did to cause thee to be the more in loue with him by reason of this benefite and to make thee the more beholdinge vnto him by this example ād to make thy redemption the more aboūdant by reason of the great treasure that he bestowed vpon it and to geue thee more clearlie to vnderstande how much good will he beareth vnto thee that thou shouldest beare towardes him the like agayne and to shewe playnlie vnto thee how much interest thou hast in him that thou shouldest repose thy whole trust and affyance in him This is that benefite which the Prophet Esaie extolleth and that for great good cause in these wordes which after the translation of the septuagintes sownde thus In all the tribulations of men he neuer fainted Esa 43. neither was he euer wearie in sufferinge for them Neither woulde he sende anie Embassadour or Angell to redeeme them but vouchsaffed of his great mercie to come him selfe in person to redeeme them and to carie them vpon his shoulders all the daies of this worlde notwithstandinge that they did euill acknowledge this benefite Ephes 4.30 but did greiue and prouoke the holie Ghost to anger How greatlie we are bounde to our Lorde for the maner of our redemption And if thou be so much bounde to our Lorde for that he vouchsaffed to come him selfe in person to redeeme thee how much more art thou bounde vnto him for the maner of thy redemption which was by sufferinge so great paines and tormentes It were certainly a great benefite if a kinge woulde pardon a theife that had deserued to be whipped But if the kinge woulde vouchsafe him selfe to receaue the lasshes vpon his owne shoulders for him this were without comparison a farre greater benefite Consider therefore how manie benefites are comprehended in this benefite of thy redemption Lift vp thyne eies vnto that holie roode and consider all the woundes and paines that the Lorde of maiestie suffereth there for thy sake For euerie one of them is a benefite of it selfe yea and a singuler great benefite Our sauiours bodie Beholde that most innocent bodie of thy sweite sauiour and redeemer all of a gore bloude with so many woundes and bruses on all partes of him and the bloude gusshinge out on euerie side His head Beholde that most sacred head fallinge downe for verie faintnes and hanginge vpon his shoulders His face 1. Pet. 1.12 Beholde that diuine face which the Angels are desirous to beholde how disfigured it is and ouerflowed with streames of bloude in some partes freshe and redde coloured in other partes very fowle and blacke His visage Beholde that most bewtifull visage of all creatures and that coūtenance that delighted the eies of all such as behelde it how it hath now lost all the flower of his former bewtie Ieremie Thren 3. Beholde that holie Nazareth more pure than snowe more white than milke better coloured than olde Iuerie how he is now become blacker than cooles and so much disfigured and beraied that scarcelie his owne fryendes are able to knowe him Beholde that holie mouthe His mouthe His lippes how wanne and deadly it looketh Beholde his lippes how blacke and blewe they seeme Beholde how they moue desiringe pardon and mercie euen for those that are his verie tormentours Finally wheresoeuer thou beholdest him thou shalt finde that there is no one parte of him free from paine and greife but that he is couered all ouer with lashes and woundes euē from the toppe of his head to the soles of his feete His forehead His eies That goodly cleare forhead and those eies more bewtifull than the Sonne are now dimmed and darkened with the bloude and presence of deathe His eares Those eares that are wonte to heare the songes of heauen doe now heare the horrible blasphemies of synners His armes Those armes so well fashioned and so large that they embrace all the power of the worlde are now disioynted and stretched out vpon the crosse Those handes that created the heauens His hādes and were neuer iniurious to anie man are now nayled and clenched fast with harde and sharpe nayles His feete Those blessed feete that neuer walked in the waies of sinners are now deadly woūded and pearced throughe Our sauiours narrowe and harde bedde vpon the crosse without anie pillowe or other thinge wherevpō to reste his head 〈◊〉 His syde But aboue all this beholde the bedde where he lyeth and whereupon that heauenly bridegrome sleapeth at none daie how narrowe and hard it is and how he hath nothinge whereupon to rest his head O pretious head of my sweete sauiour what meaneth this that I see thee thus afflicted and tormented for my sake O blessed bodie conceaued by the holie Ghost how is it that I see thee thus wounded and euill entreated for my sake O sweete and louinge syde what meaneth this great wounde and open cleft in thee What meaneth this so great abūdance of bloude Alas wretche that I am what a pittiefull sighte is this to see thee thus furiouslie pearced with a speare for my sake O rigorous crosse be not now I beseeche thee so stiffe but mollifie a litle thy hardnes bowe downe vnto me these highe braūches let downe to me this most pretious fruite that I maie tast thereof O cruell nayles leaue I praie you those innocēt handes and feete of my innocēte Sauiour and come ād enter into my harte and pearce it throughe for it is I that haue sinned and not he O good Iesus what hast thou to doe with so manie cruel tormentes What hast thou to doe with death With sharpe nailes ād with the crosse Vndowbtedlie the Prophet had good reason to saie Esa 28.21 That his workes shal be verie straunge and farre vnlike him selfe What is more straunge and more contrarie to lyfe than deathe What is more disagreable to glorie than paine What is further of from the nature of most perfect holines and innocencie than the image and shape of a synner This title and shape ô Lorde is certaynlie very straunge for thee O true Iacob Gen. 26. that with wearinge the garmentes of others and with disguisinge thy selfe in a straunge habite hast purchased for vs the blessinge of our heauenlie father For by takinge vpon thee the image of a sinner thou hast purchased for vs victorie against synne O goodnes inspekeable O mercie vndeserued O loue exceidinge all vnderstandinge O charitie incomprehensible Tell me ô most mercifull Lorde what sawest thou in vs What seruice haue we done vnto thee With what workes haue we bounde thee to suffer such greiuous and cruell tormentes for our sakes O wonderfull bountiefulnes that without anie merite of our parte and without anie necessitie of thyne owne parte wouldest vouchesafe onely of thy mere grace ād mercie to purchace our redēption after this sorte Tit. 3.4 The benignitie and clemencie of our sauiour saieth the Apostle hath appeared not in
ponnished with whippes and scourges Certainlie I doe beleue that all the orders of angells were wholie amased and astonished when they behelde this so strange and wonderfull sight and that they adored and acknowledged the vnspekeable goodnes of almightie God which was verie manifestlie discouered vnto them in this acte Luc. 2. Wherefore if they filled the aier with highe lawdes and praises vpon the daie of his natiuitie when as yet they had seene nothinge els but onelie the swadlinge clowtes and the manger where he was layde What did they now trow ye when they behelde him so villainouslie ād most cruellie whipped and scourged at the pillar Consider thou therefore o my sowle vnto whom this busines apperteyneth much more than to the angelles Consider I saye how much more oughtest thou to be inwardly moued in thy verie hart with this so wonderfull and most pietifull dolefull sight of thy sweite sauiour and to acknowledge vnto him much more humble thanckes and prayses for his so passinge great loue shewed hereby vnto thee Goe now therefore and enter with thy spirite into Pilates concistorie and carrie with thee great store of teares in a readines which in that place shal be verie nedefull to bewaile such thinges as there thou shalt both heare and see Consider on the one side with what rudenes those cruell and blouddie tormentors doe strippe our Sauiour of his garmentes and see on th' other syde with what humilitie he suffereth himselfe to be stripped by them neuer so much as once openinge his mowthe or answeringe one worde to so manie despitefull scoffes and blasphemous speaches as they vttered there against him Consider also what hast they make to bynde that holie bodie to a pillar that beinge fast bounde they might fetche theire full strookes more at pleasure and stryke him where and how they list Consider how the Lorde of angelles standeth there post alone emonge so manie cruell tormentors hauinge on his parte neither frynde nor acquaintance to entreate or defende him from iniurie no not so muche as eies to take compassion vpon him Marcke now with what furious crueltie they beginne to discharge theire whippes and scourges vpon his most tender fleshe and how they laie on lasshes vpon lasshes strookes vpon strookes and woundes vpon woundes There mightest thou see that sacred bodie swollen with wheales all blacke and blewe the skinne rented and torne the blowde gusshinge out and streaminge downe on euerie side throwghout all partes of his bodie But aboue all this what a pittiefull sight was it to beholde that so greate and deepe open wounde that was geuen him vpon the shoulders where chieflie all theire lashes and strookes did light Verelie I am perswaded that that wounde was so large and deepe that if they had laid on a little longer they had discouered the white bones betwene the blouddie fleshe and made an ende of his holie life at the pillar before he had come to the Crosse To be short they so strooke and rente that most amyable and bewtifull bodie they so boude him and laid on such loode of strypes and lasshes vpon him they so tormented and filled his blessed bodie with most cruell strookes and woundes that he had now cleane lost the forme ād shape he had before yea and to saie further they so fowlie disfigured him that he scarselye seemed to haue the shape of a man Consider now o my soule in what a dolefull plight that goodlie and bashefull yonge man stoode there beinge as he was in that pittiefull case so euill intreated so reprochefullie vsed and set out so nakedlie to the vtter shame of the worlde Beholde how that most tender and bewtifull fleshe yea euen the flower of all fleshe is there most cruellie rente and torne in all partes of it The lawe of Moyses cōmaunded that malefactors shoulde be beaten with whippes Deut. 25 and that accordinge to the qualitie of theire offences so shoulde the nomber of the lasshes be Howbeit with this condition that they shoulde neuer passe fowertie lasshes to the ende saieth the lawe that thy brother fall not downe before thee fowlie torne and mangled seeminge to the lawe maker that to exceede this nōber was a kinde of punishement so cruell that it coulde not stande with the lawes of brotherlie loue But against thee o good Iesus that diddest neuer breake the lawe of iustice were broken all the lawes of mercie yea and that in such sorte that in steede of fowertie lasshes they gaue thee fiue thowsande and aboue as manie holie fathers do testifie If then a bodie woulde seeme so fowlie beraied beinge scourged not passinge with fowertie strypes in what plight was thy bodie my sweete Lorde and sauiour beinge scourged with aboue fiue thowsande strypes O ioye of the angelles and glorie of the sainctes who hath thus disfigured thee Who hath thus defiled thee with so manie spottes beinge the verie glasse of innocencie The loue and mercie of our Sauiour towardes vs moued him to suffer suche cruell paynes Certaine it is o Lorde that they were not thy sinnes but myne not thy robberies but myne that haue thus euill intreated thee It was euen loue and mercie that compassed thee abowte and caused thee to take vpon thee this so heauie a burden Loue was the cause why thou diddest bestowe vpon me all thy benefittes and mercie moued thee to take vpon thee all my miseries Wherefore if loue and mercie haue caused thee to enter into these so cruell and terrible conflictes Who can now stande in dowte of thy loue If the greatest testimonie of loue be to suffer paines for the beloued what els are each one of thy paines but a seuerall testimonie of thy loue What ' els are all these woundes of thyne but as it were certeine heauenlie voyces Eche one of our sauiours paynes be a seuerall testimonie of his loue towardes vs. that doe all preache and proclaime vnto me thy loue all require me to loue thee againe And if the testimonies be so manie as the strypes and blowes were that thou sufferedst for my sake who can then put anie dowte in the proofe beinge as it is so playnelie auowched ād proued by so manie witnesses What meaneth then this incredulitie of myne that is not yet conuinced with so manifolde and so great argumentes S. Iohn the Euangelist wondered at the incredulitie of the Iewes Ioan. 12. for that our Lorde wrowght so manye miracles emonge them for confirmation of his doctrine and they neuerthelesse woulde not beleue in him O holie Euangeliste wonder no more at the incredulitie of the Iewes but rather at myne Forsomuch as to suffer paines is no lesse argument to cause me to beleue the loue of Christe than is the worckinge of miracles to cause me to beleue in Christe If then it be a greate wonder that after so manie miracles wrowghte by our sauiour Christe his wordes are not yet beleued how muche more wonderfull is it that hauinge suffered for our
hath geuen vnto them whereby they are verie well assured that he will neuer forsake them that repose their hope and trust in him There he seeth that there is no one thinge more often repeted in the Psalmes more commonly promised in the Prophetes more euidentlie declared in the histories from the beginninge of the worlde than the louinge fauours graces and benefites that our Lorde continuallie bestoweth vpon such as be his seruantes and how he hath most mercifullie holpen and defended them in all their calamities and distresses How he helped Abraham in all his iourneis Iacob in his daungers Ioseph in his bannishement Dauid in his persecutiōs Iob in his aduersities Tobias in his blindnes Iudith in her enterprise Hester in her petition The noble Machabees in their battels and triumphes and to be short as manie as with humble and religious hartes committed them selues vnto him These and other the like examples doe strēgthen and encourage our hart in labours and aduersities and cause it to hope and trust assuredlie in God Now what doth consideration worke in all this Forsothe it taketh this medicine into her handes and applieth it to the weake and diseased member that hath neede of it The fruit of consideration I mean hereby that consideration bringeth all these thinges into our remembrance and representeth them to our hart it searcheth and weygheth the greatnes of these louinge pledges and mercies of almightie God and with them animateth and encourageth the afflicted person that he be not dismaide but rather fortifieth him with a stronge hope and enduceth him also to put his trust in that most mercifull and louinge Lorde who neuer failed anie one man that had recourse vnto him with all his harte By this therefore thou seest Christian reader how consideration is the minister and seruante of hope and how it serueth her and representeth vnto her all such thinges as maie strengthen and encourage her But that man that considereth not anye of these thinges and hath no eies to see anie parte of them wherewith can he possiblie strengthen and fortifie this vertue of hope in him selfe that it may be profitable vnto him in his labours and aduersities HOW CONSIDERATION HELPETH CHARITIE § III. Charitie of all vertues is the most excellente AFTER Hope foloweth Charitie whose dewe praises can not be vttered in fewe wordes For Charitie is the most excellent vertue of all vertues as well Theologicall as Cardinall Charitie is the lyfe and sowle of them all 1. Cor. 13.2.13 and charitie is also the accomplishement of all the lawe For as the Apostle saieth Rom. 13.10 He that loueth that is he that is in perfect charitie hath fulfilled the lawe This is the vertue that maketh the yoke of God sweete and his burthen light Accordinge to the measure of our charitie we shal haue like measure of glorie in heauen 1. Cor. 13.2.3 This is the measure whereby the portion of glorie that shal be geuen vnto vs in the lyfe to come must be measured This is that vertue that is likinge and acceptable vnto almightie God and for whose sake all such thinges are verie acceptable vnto him as be indede acceptable vnto him For trewlie without charitie neither fayth nor prophecie nor martirdome be of anie value in the sighte of God Charitie is the fountaine and originall of all other vertues 1. Cor. 13.4 To conclude Charitie is the fountaine and originall of all other vertues by reason of the preeminencie and soueraintie it hathe to commaunde them and to make them to doe their offices As the same Apostle confirmeth saienge Charitie is patient and benigne Charitie is not enuious it doth no hurt to anie man it is not proude nor ambitious neither doth it seeke her owne commoditie Charitie is not angrie it thinketh no euill it reioyceth not at wickednes and it is verie glad of the truthe Charitie suffereth all thinges it beleeueth all thinges trusteth all thinges and beareth all thinges Now althowghe it be true that all vertues and good workes doe helpe vs towardes the obteyninge of this most excellent and precious iewell yet of all others consideration helpeth vs most specially Our will is a blinde power and must be guyded by our vnderstandinge For certain it is that our will is a blinde power that can not steppe one foote vnles the vnderstandinge doe goe before and illuminate and teache it what thinge it owght to desire and withall how much it owght to will and desire the same It is also certain as Aristotle saieth that each good thinge is amiable in it selfe and that euerie thinge doth naturallie loue his owne proper weale And therefore that oure will maie be inclined to loue almightie God it is requisite that the vnderstandinge doe goe before it we be prouoked to loue God bothe in regarde of his diuine perfectiōs and in regarde of his wōderful loue ād benefittes towardes vs. to examin and trie and so consequently to declare vnto the wil how amiable almightie God is both in respecte of him selfe to witt in regarde of his diuine perfections as also in respecte of vs to wit in regarde of his wonderfull loue and mercies shewed towardes vs that is the vnderstandinge must weigh the greatnes and excellencie of his bountie and goodnes of his benignitie of his mercie of his bewtie of his sweetnes of his meeknes of his liberalitie of his noblenes and of all other his perfections which are innumerable Besides this the vnderstandinge hath to consider how louinge and mercifull almightie God hath bene towardes vs how much he hath loued vs how much he hath done and suffered for our sakes euen from the maunger vntill his verie death vpon the crosse how manie greate blessinges and benefites he hath prepared for vs for the time to come how manie he doth presentlie bestowe vpon vs from how manie greate euils and miseries he hath deliuered vs with how great patience he hath suffered vs and how gentlie and louinglie he hath delt with vs with all his other benefites which be also innumerable Summa S. Thomae 1.2 q. 27. art 2. 22. q. 82. art 3. And thus by consideringe and ponderinge verie much in the consideration of these thinges our harte shall by litle and litle be enkendeled and inflamed in the loue of suche a mercifull and bountifull louinge Lorde For if the verie wylde and sauage beastes doe loue theire well willers and benefactors and if giftes as it is commonlie saied doe breake the hard and stonie rockes and if that man that findeth benefites findeth withall as the Philosopher saieth Chaynes whereby to take and bynde mens hartes what hart is there then so stonie harde or sauage that consideringe the passinge bountifull goodnes and greatnes of all these inestimable benefites is not enkendeled and inflamed in the loue of our most louinge and mercifull Lorde that hath bestowed them vpon vs Adde also hereunto that when a man considereth these thinges attētiuelie
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
for the chastesinge of men settinge before them his own diuine Image to witt the face of his own most deerelie beloued sonne so euill vsed and disfigured to the end that where as they had bene so manie tymes admonished and rebuked by the mowthes of his Prophettes and yet woulde not forsake theire wickednes they might at the least be moued for verie compassion to forsake the same beholdinge that diuine forme of our Sauiour Christ in such pittiefull wise disfigured for theire synnes So that before he laid his handes vpon men but now he came to laie them vpon him selfe which trulie was the last refuge that coulde be deuised to withdrawe men from sinne And therefore as it hath bene at all times accompted a verie great wickednes to offende almightie God so now after that he hath taken such a shape vpon him to destroye sinne it is not onelye a great wickednes but also a verie great ingratitude and horrible crueltie to offende him with anie deadlye sinne If thou wilt continewe in the contemplatioÌ„ of this pointe besides that thou mayst learne hereby to abhorre sinne thou mayst also take great cowrage to put thy whole trust and affyance in almightie God by consideringe this verie dolefull forme of our sauiour Christ the which as it is of great sorce to moue the hartes of men euen so hath it no lesse force but rather farre greater to moue the harte of almightie God And therefore thou must thinke that what dolefull forme our Sauiour toke at that tyme vpon him in the sight of the furious people the verie same he presenteth now before the diuine eyes of his most pittiefull and mercifull louinge father so freshe and in such bleadinge wise as it was that verie same daie Now what image and forme can there be of greater efficacie to pacifie the eies of the heauenlie father than the pale and wanne countenance so pittiefullie disfigured of his onelie begotten sonne This is the golden propiciatorie this is the rainbowe of diuers colours placed emonge the clowdes of heauen with the sight whereof almightie God is pacified With this were his eies fed with this was his iustice satisfied here was his honor restored Here was such seruice done vnto him as was answerable and seemlie vnto his diuine maiestie Tell me now then ô thou weake and mistrustfull man if the shape and forme of our sauiour Christ was such at that tyme that it was able as the Iudge verelie beleued to mitigate the cruell eies of such ennemies how much more able is it to pacifie the eies of the most mercifull heauenlie father espetiallie consideringe that whatsoeuer our sauiour there suffered was for his honor and vnder his obedience Compare then eies with eies person with person and thou shalt see how much thou art more assured of the mercie of the heauenlye father by presentinge vnto him this dolefull forme of our Sauiour Christ than Pilate was of the mercie of the Iewes when he showed our Sauiour thus pittiefully disfigured vnto them Wherefore in all thy praiers and temptations take this Lorde for thy sheilde and buckeler set him betweene thee and almightie God and presente him before his diuine maiestie sayenge ECCE HOMO Beholde the man I haue here o almightie God the man whom thou hast so manie yeares sowght for to be a meane betwene thee and sinners I haue here the man whose iustice is such that it answereth thy godnes in euerie poynte I haue here the man who is so much punnished as our sinnes and offences required Wherefore o most mercifull louinge Lorde looke mercifully vpon vs I most humblie beseach thee And that thou mayst so doe fixe thyne eies vpon the face of thy Christ And thou o our sweete Sauiour and mediator cease not to presente thy selfe before the eies of thy father for vs. And forsomuch as thy loue towardes vs was so great that thou wouldest offer vp thy bodie to the tormentors to be tormented for our sakes vouchsaffe o Lorde with the same loue to present it vnto the heauenlie father beseachinge him that it maie please him for thy sake to pardon vs all our sinnes and offences HOW OVR SAVIOVR CARIED THE CROSSE VPON HIS SHOVLDERS Christo igâ—â—â—ur pasâ—a in carna et vos eadem cogitationa armaâ—â—ini 1 Patr. 〈…〉 § III. NOW when Pilate sawe that all those extreme punnishementes that had bene so cruelly executed vpon that most innocent lambe were not able to asswage the furie of his ennemies he entered forthwith into the iudgemeÌ„t hall and sat him downe in his tribunall seate to geue finall sentence in that cause The Crosse was in the meane tyme prepared and made redie at the gate and that dreadfull banner was hoysed vp on highe in the aier whiche threatened the terror of a most cruell death to our Sauiour Now when that sentence was geuen and published althowghe it was of it selfe both vniust and cruell yet did his ennemies adde an other further crueltie vnto it to wit they laid vpon those tender shoulders that were so pittiefullie rent and torne with vnmercifull whippes and scourges the heauie tree of the crosse All which notwithstandinge our most mercifull Lorde and sauiour refused not to carrie that heauie burthen where vpon were laied all our sinnes but embraced the same with an vnspekeable great charitie and obedience for the verie loue he bare vnto vs. And so went on his waie as an other true Isaac Genes 22. with the crosse on his shoulders to the place of his sacrifice The cariadge was deuided betwene two The sonne caried the woode and the bodie that shoulde be sacrificed These two vertues loue and iustice did put the sonne of God vpon the crosse and the father caried the fier and the knife wherewith the sacrifice shoulde be made For truelie it was the fier of loue which he bare towardes mankynde and the sharpe knyfe of the diuine iustice that put the sonne of God vpon the crosse These two vertues contended together within the heauenlie fathers breste each one demaundinge his right Loue requested him to pardon mankinde and iustice required that sinners might be punnished Wherevpon to the ende that men might be pardoned and sinne punnished a mean was founde that an innocent to witt the sonne of God shoulde die for all mankynde This was the fier and knife that the Patriarke Abraham caried in his handes to sacrifice his sonne For it was the loue of our saluation and the zeale of iustice that cause the heauenlie father to offer his owne most deerlie beloued sonne to the crosse Now goeth the sweete innocent Iesus forwardes on his waie with that so heauie dolorous burthen vpon his weake and torne shoulders great multitudes of people folowinge after him and manie a pittiefull and sorowfull womaÌ„ accompanienge him with grieuous teares and lamentations What stonie harte had bene able to abstaine from most bitter weepinge beholdinge the kinge of angells to goe thus faintlie with such a great
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
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
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
general confession Confiteor Deo c. or the psalme Miserere mei Deus Psal 50. or some other like praiers Wherein good heede must be taken that these praiers be not saide in post hast but with as great quietnes attention feelinge and repentance of harte as we can Howbeit a man ought not to staie ouer longe in this consideration of his sinnes as some persons doe that both beginne and ende herewith yea and passe all their whole lyfe therein For albeit this consideration of our synnes be alwaies good and at the beginninge very necessary yet it is meete that it be taken with such moderation as that it occupie not that time which shoulde be bestowed about other better matters Neither is it needefull in this exercise for a man to consider very particularly his sinnes and namely such as the remēbraūce whereof maie moue him to some euill cogitations But it is sufficient to make as it were a bundell of them all and to drowne them in the bothomles Sea of the infinite goodnes and mercie of almightie God with good hope to receiue pardon and remedie of them from the same we may prepare our selues vnto prayer by consideringe the maiestie and greatnes of almightie God We maie also prepare our selues vnto prayer by consideringe the maiestie and greatnes of that Lorde vnto whom we goe to speake in praier For this consideration will teach vs with what great reuerence and humilitie and with how great attention it behooueth such a miserable creature as man is to speake vnto a lorde of so great maiestie as almightie God is concerninge a matter of so great importance as is his owne saluatiō But that thou mayst vnderstande somewhat of the maiestie of almightie God thou must consider that the heauens the earthe and all that is created is no more before the maiestie of almightie God Sap. II. than a litle emyte or as the Wise man saieth a grayne of weight in the balance Now if all creatures be no more than an emite before him what shalt thou then seeme to be before him that arte so smalle a parte of the whole This consideration of the maiestie and greatnes of almightie God is as it were a profounde reuerence that the sowle maketh within it selfe before the throne of that supreme maiestie at what tyme she entereth into his pallace to speake with him Math. 26.39 Our Sauiour Christe gaue vs an example with what humilitie and reuerence we oughte to praye vnto almightie God Gen. 18.27 It is verie good to consider before hande for what purpose and ende we goe to praye vnto almightie God With this maner of humilitie and reuerence the Sonne of God taught vs to praie when makinge his praier he cast him selfe prostrate vpon the grounde geuinge vs thereby to vnderstande how humble and lowly a man ought to be and how much he ought to consider of his owne basenes and vilenes whensoeuer he goeth about to speake vnto almightie God With this spirite and humble reuerence a man maie repete those wordes of the holie Patriarke where he saithe I will speake to my Lorde althoughe I be but duste and ashes But aboue all this it shall helpe vs verie much in this preparation to consider well what we goe about to doe when we settle our selues to prayer For if we doe well consider it we goe to praie for none other purpose but to receiue the spirite of almightie God and the influencies of his grace and the ioye of charitie and deuotion wherewith we see how the sowles of iust persons are replenished at the ende of their longe and deuoute praiers Now this beinge so thou mayst perceiue hereby with how great humilitie and reuerence and with how great attention and deuotion thou oughtest to come when thou doest open the mouthe of thy sowle to receiue almightie God Consider with what great and feruente deuotion the holie Apostles were enflamed Act. 1. at what tyme they expected and looked for the comminge of the holie Ghost and by that mayest thou vnderstāde how thou oughtest to prepare thy selfe when thou goest aboute to looke for and receyue the same holie Ghost albeit it be not in such plentifull and abundante wise as the Apostles was Hereby thou seest how close shutte thou oughtest to haue the gates of thy vnderstandinge and will at the time of prayer from all the cares and thoughtes of the worlde and how open they oughte then to be vnto almightie God alone that in case he come to enter therein he returne not backe againe findinge the gates shutte against him or the lodginge taken vp and pestered with other ghestes Now with this preparation and spirite mayest thou presente thy selfe in prayer before the face of our Lorde Luc. 14. as that sicke man of the dropsie did who stoode before him expectinge from his mercifull hande to be restored vnto his healthe Math. 8. or as that leperous person did who kneeled downe at his feete and saied hūbly vnto him Marc. 1.40 O Lorde if thou wilte thou canst make me cleane Consider that in like maner as a litle hongrie dogge standeth before his masters table fauninge verie earnestelie vpon him with his eies and all his whole bodie lookinge euer for some litle peice of breade to come from his table and after the same sorte oughtest thou to presente thy selfe before the riche table of the Lorde of heauen confessinge thy selfe to be vnworthie of the whole abundaunce of his mercies and desiringe him most humblie to bestowe some litle portion thereof vpon thee for thy reliefe With this lowlie spirite mayst thou saie the Psalme Psal 122. Ad te leuaui oculos meos qui habitas in caelis c. The which albeit it be but shorte yet is it verie fitt and conueniente to stirre vp and enkendle this foresaid affection in preparinge thy selfe vnto prayer This maner of preparation of th' other thou mayst gentle reader vse at thy libertie but the first seemeth to be more conuenient for the night when a man ought to examine his conscience and desire pardon and forgeuenes of almightie God of all such defectes and offences as he hath offended him in that daie And the second maner of preparation is most fitt for the morninge when he riseth before the daie breake to desire then of almightie God the assistance and succour of his grace whereby he maie the better bestowe that daie in his seruice But because to knowe how to praie as a man ought To knowe how to praye as a man oughte is a speciall gifte of God is a very spetiall gifte of almightie God and a worke of the holie Ghost therefore desire him most humblie both in th' one preparation and th' other to instructe thee how to doe thy duetie herein and to geue thee grace that thou mayst speake vnto him in thy prayer with such attention and deuotion with such recollection and closenes of mynde and with
such feare and reuerence as is behouefull to be vsed before so great a maiestie and withall desire him that thou mayst in such wise perseuere and spende that litle time in this exercise of prayer that thou mayst in the ende arise frō the same with newe force and strength to doe all such thinges as apperteyne to his seruice It is also a good maner of preparation to saye some vocalle prayers before meditation It is thought also to be a good maner of preparation to saie some vocalle praiers before meditation of which sorte there be manie in diuers bookes of deuotion and namely in the meditations of S. Augustine and in the Psalter of Dauid where there be some verie deuout Psalmes that will helpe very much to enkendle and stirre vp deuotion For it is the propertie of deuoute sentences beinge saiede with an earnest minde and attention to wounde the harte and to lifte it vp vnto almightie God the which deuour sentences are so much the more behouefull and necessarie for vs by how much we finde our spirite to be more colde and distracted The sayinge of And these same prayers doe serue much better for this purpose when they be in mitre as are manie Hymnes of the Sainctes Hymnes proses and versicles doe stirre deuotion and the Proses and Versicles Forsomuche as I knowe not how it is that the wordes of God vsed in this kinde of stile and harmonie doe bringe with them a greater sweetenes and delighte to our sowles And therefore we finde in the workes of S. Bonauenture who was a verie deuout holie man manie of these Hymnes The like we finde in the workes of S. Bernarde and in diuers and sundrie other of the holie fathers Likewise there is great commendation geuen by manie learned men and surely not without good cause to those three diuout himnes that Ieronimo de Vida made to the three persons in Trinitie which beinge learned by harte and saiede deuoutly be as it were a most sweite Manna to sweiten the tast of our sowle at the beginninge of prayer and to dispose it to take a delighte in spirituall and diuine matters Here I thinke it necessarie to declare with what intention a man ought to come vnto prayer With what intention a man oughte to come vnto prayer For he must not goe thereunto cheifly for his owne consolation and delighte as some that be great louers of them selues vse to doe but onely to fulfill herein the will of almightie God and to desire of him his grace and to dispose him selfe for the obteyninge of the same And herewith he must submitte him selfe in such wise into the handes of almightie God that he must be as readie and contente to be without consolations in his prayer as to haue them remittinge himselfe humbly into his handes to dispose of him and of all thinges belonginge vnto him as he shall thinke good acknowledginge on the one side that he deserueth not anie thinge of him and beleeuinge on the other that althoughe it be so in verie deede yet our Lorde of his infinite goodnes and mercie will doe whatsoeuer shall be most conuenient and behouefull for his saluation And therefore a man ought to contente him selfe a-like whether the consolations be great or litle and to take in good parte whatsoeuer vsage our Lorde shall shewe vnto him accountinge him selfe vtterlie vnworthie of all those thinges that he bestoweth vpon him and beinge readie to fulfill all such thinges as he shall commaunde him not in respecte of the benefites that he hopeth to receyue but in respecte of them that he hath alreadie receyued and in consideration of his bounden duetie vnto almightie God But we see that manie persones doe quite contrarie to this rule and be like herein vnto yonge shrewde boies who vnlesse they be dandeled and cooxed will not doe the thinge that they are commaunded I thinke it also requisite here to aduertise that when a man mindeth to vse the exercise of praier in the morninge we must be carefull ouer nighte of the meditatiō we intende to make the nexte morninge So soone as we a wake in the morninge it is good to occupie our harte forthwith with some holie thowghte he doe goe to bedde with this care ouer nighte and like as those that intende to bake the next daie doe vse to laie the leuen ouer nighte euen so must a man with a godly carefulnes preuente and recommende ouer nighte vnto our Lorde that thinge which he intendeth to meditate the nexte daie followinge And in the morninge so soone as he awaketh he ought forthwith to occupie his harte with this holie thought before anie other doe enter therein For at that time the disposition of our harte is such that whatsoeuer thoughte doth first enter into vs it seasethe and taketh possession of our harte in such wise that we shall verie hardly afterwardes put it awaie from vs. And forsomuch as the praier of manie persons is very acceptable vnto our Lorde It is good to thinke when we praye how manie deuoute Christians are at that time prayinge also vnto God with vs. therefore thou shalt doe well to consider in thy prayer both in the morninge and eueninge what a nomber of Gods seruantes both mē and women as well in monasteries as without be at that time watchinge and perseueringe before the presence of almightie God sheedinge many deuoute teares yea and perhappes also disciplininge and whippinge them selues and sheedinge great abundance of bloud for the loue of God with which persones thou oughtest humbly to ioyne thy selfe that the presence and sweete remembrance of them maie be vnto thee a prouocation of deuotion and an example of perseuerance in thy praier and also that whensoeuer thou shalt finde thy selfe colde and negligent in this exercise of prayer and that some thoughtes come into thy minde mouinge thee to ende the same thou mayst be ashamed and reprehende thy selfe by the example of so manie good and vertuouse persons which with so good attention and carefulnes doe perseuere so longe time in this exercise of prayer without ceassinge offeringe there their bodies and sowles vnto almightie God in sacrifice OF READINGE CAP. VI. In what maner we must reade AFTER Preparation followeth Readinge the which ought to be done not lightlie as passed ouer in hast but with verie great deliberation and attention applyinge thereunto not onely thy vnderstandinge to conceiue such thinges as thou readest but much more thy will to taste those thinges that thou vnderstandest And when thou commest to anie deuout place thou shalte doe well to staye and pawse somewhat longer therevpon and to make there as it were a station in thinkinge vpon that matter which thou hast read and in makinge some shorte praier vpon it accordinge as S. Bernarde councelleth vs S. Bernarde sayeinge It is requisite oftentimes to gather and procure a litle spirite and deuotion out of the matters that we
had bene no sinne to be the meane and occasion of his sufferinge it had not bene neidfull for him to haue suffered as he did It is not agreed emonge the learned diuines whether the sonne of God shoulde haue bene incarnate Summa S. Thomae 3. q. 1. artic 2. 3. quaest 46. artic 1. 2. If man had not sinned Christe had not suffered anie paines or deathe in case man had not sinned for some doe affirme it and some doe denie it but this is holden for a most certaine treuthe that in case man had not sinned the sonne of God shoulde not haue died Whereby it appeareth that our sinnes were the verie cause that moued him to suffer all these miseries and that our sinnes were they that threwe him into this prison and that our sinnes were they that nayled him vpon the crosse And thinke not because they were not thy sinnes alone which were the cause hereof that thou art therefore worthy of the lesse punishemente for accordinge to the lawes of iustice he deserueth no lesse punishemente that killeth an innocente beinge accompanied with manie in committinge the facte than if he alone had killed him So that by this rule thou feest what great reason thou hast to moue thee to abhorre thy sinnes and to be earnestly sorie for them by callinge to minde that they were the tormentours which in verie deede crucified the sonne of almightie God and caused him to suffer so great paines and tormentes This is a greater cause to moue a man to abhorre sinne and to be sorie for the same than all other losses and miseries that ensewe of sinne yea althoughe we shoulde recken emonge our losses the depriuation of the euerlastinge glorie and felicitie which is lost by a deadlie sinne and the euerlastinge horrible paynes which be purchased by the same Now acordinge vnto this doctrine when thou shalt be occupied in meditatinge vpon the holie passion and shalt see how the enemies doe apprehende our Sauiour and how they accuse him and buffette him and how they spette vpon him and whippe him c. thinke for certaine that thou art in verie deede in companie with them and that thou hast ioyned with them in this conspiracie against our Sauiour So that thou mayst treulie saie that thy sinnes doe accuse him that thy dissolute behaueour bindeth him that thy anger and mallice whippeth him that thy presumption and rashenes buffeteth him that thy pride crowneth him with thornes that thy fonde braueries and vanities doe clothe him with purple that thy pleasures and delightes geue him to drincke galle and vineger and to be shorte that thy disobedience nayleth his handes and feete vpon the crosse Forsomuch as the paines which thou deseruest by these thy sinnes he vowchsaffed of his infinite charitie to suffer for thee For it is certaine that the tormentors shoulde neuer haue had power to tormente him as they did in case thy sinnes had not geuen them force and strengthe to doe the same This is one verie profitable waie of meditatinge vpon the holie passion for all kinde of persons but it is much more requisite for such as doe but newlie beginne to enter into the seruice of almightie God and doe endeuour to cleanse the sinnes of their former dissolute lyfe with the holic exercises of Penance Of the passing great benefite of our Redemption § III. THERDLY we ought to consider in the holie passion the greatnes of the benefite which our Sauiour hath done vnto vs in redeeminge vs by this meane And althoughe there be infinite thinges to be saide in this matter yet at this presente I will doe no more but onely note breifly three principall pointes which are to be considered in this most excellent benefite of our Redemption Firste what our Sauiour hath bestowed vpon vs by the same redemption Secondlie what meane he vsed in geuinge it vnto vs. And therdlie with what passinge great loue he gaue it vnto vs. How passinge great that is which our Sauiour hath bestowed vpon vs by this benefite of our redemption there is no tonge able to expresse Howbeit we maie conceiue somewhat thereof by two waies The first waye is by consideringe all the euills and miseries whereinto mankinde incurred throughe the sinne of the first man Adam for all these miseries were sufficientlie remedied by our Sauiour Iesus Christe who bestowed vpon vs all such benefites as were contrary vnto these miseries forsomuch as it is euident that he was geuen vnto vs to be a vniuersall reparer of all the euilles and miseries of the worlde Now he that were able to recken how manie the miseries are whereinto the worlde hath fallen by the sinne of the first man Adam might also vnderstande how many the benefites are that came vnto vs by the seconde Adam to witt by our Sauiour Christe which benefites be vndoutedlie innumerable The seconde waie is by consideringe not all the miseries which our first father Adam brought vnto vs but all the benefites which came vnto vs by our Sauiour Christe Forsomuch as we are made partakers of all those benefittes by meanes of communicatinge his spirite vnto vs For all such as are made partakers of the spirite of Christe are made partakers also of the vertues and merites of Christe Wherefore the Apostle saithe Galat. 3.27 that all such as haue receiued the Sacramente of Baptisme haue put on Christe Geuinge vs thereby to vnderstande that they all are made partakers of Christe and are adorned with his vertues and merites and that so beinge clothed with this liuerey they seeme in the sighte of the heauenly father to be such after a sorte in their degree as his owne verie sonne seemeth before him And therefore for good cause dothe Ecclesiasticus alledge this wonderfull title of the sonne of God in his praier Eccl. 36.14 sayeinge haue mercie ô Lorde vpō thy people Israell whom thou hast made equal and like to thy firste begotten sonne What dignitie what glorie can be greater than this Now accordinge hereunto he that coulde recken how many the vertues and merites of our Sauiour Christe haue bene might likewise vnderstande how manie the benefites haue bene that are come vnto vs by him Forsomuch as we are made partakers of them all by the meane of his passion To conclude by him is geuen vnto vs remission of our sinnes grace glorie libertie peace saluation redemption sanctification iustice satisfaction sacramentes merites doctrine and all other thinges which he had and were behouefull for our saluation And by reason of this his so bountiefull communicatinge he is called in the holie Scriptures the father the bridegroome and the vniuersall head of the Catholike Churche because whatsoeuer the father hath appertaineth to his children and whatsoeuer the bridegrome hath he imparteth to his spowse and whatsoeuer the head hath the members are made partakers of the same These are the benefites which our Sauiour Christe hath bestowed vpon vs. But by what meane hath he
dead and come to iudgemente Who shall appeale from this sommons Who shal be able to auoide this iudgment Whose hart shall not tremble and quake for feare at the terrible sownde of this voyce This voyce shall take from death all her spoiles and cause her to restore againe all that she hath taken awaye from the worlde And so S. Iohn saieth that then The Sea shall restore the dead bodies which it hath had Apoc. 20. And likewise both death and hell shall restore all those bodies that they haue Now what a wounderfull sight shall that be to see the Sea and the earthe to bringe forthe in all partes such varietie of bodies and to see so manie huge armies and so manie sortes and diuersities of nations and people assemble together There shall the Alexanders appeare There the Zerxes and Artaxerxes There the Dariies and the Emperours of Rome and the most mightie Kinges and puyssante Princes of the worlde with an other maner of habite and behauiour and with other kinde of thoughtes much differinge from those that they had in this lyfe To be shorte there shall all the children of Adam meete together euerie one to geue vp an accompte of his owne lyfe and to be iudged accordinge to his workes There shal be a greate difference at the daye of resurrection betweene the bodies of the iust ād the bodies of the wicked Howbeit althoughe all persons shall rise agayne at that daye neuer to die anie more yet shall there be a great differēce betwene bodies ād bodies For the bodies of the iust shal rise verie bewtifull and bright like the Sonne But the bodies of the wicked shall rise verie darke and filthie euen like vnto death it selfe Now what a great ioye shall it be then vnto the sowles of the iust to see their desire now fullie accomplished What a ioye shal it be to see thē selues after so longe a banishement to be vnited and ioyned euerlastingly in cēpanie with their most deare and louinge brethern With what ioye maye the sowle saie then vnto the bodie O my bodie Of the ioyefull meeting of the sowles and bodies of the iust at the daye of generall iudgemēte and faithfull companion that hast holpen me to gaine this crowne that hast so oftentimes fasted watched and suffered with me the painfull strookes and lashes of discipline the trauell of pouertie the crosse of penance and the contradictions and reproches of the worlde How often times hast thou spared the meate from thine owne belly to geue it to the poore How often hast thou lacked clothes thy selfe to clothe the naked How often hast thou renounced and lost thine owne right and title for that thou wouldest not breake peace and be at discention with thy neighbour Wherefore it is meete that thou shouldest now be partaker of this heauenly treasure seinge thou hast holpēme to gaine the same And it is meete that thou shouldest be my companion in this my glorie seinge thou hast bene my companion in all my paines and labours Thē shall these two faithfull friendes be ioyned together in one subiecte not as they were in this lyfe with contrarie appetites and desires but with a leage of perpetuall peace and conformitie So as they maie singe and saie for euer Beholde what a good and ioyefull thinge it is Psal 132. Of the sorowful and greeuous meetinge that shal be of the sowles and bodies of the damned persons at the daye of generall iudgemente for brethern to dwell together in one But contrariewise what a heauines and greife shall it then be to the sowle of the damned person when he shall see his bodie in an vglie forme as there it shal be geuen vnto him to wit blacke filthie stinckinge and horrible Then shal he saie O cursed bodie O beginninge and ende of my paines and sorowes O cause of my damnation Now art thou no more my companion but mine enemie Now art thou no more my helper but my persecutor Now art thou no more my habitation but the chaine and snare of my destruction O cursed tast How dearlie doe I paie now for thy delicacies and delightes O stinckinge fleashe that hast thus brought me to these painfull horrible tormentes by yeeldinge to thy lustes and pleasures What Alas is this the bodie for whose sake I cōmitted so manie sinnes Were these the delightes of this bodie that caused me vtterlye to cast awaie my selfe Was it for this stinckinge muckhill that I haue lost for euer the kingdome of heauen Was it for this vyle and filthie carkas that I haue lost for euer the glorie of lyfe euerlastinge O ye infernall furies rise vp now against me and teare and rent me in peeces for I haue well deserued these horrible tormentes Cursed be the daie of my vnfortunat birthe seinge my happe must be so miserable as to suffer euerlastinge tormentes in the most horrible pitt of hell for so short pleasures and delightes These and other more desperate wordes shall the dāned sowle speake vnto that bodie which she loued so exceedinglie in this trāsitorie worlde But tell me ô miserable sowle why doest thou now so much abhorre that thinge which heretofore thou louedst so well Is not this fleashe thy dearlie beloued Is not this the bellie which thou madest thy God Is not this the face which thou diddest kepe so warily frō the sonne and winde Is not this the visage which thou diddest paint with so manie artificiall coloures Are not these the armes and fingers which glistered with ringes of golde and dyamondes Is not this the bodie for whose sake searche was made both by lande and Sea to furnishe a table for it with all delicate and deintie disshes to haue a fyne and softe bedde to procure curious and costly garmentes Who hath now so altered thy affection Who hath made thy bodie to looke now so horrible and vglie which before seemed so faire and amiable Thou seest here now Christian brother what ende the glorie of the worlde hath with all the vayne pleasures and delightes of the bodie Of the comminge of the Iudge Of the matter of the iudgement And of the witnesses and accusors that shal be there against the wicked § IIII. NOW when all mankinde shal be raised againe and assembled together in one place expectinge the comminge of the Iudge Act. 10. then shall he whom almightie God hath appointed to be iudge ouer the quicke and the dead come downe Note here the two cōminges of Christe the firste was with greate humilitie and the secōde shal be with great maiestie and glorie And like as at his first comminge he came with verie great humilitie and meikenes inuitinge men vnto peace and callinge them vnto penance euen so at his seconde comminge he shall come with verie great maiestie and glorie accompanied with all the powers and principalities of heauen threateninge all those with the furie of his anger that refused to vse the meeknes of his mercie At
this time the feare and terrour of the wicked shal be so great that as the Prophet Esaie saieth Esa 2.19 they shall seike the cliftes of stones and the hollowe places of the rockes to hide them selues therein for the great feare they shall haue of oure Lorde and of the glorie of his maiestie when he commeth to iudge the worlde To conclude this feare shal be so great Apoc. 20. that as S. Iohn saieth both the heauens and the earthe shall flye from the presence of the iudge and shall finde no place where to hide them selues Now ô ye heauens why doe ye flye awaie What haue ye done Why are ye afraide And if by the heauens be vnderstode the blessed spirites that are in heauen O ye blessed spirites that were created and confirmed in grace At the daye of generall Iudgmente euen the blessed spirites shal be afrayde to see so greate maiestie and indignation in Christe the iudge why doe ye flye awaie What haue ye done Why are ye afrayde Vndowbtedly they are not afrayde for anie daunger that is towardes themselues but they be afrayde to beholde in the iudge such a great maiestie and indignation the greatnes whereof shal be able to stryke all the heauens with terrour and admiration When the Sea is outragious and tempestious euen he that standeth safe vpon the shore is in a kinde of feare and admiration When the father goeth like a lion about his howse in punishinge his bond slaue his innocent sonne is also afraide although he knowe right well that his fathers rage is not bent against him but against the slaue Now what shall the wicked doe at this time when euen the iust shal be so greatly afrayd If the heauens flye for feare what shall the earthe doe And if those that be wholly spirite doe tremble and quake what shall they doe that haue bene wholly fleashe Esa 64. And if as the Prophet saieth the mountaines shall melt in this daie before the face of almightie God What stonie harde hartes then haue we that for all this be nothinge at all moued The holie crosse shall come before Christe the Iudge at the daye of generall iudgemente and be a witnes againste the wicked Math. 24.30 Before the Iudge there shall come that royall standarde of the crosse to be a witnes of the redemption and remedie which almightie God sent to the worlde and that the worlde woulde not receiue it And so the holie crosse shall there iustifie the cause of almightie God and leaue the wicked voide of al maner of comforte and excuse Then shall all nations of the earthe saieth our Sauiour weepe and lament and they all shall stryke and beare vpon their brestes O how great cause shall they then haue to weepe and waile They shall weepe because at that tyme they can neither doe 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