ansvverable to the superfluitie and abundance and the hunger and thirst avvnserable to the delicatenes and fullnes past Vnto all these paines there is added an eternitie or euerlastingnes of suffering them vvhich is as it vvere the seale and key of them all for al the rest aforesaide vvere yet somvvhat tollerable if it might be ended for so much as nothing is great that hath an end But paines that haue no end no ease no mitigation nor declination no nor hope that euer ether the paines or he that giueth them nor he that suffereth them shall finish and haue an end but to be as it vvere a perpetual banishment and an infamie neuer to beremitted this is a matter able to make anie man besides him self that should consider it deepelie and vvith due attention This is then the greatest paine that of all others is to be suffered in that vnfortunate place for yf these paines vvere to be endured but for som certaine tyme although it vvere a thovvsand or a hundred thovvsand years or as a certaine doctor saieth yf there vvere anie hope that they should end in so much time as al the maine occeaÌ„ sea should be consumed drop by drop taking out of it euerie thousand yeare but one drop onlie yet this vvoold be som kind of comfort and consolation But it passeth not soe in this case for the paines shal becorrespondent to the eternitie of almightie God and the continuing of this miserie to the perpetuitie of his diuine glorie So long as God shal liue so long shall they die vvhen God shal be no more that vvhich he is novv then shall they also cease to be that vvhich they ar Novvin this duratioÌ„ in this eternitie I vvish thee good brother to settel rest for som time thy consideration as a cleene beast to râ—minate this passage novv vvith thie self for as much as the eternal euerlasting truth crieth Matthae 14.35 and auovvcheth saying Heauen and earth shall passe but my vvordâ—s shall not passe Saturdaie night Of the glorie of heauen THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen thereby to moue thy heart to the contempt of the vvorld and to an earnest desire to be in the companie of celestiall citizens To th' end therfore that thou maist in som sort vnderstand somvvhat of this felicitie thou hast to consider a mong other things these fiue that ar in it The excellencie of the place the ioy of the companie the vision of God the glorie of the bodies finallie the sacietie and perfect store of al good things vvhich is there First then consider th'excellencie of the place and especiallie the greatenes thereof vvhich is vvonderfull For vvhen a man readeth in certaine graue authors that eâ—erie starre in heauen is greater then the vvhole earth moreouer that there be som starres of such exceeding greatenes that they be ninetie times bigger then al the vvhole earth and vvith this lifâ—eth vp his eyes to heauen and seeeth in the same such a number of starres and so manie voide spaces vvhere manie more starres might be set vvhen he seeeth this I saie hovv can he but vvoonder hovv can he but be astonied as it vvere besides him self considering the passing greatnes of that place and much more of that Souerain lord that created the same Novv as for the beavvtie of that place it is a thing that cannot be expressed vvith vvords for yf God hath created so vvonderful and so bevvtiful things in this vale of teares vvhat hath he created trovv ye in that place vvhich is the seate of his glorie the throne of his statelines the pallace of his maiestie the hovvse of his elect and the paradise of all delightes After the excellencie of the place consider the vvorthines of the dvvellers in it vvhose number holines riches bevvtie doe far exceede vvhat soeuer can be imagined S. Iohn saith that the multitude of the elect ar so great that no man is able to count them Apocal. 7.9 S. Dionisius saith Caelest Hierar c. 14. that the Angels ar so manie that they exceede vvithout comparison al corporal and material creatures vppon the earth 1 p. q. â—â— ar 3. S. Thomas agreeing vvith this opinion saith that like as the heauens in greatnes exceede the earth vvithout anie proportion so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like advantage and proportion Novv vvhat thing can be imagined more vvoonderfull then this Certainlie this is such a thing that if it vvere vvel considered it vvere sufficient to make al men astonied And yf eche one of those blessed spirites yea though it be the verie least among them be more beautiful to behold then al this visible vvoorld vvhat a sight shall it be to behold such a number of beautiful spirites to see the perfections and offices of euerieone of them There the Angels be sent in ambassages The Archangels ministre and serue the Principalities triumph The Povvers reioice The Dominations gouerne The Vertues shine The Thrones glister The Cherubines giue light The Seraphines burne in loue and al sing lavvdes and praises to God Novv yf the companie and mutual conuersation of good and vertuous persons be a thing so svveete and so amiable as vvee dailie proue vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts to talk vvith the Apostles to deale vvith the Prophets to communicate vvith the Martyrs and to haue a perpetual familiaritie vvith al the elect More yf it shal be so great a glorie to enioy the companie of the good vvhat shal it be to enioy the companie and presence of him vvhome the morning stars dooe praise at vvhose excellent beautie the sonne and moone dooe vvonder before vvhose maiestie the Angels and al those blessed spirites dooe bovve theire knees vvhat shal it be to behold that vniuersal and supreme good in vvhome al good things ar conteined that greater vvoorld in vvhich ar included al vvoorlds and to see him vvho being one is al things and being most simple in him self and vvithout al kind of mixture doth yet comprehend in him self the perfections of al things If to heare see king SalomoÌ„ vvere thought so great a matter that the Queene of Saba said of him Blessed ar the men 2. Regu 10.8 and blessed ar these thy seruants that stand in thy presence and heare thy vvisdom VVhat shal it be to behold that most high SalomoÌ„ that eternal vvlsdom that infinite greatnes that inestimable bevvtie that exceeding goodnes and to enioie the same for euer and euer This is the essential glorie of the Saincts this is the last end and harborough of our desires Afther this contemplate the glorie of the bodies vvhich shal be endued vvith those fovver singuler qualities and dovvries to vvit vvith Subtilitie Svviftnes Impassibilitie and Cleerenes vvhich Cleerenes
shal be so great that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father Novv if the sunne vvhich standeth in the middest of the heauens being but one be yet sufficient to giue light and comfort to al this vvorld vvhat a light shal so many sunnes and lamps make as shal shine togetherin that place But vvhat shal I say novv of al the other goods vvhich are there There shal be Health vvithout infirmitie Libertie vvithout bondage Bevvtie vvithout deformitie Immortalitie vvithout corruption Abundance vvithout necessitie Quietnes vvithout vexatiō Securitie vvithout feare Knouledge vvithout error Fulnes vvithout lothsomnes Ioy vvithout heauines and Honour vvithout contradiction August There as S. Augustine saith shal be true glorie for none shal be praised by error or flatterie There shal be true honor for it shal nether be denied o such as deserue it nor giuen to such as merite it not There shal be true peace for no man shal be molested either by him self or by others The revvard of true vertue shal be euen he that gaue the vertue hath promised himself for a revvard of the same vvhom vve shal see vvithout ceasing loue vvithout lothsomnes and praise vvithout vvearines There the place is large beutiful bright and secure the companie verie good and pleasant the time alvvaies after one manner not diuided into euening and morning but continued vvith one simple eternitie There shal be a pepetual spring-time vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost There al shal reioice al sing and giue continuall praise to that high giuer of al things through vvhose bountiful goodnes they liue and raigne for euer O heauenlie cittie secure dvvelling place countrie vvhere al pleasant things at to be found people vvithout grudging and murmuring quiet neighbours and men vvithout anie vvant or necessitie O that the strife and contention of this present state vvere ended O that the daies of my banishment vvere once finisshed vvhen shal this daie com vvhen shal I com and appeare before the face of my svveete lord and Sauiour Sundaie night of the benifits of almightie God THIS daie thou shalt meditate vppon the benifits of God therebie to giue him thanks for them and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee And although these benifits be innumerable yet maist thou at the least consider these fiue most principal to vvit the benifits of Creatiō Conseruation Redemption Vocation and other particular and Secrete benifits And first of al touching the benifit of Creation consider vvith great attention vvhat thou vvast before thou vvere created and vvhat God did for thee and bestovved vppon thee before thou diddest merite or deserue anie thing to vvit he gaue thee thy bodie vvith al thy membres and senses and thy sovvle of so great excellencie endued vvith those three noble povvers vvhich be Vnderstanding Memorie and VVill. And consider vvel that to giue thee this sovvle vvas to giue thee al things for so much as there is no perfection in anie creature vvhich a man hath not in him in his manner VVhereby it appeareth that to giue vs this thing alone vvas to giue vs at once al things together As concerning the benifit of Conseruation consider hovv al thy vvhole being dependeth of Gods prouidence hovv thou couldest not liue one momēt nor make so much as one steppe vvere it not by means of him hovv he hath created al things in this vvorld for thy vse and seruice the sea the earth the birds the fishes the liuing beasts the plants and finallie the Angels of heauen Consider moreouer the health vvhich he giueth thee the strength life sustenance vvith al other temporal helps and succours And aboue al this vvaigh vvel the miseries and calamities into vvhich thou seeest other men fall euerie daie and thou thy self mightest also haue fallen into the same yf God of his great mercie had not preserued thee Touching the benifit of Redemption thou maist cōsider therein tvvo things First hovv manie great the benifits haue ben vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption and secondlie hovv manie and hovv great the miseries vvere vvhith he suffred in his most holie body and sovvle to purchase vs these benifits But to the end thou vnderstand better and feele in thy self hovv much thou ovvest vnto this thy lord for that vvhich he hath endured for thy sake thou maist consider these fovver principall circumstances in the misterie of his sacred Passion to vvit vvhoe is he that suffreth vvhat he suffreth of vvhome and to vvhat end he suffreth VVhoe is he then that suffreth God VVhat suffreth he The greatest torments and dishonour that euer vvere suffred Of vvhome doth he suffer Of hellish and abominable creatures vvho in theire vvoorks ar like euen to the divels them selues To vvhat end doth he suffer not for anie cōmoditie of him self or anie merite of our part but onlie for the bovvels of his infinite charitie and mercie As concerning the benifit of Vocation consider first of al vvhat a great mercie it vvas of God to make thee a Christian and to call thee to the Catholique faith by the means of holie Baptisme and to make thee also partaker of the other Sacraments And yf after this calling vvhen thou hast by deadlie sinne lost thine innocencie our lord hath raised thee vp from sinne and receaued thee againe into his grace and set thee in the state of saluation hovv canst thou be able topraise him for this so singular a benifit vvhat a great mercie vvas it to expect thee so long time to suffer thee to commit so manie sinnes and to send thee so manie godlie inspirations and not to shorten the daies of thy life as he hath donne to diuers others that vvere in the same state and last of al to call thee vvith so mightie a vocatiō that thou mightest rise vp againe from death to life and open thine eys to the eternal light vvhat mercie vvas it also after thou vvast conuerted to giue the grace not to returne vnto deadlie sinne againe but to vanquish thine enimie and to perseuer in good life These ar the publique and knovven benifits but there be other secrete benifits vvhich no man knovveth but he onlie that hath receaued them and againe there be som so secrete that euen he him self vvho hath receaued them knovveth them not but he onlie that gaue them Hovv manie times hast thou deserued in this vvorld either through thy pride negligence or vnthankfulnes that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes and yet hath not he dealt thus vvith thee Hovv manie euills occasions of euills hath our lord preuented vvith his prouidence ouerthrovving the snares of thine enimie and stopping his passage and not permitting him to execute his vvilie practyses and designements
take vppon him the shape and image not onlie of a sinner but euen also of a condemned person This saith he Luc. 22.53 is your houre and the povver of darknes By vvhich vvoords is vnderstoode that from that time that most innocent lamb vvas giuen vp into the povver of the Princes of darknes vvhich be the diules that by means of theire ministres they might execute vppon him al the cruelties and torments they could deuise Think thou then o my sovvle hovv much that diuine highnes abased it self for thee sithence it arriued to the last extremitie of al miseries vvhich is to be giuen vp to the povver of diuels And because this vvas the paine vvhich vvas due to thy sinnes it pleased him to put him self to this paine that thou mightest remaine quite from the same So soone as these vvoords vvere spoken foorthvvith al that hellish rovvte and malicious rable of rauenous vvoolues assaulted this most meeke and innocent lambe som haled him this vvay som that vvay eche one to the vttermost of his povver O hovv vngentellie did they handle him hovv discourteouslie did they speake vnto him hovv manie blovves and buffets did they giue him vvhat crying shovvting made they ouer him euen as conquerours vse to doe vvhen they haue obteined theire praie They lay hold vppon those holie hands vvhich a litle before had vvrought so manie miracles and dooe binde them verie straitlie vvith rovvgh knottie cords in such sort that they gavvle the skinne of his armes and make the verie blood to spring out of them and in this manner they leade him openlie throvvgh the common streates vvith great despite and ignominie Consider novv vvel our Sauiour hovv he goeth in this vvay abandoned of his disciples accompanied vvith his enimies his pase hastened his breath shortened his colour changed his face chafed and inflamed vvith his hastie going And yet in al this euil intreating of his person behold the modest behauiour of his countenance the comelie grauitie of his eys and that diuine resemblance vvhich in the middest of al the discourtesies in the vvoorld could neuer be obscured Forthvvith accompanie thy Sauiour to the hovvse of Annas and behold there hovv vvhilest he avvnsvvered verie courteouslie to the demaund Ioan. 18.19 that the high priest made vnto him concerning his disciples and doctrine one of those vvicked caitifes that stoode there by gaue him a greate blovve vppon the face saying Ioan. 18.22 Ansvverest thou the high priest so Vnto vvhome our Sauiour avvnsvvered verie gentellie If I haue spoken yl Ioan. 18.23 giue testimonie of euil but yf vvel vvhy strikest thou me Consider then heere o my soule not onlie the mildnes of this avvnsvvere but also that diuine face so marked and colovvred vvith the force of the blovve and that constant looke of his eys so cleare and faire vvhich vvere nothing distempered vvith this so shameful assault and finallie that most holie sovvle vvhich vvas invvardlie so humble readie to haue turned the other cheeke yf the naughtie vvretched caitife had required the same VVensdaie morning Of the presentation of our Sauiour before the high priest Cayphas of the iniuries he receaued that night of Saint Peters denial and of his vvhipping at the pillar THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas vppon the iniuries he receaued that night vppon Saint Peters denial of his maister and vppon his vvhipping and scourging at the pillar First consider hovv from the first hovvse of Annas they leade our Sauiour to the house of Cayphas the high priest vvhither reason vvould that thou shouldest goe vvith him to keepe him companie there shalt thou see the sonne of iustice darkned vvith an eclipse 1 Petr. 1.12 and that Diuine face vvhich the Angels desire to behold al defiled vvith spittel most vnreuerentlie For vvhen our Sauiour being coniured in the name of the father to tel them vvhat he vvas avvnsvvered to this demaund as it vvas meete he should those vvicked men so vnvvoorthie to heare such an excellent and high avvnsvvere and blinded vvith the brightnes of so great a light assaulted him like madde dogges and disgorged vppon him al theire malice furie There eache one to the vttermost of his povver giueth him buffers strokes There they bespit that diuine face vvith theire diuilish mouths There they blindfold his eys and strike him in the face and iest at him saying Prophecie vnto vs ô Christ Matt. 26.68 vvhoe is he that strooke thee O meruailous humilitie patience of the sonne of God! O bevvtie of the Angels vvas this a face to spit vppon men vse vvhen they must spit to turne theire face to the fovvlest corner of the hovvse and vvas there not to be found in al that pallace a fovvler place to spit in then thy face o svveete Iesus O earth and ashes vvhie dost thou not humble thy self at this so vvonderful example After this consider vvhat trovvbles and paines our Sauiour suffred in al that dolefull night for that the souldiars vvhoe had him in custodie mocked laughed him to scorne as S. Luke saith vsed as a meane Luc. 22.65 to passe avvay the sleepines of the night to scoffe iest at the Lord of maiestie Consider novv o my sovvle hovv thy most svveete spouse is set heere as a marke to al the arrovvs of the strokes and bâ—ffets they coulde giue him there O cruel night O vnquiet night in vvhich thou o my good Iesus tookest no repose at al neither did those rest vvhoe accompted it a pastime to vex and torment thee The night vvas ordained for this end that therein al creatures should take their rest and that the senses membres vveried vvith toyles labours of the day might be refresshed and these vvicked men vse it as a fit time to torment al thy membres and senses stryking thy bodie afflicting thy sovvle bynding thy hands buffetting thy cheekes spitting in thy face and lugging thee by the eares that thereby at such time as all the membres ar vvoont to take their rest they al in thee might be trovvbled and payned O hovv far doe these mattins differ froÌ„ those vvhich at the same time the quiars of Angels soung to thee in heauen There thy sing holy holy but heere these caitifes cry Put him to death put him to death Crucifie him crucifie him O ye Angels of paradise that heard both these voices vvhat thought ye vvhen ye savv him so spitefullie contemned in earth vvhome you vvith so great reuerence doe honour in heauen vvhat thought ye vvhen you savv God himself to suffer such despites euen for those that did such villanies vnto him vvhoe hath euer heard of such a kind of charitie that one vvould suffer death to deliuer froÌ„ death the verie same persons that procured practised his death But aboue al the paines and turmoiles of this trovvblesom night vvere increased far more
ovvne deuotion doth anie of these vvorks or secondlie vvhen he doeth the same being enioined him by his ghostlie father in Confession yet the Satisfaction vvhich is made for Obedience of the Confessor in respect of the Sacrament is much more fruiteful Finallie al manner of scourges and chastisements vvhich almightie God sendeth vs as Sicknes Pouertie and the like yf they be borne vvith Humilitie and Patience ar of greate force not onlie to satisfie for the temporal paines devv for our sinnes but also for increase of Grace and mercie THE SIXTH TREATISE HOVV VVE OVGHT TO PREPARE OVR SELVES FOR THE RECEIVING OF THE most blessed Sacrament of the Altare AS amongst al the other Sacraments the blessed Sacrament of the Altare is the greatest so is there requisite greater puritie and preparation for receauing of the same because in the other Sacraments the vertue of God vvorketh but in this Sacrament is the real and true presence of God him self and therfore besides the cleannes of the sovvle vvhich must goe before by meanes of the Sacrament of Penance it requireth also especial deuotion to vvhich deuotion three things doe serue verie notablie The first of these things is the feare and Reuerence of that diuine maiestie vvhich is in this Sacrament for somuch as vve doe trulie beliue that in that little host is almightie God the Creatour of heauen and earth the lord of the vvorld the glorie of the Angels the repose of all those that be blessed the iudge of the vvorld vvhome the Angels Archangels Cherubines and Seraphines doe praise before vvhose sight the povvers of heauen doe tremble not for that they haue offended him but for that considering the highnes and greatenes of that soueraine maiestie they acknovvledge them selues to be but so manie vvormes before the same True it is that this feare causeth not in them anie paine but a most high Reuerence because they knovv that as there is devv all loue to that infinite goodnes and bountie so to his greatenes there is due all feare This affection is also much increased in a man by consideration of the greate number of his sinnes and dailie negligences For yf the Angels and Principalities of heauen doe feare him vvithout hauing donne anie thing vvherefore since theye vvere created hovv much more ought a vile and vvretched vvorme to feare vvhich so oftentimes and in so manie manners offendeth his creator This is then the first thing vvhich a man ought to consider vvhen he commeth to this table saying vvithin him selfe vvith greate Reuerence I goe novv to receaue almightie God not onlie into mie sovvle but also into mie bodie But novv this feare must be tempered vvith Hope vvhich the same lord of ours giueth vs by considering that he vvith the bovvels of pitie and compassion vppon our vveakenes and miserie inuiteth vs to his table calleth vs vvith those most svveete vvords vvhich are Com ye to me al that labour Matth. 11.28 and ar burdened to vvit vvith the heauines of your mortalitie and of your passions because I vvil restore and refresh your soules And in an other place vvhen the Pharisees murmured of this lord because he did eate and drinke vvith sinners he ansvvered them that They that ar vvhole Luc. 5.31 neede not the Phisition but they that ar yll at ease and that he came not to cal the iust but sinners to penance So that vvith these vvords the sinners that repent them selues of theire sinnes maie take hart and confidence to be bould to approche neere to this heauenlie bankette But touching the hunger desire vvhich this heauenlie bread requireth a greate motiue maie be to consider the effects thereof and the greate benifits vvhich by the same ar communicated to those that deuoutlie doe receaue it vvhich be so greate that no man is able to recount them Effects of Communiō For by the same the Grace of God is giuen vs by it vve becom vnited and incorporated to our head vvhich is Christ By it vve ar made partakers of the merites and trauails of his most sacred passion and by it is renued the memorie therof By it Charitie is inflamed our vveakenes is strengthned and spiritual svveetenes is tasted euen in his ovvne proper spring vvhich is Christ and by it ar stirred vp in our sovvles nevv purposes and desires tovvards all goodnes By it is giuen vs a most pretious pavvne of euerlasting life By it ar forgiuen the sinnes and negligences vvhich vve dailie commit and by it also a man becommeth of Attrite Contrite vvhich is as much as to rise from death to life By it likevvise is diminished the flame of our passions and concupiscences and that vvhich is more by it Christ entreth into our sovvles to dvvel in them and dvvelling there as he him self signified vvhen he saied Ioā 6.57 that as his father vvas in him and therfore his life vvas like to the life of his father to make like him self in purenes of life all those that vvorthilie receaue him into them selues by meanes of this Sacrament that novv they maye saie eche one in particular I liue novv not I Gal. 2.20 but Christ liueth in me If therfore this celestiall bread vvoorke all these effects in the sovvles of those that vvith a pure conscience doe eate it vvhat man is there so insensible or so great an enimie of him self that vvil not haue hunger of bread that vvorketh so great effects in him that doth vvorthilie receaue it A man ought therefore to occupie him self in the consideration of these things the daie and the night before the blessed Communion to stirre vp by meanes of the same these three affects aforesaid in vvhich doth consist actual deuotion that is so greatlie requisite for this meate To vvhich purpose the tvvoe praiers folovving vvil help verie much yf they be read vvith as much attention and deuotion as is possible because in them the deuoute sovvle shal find vvoords and considerations to stirre vp in it selfe those three affections and feelings afore mentioned A DEVOVT PRAIER TO BE SAID before the receiuing of the blessed Sacrament I Giue vnto thee o my Sauiour and Lord most hartie thankes and praise for all the benifits vvhich it hath pleased thee to bestovve vppon this so vile and miserable creature I giue the thankes for all the mercies vvhich thou hast vsed tovvards mankind for the misterie of thy holy Incarnation and chiefelie for thie most holie Natiuitie for thy Circumcision for thy Presentation in the Temple for thy Flight into Egypt for the trauails of thy voiages for thy going vp and dovvne in preaching for the persecutions of the vvorld for the tormentes and sorovves of thie passion and for all that vvhich thou diddest suffer in this vvorld for me and much more for the loue vvith vvhich thou diddest suffer vvhich vvithout comparison vvas farre greater Aboue all this I giue the thankes that thou hast vouchsafed to set me at thy table and
manie as passe by thee doe stoppe theire noses and shut their eys that they may not see thee Think that in this sort thou doest stink in the sight of God and of his Angels and esteeme thy self vnvvorthie to lift vp they eys tovvards heauen vnvvorthie that the earth should beare thee vnvvorthie that anie creatures should serue thee vnvvorthie of the bread thou eatest and vnvvorthie of the light and ayer that thou receauest Cast thy self dovvne prostrate vvith that publique vvoman sinner at our Sauiours feete Luc. 7.37 and couering thy face for verie shame and confusion vvith the like shame that a vvomaÌ„ vvould appeare before her husband vvhen she hath committed treason and adulterie against him and vvith great sorovv and repentance of hart desire him to pardon thy sinnes and offences and that of his infinite pirie and mercie it vvil please him to receaue thee againe into his hovvse Tevvsday night Of the misertes of mans life THIS day thovv hast to meditate vppon the miseries of mans life that by them thou maist see hovv vaine the glory of this vvoorld is and hovv little to be accoumpted of seeing it is built vppon so vveake a foundation as this miserable life of ours is And albeit the distresses and miseries of this life be almost innumerable yet maist thou for the present consider cheeflie these seuen First consider hovv short this lise is seeing the longest terme thereof passeth not threescore and ten or fovverscore yeares for all the rest Psalm 89.11 if yet be anie thing prolonged as the Prophet saith is but labour and sorovv And yf thou take out of this the time of thy infancie vvhich is rather a life of beastes then of men and that vvhich is spent in sleeping vvhen vve doe vse neither sense nor reason vvhich maketh vs men thou shalt find it to be a great deale shorter then it seemeth vnto thee Besides al this yf thou compare the present life vvith th'eternitie of the life to com it vvil scarsly seeme vnto thee so much as a minute vvhereby thou shalt easilie perceaue hovv far out of the right vvay those persons be vvhoe to enioy the little blast of so short a life dooe put them selues in hazard to loose the quiet rest of the life that shall endure for euer Secondlie consider hovv vncertaine this life is vvhich is an other miserie besides the former for it is not onlie of it self verie short but eueÌ„ that smale coÌ„tinuance of life vvhich it hath is not assured but douteful For hovv manie arriue to those threescore and ten or fovverscore years vvhich vve spake of In hovv manie is the vvebbe cut of euen vvhen it is scarcely begon to be vvouen Hovv many flitter out of this vvorld euen in the flovver as they terme it of their age and in the very blossom of theyr youth Mart. 13.35 Ye knovv not saith our Sauiour vvhen the lord of the house commeth at euen or at midnight or at the cock crovving or in the morning And the better to vnderstand this and to haue som feeling of the matter as in deede it passeth it shal be a good help vnto thee to cal to mind the death of manie persons vvhich thou hast knovven in this vvorld especiallie of thy frinds and acquaintance and of some vvorshipful famous persons vvhom death hath assaulted in diuers ages and vtterlie beguiled of al theyr fond designments vaine hopes Thirdlie consider hovv fraile and brickle this life is and thou shalt find that there is no vessel of glasse so fraile as it is in so much that the ayer the sonne a cuppe of cold vvater yea the verie breath of a sick man is sufficient to bereue vs of our life as it appeareth by dailie experience of manie persons vvhom the least occasion of the a fore rehersed hath ben able to ouerthrovv and beate to the grovvnd euen in the most florishing time of their age Fovverthlie consider hovv mutable this life is and hovv it neuer continueth in one stay for vvhich purpose thou must consider the great alterations of our bodies vvhich neuer remaine in one state of health and disposition and much more the mutations and changements of our mindes vvhich be alvvais altered as the sea vvith diuers vvinds and vvaues of passions appetites and cares vvhich trouble disquiet vs euerie hovver and finallie the varieties vvhich they terme of fortune vvhich neuer suffereth the affairs of mans life to perseuer in the self same state and in the same prosperitie and contentment but alvvais turneth her vvheele and roleth vp and dovvne from one place to an other And aboue al this consider hovv continual the mouing of our life is seeing it neuer resteth day nor night but goeth shortening from time to time Novv according to this reckning vvhat is our life but a candle that still consumeth and the more it burneth and giueth light the more it vvasteth avvay vvhat is our life but a floure that openeth in the morning that at noonetide fadeth avvay and at euening is cleene dried vp In respect of this continual mutation and changement God said by the Prophet Isaie Al flesh is hay Isaia 40.6 and al the glorie thereof is as the flovver of the feeld Vppon vvhich vvoords S. Hierom saith Truâ—t vvhosoeuer vvil consider the frailtie of our fleash and hovv in al minutes and moments of times vve grovv and vvax avvay and neuer abyde in one state and hovv euen this in vvhich vvee speake copy and vvrite is so much past of our life he vvil nothing dout to call our flesh hay and al the glorie of the same as the flovver of hay or as theâ—nedovves of the feelds He that vvas an infant becommeth a child he that vvas a child vvaxeth suddenlie a young man and by vncertaine spaces of time is chaunged to be old and aged and doth before maruaile to see him self aged then he vvondereth that he is not young The beavvtiful vvoman vvhich did dravv after her so manie companies of foolish young men shevveth her vvrinckled forhead and she that before vvas so greatlie loued is aftervvards vtterlie contemned Fiftlie consider hovv deceitfull our life is vvhich peraduenture is the vvoorst propertie it hath for so much as it deceaueth so manie and yet hath so manie blindlouers of it because being in deede verie laide and filthiâ— it seemeth vnto vs beautiful being bitter it seemeth svveete being but short to euerie one his ovvne life seemeth long and being so miserable it seemeth so amiable that there is no trauel nor daunger to vvhich men dooe not expose them selves for the same although it be vvith peril and hazard of their life euerlasting dooing things vvhereby they com to lose it Sixtlie consider hovv besides this that our life is so short as hath ben said yet that litle time vve haue to liue is so subiect to so maniâ— miseries both of the soule and bodie that all it laied together is nothing els but
straunge kind of torment VVhen they had thus crovvned and scorned our Sauiour the Iudge tooke him by the hand in such euil plight as he vvas and leading him out to the sight of the furious people said vnto them Ecce homo Behold the man as much as yf he said If for enuie you sought his death behold him heere in such sort that he is not to be enuied at but rather to be pittied VVere you afraied lest he vvould haue made him self aking behold him heere so disfigured that he scarcelie seemeth to be a man Of these hands so fast bound vvhat feare you of this man so vvhipped and scourged vvhat demaund you more By this thou maist vnderstand o my sovvle in vvhat sort our Sauiour came then forth seeing the Iudge beleeued that the pitiful plight in vvhich he vvas might suffice to breake the harts of such cruel enimies VVhereby thou maist vvel perceaue hovv vnseemelie a thing it is that a Christian man haue no compassion of the paines sorovvs of our Sauiour Christ seeing they vvere such as vvere sufficient as the Iudge vvas fullie persuaded to mollifie those so fierce and sauage harts But vvhen Pilate savv that those punishments executed vppon that most holie and innocent lambe vvere not able to assvvage the furie of his enemies he entred into the iudgment hall and sate him dovvne in his tribunall seate to giue final sentence in that cause The Crosse vvas novv prepared and readie at the gate and that dreadful banner vvas displaied high in the ayer threatning the death of our Sauiour And after that the cruel sentence vvas giuen and published the enimies added thereunto an other crueltie vvhich vvas to charge vppon those shouldres so rent and torne vvith vvhips and scourges receiued before the heauie tree of the Crosse Al vvich notvvithstanding our merciful Sauiour refused not to carie this burthen vvhereuppon vvere laid al our sinnes but embraced the same vvith singular charitie and obedience for the loue he bare vnto vs. After this the innocent Isaac vvent to the place of sacrifice vvith that so heauie burthen vppon his vveake shoulders great multitudes of people folovving after him and manie pitiful vvoomen that accompanied him vvith theire teares VVhoe vvould not haue vvept most bitterlie seeing the king of Angels to goe so faintlie vvith such a vvaightie burthen his knees trembling vnder him his bodie crovvching his eys 〈◊〉 modest his face al bloudie vvith tha◠guirland of thornes in his head and vvith those shameful and opprobrious exclamations and outcries vvhich they gaue against him In the meane season o my sovvle vvithdravv thine eys a little from this cruel sight and vvith al speede vvith lamentable sigh◠vvith larmeful eys goe tovvards the hovv of the blessed virgin and vvhen thou art com thither casting thy self doune at her feete begin to speake to her vvith a doleful voice saying O ladie of Angels O Queene of heauen Gate of paradise Aduocatrice of the vvorld Refuge of sinners Health of iust parsons Ioie of Saincts Mistres of vertues Mirrour of cleanenes Tytle of chastitie Patterne of patience and Example of al perfection vvoe to me o blessed ladie that haue liued to see this present hovver Hovv can I liue hauing seene vvith mine eys that vvhich I haue seene vvhat neede more vvoords I haue left thy onlie begotten sonne and my lord in the hands of his enimies vvith a Crosse vppon his shoulders to be crucified vppon the same VVhat vnderstanding is able to comprehend hovv deepelie this sorovv pearced the blessed virgins hart Her sovvle began heere to vvax faint and her face and al the parts of her virginlie bodie vvere couered ouer vvith a deadlie svveate vvhich vvas sufficient to haue ended her life yf the diuine dispensation had not resecuted her for greater pains and for a greater crovvne Novv the holy virgen goeth to seeke her sonne the great desire vvhich she hath to see him testoring vnto her againe the st ength vvhich sorovv had taken from her She heareth a far of the classhing of armour the trovvpes of people and the ovvtcries vvhich by his enimies vvere thundered against him Incontinentlie also she seeth the glistering spears and halbards vvhich vvere holden vppe a loft She approcheth neerer and neerer vnto her deerelie beloued sonne and openeth her eys vvhich vvere dimmed vvith sorovv to see if she possibly might him vvhom her sovvle so exceedinglie loued O loue and feare of this blessed virgin Maries hart On one syde shee desired to see him on the other she vvas vnvvilling to see him so miserablie disfigured At the length vvhen she vvas corn vvhere she might see him then those tvvo lights of heauen did behold one an other and their harts vvhere pearced through vvith their eys and they vvounded vvith their mutual sight their pitiful sovvles Theire toungs vvere becom domme and yet the hart of that most svveete sonne spake to the hart of his mother and said vnto her vvherefore camest thou hither my doue my beloued and my svveete mother Thy sorovv increaseth mine and thy torments be a torment to me depart my deere mother and returne home it is not decent for thy virginlie shame-fastnes and puritie to be in companie of murderers and theeues These and otherlike vvoords ful of compassion and pitie vvere spoken in those pitiful harts and in this manner they passed ouer that irksom and paineful vvay euen vnto the place of the Crosse Fridaie morning Of the Crosse and the seuen vvoords vvhich our Sauiour spake vppon the same THIS day thou hast to meditate vppon the misterie of the Crosse and vppon the seuen vvoords vvhich our Sauiour spake Avvake novv o my sovvle and begin to think vppon the misterie of the Crosse by vvhose fruite is repared the hurt of that poisened fruite of the forbidden tree Consider first hovv vvhen our Sauiour vvas com to this place those cruel enimies to make his death more shamefull stripped him of al his apparel euen to his innermost garment vvhich vvas vvholie vvouen through out vvithout anie seame Behould novv heere vvith vvhat meekenes this most innocent lamb suffreth him self to be thus stripped vvithout opening his mouth or speaking anie vvoord against them that vsed him in such sort but rather vvith a good vvil consented to be spoiled of his garments vvith shame remaine naked that by the merite of this nakednes and vvith the same the nakednes in vvhich vve vvere fallen throvvgh sinne might be far better couered then vvith the leaues of the fig-tree Som holie fathers reporte that the tormētors to pluck of our Sauiours garments tooke of most cruellie the crovvne of thornes vvhich he had vppon his head and that hauing stripped him they set it on againe fastned the sharp thornes to the braine vvhich vvas an exceeding great grife And surelie it is to be thought that they vsed this crueltie against him hauing vsed manie others and those also verie strange in al the processe of his passion especiallie seeing the
iustice amongst theeues vppon a crosse But novv seeing thou hast resolued to surpasse and ouercom al motherlie affection and that thou vvilt honour this misterie of the crosse vvherefore doest thou approche so neere vnto the same that thou must carie avvay in thie mantle a perpetual memorie and remembrance of this thy sorovv Thou canst not aford thy sonne anie comfort or remedie but vvel thou maist vvith thy presence increase and augment his torment In deede this onlie vvanted to the increase of his sorovvs that in the time of his agonie in the last instant and conflict of his death euen vvhen the last sighs raised vp his tormented brest he should then cast dovvne his eys altogeather dazeled and dimmed should behold thee standing at the foote of the crosse And because he being neere to the end of his life had his senses so vveakened and feebled and his eyes so obscured vvith the shadovv of death that he could not see a far of thou madest thy self so neere to th' end he might knovv thee and see those armes in vvhich he had ben receaued and caried into Egipt so faint and broken and those virginal brests vvith vvhose milk he had ben nourisshed become euen a sea of sorrovv Behold o ye Angels these tvvo figures yf peraduenture you maie knovv them Behold o ye heauens this crueltie and couer your self vvith mourning for the death of your Lord let the cleere ayre become obscure and dark that the vvoorld see not the naked bodie of your Creator Cast vvith your darknes a mantel vppon his bodie that profane eys behold not the ark of the testament vncouered O ye heauens vvhich vvere created so bright and faire o thou earth clothed vvith such varietie and beavvtie yf you did hide your glorie in this so greate paine yf you that be insensible did after your manner feele the same vvhat then did the bovvels and virginal brest of the blessed mother O al you saith shee that passe by the vvaie consider and behold yf there be anie sorovv like vnto mie sorovv Trulie there is no sorovv like vnto thie sorovv because in al the creature of the vvoorld there is no loue like vnto thy loue After this thou maist consider those seuen vvoords vvhich our lord spoke vppon the Crosse Mar. 23.34 Mar. 23.43 Ioan. 19.27 Ioan. 19.28 Matt. 27.46 Ioan. 19.30 Mar. 23.46 of vvhich the first vvas Father pardon them for they knovv not vvhat they dooe The second vvas to the good theefe This daie shalt thou be vvith me in paradise The third vvas to his most blessed mother VVoman behold thy sonne The fourth vvas I am a thirst The fift vvas My God my God vvhy hast thou forsaken me The sixt vvas It is finished The seuenth vvas Father into thy hands I commit my spirite Consider novv o my sovvle vvith hovv great charitie he coÌ„mended in these vvoords his enimies vnto his father vvith hovv greate mercie he receaued the thife vvhich confessed him vvith vvhat bovvels he commended his pitiful mother to the beloued disciple vvith hovv greate thirst and drith he shevved hovv much he desired the saluation of men vvith hovv lamentable a voice he povvred out his praier and vttered his tribulatioÌ„ before the face of almightie God hovv he performed so perfectlie euen to the verie end the obedience of his father and hovv finallie he commended vnto him his spirite and resigned him self vvholie into his most blessed hands Heere hence it appeareth hou in eche one of these vvoords remaineth inclosed som singular document and instruction of vertue In the first is coÌ„mended vnto vs Charitie tovvards our enimies In the second pitie and mercie tovvards sinners In the third dutie and reuerence tovvards our parents In the fouerth zeale and desire of our neighbours saluation In the fift praier in time of tribulations and vvhen vve seeme to be forsaken of God In the sixt the vertue of Obedience and Perseuerance And in the seuenth a perfect resignation into the hands of God vvhich is the summe and principal of al our perfection Satturdaie morning Of the pearcing our Sauiours side of his taking dovvne from the crosse of the pitiful bevvailing of our ladie and of Christes burial THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a speaâ—e of his taking doune from the crosse together vvith the lamentation of our lady and the office of the burial Consider then hovv after that our Sauiour had giuen vp the ghost vppon the crosse and those cruel ministers had accomplisshed their desire vvhich longed so much to see him dead yet vvith al this the flame of theire furie vvas not quenched because that notvvithstanding such things as had past they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich remained parting and casting lottes vppon his garments and pearcing his sacred brest vvith a cruel speare O ye cruel ministres O ye harts of iron Seemed that so litel to you vvhich his bodie suffred being aliue that ye vvould not pardon it euen after it vvas dead vvhat rage of enmitie is there so great but that it is appeased vvhen it seeth his enimie dead before him Lift vp a litle those cruel eys of yours behold that deadlie face those dimme eys that falling countenance that palenes and shadovv of death for although you be more hard then either iron or adamant stone yea though ye be more hard then your ovvne selues yet in beholding him you vvil be pacified After this commeth the minister vvith a speare in his hand and vvith great force thrusteth the same through the verie naked brest of our Sauiour The crosse shooke in the aire vvith the force of the stroke and from thence issued vvater and bloud vvherevvith ar healed the sinnes of the vvorld O riuer that runnest out of paradise and vvaterest vvith thy streames all the vvhole face of the earth O vvound of this pretious side made rather vvith feruent loue tovvards mankind then vvith the sharp iron of the cruel speare O gate of heauen vvindovve of paradise place of refuge tovver of strength sanctuarie of iust persons sepulchre of pilgrims nest of cleane doues florishing bed of the spovvse of Salomon Al haile o vvound of this pretious syde that vvoundest al deuout harts stroke that strikest the sovvles of the iust rose of vnspeakable bevvtie rubie of inestimable price entrance into the hart of Christ testimonie of his loue and pledge of euerlasting life Next to this consider hovv the very same daie in the euening there came those tvvo holie men Ioseph and Nicodemus vvhoe reared vp their ladders vnto the crosse and tooke dovvne the blessed bodie of our Sauiour into their armes The holie virgin then perceauing that the torment of the crosse vvas novv ended and that the holie bodie of our Sauiour vvas comming tovvards the earth she prepareth her self to giue him a secure hauen in her brest and to receaue him from the armes of
the Crosse into her ovvne armes And so she requesteth vvith great humilitie of those noble men that for so much as shee had takē no leaue of her sonne nor receaued the last embracings of him vppon the crosse at the time of his departure they vvould novv suffer her to approche neere vnto him and not increase her discomfort on euerie side yf as the enimies had before taken her sonne from her being yet aliue so her frinds vvould take him from her being novv dead Novv vvhen the blessed virgin had him in her armes vvhat tounge is able to expresse that vvhich she then felt O ye Angels of peace vveepe vvith this holie virgin vveepe ye heauens vveepe ye starres of heauen and al creatures of the vvorld accompanie the lamentation of the blessed virgin Marie The blessed mother embraceth the torne bodie shee clippeth it fast to her brest her strength seruing her to his thing onlie she putteth her face betvveene the thornes of the sacred head she ioineth countenance vvith countenance the face of the most holie mother is imbrued vvith the bloud of the sonne and the face of the sonne is bathed vvith the teares of the mother O svveete mother is this peraduēture thy most svveete sonne Is this he vvhome thou conceauedst vvith so greate glorie broughtest foorth vvith so great ioy vvhat is novv becom of thy former ioyes vvhither is thy vvonted gladnes gone vvhere is that mirrour of bevvtie in vvhich thou diddest behold thy self Al those that vvere present vvept vvith her Those holie matrones vvept Those noble gentlemen vvept Heauen and earth vvept and al creatures accompanied the teares of the virgin The holie Euangelist also vvept and embracing the bodie of his maister said O my good lord maister vvhoe shal be my teacher from this time forvvards To vvhome shal I resort vvith my doutes vpon vvhose brest shal I rest mie self vvhoe shal impart to me the secreats of heauen vvhat straunge change and alteration is this The lasteuening thou sufferedst me to rest vppon thy holy brest giuing me ioye of life and novv dooe I recompence that so greate benifit vvith holding thee dead on my brest Is this the face vvhich I savve transsigured vppon the mount Thabor Is this that figure vvhich vvas more cleere then the sonne at middaie Likevvise that holie sinner Marie Magdalen vvept and embracing the feete of our Sauiour said O light of myne eyes and remedie of my sovvle yf I shal see my self vvearied vvith sinnes vvhoe shal receaue me vvhoe shal cure my vvounds vvhoe shal ansvvere for me vvhoe shal defend me against the Pharisees O hovv far othervvise held I these feete and vvass hed them vvhen thou receauedst me O my svveete hart-roote vvhoe could bring to passe that I might novv die vvith thee O life of my sovvle hovv can I saie that I loue thee seeing that I remaine aliue vvhen I haue thee dead before mine eys In like manner did al that holie companie vveepe and lament vvatering vvashing that holie bodie vvith teares But novv vvhen the hovver of his burial vvas com they vvynd his holie bodie in a cleane linnen sheete they bynde his face vvith a napkin laying the bodie vppon a beere they goe to the place of the monument and there they laie in that pretious treasure The sepulchre vvas couered vvith a stone and the hart of the blessed mother vvith a clovvde of heauines and sorovve There once againe she taketh leaue of her sonne There she beginneth a freshe to feele her heauie solitarines There she seeth her self novv dispossessed of al her good Finallie there her hart remaineth buried vvhere her treasure vvas left Sonnedaie morning Of the descending of our Sauiour into Limbus of his appearing to our ladie to S. Marie Magdalen to the disciples and of his Ascension THIS daie thou maist meditate vppon the descending of our Sauiour to Limbus of his appearing to our blessed ladie to S. Marie Magdalen to the disciples and of his glorious Ascension First of al consider hovv exceeding greate the ioy comfort vvas vvhich those holie fathers in Limboreceaued through the visitation and presence of theire Redeemer and vvhat thankes and praises they gaue him for this saluation so exceeding lie desired and hoped for Those that returne from the east India into Spaine saie of them selues that they esteerne al the paines and trauailes of their voiage past by sea verie vvelimploied vvhen they cōfider the extreme ioy vvhich they receaue at the daie of theire returne to their countrie Novv yf this sayling absence from theire countrie of one or tvvoe yeares be of force to cause so great ioye vvhat contentement and pleasure vvould the absence of three or fouer thovvsand yeares vvoorke in those that vvere to receaue so great saluation and to take hauen in the land of such as liue for euer Consider likevvise the ioy vvhich the blessed virgin this daie receaued in the sight of her sonne vvhich vvas risen for certaine it is that as shee vvas the onlie person vvhich most felt the paines of his passion and death so she vvas the onlie that most vvas partaker of the ioy of his Resurrection Novv vvhat invvard comfort had she vvhen before her she beheld her sonne aliue and glorious accompanied vvith all those holie fathers vvhich vvere risen vvith him vvhat did she vvhat said she of vvhat maner vvere her embracings her kisses the teares of her pitiful eys and her desires to be alvvais vvith him yf it might be graunred her Consider the ioy of those holie Maries especiallie of her vvhich perseuered vveeping before the sepulchre vvhen she savve the beloued of her sovvle and cast her self dovvne at his feete and fovvnd him risen and liuing vvhome she sought and desired to see although he had ben dead And consider vvel that next to his blessed mother he appeared first to this vvoman vvho most loued him most perseuered most vvept and most carefullie sought him thereby to make thee knovv for certaine that thou shalt also find God if thou seeke him vvith the self same teares and diligence Consider after vvhat sort he appeared to the disciples vvhich vvent tovvards Emaus in forme of a pilgrime behold hovv gracious and courtious he shevveth him self vnto them in his vvoords hovv familiarlie he keepeth them companie hovv svveetlie he disguiseth him selt that they knovv him not and finallie hovv louing lie hediscouered him self vnto them and left them vvith passing invvard comfort and contentement Let thy speech and talk be also such as vvas this of these men and coufer vvith invvard sorovv and feeling that vvhich they conferred vvhich vvas of the torments and paines that Christ had suffered and persvvade thy self assuredlie that thou shalt not vvant his presence and companie yf thou procure to haue alvvaies this in thy remembrance and memorie Touching the misterie of the Ascension consider first hovv our Sauiour differred prolonged his mounting vp into heauen for the space
vvont to saie to him that rideth vppon a frovvard kicking horse that he hold the reines of his bridle as he ought that is neither to hard neither to stacke that the horse neither turne backvvard nor runne to headlong forvvard euen so must vve endeuoure that our attention in our praier be moderate not forced vvith carefulnes nor vvith violent labour and traueil But novv especially vve must be vvel vvarie that in the beginning of meditation vvee dooe not trouble and vvearie our head vvith to much a tention for vvhen vvee doe so our forces commonlie vvant vs to goe forvvards therein as it happeneth to atraueller vvhen he maketh to great hast in going at the beginning of his iourneye The fifte aduise BVT among al these aduises the principallest is that he that praieth be not dismaied nor geue ouer his exercise vvhen he feeleth not foorth vvith that svveetenes of deuotion vvhich he desireth It is requisite to expect the cōming of our lord vvith long animitie and perseuerance for that it greatlie appertaineth to the glorie of his maiestie to the basenes of our condition and to the importance of the affaire vvhich vve haue in hand that oftentimes vve attend and vvatche at the gates of his sacred palaice Novv vvhen thou hast after this sort expected for a certaine time in case our lord shal then com vnto thee giue him most hartie thankes for his comming and yf it seeme vnto thee that he com not humble thy self then before him and acknovvledge that thou art not vvoorthie to receaue that thing vvhich is not giuen thee and be content that thou hast there made a sacrifice of thy self denied thine ovvne vvil crucified thy appetite striued vvith thy self donne at the least vvhat thou couldest of thine ovvne part And in case thou haue not adored our lord vvith sensible adoration according to thy desire it is sufficient that thou hast adored him in spirite and in truth according as his vvil is to be adored And trust me assuredlie that this is the most daungerous passage of al this nauigation and the place vvhere trevv deuoute persons ar prooued tried and that yf thou escape vvel out of this daunger thou shalt haue prosperous successe in al the rest The sixte aduise THIS aduise is not much differing from the a foresaid nor of lesse necessitie then it and it is that the seruante of God dooe not content him self vvith vvhat soeuer little tast he findeth in his praier as some vse to dooe vvhoe vvhen they shedd a feavve teares or feele a little tendernes of hart persvvade them selues that then they haue accomplished and performed theire exercise But this is not enough for the obteining of that thing vvhich heere vve seeke for For like as a little devv or sprinkling of vvater is not sufficient to cause the earth to bring forth fruite vvhich doth no more but onlie alay the dust and vvet the vppermost parte of the grovvnd but it is needeful to haue so much vvater that it maie enter into the innermost part of the earth there soke and vvater through the same euen so is it requisite to haue here abūdance of this devv and vvater of heauen to bring foorth the fruite of good vvoorkes And therefore vve ar counseled not vvithout great reason that vve take as long time for this holie exercise as vve maie And better it is to haue one long time for the same then tvvo short times for yf the time be short al is spent almost in setling the imagination and in quieting the minde and then vvhen vve haue quieted the same vve rise from our exercise euen vvhen vve should begin it And descending more in particular to limite this time I am of opinion that vvhat soeuer is lesse than one hovvre and a halfe or tvvo hovvres is to short a time for praier because that oftentimes there is spent more than halfe an hovver in tempering our instrument that is as I said before in quieting our imagination and so al the rest of the time is requisite for the enioying of the fruite of praier True it is that vvhen vve goe to this exercise of praier after som other holie exercises our hart is then better disposed for this affaire and so like drie vvoode is verie apte to conceiue more quicklie in it self this heauenlie fiar Likevvise earlie in the morning our meditation may be the longer because then our hart is much better disposed for this exercise then at anie other time Hovvbeit in case that a man haue little time by reason of his manifolde busines yet let him not omit to offer vp his mite vvith the poore vvidovve in the temple for yf he faile not of his devvtie herein throvvghe his ovvne negligence he that prouideth for al creatures according to their necessitie vvil not vvant to prouide likevvise for him The seuenth aduise ACording vnto this foresaide aduise vve vvil giue an other verie like vvich is that vvhen oure sovvle is visited either in praier or out of praier vvith anie speciall visitation of our Lord vve suffer it not to passe avvaie in vaine but take the commoditie and benefite of that occasion that is offered vnto vs. For certaine it is that vvith this vvinde a man shall saile more in one hovver than vvithout it in manie daies And so vve reade that the holie father S. Francis did of vvhome S. Bonauen ture vvriteth that he had such a speciall care in this point that in case our lord did visite him vvith anie speciall visitation vvhile he vvas traueiling by the vvaie he caused his companions to goe before and he staied alone behinde vntil he had made an end of chevving and digesting that svveete morsel vvhich vvas there sent vnto him from heauen VVhosoeuer they be that dooe not soe ar vvont cōmonlie to be chastifed vvith this punishmēt that theye find not almightie God vvhen they seeke him because he found not them vvhen he sought for them THE SECOND PART OF THIS FIRST TREATISE VVHICH SPEAKETH OF deuotion VVHAT THING DEVOtion is CHAP. I. THE greatest labour that such persons endure as geue them selus to praier is the vvant of deuotion vvhich oftentimes they feele in the same for vvhen this faileth not there is nothing more svveete nor easie then to praie For this cause seeing vve haue alreadie treated of the matter of praier and of the manner vvhich maie be obserued therein it shall be expedient that vve treate novv of such things as help and further vs to deuotion and also of those that hinder vs and of the remptations vvhich be most common to deuout persons and of certaine aduises vvhich be verie necessarie for this exercise But first it shal be much to the purpose to declare vvhat thing deuotion is that so vve maie vnderstand before hovv great a ievvel that is for vvhich vvee traueill Saint Thomas saieth that deuotion is a certaine vertue vvhich maketh a man quicke and readie to al vertue and vvakeneth him
also committed by thoughts VVhere I shall haue as manie for my iudges as haue gone before me by example of good vvoorkes and so manie shall be vvitnesses against me as haue giueÌ„ me presidents of vertues And yet expecting this iudgment I cease not to giue bridell to my vices but rather more more I lie rotting and corrupting in the dregges of my sinnes stil glutonie maketh me vile pride maketh me vaine couetousnes maketh me niggesh enuie consumeth me murmuration teareth me in peeces ambition puffeth me vp anger trovvbleth me lightnes of maÌ„ners dravveth me out of my self sluggishnes benuÌ„meth me heauines casteth me dovvne and fauour lifteth me vp Thou seest heere the companions vvith vvhich I haue liued froÌ„ the daie of mie childhood vntil this present time these be the frinds vvith vvhome I haue coÌ„uersed these the maisters that I haue obeied these the lords vvhich I haue serued Enter not therfore o lord Psal 142.2 into iudgment with thy seruant because no man liuing shall be iustified before thee for vvhoe is he that shal be found iust yf thou vvouldest iudge him vvithout pitie for this then o lord prostrating my self at thy feete vvith an humble and contrite spirite I vvil vveepe vvith the Prophet and saie Psalm 6. Lord rebuke me not in thy furie nor chasten me in thy vvrath Haue merâ—e vppon me lord because I am vveake heale me lord because mie bones ar trovvbled And mie sovvle is verie much trovvblâ—d but thou lord hovv long Be thou conuerted lord and deliuer my sovvle saue me for thy mercie Because there is none in death that is mindful of thee and in hel vvhoe vvill confesse vnto thee I haue laboured in my sigh I shall euerie night vvash mie bed vvith my teares shall I vveat mie couche Mine eye is troubled vvith furie I am vvaxen old among al mine enimies Glorie be to the father and to the sonne and to the holie ghost As it vvas in the beginning and novv and euer and vvoorld vvithout end Amen THE SECOND PRAIER FOR THE second daie of the praises of God CHAP. IIII. IN this exercise of feare and penance it behoued me o lord to spend all mie life seeing I haue so iust cause vvherefore to feare and vvherfore to lament Yet notvvithstanding al this as the greatnes of thie glorie obligeth vs to vvoorship reuerence thee so likevvise doth it binde vs to praise and glorifie thee because to thee onlie is due a hymne and praise in Sion thou being in deede as thou art a passing great deepenes of al perfections and a maine sea of vvisdom of omnipotencie of bevvtie of riches of greatnes of svveetenes of maiestie in vvhome be all the perfections and bevvties of all creatures in heauen and in earth and those also all in the highest degree of perfection In comparison of vvhich al bevvtie is foulnes all riches at pouretie al povver is vveakenes al vvisdom is ignorance all svveetenes is bitternes and finallie all vvhatsoeuer vve see in heauen and in earth is much les before thee then is a little candel in comparison of the sunne Thou art vvithout deformitie perfect vvithout quantitie great vvithout qualitie good vvithout vveaknes strong vvithout place al vvheresoeuer thou vvilt in vertue omnipotent in goodnes highest in vvisdom inestimable in thy counsels terrible in thy iudgments iust in thy thoughts most secreat in thy vvoords true in thy vvoorks holy in thy mercies abundant vvith sinners most patient and vvith those that be penitent most pitiful Therfore o lord for such a one I dooe confesse and acknovvledge thee for such a one I dooe praise thee glorifie thy holy name Giue thou me light in my hart and vvoords in my mouth that my hart may think of thy â—â—rie and my mouth be ful of thy praises But for somuch as praise is not beautiful in the mouth of a sinner Eccl. 15.9 I request all the Angels of heauen and al the creatures of the vvoorld that they together vvith me praise thee and supplie in this behalfe my faults inuiting them to this vvith that glorious canticle vvhich those holy children did sing vnto thee amiddest the flames of fiar in the fornace of Babilon saying Blessed art thou Daniel 7. ô lord god of our fathers and praised and superexalted for euer And blessed is the holie name of thie glorie and praised and superexalted for euer Blessed art thou in the holie temple of thie glorie and superpraised and superglorious for euer Blessed art thou in the throne of thie kingdom and superpraised and superexalted for euer Blessed art thou that beholdest the deapths and sittest vppon the Cherubines and praised and superexalted for euer Blessed art thou in the firmament of he auen raised and glorious for euer All the vvoorks of our lord blesse our lord praise and exalt him for euer Angels of our lord blesse our lord praise and superexalt him for euer Heauens blesse our lord praise and superexalt him for euer All vvaters that be aboue the heauens blesse our lord praise and superexalt him for euer All vertues of our lord blesse our lord praise and superexalt him for euer Sunne and moone blesse our lord praise and superexalt him for euer Stars of heauen blesse our lord praise and superexalt him for euer All raine and devve blesse our lord praise and superexalt him for euer Al spirits of God blesse our lord praise and superexalt him for euer Fiar and heate blesse our lord praise and superexalt him for euer VVinter and sommer blesse our lord praise and superexalt him for euer Moistiâ—res and hore frost blesse our lord praise and superexalt him for euer Frost and cold blesse our lord praise and superexalt him for euer Yse and snovve blesse our lord praise and superexalt him for euer Nights daies blesse our lord praise and superexalt him for euer Light and darknes blesse our lord praise and superexalt him for euer Lightnings and clovvdes blesse our lord praise and superexalt him for euer Let the earth blesse our lord let it praise and superexalt him for euer Mountaines and hillocks blesse our lord praise and superexalt him for euer All things that spring vppon the earth blesse our lord praise and superexalt him for euer VVelles blesse our lord praise superexalt him for euer Seas riuers blesse our lord praise superexalt him for euer VVhales all things that be moued in the vvaters blesse our lord praise and superexalt him for euer All byrds of the atre blesse our lord praise and superexalt him for euer Children of men blesse our lord praise superexalt him for euer Let I srael blesse our lord let him praise superexalt him for euer Priests of our lord blesse our lord praise and superexalt him for euer Seruants of our lord blesse our lord praise and superexalt him for euer Spirites and sovvles of iust men blesse our lord praise and superexalt him for euer Holie and humble of hart blesse our lord
out vppon the vvoode of the Crosse and his most innocent handes gushing out bloud and be thou content to pardon those euils vvhich my hands haue committed Consider his naked brest pearced vvith that cruel iron of the speare and renue mee vvith that sacred fountaine vvhich I beleeue to haue runne from thence Behold those most holy feete vvhich neuer past through the vvay of sinnes novv pearced vvith those hard nails and let it please thee to direct my feete in the vvay of thy holie commaundements Doest not thou perchaunce o most pitiful father consider the head of thy most louing sonne fallen doune his vvhite neck bovved dovvne vvith the presence of death Consider o most merciful Creator in vvhat plight the bodie of thy beloue I sonne emaineth and haue mercie vppon the seruant vvhich he hath redeemed Behold hovv his naked brest remaineth all vvhite hovv his bloudie side remaineth all redde hovv his bovvels extended remaine drie hovv his bevvtiful eys remaine dimme hovv his kinglie presence and figure remaineth pall and vvanne hovv his armes stretched out remaine stiffe hovv his knees like alabastre remaine hanging hovv the streames of that diuine bloud vvash his pearced feete Behold o glorious father the mangled membres of thy most louing sonne and remember the miseries of thy poore seruant Behold the torments and paines of our Redeemer and forgiue the offenses of the redeemed This is our faithful Aduocate before thee o father almightie This is that high priest vvhich hath no neede to be sanctified vvith other bloud seeing he shineth embrâ—ed vvith his ovvne This is the holy sacrifice agreable and present offred and receaâ—ed in the sauour of svveetenes This is the lamb vvithout spotte vvhich heald his peace before those that did sheare him vvhich being charged vvith stripes defiled vvith spittle and iniuried vvith reproches did not open his mouth This is he vvhich hauing committed no sinne suffered for our sinnes and cured our vvounds vvith his vvounds Novv vvhat hast thou donne o most svveete Lord that thou vvast so iudged vvhat hast thou coÌ„mitted o most innocent lamb that thou vvast so dealed vvithail vvhat vvere thy faults vvhat the cause of thy coÌ„demnation Trulie o lord I am the vvound of thy paine I am the occasion of thy death and the cause of thy condemnation O meruailous dispensation of God! He sinneth that is euil and he is punished that is good he offendeth that is gâ—iltie and he is vvounded that is innocent the seruaunt committeth the fault and the lord paieth for it Hovv far o sonne of God hovv far hath thy humilitie abased it self hovv far hath thy charitie extended it self hovv far hath thy loue proceeded Hovv far hath thy compassion arriued I haue committed the offense and thou endurest the punishment I haue donne the sinnes and thou suffrest the torments I am he that vvaxed provvd thou art humbled I am the disobedient and thou art becom obedient euen to death and so paiest the fault of my disobedience Behould heere o king of glorie behould heere thy pietie and my impietie thy iustice and my vvickednes Consider the fore novv o ete nall father hovv thou oughtest to haue mercie vppon me seeing that I haue offered thee so deuoutlie the most pretious offer that could be offred thee I haue presented to thee thy most louing sonne set betvvixt thee me this faithful aduocate Receiue vvith a cheerefull couÌ„tenance the good pastor consider the straied sheepe vvhich he beareth vppon his shoulders I beseeche thee o king of kings by this holie of holies that I may be vnited to him in spirite seeing he disdained not to bevnited to me in flesh and I humblie request thee that by the means of this praier I may deserue to haue him for my helper for so much as of thy meere grace vvithout that I deserued it at thy hands thou hast giuen me him for my Redeemer A DEVOVT PRAIER TO OVR blessed Ladie CHAP. XII O GLORIOVS and happie virgin more pure then the Angels more bright then the startes hovv shall my praier appeare before thee seeing the grace that I merited through the passion of him vvhich redeemed me I haue lost it thorough the vvickednes of mine ovvne fault But yet although I be so great a sinner knovving my request to be iust I vvil make bold to beseeche thee that thou vvilt heare me O my Queene and Ladie I humblie request thee to praie thy sacred sonne that for his infinite goodnes and mercie he pardon me vvhatsoeuer I haue donne against his vvill and commaundement And yf this may not be graunted me in respect of my vnvvorthines yet let me obtaine it to the end that that perish not vvhich he hath created to his Image likenes Thou art the light of darknes Thou art the mirrour of Saincts Thou art the hope of sinners All generations praise thee all those that be afflicted call vppon thee all those that be good behold thee all creatures reioice in thee the Angels in heauen vvith thy presence the sovvles in purgatorie vvith thy comfort the men vppon earth vvith thy hope All call vppon thee and thou doest avvnsvvere to all and praie for all Novv vvhat shal I doe vnvvorthie sinner that I am to obtaine thy fauour for so much as my sinne troubleth me my demerite afflicteth me and my malice maketh me speachles I beseeche thee o most pretious virgin for that thy so greeuous and mortall sorovv vvhich thou diddest feele seeing thy beloued sonne going vvith the Crosse vpon his shoulders to the place of his death that thou vvilt mortiâ—ie all my passions and tentations that I lose not thorough mie vvickednes that vvhich he redeemed vvith his bloud Put alvvaies in my thought those pitiful teares vvhich thou did â—est shedde vvhen thou diddest see the vvounds and the bloud of thy blessed sonne that thorough the contemplation of them there runne such quantitie of teares out of myne eyes that they may be sufficient to vvash avvay all the spottes of my sinnes For vvhat sinner vvill be so bold as to appeare vvithout thee before that eternal Iudge vvhoe although though he be mild in his suffering yet is he iust in his punishment for so much as neither revvard is denied for doing good nor paine eschevved for doing euil VVhoe then shal be so iust that in this iudgment he shal not haue neede of thy helpe vvhat shal becom of me o blessed virgen yf I vvin not by thy intercession that vvhich I haue lost thorough myne ovvne sinne I demaund a great thing of thee according to my faults but in deede verie little according to thy povver All that I can request thee is nothing in respect of that vvhich thou art able to giue me O Queene of the Angels amend my life and dispose all my vvoorkes in such manner that albeit I be but euill yet I may deserue to be heard of thee vvith pitie Shevv o Lady thy mercie in afording me remedie
and a faithful captaine be resolued to dye rather then to commit anie treason th' one against her husband and th' other against his king so likevvise a good Christian man ought to haue this determination to neuer commit this kind of treason against God vvhich is donne by one mortall sinne And by mortal sinne vve vnderstand heere breeflie vvhatsoeuer thing is donne against anie of the commaundements of God or our holie mother the Catholique Church But albeit there be diuers sorts of these sinnes yet the most ordinarie in vvhich men ar vvoont most to fall be fiue to vvit Hatreds Carnalities Othes in vaine Theftdoms and Detraction or diffaming of our neighbours and other such like He that shall vvith dravve him self from these shall easilie auoide all the other sorts of sinnes This is the abridgment of al that vvhich a good Christian ought to doe compâ—ehended in fevve vvoords and this is sufficient for his saluation Yet because to accumplish this obligation is a thing that hath greate difficultie in respect of the great snares and daungers of the vvoorld and of the euil inclination of our fleash and of the continual combats of the enimie therfore a man must help him self vvith al such things as may further him to this purpose and in this poinct consisteth the kaye of this affaire The first Remedie NOVV amongst those things the first is to consider deepelie hovv great an euil one mortal sinne is that so a man may prouoke him self to the abhorring and detesting of it and for this end he must consider tvvoe things amongst manie others The first is vvhat is that vvhich a man loseth thorough mortall sinne The second is hovv much almightie God detesteth and abhorreth mortall sinne As concerning the first a man thorough mortal sinne commeth to lose the grace of God and together vvith it all the infused vertues vvhich proceede from the same And albeit faith and hope be not lost by mortall sinne yet by the same is lost at that verie instant the right claime to euerlasting life vvhich is not giuen but to such vvoorks as be donne in grace There is also lost the amitie of God the adoption and title of the children of God the entertainment and cherishing of children and the fatherlie prouidence vvhich almightie God hath of those vvhome he taketh to be his children There is lost also the fruite and merite of all those good vvoorks vvhich a man hath donne from the time that he vvas borne euen vntil that present hovvre There is likevvise lost the participation and communication of such good vvoorks as a man doeth at that present and finallie by sinne is lost God him self vvhoe is infinite goodnes and is gotten hell vvhich is infinite euil seeing it depriueth vs of God and dureth for euer Heerehence it ensueth that the soule vvhich before vvas the liuing temple of God and the spovvse of the holie Ghost remaineth the slaue of the diule and the denne of Satan And this in breefe is that vvhich is lost by sinne But novv hovv much almightie God abhorreth sinne vve may vnderstand by the terrible punishments that he hath vsed against it euen from the beginning of the vvorld especiallie by the punishment of that greate Angel and of that first man Isai 14. Gen. 3. Gen. 7. Gen. 19. and of al the vniuersal vvorld vvith the vvaters of the diluge and of those fiue cities vvhich vvere burned vvith flames of fiar from heauen and of the destruction of Ierusalem Babylon and of manie other cities kingdoms and empires and aboue all by the punishment vvhich is giuen in hell to sinne and much more by that so vvonderfull and terrible punishment and sacrifice vvhich vvas donne vppon the shoulders of Christ vvhome God vvould haue to die by this meanes to destroie banish out of the vvorld a thing vvhich he so greatlie abhorred as is sinne He that shall deepelie and vvith attention consider these things can not but remaine astonied to see the facilitie vvith vvhich men at this time commit sinne This is then the first thing vvhich helpeth exceeding much to eschevv and abhorre sinne The second Remedie THE second helpeth also heereunto vvhich is to auoide the occasions of sinnes vvith vvisdome such as be gaming 's naughtie companies conuersations of men vvith vvomen and principallie the daungerous sight of our eyes and other such like things For yf man be become soe fraile through sinne that of him self he falleth from his ovvne proper state and sinneth vvhat vvil he doe vvhen occasion shall pluck him by the sleeue alluring him vvith the presence of the thing set before his eys and vvith the opportunitie and facilitie to sinne much more sith that is true vvhich is commonlie saide that the iust man sinneth by reason of the coffer set open before him The third Remedie THE third thing that helpeth also for this purpose is to resist in the beginning of temptation vvith greate speede and diligence to quenche the sparkle of euil thoughts before it be kindled in the hart for in this sort a man resisteth vvith greate facilitie and merite But in case he make delaie then is the labour in resistance much increased and he committeth therby a nevv sinne vvhich at the least is venial and somtimes deadlie Novv the manner of refisting euil thoughts is to seâ—liuelie before the eys of oure sovvle the image of our Sauiour Christ crucified vvith al the angvvishes and painful passion vvhich he suffred to destroie sinne and by the same to demaund his assistance Somtimes likevvise it is very good to make vvith greate speede the signe of the Crosse vppon our hart thereby to driue avvay more easilie the naughtie invvarde thought vvith this externall signe The fourth Remedie IT helpeth also verie much for this that a man examine his conscience euerie night before he goe to sleepe see vvherin he hath sinned that daie and accuse him self therof in the presence of almightie God requesting pardon grace to amend the same Let him also in the morning vvhen he riseth arme and fortifie him self vvith praier vvith a nevv determination against such a sinne or such sinnes to vvhich he seeeth him self most inclined let him there vse more diligence and circumspection vvhere he feeleth more daunger The fist Remedie IT helpeth likevvise verie much to eschevv so much as maie be venial sinnes because they doe dispose vs to mortal sinnes For euen as those that doe greatlie feare death doe prouide as much as is possible to escape those diseases that doe dispose to that end so also ought they that desire to escape mortal sinnes vvhich be the death of the soule to eschevve likevvise vvith all possible diligence venial sinnes vvhich ar the diseases that doe dispose vs to deadlie sinnes Moreouer he that is careful and faithfull in a little it is to be esteemed that he vvil be faithful likevvise in much and that he that vseth diligence to eschevv the lesser euils shall be
vvhole and let him esteeme this for a most high glorie that he is becom as a drudge a scullion of al men for the loue of God sith he became and made him self much lesse then anie of these things be vvhen he offended almightie God Of Pattence THE fouerth vertue is Patience vvhich as S. Iames saith Iacob 1.4 Rom. 5.4 is a vvork of perfection as the Apostle nameth it a token of proofe because this vertue is a greate discouerer as vve haue said before of the finenes of all vertues but principallie notoriouslie of prudence and discretion This vertue hath three degrees The first is to suffer vvhatsoeuer tribulations or iniuries vvithout murmuring and quarrelling The second is not onlie to beare them patientlie but also to desire them for the loue of God The third is to reioice in them as it is recorded of the Apostles that they did vvhen they vvent from the sight of the Councel reioicing Actor 5.41 because they vvere accounted vvorthie to suffer reproche for the name of IESVS And albeit this be a vvork of greate perfection yet the nouice vvhoe in the beginning of his conuersion vvhen the feruors of charitie and the consolations of the holie Ghost doe most abound arriueth not to this let him be vvel assured that he is not yet a good nouice nether hath he begunne prosperouslie to runne this race Of Pouertie THE fift vertue is Pouertie of spirite to vvhich it apperteineth not onlie that a man possesse nothing as proper but also that he despise and contemne vvhatsoeuer riches for Christ as things that be the matter and obiect of pride of enuie of couetousnes of vvrath of contention and of al the cares and troubles of the vvorld To this vertue it belongeth not onlie to be poore in deede but also to loue and affect pouertie nether onlieto loue pouertie it self but also al the companions of pouretie as hunger thirst vvearines a poore hovvse a poore bead a poore table poore apparel poore hous hold stuffe and euerie one that is poore thereby to be in som part like to our Lord vvhoe vvas borne so poorelie liued so poorelie died so poorelie and vvas so poorelie buried And that nouice or religious person vvhoe is not yet arriued to this terme hath not atteined to the perfection of pouretie nether to the feruor of spirite and consequentlie he shall not find nether in God nor in him self that perfect peace and repose vvhich he desireth Of Chastitie THE sixt vertue is Chastitie the office vvhereof is to haue a bodie and mind euen of an Angel yf possible it vvere to flie both heauen and earth from all communications sights familiarities conuersations frindships or acquaintance that maie be anie preiudice to the same yea though it be somtimes euen of spiritual persons For as S. Thomas saith singularlie vvel oftentimes the spiritual loue commeth to be chaunged into a carnall loue by reason of the likenes vvhich is betvvixt the one loue and the other And therfore let a man endeuour in this point to be so chast and faithful to God that he vvould rather pluck out his eys of his head yf it vvere possible then behold anie thing that might offend the giuer of them And vvhen anie occasion shall be ministred vnto him to see anie thing that maie moue him vnto vnchast thoughts let him saie mildlie in his hart O mie lord let me not haue eyes to behold anie thing vvherevvith I maie offend thine eyes Let it not please thy goodnes that vvith the eyes vvhich thou hast giuen me and vvhich thou doest novv illuminate vvith thy light I make vveapons to offend thee He that shal haue this honest careful regard in the gouernment of his eyes maie be vvel assured that God vvil presetue him and that thereby he shal escape manie battailes and perils shall liue in greate peace and quietnes Of Mortification THE seuenth vertue is Mortification of ovvre appetites and selfvvil vvhich is noe particular vertue but vniuersal and general that comprehendeth all vertues vvhich haue for theire office to moderate and subdue the passions of our hart To this vertue apperteineth to contradict and mortifie not onlie those appetites and desires vvhich extend them selues to vnlauful things but also to such as ar not forbidden to the end that by the exercise of the one a man maie be more readie to the vse of the other And therfore it is in deede a verie commendable exercise and vvorthie of greate praise that as often as a man hath vvil to eate to drink to speake to recreate him self to vvalke abrode to see this or that thing he so often contradict his vvil in these things and breake his ovvne appetite that in so dooing he maie becom more fit to suffer the bridle of reason in other his appetites and desires vvhich be lesse vvel ordered as ar those of honoure of interest of delights and such like It is also verie expedient that the masters exercise theire nouices oftentimes and almost alvvaies in these things as hath ben saied before that thereby the natural stubburnnes and hardnes of theire ovvne vvils maie be broken and a man maie becom more obedient tractable and not breake in peeces aftervvards as drie vvoode is vvont toe doe vvhen he must be plied and bent And as often as the seruant of God shal ouercom him self in anie of these things let him esteeme that he hath vvonne a great croune and that he hath donne God such seruice 2. Regum 23.15 as vvas that vvhich Dauid did him vvhen he vvold not drink the vvater of the cisterne of Beth-lehem vvhich he had so greathe desired but resisting his greedie appetite did sacrificie the same to almightie God Of Austeritie THE eight vertue sister of mortification is Austeritie and rigorousnes of al things in the table bed disciplines and all those things vvhich the Apostle signified vvhen he said 2. Corint 11.27 In labour miserie in much vvatchings in hunger and thirst in fastings often in could nakednes beside all those things vvhich ar outvvardlie In all vvhich things this vertue is exceeding profitable for euerie exercise because she punisheth the flesh she lifteth vp the spirite she subdueth the passions she maketh satisfaction for sinnes and that vvhich is most to be vvondered at she cutteth of the roote of al euils vvhich is couetousnes sith the man that is content vvith litle hath no occasion to desire much Neither doeth this vertue onlie deliuer a man from other euils but also from al discourses cares and vnquietnes to vvhich those ar bound that vvil liue deliciouslie and vse them selues vvâ—l and by this meanes a man remaineth free and vnoccupied to giue him self vvholie to God for vvhich cause those holie fathers of Egypt vvere giuen so much to this vertue Neither vvas S. Francis of anie other spirite vvhoe so highlie commended the pouretie of bodie and mind for in the end al commeth to