is verie much to be lamented , that there be some persons that thinke to excuse them selues , by sayinge , that they knowe not what thinge to desire of almighie God . Suerly , this is no sufficiente excuse . For what beast is so insensible , but that he knoweth some maner of waie how to signifie the neide he standeth in ? What sicke man is there , that can not saie , here it greiueth me ? Consider therefore ( ô man ) thy selfe . Consider ( I saie ) with what vices and passions thou art most troubled , and molested : If with couetousnes , if with anger , if with detraction , if with vaine glorie , if with stubbornnes of thine owne will , if with losenes of tonge , if with lightnes of harte , if with the loue of honour , estimation , and delightes , if with inconstancie in such good purposes as thou intendest , if with selfe loue , or anie other the like passions , and pestilences of the minde , and discouer all these woundes plainly , one by one , vnto that heauenly phisition , that he maie heale and cure them with the oyntment of his grace .

we must praye to obteyne vertues . After that thou hast demaunded remedie against thy vices , desire him then to graunt thee all such vertues as be most behouefull for thy saluation . And because this is a principall parte of this exercise of prayer , wherein often tymes is spente all the tyme thereof , with verie great taste , and profite , I thinke it good to note here vnto the deuoute reader those principall vertues which be as it were the pillers of the spirituall lyfe , that thou mayst alwaies longe and sighe for them , and alwaies desire them verie instantlie of our Lorde in thy praier .

Of the most necessary vertues , that are to be demaunded in Petition . § I.

FIRST thou must desire of our Lorde these fowre vertues , which be as it were the foundation of all the spirituall lyfe : the which vertues we must alwaies haue before our eies , because they be alwaies necessarie in all the steppes of our lyfe .

These vertues be a comelie composition of the inwarde and outwarde man : discretion , and attention in all such thinges as we shall either doe , or saie , that euerie thinge maie be directed accordinge to the iudgement and order of reason : and withall to brydle our tonge , and to take a dewe accompte of it : and to vse rigour , and austerite in the gouernment of our person . Now emonge these vertues we haue put the comelie composition of the inwarde and outwarde man in the first place : because it is the beginninge , that disposeth vnto all the others . The composition of the inwarde man consisteth in hauinge almightie God presente in his harte : And the composition of the outwarde man consisteth in doinge all thinges in such sorte , as is seemely for one that standeth alwaies in the presence of almightie God , and that hath him alwaies before his eies , as the iudge and witnes of his whole lyfe .

After these , doe followe other fower vertues , wherein consisteth the somme of perfection , which vertues be in such wise annexed and lincked th' one to th' other , that the one can not be had without the other . In these vertues consisteth the somme of perfection . These vertues be perfecte obedience : Mortification of our owne proper will : Fortitude to ouercome all maner of difficultie , and labour : and to haue a hatred and contempt of our selues . For it is manifest that the somme of all Christian doctrine is a perfecte obedience and conformitie vnto the will of almightie God , as well in all such thinges as he commaundeth , we can not haue a perfecte obedience and conformitie vnto the will of God , vnlesse we denye our owne will , and haue a holie hatred and contempté of our selues . councelleth , and inspireth , as in all that he ordeyneth , and disposeth concerninge vs . This obedience can not be kepte vnlesse we haue a knife in our hande , to cut awaie all the inordinate appetites of our sensualitie , and will , which doe withstande the will of almightie God . But this stroke no man is able to geue , vnlesse he haue great fortitude of minde to fighte with him selfe , and to make mortall warre against his owne inclinations , and appetites . And this kinde of warre none other shal euer make , but he that hath for the loue of God atteyned to haue a true and holie abhorringe and contempre of him selfe . For looke where abhorringo is , there doth easilie followe euill entreatinge and contempt of the thinge that is abhorred : but where is nothinge but loue , there doth a man very vnwillingly take the whippe in his hande , to deale roughlie with that thinge which he loueth . Whereby it appeareth , that no one of these vertues is able to moue one steppe , without the helpe and succour of the others .

After these doe followe immediatlie other fowre verie highe and noble vertues , which be , Humilitie both inwarde , and outward : Pouertie both of spirite , and of bodie : Patience in all aduersities , and tribulations : Purenes of intention in good workes , doinge all thinge● that we shall doe all onelie for the loue of God , without mixture of anie commoditie , or respecte , either temporall , or spirituall .

After these doe followe other fowre vertues : which are the beginninge and ende of all perfection : to witt : a most firme faith of such thinges , as almightie God saith , and promiseth : and an assured hope in him , as in our trewe and louinge father in all the necessities and tribulations that shall happen vnto vs : a loue of almightie God , which must alwaies burne in our hartes : and iointly with this loue , to haue a feare and reuerence of his great maiestie , and iustice , which must euermore accompanie all our workes .

And with all these vertues aboue named , we must ioyne perseuerance and continuance in the exercise of all these vertues , the which causeth a man in a smalle time to attaine to the toppe of perfection . In these foresaid vertues doth the somme of all perfection principally consist : and therefore all our studie , and diligence , must be emploied , in seekinge them by all meanes possible , and espetially by praier , which is the principall meane , whereby all goodnes is obtayned .

Here I thinke good to geue this aduise , that when a man shall demaunde of almightie God any of these vertues , he staie him selfe therein for a time , and make as it were a station in euerie one of them , in consideringe breifly the principall motiues that maie most induce vs to the loue and exercise of such a vertue . As for example . How to desier of God the vertue of Charitie . When we shall desire of almightie God the vertue of charitie , which is the loue of God , we maie saie in this wise : Graunt me grace ô Lorde I beseech thee , that I maie loue thee with all my harte , and with all my sowle , for that thou arte an infinite goodnes , and excellencie , that deserueth to be loued with infinite loue : and besides this , for that thou arte my onely benefactor , my father , my creator , my last ende , and the spouse of my sowle , vnto whom all loue is due . In like maner when thou shalt desire the vertue of hope , thou mayst saie in this wise : How to desier the vertue of Hope . Geue me grace also ô Lorde I beseech thee , that in all the necessities and tribulations that shall happen vnto me in this lyfe , I maie trust in thee , seinge thy mercie is infinite , and thy promises true , and the merites of thy onely begotten sonne be of infinite value , which doe speake and make intercession for me . After this sorte mayst thou desire the feare of God , and humilitie , with other vertues . The forme of which petitions I thinke not meete to note here particularly in writinge . For like as it is saied , that that meate doth more profite the sicke man , which he him selfe eateth and cheweth with his teeth , than that which is geuen vnto him in drincke : euen so is that prayer wonte to be more profitable , which is framed by him that praieth with such wordes as the holie Ghost teacheth him , than that praier which is made and compounded with other folkes wordes , which oftentimes be sayed and passed verie lightly ouer , without anie maner of attention , or affection .

This last parte which is petition ( besides that it is verie easie to be done ) is also very profitable . For ( as we saied before ) it is not onely an exercise of praier , but also of all vertues , and as it were a readinge and conference of them all : wherein a man reneweth all his good purposes , and desires , and recordeth in his memorie the principall pointes and articles of the lawe of God , which is the continuall exercise of the iust man : Psal. 1.2 . of whom it is saide , that he meditateth vpon the lawe of our Lorde both daie , and nighte .

These fiue partes aforesaid maie be vsed in the exercise of praier : albeit ( as we haue saide ) they be not all necessarie to be vsed at all times . For some times all the time of prayer is spente in meditation alone , or in petition . Neuerthelesse I thought good to specifie here all these partes of prayer , that no man might leaue of this holie exercise for wante of matter , and also that at such time as deuotion fayleth , ( which is no iust cause why we shoulde relent and withdrawe our selues from good exercises ) a man might haue matter whereupon to occupie him selfe duringe that time , doinge on his parte somuch as lieth in him , which is the thinge that almightie God requireth principallie of vs .

Here is diligentlie to be noted , that emonge all these fiue partes of prayer , the best is , when the sowle talketh with almightie God , as it doth in petition . For in readinge , or meditation , the vnderstandinge discourseth with litle labour wheresoeuer it thinketh good . But when we talke vnto almightie God , then the vnderstandinge mounteth vp on highe , and after it followeth also the will , and then hath a man commonly on his parte greater deuotion , and attention , and greater feare , and reuerence of the maiestie of almightie God , with whom he speaketh , and withall an humble , and feruent desire of the thinge which he demaundeth of him . And this mouinge , and liftinge vp of the spirite , with all these actes of vertues accompanienge it , doe leaue the sowle in a more noble state , and better edified , than anie other discource whatsoeuer it be , as euerie man maie perceyue by experience in him selfe . For it is euident , that in the discource of meditation there is none other thinge but onely a godly inquisition and consideration of spirituall thinges , the which as it is an acte of the vnderstandinge , so is it of litle profite , or commoditie : but in the deuour praier there is made a concurrence and generall assemblie in a maner of all vertues , and with there winges the sowle lifteth it selfe vp on high , and attayneth to be ioyned and vnited with almightie God .

And althoughe this spirituall communication and conference with almightie God be the best poynte of all the exercises of prayer , yet emonge all the communications with him , the best and most profitable is the communication of loue , at such time as we be actually louinge of almightie God , and praisinge him , and desiringe him with great instancie , and most earnest desires , to graunt vs that we maye loue him . For sithence Charitie is the greatest of all vertues , there is nothinge more acceptable vnto almightie God , nor more pleasant and profitable to a man , than the vse , practice , and exercise of this so excellent a vertue .

This the holie fathers doe calle the exercise of aspiringe vnto the loue of God . And to this ende were meditation , and praier , and all other good exercises ordeyned . And therefore it is geuen for a generall rule vnto all such as doe praie , that they labour and endeuour so much as lyeth in them , to lifte vp their spirite vnto this diuine communication , which is to speake and treate with almightie God him selfe , and espetiallie concerninge his loue , and the exercises of aspiringe vnto him . And for this cause it shall doe well , to leaue this petition of the loue of God vntill the ende of all the exercise of prayer , and so to reserue the best wyne for the ende of this bankette , to the intent that when a man is come to the ende of his iourney , he maie staie him selfe herein so longe as he listeth . Howbeit it shall not be amisse both to beginne and ende with this petition of the loue of God , whensoeuer the holie Ghost shall open him a waye , and direct him vnto the same .

Moreouer , I thinke it meete here to geue this aduertisement , that in all such thinges as we shall demaunde , we doe alledge alwaies in our behalfe the merites of Iesus Christ our onelie and trewe Sauiour : who ( as the Apostle saiethe ) Is our iustice , wisedome , sanctification , and redemption . 1. Cor. 1.30 . Vpon his merites we ought principally to staie our confidence . And his merites we ought to present before the diuine maiestie , reckeninge them , and offeringe them one by one vnto the heauenly father , and takinge ( as S. Bernarde saiethe ) out of that treasure all such thinges as are necessarie for vs . For this is that Lorde , that hath sanctified and offered him selfe in sacrifice , to the intent that we might be holie in deede . Rom. 8.31 . Wherefore If God be for vs , who shal be against vs ? If God iustifie vs , who shall condemne vs ? Act. 10.43 . This is he ( saieth S. Peter ) of whom all the Prophetes beare witnes : that by him is obteined pardon and remission of sinnes . So that in the vertue and name of this Lorde we ought to take a good harte and courage with vs , when we goe to make our prayers to almightie God , and haue this confidence , that whatsoeuer we shall dewlie demaunde by him shal be graunted vnto vs . For the principall condition that our petition must haue that it maye be effectuall before almightie God , Iacob . 1.6 . is ( as S. Iames saieth ) to make the same with faith , and confidence . And this confidence must not be grounded principallie vpon our owne selues , whereupon our confidence must be grounded when we make petition vnto almightie God . nor vpon our owne workes , and merites , but vpon the workes and merites of our Sauiour Iesus Christ , and iointly therewith vpon the infinite goodnes and mercie of almightie God , which can neuer be ouercome with anie kinde of sinne , or iniquitie : and besides this , our confidence must be also grounded vpon the trueth of the wordes and promises of almightie God , who hath promised in all the holie scriptures neuer to faile that man that with all his harte shall conuerte him selfe vnto him , and calle vpon him , and repose his trust and confidence in him . And albeit he that prayeth hath bene vntill that time neuer so great and haynous a sinner , yet let him not therefore be desmayde : S. Ierome . for ( as S. Ierome saith ) our sinnes past doe not condemne vs , if we take no delighte in them . Whereby it appeareth , that they be deceyued , that in consideringe their owne defectes , and weakenes , doe mistrust that almightie God will not heare them : Note the principall foundations of our confidence in prayer . Psalm. 90.5 . and they doe not consider that the principall foundations of this confidence are the merites of our Sauiour Christ , and the mercie of almightie God , and the trueth of his holie worde , which ( as the Prophet saieth ) is a sheelde vnto them that put their trust in him .

CERTAIN ADVISES TO BE OBSERVED IN THESE FIVE partes aboue named , and espetially in Meditation . CAP. X.

HAVINGE now spoken of the principall partes of prayer , I thinke it conuenient to geue certain aduises , and instructions , which ought to be obserued in them all , and espetially in meditation , whereof we minde to treate principally in this place .

The first aduise : that in our meditation we must not for the obseruinge of our ordinarie cowerse put awaye from vs anie other good thowghte , or consideration , wherein we finde more deuotion . § I.

THE first aduise is ( concerninge the matter of meditation ) that although it be well done for a man to obserue these spetiall pointes of meditation , accordinge as they be here before deuided by the daies of the weke , for to exercise him selfe in them : yet if in the middest of his waie there be offered vnto him anie other consideration , wherein he findeth more sweitnes , or profit , he ought not to put the same awaie from him to fulfill his ordinary taske . For it standeth not with reason , that we shoulde extinguishe the light which the holie Ghost hath begonne to geue vs in any good thought , for to occupie ourselues in an other thought , wherein perhappes the same light shall not be geuen vnto vs . And besides this , sith the principall ende of these meditations is to obtaine some deuotion , and feelinge of diuine thinges , it were against reason , when we haue alreadie obtained the same with some good consideration , that we shoulde goe about to seike for it by an other waie .

Howbeit althoughe this be verie true ( speakinge ordinarily , ) yet maie not a man therefore take herein so great libertie , as vpon euerie occasion that is offered vnto him , to be moued forthwith verie lightlie to forgoe that thinge out of his handes , which he hath as it were in possession , for some other thinge which he is desirous to haue : vnlesse it be at such a time , as he perceyueth a more certaine proffit in the one , than in the other .

The second aduise : that in our Meditation we must eschewe the superfluous speculation of our vnderstandinge , and commit this busines to the exercise of the affections of our will . § II.

THE seconde aduise is , that he labour to eschewe in this exercise the superfluous speculation of the vnderstandinge , and endeuour to vse this matter rather with affections , and feelinges of the will , than with discources , and speculations of the vnderstandinge .

It is therefore to be noted , that the vnderstandinge on the one side helpeth , and on the other side it maie hinder the operation of the will : to witt , the loue , and feelinge of diuine thinges . For as it is necessarie that the vnderstandinge doe goe before the will to guide it , and geue it knowledge what it ought to loue : so when the speculation of the vnderstandinge is ouermuch , then it hindereth this operation of the will : forsomuch as it suffereth it not to haue place and time to worke . And therefore like as it is saied of the poison which is put into treacle , that if it be litle it is holsome , and necessarie , but if it be ouermuch it is hurtfull : euen so likewise maie we saie after a sorte in this exercise , that the seekinge to knowe God with simplicitie helpeth the will the more to loue him , but the seekinge to knowe him with ouermuch speculation hindereth the will , and causeth the operation thereof for that time to be the more feeble , and weake . And the reason hereof is , for that the vertue and power of our sowle beinge finite and streyted within certaine boundes , and limittes , the more it employeth her vertue and force on the one parte , the lesse remaineth to be employed on the other : euen like the fountaine that runneth throughe two pypes , the more water that it dischargeth by the one pype , the lesse it hath to yeilde throughe the other . And after the like sorte doth the sowle principallie by the operation of the vnderstandinge , by the which ( for that it is so noble and so excellent a power ) the sowle employeth and powreth out all her whole force in such wise , that in a maner she worketh nothinge at all by her other powers , at such tyme as the vnderstandinge is verie attente , and earnestlie occupied in the vehement speculation of anie matter . And therefore we finde by experience , that a man maie with more facilitie preserue the affection of deuotion in anie exercise of the bodie wherein he labourethe with his handes , than when he hath his vnderstandinge busely occupied and attente in the speculation of anie matter . For the vnderstandinge , and the will , be as it were two ballances of our sowle , the which are disposed in such sorte , that the ascendinge of the one is the descendinge of the other , and so contrariewise . So that if the speculation doe increase ouermuch , then the affection thereby decreaseth : and if contrary wise the affection doe increase , then the speculation forthwith decreaseth . And this is the cause why the Patriarke Iacob was made lame of one of his feete at what time he receyued benediction : Gen. 32. for whereas our sowle hath two feete wherewith to goe vnto almightie God , The vnderstandinge and the wil be the two feete of our sowle , whereby it goeth vnto God . which be the vnderstandinge , and the will , it is requisite that the one foot● be weakened , to witt , the vnderstandinge in his speculation , if the will which is th' other foote shall enioye almightie God in the rest and quietnes of contemplation . And so it is seene by experience , that in case at such tyme as the sowle is enioyenge of almightie God , it doe but turne a-side to seke to vnderstande or searche some poynte or matter appertayninge vnto God , it loseth forthwith at the verie same instante the deuotion which it had , and that souereine good thinge vanisheth then awaie from him , which before he enioyed . And therefore not without good cause doth the bridegrome aduise the spowse in the Canticles , sayeinge : Turne awaie thyne eies from me , Cant. 6.4 . for they haue made me to flye . Wherefore I counsaile a man in this exercise of meditation to occupie his vnderstandinge in speculation with as litle curiositie as is possible , and to contente him selfe with a simple sighte and knowledge of diuine thinges , to the intent that the vertue of his sowle recollectinge all her forces together , maie employe her selfe by this affectiue parte ( I meane , by the affections of the will ) in louinge and reuerencinge the cheefest goodnes : to witt , almightie God .

we must not meditate vpon diuine misteries in such wife as if we studied to preache them . Whereby it appeareth , that those men take not the righte trade herein , that in prayer doe meditate in such wise vpon diuine misteries , as if they shoulde studie to preach them : the which disorderlie maner is rather to cause the Spirite to wander more abrode , than to recollecte it : and rather to goe out of him selfe , than to kepe within himselfe . And hereof it commeth , that when they haue made an ende of theire exercise of praier , they remayne as drie , and without anie ioyce of deuotion , and as easely moued to followe euerie kinde of lightnes , and vanitie of the worlde , as they were before their exercise . For ( to speake the verie trueth ) they haue not praied , but rather talked and studied , which is a thinge farre diferente from praier . Such persons ought to consider , that in this exercise of prayer and meditation we rather come to heare , than to speake . For ( as the Prophet saieth ) Such as come to our Lordes feite , Deuter. 33.3 . shall receyue his doctrine : as he receyued it , that saiede : Psal. 84. I will hearken , what our Lorde speaketh within me . Wherefore I conclude , that all this busines of meditation consisteth in speakinge litle , In meditation we must chieflie exercise the affections of our will . and in louinge much , and in geuinge place to the will , that it maie ioyne it selfe with all his forces vnto almightie God . And we must not spurre forwardes these two powers of the sowle a-like , nor walke in this waie with equall pases : but a spetiall dexteritie is requisite to be vsed , to stirre vp the will , and to quiet the vnderstandinge , that it hinder not with his curious discourses the operations of loue . And thou must make accompte that in this exercise thou goest in a chariot drawen with two horses , whereof the one is verie forwarde , and quicke , In meditation our vnderstandinge is verie forwarde and quicke : and our will is verie slowe and dull . and the other verie slowe , and dull : and that thou must beare the bridles in thy hande with such dexteritie , that the one thou must hasten forwarde , and holde the other backe , that so they maie goe together the one by the other .

And if thou desire to haue an other more liuely example , make accompte that the vnderstandinge must behaue it selfe towardes the will , as the nource doth towardes the childe which she nourceth , who after that she hath chewed the meate , she then putteth it into the childes mouthe , that the childe maie taste and feede thereupon . For otherwise if the nource shoulde both chewe the meate , and also eate it vp her selfe , leauinge the childe without anie meate , it is certaine that she shoulde doe great iniurie to the childe , in sufferinge it to die for honger , by eatinge vp that meare which was geuen vnto her for the childe . The vnderstandinge is as it were a nource to feede the will in the exercise of prayer . Now in this wise must the vnderstandinge behaue it selfe towardes the will in the exercise of prayer : for it appertaineth to the vnderstandinge to chewe the spiritual matters , as the nource cheweth meate for the childe , but the vnderstandinge must not retayne the same spirituall matters for it selfe alone , but after that it hath once chewed them , it must offer them to the will , to the intent that the will maie taste and feede thereupon , and be the more enkendeled and confirmed in vertue , and goodnes , with the tast and feelinge of those spiritual matters .

The victuals that doe enter in by the gates of a cittie ought to paie onely a tribute , and impost : but in case the porter shoulde take vp all the victualles for him selfe alone , and suffer none to come to the market , it is certaine that the inhabitantes of the cittie woulde die for honger . Now in like maner , if the vnderstandinge which is as it were the first gate of our sowle , ( whereby the spirituall sustenance entereth vnto it ) doe take vp all that shoulde passe by it for it selfe alone , in what case shall the will then be , but euen verie hongrie , and drie , and in great necessitie of all vertue , and goodnes ?

The huntinge hounde if he be good , will not eate the hare that he hath taken , but kepeth it faithfully vntill his masters comminge : and in like maner ought our vnderstandinge to doe , when it hath founde out anie highe and secrete treuthes : forsomuche as it must not retayne all for it selfe alone , but reason woulde that it shoulde assigne them ouer to the will , that she as the mistres in this behalfe maie serue her selfe with them . And for this respecte diuers deuoute and simple persons are truelie verie happie , who as they knowe litle , so when they come vnto almightie God , they are litle hindered with the discourses of their vnderstandinge , and therefore in their prayers and meditations they finde their willes more tender , and more pliant , and better prepared vnto euery godly affection .

Now if thou desire to knowe how thou shouldest behaue thy selfe herein , emonge manie other waies that maie serue in this case , thou mayst vse this : In euerie good thinge that thou shalt thinke vpon either in praier , or out of praier , be carefull to goe out of hande therewith vnto almighie God , as the yonge childe doth , who with euerie thinge that he findeth goeth out of hande to his mother , and tattelleth with her of it . And so in like maner when in thy prayer or at other times thou findest anie spirituall iuell , thou must lifte vp thine harte to almightie God , eyther to loue him , or to adore him , or to reuerence him , or to praise him for the same , accordinge as the matter requireth : and thereby also to take occasion to humble thy selfe before him , and to desire of him his grace . It shal be a great helpe also hereunto to haue the spirite of true humilitie , which causeth a man to appeare before almightie God very poore , and naked , and to prostrate himselfe before that most highe soueraigne maiestie , and to be more carefull to desire him of his mercie for the curinge of the great miseries which he knoweth in him selfe , than to searche the profoundnes of his highe misteries to vnderstande them . And by so doinge he commeth to be in the presence of almightie God , as a malefactour that is condemned to death woulde be when he shoulde enter into the kinges pallace to aske him pardon : who woulde goe with such a great and deepe impression of his miserie , that he woulde scarcelie haue either eies to see , or harte to thinke vpon anie other thinge , but onely vpon his owne present daunger .

The therde aduise : which prestribeth also boundes and limittes to the will , that it be neither to excessiue , nor to vehement in her exercise . § III.

THE former aduise teacheth vs how we ought to quiet our vnderstandinge , and commit all this busines to our will : but this present aduise prescribeth also boundes , and limittes to the will , that it be neither to excessiue , nor to vehement in her exercise . Wherefore ye must vnderstande , that the deuotion which we seeke to obteine , is not a thinge that maie be gotten with force of armes , ( as some persones thinke , ) who laye on great lode of enforced sighinges , and sobbinges , imagininge thereby to procure teares , and compassion , when they thinke vpon the passion of our Sauiour . For such force dothe commonlye cause the harte to become more drie , and more vnable to receyue our Lordes visitation , accordinge as the holie father Cassianus affirmeth . Moreouer it doethe commonlie preiudice and hurte the healthe of the bodie , yea and sometimes leaueth the sowle so astomed , and agast , by reason of the litle taste she hath there receyued , that she is lothe to returne againe to this exercise , as to a thinge which she hath tryed by experience to haue bene verie painfull and irkesome vnto her . And therefore if our Lorde shall send vs teares or other the like feelinges in our prayer , we ought humbly to accept them , and to geue him thanckes for them . But for a man to wringe them out as it were with force of armes , it is no wisedome . He must content himselfe with doinge sincerelie what lyeth in him : that is , he must suppose him selfe to be present at such greiuous tormentes as our Sauiour hath suffered , beholdinge with a sincere and quiet eie , aswel such paines as he hath suffered , as also the loue and charitie , that moued him to suffer them . And when he hath thus done , let him not vexe nor trouble him selfe anie further , thoughe our Lorde sende him not teares , and compunction of harte .

And he that can not thus doe , but shall perceyue him selfe to be ouermuch troubled in his exercise , let him not striue to passe forwardes , but let him humble him selfe before almightie God with inwarde quietnes , and simplicite , and desire him of his grace , that he maie be able to proceid in his prayer and meditation without such great trouble and daunger vnto him . And in case it shall please our Lorde to graunte him this quietnes of mynde , he shall feele a more inwarde hartie deuotion thereby , than he was wont to feele with the disquietnes of his minde , and it shall endure much longer . After this sorte maie a man continewe in prayer and meditation a longe time together , without feelinge anie heauines , or greife : but that man can not so doe , that shall meditate after the other enforced maner before specified .

And for this cause we must take diligent heede , that if at anie time there doe arise in the sowle verie feruent motions of sensible deuotion , or excessiue sobbinges , and sighinges , we suffer not our selues to be caried awaie with them , but we must temper them with great moderation , and dissemble them as much as we can , and withall endeuour to kepe and continewe that consideration and thoughte within vs , which caused those feruent motions : I meane hereby , that we must remoue awaie from vs those stormes and alterations of the fleashe : to wit , these vehement sobbinges , and sighinges , and enioye in our sowle with quietnes the light , and deuotion , which almightie God hath then sent vnto vs . And after this sorte we shall continewe in our exercise a longer time , and our consolation shall take deeper roote inwardly in our sowles , and shall not geue any outwarde shewe thereof with weepinge , sobbinge , and other externall signes , which can hardlie be auoyded without great paine , in case a man doe once accustome him selfe verie much vnto such sensible motions , and feruours , which the stronger and mightier they shewe outwardly , the more doe they quenche the light inwardly , and be an impedimente vnto vs that we can not proceede forwarde in our prayer , and meditation .

True it is , that at the first beginninge of nouices in spirituall exercises such feruours can verie hardlie be eschewed . For then the great wonder that a man hath of the newnes and profoundnes of diuine thinges , maketh him to enter into so great an admiration , and astonishmente , that he can not refraine him selfe from this feruencie . But after that with the vse of dailie meditation of diuine thinges the newnes of them ceaseth , then is his harte quieted : and although he loue almightie God with greater vehemencie , yet hath he not such sensible feruour and disquietnes in his loue . And so we see , that the newe wyne , and the potte of water when it beginneth first to trye the vnwonted heat of the fier , it boyleth so forceablie , that it bubbleth vp , and runneth ouer the brimme : but after that it hath boyled a certaine space , it seetheth then much better , and is much hoatter , and yet with lesse noyce and vehemencie . That man which was lame from his mothers wombe , whom S. Peter healed , ( as it is declared in the actes of the Apostles , ) so soone as he perceyued him selfe to be whole and perfetlie cured of his former lamenes , Act. 3.8 . the holie Scripture saiethe , that he walked , and leaped , and praised almightie God . This man was not contented onely to goe , but as one that had bene so longe time as it were bounde hande and feite , and findinge by experience his newe libertie , he then stretched forthe his limmes to the vttermost he coulde , and leaped , and skipped with great ioye , and admiration . Howbeit it is to be thought , that afterwardes he woulde walke more quietly , and not leape and skippe all his life time : but as then the great ioye he had of his newe and vnaccustomed health woulde not suffer him to be in quiet .

The fourthe aduise : which followeth of the foresaide aduises : And here it is declared what maner of attention we ought to haue in our exercise of prayer and meditation . § IIII.

OF all these aduises aforesaiede we maie gather what maner of attention we ought to haue in praier . For in this exercise it is cheiflie expediente for vs to haue our harte , not heauie , nor dulle , but liuely , attente , and lifted vp on highe . In figure whereof we reade that the Angell saiede to the Prophet Ezechiel , Ezech. 2.1 . that he shoulde arise , and stande vpon his feite , when the Angell woulde talke with him , and declare vnto him the diuine misteries . In like maner we reade , that those two Cherubins which Salomon placed at the two sides of the Arke of the testament , stode with their winges lifted vp on highe , 3. Reg. 6. and stretched abroade as if they woulde flye , to signifie what a great attention and liftinge vp of the spirite a man ought to haue at such tyme as he presenteth himselfe before almightie God , to speake and stande before him .

But as it is necessarie on the one side to be in prayer with such an attention , and close recollection of the mynde , euen so on th' other side it behoueth that this attention be qualified with temperance , and moderation , that it be neither preiudiciall to our healthe , nor anie impediment to deuotion . For some there be , that doe wearie their heads with ouermuch violence , whiles they labour to be attente vnto those thinges , that they meditate vpon . And others againe there be , that to avoide this inconuenience , are in their meditation verie slacke , and negligente , and verie easie to be caried awaie with euerie winde . Now to eschewe these two extremities , it is expediente that we vse such a meane , that we doe neither with ouer much attention wearie our head , nor with carelesnes , or negligence suffer our thoughtes to goe wanderinge whither so euer they wil. So that like as we vse commonlie to saie vnto him that rydeth vpon a kickinge flinginge horse , that he must take good heede how he holdeth the reines of his bridle , and kepe a meane therein that is , he must holde them neither to harde , nor to slacke , that the horse neither turne backewarde , nor runne to headlonge forwarde : Out attention must proceed with moderation , and not with violence . Prou. 30.33 . euen so must we endeuour that our attention maye proceede in our prayers with moderation , and not with violence , and with a temperate carefulnes , and diligence , and not with excessiue labour and traueill . Of both these poyntes we be aduertised in the holie Scripture . For of the one Salomon saiethe : Who so squiseth ouermuch the pappes to get out milke , shall wringe out bloude . And of the other poynte the Prophete Esaie saieth : Esa. 66.10.11 . Reioyce with her all ye that mourne for her , that ye maie sucke , and be satisfied with the breastes of her consolation .

Howbeit in case we feyle of the meane , and doe leane vnto anie of these two extremeties , Of the two extremeties it is lesse hurt to haue ouermuch attention in our prayers , than no care or regarde of our attention therein , it is lesse hurte to leane vnto ouermuch attention , than vnto carelesnes and neglectinge of our attention . For a man is prouoked to carelesnes and negligence by his owne corrupte and euill inclined nature : but he is not so prouoked vnto attention . 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 employed 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 benediction of graces , that he was very well recompensed 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 : and if it seeme vnto thee that he commeth not , humble thy selfe then before him , and acknowledge that thou art not worthie to receiue that thinge which he geueth not vnto thee : and let this content thee for that tyme , that thou hast made a sacrifice of thy selfe , denied thine owne will , crucified thy appetite , striued with the diuell , and with thy felfe , and done at the least what thou couldest for thyne owne parte . And in case thou haue not adored our Lorde with sensible adoration accordinge to thy desire , it is sufficient that thou hast adored him in spirite , and in trueth , accordinge as his will is to be adored . Ioan. 4.23 . And trust me assuredlie in this poynte , that this is the most daungerous passage of all this nauigation , and the place where trewe deuout persons are prooued , and tried : and that if thou escape well out of this daunger , thou shalt haue prosperous successe in all the rest .

To conclude , if all this notwithstandinge it seeme vnto thee , that it were but time lost to perseuere in praier , and to trouble and wearie thy head without anie profite , in such a case I accompt it not anie inconuenience , if when thou hast done what lieth in thee , thou take then some deuoute booke , and chaunge for that time thy prayer into readinge : Howbeit with this condition , that thy readinge be not passed ouer with to great hast , when our harte is verie much distracted , it is good then to entermingle readinge and meditation together . or speide , but leasurelie , and with great attention and consideration vnto such thinges as thou doest reade , and intermingle now and then in places conuenient praier with readinge , which is a thinge both verie profitable , and verie easie to be done by all kinde of persons , be they neuer so rude , and newly entered into this waie .

The sixte aduise : that we must endeuour to haue a longe and profounde praier , and great aboundance of deuotion . § VI.

AN other aduise there is , not much differinge from this aforesaied , nor of lesse necessitie than it : which is , that the seruante of God doe not content him selfe with euerie litle tast he findeth in his praier , as some persones vse to doe , who when they shead a fewe teares , or feile a litle tendernes of harte , we must seeke in praier for aboundance of deuotion . perswade them selues forthwith that they haue then accomplished and performed their exercise . But surelie this is not enoughe for the obteininge of that thinge , which we here seeke to haue . For like as a litle dewe , or sprinkelinge of water is not sufficient to cause the earthe to bringe forthe fruite , ( which doth no more but onely alaie the dust , and wette the vppermost parte of the grounde ) but it is neidfull also to haue so great abundance of water , that it maie enter into the innermost parte of the earthe , and there soke and water throwghe the same : euen so if we will haue our sowle to bringe forthe the fruites of vertues , and good worckes , it is not sufficient to haue that litle dewe and sprinkelinge of deuotion , which at the turninge of the head , is dried vp with the least blast of wynde or heate of sonne that commeth , ( with the which the sowle maketh some outwarde apparance that it is deuout , but in verie deide it is not so within ) but it is also requisite to haue a longe profounde praier , and great deuotion , which after the maner of a great showre of raine may descende and sinke downe into the bothom of the harte , and there cause it to be so well watered and wasshed therewith , that neither sonne , nor winde , I meane hereby , that neither anie busines , nor cares of the worlde maie be able to drie it vp , nor make anie alteration therein . Accordinge hereunto we reade of the blessed holie religious woman S. Clare , S. Clare . that she rose sometimes from prayer , and meditation , so wholie absorpted in contemplation vpon almightie God , that she coulde not ( but with verie great difficultie ) frame her harte to deale in such busines as she was enforced to attende vnto by reason of her office . This kinde of deuotion is not like vnto that , which is caried awaie with the winde , and dried vp with euerie aier : but it is like vnto that deuotion , whereof it is written in the Canticles , Cant. 8.7 . That manie waters shall not be able to quenche the fier of charitie , neither shall the great riuers ouerflowe it .

In prayer it is better to haue one longe time then two shorte times . And therefore we are counselled ( and that for verie good cause ) to take as longe a time for this holie exercise of prayer and meditation as we maie . And suerlie it is better to haue one longe tyme for the same , than two shorte tymes . For if the time of prayer be shorte , all is spente in setlinge the imagination , and in quietinge the harte : and then so soone as we haue quieted the same , we rise vp forthwith from our exercise at the very time when we shoulde beginne it . So that we are like vnto the Miner , which in searchinge for golde geueth ouer digginge at the verie time when he findeth the vaine thereof : and so loseth his former traueyll , when he shoulde presentlie enioye the fruit of his labour . For vndoubtedly the fruit and profite of a longe and profounde praier is wont sometimes to be so great , that a man hath thereby store enoughe to spende manie daies together , 3. Reg. 17. and to goe with Elias to the mounte of almightie God , with the vertue and force of the foode and sustenaunce which he hath there receyued .

One hower and a halfe or two howers is a conueniente time for the exercise of prayer . But to descende more particulerlie in limitinge this time , I am of opinion , that what so euer is lesse than one howre and a halfe , or two howres , is to shorte a tyme for praier , and meditation . For often times there is spente more than halfe an howre in temperinge and tuninge our instrument , ( to witt , our harte , ) and in quietinge our imagination , and so all the rest of this time is litle enoughe for the enioyinge of the fruit of praier . True it is I graunte , that when we goe to this exercise after some other holie exercises , as for example , after matins , or after that we haue harde or saied Masse , or after some deuoute readinge , Earlie in the morninge before day , is a verie fitte tyme for the exercise of praier and meditation . or vocall praiers , our harte is then better disposed vnto this exercise . For then this heauenlie fier of deuotion is enkendeled with lesse difficultie in our harte , which by reason of the former holie exercise is verie apte ( like drie wood ) to take fier muche more quicklie therein . Likewise earlie in the morninge before daie the tyme of our praier and meditation maie be the shorter : because then our harte is much better disposed for this exercise , as hereafter shal be declared . Howbeit in case it be so that a man by reason 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 conueniente 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 , and the lyfe , in all thinges wheresoeuer we consider him , yet is he most espetially so vnto vs , when 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 when 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 sheed 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 meditation of the holie passion doth all the profite of the spirituall lyfe proceede .

Sixe thinges to be considered in the passion of our Sauiour . Wherefore we must vnderstande , that there be sixe thinges ( emonge manie others , ) that maye be considered in the holie Passion of our Sauiour : To witt , The greatnes of his paines : The greiuousnes of our sinnes : The excellencie of the benefite : The magnificencie of the goodnes of almightie God : The multitude of the vertues of our Sauiour Christe , which doe verie brightelie shine in his holie passion : And the conueniencie of this meane , whereby almightie God vouchsafed to worke our redemption . These sixe pointes ought we to consider for sixe effectes , wherein consisteth all the profite of the spirituall lyfe . For we must consider the greatnes of the paines of our Sauiour Christe , that we maie take compassion of them . We must consider the greatnes of our owne sinnes , that we maie abhorre them . We must consider the greatnes of the benefite of his passion , that we maie geue him thankes for it . We must consider the excellencie of the goodnes of almightie God , which in this holie passion of our Sauiour is discouered vnto vs , that we maie verie hartely loue the same passinge great goodnes . We must consider the multitude of the vertues of our Sauiour Christe , which doe likewise shine verie brightlie in his passion , that we maie be prouoked thereby to imitate them . And we must consider the conueniencie of the misterie of his holie passion , that we maie be brought thereby in admiration of the wisedome of almightie God , and be the more confirmed in the faith of this holie misterie . Of these sixe pointes we intende nowe to treate , and of each one of them in his due place , and order .

Of the passinge great paines , and tormentes , which our Sauiour Iesus Christe suffered in his most bitter Passion . § I.

FIRST , we must consider the passinge great paines of our Sauiour Christe , to prouoke our selues by that consideration to take compassion of them , as reason it is , that the members shoulde take compassion of their head . Wherefore it is to be noted , that the paines which our Sauiour suffered in his bitter passion , were ( as the holie fathers saie ) the greatest that euer were suffered , Summa S. Thomae . 3. q. 46. artic. 6. or euer shal be suffered in this worlde . This shall appeare manifestlie to be true , if we doe consider fiue principalle causes , from whence the passinge greatnes of these paines proceeded .

The first cause was , the passinge greatnes of his charitie , which made him desirous to redeeme mankinde most abundantly , and to satisfie most perfectly for the iniuries , and offences , committed against the diuine maiestie . And because the greater paines he shoulde suffer , the more perfectly he shoulde accomplishe both the one , and the other , ( and he wanted not the forces of grace to beare as great a burthen as he woulde ) therefore he woulde that his paines shoulde be passinge great , that so likewise the satisfaction which he shoulde make for our dette , and the worke of our redemption might be also passinge great .

The seconde cause ( which followeth hereof ) was , that he suffered his payes without anie maner of ease , or consolation . For ( accordinge to the reason before mentioned ) he shutte vp from him selfe all the gates , whereby anie maner of consolation might come vnto him , either from heauen , or from earthe : insomuche that he was contente to be forsaken not onely of his disciples , and freindes , but also of his owne father , yea , and of him selfe also : to the intent that so beinge destitute of all companie , he might be burninge in the furnace of his most grieuous paines , and tormentes , without all maner of refresshinge of anie ease , or consolation whatsoeuer , that by anie meanes might come vnto him . And therefore he saied in the Psalme : Psal. 87. I am become as a man destitute of all helpe , I am left emonge the dead , notwithstandinge that I alone am he that emonge the deade by righte am free from sinne , and from deathe . And in an other Psalme he saithe : Psal. 68. I am plunged in the bottome of waters , and of myre , and I finde no place where to staie my feete . This is that forsakinge , which our Sauiour signified vpon the crosse , when he saiede : Math. 27.46 . My God , My God , why hast thou forsaken me . Psal. 21.1 . For at that time his holie humanitie was forsaken in the middest of the furious streame of his paines , and tormentes , and was left destitute of all thinges that might either withstande , or mitigate the force and vehemencie of them . Leuit. 16. This was figured in the lawe , by those two beastes , that were offered for the sinnes of the people , of the which the one was killed , and offered vp in sacrifice , and the other departed awaye , and was sent into the wildernes , leauinge her companion alone in the tormentes . The like was done in this heauenlie sacrifice , where God and man was offered for the sinnes of the worlde , and the one of the two natures , to witt , the humanitie , was sacrificed , and did suffer : but the other nature , to witt , the diuinitie , departed awaye , leauinge her sister and companion all alone to suffer the tormentes . For albeit that ( as concerninge the bonde of vnion ) the diuine nature neuer forsooke the humane nature which it had once taken , yet as touchinge the consolation and ease of the paines , and tormentes , ( in the inferior parte ) it did wholy forsake the same . And therefore we see , that the Martirs when they went to suffer death , shewed them selues verie courageous , mearie , and ioyefull , ( as we reade of S. Agnes , S. Agatha , S. Laurence , and of many others : ) but our Sauiour beinge the verie fountaine of grace , and of strengthe , ( through whose vertue the Martirs had such force , and courage , to be able to doe that which they did , ) trembled , and sweated euen verie droppes of bloude , when he went to suffer paynes and tormentes for vs . For in the martirs the vertue of charitie which redounded into the inferior forces of the sowle , caused them to haue verie great courage , and ioye : But in our Sauiour Christ both these and all other influences were by spetiall miracle suspended , that so he might drincke the cuppe of his most bitter paines , pure , and without mixture of anie maner of ease , or consolation .

The therde cause of his so grieuous paynes was the tendernes of his complexion . For whereas his holie bodie was formed miraculously by the holie Ghost , and the thinges that are done by miracle be more perfecte than those that be done by nature , S. Chrisostome vpon S. Iohn . 2. ( as S. Chrisostome declareth , speakinge of the wyne , which was turned into water at the mariage , ) it followeth that our Sauiours bodie was the most best complexioned , and most tender of all bodies that euer were , or shal be : insomuch as a holie father saiethe : That if there had bene no externall violence done vnto our Sauiours bodie , it woulde haue endured a verie great nomber of yeares , by reason of the perfection , and tendernes of the composition thereof .

And not onely the composition of his bodie , but also the matter thereof was very tender : forsomuch as the matter of it was wholly most pure virgins fleshe , taken of the most pure and virginall bowels of our blessed Lady , S. Bonauenture . without anie other kinde of mixture . And for this cause ( as S. Bonauenture saiethe ) his bodie was the more tender , and of a more perfecte sense in feelinge .

The fourthe cause of his so greiuouse paynes , was the very kinde of death which he suffered , with all the circumstances that happened in all the continuance of his passion : forsomuch as each one of them ( if they be well considered ) was a kinde of martirdome by it selfe . And that thou mayst more clearly perceiue the same , Twelue most greiuous paynes which our Sauiour suffered in his passion . beginne euen from the first entrie of his passion vntill the ende of it , and thou shalt finde emonge others twelue most greyuous paynes , which our Sauiour there suffered : the which I wil rehearce here very breiflie , notwithstandinge that in euerie one of them there is verie much to be said , and considered .

The first was , the agonie in the garden , and that wonderfull bloudie sweate , which trickled drowne througheout all the partes of his bodie vnto the earthe , which was the most newe and most straungest thinge of all that euer hath happened in the worlde .

The seconde was , to be solde for so base a price of his owne Apostle , and disciple , vnto so cruell enemies .

The therde was , to be so often times caried throughe the common streetes bounde , and manicled , as if he had bene a verie theyfe .

The fourthe was , the punishement with whippinge , and scourginge , which besides that the lashes were verie crewellie laid on him , and verie manie in nomber , it is not a punishement for a man of any credite , or honestie , but for bondeslaues , vagabondes , and men of most vyle and base condition .

The fifte was , that most cruell inuention of the crowne of thornes , wherein were ioyned together both most greiuous shame , and dishonour , and withall most greiuous paine , and tormente .

The sixte was , those so manifolde blasphemies , and sundrie kindes of most villeynous mockeries , iniuries , and reproches , which were ioyned with the tormentes : as to spette so often times in his face , as though he had bene a blasphemer : to geue him buffettes , and blowes , as if he had bene a vagabonde : to apparell him some times in white garmentes , and some times in redde , as if he had bene a foole : to hoodwinke his eies , and to ieste at him , sayeinge , Areede , who hath smitten thee , Leuit. 22.46 . as if he had bene a verie dissarde : to clothe him with a purple garment , to set a reide in his hande , to kneele on one knee before him , to smyte him on the head with a reid , as if he had bene a counterfait kinge : and besides all this , to proclaime him throughe the common streetes as a malefactour . Who euer sawe so many kindes of reprochefull iniuries heaped together vpon one man ?

The seuenthe was , that wonderfull contempte , and despite , which was done vnto him ( beinge the sonne of almightie God , ) when they compared him with Barrabas , and made lesse accompte of him , than of Barrabas . Insomuch as that Lorde by whom all thinges were created , and in whom all thinges doe liue , and are preserued , was accompted more vnprofitable , and more vnwourthy to lyue , than Barrabas an infamous malefactour .

The eight was , in that they enforced him to carie vpon his shoulders , which were all to rente , and breused , the verie same instrument of the crosse , whereupon he shoulde suffer deathe . The tormentors them selues ( which are commonlie the ministers of crueltie ) doe vse to hyde the eies of them that are to be beheadded , that they maie not see the instrument , that shall bereue them of their lyfe : but here they doe not onely not vse this kinde of humanitic towardes our Sauiour , but they laie the same instrument of his deathe euen vpon his owne shoulders , to the intente that his harte might first suffer the tormente of the crosse inwardlie , before that his bodie shoulde proue it outwardlie .

The ninthe was , the very martirdome of the crosse : which is a most cruell kinde of torment : for it is not a speydie kinde of deathe , ( as to be hanged , or beheadded ) but very longe , and lingeringe : and the woundes be in the most sensible partes of the bodie : to witt , in the feete , and handes , which are most full of vaines , and sinowes , which be the iustrumentes of feelinge . Moreouer , his paines were increased with the poyze and weight of his owne bodie , which alwaies tended and swayed dounwarde : and so it euer rented , and enlarged his woundes , and augmented the greife of his tormentes continually : and this caused his martirdome to become so extremely greiuous , that althoughe he had no deadlie wounde , yet by reason of the passinge greatnes of his paines , his most holie sowle departed out of his most precious bodie .

The tenthe was , that whereas our Sauiour was thus tormented vpon the crosse , and there became a verie Sea of paines , and tormentes , yea , whereas he was in such a dolefull case , that if we shoulde see a verie dogge in the streete so pittiefullie tormented it were able to breake our hartes , yet all this notwithstandinge his cruell enemies were so farre of from takinge anie pittie or compassion vpon him , that euen at that verie time , they mocked , and scoffed at him , and wagged their heades , sayeinge : Fye on thee , that destroiest the temple of God , Math. 27. and within three daies buildest it againe .

The eleuenthe was , to haue his most innocent mother present before his eies at all these martirdomes , knowinge so well as he did , what a passinge great greife it was vnto her most innocent harte .

The twelfthe was such a crueltie , as the like was neuer seene : to witt , that whereas his most holie bodie was all voide of bloude , and all the fountains of his veines emptied , and his bowels dried vp , by reason of the great abundance of bloude which he had shead , when he requested a litle water , they did not onely not graunt it vnto him , but in steede thereof they gaue him to drincke Easell , and Galle .

Now what thinge coulde be more cruellie done than this ? True it is , that that riche couetous man , Luc. 16. which was tormented in hell had a droppe of water denied him when he required it , but yet he had no galle geuen vnto him . But here they doe not onelie denie the sonne of almightie God the thinge that he desired , but besides that they increase his most greiuouse paines with an other newe kinde of tormente .

Euerie one of these pointes beinge considered seuerally by it selfe , will minister sufficient matter of verie great greife and sorowe to anie good Christian harte . And therefore whosoeuer is desirous to haue an earnest and inwarde compassion of the paines of our Sauiour , let him goe throughe euerie one of them , and make a station at eche of them : and ( be he neuer so harde harted ) it is not almost possible , but that in some one or other of them he shall finde verie vehement motions to prouoke him vnto greife , and compassion .

Howbeit , the paines of our Sauiour Christe are not thus ended : there be yet others without all comparison farre greater than these , to witt , the paines of his blessed sowle . For all these paines aboue-named , doe for the most parte appertaine to the paines of the crosse , wherein his bodie suffered outwardly : but besides this visible Crosse , The inuisible crosse of our sauiour wherewith his sowle was tormented . there was yet an other inuisible crosse , wherein his most holie sowle was crucified within his bodie , hauinge also foure armes , and foure nailes , ( which were foure dolorous considerations ) and these were a farre greater tormente vnto him , than theverie outwarde crosse . For first of all , there were represented vnto him al the sinnes of the worlde that were present , past , and to come , ( for all which he suffered ) and that so distinctlie , as if they had bene the sinnes but of one man alone . Now to him that bare such a passinge great loue , and zeale , vnto the honour of his father , what an vnspekeable greife was it , to beholde such an infinite nomber of abhominations , and offences , committed against so highe a maiestie ? For it is certaine , that the sinnes of one man alone were able to tormente him more , than al the tormentes of the crosse . The which beinge so , what a passinge greate greife woulde the sinnes of all men , and of all worldes cause vnto him ? Suerly , there is no vnderstandinge able to comprehende the passinge greatnes of this greife .

Secondly , there was also represented vnto him the ingratitude and damnation of many men , and espetially of many wicked Christians , which woulde neuer acknowledge this singuler benefite , nor endeuour to profite and helpe them selues with this so great and so costlye a remedie , as he there prepared for them . This was also a farre greater tormente vnto him , than the tormente of the crosse . For it is a greater paine vnto a labourer to be denied his daie wages , and the fruite of his labour , than the very labour it selfe , albeit it were verie great . And for this cause our Sauiour complained by his Prophete Esaie of this iniurie vnto his father , sayeinge : I saiede : In vaine haue I trauailed : In vaine , Esa. 49.4 . and without cause haue I wasted my strengthe . And he complained of this ingratitude not onely to his father , but also euen vnto men them selues by S. Bernarde , sayeinge : O man , S. Bernarde . consider what cruell tormentes I suffer for thy sake . There is no paine that tormenteth me so extremelie as thy ingratitude dothe : I calle vnto thee that doe suffer deathe for thee : Beholde the paines that doe torment me : Beholde the nailes that doe pearse throughe my handes , and fette : Beholde the shamefull reproches , and despites , where with they dishonour me . And although the paine which I suffer out wardly be so passinge great yet is the paine farre greater which I suffer inwardly , when I see thee so ingratefull and vnkinde to wardes me for the same .

In like maner there was represented vnto him the horrible sinne of that miserable people of Iewrie , and the terrible punishement that was prepared for them within a shorte time after , which vndoutedlie was a greater greife , and tormente vnto him , than the cuppe of his bitter passion . For if the Prophete Ieremie signified , that the sinne which the Iewes committed in goinge about to kille him , greiued him much more than his owne very deathe , what a greife woulde it be to our sauiour , who had without all comparison farre greater charitie , and grace , than the Prophete Ieremie ?

There were moreouer represented vnto him the greifes , and dolefull sworde of sorowe , which pearsed the harte of his blessed mother , Luc. 2.35 . when she sawe him suffer betwene two theiues vpon a crosse , the which vndoutedlie was so great a greife and paine vnto him , as the loue was great which he bare vnto her , which loue was inestimable : forsomuch as next vnto the loue of God , he loued her most of all creatures .

Now these fowre considerations and greifes , were as it were fowre armes of an other inwarde crosse , wherewith his blessed sowle was likewise crucified within his holie bodic . So that our sauiour suffered that daie the paines and tormentes of two crosses , th' one visible , and tho'other inuisible . Vpon th' one crosse his bodie suffered outwardly , and vpon th' other his sowle suffered much more inwardly . Now how passinge great the greife was , which proceided of these foure considerations , there is no vnderstandinge able to comprehende it : and yet we maie coniecture somewhat thereof , by that outwarde shewe of his blouddie sweate in the garden .

Whosoeuer then shall attentiuelie consider all these causes , shall clearlie see how passinge great the paines and tormentes of our Sauiour were , which is the intente of this first maner of meditatinge vpon his most bitter passion . Howbeit this must not be the finall ende of this exercise , but rather it must be vsed as a meane to come to other endes : to witt , to vnderstande hereby what a passinge great loue he bare vnto thee , that woulde suffer so much for thee : and what a great benefite he did vnto thee , in byeinge thee with so deare a price : and how much thou art bounde to doe for him , who hath done , and suffered so much for thee : and aboue all this , how greatlie thou oughtest to abhorre thy sinnes , and be greiued with them , sith they were the cause of his so longe and painfull martirdome . Nowe for these foure endes , ( whereof we will intreat in the chapters followinge ) serueth this maner of contemplation . Whereby it appeareth , that this first maner of meditatinge ( by waie of takinge compassion of the bitter paines of our Sauiour ) is as it were a meane , or a ladder , vnto all the others . And for this verie cause S. Bonauenture made great accompte of this maner of meditation vpon the passion : because it is sensiblie seene , that this maner of meditation openeth the waie vnto all the other maners of meditatinge vpon the same .

And the same holie father saiethe , that for this purpose it shal be a great helpe also for vs to take some discipline , which maie cause some smarte , and doe no hurte to the bodie , that so by the feelinge of that so litle paine of whippinge , and scourginge our selues , we maie the better lift vp our spirite , to consider somewhat of the passinge great paines , and tormentes , which the most tender bodie of our sweite Sauiour suffered for our sakes .

How in the Passions of our Sauiour Christe , appeareth verie manifestlie what a greyuous thinge sinne is , in the sighte of almightie God . § II.

THE seconde point that we haue to consider in the passion of our Sauiour , is the greiousnes of our sinnes , whereby to moue our hartes to be sorowfull for them , and to abhorre them . Wherefore we must vnderstande , that ( as all the holie learned fathers doe affirme ) our sinnes were the very cause why the sonne of almightie God suffered such greiuous paines , tormentes , and crewell death , as he suffered in this worlde . For it is certaine , that if there 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 vpon 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 bounde 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 euidentlie 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 commest 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 them selues : if ( as I saye ) in each one of these pointes thou make as it were a station , 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 vnderstand that it was not for anie maner of commoditie 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 beganne 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 consisteth 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 , who when he was euill spoken of , did not speake euill againe : and when he was tormented , did not threaten them , but deliuered himselfe vnto him that did most vniustly condemne him .

And albeit that all vertues shined so brightly and in such excellent wise in all the lyfe of out Sauiour Christe , yet did they much more perfectlie shine in his holie passion . And therefore in his passion principallie it behoueth vs to beholde the bewtie and excellencie of his vertues : the which doe much more euidentlie shyne there emonge his paines , and tormentes , than doe the flowers emonge the thornes .

Consider therefore first of all that so profounde humilitie , Humilitie . wherewith the most highe and onelie begotten sonne of almightie God vouchsafed to be contemned , and lesse esteemed than Barrabas , and to be crucified vpon a crosse betweene two theiues , as though he had bene a Captaine and ringleader of malefactours .

Consider his so wonderfull patience in the middest of so many reprochefull iniuries , Patience . and tormentes : and withall his so passinge great magnanimitie , Magnanimitie . in that he offered him selfe so willingly into the handes of his enemies , and to suffer the greatest paines , and conflictes , that euer were suffered in this worlde .

Consider that so constant perseuerance , Perseuerance . which he had from the beginninge to the ende , yea euen to suffer death vpon the crosse , and to descende into hell , and to finishe the worke of our saluation .

Consider his most feruent charitie , Charitie . which passeth all vnderstandinge , by the which onely he was moued to offer him selfe in sacrifice for the sinnes of the worlde , and to suffer deathe , that he might geue life not onely vnto his freindes , but also to his enemies , yea euen to those very persones that shead his most pretious bloude .

Consider his most abundante mercie , Mercie . which extended it selfe so farre forthe , as to take vpon him all the miseries and debtes of the worlde , and to make satisfaction for them , as if they had bene peculiarly his owne debtes .

Consider that so perfecte obedience which he vsed towardes his father , Obedience . whom he obeyed vnto deathe , yea euen to the death of the crosse : where finallie bowinge downe his head , he offered vp vnto him his most holie sowle , geuinge vs thereby to vnderstande , that the worke of his obedience was then perfectly fulfilled .

Consider that so passinge great meekenes , Meekenes . which he shewed in all the processe of his passion , sufferinge him selfe to be caried like a sheepe to the bocherie , and like a most meeke lambe , that holdeth his peace when he is sheared .

Consider his so wonderfull silence emongest so manie false accusations , Sylence . and lyinge witnesses , which was so greate , that it was able to bringe the verie Iudge him selfe that condemned him in a great admiration of him .

Now if thou be desyrous to see a most perfecte paterne of the contempte of the worlde , Contempte of the worlde . and of all the honours , riches , pleasures , and delightes that be therein , beholde our Sauiour vpon the crosse so dishonored , tormented , and naked , that he had none other bedde to lye vpon , but onely a crosse : none other pillowe to rest his head vpon , but onely a crowne of thornes : none other delicates to feede vpon , but onely galle , and vineger : none other persons to comforte him , but onely those cruell scoffinge ministers which wagged their heades at him , Marc. 15. and saiede : Fye on thee , that destroiest the temple of God , and in three daies buildest it vp againe : &c. I conclude therefore , that the Euangelicall pouertie , abstinence , and austeritie of lyfe , with all other vertues doe no where shyne more euidentlie than in the crosse .

But emonge all these vertues , humilitie and patience doe shewe them selues most notablie in the bitter passion of our Sauiour . For patience ( as the holie fathers affirme ) was the weddinge garmente wherewith the sonne of almightie God clothed himselfe when he came to be affyaunced with the Catholike Churche , and to be maried with her . By which Metaphore they geue vs to vnderstande , that albeit our Sauiour Christe shyned most brightly with the garmente of all vertues , when he came to celebrate matrimonie with the Catholike Chyrche vpon the bedde of the crosse , yet did he most principally shyne there with the robe of patience . For by meanes of the acte of this vertue , which is to suffer , he dranke the bitter cuppe of his passion : by the valewe , and merite whereof the Catholike Churche was redeemed , bewtified , and espowsed by our Sauiour Christe .

Now in these and other the like vertues we ought to fixe our eies when we meditate vpon the holie passion of our Sauiour : to the intent that we maie be thereby prouoked to imitate somewhat of that , which was there done , not onely for our redemption , but also for our example . For the greatest glorie that a Christian can atteine vnto in this worlde , is to haue a semblaunce and likenes vnto our Sauiour Christ : Esa. 14.14 . Howbeit not such a likenes as prowde Lucifer desired to haue , but such a likenes of life as our Sauiour Christe him selfe commaunded vs to haue , when he saide : Ioan. 13.15 . I haue geuen you an example , that as I haue done , so shoulde ye doe likewise .

Of the conueniencie of the misterie of our Redemption . § VI.

THE sixte poynte that we haue to contemplate vpon in the holy passion , Summa S. Thomae . 3. q. 46. art. 3. & 4. , is the conueniencie of the misterie of our Redemption : to witt , how conueniente a meane this was which almighie God chose , whereby to worke the saluation of man , and to heale and cure him of his miseries . This maner of contemplation serueth to illuminate the vnderstandinge , to confirme it more firmelie in the faith of this misterie , and to lift vp the harte of man into a great admiration of the goodnes , and wisedome of almightie God , who chose so wonderfull and conuenient a meane to heale our miseries , and to relieue our necessities .

This is so copious and so plentifull a matter to meditate vpon , that certainly if a man shoulde continewe thinkinge vpon it vntill the ende of the worlde he shoulde alwaies finde newe reasons of the conueniencie of this holie misterie , and newe causes to induce him to lifte vp his spirite more and more in admiration of the high wisedome and prouidence of almightie God herein . But because this volume woulde be to great in case I shoulde treate of this matter at large : I will therefore at this presente onely shewe the order and foundation of this consideration , to the intent that the deuout and religious sowle maie hereby haue a waye opened vnto her to prosecute all the rest .

Wherefore it is to be noted , that if we will see what proportion and conueniencie a meane hath with his ende , it is necessarie to make a comparison betwene the same meane , and the ende : and the greater helpes that the meane hath towardes the atteininge of the ende , the more proper and conueniente is the meane for the same ende . As for example : If we will examine whether a medicine be conuenient for a disease , we must consider the accidentes of the disease , and the proprieties and vertues of the medicine : and when we haue seene what proportion there is betwene the one , and the other , we maie then iudge whether the medicine be conueniente for the same disease or not . And euen in like maner is it in this case : for whereas it is euidente vnto vs , that the passion and bloud of our Sauiour Iesus Christe is a generall medicine for all the miseries and necessities of man , if we will trye the conueniencie of this medicine , we must make a longe comparison betwene the medicine , and the desease : and in case we be able to searche and examine well both th' one , and th' other , we shall certainlie finde , that this medicine is so fitte and conuenient for the curinge of this disease , and of all the braunches , and accidentes of the same , as if the medicine had bene onelie instituted for the curinge of each defecte in the disease : the which vndoutedlie is a matter able to bringe a man that shoulde consider of it attentiuely into a great astonishement , and admiration . If thou be not fullie perswaded herein , tell me then I praie thee , what satisfaction coulde be offered more sufficiente for payment of the common debtes of mankinde , than the most pretious bloude which the sonne of almightie God shead for vs vpon the Crosse ? To cure also the woundes of our pride , couetousenes , ingratitude , pleasures , delightes , and the loue of our selues , with all other euils which proceed thereof , what thinge coulde be more conuenient , than God vpon a crosse ? Likewise to geue vs knowledge of the goodnes , and mercie of almightie God , to enkendle vs more in the loue of him , to strengthen more our confidence , and to awake more our forgetfulnes , and vnthankefulnes , what thinge coulde be more conuenient , than God vpon a crosse ? Moreouer to enriche a man with merites , to exalte him vnto greater honour , to enkendle his spirite in deuotion , to comforte him in his tribulations , to succoure him in his temptations , to helpe him in his labours , to encourage him vnto great enterprises , and finally to geue a perfecte example of all vertues , what thinge coulde be more conueniente , than Iesus Christe vpon the crosse ? And to comprehende all in one worde , if the Euangelicall lyfe be well considered , it is nothinge els , but onely a continuall crosse : and so consequentlie , what thinge coulde be more conueniente to direct a kinde of lyfe which is altogether a crosse , than an other crosse ?

And if thou be yet desirous to vnderstande this conueniencie more euidentlie , consider attentiuelie what thinge a Christian lyfe is , ( for the leadinge of a Christian lyfe is the ende of all the traueills and paines of our Sauiour Christe , Note well this poynte . ) and the same consideration will declare verie plainlie vnto thee , what conueniencie there is betwene this meane , and this ende . A Christian lyfe ( takinge it in his full perfection ) is not such a kinde of lyfe as the Christians vse to liue at this daie in the worlde : what a Christian lyfe is . but such a lyfe as our Sauiour Christe liued , and such a lyfe as his disciples liued , whose paines , labours , and miseries were so great , that one of them saieth thus of them : 1. Cor. 4.9 . We are become a spectacle vnto God , vnto Angels , and vnto men . For truelie so great are our paines , and miseries , and in such wise are we reuyled and persecuted of the worlde , that ( as though we were wilde beastes baited at a stake ) we are spetially looked vpon , not onely of men , and of Angels , but also of almightie God him selfe . And afterwardes he saiethe thus : Vntil this presente houre we doe susteine hunger , thirste , nakednes , and blowes , and haue not somuch as a denne wherein to hyde our selues . We goe from place to place , and we gaine the bread that we eate with our owne handes . They curse vs , and we blesse them : They persecute vs , and we suffer them : They blaspheme vs , and we praie for them : To conclude , in such wise are we turmoyled and contemned of the worlde , as if we were the very dust , and dirte , that they tread vndernethe their feete : And as thoughe we were most wicked , and abhominable men , the worlde is fullie persuaded , that nothinge can be more acceptable vnto almightie God , than to procure our deathe , and condemnation .

This is ( my dear brother ) a Christian lyfe . This verie Christian lyfe did the Prophetes liue , and so did also the Martirs , the Confessors , and those blessed holie Mounkes that liued in the primitiue Church in the wildernes . To be shorte , this Christian lyfe did all the Saintes liue . And this Christian lyfe the Apostle describeth verie plainlie in his Epistle to the Hebrewes in these wordes : Heb. 11. The saintes were mocked , scourged , apprehended , imprisoned , stoned , sawed in peices , tempted , and put to death with the sworde : They went in this worlde apparailed in sheepes and goates skinnes , very poore , needie , and afflicted , of whom the worlde was not worthie : They liued in wildernes , and in solitarie places , aparte from the companie of men , and had none other habitation , but the dennes and cliftes of the earthe . This is indeede the perfection of the Christian lyfe , which the gospell teacheth vs , and which our Sauiour Christe came to bringe into the worlde . This Christian lyfe if it be well considered is a continuall crosse , and death of the whole man , to the intent that after he is thus mortified and annihilated he maie be able , and desposed to be transformed into God . For like as there can not be generation without corruption , ( forsomuch as that thinge which is must perishe , to the ende that that maye be made which is not , ) euen so this spirituall regeneration and transformation of man into God can not be made , vnlesse the olde man doe first die , that so by death and corruption of the olde man he maie be transformed into God . Whereupon it plainlie enseweth , that all the Euangelicall lyfe is nothinge els ( as we haue saiede ) but death , and a crosse . And thererefore what thinge can be more conuenient to directe such a kinde of lyfe as is altogether a continuall crosse , than an other crosse ? And if there be nothinge more apte and conueniente to ingender a fier , than an other fier , and if euerie thinge be most apte to ingender a thinge like vnto it selfe , what thinge can be more proportionable and conueniente to ingender a crosse , than an other crosse ? Vndoubtedly so it is : and therefore there is nothinge of greater force to encourage and strengthen at this daye all holie Catholike men , and women , to suffer paines , vniustice , wronges , pouertie , subiection , discipline , honger , thirste , colde , nakednes , and to be shorte , all the troubles , calamities , afflictions , persecutions , imprisonmentes , tormentes , and miseries of this worlde , and all the austerite of the Euangelicall lyfe , than to fixe their eies vpon the crosse . Our of this schoole of the crosse came the Martirs . In this schoole learned also the Apostles . And this schoole hath likewise taughte and strengthened the virgins , the Confessors , the holie mounkes , and to conclude , all the Sainctes , to liue a holie austere kinde of lyfe . And it was the crosse that hath accompanied and comforted them in all their labours , trowbles , paynes , afflictions , and persecutions .

Now when the deuout sowle findeth so many kindes of fruites in this tree of lyfe for all times , and for all necessities , she can not but wonder at the highe wisedome of that soueraine master , that hath founde out such an excellente meane for our remedie : and she is also prouoked thereby to acknowledge the vnspekeable goodnes of so mercifull a father , who beinge able to haue holpen and remedied man with his onely will , chose rather to put him selfe to so great paines , and dishonours , to the intente that man might be more honored and more holpen by this meane , than by anie other .

The order that maye commonlie be vsed in meditatinge vpon the Passion . These be the sixe principalle waies to meditate vpon the holie passion : and the order that maie commonlie be vsed in meditatinge vpon them , is to beginne at the first , to witt , to consider the most grieuous paynes which our sauiour suffred for vs , ( the which consideration is as it were the verie foundation of all th' others ) and from that consideration we maye goe forwardes immediatlie vnto all the rest , accordinge as the very cowerse of meditation will open vnto vs the waie , and especiallie the grace of the holie Ghost , who is the principalle teacher of these exercises . For as we haue declared before , when we haue considered the passinge great paines which our Sauiour suffered for vs , we maie then immediatly proceide forwardes , and consider the greatnes of our sinnes , which caused him to suffer so manie greiuous paines , and tormentes , and withall the passinge greatnes of this benefite of our redemption , in that almightie God woulde vouchesafe for the loue of vs to suffer such extreme paines : And we maie likewise consider the highnes of the goodnes , and mercie of almightie God , who for the great loue he bare vnto vs abased him selfe so farre forthe , as to suffer so manie reprochefull contemptes , villaynies , and miseries . And aboue all this we may consider how great examples of vertues our Sauiour Christe hath geuen vnto vs herein : to witt , of patience , obedience , charitie , humilitie , meikenes , constancie , and of all other vertues , whereof we haue hitherto treated .

Howbeit , althowghe it be a verie conuenient order of meditatinge vpon this holie misterie to passe orderlie by degreis throughe all theise forsaid considerations , takinge our beginninge at the first consideration , and so to proceide in order from one consideration to an other , euen to the last : yet is it not neidfull for a man ( so often as he meditateth vpon this holie misterie ) to goe in this precise maner through them all , ( for many times he shall not haue sufficient time for the same , ) but let him contente him selfe in his meditation with that consideration , wherein he shall finde most spirituall taste , and likinge : Forsomuch as in these exercises we must haue respecte not to the great quantitie of the matter that is meditated vpon , but to the great deuotion wherewith it is done .

The ende of the first parte of this booke . DEO GRATIAS .