that thou dost O sweete Iesus what meaneth this so great abasinge of thy diuine maiestie O my sowle what wouldest thou haue thowght if thou haddest bene there presente and haddest seene euen almightie God himselfe kneelinge before the feete of men yea before the feete of Iudas O Cruell Iudas why doth not this so great humilitie mollifye thy stonie hart how is it that it causeth not euen thy verie bowells to burst and ryue in sunder considering this so great and wonderfull meekenes Is it possible thou traytor that thou hast conspired to betraye this most meeke and gentle lābe Is it possible that thou shouldest not feele some remorse of conscience in beholdinge this example O ye whyte and bewtifull handes how cowld ye vouchsaffe to towch such lothsome and abhominable feete O most pure and cleane handes why disdayned ye not to washe those verie feete that were all to be durted in fowle waies whiles they trauayled to shee l your bloude Beholde here o ye blessed spirites what your creator doth Come ye and beholde euen from the heauens and ye shall see euen the almightie him selfe kneelinge before the feete of men and tell me if euer he vsed the like kynde of courtesie with you O Lord I haue harde thy wordes and I was afraide I haue considered thy workes and was wholie amased O ye blessed Apostles why quake and tremble ye not at the wonderfull sight of this so great humilitie Peter what dost thou what Wilt thou condescende that this Lorde of maiestie shall washe thy feete Seint Peter when he behelde our sauiour kneeling before him woundered exceadingly yea he was altogether astonied thereat and begāne to saie in this wise What meaneth this o Lord. what wilt thou washe my feete art not thou the sonne of the liuinge God art not thou the creator of the worlde the bewtie of the heauens the paradice of the angells the redeemer of men the brightnes of the glorie of the father the fountaine of the wisedome of God which dwellest in the highest And wilt thou all this notwithstanding washe my feete what wilt thou being a Lord of so greate maiestie and glorie take such a vile and base office vpon thee wilt thou I saie thus abase thy selfe that hast laid the foundation of the earthe and bewtefied the same with so manie wonders that hast enclosed the wyde worlde within thy hand that mouest the heauens rulest the earthe diuidest the waters ordeinest the tymes disposest the causes bewtifiest the angells directest men and gouernest all thinges with thy wisedome Is it seemelie that thou shoudest washe my feete myne I saie who am but a mortall man a litle clode of earth and asshes a vessell of corruption a creature full freight with vanitie and ignorance full of infinite miseries and which exceedeth all miserie full of sinnes and yet all this notwithstandinge wilt thou o Lorde washe my feete what wilt thou beinge the Lord of all thinges abase thy selfe vnder me that am inferiour to them all verelie the highnes of thy maiestie and the profunditie of my miseries do as it were enforce me that I cannot consent to such a deede Leaue therefore o my Lord leaue I praie thee this base office for thy seruantes laie downe the towell and put on thy apparell againe and sit in thy seate and washe not my feete Beware that the heauens be not ashamed of it when they shall see how by this ceremonie thou dost set them benethe the earthe For by doing this seruyle office those verie handes into whose power the father hath committed the heauens and all other thinges should be abased vnder the feete of men Take heede that all naturall creatures be not verie much agrieued or rather in great disdaine to see them selues thus subiected vnder anie other feete then thyne Take hede also least the dawghter of kinge Sawle despise thee not 2. Reg. 6. when she shall see thee girded abowt with this towell after the maner of a seruant and saie that she will not take him for her spowse and much lesse for her God whom she seeth to attende vpon so base and vile an office Such wordes or the like spake Saint Peter as a man that had not as yet anie tast or feelinge of thinges apperteininge vnto almightie God and as one that vnderstode not what great glorie laie hidde in this worke which showed to the eie so base and vyle But our sauiour who knewe it right well and was with all desirous to leaue vnto vs for a memorie at that tyme such a wounderfull example of humilitie satisfied the simplicitie of his disciple and went forwarde afterwardes in the good worcke he had begonne The greate carefulnes of our Sauiour to make vs humble Here we haue to note with all diligence what a great and earnest care our sauiour had to make vs humble in that beinge now at the gate and entrie into his most greuons and bitter passion wherein he knewe he should geue vs such greate and wonderfull examples of humilitie as might suffice to astonishe both heauen and earth he thowght all that not enowgh but would furthermore adde this notable example also besides all the rest whereby this vertue of humilitie might the better be commended vnto vs. A commendation of the vertue of humilie O wonderfull vertue how great must thy riches be seinge thou art thus commended to vs how can thy treasures be but notoriouslie knowen seinge thou art by so manie waies set out vnto vs O humilitie that arte preached and tawght in all the whole life of our Sauiour Christ songe Luc. 1. and praised by the mouth of his owne most blessed mother O most bewtifull flower emonge vertues O diuine adamant that drawest vnto the euen the creator of all thinges Whosoeuer he be that bannisheth the awaie shal be bannished awaye from almightie God yea thowgh he be in the highest place of heauen And whosoeuer he be that embraseth thee shal be embrased of almightie God yea althowgh he be euen the greatest sinner in the world Great are thy graces and merueilous are thy effectes Thou pleasest men thou contentest the angelles thou confoundest the diuelles and byndest the handes of the creator thou art the foundation of vertues the deathe of vices the glasse of virgins and the habitation of the most blessed trinitie Who so gathereth without thee disparseth who so buildeth and not vpon thee pulleth downe And who so heapeth vertues together without thee the dust carieth them quite awaie before the face of the wynde Without thee Math. 25. the virgin is shut out of the gates of heauen Luc. 7. and with thee euen the publike sinner is receaued at the feete of Christ Embrace this vertue of humilitie O ye virgins that hereby your virginitie maie be availeable vnto you Ye that be religious persons see that you seeke earnestlie also for this vertu for without it your religion is but vaine and to no purpose And ye
trouble O how farre do these mattins differre from those which the orders of angells sounge at the same time in heauen vnto thee There they synge Holie Holie but here these caitifes crie out put him to death put him to death crucifie him crucifie him O ye angelles of Paradise that heard both these voices what thowghte ye when ye sawe him so despitefullie contemned in earthe whom ye honoure with so greate reuerence in heauen What thowght ye wheÌ„ ye sawe almightie God himselfe suffer such despites euen for theire sakes who did all this villanie vnto him Who hath euer heard of such a kinde of charitie that one woulde suffer death to deliuer the verie same persons from death that were the procurers of his death Assuredlie the malice of man coulde not anie further extende it selfe in committinge a more wicked deede than thus to presume to laie handes vpon almightie God him selfe neither coulde the goodnes and mercie of almightie God appeare more plainlie in anie thinge than in this that he was content to suffer such a cruell death for that verie creature that conspired his deathe The painfull greifes and turmoyles of this troublesome night were increased farre the more by the denyall of S. Peter For he Of the deniall of S. Peter who was so familiare a frende of our Sauiour he whom our Sauiour chose to see the glorie of his transfiguration and he who aboue all the rest of his Apostles was honoured aÌ„d chosen by our Sauiour Christ promised S. Peter in Math. 16. vers 18. that he woulde buylde his Church vpon him And in Luke 22. vers 32. he was bid after he shoulde repent his denyall to confirme his brethren And in Iohn 21. vers 17. Christ after his resurrection made S. Peter pastor of all his sheepe to haue the pincipalitie and cheife rule of the whole Christian Churche this verie cheife Apostle I saie first before all others not once but three seuerall tymes together euen in the verie presence of his Lorde and master sweareth and forsweareth that he knoweth him not and that he wist not who he is O Peter is he that standeth there by thee so wicked a man that thou accomptest it so great a shame onelie to haue knowen him Consider that this is a condemnation of him by thee before he be condemned by the high preistes sithence by this deniall thou geuest the worlde to vnderstande that he is such a maner of man that euen thou thy selfe doest accompt it as a greate reproche and dishonour vnto thee euer to haue knowen him Now what greater iniurie coulde be done than this Our Sauiour then hearinge this deniall turned backe and behelde Peter and cast his eies vpon that shepe which there was lost from him O looke of wounderfull vertue O silent looke but yet full of misterie and signification Peter vnderstode right well the langwage and voice of that looke and althowgh the crowinge of the Cocke was not able to awake his spirites yet was this able as indeede it did For the eies of our Sauiour Christe doe not onelie speake but also worke as it plainlie appeared by the teares of Peter which albeit they gushed from the eies of Peter yet did they much more proceide from the looke and eies of Christe Wherefore when thou shalt at anie time awake againe out of thy sinfull lyfe and with greife and sorowe call thy sinnes to minde wherein thou hast offended almightie God thou must vnderstande that this benefit proceideth from the mercifull eies of our Lorde which doe then looke vpon thee The Cockes had alreadie crowed but Peter remembred not himselfe because our sauiour had not as yet looked vpon him But when our Sauiour Christ looked vpon him then he remembred him selfe and repented and bewailed his offence For the eies of Christ doe open our eies and those are the eies that doe awake such as are a-sleepe The holie Euangelistes S. Mathew and S. Luke saye that Peter went out forthwith Math. 26.75 Luc. 23.62 Peter after his deniall of Christe wente forthewith out of the place and wepte bitterlie and wept bitterlie to geue thee to vnderstande that it is not enowghe for thee to be sorie and bewaile thyne offence but that it is requisite also to auoyde and eschewe the verie place and occasions of sinne For otherwise to lamente and be sorie alwaies for thy sinnes and alwaies to reiterate and commit the same sinnes againe is to prouoke alwaies the wrathe and anger of almightie God against thee And note well and diligentlie this poynt espetiallie A disciple of Christ must not be ashamed nor afearde openlic to confesse Christ and his Catholike religion that the principall sinne that Peter had committed was for that he shronke backe and feared to be accompted one of Christe his disciples and in this his doinge he is saied to haue denied Christe Now if this be to denie Christe how manie Christians trowe ye maye ye now finde in the worlde that doe after this sorte denie Christ Alas how manie be there at this daye that refuse to confesse their synnes to communicate to praye to talke of God and of spirituall matters to vse conuersation with suche as be good and vertuous and to suffer iniuries and trowbles because the worlde shoulde not the lesse estieme them or haue them in contempte for the same And what is this els but euen to be ashamed to appeare to the worlde to be a disciple of Christe and a keper of his commaundementes And what is this els but to denye Christe as S. Peter denied him when he was ashamed to be accompted his disciple What other thinge maie those that behaue them selues after this sorte hope and looke for at the dreadfull daie of Iudgment but that punnishement and sentence threatened by our sauiour Christe himselfe sayeinge He that is ashamed to be accompted my disciple before men Luc. 9. 12. Math. 10. Marc. 8.2 Tim. 2. the sonne of the virgin wil be ashamed to acknowledge him as one of his when he shall come in his maiestie and in the maiestie of the father and his holie Angelles HOW OVR SAVIOVR WAS BROWGHT BEFORE KINGE Herode and mocked and accompted for a foole by him and his cowertiers Si mundus vos odit scitote quia me priorem vobis odio habuit Johan 19.28 Aâ—tâ— Reges et praesides stabitis propter me in testimonium illis Marc. 13.9 VHEN this painfull and troublesome night was ended they led our Sauiour forthewith to the howse of Pilate the president And Pilate vnderstandinge that he was borne in Galilee sent him vnto Herode that was kinge of that countrie who tooke him for a foole and as such a one caused him to be appareiled in a white garmente and so returned him backe to Pilate againe Whereby it appeareth that our Sauiour was taken in this worlde not onelie for a malefactor but also for a verie foole O misterie worthie of great reuerence The
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 lay de 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 coūtreis 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 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 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 ād 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 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
Sauiour into that place of hell which is commonly called by the Learned diuines Limbus Patrum Of the Resurrection of his holie bodie Of his appearinge first to our blessed Ladie and afterwardes to S. Marie Magdalene and to the disciples The text of the holie Euangelistes VPON the Sondaie next ensuinge after this Fridaie of the Passion Ioan. 20. verie earlie in the morninge before the breake of the daie Marie Magdalen came to the sepulcher and sawe the stone remoued from the tombe and perceaued that the bodie was not there The which when she fownde not she stoode without the sepulcher in the garden weepinge And as she wepte she bowed her selfe downe into the sepulcher and sawe two Angells in white sittinge the one at the head and the other at the feete of the place where the bodie of Iesus was laid And they said vnto her Woman why weepest thou She made answere and sayd They haue taken awaie my Lorde and I knowe not where they haue laid him When she had thus said she turned her selfe backe and sawe Iesus standinge and knewe not that is was Iesus Iesus sayd vnto her Woman why weepest thou Whom seekest thou She supposinge that he had bene the gardener of that garden sayd vnto him Sir if thou hast taken him awaie tell me where thou hast laid him and I will take him awaie Then sayd Iesus vnto her Marie And she sayd vnto him Maister Iesus sayd vnto her Towche me not but goe and tell my brethern that I ascende to my father and your father to my God and your God Marie Magdalen came forthwith awaye and tolde these thinges vnto the Disciples sayenge I haue seene our Lorde and he tolde me these and these thinges that I shoulde tell them vnto you The same daie late in the eueninge when the doores were shut where the disciples were assembled for feare of the Iewes Iesus came and stoode in the middes of them and sayed vnto them Peace be with you And when he had so said he shewed vnto them his handes and his syde Then were the disciples glad when they had seene our Lorde Then sayd Iesus againe vnto them Peace be with you As my father sent me so sende I you And when he had sayd those wordes he breathed vpon them and sayd Receaue the holie Ghost Whose synnes so euer ye shall forgeue they be forgeuē vnto them and whose synnes so euer ye shall reteyne they are reteyned At that tyme Thomas one of the twelue who was also called Didimus was not with the disciples whē Iesus came The other disciples therefore whē he came saied vnto him We haue seene our Lorde But he sayd vnto them Except I see in his handes the prynte of the nailes and put my fynger into the holes of them and put my hande into his syde I will not beleeue it And eight daies after his Disciples were againe within and Thomas with them Then came Iesus againe when the doores were shutt and standinge in the middes of them sayd Peace be with you And after he sayd vnto Thomas Put thy finger here and see my handes and bringe hither thy hande and put it into my syde and be no more incredulous but faithfull Thomas answered and sayd My Lorde and my God And Iesus sayd vnto him Thomas because thou hast seene thou beleuest Blessed are they that haue not seene and haue beleued Manie other signes did Iesus worke also in the presence of his disciples which are not written in this booke but these thinges are written that ye might beleeue that Iesus Christ is the sonne of God and that beleuinge ye might haue life by him MEDITATIONS VPON THESE POYNTES OF THE TEXT THIS is the daie that our Lorde hath made Psalm 117. let vs reioyce and be merie in it why the daye of Christes resurrectiō is speciallie called our Lordes daye Our Lorde who is the maker of all times hath made euerie daie but this daie especiallie he is sayd to haue made forsomuche as on this daye he finished the most excellente of all his workes to wit the worke of our redemption Now as this worke is called by waye of excellencie the worke of God by reason that it farre passeth all his other workes euen so also this daie is called the daie of God for that vpon this daie he finished this worke which was the most excellente of all his workes It is also sayd that our Lorde made this daye because whatsoeuer was done in it was done onely by his owne hande In other feastes and mysteries of our Sauiour there is euer some thinge that we haue done our selues because there is alwaies in them some thinge of payne which payne grewe of our sinne and therefore there is some thinge belonginge vnto vs. But this daye is not a daie of trauell nor of paine but a puttinge awaie and bannishement of all paine and a fulfillinge of all glorie The ioyefull daye of Christes Resurrection and therefore it is whollie and purelie the daie of God Who is he then that will not reioyce vpon such a daye as this is This daie all the humanitie of Christ reioyced The blessed mother of Christ reioyced the disciples of Christ reioyced heauen and earthe reioyced yea hell it selfe had his part of this ioye This daie the sonne shyned more clearly than it did anie other daie because it was meete that it shoulde serue our Lorde with his light on this daie of his reioycinge as it had serued him before with his darkenes on the daie of his Passion The heauens which before in the daie of his passion became darke because they woulde not see their creator naked doe now on this daie shyne with a singuler clearnes to see him how he cōmeth fourthe as a conqueror out of the sepulchre Let the heauens therefore reioyce and thou ô earthe take part of this ioye because this daie there shyneth a greater brightnes out of the sepulchre than from the very sonne it selfe that geueth light in the heauens A certaine holie Father geuen muche to comtemplation sayth that euerie Sondaie morninge when he rose to mattins he tooke so great ioye by callinge to minde the misterie of this daie that it seemed to him that all creatures both of heauen and earthe did singe at that howre with lowde voices and saye In thy resurrection ô Christ Alleluia The heauens and earthe reioyce Alleluia Now to vnderstande somewhat of the misterie of this daye consider first of all howe our Sauiour hauinge finished that painfull iourneye of his passion as he ascended with passinge great charitie vpon the crosse for our sakes euen so did he descende downe into hell with the like loue and charitie to finishe the worke of our reparation For as he tooke death as a meane to deliuer vs from death euen so did he likewise goe downe to hell vsinge that as a meane to deliuer such as be his from hell Now therefore let vs consider how this noble
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 vnderstāde 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 vpō 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 lōge silence of so manie daies and of so manie iniuries ād 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. ād 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 persecutiō 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 thē 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
this time the feare and terrour of the wicked shal be so great that as the Prophet Esaie saieth Esa 2.19 they shall seike the cliftes of stones and the hollowe places of the rockes to hide them selues therein for the great feare they shall haue of oure Lorde and of the glorie of his maiestie when he commeth to iudge the worlde To conclude this feare shal be so great Apoc. 20. that as S. Iohn saieth both the heauens and the earthe shall flye from the presence of the iudge and shall finde no place where to hide them selues Now ô ye heauens why doe ye flye awaie What haue ye done Why are ye afraide And if by the heauens be vnderstode the blessed spirites that are in heauen O ye blessed spirites that were created and confirmed in grace At the daye of generall Iudgmente euen the blessed spirites shal be afrayde to see so greate maiestie and indignation in Christe the iudge why doe ye flye awaie What haue ye done Why are ye afrayde Vndowbtedly they are not afrayde for anie daunger that is towardes themselues but they be afrayde to beholde in the iudge such a great maiestie and indignation the greatnes whereof shal be able to stryke all the heauens with terrour and admiration When the Sea is outragious and tempestious euen he that standeth safe vpon the shore is in a kinde of feare and admiration When the father goeth like a lion about his howse in punishinge his bond slaue his innocent sonne is also afraide although he knowe right well that his fathers rage is not bent against him but against the slaue Now what shall the wicked doe at this time when euen the iust shal be so greatly afrayd If the heauens flye for feare what shall the earthe doe And if those that be wholly spirite doe tremble and quake what shall they doe that haue bene wholly fleashe Esa 64. And if as the Prophet saieth the mountaines shall melt in this daie before the face of almightie God What stonie harde hartes then haue we that for all this be nothinge at all moued The holie crosse shall come before Christe the Iudge at the daye of generall iudgemente and be a witnes againste the wicked Math. 24.30 Before the Iudge there shall come that royall standarde of the crosse to be a witnes of the redemption and remedie which almightie God sent to the worlde and that the worlde woulde not receiue it And so the holie crosse shall there iustifie the cause of almightie God and leaue the wicked voide of al maner of comforte and excuse Then shall all nations of the earthe saieth our Sauiour weepe and lament and they all shall stryke and beare vpon their brestes O how great cause shall they then haue to weepe and waile They shall weepe because at that tyme they can neither doe penanceÌ„ nor flye from the iustice of almightie God nor appeale from his sentence They shall bewaile their sinnes past their shame present and the tormentes that are to come They shall bewaile their miserable happe their vnfortunat birthe and their cursed ende For these and manie other causes they shall weepe and waile verie bitterlie and as persons whollie dismayed and fettered in all partes and without all maner of comforte and remedie they shall wringe their handes and stryke theÌ„ selues vpon their brestes Our sauiour Christe the Iudge shall make a seperatioÌ„ betwene the good and the wicked Math. 25. Then shall the Iudge make a diuision betwene the euill and the good and place the goates at his left hande and the sheepe at his right hande O how happie and blessed shall those persons be that shal be though worthie to haue a place emonge those elected sheepe O Lorde I most humblie beseeche thee let me haue tribulation here in this worlde Punishe me here cutte me in peeces here burne me here so that I maie there be placed at thy right hande Then shall the generall iudgement beginne to be solemnised and the causes of each one shal be throughlie scanned and examined Accordinge as the Prophet Daniell writeth in these wordes Daniel 7.9 I stode saieth he attentiuely and I sawe certaine seates set in their places and the auncient of yeares sat downe whose garmente was white as snowe and the heare of his head like the pure wolle The throne wherein he sat was like flames of fier and the wheeles thereof like burninge fire And a riuer of raginge fire issued and came forthe from before him Thowsande thousandes were attendant to serue him and tenne hundered thousande thowsandes stode waitinge before him c. I behelde all this in the vision of the night and I sawe one comminge in the cloudes who seemed to be the sonne of man Hetherto are the wordes of the Prophet Daniell Wherevnto S. Iohn addeth and saieth Apoc. 20.12 I sawe all the dead both great and smalle standinge before this throne and there the bokes were opened and an other boke opened which is the boke of lyfe and the dead were iudged accordinge to the contentes in those bokes accordinge to their workes Beholde here deare Christian brother the measure whereby thou shalt be iudged Beholde here the taxe and prices whereby all thinges that thou doest shal be valued and esteemed and not by the fonde iudgement of the worlde which hath the false and counterfeit weightes of Canaan in their handes Osâ—â— 12. in whose ballance vertue and vice are iudged to be of smalle weight and accompte In these bokes are written all our whole lyfe and that with such care and diligence that a worde hath no soner passed thy mowth but it is foorthwith noted and set in his proper register But of what thinges trowe ye will the Iudge require an accompte of vs Of what thinges we must giue an accompte Iob. 31.4 O Lorde saieth Iob thou hast nombered all the steppes of my lyfe Certainly there shall not be somuch as one idle worde nor one onely thowghte whereof an accompte will not be required in that iudgement Yea Math. 12.36 and not onely of those thinges that we either thinke or doe but also of those that we leaue vndone of such thinges I meane as we are bownde to doe If thou saie at the daie of Iudgment ô Lorde I haue not sworne the Iudge will answere that thy sonne or thy seruant hath sworne whom thy dutie was to haue chastised and corrected And we shall geue an accompte not onely of our euill workes but also euen of our good workes with what intention and after what maner we did them Finally as S. Gregorie saieth S. Gregorie Math. 12.36 An accompte shall there be required of vs of euerie point and moment of our lyfe how and after what sorte we haue spente them Consideringe therefore that such a strait accoÌ„pte shal be required of vs how happeneth it that we that beleue this as a most certaine truthe doe neuerthelesse liue with such securitie and
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 heauēs 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 Archāgels 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 Salomō 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 fruitiō 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
she that was more afflicted in this worlde thā anie other mere creature is now seene there exalted aboue al creatures enioyinge for euer that cheifeste goodnes and sayeinge Cant. 3.4 I haue founde him whom my sowle loueth I will holde him and will not let him goe And if this be so great a ioye The sacred humanitie of Christe what a ioye shall that be to beholde the most sacred humanitie of our sauiour Christ and the glorie and bewtie of that bodie which was so fowlie disfigured for our sakes vpon the crosse S. Bernarde It shal be vndowtedlie as S. Bernarde saithe a thinge full of all sweitnes and delighte when men shall there see and beholde a man the creator of men and Lorde of all thinges created We are wonte to esteime it for a singular honour to our whole familie to see some one of our kinred to be made a Cardinall or a Pope Now how farre greater honour shall this be vnto vs to see that Lorde who is of our fleashe and bloude sittinge at the righte hande of the father and made kinge both of heauen and earthe With what a passinge great ioye shall men stande emonge the Angels It shal be a greate ioye to men in heauen to see the Lorde and creator of all thinges to be not an Angell but a man when they shall see that the Lorde of the whole howse and the vniuersall creator of all thinges is not an Angell but a man For if the members doe accompte that to be an honour vnto them that is done to their head by reason of the great vnion that is betwene them and it what shall it be there where there is suche a strayte vnion betwene the mēbers and the head What shall it be els but that euerie one of the sainctes shall accompte the glorie of their Lorde as their owne peculiar glorie This ioye shal be so passinge great that no wordes are able to expresse it accordinge to the worthines thereof Now who shal be so happie as to be thowghte worthie to enioye so great a blysse and felicitie Cant. 8. O that thou were as my brother suckinge the brestes of my mother that I mighte finde thee without and kisse thee with the lippes of deuotion and embrace thee with the armes of loue O most sweete louinge Lorde When shall this ioyefull daie come When shall I appeare before thy face When shall I be filled with thy excellente bewtie When shall I see that countenance of thyne wherevpon the Angels are desirous to beholde Of the thirde ioye that the sowle shall haue in the kingdome of heauen which is the enioyinge of the cleare vision of almightie God § III. In the cleare vision of almightie God consistethe the essentiall glorie of the Sianctes NOW what a ioye shall it be aboue all this to haue a cleare sighte of that diuine face in the sighte of whō consisteth the essentiall glorie of the Sainctes All the thinges we haue hitherto spoken of are certainly great motiues towardes the accomplishemente of glorie but they all are litle in comparison of the cleare vision of almightie God Of Issachar it is written That he sawe that rest was good Gen. 49.15 and that the lande was best and therefore he put his shoulders to labour and made him selfe subiecte to tribute The rest and glorie of the Sainctes is good but the lande that bringeth forthe this rest is best in the superlatiue degrie For this lande is the face and bewtie of almightie God of the vision and beholdinge of whom proceedeth the rest and glorie of the Sainctes This cleare vision of almightie God is the thinge that of it selfe alone is able to geue perfecte rest vnto our sowles The harte of man can neuer be fullie satisfied and filled but onelie with the vision of almightie God For all the sweetnes and pleasantnes of creatures well maie it geue delighte to the harte of man but it can neuer wholye satisfie and fill it Now if all these good thinges before reheresed shall so much delighte vs how much then shall that good thinge delighte vs that conteineth in it selfe the perfection and somme of all good thinges And if the onely sighte and beholdinge of creatures be so glorious what a glorie shall it be to beholde that diuine face that most brighte lighte and that most excellente bewtie of almightie God in whom all bewties doe shyne What a glorious sighte shall it be to beholde that essence so wonderfull so simple and so communicable and with one sighte to beholde in the same the misterie of the most blessed Trinitie The glorie of the father the wisedome of the sonne and the goodnes and loue of the holie Ghost There shall we see God and in God bothe our selues S. Fulgentius and all thinges S. Fulgentius saithe that like as he that hath a glasse before him seeth the glasse and him selfe in the glasse and all other thinges that are before the glasse euen so when we shall haue that vnspotted glasse of the maiestie of almightie God present before vs we shall see him and our selues in him and withal whatsoeuer is without him accordinge to the knowledge greater or lesse that we shall haue of him The vnderstandinge There shall the appetite of our vnderstandinge rest and shall not desire to knowe anie thinge els because it shall haue before it all that can be knowen There shall the appetite of our will rest in louinge that vniuersall good thinge in whom are all good thinges The will and out of whom there be no more good thinges to be enioyed There shall our desire rest The desire and be fullie satisfied with the morsel of that supreme ioye which shal in such wise fill the mouthe of our harte that there shal be nothinge els for it to desire There shall those three Theologicall vertues How faithe hope and charitie shal be rewarded in heauen to witt Faithe Hope and Charitie wherewith almightie God is here honored be perfectly rewarded when vnto faithe shal be there geuen for a rewarde the cleare vision of almightie God vnto hope the possession of him and vnto charitie imperfect charitie in all her perfection There shall the electe see loue enioye and prayse almightie God There shall they be filled without gluttinge and be hōgrie without necessitie There is the place where that songe is alwayes songe that S. Iohn hearde in his reuelations which songe he tearmeth Apoc. 14.3 Quasi canticum nouum As it were a newe songe For that althowghe the songe be alwayes after one maner forsomuche as it is one cōmon prayse answerable to one common glorie which all that blessed companie enioyeth yet is it alwaies newe as concerninge the taste and delighte it hath For loke what taste it had at the beginninge the same verie tast also shall it haue for euer and euer without ende The ioye of the Sainctes in heauen shall neuer diminishe
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 heauēlie pallace O louer of men O honorer of the good and vertuous What hath this rottē 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 thē 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 milliōs 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. 〈…〉 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
with the spowse in the Canticles If a man geue all his substance for charitie he will contemne it as nothing Forsomuch therefore as verie reason would that euerie one should serue them that serue our most mercifull and louinge lord it seemeth vnto me that it is my boundē deutie also to do you some seruice in this your spirituall iourney at the least with this little volume which treateth of prayer and meditation c. that the holie and deuout exercises of your Reuerences maie be holpen somewhat by the same the which I trust in our lord shal be al waies furthered and procede prosperouslie both with it and without it And althowghe this be a dett which I owe vnto you yet do I for this dett craue of you a grace and this is that your Reuerences will most humblie beseach our lord that it maie please him of his infinite mercie and goodnes to graunt his fauour and assistance to this booke that the profitt of them that shall reade it maie be answerable to the paines of him that made it and to the good hart wherewith he offereth it vnto them THE PROLOGE AND ARGVMENT OF THIS BOOKE PRAIER what payer is to define it properlie is a petitiō we make vnto almightie God for such thinges as are apperteining to our saluation Howbeit praier is also taken in an other more large sence An other definition of prayer to wit for euerie lifting vp of our hart vnto god And according to this definition both meditation and contemplation and euerie other good thowght maie be also called a praier And in this sence we do now vse this vorde becaus the principal matter of this booke is of meditation and consideration of thinges apperteyning to almightie God and of the principall misteries of the Catholike faith The verie thinge that moued me to treat of this matter was for that I vnderstode The want of consideratiō is one of the principall cawses of all the euilles in the world Ieremie 12. that one of the principall cawses of all the euilles that be in the world is the want of consideration According as the Prophett Ieremie signified when he said All the earth is destroied with desolation becawse there is none that thinketh with attention vpon the thinges apperteyning vnto God whereby it appeareth that the verie cawse or our euills is not somuch the want of faith as the want of due consideration of the misteries of our faith For trewlie if there were no want in this behalfe the misteries of our faithe be of so great vertue The consideratiō of the misteries of our fayth is a greate bridle to with hold vs from synne and efficacie that if the verie least misterie of them were considered with attention and deuotion euen the same would be a great brydle and redresse of our liffe For who would euer goe about to committ anie sinne if he considered that almightie God died for sinne and that he punyshethe sinne with perpetuall bannishement out of the kingdome of heauen and with euerlasting paines and tormentes in the horrible fyer of hell Whereby ye maie see that although the misteries of our faith be of verie great force to encline our hartes vnto goodnes yet because there be verie manie Christians that haue no due consideration of the thinges they beleue therefore they worke not such effecte in there hartes as such misteries being well weied and considered were able to worke For like as the phisitions affirme that if we will haue a medecine to helpe a sicke man it is necessarie it be first wrowght and digested in the stomak with naturall heat because otherwise it shall not be anie profitt to him at all euen so also if we will haue the misteries of our faith to be profitable and healthfull vnto our soules it is requisite they be first wrought and digested in our hartes with the heate of deuotion and meditation because otherwise they shall profit vs verie littell And for want hereof we see that manie Christians which are verie whole and sownd in matters of faith be yet in there liues verie licentious and dissolute The cawse whie manie Christianes that are sounde in matters of faythe be yet verie dissolute in theire liues And the reason is because they do not consider and weigh the holie misteries which they beleue and so they keepe there faith as it were fast locked in a corner of a chest or as a sword in the scabarde or as a medecine in the potticaries shoppe and vse not the benefitt thereof for such purposes as it serueth They beleue generallie and as it were in a fardel or grosse sōme all such thinges as the Catholike Church beleueth They beleue that there shal be a iudgment that there shal be paines for the wicked and glorie for the good Verye few Christians doe set thē selues to cōsider the misteries of our faithe but how manie Christians shall ye finde that do consider after what sort this iudgment these paines and this glorie shal be with other the like circumstances Now this is the cawse why the holie scripture so earnestlie commendeth vnto vs the continuall consideration and meditation of the lawe of God and of the misteries thereof which is indeede the studie of true wisedome Consider I pray you how instantlie Moses that great prophett and frynde of God commendeth this vnto vs saying Deuteron 5. Prynte these my wordes in your hartes and carie them bound as it were for a signe in your handes and teach them to your children that they may thinke vpon them When thou shalt be sitting in thy howse or trauaylinge in the waie when thou shalt lie doune to slepe or rise vp in the morning thinke and meditate vpon them and write them on the thresholdes and gates of thy howse that thou maist alwaies haue them before thine eies with what more effectuall wordes could he commend vnto vs the continuall meditation and consideration of heauenlie thinges then with these Prouerb 1.3 And no lesse doth Salomon commend the same holie exercise vnto vs in his Prouerbes where he exhorteth vs to carie the lawe of God alwaies as it were a chayne of gold about our neckes and at night to goe to bed with it and in the morninge so sone as we awake to beginne immediatlie to exercise our selues in the same Blessed is that man that is so occupied And so doth Ecclesiasticus tearme him Ecclesiast 14. when he saieth Blessed is the man that dwelleth in the house of wisedome and meditateth vpon the lawe and commandementes of God and exerciseth him selfe in iustice and reasoneth of holie thinges by his vnderstanding Blessed is he that considereth her waies in his hart and vnderstandeth her secretes He shall looke in at her windowes and hearkē at her doores He shall abide beside her howse and fasten a stake in her walles He shall pytch his tent besides her Now what other thinge maie we inferre of
abide to take so littell labour as he should bestowe in preparinge him selfe for the receauinge of this most holie Sacrament he will rather want the benefit of so great and inestimable diuyne treasure which is of greater valewe then all that euer almightie God hath created The fower-the cause This heauenlie bridegrome desired also to be loued of his spouse with a passinge great loue and therefore he ordeined this diuine misticall morsell consecrated with such wordes that whosoeuer receaueth it worthelie is forthwith towched and striken with this loue O wonderfull misterie worthie to be engraued euen in the innermost parte of our hartes Tell me o thou vngratefull man if a prince should beare such a great affection and loue towardes a seelie wenche that were his bond slaue that he coulde finde in his hart to take her for his spouse and make her quene and ladie of all he is Lord of how great woulde we saie that the loue of that prince had bene that woulde doe such a deede And if peraduenture after the mariage solemnized this slaue should showe her selfe coldlie affected towardes the prince her husbande and he vnderstandinge the same woulde as a man forlorne goe to seeke with all diligence for some pretious morsell and geue it her to eate whereby to winne her loue vnto him how passinge great would we saie that the loue of that prince were that should be thus affected towardes her Now therefore O kinge of glorie what meaneth this that thou for the entiere loue thou bearest vnto me hast vouchesafed not onely to take my soule to be thy spouse beinge as she was the verie bonde slaue of thine ennemie the deuill but seinge her also all this notwithstandinge verie coldlie affected towardes thee hast ordeined for her this misticall and diuine morsell which thou hast transformed with such wordes that it hath vertu in it to transforme such soules into thee as shall feede thereon and make them to burne with liuelie flames of loue There is no one thinge that declareth the affection of loue more euidentlie then when a man hath a desire to be beloued Considering therefore that thou hast bene so greatlie desirous of our loue that thou hast sowght it with such strange inuentions who shall from hence forth stand in dowte of thy loue we be certayne that if we loue God God will loue vs agayne Certayne I am o may most louinge and mercifull Lord that if I loue thee thou also louest me And certayne I am also that I neede not to seeke anie inuentions to allure thy hart to loue me as thou hast sowght toi allure my harte to loue thee That most sweet bridegrome would also be absent from his spouse The fifte cause and yet because loue cannot abide to be absente from the beloued he would depart in such wise that he might not altogether departe from her and he would so goe awaie that he might also remaine with her wherefore consideringe that it was not expedient for our Sauiour to tarrie here still and the spouse mighte not as then goe from hence with him he deuised a meane that althowgh he went his waie and his spouse remained still behinde yet should they neuer be seperated and set a sonder For this cause therefore he instituted this diuine sacrament that by meanes thereof the soules might be vnited and incorporated spirituallie with Christ and that with such a stronge bonde of loue that of them two there should be made one thinge For like as of meate and of him that eateth the meate there is made one same thinge euen so likewise after a certeine maner is there made of the soule and of Christ sauinge that as Sainct Augustine saith Christ is not changed into our soules S. August but our soules be changed into him not by nature but by loue conformetie and likenes of life Moreouer our Sauiours will and pleasure was to assure his spouse The sixte cause and to geue her a pledge of that blessed inheritance of eternall glorie that she being fortified with the hope of this felicitie An assured hope to enioye the felicitie in the kingedome of heauē maketh a mā to despise all worldelie thinges might passe chearfullie throwghe all the trowbles aduersities afflictions and persecutions of this life For trulie there is no one thinge that causeth vs so muche to despise all thinges that are to be had in this life as a assured hope of that blessednes and felicitie we shall enioye in the life to come According as our Sauiour signified vnto vs in those wordes he spake to his disciples before his passion Ioan. 14. If ye loued me said he ye would be right glad of my departure because I goe to the father As thowgh he had said it is a great felicitie to goe to the father For althowgh the waie to goe to him be throwgh whippes thornes nailes crosses and all other tribulations and martirdomes of this life Yet all that notwithstanding it is a thinge of inestimable gaine and cōfort to goe vnto him Wherefore to the intent that his spouse might haue a verie firme and assured hope of this felicetie he left her here in pledge this inestimable diuine treasure which is of as great vallue as al that is there hoped for that she should not mistrust but that almightie God will geue himselfe vnto her in glorie where she shall liue whollie in spirite seinge he denieth not himselfe vnto her in this vale of teares where she liueth in fleshe Our Sauiour purposed also The seuenthe cause at the houre of his death to make his testament and to leaue vnto his spouse some notable legacie to be as a releife and comforte for her at all times and so he left her this most blessed sacrament wherein Christe himselfe is trewlie and reallie presente which was the most pretious and most profitable bequest that he could possible leaue vnto her 4. Reg. 2. Elias when he woulde depart awaie from the earth left his clooke to his disciple Elizeus as one that had none other riches whereof to make him his heire But our most sweete louinge sauiour and master when he woulde ascende into heauen left here vnto vs the clooke of his sacred bodie in this most holie sacrament appointing vs here to be his heires as by the right of children of this so great and inestimable diuine treasure With that mantell Elizeus passed the waters of the floude Iourdan and was neither drowned nor wetshod and with the vertue and grace of this most blessed sacrament the faithfull do passe the waters of the vanities and tribulations of this life without sinne and without danger To conclude The eighte cause our Sauiour intended to leaue vnto our soules sufficient prouision and foode wherewith they might liue forso much as the soule hath no lesse nede of her proper sustenance The soule hathe as greate neede of spirituall foode as the bodie hathe of
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 arâ— 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 greâ— te agonie and sweâ—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 streÌ„gthe 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 straÌ„ge 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 aÌ„d harde lodginge on the bare grouÌ„de nor yet the obscure and darcke dewie night are able to
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 Omnis qui piè vosunt â—â—â—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 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 excellēt answere beinge blinded with the brightnes of so great light assaulted him like mad dogges and disgorged vpon him all their malice and furie There each one to the vttermost of his power geuethe him buffettes and strokes There they spitte vpon that diuine face with theire diuelishe mowthes There they hoodwinke his eies and strike him on the face scoffinge and Iestinge at him sayeinge Areede A woūderfull example of humilitie and patience in our Sauiour who hath smitten thee O meruailous humilitie and patience of the sonne of almightie God O beawtie of the angells Was that a face to spit vpon Men vse commōlie when they are prouoked to spit to tourne awaie theire face towardes the fowlest corner of the howse and is there not to be fownde in all that pallace a fowler place to spit in than thy face O sweete Lorde O earthe and asshes why doest thou not humble thy selfe at this so wounderfull example How is it that there shoulde yet remayne in the worlde anie token of pryde after this so great and meruailous example of humilitie Almightie God holdeth his peace whilest he is spitted vpon and buffetted the angelles and all creatures holde theire handes and reuenge not the iniuries done vnto theire creator beholdinge him thus contemned and reuyled with most dispitefull reproche and villanie and yet thou beinge a poore seelie miserable worme turmoilest the worlde vp side downe with malicious chydinge brawlinge and fightinge in case thou be but touched in anie smalle poynte apperteyninge tō thy estimatiō Why wonderest thou ô man to see Almightie God thus beaten and euill entreated in the worlde sith the verie cause of his comminge was to cure the pryde of the worlde If the sharpenes of the medecine doe cause thee to wonder consider the greatnes of the wounde and thou shalt see that such a wounde required so sharpe a medecine as this was espetiallie consideringe that all this notwithstandinge the wounde is not yet whole Thou wonderest to see how almightie God hath humbled himselfe And I wonder to see thee for all this example so prowde and insolent in all thy talke dealinges and behauiour seinge almightie God hath so humbled himselfe to teache thee to be hūble Thou wonderest to see almightie God thus to abase himselfe vnder the dust of the earthe and I wonder to see that dust and earthe for all this aduaunceth it selfe aboue the heauens and woulde be honoured aboue almightie God himselfe How is it then that this so wonderfull example sufficeth not to subdue the pryde of the worlde The humilitie of Christ was sufficient to ouercome the harte of God to procure his fauour and to make him become gentle and mylde towardes vs. And shall it not suffice to ouercome thy harte and to make it humble and meike The angell saied to the Patriarcke Iacob Gen. 32.28 Thou shalt no more be called Iacob but Israell shal be thy name For seinge thou hast bene mightie against God how much more shalt thou be mightie against men If then the humilitie and meikenes of our Sauiour Christ preuailed against the furie and wrathe of almightie God why doth it not preuaile against our pride If it were able to pacifie and appease so mightie a hart as the hart of almightie God beinge then angrie with vs why doth it not alter and mollifie our stubborne hartes Suerly I am at my wittes ende and verie much astonished yea it passeth my reason to consider how this so great patience ouercommeth not thy anger how this passinge great abasinge aswageth not thy pride how these violent buffettes beate not downe thy presumption and how this deepe sylence emonge so manie iniuries is not of force to make thee leaue of thy quarrelinges and troublesome sewtes in lawe wherewith thou vexest and turmoylest thy neighboures about the vile mucke and transitorie pelfe of this worlde It is a meruailous great wonder to see how almightie God would by meanes of these so terrible iniuries ouerthrowe the kingdome of our pride and it is also greatlie to be meruailed at that notwithstandinge all this there remaineth yet a freshe liuelie memorie of Amelec vnder the heauens 4 Reg. 15. and that to this daie the relikes of this wicked generation doe for all that remayne and continewe Now therefore ô sweete Iesus I beseech thee to cure in me with the example of thy great humilitie the follie of my vaine arrogancie and pryde And forsomuch as the greatnes of thy woundes doe geue me playnlie to vnderstand that I haue great neede of a helper let it euidently appeare by the operation of thy grace and remedie in me that I doe now presentlie enioye the benefit of the same OF THE VEXATIONS AND TROVBLES OVR SAVIOVR SVFfered the night before his Passion and of the denyall of S. Peter § II. CONSIDER after this what troubles our sauiour suffered in that dolefull night when the souldiars that had him in custodie mocked and lawghed him to scorne as S. Luke saieth Luc. 22.63 and vsed as a mean to passe awaie the sleepines of the night to scoffe and ieste at the Lorde of maiestie Consider now ô my sowle how thy sweete spowse is set here as a marcke to receiue all the strokes and buffettes they could geue him O cruell night O vnquiet night in which thou O good Iesus tookest no rest at all neither did the souldiars repose them selues but accompted it euen a pastyme and recreation to vexe and torment thee The night was ordeined for this ende that all creatures shoulde therein take theire rest and that the senses and members that are wearied with the toyles and labours of the daie might be refresshed and relieued but these wicked men vse it now as a fit tyme to tormente all thy members and senses strykinge thy bodie afflictinge thy sowle bindinge thy handes buffettinge thy cheekes spittinge in thy face and lugginge thee by the eares that at such time as all members are wonte to take theire rest all thy members might be in great paine and
tounge how is it that thou arte become domme What harte is not broken What hardnes is not mollified What eies can absteine from teares and lamentation beholdinge such a pittiefull and dolefull sight as this is O my most sweere sauiour and redeemer when I open myne eies and doe beholde this dolorous Image which is here set before me how is it that my harte doth not euen cleaue and rente in sunder for verie anguishe and griefe I see the most tender head of my Lorde and sauiour pearced with crewell thornes at whose presence the powers of heauen do tremble and quake I see his diuine face spitted vpon and buffeted I see the lighte of his goodlie brighte forehead obscured I see his cleare eies dimmed or rather blinded with showers of bloude I see the streames of bloude tricklinge downe from his head which faulle ouer ouer his eies and stayne the bewtie of his diuine face How happeneth it o Lord that the cruell whippinges thou diddest suffer before and the death that ensueth and the great quantitie of bloude that was so cruellie shed did not suffice but that the sharpe thornes also shoulde now perforce let out the bloude of thy head which the whippes and scourges before had pardoned If thou diddest receaue those reproches and buffettes to make satisfaction by them for such blowes and buffettes as I through my sinnes haue laid vpoÌ„ thee haddest thou not receaued enowghe of them all the nighte before If thy death alone was sufficiente to redeeme vs what neded so manie kindes of most shamefull villanies and reproches To what ende were all these newe inuentions and strange deuises of contemptes and mockeries Who hath euer harde or red of such a kinde of crowne or of such maner of tormentes Out of what harte came this newe inuention into the worlde that one punnishement shoulde serue in such wise as both to tormente a man and withall to dishonor him Were not those cruell tormentes sufficiente that had bene vsed in all former ages but that they must also inuent these newe and strange punnishementes at the time of thy most bitter passion I see well ô Lorde that these so manifolde iniuries were not necessarie for my redemption for euen one onelye droppe of thy most pretious bloude was sufficient for the same The causes why out sauiour woulde suffer so manyfolde paynes and iniuries for our redemption howbeit it was verie conueniente that they shoulde be so manie and so greate that thou mightest thereby declare vnto me the greatnes of thy loue and by meanes of them lincke me vnto thee with chaynes and fetters of perpetuall bonde and dewtie and confounde the gaye braueries and fonde showes of my pride and vanities and teache me thereby to despise the pompe and glorie of the worlde Wherefore ô my soule that thou maist conceaue and haue somme feelinge of this so dolefull passage set first before thyne eies the former shape of this Lorde and withall the excellencie of his vertues and then incontinentlie tourne thy selfe and beholde him in such pitiefull forte as he is here represented vnto vs. Consider therefore the greatnes of his former beawtie the modestie of his eies the sweetenes of his wordes his awthoritie his meeknes his mylde behauiour and that goodlie countenance of his so full of grauitie and reuerence Beholde how humble he was towardes his disciples how faire spoken towardes his ennemies How stowte towardes the prowde How sweete towardes the meike and how mercifull towardes all sortes of persons Consider how mylde he hath alwaies bene in sufferinge how wise in answeringe how pittiefull in his iudgemeÌ„tes how mercifull in receauinge sinners and how free and bountiefull in perdoninge theire offences When thou hast thus beholden our Sauiour and delighted thy selfe with beholdinge such a perfect forme tourne thyne eies and beholde him in this pitiefull plighte wherein he is here set out to the worlde clad in most scornefull wise with an olde purple garmente holdinge a reede in his hande in steede of a royall scepter Beholde that horrible and paynefull diademe of thorne on his head those hollowe and wanne eies and that dead countenance Beholde that strange forme of his wholie disfigured and begored with bloude and defyled with the spittle which they had besmered all ouer his face Beholde him in all partes both inwardelie and outwardelie his harte pearced with sorrowes his bodie full of woundes forsaken of his owne disciples persecuted of the Iewes scorned of the souldiers contemned of the Busshoppes baselie reiected of the wicked kinge accused vniustely and vtterlie destitute of the fauour of all men And thinke vpon this not as a thinge past but as a thinge presente not as thowghe it were an other mans payne but as thowghe it were thyne owne Imagine thy selfe to be in the place of him that suffereth and thinke with thy selfe what a terrible paine it woulde be vnto thee if in so sensible and tender a parte as the head is they shoulde fasten a noÌ„ber of thornes yea and those verie sharpe which shoulde pearce euen to the sculle But what speake I of thornes If it were but one onelie pricke of a pynne thou couldest hardlie abyde the paine of it And therefore thou maist well thinke what a sore greuous paine that most tender and delicate head of our sauiour felte at that time with this strange kinde of tormente Wherefore o brightnes of the glorie of the father who hath thus cruelly delte with thee O vnspotted glasse of the maiestie of almightie God who hath thus wholie bespotted thee O Riuer that flowest out of the paradice of delightes and with thy streames reioycest the Citie of God who hath troubled these so cleare and sweete waters It is my sinnes o Lorde that haue so troubled them Our synnes were the onelie cause of all our sauiours paynes and my iniquities haue made them so muddie Alas poore wretche and miserable caityffe that I am Woo is me how haue my sinnes bespotted myne owne soule seinge the sinnes of others haue here so fowlye bespotted and troubled the verie cleare fountaine of all bewtie My sinnes ô Lorde are the thornes that pricke thee my folies are the purple that scorne thee my hipochresie aÌ„d fayned holines are the ceremonies wherewith they despise thee my gaie garmentes and vanities are the crowne wherewith they crowne thee So that I ô Lorde am thy tormentor and I am the verie cause of thy paines and greiffes 2. Paâ—â—l 29. The kinge Ezechias purified the temple that had bene prophaned by wicked persons and commaunded that all the filthe that was therein shoulde be cast into the riuer of Cedron I O Lorde am this liuely temple that is prophaned by the diuells and defyled with infinite sinnes and thou art the cleare riuer of Cedron that doest with thy ronninge streames susteine all the bewtie of heauen In this riuer o Lorde are all my sinnes drowned In this riuer are my iniquities washed awaie in somuch
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 dōme 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 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 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 emōge 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 frō 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 tēple 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 cōdemnation 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
reioyceth Cantic 7. Shut vp the springes of thy most pure eies more cleare than the waters of Esebon and now sore troubled and dymmed with the showers of so manie teares Genes 8. The wrath and anger of almightie God is now pacified with the sacrifice of the true Noe. Cease therefore the floude of thy most holie eies and let the earthe be cleared agayne with new brightnes The doue is now departed out of the arke and when she retourneth she will bringe with her signes of the mercie and clemencie of almightie God Reioyce therefore ô blessed virgin and comforte thy selfe with this hope and cease now I praie thee these thy mournefull sobbinges and sighes Thy owne deerelie beloued sonne him selfe putteth thy dolefull mourninge and teares to sylence and inuiteth thee to a newe ioye in his Canticles sayeinge Cant. 2. The winter is now past the showers and tempesteous stormes are ceased the flowers do appeare in our lande Rise vp therefore my welbeloued my darlinge and my turtle done that abidest in the holes of the rocke and in the cleiftes of the walle That is to saie in the strookes and woundes of my bodie Leaue now this habitation and come and dwell with me I see well ô blessed Ladie that none of all these thinges are able to comforte thee because thy sorrowe and greife is not hereby taken awaie but onely changed One martirdome I see is ended and an other now beginneth The tormentes of thy harte are renewed continuallie and thowgh some goe awaie yet others do succede with newe kindes of tormentes that by such changes the torment of the Passion maie be dowbled vnto thee Hetherto thou hast lamented his paines and sorrowes now thou lamentest his death Hetherto thou hast lamented his passion now thou lamentest thyne owne solitarines Hetherto thou hast lamented his greifes and troubles and now thou mournest for his absence One waue is past and an other commeth on to ouerwhelme thee So that the ende of his paine is a beginninge of thyne And as though this thy paine were to litle I see that these cruell tormentors prepare yet an other paine for thee no lesse then this Close vp thine eies therefore ô blessed Ladie close them vp out of hande I beseach thee and loke not vpon that longe terrible speare which goeth with greate violence in the aier to strike the place wherevnto it is leuelled Now hast thou ô holie virgin thy desire fulfilled For now arte thou become a buckler to thy sonne forsomuch as this blowe striketh not him but thee Thou diddest desire the nailes and thornes and they were ordeyned for his bodie but the pearcinge speare was reserued for thee O yee cruell ministers O yee hartes of iron Were the paines and tormentes to litle trowe yee which his bodie suffered beinge aliue that yee woulde not pardon it euen after it was dead What furie and rancor of enmitie is there so outragious but that it is pacified when it seeth his enemie dead before him Lifte vp your cruell eies a litle ô you vnmercifull and cruell ministers and beholde our sauiour Beholde I saie his deadlie face his dymme eies his fallinge countenance his pale and wanne colour and shadow of death For though you be more harde than either iron or the Adamante stone yea though ye be more hard than your owne selues yet it maie be that in beholdinge him your furie and malice wil be appeased Wherefore are ye not contented with the woundes yee haue geuen to the sonne but that ye will wounde his blessed mother also Her ye doe wounde with that speare vnto her ye geue the strooke and against her sorowfull hart threateneth the sharpe poynt of that cruell lawnce Now commeth the wicked minister with a longe sharpe speare in his hande and pearceth the verie naked syde of our sauiour with great furie The crosse shaked in the aier with the mightie force of the strooke and from thence issued water and bloude wherewith are wasshed the sinnes of the worlde O riuer that ronnest out of paradise and waterest with thy streames all the face of the earthe O wounde of the pretious syde of my sweete Sauiour made rather with his feruent loue towardes mankinde than with the sharpe iron of the cruell speare O gate of heauen ô windowe of paradise ô place of refuge ô tower of strength ô sanctuarie of iust persons ô sepulchre of pilgrimes ô neist of cleane doues ô florishinge bed of the spouse of Salomon Alhaile ô wounde of the pretious syde of our Sauiour that woundest the hartes of deuout persons O strooke that strikest the soules of the iust O rose of inspekeable bewtie O rubie of inestimable price O entrance into the harte of my sweete Sauiour Iesus Christ O witnes of his loue and pledge of euerlastinge life Throwghe thee doe all liuinge thinges enter into the Arcke of the true Noë to be preserued from the floude Vnto thee doe all such as are tempted repair In thee doe all those that are heauie and sad finde comforte Ioan. 4. by thee are the sicke persons cured throwgh thee doe sinners enter into heauen and in thee doe all banished persones and pilgrimes sleepe sweetelie and take theire rest O furnace of loue O howse of peace O treasure of the Catholicke Church O veyne of liuely water that springest vp euen vnto life euerlastinge Open ô most louinge Lorde I beseache thee this gate vnto me receaue my harte into this most delitefull habitation geue me passadge through the same vnto the tender bowells of thy loue let me drinke of this sweite fountaine let me be wasshed with this holie water let me be made dronke with this most pretious licour Let my soule sleepe in this sacred breste Here let it forget all the cares of the worlde here let it sleepe here let it eate here let it singe sweitly with the Prophet sayeinge Psalm 131. This is my resting place for euer and euer here will I dwell for this place haue I chosen for my habitation HOW OVR SAVIOVR CHRIST WAS TAKEN DOWNE from the Crosse and of the pittiefull lamentation and bewailinge of the blessed virgin Marie Semper mortificationem Jesu in corpore nostro circumferentes vt et vita Jesu manifestetur in corporibus nostris 2. Corinth 4.10 § II. AFTER this consider how the holie bodie of our Sauiour was taken downe from the crosse and how the blessed virgin receaued it in her armes Now the verie same daie in the eueninge there came those two holie men Ioseph and Nicodemus who reared vp theire ladders vnto the crosse and tooke downe the blessed bodie of our Sauiour into theire armes The holie virgin then perceiuinge that the torment of the crosse was now ended and that the sacred bodie of our Sauiour was comminge towardes the earthe she settethe her selfe in a readines to geue him a secure hauen in her lappe and to receyue him from the armes of the crosse into her owne
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 thā 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 accōpanied 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 lamētation 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 lamētation 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 whē 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 thē 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 thā 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 reparatiō ād redēption 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 tribulatiōs 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 thē were verie great vntill he came to suffer for thē 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
anie thinge more of my selfe than of a most vyle and filthie dongehill whose horrible stenche euen I my selfe cannot well abide I am he that hath despised almightie God I am he that hath sought meanes to crucifie him againe vpon the crosse and me thinketh that all the whole frame of this worlde crieth out with open voice against me sayenge This is he that hath offended and despised our comon Lorde This is that wicked and vngratefull wretched creature that hath rather bene moued with the guylefull baites of the deuill than with the greate benefites of almightie God This is he that hath bene more delighted with the malice of the deuill than with the bountiefull goodnes and fauour of almightie God This is he that coulde neuer be induced to vertue and goodnes with the fatherlie louinge cherishinges and entertaynementes of almightie God neither coulde he euer be made affrayed with his dreadfull and terrible iudgementes This is he that hath so muche as lyeth in him defaced the power wisedome and goodnes of almightie God and brought them in contempte This is he that hath bene more affraide to offende a seelie weake man than the omnipotencie of God This is he that hath bene more ashamed to commit a filthie acte before a rude plough man of the countrye than before the presence of almightie God This is he that hath rather loued and chosen to enioye a litle stinckinge donge and myre here vpon the earth than the euerlastinge cheefe felicitie in the kingdome of heauen This is he that hath fixed his eies vpon rotten and corruptible creatures and vtterlie neglected the creator What shall I saie more There is nothinge so filthie nothinge so abominable that he hath refrayned to commit in the presence of almightie God without hauinge anie respect or shame of so great a maiestie Wherefore all creatures doe crie out after their maner against me and saie This is that leude Caitiffe that hath abused vs all For whereas he owght to haue emploied vs in the seruice and glorie of our Creator he hath made vs to serue the will and pleasure of the deuill peruertinge all such thinges to the iniurie and reproche of the creator as he had created for his seruice His soule was beawtified with the image of God and he hath disfigured this diuine image and clothed it with our vyle image and likenes He hath bene more earthlie than the earthe it selfe more slipperie than the water more mutable than the wynde more enkendeled in his appetites than the fire more hardened than the verie stones more cruell against him selfe than the wylde beastes more spitefull and venemous against others than the verie Cockatrice What neede I to vse manie wordes He hath neither feared almightie God nor made accompte of men and therefore he hath cast abroade his poyson as much as in him laie vpon manye persones alluringe them to beare him companie in his synnes and wickednes He hath not bene contente to be him selfe alone iniurious and reprochefull against almightie God but woulde haue manie others also to be parteners and companions with him in his synfull wicked and iniurious doeinges Now what shall I saie of his other abominable naughtines His pride hath bene so great that he woulde not be subiecte vnto almightie God nor submit his necke vnder the sweete yoke of his obedience but woulde rather liue as he him selfe thought best and fulfill his owne will in each poynt rebellinge so much as laye in him against almightie God If almightie God did not fulfill his appetites and desires or if he sent him anie troubles or aduersities he was in as great an anger and rage against him as he woulde haue bene against one of his owne seruantes In all his doeinges he woulde be praysed as well in the wicked as in the good as thoughe he had bene almightie God himselfe to whome onely it appertaineth to be praised in all his workes forsomuche as all that he dothe is good or ordeyned to goodnes What shall I saie more He hath bene more prowde in some degrie than lucifer more presumptuous thā Adam For they beinge as they were full of clearnes and beautie had some motiue and prouocation to presume of them selues but this vngratious synfull caytyfe beinge in verie deede a filthie and stinckinge dongehill what shoulde moue and prouoke him to estieme him selfe in anie respect All creatures doe therefore iustlie crie out against me and saie Come let vs destroie this wicked synfull wretche that hath done such great wronge and villanie to our creator The earthe saieth Why doe I beare him The water saieth why doe I not drowne him The ayre saith why doe I geue him breathe The fier saith why doe I not burne him Hell saith why doe I not swallowe him vp and tormente him Alas alas miserable wretche that I am what shall I doe Whither shall I goe Seinge all thinges are in armes against me Where shall I hyde my selfe Who will receaue me seinge I haue offended all thinges Almightie God I haue despised the Angels I haue made angrie the sainctes I haue dishonored men I haue offended and scandalized and all creatures I haue most wickedly abused But to what ende doe I make so longe a discourse For in that I offended the Lorde and creator of all thinges I haue also offended all creatures together in him I knowe not therefore poore wretched synfull caitiffe that I am whither I maie goe forsomuch as I haue made all thinges to become enemies against me Emongest all the thinges that I see about me I can fynde nothinge that will take my parte insomuch as euen myne owne verie consciēce barcketh against me and all my bowells doe accuse me and rent me in peeces Wherefore I will weepe continuallie I will lament my wretchednes like a poore miserable creature I will neuer cease weepinge so lōge as I liue in this vale of miserie I will expecte if perhappes my most mercifull Sauiour will vowchesaffe to tourne his pittiefull eies towardes me I will cast my selfe downe at his feete and with all the humilitie and shame that I can I will saie vnto him O Lorde I am that great enemie of thine which in presence of thy diuine eies haue committed most wicked and abominable offences I acknowledge my selfe to be guiltie here before thee I confesse my wickednes to be so great that althoughe I alone shoulde suffer all the paines and torments that bothe the deuiles and damned persons doe suffer in hell yet shoulde I not be able with all this to make a sufficient satisfaction for that which my synnes haue deserued Wherefore I beseech thee ô Lorde to cast the clooke of thy mercie ouer me thy poore wretched and synfull creature and let the greatnes of thy goodnes ouercome and couer my wickednes Luc. 15. Let the most sweete louinge father reioyce at the comminge home agayne of his prodigall sonne Let the good shepherde reioyce at the recouerie of his lost
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
man ought to direct vnto two principal endes emonge others the one to the knowledge and contempt of the glorie of this worlde and the other to the knowledge and contempte of our selues For this consideration serueth verie well both for the one and the other But wilt thou vnderstande in worde what the glorie of this worlde is Marke and consider with attention the state and condition of mans lyfe and thereby shalte thou perceyue what the glorie of this lyfe is Tell me I praie thee can the glorie of man be more longe or more stable than the lyfe of man It is most certaine that it can not For this glorie is an accident which is grownded vpon this lyfe as vpon his subiecte or foundation and therefore when the foundation and subiecte faileth the accidentes must needes faile withall The riches pleasures and delites of this lyfe cannot contynewe anie longer than the lyfe it selfe And for this verie cause no riches no pleasures not delightes can coÌ„tinewe any loÌ„ger tyme with a man than vntill his graue Forsomuch as then faileth the foundation wherevpon all these thinges are built and haue their staie which foundation is our lyfe Now tell me then if this lyfe be such as thou hast now hearde described vnto thee to witt shorte vncertain fraile inconstante deceitfull and miserable how longe can the buildinge endure that shal be framed vpon this foundation How longe can the accidentes continewe that shal be grounded vpon so weake a substance When thou hast considered this point well with thy selfe thou must needes saye that they shall endure no longer than the foundation and substance it selfe endureth and thou must needes confesse that manie times they endure not so longe as we see by dailie experience in the goodes of fortune which with manie men haue an ende before their lyfe endeth Now if that sayeinge of the Poët Pindarus be true to witt That this lyfe is no more but a dreame of a shadowe What thinkest thou then is the glorie of this world which is of shorter continuance than our lyfe What accompt wouldest thou make of a goodly buildinge in case it stood vpon a false foundation What accompte wouldest thou make of an image of waxe very richlie and curiouslie wrought in case it were set against the sonne where it is certayne that so soone as the waxe shoulde be molten forthwith the forme of the image woulde vtterlie be defaced and leese his beautie Whie doe we make so litle accompt of the beautie of a flowre but because it groweth vpon so weake a subiect For so soone as it is nypt of from the stalke incontinentlie it looseth his faire glosse and beautie It is not possible to haue beautie of anie firme continuance in a matter so fraile and corruptible It followeth therefore that the glorie of man is such as the lyfe of man is For although glory doe continewe after the ende of our lyfe yet what shall that glorie auayle him that hath no sence nor feelinge thereof What dothe it auayle Homere now whilest thou so highelie praisest and commendest his Iliades Vndoutedly no more but as S. Ierome saieth speakinge of Aristotle Woo be vnto thee Aristotle that art praised where thou art not to witt here in the worlde and art tormented where thou art indeede to witt in hell Other inestimable commodities mayest thou gather owt of this consideration For if thou doe consider all theise miseries with good attention thine eies shal be opened forthwith and thou shalt wonder at the great blindnes of men yea the verie straungenes of it shall cause thee to saie to thy selfe Good Lorde what cause is there why this miserable lignage of Adam shoulde waxe prowde From whence commeth such puffinge and arrogancie of minde such hawtie and loftie courages so great contempt of others such estimation of our selues and so great forgetfulnes of almightie God What cause hast thou to be prowde thou dust and asshes Why doest thou magnifie and aduaunce thy selfe thou seely wretche of the earthe Why doest thou not holde downe thy peacockes taile beholdinge thy fowle feete to witt the vylenes of thy state and condition What cause hast thou to seeke so carefullie for the glorie of this worlde seinge it is myngled with so manie miseries What thinge is there so sweete but that it maie be made bitter with the mixture of so manie sower and bitter sawces Moreouer if this lyfe be a vale of teares a prison of guiltie persons and a bannishement of them that be comdemned how canst thou settle so greate vanitie so great pompe and pride of the worlde such gaye ornamentes and statelie furniture of houses and families in the place of teares How canst thou imagine to make this a place of pastymes and pleasures of feastes and bankettes How canst thou be so diligente to heape so greidelie together for the prouision of this worlde and be so forgetfull of the worlde to come as if thou were borne onely to liue here in earth with brute beastes and haddest no parte in heauen with the Angels Suerlie I must neides saie that thou art very much wedded to miserie and that thou camest out of a meruaylous miserable stocke if so manie argumentes of the miseries of this worlde be not able to open thine eies and make thee to discerne so grosse and so palpable a blindenes I H S WENSDAIE NIGHTE OF THE HOWER OF DEATHE O mors quam amara est memoria tua homini pacem habenti in substâ—â—â— suis. Eclesi 4â— 1 Gens absque consilio est et sine prudentia vtinam saperent et intelligerent ac nouissima prouiderent Deuter. 32. 28. THIS DAIE WHEN THOV HAST MADE THE SIGNE OF the Crosse and prepared thy selfe hereunto thou hast to meditate vpon the houre of deathe which is one of the most profitable consideratioÌ„s that a Christian man may haue as well for the obteyninge of true wisedome and eschewinge of sinne as also to moue him to begynne to prepare him selfe in time for the howre of death BVT to the intent that this consideration maie be proffitable vnto thee it shall behoue thee to make thy petition vnto almightie God beseachinge him to graunte thee some feelinge of such thinges as are woÌ„t to passe in this last conflicte that thou maiest dispose of thy landes and goodes accordinglie and direct thy lyfe in such sorte as at that time thou wouldest wishe thou haddest done Now therefore that thou maiest haue the better feelinge in this matter thinke vpon it not as thou wouldest of a thinge that were to come but as it were euen now present and thinke vpon it not as of a thinge that apperteyneth to others but as of a thinge that belongeth properlie to thine owne selfe makinge this accompte that thou lyest now verie sicklie and weake in thy bed aÌ„d in such a daungerous case that thou art vtterly forsaken of thy phisitions and that they are all perswaded that thou wilt die within fewe howers Consider
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 thē 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 wāte 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 heauē 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
for the sighte onelie of immortall eies And if we see that by the handieworke of men certaine workes are made here so sightlie and so bewtifull that they astonishe the eies of them that doe beholde them what a worke must that be which is wrought by the hande of almightie God himselfe in that royall howse in that sacred pallace in that howse of ioye and solace which he hath built for the glorie of his electe Psal 83.1 O how amiable are thy tabernacles saiethe the Prophet ô Lorde God of vertues My sowle desireth and feinteth in beholdinge the pallaces of our Lorde The state and condition of the citizens of heauen The thinge that most principallie commendeth a cittie is the state and condition of the cittizens to witt if they be noble if they be manie if they liue in peace and concorde emonge them selues Now who is able to declare the excellencie of this cittie in this behalfe All the inhabitantes therein be noble personages there is no one emonge them of base linage forsomuch as they be all the sonnes and children of God They be so frendly and louinge one towardes an other that they be all as it were one sowle and one harte And they liue in so great peace and concorde that the verie cittie it selfe is called Ieruzalem that is to saie the vision of peace If thow desire to vnderstande the nomber of the inhabitantes in this cittie vnto this desire S. Iohn maketh answere in his reuelations Apoc. 7.9 The nomber of the blessed inhabitantes in heauen where he saieth that he sawe in spirite such a great companie of blessed Sainctes that no man was able to recken them gathered together of all kindes of nations people and tonges which stode before the throne of almightie God and of his lambe appareiled in white garmentes and with triumphante palmes in their handes singinge vnto almightie God songes of praise And vnto this sayeinge of S. Iohn doth that agrie verie well which is signified by the Prophet Daniell concerninge this holie nomber where he saieth Dan. 7.10 Thowsande thowsandes serue the Lorde of maiestie and tenne hundered thowsande thowsandes stande before him And thinke not because the nomber is so great that they be therefore disordered For there the multitude is no cause of confusion but of greater order ād harmonie For almightie God that hath with such a wonderfull consonance and agrement disposed the mouinges of the heauens and the courses of the starres Euerie one of the Sainctes hath his place and glorie in heauen accordinge to the degrie of euerie one of their merites in this lyfe callinge them euerie one by his proper name hath also ordeined all that innumerable armie of blessed Sainctes with a most wonderfull goodlie ordre and disposition appointinge to euerie one his place and glorie accordinge to his merite And so there is one place for the virgins an other for the Confessors an other for the holie Martirs an other for the Partiarkes and Prophets an other for the Apostles and Euangelistes and so forthe in all the rest And in like sorte as men are there diuided There be nine orders of Angels in heauen and placed euen so after their maner are the Angels also which be diuided into three Hierarchies and those three Hierarchies into nine orders And aboue all the Sainctes and Angels is placed the throne of that most excellent Quene of Angels The blessed virgin Marie is placed in heauen aboue all the Angels and Sainctes the mother of almightie God who alone is an order by her selfe forsomuch as she hath no peere nor anie one that is like vnto her And aboue thē all the holie humanitie of our Sauiour Christ hath the cheife place and preeminēce who sitteth at the right hande of the maiestie of almightie God in the highest Now thou Christian sowle take a vewe of all these orders walke through these streates and waies consider the order of these cittizens the bewtie of this cittie and the noblenes and worthines of these inhabitantes Salute them euerie one by their names and desire them to helpe and succour thee with their praiers Salute also this sweite and pleasaunt countrey and as a pilgrime beholdinge it as yet a farre of directe thine eies and withal thy harte vnto it and saie Alhaile sweite countrey the lande of promise the hauen of securitie the place of refuge the howse of blessinge the kingdome of all worldes the paradise of delightes the garden of eternall flowers the market place of all treasure the crowne of all iust persons and the ende of all our desires Alhaile our mother and our hope After thee haue we sighed a longe time For thee haue we mourned and doe mourne euen at this presente For the loue of thee haue we foughte and doe still fighte a longe battell in this our transitorie lyfe For we knowe assuredlie 2. Tim. 2.5 that none shal be rewarded and crowned in thee but onely such as haue here fowghten faithfullie Of the seconde Ioye that the sowle shall haue in the kingedome of heauen which is the enioyinge of the companie of the Sainctes § II. VHO is able after this great ioye to declare what a further ioye the sowle shall haue by beinge in this most happie and blessed companie For there the vertue of charitie is in her full perfection the propertie of which vertue is to cause all thinges to be common There shall that petition be perfectlie fulfilled which our sauiour made sayeinge I beseech thee ô father Ioan. 17.11 All the electe in heauen shal be more streitlie vnited together in one than the members of one bodie because all shall participate of the spirite of God that they maie be one by loue as we are one by nature For there shall the electe be more streitlie vnited together in one than the members of one same bodie because all shall participate of one same spirite which geueth vnto all one same beinge and withall one blessed lyfe If thou imagin it to be otherwise tell me what is the cause why the members of one bodie haue so great a vnitie and loue one towardes an other The reason is because they all are partakers of one same forme that is of one sowle which geueth one same beinge and one lyfe to them all Now if the spirite of a man liaue power to cause so great a vnitie betwene members that are so different in offices and natures is it anie wonder if the spirite of almightie God by whom all the electe doe liue which spirite is as it were the cōmon sowle to them all shoulde cause a farre greater and more perfecte vnitie emonge them espetially consideringe that the spirite of God is a more noble cause and of a more excellent vertue and power yea and geueth also a more noble beinge Well now if this maner of vnitie and loue doe cause all thinges to be cōmō as well good as euil as we see in the
fiue kindes to witt to the benefites of creation conseruation redemption vocation and to the secrete benefites that euerie one hath receyued particulerly in him selfe As concerninge the first benefite which is of creation The benefite of creation Consider first with great attention what thou wast before thou were created and what almightie God hath done for thee and bestowed vpon thee before thou diddest merite or deserue anie thinge at all to witt he gaue thee thy bodie with all thy members and senses and thy sowle which is of so great excellencie created after his owne image and likenes for so highe and excellent an ende as to haue the fruition of almightie God And withall he gaue thee those three noble powers also of thy sowle which be Vnderstandinge Memorie and Will And cōsider well with thy selfe that to geue thee this sowle was to geue thee all thinges For it is cleare that there is no perfection nor habilitie in any of all the inferior creatures but that man hath the same in him in a farre more highe and greater perfection and by meanes of the vertue and habilitie of his sowle he is able to attaine vnto it Whereby it appeareth that by geuinge vnto vs this thinge alone to witt our sowle he gaue vs therewith at once all thinges together As concerninge the benefite of conseruation The benefite of conseruation consider how all thy whole beinge dependethe of the prouidence of almightie God How thou art not able to liue one momente nor to steppe so much as one steppe were it not by meanes of him Consider also how he hath created all thinges in this worlde for thy vse ād seruice insomuche as he hath appointed euen the verie Angels of heauen for thy garde and defence Consider moreouer how he hath geuen thee healthe strengthe lyfe sustenaunce with all other temporall helpes and succours And aboue all this consider well the manifolde great miseries and calamities into which thou seest other men falle euerie daye and how thou thy selfe mightest also haue fallen into the same had it not bene that almightie God of his greate mercie preserued thee As concerninge the benefite of redemption thou mayst consider therein two thinges The benefite of redemption First how manie and how great benefites almightie God hath geuen vs by meanes of the benefite of redemption And secondlie how manie and how great miseries he hath suffered in his most holie bodie and sowle to purchase these benefites vnto vs. As concerninge the benefite of vocation consider first of all The benefite of vocation what a great benefite it was of almightie God to make thee a Christian to calle thee to the Catholike faith by meanes of the holie Sacramente of Baptisme and to make thee also partaker of the other sacramētes And then if after this callinge of thee thou hast fallen into deadlie synne and thereby loste thyne innocencie in case now our Lorde haue raised thee vp from synne and receyued thee againe into his grace and fauour and set thee in the state of saluation how canste thou be able to geue him sufficient praises and thāckes for this so inestimable a benefite What a great mercie was it to expecte thee so longe time to suffer thee to committe so manie synnes and in the meane time to sende thee so manie diuine inspirations and not to shorten the daies of thy lyfe as he hath done to diuerse and sundrie others that were in the verie same state and laste of all to calle thee with so mightie a grace that thou mightest ryse vp againe from death to lyfe and open thyne eies to beholde the eternall lighte What a great mercie was it also after that thou wast conuerted to geue thee grace not to returne vnto deadlie synne againe but to stande and vanquishe thyne enemie and to perseuere in good lyfe This is that morninge and eueninge dewe that almightie God promised by the Prophet Ioel sayeinge And yee sonnes of Sion reioyce Ioell 2.23 and be glad in our Lorde God for he hath geuen you a teacher of iustice and he shall cause the morninge and eueninge dewe to rayne and poure downe vpon you Meaninge hereby that almightie God geueth vs firste his preuentinge grace 1. Grace preuentinge wherewith we beginne to sowe the seede of vertues and afterwardes he geueth vs his grace subsequent 2. Grace subsequente and finall and final which bringeth this seede to his full rypenes and happie ende These are the publike and knowen benefites Of secrete benefites But besides these there be other secrete benefites which no man knoweth but he onely that hathe receiued them Agayne there be other benefites also so secrete that euen he himselfe that hathe receiued them knoweth not of them and he onely knoweth them that is the geuer of them How manie times hast thou deserued in this worlde either throughe thy pride negligence or vnthankfulnes that almightie God shoulde haue withdrawen his grace from thee we falle frō God eyther throughe our pride negligēce or vnthankefulnes and vtterlie forsaken thee as he hath done to manie others for some one of these causes for whosoeuer they be that doe falle from God they falle by some of these meanes and yet hath not almightie God dealte thus with thee How manie euilles and occasions of euilles hath our Lorde prevented and turned awaye by his prouidence in ouerthrowinge the snares of the deuill thine enemye and stoppinge him of his passage and not permittinge him to execute his wylie practises and deceites vpon thee How oftentimes hath he done for euerie one of vs as he saiede he did for S. Peter Luc. 22. Beholde saiede our Sauiour how Satan goeth busilie aboute to sift you as corne in the barne but I haue praied for thee that thy faith faile not Now who knoweth these secretes Benefites positiue but onely almightie God The positiue benefites be such as a man maie sometimes vnderstāde and knowe them but those benefites that are called priuatiue Benefites priuatiue which consiste not in doinge benefites vnto vs but in deliueringe vs from hidden and secrete euilles that were comminge towarde vs who is able to vnderstande Wherefore as well for these benefites as for the others it is reason we shoulde alwaies shewe our selues thankefull to our Lorde and vnderstande how farre in arrerages we be in our reckeninge with him and how much more we be indetted vnto him than we are able to paie consideringe we are not able so much as to vnderstande what they are THE SEVENTHE TREATISE OF THE CONSIDERATION OF the benefites of almightie God Wherein the former meditation is declared more at large ONE of the greatest complaintes that almightie God maketh against men and wherewith he will most charge them at the daie of their accompte Almightie God will charge vs at the daye of our accompte with our vnthankefulnes and ingratitude for his manifolde benefites Esa 1. is their vnthankfulnes and
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 thā 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 thākes 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 cōmeth 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 whō he is so much indetted For if the verie birdes ād 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 ād 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 cōparinge 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 cōsider 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 vnderstāde 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
respecte of the workes of iustice that we haue done but accordinge to his great mercie he hath saued vs. O how wonderfull desirous was our most gracious Lorde that we shoulde vnderstande his mercie when by the Prophet Esaie he spake those so notable wordes Esa 43.22 Thou hast not called vpō me ô Iacob ād thou ô Israel hast not trauayled in my seruice Thou hast not offered vnto me thy rāmes in a whole burnte sacrifice neither hast thou glorified me with thy sacrifices c. And yet for all this thou hast made me to serue in thy synnes and hast put me to paines with thyne iniquitie It is I It is I that doe pardon thy synnes for mine owne sake and that will neuer be mindefull of them Put me in minde and let vs enter into iudgemente and shewe if thou haue any thinge where with to iustifie thy selfe Wherefore ô most mercifull and sweite Lorde what thinge is there in me wherewith I maie recompence thee for this so great a benefite If I shoulde liue all the liues of the children of Adam and all the daies and yeares of the worlde If I were able to sustein all the trauels and paines of all the men that either be hath bene or shall be all this were as nothinge to recompence the verie least of the greifes and paines that thou hast suffered for me Consideringe therefore that I can by no meanes possible discharge this inestimable great dett let me paie thee ô my almightie God if it be thy blessed will with the continuall remembrance of the same I beseech thee ô Lorde euen by the bowels of thy infinite charitie that thou wilt wounde my harte with thy woūdes and make my sowle droncke with thy most pretious bloud in such sorte that whither so euer I shall turne my selfe I maie alwaies see thee crucified and wheresoeuer I shall cast mine eies all thinges maie seeme vnto me to shyne with thy pretious bloude Let this be all my consolation to be alwaies crucified with thee and let this be all my affliction to thinke vpon anie other thinge besides thee Consider ô my almightie God the great price wherewith thou hast bowghte me and suffer not so pretious a treasure to be shed in vaine for me And graunte me ô most mercifull Lorde that I be not as a childe that is borne before his time whom his mother bringeth forthe with exceidinge great trauell and paine and yet he enioyeth not the commoditie and fruit of lyfe Of the fourthe benefite to witt of Vocation § IIII. AFTER this thinke vpon the benefite of Vocation or callinge of almightie God without which all the other benefites tende to the greater damnation of a man Two callinges of God one vnto faithe and an other vnto grace But here it is to be noted that there be two kindes of callinges of almightie God one vnto faith by meanes of the Sacrament of Baptisme and an other vnto grace after that a man hath lost the first innocencie which he had by baptisme Consider now what a great benefite the first callinge of thee was by meanes of the Sacrament of holie Baptisme The first callinge is by Baptisme whereby thou wast clensed from originall sinne deliuered from the power of the deuill made the sonne of almightie God and an inheritour of his kingedome There he toke thy sowle to be is spowse and adorned it with such ornamentes as were conuenient for such a state to witt with the grace vertues and giftes of the holie Ghost and with other iewells and giftes that are farre more pretious than those that were geuen to Rebecca Gen. 24. whē she was takē to be the spowse of Isaac Now what hast thou done whereby to deserue so great a benefite as this is How many thowsandes not onely of men but also of nations and whole countreys are there that by the iust iudgemente of almightie God doe not obteine this inestimable great benefite What had become of thee if thou haddest bene borne emonge those infidels and wanted this knowledge of the true liuinge God and worshipped stockes and stones for God as the infidels doe How much art thou bounde to almightie God that emonge such an infinite nomber of lost and damned sowles it pleased him that thou shouldest be one of the nomber of them that shoulde be saued yea and be borne in the lappe of the Catholike Churche and be nourished there with the milke of the Apostles and with the pretious bloude of our sweete Sauiour Iesus Christe The seconde callinge Now if after the grace of this firste callinge thou hast throughe thyne owne default and synfull lyfe lost the innocencie which thou receiuedst in the Sacramente of Baptisme in case it hath pleased our Lorde all that notwithstandinge to call thee the seconde time yea and verie manie and oftē times how much art thou then bounde vnto him for this so passinge great benefite How manie benefites are conteyned in this benefite One benefite it was to expecte and tarrie for thy conuersion so longe time to geue thee space to doe penance and to suffer thee so longe to contynewe in that state of synne and wickednes and not to cutte downe the vnfruitfull and vnprofitable tree that occupied such a rowme in the earthe and receiued the influencies of heauen altogether in vaine An other benefite it was to suffer thee to committe so many and so heynous enormous synnes and not to cast thee downe therefore into the most horrible bothomles pitt of hell fier where perhappes manie others are now there tormented euen for lesse offences than thyne An other benefite it was to fende thee so many good inspirations and holie purposes euen in the middest of thy verie synnes and wicked life and to persiste in callinge thee so longe a time whereas thou in the meane season diddest nothinge els but offende him verie greiuouslie that called thee An other benefite it was also to bringe thy greate stubbornes and longe obstinate resistance at the lengthe to an ende and to calle thee with such a mightie and lowde voice that thereby thou mightest rise from death to lyfe and come forthe as it were an other Lazarus Ioan. 2. out of the darcke and obscure graue of thy wicked and synnefull lyfe and not with thy handes and feete bownde but losed and sett at free libertie out of the stinckinge prison and thraldome of the enemie of mankinde But aboue all this what a benefite was it to graunt thee then not onelie pardon for thy sinnes past but also grace from that time forwardes not to retourne vnto them againe geuinge thee moreouer all such other ornamentes Luc. 15. as were geuen to the penitente prodigall sonne when he was receiued into grace and fauour againe by meanes of which ornamentes and graces thow mightest liue as the childe of God and contemne and laughe at the malice of the deuill and triumphe ouer the worlde and take a sweete tast of the thinges
appertaininge vnto almightie God which before seemed verie vnsauerie vnto thee and withall conceiue a certaine lothsomnes and mislikinge of the thinges of the worlde which before seemed verie sauorie and delightfull vnto thee But now besides this what if thou doe consider vnto how manie others almightie God hath denied this benefite which he hath so freely graunted vnto thee And wheras thou beinge a sinner as well as they and as vnworthie of this callynge as they yet it hath pleased almightie God to suffer them to continewe in their wicked state and to calle thee vnto the state of saluation and grace With what thankes and with what seruices art thou able to recompence him for this inestimable speciall fauour and grace What an excerdinge ioye will it be vnto thee when by the vertue of this vocation thou shalt see thy selfe to haue the fruition of almightie God for euer and euer in the kingdome of heauen and shalt see other of thy companions and acquaintance for want of the like grace of God to remaine euerlastinglie tormented in the horrible raginge fier of hell O good Lorde what a nomber of thinges are there included in this grace to be well weighed and earnestlie considered vpon Tell me I praie thee Luc. 23. when the blessed theife who with one worde purchased lyfe euerlastinge seeth him selfe in that so great glorie which he now possesseth in the kingdome of heauen and seeth his companion also in those great horrible tormentes of hell fyer and calleth to minde withall that he him selfe was a theife also as well as the other and suffered for his robberies as the other did and that a litle before he blasphemed our Sauiour Iesus Christ in like maner as his companion did and that yet for all this it pleased almighie God to caste his mercifull eies vpon him and to geue him so great a light leauinge the other theife in his darckenes now in consideringe herevpon what thanckes thinkest thou doth he render to almightie God for this spetiall grace How wounderfullie doth he reioyce at so great a benefite How doth he meruaile at so great a iudgement With what a passinge great loue doth he loue him that woulde vowchsafe to preuent him with such a singular and wonderfull grace Now if this seeme so great a benefite vnto thee Remember thy selfe that our sauiour Christ hath bestowed the like inestimable benefite vpon thee when the same louinge Lorde vowchsaffed to cast his mercifull eies so speciallie vpon thee and did not with the like maner of callinge calle thy neighbour companion or freinde who peraduenture had lesse offended his diuine maiestie than thou Consider then how much thou art bownde to our Lorde for this his great benefite and what a great occasion is here offered vnto thee to desire euen to suffer deathe for the loue of him Besides all this consider how costlie and chargeable this benefite of our redemption was to our Sauiour Christ which was so freely geuen vnto thee Vnto thee it was geuen franckly and of mere grace Summa S. Thomae 3. q. 1. artic 2. 3. quaest 46. artic 1. 2. and it cost him euen his owne most precious bloude and lyfe also for it is manifest that without the same our synnes coulde not be pardoned nor our woūdes cured It is saiede of the Pellican that she bringeth forth her yonge-ones dead and seinge them in that case she stryketh her selfe vpō the breast with her beake vntill she cause bludde to issue out and therewith she batheth her yonge-ones and so they receiue heate and lyfe Now if thou wilt vnderstande how great this benefite is make accompte with thy selfe that when thow wast dead in synne that most louinge and mercifull Pellican our Sauiour Christ moued with most tender pietie and compassion stroke his sacred breast with a speare and wasshed the deadly woundes of thy sowle with the precious bludde of his woūdes and so with his owne death he gaue thee lyfe and with his owne woundes healed thy woundes Be not thou therefore vnthankfull vnto him for this so great and costlie benefite but as our Lorde admonisheth thee be mindefull of the daie in which thou camest out of Egipt This daie was the daie of thy Passeouer Exod. 13. this was the daie of thy Resurrection for so much as vpon this daie thou hast passed throughe the redde sea of the bludde of Christ vnto the lande of promise and vpon this daie thou hast risen againe from death to lyfe Of the particuler benefites that almightie God bestoweth vpon vs. § V. THESE benefites aforesaiede are generall Other benefites there are more particuler that be geuen to particuler persons the which benefites none other knoweth but onely he that hath receyued them In this accompte are reckened manie kindes of benefites either of fortune or of nature or of grace which almightie God hath geuen to each one in particuler and also diuers and sundrie miseries and daungers both of bodie and sowle from which he of his mere mercie hath deliuered vs. For which particuler benefites we are as well bounde to geue him thankes as for the former generall benefittes forsomuch as they are more certaine signes and tokens of the spetiall and particular loue and prouidence that our Lorde beareth towardes vs. Such benefites as these are can not be written in bookes but euerie one ought to write them in his harte and so to ioyne them with the other generall benefites and to geue most humble thankes vnto our Lorde for them Our Lorde preserueth vs manie times from secrete daungers and snares that woulde otherwise falle vpon vs. There be also other benefites yet more secrete and hidden than these which are vnknowen euen to the verie partie himselfe that hath receaued them These are certayne priuie daungers and secrete snares which our Lorde is wont to preuent and disapoynte by his diuine prouidence for that he vnderstandeth what great domage and preiudice they might doe vnto vs in case he shoulde not cutte them of and disapoynte theire cowerse What man is able to tell from how manie temptations almightie God hath preserued him and from how manie occasions of sinnes he hath deliuered him and how often times he hath stopped the passages and remoued awaye the deceytefull snares of the deuill our enemie that we shoulde not falle into them The deuill him selfe saieth of the holie man Iob Iob. 1.10 That almightie God had enuironed him on euerie side that nothinge might doe him hurte And euen so is our Lorde wonte to kepe and preserue such as be his as it were a glasse preserued in his case that nothinge maye hurt them A mā may haue manie secrete giftes and many secrete synnes that he knoweth not Psalm 28. It maie also be that a man hath receiued of almightie God some secrete giftes althoughe he him selfe knoweth not of them as also a man maie and is wont to haue manie secrete synnes which he
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 ād strait ād 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 cōsider 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 euē that persuasion alone woulde be a great comfort vnto them For then all their tormētes albeit it were verie lōge 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 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 childrē 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 feemed 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 heauēs 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