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
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
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
this worlde And espetially remember thy kynsfolke thy companions and familiars and some of the worshipfull and famous personages of great estimation in this worlde whom death hath assaulted and snatched awaie in diuers ages and vtterlie beguyled and defeyted them of all their fonde designementes and hopes I knowe a certaine man that hath made a memoriall of all such notable personages as he hath knowen in this worlde in all kinde of estates which are now dead and sometimes he reedeth their names or calleth them to minde and in reheresall of euerie one of them he doth breifly represente before his eies the whole tragedie of their lyues the mockeries and deceites of this worlde and withall the conclusion and ende of all worldly thinges Whereby he vnderstandeth what good cause the Apostle had to saie That the figure of this worlde passeth awaie 1. Cor. 7.31 In which wordes he geueth vs to vnderstande how litle grownde and staie the affaires of this lyfe haue seinge he woulde not calle them verie thinges indeede but onely figures or shewes of thinges which haue no beinge but onely an apparance whereby also they are the more deceitefull Thirdly consider how fraile and bryckle this lyfe is and thou shalt finde Of the frayletie and brycklenes of this lyfe that there is no vessell of glasse so fraile as it is Insomuche as a lytle distemperature of the aier or of the sonne the drinkinge of a cuppe of colde water yea the verie breathe of a sicke man is able to spoyle vs of oure lyfe as we see by dailie experience of manie persones whom the least occasion of all these that we haue here reheresed hath bene able to ende their liues and that euen in the most florishinge tyme of all their age Fourthly consider how mutable and variable this lyfe is Of the mutabilitie of this lyfe and how it neuer continueth in one selfe same staie For which purpose thou must consider the great and often alterations and chaunges of our bodies which neuer continewe in one same state and disposition Consider likewise how farre greater the chaunges and mutations of our mindes are which doe euer ebbe and flowe like the Sea ād be cōtinuallie altered and tossed with diuers wyndes and surges of passions that doe disquiet and trouble vs euerie howre Fynally consider how great the mutation in the whole man is who is subiecte to all the alterations of fortune which neuer continueth in one same beinge but alwaies turneth her wheele and rowleth vp and downe from one place to another And aboue all this consider how continuall the mouinge of our life is seinge it neuer resteth daie nor night but goeth alwaies shorteninge from time to time and consumeth it selfe like as a garment doth with vse and approcheth euerie howre nearer and nearer vnto death Now by this reckenynge what els is our life but as it were a candle that is alwaies wastinge and consuminge Our lyfe wastethe awaye lyke a burninge candle and the more it bourneth and geueth light the more it consumeth and wasteth awaie What els is our life but as it were a flowre that buddeth in the morninge and fadeth awaie at noone daie and at eueninge is cleane dried vp This verie comparison maketh the Prophet in the Psalme where he saieth Psal 89. The morninge of our infancie passeth awaie like an herbe it blosommeth in the morninge and sodeinlie fadeth awaie and at eueninge it decaieth and waxeth harde and withereth awaie Fiftly consider how deceitfull our life is which peraduenture is the worst propertie it hath Of the deceytefulnes of this lyfe For by this meane it deceaueth vs in that beinge in verie deede filthy it seemeth vnto vs beawtifull and beinge but shorte euerie man thinketh his owne lyfe wil be longe and beinge so miserable as it is in deede yet it seemeth so amiable that to mainteine the same men will not sticke to ronne through all daungers trauells and losses be they neuer so great yea they will not spare to doe suche thinges for it as whereby they are assured to be damned for euer and euer in hell fier and to loose lyfe euerlastinge Sixtly consider how besides this that our lyfe is so short as hathe bene saied yet that litle time we haue to liue is also subiecte vnto diuers and sundrye miseries as well of the minde How that litle tyme we haue to lyue is also subiecte to many miseries both of bodie and mynde as of the bodie insomuche as all the same beinge dewlie considered and layed together is nothinge els but a vale of teares and a maine Sea of infinite miseries S. Ierome declareth of Zerxes that most mightie kinge who threwe downe mountaines and dryed vp the Seas that on a tyme he went vp to the toppe of a highe hill to take a vewe of his huge armie which he had gathered together of infinite nombers of people And after that he had well vewed and considered them it is said that he wepte and beinge demaunded the cause of his weepinge he answered and saied I weepe because I consider that within these hundred yeares there shall not one of all this huge Armie which I see here present before me be lefte aliue Wherevpon S. Ierome saieth these wordes O that we might saieth he ascende vp to the toppe of some towre that were so highe that we might see from thence all the whole earth vnderneath our feete From thence shouldest thou see the ruins and miseries of all the worlde Thou shouldest see nations destroied by nations and kingdoms by kingdoms Thou shouldest see some hanged and others murdered some drowned in the Sea others taken prisoners In one place thou shouldest see mariages and myrthe in an other dolefull mourninge and lamentation In one place thou shouldest see some borne into this worlde and caried to the Church to be christened in an other place thou shouldest see some others die and caried to the Church to be buried Some thou shouldest see exceadinge wealthie and flowinge in greate abundance of landes and riches and others againe in great pouertie and begginge from dore to dore To be short thou shouldest see not onelie the huge armie of Zerzes but also all the men women and children of the worlde that be now aliue within these fewe yeres to ende theire liues and not to be seene anye more in this worlde Consider also all the diseases and calamities that maie happen to mens bodies Of the diseases and calamities that happē to mens bodies and of the afflictions and cares of the mynde and withall all the afflictions and cares of the minde Consider likewise the daungers and perilles that be incident aswell to all estates as also to all the ages of men and thou shalt see verie euidentlye the manifolde miseries of this lyfe By the seinge whereof thou shalt perceaue how smalle a thinge all that is that the worlde is able to geue thee and this consideration maye cause thee more
sentence That there is nothinge more certaine than deathe nor nothinge more vncertain than the houre of deathe And therefore a certaine philosopher compared the liues of men to the belles or bubbles that are made in water pittes when it raineth of the which some doe vanishe awaie sodenlie euen at their verie risinge others doe endure a litle longer and out of hande are decaied others also doe continewe somewhat more and others lesse So that although they doe all endure but onely some litle time yet in that littell there is great varietie Wherefore if the ende of our lyfe be so vncertaine If it be so vncertein also when the dreadfull houre of our accompt shall come why doe we liue with such loosenes and negligence Why doe we not consider those wordes of our Sauiour where he sayeth vnto vs Matth. 24. watche because ye knowe not when the sonne of man shall come Marc. 13. O that men woulde waighe the force of this reason Luc. 12. Because ye knowe not the howre sayeth our Sauiour watche ye and be alwaies in a readines As if he had sayed in expresse wordes because ye knowe not the howre watche euerie howre because ye knowe not the moneth watche euerie moneth and because yee knowe not the yeare be still in a readines euerie yeare For although ye knowe not certainly what yeare he will call you yet most certaine it is that a yeare shall come in which vndowtedlie he will call you But that the force of this reason maie the better be perceaued let vs put an example Tell me if there were set before thee vpon a table thirtie or fourtie seuerall disshes of meat and thou haddest a certaine warninge geuen thee by some of thy friendes that in one of them there were poison durst thou geue the aduenture to eate of anie one of them althoughe thou were verie muche a hungered Vndowtedlie thou wouldest not doe it For the verie feare thou wouldest haue least thou mightest peraduenture light vpon that dishe that were poysoned woulde make thee to abstaine from all the rest Now let vs examin how manie yeares at the vttermost thou mayst hope yet to liue Thou wilt saie peraduenture after thou hast well considered the matter that thou mayest liue thirtie or fourtie yeares Well then if it be certaine that in one of these yeares thou art assured to die and thou knowest west not in which of them why art thou not then affraide in euerie one of them seinge thou art well assured that in one of them thy lyfe shal be taken from thee Thou wouldest not be so hardie as to put thy hande into anie one of the foresaied fourtie disshes although thou were in a verie sore honger because thou knowest that in one of them there is death present And wilt thou not also be affraide of euerie one of these fourtie yeares seinge thou art so well assured that thou shalt die in one of these yeares What answere canst thou make to this reason Harken yet to an other reason which is of no lesse efficacie than the other Tell me why doe men keepe a continuall watche in a Castell that standeth in the frontiers vpon the enemies Is it for anie other cause but onely for that they knowe not when the enemies will come to assaulte it Assuredlie for none other So that because they knowe not certainly at what time the enemie will come therefore doe they continuallie watche it at all tymes For if they knewe certainlie the time of their comminge they might be careles in the meane while and reserue the diligēce of their watche vntill that verie time Now I require thee hartely for the loue of God to be an indifferent Iudge towchinge that which I shall saye vnto thee Let vs consider well this poynte If thou watche thy Castle euerie nighte because thou art vncertain when thy enemie will come whether to daie or to morrowe this yeare or the next why doest thou not then kepe a continuall watche ouer thy soule seinge thou knowest not what howre death shall come to geue the assault vpon thee The verie same vncertaintie that is in the Castle is in thy soule also yea this vncertaintie is farre more and the matter is without all comparison of greater importance Now what iudgement haue they that are alwayes so vigilant in watchinge their castle and so careles alwayes abowt their soules so careles I saie as to sleepe alwaies without euer thinkinge vpon them What thinge can be more against reason Cōsider that thy soule is of greater valewe than all the castels and kingdoms in the worlde Yea if thou consider the price wherewith it was bought thou mayest well iudge that it is of more valewe than all the angels in heauen Cōsider also that thou hast greater enemies that doe endeuour cōtinuallie both daie and night to assault it Consider that thou canst by no meanes vnderstand the daye or the houre of assault Consider that the whole substance of the saluation or damnation of thy soule consisteth in this point whether thou be taken prouided or vnprouided at that dreadefull howre Forsomuch as accordinge to the parable of the Gospell the virgins which were founde readie and prepared entered into the mariage with the bridegrome Math. 25. and such as were founde vnprouided taried without To conclude therefore what cause is there why thou shouldest not alwaies watche as well ouer thy soule as ouer thy castell seinge the vncertaintie is greater the daunger greater the cause greater and all the rest without anie comparison farre greater and of more importance Of the frailtie of our lyfe § IIII. HOWBEIT our lyfe is not onely vncertaine but also verie fraile and brickle For I praie thee what glasse is so brickle and so subiecte to knockes and breakinge as the lyfe of man Some times the verie aier and heat of the sonne if it be vehement is able to spoyle vs of our lyfe But what speake I of the sonne seinge the verie eies yea the onely lookinge of some persone is able sometimes to bereaue a creature of his lyfe It shall not neede to drawe anie sworde or to vse anie kinde of armour or munition for the matter seinge the onely looke of some one man is able to bereeue an other of his lyfe Consider now what a sure castell this is wherein the treasure of our lyfe is kept seinge the onelie beholdinge of it a farre of is able to batter it cleane downe to the grownde But this were not so much to be wondered at in the age of infancie when the buildinge is as yet but newe and griene but the greater wonder is that after that the worke is setled and hath continued manie yeares together there happeneth some accident of no greater importāce than these beforenamed that is able vtterlie to ouerthrowe it If thou enquire and aske whereof dyed this man or whereof died that man they will answere thee that he died by drinkinge a cuppe of
vnweldie olde man but euen a sacke stuffed with greifes and diseases The greatest desire that men haue is to liue vntill they be olde at which age a man is in farre worse case than in all his lyfetime before and then he standeth in most neede and hath least helpe and succoure For the olde man is forsaken of the worlde He is forsaken of his owne kinsfolke friendes and acquaintance He is forsaken of his owne members and senses yea he forsaketh himselfe in that the verie vse of reason forsaketh him And he is onely accompanyed with his paynefull aches greifes and diseases For his companie and conuersation is then verie ircksome and troublesome to the whole howse where he dwelleth This is the marcke for sooth wherevpon the eie of man is so earnestlie fixed this is the happie state which all men doe so griedelie desire and hereunto tendeth the worldlie felicitie and the ambition of longe lyfe As concerninge the states of men we shoulde neuer make an ende There is litle conteÌ„tation in the states of men and eche one desireth to chaunge his state with the states of others if we shoulde rehearse the litle contentation that is to be founde in each of them and the great desire that euerie one hath to chaunge his owne state and condition with the state of others thinkinge that he shoulde haue greater hartes ease in an other mans state than he hath in his owne And thus doe men continually vexe and turmoyle themselues like vnto a sicke man that doth nothing els but tomble and tosse in his bed from one side to an other perswadinge himselfe that by meanes of these often chaunges and remouinges he shall finde more ease and rest than he had before and yet he findeth in verie deede that he is fowlie deceyued Forsomuch as the cause of his disquietnes resteth within him selfe which is his owne greife and disease To conclude such is the miserable state and condition of this lyfe that the Wise man had good cause to saie Eccles 40. Great and heauie is the yooke that the children of Adam carie on their neckes euen from the daie they come forth of their mothers wombe vntil the daie of their burial which is the common mother of all S. Barnarde And S. Barnarde was not affraied to saie that he thought this lyfe litle better than the lyfe of hell it selfe were it not for the hope we maye here haue to atteyne vnto the kyngedome of heauen The miseries of this lyfe are ordeyned as a punnishmente for synne and to withdrawe our hartes froÌ„ the inordinate loue of this lyfe And albeit all these miseries doe come vnto vs as a punnishement for synne yet was it a verie mercifull and medicinable punnishement For the prouidence of almightie God did so ordaine it meaninge thereby to withdrawe and separate our hartes from the inordinate loue of this lyfe The verie cause why he put so muche bitter mustarde vpon the breastes of this lyfe was to weane vs from it The cause why he suffered our lyfe to become so filthie was that we shoulde not set oure loue vpoÌ„ it The cause why he woulde haue vs to be molested and vexed so often times in this lyfe was that we might the more willinglie forsake it and sighe continuallie for the true lyfe whiche is in the worlde to come For if we be so vnwillinge to forsake this lyfe Exod. 16. beinge wholye so miserable as it is if we be now euer whymperinge and whyninge for the fruites and fleashpottes of Egipt what woulde we doe if al our lyfe were sweete and pleasant And what woulde we doe if it were wholie likinge and delitefull to our taste and appetite Who woulde then trowe yee contemne it for Gods sake Who woulde then exchaunge it for heauen Philip. 1. Who woulde then saie with S. Paule I haue a desire to be loosed from this fleashe and to be with Christ Of the last miserie of man which is deathe § VIII AFTER all these miseries succeedeth the last and of all others most terrible which is death This is that miserie whereof a certaine Poët lamented sayeinge The best daies of mortall men are those that passe first awaie and then succedeth a nomber of sicknesses and diseases and with them heauie and dolefull age and continuall trouble and aboue all the sharpenes of cruell deathe This is the lodge and ende of mans lyfe whereof holie Iob saied I knowe well ô Lorde Iob 30. that thou wilt deliuer me ouer to deathe where there is a howse prepared for all men liuinge How manie the miseries are that be included in this miserie alone I will not take vpon me to declare at this present Onely I will rehearse what a certaine holie father saieth by waie of exclamation against death in this wise O death how bitter is the remembrance of thee How quicklie and sodenly stealest thou vpon vs How secrete are thy pathes and waies How doutfull is thy houre And how vniuersall is thy seignorie and dominion The mightie can not escape thy handes the wise can not hide them selues from thee and the stronge loose their strengthe in thy presence Thou accomptest no man riche forsomuch as no man is able to raunsome his lyfe of thee for money Thou goest euerye where thou searchest euerye where and thou art euerie where Thou witherest the hearbes thou drinkest vp the windes thou corruptest the aier thou chaungest the ages thou alterest the worlde thou stickest not to sup vp the sea all thinges doe increase and diminishe but thou continuest alwaies at one staie Thou art the hammer that alwaies striketh Iob. 1â—â— thou art the sworde the neuer blunteth thou art the snare whereinto euerie one falleth thou art the prison wherein euerie one entereth thou art the sea wherein all doe perishe thou art the paine that euerie one suffereth and the tribute that euerie one paieth O cruell death why hast thou not compassion of vs but commest stealinge sodenlie vpon vs to snatche vs awaie in our best times and to interrupt our affaieres when they are well begonne and brought to a good forwardnes Thou robbest from vs in one houre as much as we haue gained in manie yeares Thou cuttest of the succession of kinredes and families Thou leauest kingdomes without anie heires Thou fillest the worlde with wydowes and orphanes thou breakest of the studies of great clerckes thou ouerthrowest good wittes in their rypest age thou ioynest the ende with the beginninge without geuinge place to the myddle To conclude thou art such a one as almightie God wassheth his handes of thee and cleareth himselfe in plaine wordes sayenge Sap. 1. 2. That he neuer made thee but that thou haddest thine entrie into the worlde by the verie enuie and craft of the diuell What fruite and commoditie maye be taken of the foresaied considerations § XI THESE are the miseries of our lyfe with infinite others the coÌ„sideration whereof a
suerlie not without good cause when he saide Iob. 14. The tree after it is cut hath hope to reuiue and springe againe and if the roote of it doe rott in the grownde and the stocke be dead in the earth yet with the freshenes of water it springeth againe and bringeth forth leaues as if it were newlie planted But man after he is once dead withered and consumed what is become of him Great vndowtedlie was the tribute that was laide vpon the children of Adam for sinne And the euerlastinge Iudge vnderstode verie well what penance he gaue vnto man when he saide Thou art dust Genes 4. and into dust thou shalt retourne againe Of the great feare and dowte the sowle hath at the hower of deathe what shall happen vnto it after it is departed out of the bodie § III. HOWBEIT this is not the greatest cause of feare that a man hath at the hower of his death but there is yet one farre greater and that is when the sowle casteth her eies further and beginneth to thinke vpon the daungers of the life to come and imagineth what shall become of her hereafter For this is now as it were to depart from the hauen mowth and to launche into the mayne Sea where none other thinge is to be seene on what side so euer ye looke but onely heauen and the water the which is woūte to be occasion of greater feare in such as are but newe Seamen For when a man considereth that eternitie of worldes which followeth after death and withall casteth his eie into that newe ād straunge region which was neuer knowen nor traueyled by anie man aliue where he must now beginne to take his iourney when he considereth also the euerlastinge glorie or paine which there must fall to his lotte and seeth that wheresoeuer the tree falleth Eccles 11. there it shall remaine for euermore and knoweth not on which of the two sides he shal falle whē he considereth I saie all these thinges he cannot but be in a verie great feare and trouble of minde We reade that when Benadad kinge of Siria was sicke 4 Reg. 8. he was in so great anguishe and greife of minde for that he knewe not whether he should die of that sicknes or not that he sent the generall of his armie with fowertie Camels loden with treasure vnto the Prophet Elizeus requestinge him with wordes of great humilitie to rid him out of that perplexitie he was in and to put him out of all dowt whether he shoulde recouer of that sicknes or not Now if the loue of so short a lyfe as this is be able to cause a man to be in such a greate care and pensiuenes how great care will a Wiseman take when he perceiueth him selfe to be in such a case as that he maie trulie saie that within two howres he shall haue one of these two lottes to witt either lyfe euerlastinge or death euerlastinge and that he knoweth not certainlie whether of theise two shall come vnto him What martirdome maie be compared to such a painfull angwishe and greife as this is Put the case now that a kinge were taken prisoner emonge the Turckes and when his Embassadours shoulde come to raunsome him the Turckes woulde propounde that the matter shoulde be determined by castinge of lottes and that if he happened to haue a good lotte he shoulde be raunsomed and goe home with his Embassadours to his kingdome but if contrariewise that thē immediatly he should be throwē into a great fyerie furnace which were there prepared burninge and flaminge before him Tell me I praie thee at the time when they shoulde be castinge the lottes and puttinge their hande into the vessell to take them out and all the worlde in great expectation waitinge what shoulde be the ende thereof and the kinge him selfe standinge there present beholdinge the doutfull happe that must be alotted vnto him in what a dolefull case thinkest thou woulde he then be How troubled How fearfull How quakinge and tremblinge And how readie to promise and vowe vnto almightie God all he cowlde possiblye doe to be quite ridde out of that terrible angwishe Now what is all this be it neuer so great but as it were a shadowe if it be compared with this daunger that we speake of How farre greater is the kingdome that we seike How farre greater is the fierye furnace that we doe feare How farre more greiuouse is the perplexitie ād doutefulnes of this matter thā of the other For on the one side the angels shal be there expectinge for vs to carrie vs to the kingedome of heauen and on th' other side the deuills to cast vs into the horrible furnace of hell fier and no man knoweth whether of these two lottes shall happen vnto him which shal be determined eyther the one waye or the other within the space of one houre after his death Consider therefore in what a heauie plight thy harte shal be at this last instant how fearfull how humble how abased before the face of him who onelie cā deliuer thee out of this daunger Suerlie I am of this opinion that there is no tonge in the worlde able to declare this matter as it is indeede How we come to vnderstande hereby the errours and blindnes of our lyfe past § IIII. AFTER this anguishe there followeth yet an other as great as it namelye in such persons as haue liued a wicked and dissolute lyfe which is to come so late to thinke vpō the accōpt they haue then forthwith to make of all the disorders and offences of their former lyfe At the houer of deythe it is a great greife to a sicke man if he haue liued licentiouslie that he thinketh so late vpō his accompte O how wōderfullie shall the wicked be confounded at that time when the griefe of their paine shall cause them to open their eies which heretofore the delight and pleasure of sinne had closed vp insomuch as they shall then clearlie perceiue what false goddes those were which they haue serued and how deceitfull those riches were which they haue so greidelie gaped after and how by followinge that waie whereby they thought to haue fownde rest they finde in conclusion their vtter ruin and destruction The seruantes of the kinge of Siria came to apprehende the Prophet Heliseus and when almightie God had stricken them all blinde by meanes of the praier of the Prophet the Prophet said vnto them Come goe with me and I will shewe you him whom you seeke 4. Reg. 6. And when he had thus said he caried them with him vnto Samaria and brought them into the market place of the cittie in the middes of al their enemies And then made his praier againe and saide O Lorde open the eies of these miserable men that they maie see where they are Now tell me I praie thee when those men opened their eies and sawe whither they were come beleuinge certainlie before that
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
for the sighte onelie of immortall eies And if we see that by the handieworke of men certaine workes are made here so sightlie and so bewtifull that they astonishe the eies of them that doe beholde them what a worke must that be which is wrought by the hande of almightie God himselfe in that royall howse in that sacred pallace in that howse of ioye and solace which he hath built for the glorie of his electe Psal 83.1 O how amiable are thy tabernacles saiethe the Prophet ô Lorde God of vertues My sowle desireth and feinteth in beholdinge the pallaces of our Lorde The state and condition of the citizens of heauen The thinge that most principallie commendeth a cittie is the state and condition of the cittizens to witt if they be noble if they be manie if they liue in peace and concorde emonge them selues Now who is able to declare the excellencie of this cittie in this behalfe All the inhabitantes therein be noble personages there is no one emonge them of base linage forsomuch as they be all the sonnes and children of God They be so frendly and louinge one towardes an other that they be all as it were one sowle and one harte And they liue in so great peace and concorde that the verie cittie it selfe is called Ieruzalem that is to saie the vision of peace If thow desire to vnderstande the nomber of the inhabitantes in this cittie vnto this desire S. Iohn maketh answere in his reuelations Apoc. 7.9 The nomber of the blessed inhabitantes in heauen where he saieth that he sawe in spirite such a great companie of blessed Sainctes that no man was able to recken them gathered together of all kindes of nations people and tonges which stode before the throne of almightie God and of his lambe appareiled in white garmentes and with triumphante palmes in their handes singinge vnto almightie God songes of praise And vnto this sayeinge of S. Iohn doth that agrie verie well which is signified by the Prophet Daniell concerninge this holie nomber where he saieth Dan. 7.10 Thowsande thowsandes serue the Lorde of maiestie and tenne hundered thowsande thowsandes stande before him And thinke not because the nomber is so great that they be therefore disordered For there the multitude is no cause of confusion but of greater order ād harmonie For almightie God that hath with such a wonderfull consonance and agrement disposed the mouinges of the heauens and the courses of the starres Euerie one of the Sainctes hath his place and glorie in heauen accordinge to the degrie of euerie one of their merites in this lyfe callinge them euerie one by his proper name hath also ordeined all that innumerable armie of blessed Sainctes with a most wonderfull goodlie ordre and disposition appointinge to euerie one his place and glorie accordinge to his merite And so there is one place for the virgins an other for the Confessors an other for the holie Martirs an other for the Partiarkes and Prophets an other for the Apostles and Euangelistes and so forthe in all the rest And in like sorte as men are there diuided There be nine orders of Angels in heauen and placed euen so after their maner are the Angels also which be diuided into three Hierarchies and those three Hierarchies into nine orders And aboue all the Sainctes and Angels is placed the throne of that most excellent Quene of Angels The blessed virgin Marie is placed in heauen aboue all the Angels and Sainctes the mother of almightie God who alone is an order by her selfe forsomuch as she hath no peere nor anie one that is like vnto her And aboue thē all the holie humanitie of our Sauiour Christ hath the cheife place and preeminēce who sitteth at the right hande of the maiestie of almightie God in the highest Now thou Christian sowle take a vewe of all these orders walke through these streates and waies consider the order of these cittizens the bewtie of this cittie and the noblenes and worthines of these inhabitantes Salute them euerie one by their names and desire them to helpe and succour thee with their praiers Salute also this sweite and pleasaunt countrey and as a pilgrime beholdinge it as yet a farre of directe thine eies and withal thy harte vnto it and saie Alhaile sweite countrey the lande of promise the hauen of securitie the place of refuge the howse of blessinge the kingdome of all worldes the paradise of delightes the garden of eternall flowers the market place of all treasure the crowne of all iust persons and the ende of all our desires Alhaile our mother and our hope After thee haue we sighed a longe time For thee haue we mourned and doe mourne euen at this presente For the loue of thee haue we foughte and doe still fighte a longe battell in this our transitorie lyfe For we knowe assuredlie 2. Tim. 2.5 that none shal be rewarded and crowned in thee but onely such as haue here fowghten faithfullie Of the seconde Ioye that the sowle shall haue in the kingedome of heauen which is the enioyinge of the companie of the Sainctes § II. VHO is able after this great ioye to declare what a further ioye the sowle shall haue by beinge in this most happie and blessed companie For there the vertue of charitie is in her full perfection the propertie of which vertue is to cause all thinges to be common There shall that petition be perfectlie fulfilled which our sauiour made sayeinge I beseech thee ô father Ioan. 17.11 All the electe in heauen shal be more streitlie vnited together in one than the members of one bodie because all shall participate of the spirite of God that they maie be one by loue as we are one by nature For there shall the electe be more streitlie vnited together in one than the members of one same bodie because all shall participate of one same spirite which geueth vnto all one same beinge and withall one blessed lyfe If thou imagin it to be otherwise tell me what is the cause why the members of one bodie haue so great a vnitie and loue one towardes an other The reason is because they all are partakers of one same forme that is of one sowle which geueth one same beinge and one lyfe to them all Now if the spirite of a man liaue power to cause so great a vnitie betwene members that are so different in offices and natures is it anie wonder if the spirite of almightie God by whom all the electe doe liue which spirite is as it were the cōmon sowle to them all shoulde cause a farre greater and more perfecte vnitie emonge them espetially consideringe that the spirite of God is a more noble cause and of a more excellent vertue and power yea and geueth also a more noble beinge Well now if this maner of vnitie and loue doe cause all thinges to be cōmō as well good as euil as we see in the
members of one bodie and in the loue of mothers towardes their children who reioyce as much at their felicitie as at their owne what a wonderful ioye shal one of the electe there haue of the glorie of all the rest consideringe that he shall loue euerie one of them as well as him selfe For as S. Gregorie saiethe S. Gregorie That heauenly inheritance vnto all is one and vnto euerie one is all forsomuch as euerie one of the blessed Sainctes reioyceth as muche at the ioyes and felicities of all others as if he were him selfe in possession of the same But what can we inferre of all this Marie thus much that as the nomber of the blessed Sainctes is after a sorte infinite euen so the ioyes of each one of them shall also after a sorte be infinite and that euerie one of the Sainctes shall haue the excellencies of all forsomuch as whatsoeuer anie one of them shall not haue in himselfe he shall haue it in others These be spiritually those seuen sonnes of Iob Iob. 1.4 emonge whom there was such a greate loue and cōmunicatinge one to an other that euerie one of them in his order made a feast one daie of the weke vnto all the reste whereby it came to passe that euerie one of thē was no lesse partaker of the goodes of others than of his owne proper goodes And so that which was proper to one was cōmō to all and that which was common to all was proper to euerie one This effecte wroughte loue and brotherly affection in those holie brethern Now how much greater shall the brotherly loue of the electe be in the kingdome of heauen How much greater shall the nomber of brothers be there How much more treasure and riches shall they haue to enioye Luc. 19. Seraphins Now by this accompte what a feast shall that be which the Seraphins shall there make vnto vs who are in the highest degree of all blessed Spirites and most neare vnto almightie God when they shall discouer vnto our eies the noblenes of their state and condition the cleerenes of their contemplation and the most feruente burninge heate of their loue What a feast also shall the Cherubins make Cherubins in whom the treasures of the wisedome of almightie God are enclosed What a feast likewise shall that be of the Thrones Thrones Dominations Ierem. 31. Martirs and Dominations and of all the other blessed spirites What a ioye shall it be to see and haue the fruition of that glorious armie of Martirs clothed with white garmentes with their palmes in their handes and with the glorious ensignes of their triumphes What a ioye shall it be to beholde there those eleuen thowsande virgins altogether Virgins and those tenne thowsande Martirs which were the true followers of the glorie and Crosse of Christ with other innumerable multitudes of them What a ioye shall it be to see there that glorious Deacon S. Laurence with his greedyron in his hāde S. Laurence shyninge nowe much brighter than the flames wherewith he was burned hauinge defyed the cruell tirantes and wearied the tormētors with an inuincible patiēce What a ioye shall it be to beholde there the bewtifull and glorious virgin S. Catherine crowned with roses S. Catherine and lilies who ouercame the wheele of their rasers with the weapons of faith The holie Machabees and hope What a ioye shall it be to see those seuen noble Machabees with their godly and valiant mother hauinge contemned all kinde of deathes and tormentes for kepinge the lawe of almightie God What chaine of golde and pretious stones are so goodly to beholde as the necke of the glorious forerunner of Christ S. Iohn Baptist S. Ihon Baptiste who chose rather to lose his head than to dissemble the filthines of the adulterous kinge What purple shal shyne so brighte as the bodie of blessed S. Bartholomewe S. Battholomewe who had his skinne fleyd from his fleashe for our Sauiour Christ his sake What other thinge shall it be to see the bodie of S. Stephen that was brused with the strokes of the stones S. Stephen than to beholde a riche longe robe trimlie garnished and sett all ouer with goodlie precious rubies and diamondes What a ioyful sighte shall it be to see those two glorious princes of Christes Churche S. Peter S. Peter S. Paul and S. Paule shyninge there verie brightly the one with his sworde and the other with the glorious standarte of Christ to witt the Crosse wherewith they were crowned Now what a ioye shall it be to enioye the glories of each one of all these blessed sainctes as if they were properly our owne O glorious feaste ô royall bancket ô table meet for almightie God and his electe Wherefore let these worldlinges get them to their filthie and carnall banckettes let them burste their bellies with their gluttonous excesse and superfluities Such a feast as this is where such excellent meates are serued is conuenient for almightie God and his electe Ascende yet vp higher aboue all the orders of Angels and there shalte thou finde an other singuler glorie that doth wonderfullie reioyce all that supreme Courte and maketh the cittie of God as it were dronke with meruailous delighte Lift vp thine eies The blessed virgin Marie mother of God and beholde the most blessed virgin Marie that Quene of mercie full of clearenes and bewtie at whose glorie the Angels doe wonder and in whose excellencie men doe glorie This is the Quene of heauen crowned with starres clothed with the sonne shodde with the moone and blessed aboue all women Consider now what a greate ioye it shal be to beholde this our blessed Ladie and mother not kneelinge now vpon her knees before the maunger not troubled and molested now with the fryghtes and feares of such thinges as holie Simeon prophesied vnto her Luc. 2. not lamentinge and seekinge now her lost childe in all partes but with inestimable peace and securitie placed at the righte hande of her deere sonne without all feare of euer leesinge that her most pretious treasure Now hathe she no neede to seeke the deade time of the secrete night to deliuer the childe frō the cōspiracies of Herode by flyenge into Egipte Math. 2. Now dothe she no more stāde at the foote of the crosse receyuinge vpō her head the droppes of bloude that fel from aboue and caryenge in her vpper garmente a perpetuall remenbrance of that her greate greife Ioan. 19. Now she feelethe no more the greife of that dolefull exchaunge when she had assigned vnto her the disciple in steede of the master and the seruante in steede of the lorde Now are those sorowfull wordes to be hearde no more which she vttered with great weepinge and lamentation vnder that blouddie tree sayeinge O that I might die for thee Absolon 4. Reg. 18.33 my sonne my sonne Absolon Now is all this sorowe at an ende and
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
reade and to breake of the course of our readinge with some kinde of praier by meanes whereof we maie lifte vp our harte vnto almightie God and talke with him accordinge as the sense and matter of such thinges as we read doe requir The readinge before meditation must not be ouer longe Here must I aduertise that the readinge be not very lōge least it occupie the greatest parte of the time that ought otherwise to be bestowed vpon other more principall and necessarie exercises For as S. Augustine saieth It is very good both to read and to praie if we can doe both the one and the other but in case we cannot performe them both Prayer is better than readinge then praier is better thē readinge But because in praier there is some times labour and in readinge a facilitie therefore our miserable harte doth oftentimes refuse the labour of praier and runneth to the delighte of readinge as the same holie father cōplayninge of him selfe saieth that sometimes he hath so done True it is I graunt that like as when there wanteth wheaten bread men doe eate bread of rie or of otes because they woulde not be altogether fastinge when our harte is distracted it is good to ioyne readinge and meditatiō together euen so when thy harte is in such wise distracted that it can not enter into praier then mayest thou staie somewhat the longer in readinge or ioyne meditation and readinge together by readinge one place and meditatinge vpon it and then an other and an other after the like sorte For by this meanes when the vnderstandinge is once bounde vnto the wordes of the readinge it cannot so easelie wander abroade into diuers imaginations and thoughtes as when it goethe freelye and at libertie And yet better it were to wrastle all that time with Almightie God as the Patriarke Iacob did Gen. 32. that in the ende when the wrastlinge is done he maye geue vs his blessinge or graunt vnto vs the deuotion which we seike for or some other greater grace which he neuer denieth vnto them that doe faithfully labour and striue for the loue of him OF MEDITATION CAP. VII AFTER Readinge it followeth that we doe meditate vpon the place that we haue read Concerninge which pointe it is to be knowen Two kindes of meditations 1. Imaginatie meditation 2. Intellectuall meditation that this meditation is sometimes vpon thinges that maie be figured with the imagination as are all the pointes of the lyfe and passion of our Sauiour Christ And some times againe this meditation is vpon thinges that doe rather appertaine to the vnderstandinge than to the imagination as when we thinke vpon the benefites of almightie God or vpon his goodnes and mercie or vpon anie other of his perfections This maner of meditation is called INTELLECTVAL and th' other IMAGINARIE and we vse both the one maner and the other in these exercises accordinge as the matter of the thinges doth require And therefore when the misterie whereupon we intende to meditate is the lyfe and passion of our Sauiour Christ How to vse imaginarie meditation or of anie other thinge that maie be figured with the imagination as of the last daie of Iudgemente or of hell or of Paradise we must then figure and represente euerie one of these matters in our imagination in such wise as it is or in such wise as it passed and make accompte that euen there in the verie same place where we are all the same passeth in our presence And this maner of meditatinge serueth to this ende that by meanes of such a representation of these thinges the consideration and feelinge of them maie be the more liuely in vs. Some there be In imaginarie meditation it is good to imagin that the misteries doe passe within our owne harte that imagin that euerie one of these thinges whereupon they meditate passeth within their owne harte for sithence our harte is able to contayne within it the forme of cities and kingdomes it is no great matter for it to cōtayne also within it the representation and forme of these misteries And this maner of meditatinge is certainlie a great helpe also to kepe in the minde more closelie recollected by causinge it to attende to her worke after the maner of bees which worke their honie combes within their owne hyues Either of these two waies we maie vse in this kinde of imaginarie meditation For in case we goe with our cogitation to Ieruzalem to meditate the thinges that passed there each thinge in his owne proper place it is a thinge that doth commonlie weaken and hurte the head And for this verie cause likewise a man must not fixe his imagination ouermuch vpon the thinges whereupon he meditateth we must not fixe out imagination ouermuch vpon the thinges that we meditate For besides that it wearieth the head a man maye also falle into some deceite by reason of this vehemente apprehension in perswadinge him selfe that he seeth the thinges reallie in verie deede which he imagineth with such vehemencie and force OF THANKES-GEVINGE CAP. VIII THESE three partes beinge ended there maie followe immediatlie a thankes-geuinge vnto almightie God for the benefites we haue receyued And that we maie not interrupte the course of our deuotion with diuers affections and matters a man maie continewe this parte with the former takinge occasion of such thinges as he hath meditated vpon to geue thankes vnto our Lorde for the benefite he hath done vnto him in that meditation and with this benefite to ioyne also all other benefites and to geue him most humble and hartie thankes for them all In what order we must exercise thankes-geuinge As for example when we haue ended our meditation vpon anie pointe of the passion we maie then forthwith geue most humble thankes to our Lorde for the benefite of our redemption and espetially for that it pleased him to redeeme vs with so great paines and tormentes And euen then also let vs geue him most humble thankes for all his other benefites In like maner when we haue meditated vpon our synnes we maie geue him thankes for that he hath expected vs so longe time and called vs to doe penance And when we haue meditated vpō the miseries of this lyfe we maie geue him thinkes for that he hath deliuered vs from a great nomber of them And when we haue meditated vpon the departinge out of this worlde we maie geue him thankes for that he hath geuen vs lyfe and graunted vnto vs so longe a time to doe penance And when we haue meditated vpon the glorie of paradise we maie geue him thankes for that he hath created vs to be partakers of so great a felicitie And so likewise maie we proceede in all the rest And afterwardes accordinge as we haue declared a man must ioyne with this benefite all other benefites as the benefites of creation conseruation redemption vocation and glorification of the which benefites we