Mondaie night. Of the knovvledg of thy sinnes and thy self.

THIS daie thovv maist attend to the knovvledge of thy sinnes, and to the knovvledge of thy self, that in the one thovv see hovv manie euils thovv hast, and in the other thou vnderstand that thou hast no good vvhich cōmeth not from God, vvhich is the vvaie to obtaine Humilitie mother of all vertues.

For this thovv must first think vppon the numbre of the sinnes of thie life past, 1 special­lie vppon those offences vvhich thovv did­est [Page 9]commit in the time vvhen thou hadst least knovvledge of God. For yf thou canst vvel vevv them, thou shalt find that they haue exceeded in number the verie haires of thy head, and that thou didst liue at that time as a heathen that knovveth not vvhat God is.

After this runne ouer breeflie the ten com­mandements, and the seuen deadlie sinnes, and thou shalt see that there is no one of them al, in vvhich thou hast not oftentimes offended in vvoork, vvoord, or thought.

Secondlie, 2 runne ouer al the benefits of God, and all the times of thy former life, and consider vvherein thou hast imploied them, for so much as thou must geue ac­compt of them al to God. VVherfore tell me novv, vvherein hast thou spent thy child­hood? vvherein thy infancie? vvherein thy yovvth? and finallie in vvhat al the daies of thy life? vvherein hast thou occupied thy bodilie senses, and the povvers of thy soule, vvhich almightie God gaue thee to the end thou shouldest knovv & serue him? vvhere in hast thou imploied thine eyes, but in beholding vanities? vvherein thine ears, but in hearing lies? vvherein thy toung, but in a thovvsand manners of svvearing & murmuration? vvherein thy tast, smelling and [Page 10]touching but in delices & sensual pleasures.

VVhat profit hast thou taken by the ho­lie Sacraments, vvhich God ordeined for thy remedie? vvhat thankes hast thou gi­uen him for his benefits? Hovv hast thou ansvvered to his inspirations? vvherein hast thou spent thy health, and the strength and habilities of nature, and the goods vvhich ar named of fortune, and the means and op­portunities to liue vvel? vvhat care hast thou had of thy neighbours, vvhich God hath cōmended vnto thee, and of those vvoorks of mercie, vvhich he appointed thee to vse tovvards them? Think then, vvhat ansvvere vvilt thou make at the daie of accoumpt, vvhen God shall saie vnto thee. Giue me an accoumpt of thy stevvard-shippe, and of al my goods committed to thy charge, for the tyme is novv expired, and thou shalt haue no more to dooe vvith them.

O drye and vvithered tree, readie for euer­lasting torments! vvhat vvilt thou ansvvere at that daie, vven they shall ask thee an ac­coumpt of al the time of thy life, and of all the minutes and moments of the same?

Thirdlie think vppon the sinnes vvhich thou hast committed, 3 and doest euerie day commit since the time thou hast had more light to knovv God, and thou shalt find [Page 11]that yet still the ould Adam liueth in thee vvith manie of his ould rootes & customs. Consider then hovv vnreuerent thou hast ben, and yet art tovvards God, hovv vn­thankful for his benefits, hovv rebellious & stif necked to his inspirations, hovv slovvth­ul in things apparteining to his seruice: vvhich thou neuer doest vvith such readi­nes and diligence, nor vvith such pure in­tention as thou oughtest, but for som other respects and commodities of the vvorld.

Consider also hovv seuere and hard thou art vvith thy neighbour, and hovv pitiful and fauourable tovvards thy self, vvhat a frind of thine ovvne vvil, of thy flesh, of thy estimation, and of al other thy commodities. Behould hovv thou art alvvaies provvde, ambitious, angry, rash, vain-glorious, en­uious, malitious, delicate, inconstant, light, sensual, a frind of thy pastimes, of pleasant companies, of laughing, iesting, & babling.

Consider likevvise hovv changeable thou art in thy good purposes, hovv vnad­uised in thy vvordes, hovv head-long in thy deedes, hovv covvardous & faint hear­ted in vvhat soeuer matters of vveight and importance.

Fourthlie vvhen thou hast considered in this ordre the multitude of thy sinnes, 4 be­hould [Page 12]forthvvith their greeuousnes, that thovv maist so perceiue hovv thy myseries be increased on euerie side: to vvhich pur­pose thovv must vevv vvel these three cir­cumstances in the sinnes of thy life past; to vvit against vvhome thou hast sinned; for vvhat cause thou hast sinned; and in vvhat manner thou hast sinned. If thou consi­der against vvhome thou hast sinned, thou shalt find that thovv hast sinned against God, vvhose goodnes and maiestie is infinite; vvhose benefits and mercies tovvards man­kind doe exceede euen the sands of the sea; in vvhome be al titles of excellencie and honour that can be imagined; & to vvhom al dutie and homage is due euen in the highest degree of bounden dutie. If thovv consider the cause for vvhich thou hast sin­ned, it vvas but for a point of estimation, for a beastle delight, for a trifle of commoditie, and oftentimes vvithout anie commoditie at al, onlie for custom and contempt of God. But novv after vvhat manner hast thou sin­ned? Suerlie vvith such facilitie, vvith such boldnes, so vvithout scruple and remorse of conscience, so vvithout feare, yea for the most part vvith such easines and content­ment, as yf thou haddest sinned against a God of stravv, that nether knevv nor savve [Page 13]vvhat passeth in the vvorld. Is this then the honour due to so high a maiestie? Is this the thankse-geuing for so manie benifits? Is this the recompence vvorthie to be made for his pretious bloud shed vppon the Crosse? and for those stripes and buffets vvhich he suf­fred for thy sake? O miserable and vvretched creature that thovv art! miserable, for that vvhich thovv hast lost; more miserable, for that vvhich thovv hast cōmitted; and most miserable of al, yf yet thovv see not thine ovvne perdition.

After al this, 5 it is a thing of great profit and importance to six the eys of thy considera­tion in thinking vppon thine ovvne base­nes, that is, hovv of thy self thovv hast no­thing els but nothing and sinne, and that vvhatsoeuer is besides this is of God, it being a thing most euident, that as vvell al the goods of Nature, as also those of Grace, vvhich be the greatest, be all and vvholie his & from him. For his is the grace of Predestination, vvhich is the fountaine of al other graces, his is the grace of Vocation, his the grace Con­comitant, vvhich assisteth thee in dooing all good, his the grace of Perseuerance, and fi­nallie his the grace of Euerlasting life. This being so, vvhat hast thou of thy self, vvher­of to glory and vaunt, but nothing and [Page 14]sinne? Repose then a little in the considera­tion of this thy nothing, esteeming this on­lie to be thine ovvne riches, and al the rest that thou hast, to be of the lavv of God: to the end thou maist see cleerelie, and as it vveere feele vvith thy hands vvhat thou art, and vvhat God is, hovv poore thou art, and hovv riche he is: Consequentlie hovv little thou oughtest to trust & esteeme thy self, and hovv much to trust in God, to loue him, and to glory in him.

VVhen thou hast vvel considered al these things afore sayd, think then of thy self as baselie as thou possibly canst. Think that thou art a place vvhere reedes grovv, vvhich be chaunged vvith euerie vvinde, vvithout vveight, vvithoutforce, vvithout firmnes, vvithout stay, & vvithout anie mā ­ner of being. Think that thou art a lazarus lying sovver days dead, that thou art a stinking and abominable carcas, so full of vvormes, and of so vyle a stentch, that so manie as passe by thee, doe stoppe theire noses, and shut their eys that they may not see thee. Think that in this sort thou doest stink in the sight of God and of his Angels, and esteeme thy self vnvvorthie to lift vp they eys tovvards heauen, vnvvorthie that the earth should beare thee, vnvvorthie that [Page 15]anie creatures should serue thee, vnvvorthie of the bread thou eatest, and vnvvorthie of the light and ayer that thou receauest.

Cast thy selfdovvne prostrate vvith that publique vvoman sinner at our Sauiours feete, Luc. 7.37. and couering thy face for verie shame and confusion, vvith the like shame that a vvomā vvould appeare before her husband, vvhen she hath committed treason and ad­ulterie against him, and vvith great sorovv and repentance of hart, desire him to pardon thy sinnes and offences, and that of his in­finite pirie and mercie it vvil please him to receaue thee againe into his hovvse.

Tevvsday night. Of the misertes of mans life.

THIS day thovv hast to meditate vp­pon the miseries of mans life, that by them thou maist see hovv vaine the glory of this vvoorld is, and hovv little to be ac­coumpted of, seeing it is built vppon so vveake a foundation as this miserable life of ours is. And albeit the distresses and mise­ries of this life be almost innumerable, yet maist thou, for the present, consider cheeflie these seuen.

First consider hovv short this lise is, 1 seeing the longest terme thereof, passeth not three­score [Page 16]and ten, or fovverscore yeares: for all the rest, Psalm. 89.11. if yet be anie thing prolonged, as the Prophet saith, is but labour and sorovv. And yf thou take out of this the time of thy in­fancie, vvhich is rather a life of beastes then of men, and that vvhich is spent in sleeping, vvhen vve doe vse neither sense, nor reason vvhich maketh vs men, thou shalt find it to be a great deale shorter, then it seemeth vn­to thee. Besides al this, yf thou compare the present life vvith th'eternitie of the life to com, it vvil scarsly seeme vnto thee so much as a minute, vvhereby thou shalt easilie per­ceaue hovv far out of the right vvay those persons be, vvhoe to enioy the little blast of so short a life, dooe put them selues in hazard to loose the quiet rest of the life, that shall endure for euer.

Secondlie consider hovv vncertaine this life is, 2 vvhich is an other miserie besides the former, for it is not onlie of it self verie short, but euē that smale cōtinuance of life, vvhich it hath, is not assured but douteful. For hovv manie arriue to those threescore and ten, or fovverscore years vvhich vve spake of? In hovv manie is the vvebbe cut of, euen vvhen it is scarcely begon to be vvouen? Hovv ma­ny flitter out of this vvorld, euen in the flovver (as they terme it) of their age, and [Page 17]in the very blossom of theyr youth? Mart. 13.35. Ye knovv not (saith our Sauiour) vvhen the lord of the house commeth; at euen, or at midnight, or at the cock crovving, or in the morning.

And the better to vnderstand this, and to haue som feeling of the matter, as in deede it passeth, it shal be a good help vnto thee to cal to mind the death of manie persons vvhich thou hast knovven in this vvorld, especiallie of thy frinds and acquaintance, and of some vvorshipful & famous persons, vvhom death hath assaulted in diuers ages, and vtterlie be­guiled of al theyr fond designments & vaine hopes.

Thirdlie consider hovv fraile and brickle this life is, and thou shalt find, 3 that there is no vessel of glasse so fraile as it is, in so much that the ayer, the sonne, a cuppe of cold vvater, yea the verie breath of a sick man, is suffici­ent to bereue vs of our life, as it appeareth by dailie experience of manie persons, vvhom the least occasion, of the a fore rehersed, hath ben able to ouerthrovv and beate to the grovvnd, euen in the most florishing time of their age.

Fovverthlie consider hovv mutable this life is, 4 and hovv it neuer continueth in one stay, for vvhich purpose thou must consider the great alterations of our bodies, vvhich [Page 18]neuer remaine in one state of health and dis­position; and much more the mutations and changements of our mindes, vvhich be al­vvais altered, as the sea, vvith diuers vvinds and vvaues of passions, appetites, and cares, vvhich trouble & disquiet vs euerie hovver; and finallie the varieties, vvhich they terme of fortune, vvhich neuer suffereth the affairs of mans life to perseuer in the self same state, and in the same prosperitie and contentment, but alvvais turneth her vvheele, and roleth vp and dovvne from one place to an other. And aboue al this consider hovv continual the mouing of our life is, seeing it neuer res­teth day nor night, but goeth shortening from time to time. Novv according to this reckning vvhat is our life, but a candle that still consumeth and the more it burneth and giueth light, the more it vvasteth avvay? vvhat is our life but a floure that openeth in the morning, that at noonetide fadeth avvay and at euening is cleene dried vp?

In respect of this continual mutation and changement, God said by the Prophet Isaie. Al flesh is hay, Isaia 40.6. and al the glorie thereof is as the flovver of the feeld. Vppon vvhich vvoords S. Hierom saith. Tru [...]t vvhosoeuer vvil consider the frailtie of our fleash, and hovv in al minutes and mo­ments of times vve grovv and vvax avvay and neuer [Page 19]abyde in one state, and hovv euen this, in vvhich vvee speake, copy and vvrite, is so much past of our life; he vvil nothing dout to call our flesh hay, and al the glo­rie of the same as the flovver of hay, or as the [...]ne­dovves of the feelds. He that vvas an infant, becom­meth a child; he that vvas a child, vvaxeth suddenlie a young man; and by vncertaine spaces of time is chaunged to be old and aged, and doth before mar­uaile to see him self aged, then he vvondereth that he is not young. The beavvtiful vvoman vvhich did dravv after her so manie companies of foolish young men, shevveth her vvrinckled forhead, and she that before vvas so greatlie loued, is aftervvards vtterlie contemned.

Fiftlie consider hovv deceitfull our life is, 5 (vvhich peraduenture is the vvoorst proper­tie it hath, for so much as it deceaueth so ma­nie, and yet hath so manie blindlouers of it,) because being in deede verie laide and filthi [...], it seemeth vnto vs beautiful; being bitter, it seemeth svveete; being but short, to euerie one his ovvne life seemeth long; and being so miserable, it seemeth so amiable that there is no trauel nor daunger, to vvhich men dooe not expose them selves for the same, although it be vvith peril and hazard of their life euer­lasting, dooing things vvhereby they com to lose it.

Sixtlie consider hovv besides this that our 6 [Page 20]life is so short, as hath ben said, yet that litle time vve haue to liue is so subiect to so mani [...] miseries both of the soule and bodie, that all it laied together is nothing els but a vale of teares, and a maine sea of infinite miseries. Sainct Hierom vvriteth, tom. 1. epistol. 3. cap. 11. that Xerxes that most mightie king, vvho threvv dovvne mountaines & dried vp the seas, as on a time he vvent vp to the toppe of a high hill, to take a vevve of his huge armie, vvhich he had ga­thered together of infinite people, after he had vvelseene them, it is said that he vvept. And being demanded the cause vvherefore he vvept? he ansvvered and said; I vveepe be­cause vvithin these hundred yeares, there shal not one of al this huge armie, vvhich I see here present before me, be left aliue.

O that vvee might, saith S. Hierom. ascend vp to the toppe of som high place, that vve might see frō thence al the vvhole earth vnderneath our feete. From thence shouldest thou see the ruines and mise­ries of the vvhole vvorld, and nations destroied by nations, and kingdoms by kingdoms. Thou shoul­dest see hovv som vvere tormented, som murdered, som drovvned in the sea, som others lead avvaie cap­tiues. In one place thou shouldest see mariages and mirth, in an other dolefull mourning and lamentatiō, heere som borne, there som others die, som flovving in riches, and others begging from dore to dore. To be [Page 21]short thou shouldest see not onlie the huge armie of Xerxes, but also al those in the vvorld that be novv aliue, vvithin these fevv daies to end their liues.

Runne ouer al the diseases and paines of a mans bodie; and al the afflictions and cares of the mind: and al the perils and daungers vvhich be incident as vvel to al estates, as to al ages of men, and thou shalt see yet more euidentlie hovv manifold the miseries of this life be: for by seeing hovv little a thing al that is, vvhich the vvorld can aford thee, thou shalt com more easilie to despise & con­temne vvhatsoeuer the same hath in it.

Finallie after al these miseries, 7 there fo­lovveth the last miserie that is death, vvhich is as vvel to the bodie as to the sovvle, of al terrible things the verie last, and most ter­rible. For the bodie shall in a moment be de­priued, and spoiled of vvhat soeuer it hath: and of the sovvle there shal then be made a resolute determination, vvhat shal becom of it for euer and euer.

Al this vvil make thee vnderstand hovv breefe & miserable the glorie of the vvorld is, for as much as the life of vvorldlings, vppon vvhich it is founded, is such as vve haue heere laid dovvne: and consequentlie hovv the same deserueth to be abhorred, despised, contemned.

VVensdaie night. Of the houre of death.

THIS daie thou must meditate vppon the hovver of death, vvhich is one of the most profitable considerations that may be, as vvel for the obteining of true vvisdom, and eschevving of sinne, as also for begining to prepare thy self for the hovver of ac­coumpt.

Consider then first of al hovv vncertaine that hovver is in vvhich death vvil assault thee, 1 because thou knovvest not nether in vvhat time, nor in vvhat place, nor in vvhat disposition it vvil com vppon thee. Onlie thou knovvest for certaine that die thou must, al the restis vncertaine, sauing that or­dinarilie this houreis vvont to steale vppon vs, at such time as a man is most careles, and thinketh lest of it.

Secondlie consider the separation vvhich shalbe at that time, 2 not onlie betvvixt vs & al such things as vve loue in this vvorld, but also bervvene the sovvle and the bodie such auncient and louing companions. If the ba­nishement from our natiue countrie, and frō the natural ayer in vvhich a man hath ben bredde and brought vp, seeme a thing so grieuous, although the banished man might carie avvaie vvith him vvhat soeuer he lo­ueth; [Page 23]hovv much more grieuous then shal that vniuersal banishment be from al things that vve haue, from our hovvses, from our goods, from our frinds, frō our father, from our mother, from our children, from this light and common ayer, and finallie from al things of this vvorld. If an oxe make so great a bellovving vvhen he is separated from an other oxe vvith vvhom he did dravve the plovve; vvhat a bellovving vvil thie heart then make, vvhen thou shalt be separated from al those, in vvhose companie thou hast caried the yoke and burthens of this life?

Consider also the paine vvhich a man shall then receiue, 3 vvhen he shal see repre­sented before him in vvhat case his bodie & sovvle shalbe after his death: for as tovv­ching the bodie, he knovveth alredie that better prouision can not be made for it, then a pitte of seuen foote long in the companie of other dead bodies. But as concerning the sovvle, he knovveth not certainlie, vvhat shal becom of it, nor vvhat sort shal befall it. This is one of the greatest angvvishes and griefes that men ar then trovvbled vvith, to vvit, that there is to ensue glorie and paine euerlasting, & that they be then so neere to th'one and th'other, & yet knovv not vvhi­ther [Page 24]of these tvvo lottes, being so far different as they ar, shall fall vnto theyr share.

After this angvvish there folovveth an other no lesse then this, 4 to vvit the accompt vvhich must be giuen there, and vvhich is such that it maketh euen the most stovvtest to tremble and quake. It is vvriten of holie Arsenius that being at the point of death he began to be afraied. And as som of his dis­ciples said to him, vvhat, father, ar you novv a fraied? he ansvvered. Mie sonnes this feare is not nevv to me, because I haue alvvaies liued vvith the same. Moreouer at that time al the sinnes of a mās life past, ar represented vnto him like a squadron of enemies that com to assault him; and those vvhich be the greatest, and vvherein he tooke greatest de­light, ar then represented more liuelie, & ar cause of greater feare. O hovv bitter shal the remembrance of delights and pleasures past be at that time, vvhich in other times seemed so svveete? Trulie the vviseman had good reason to saie. Prou. 23. Regarde not the vvine vvhen it is redd, and vvhen it shevveth his colour in the glasse; for although at the time of drinking it seeme delectable, yet at the end it vvil bite like a serpent, and poison like a cocatrice. These be the dregges of that poisoned cuppe of the enimie. These be the leauings of the cuppe of Babylon so [Page 25]gylted vvithout. At that time a miserable man, seeing him self enuironed vvith so ma­nie accusers, beginneth to feare the threed of this iudgement, and to saie vvith him self. O miserable vvretch that I am vvho haue liued so deceaued, and haue vvalked such vvaies! vvhat shal become novv of me in this iudgement? If S. Galat. 6. [...] Paul saie that VVhat things a man doth sovv, those also shal he reape. I that haue sovven no other thing but vvorks of flesh, vvhat hope I to reape thereof but cor­ruption? yf S. Apoc. 21. Iohn saie that no polluted thing shall enter into that soueraigne Citie vvhich is al of pure gold, vvhat hope maie I haue vvho haue liued so abominablie and so filthilie?

After this there folovv the Sacraments of Confession, of the Altar, 5 and of Extreme vnction, vvhich is the last succour that the Catholique Church can help vs vvithal in that trovvblesom time: & therefore as vvel heerein as in other things, thou must consi­der the griefes and angvvishes of mind, vvhich a man shall then suffer for his vvic­ked life past; and hovv gladlie he vvil vvish that he had taken an other vvaie: and vvhat kind of life he vvould then lead, yf he might haue time to dooe the same; and hovv he then vvilen force him self to call vppon almighte [Page 26]God, vvhen the paines and increasing of his sicknes vvil scarcelie permitte him to dooe it.

Consider also those last accidents & pangs of sicknes, 6 vvhich be as it vvere messangers of death, hovv terrible and fearful they be: the breastriseth and panteth; the voice vvax­eth hoarce; the feete begin to die; the knees vvax cold & stiffe; the nostrels runne out; the eys fink into the head: the countenance seemeth dead: the toung faultereth & is not able to doe his office: & finallie by the hast vvhich the sovvle maketh to depart out of the bodie, all the senses being troubled doe lose theire force and vertue.

But abo [...]eal, 7 the sovvle is shee that then suffreth greatest troubles: for at that time shee is in a great conflict and agonie, partlie for her departure, and partlie for feare of the accoumpt vvhich she must giue; because she is naturallie loth to depart from the bodie, and liketh vvel her abode therein, and fea­reth her reckoning.

Novv vvhen the sovvle is departed from the bodie, there remaine yet tvvo vvais to goe: th'one is to accompaine the bodie vnto the sepulchre; th'other is to folovv the sovvle vntil her cause be determined: and thou must vievv vvhat shall befall to ech of these parts.

Consider then in vvhat sort the bodie re­maineth after his sovvle hath forsaken it, 8 & vvhat a vvorthiegarment that is vvhich they prouide to burie it in, and vvhat hast they make to get him ridde ovvt of the hovvse. Consider his funeralls vvith al that passeth in the same, the ringing of bells; the praying for him; the doleful seruice and singing of the Church; the accompanying, and sorovv, & vveeping of frinds; and finallie al th' other particulers that ar then vvoont to happen, vntill the bodie be left in the graue, vvhere it shall lie buried in that earth of perpetual ob­liuion and forgetfulnes.

VVhen thou hast left the bodie in the graue folovv forthvvith the sovvle, 9 and behould vvhat vvay she taketh through that nevv region, and vvhat shal becom of her, and vvhat iudgement she shall haue. Imagin that thou art novv present at this iudgemēt, and that al the court of heauen expecteth the end of this sentence, vvhere the sovvle shalbe charged and discharged of al that she hath receaued euen to the valevv of a pinnes point. There shalbe taken accoūpt of the life, of the goods, of the familie and hovvshold, of the inspirations of God, of the means and opportunities vve had to lead a good life, and aboue al of the accoumpt [Page 28]vve haue made of the most pretious bloud of our Sauiour, and of the vse of his sacra­ments. And there shal euerie one be iudged according to the accoumpt he shall make of that, vvhich he hath receaued.

Thursdaie night. Of the date of iudgment.

THIS daie thou shalt meditate vppon the daie of the general iudgement, that by meanes of this consideration, those tvvo principall affections maie be stirred vp in thy soule, vvhich euerie faith full Christian ought to haue, to vvit the feare of God, and abhorring of sinne.

Consider first vvhat a terrible daie that shalbe, 1 in vvhich the causes of al the childrē of Adam shalbe examined, the processes of al our liues concluded, and a definitiue sen­tence giuen vvhat shalbe of vs for euermore. That daie shall comprise in it self al the daies of al ages, as vvel present and past, as to com; because in it the vvorld shall giue accoumpt of al those times, and in it shall almightie God povver out his anger and indignation, vvhich he hath gathered & laid vp in al ages. Hovv violentlie shal the maine floud of Gods indignation breake out at that daie, conteining in it so maine flouds of anger [Page 29]and vvrath, as there haue ben sinnes com­mitted since the creation of the vvorld.

Secondlie cōsider the fearful signes vvhich shal goe before that daie: 2 Luc. [...]1. for as our Sauiour saith, before the comming of this daie, there shalbe signes in the sunne, in the moone and in the starres, and finallie in all the creatures of heauen and earth, for they all shal haue as it vvere a feeling of their end, before they end in deede; and shal tremble and beginne to fal, before they fal in deede. But men (saith he) shal goe dried vp and vvithered for feare of death, hearing the terrible rorings of the sea, and seeing the great vvaues and tempe­stes vvhich shal rise in it, and foreseeing by this the great calamities and miseries vvhich such feareful signes dooe threaten to the vvorld. And so shal they goe astonied and a­mazed, their faces pale and disfigured, them selues dead before death, and condemned be­fore sentence be giuen; measuring the perils imminent, by their ovvne present feares, & euerie one so occupied vvith his ovvne af­fairs, that none shal think of others, no not the father of his sonne. None shal then haue to doe vvith anie, or for anie, because none shalbe sufficient for him self alone.

Thirdlie consider that vniuersal floud of fier that shal com before the iudge, 3 and that [Page 30]dreadful sovvnd of the trompet vvhich the A changel shal blovv to sommon and call al the generations of the vvorld to assemble together in one place, and to be present at there iudgement, and aboue all that dread­ful maiestie vvith vvhich the iudge shall com.

After this consider the streight accoump: vvhich shal there be required of euerie mā. 4 Trulie (saith Iob) I knovv it is so, Iob 9. and that no man can beiustified, yf he be compared vvith God. If he vvil conted vvith him (in iudgement) of a thovv­sand things (that he shall charge him vvithal) he shal not be able to ansvvere vnto one. VVhat then shal euerie vvicked person think at that time vvhen God shal enter vvith him into this examination, & shal there vvithin his ovvne conscience saie thus vnto him. Com hither thou vvicked felovv, vvhat hast thou seene in me that thou shouldest thus despise me, and goe to mine enimies side? I haue created thee to my image and likenes: I haue giuē thee the light of faith & made thee a Christiā, & redeemed thee vvith mine ovvne propre bloud, for thee haue I fasted, traueilled from place to place, vvat­ched, laboured & svveat droppes of bloud, for thee haue I fusfred persecutions, scout­gings, blasphemies, reproches, buffetings, [Page 31]dishonours, torments, and the Crosse. VVit­nes be this Crosse and nailes vvhich appeare heere. VVitnes be these vvounds of my hāds & feere vvhich remaine in mie bodie. VVit­nes be heauen & earth before vvhom I suffe­red. Novv vvhat hast thou donne vvith this thy soule vvhich I vvith my bloud purcha­sed to be mine? In vvhose seruice hast thou emploied that vvhich I bought so deerelie? O foolish and adulterous generation! VVhie vvouldest thou rather serue this thy enimie vvith paine, then me thy Creator & Redee­mer vvith ioy? I called you often times, & ye vvould not ansvvere me; I knocked at your gates, and ye vvould not avvake; I stretched out my hands on the crosse, & ye vvould not behold them. Ye haue despised my counsels vvith al my promises & threatnings: vvher­fore speake novv o ye Angels, iudge ye other iudges betvvixt me and my viniard, vvhat could I haue donne more for it then I haue donne?

Novv vvhat ansvvere can the vvicked make heere? such as scoffe at holie things? such as mocke vertue? such as contemne sim­plicitie? such as haue made more accoumpt of the lavves of the vvorld then of the lavves of God? such as haue bene deaffe at al his callings, vnsensible to all his inspirations, [Page 32]rebellious against his commandements, ob­durate and vnthankful for al his chastise­ments & benefits? vvhat vvil those ansvvere vvho haue liued, as if they had beleeued that there vvere no God; and such as haue made accoumpt of no lavve, but onlie of their ovvne interest and commoditie? VVat vvil ye dooe (saith the Prophet Isaie) in the daie of visita­tion and calamitie vvhich commeth from afarre? Isai. 30.27. Vnto vvhome vvil ye flie for succour and help, and vvhere vvil you leaue your glorie; that ye be not caried avvaie prisoners, and fal vvith those that at dead?

Fiftlie consider after al this that terrible sentence vvhich the iudge shal thunder out against the vvicked; 5 and that dreadful saying vvhich shal make the ears of al that shal heare it to glovve and tingle. Isai. 10.3. His lippes (saith the Prophet Isaie) ar ful of indignation, and his toung like a consuming fiar. VVhat fiar shal burne so hoat as these vvords; Math. 25.41. Depart from me ye vvicked and cursed into euerlasting fiar, vvhich is prepared for the diuel and his Angels; In vvhich vvords and eche of them thou hast much to feele & think of as of that doleful departing; of that malediction and curse; of that fiar; of that companie of diuels and vvicked spirites; and that vvhich is aboue al, of that eternitie vvhich shal neuer end.

Fridaie night of the paines of hell.

THIS daie thou shalt meditate vppon the paines of hell, that vvith this con­sideration also, thy sovvle maie be the more confirmed in the feare of God, & abhorring of sinne.

These paines, saith Sainct Bonauenture, 1 arto be conceiued vnder som such corporal formes and similitudes, Bonauent. in fasciou­lario c. 3. as the Saincts haue taught vs. VVherfore it shalbe a thing verie conuenient to imagin the place of hell (as the same doctor saith) to be as it vvere an obscure and dark lake vnder the earth; or as a most deepe pitte full of fier; or as a horrible and dark Cittie vvholie burning vvith fierce flames of fier: in vvhich none other noise vvere to be heard, but the hovvlings and lamentations of hellish tormentors, & tor­mented persons, vvith continual vveeping and gnashing of teeth.

Novv in this vnfortunate place the dam­ned suffer tvvo principal sorts of paines, 2 th'one called by the Diuines paenam sensus, a sensible paine; th'other paenam damni, a paine of losse. As tovvching the first paine, to vv [...]t of the sense, consider that thon, there shalbe no sense at all, neither vvithin, nor vvithout the sovvle, vvhich shal not suffer his propre [Page 34]torment. For like as the vvicked offended God vvith al theire membres and senses, and made armour of them al to serue sinne, euen so vvil he ordain that ech one of them shalbe there tormented vvith his peculiar torment and paie according to his desert. There shall the vvanton and lecherous eyes be tormen­ted vvith the vglie sight of diuels. There shall the eares vvhich vvere accustomed to heare lies and filthie talke, heare perpetual blasphemies and lamentations. There the nostrels, vvhich so much loued perfumes & sensual smels, shalbe filled vvith intolerable stench. There the taste, vvhich vvas cheris hed vvith so diuers kinds of meats and delicacies, shalbe tormented vvith rauenous hunger & thirst. There the toung, so much giuen to murmuring and blaspheming, shalbe ex­ [...]reme bitter vvith gall of serpents. There the touching, so great a frind of delicate and soft things, shal svvimme as it vvere in the cold yse of the riuer Cocytus, and betvvixt the extreme heates and flames of fiar. There the imagination shal suffer vvith the apprehen­sion of greefes present; the memorie by cal­ling to mind the pleasures past; the vnder­standing vvith the representation of euils that ar to com; & the vvil vvith the extreme anger and furie vvhich the vvicked haue [Page 35]in that place against God. Finallie there shalbe heaped together al the miseries and torments that possiblie can be imagined. For as S. Gregorie saith, Gregor. there shalbe cold in­tollerable: fiar vnquenchable, the vvorme of cōscience immortall, stenche insupportable; darknes palpable: vvhippes of tormentours: vision of diuels: confusion of finnes: and des­peration of al goodnes. Novv rel me, yf it seeme a thing intolierable to suffer the lest of al these paines that vve indure in this vvorld though it vvere but for a small time, vvhat shall it be to suffer there at one time al this multitude of torments, in al the members & senses both invvard and ovvtvvard? & that not for the space of one night alone, nor of a thousand nightes, but for the space of an in­finite eternitie. VVhat vnderstanding, vvhat vvordes, vvhat iudgement is there in the vvoorld, that is able to conceiue and expresse this matter as it is in deede?

And yet this is not the greatest paine that is there to be suffered: 3 for an other there is farre greater vvith but anie comparison, that is, that vvhich the Diuines terme paenam damni, the paine of damnatiō or losse: vvhich is to be depriued for euer of the sight of God, and of his glorious companie. For so much greater is a [...]ie paine, by hovv much it depri­ueth [Page 34] [...] [Page 35] [...] [Page 36]vs of agreater good: and because God is the greatest good of al goods, so to vvant him shall be the greatest euill of all euils, vvhich in deede is this.

These ar the paines that generallie apper­taine to al the damned: 4 but besides these ge­nerall paines, there be other particuler paines vvhich euerie one shal suffer according to the qualitie of his sinne. For there shal be one kind of paine for the provvde man, an other for the enuions: one for the couetous, an other for the leacherous, and so in like manner for all other sinnes. There shal the paine be esteemed avvnsvverable to the pleasures before receiued: and the confusion ansvverable to the presumption and pride: & the nakednes ansvverable to the superflui­tie and abundance: and the hunger and thirst avvnserable to the delicatenes and fullnes past.

Vnto all these paines there is added an eternitie, 5 or euerlastingnes of suffering them, vvhich is as it vvere the seale and key of them all: for al the rest aforesaide vvere yet somvvhat tollerable, if it might be ended: for so much as nothing is great that hath an end. But paines that haue no end, no ease, no mitigation, nor declination, no nor hope that euer ether the paines, or he that giueth [Page 37]them, nor he that suffereth them shall finish and haue an end, but to be as it vvere a per­petual banishment, and an infamie neuer to beremitted; this is a matter able to make anie man besides him self, that should consider it deepelie and vvith due attention.

This is then the greatest paine that of all others is to be suffered in that vnfortunate place: for yf these paines vvere to be endu­red but for som certaine tyme, although it vvere a thovvsand or a hundred thovvsand years, or, as a certaine doctor saieth, yf there vvere anie hope that they should end in so much time, as al the maine occeā sea should be consumed drop by drop, taking out of it euerie thousand yeare but one drop onlie, yet this vvoold be som kind of comfort and consolation. But it passeth not soe in this case, for the paines shal becorrespondent to the eternitie of almightie God, and the con­tinuing of this miserie, to the perpetuitie of his diuine glorie. So long as God shal liue, so long shall they die, & vvhen God shal be no more that vvhich he is novv, then shall they also cease to be that vvhich they ar. Novvin this duratiō, in this eternitie, I vvish thee good brother, to settel & rest for som time thy consideration, & as a cleene beast to r [...]minate this passage novv vvith thie [Page 38]self, for as much as the eternal, & euerlasting truth crieth, Matthae. 14.35. and auovvcheth saying. Heauen and earth shall passe, but my vvord [...]s shall not passe.

Saturdaie night. Of the glorie of heauen.

THIS daie thou shalt meditate of the glorie of those that be blessed and hap­pie in heauen, thereby to moue thy heart to the contempt of the vvorld, and to an ear­nest desire to be in the companie of celestiall citizens.

To th'end therfore that thou maist in som sort vnderstand somvvhat of this felicitie, thou hast to consider, a mong other things, these fiue that ar in it. The excellencie of the place; the ioy of the companie; the vision of God; the glorie of the bodies; & finallie the sacietie, and perfect store of al good things vvhich is there.

First then consider th'excellencie of the place, 1 and especiallie the greatenes thereof, vvhich is vvonderfull. For vvhen a man rea­deth in certaine graue authors, that e [...]erie starre in heauen is greater then the vvhole earth, & moreouer that there be som starres of such exceeding greatenes, that they be ninetie times bigger then al the vvhole earth; and vvith this lif [...]eth vp his eyes to [Page 39]heauen, and seeeth in the same such a num­ber of starres, and so manie voide spaces, vvhere manie more starres might be set, vvhen he seeeth this, I saie, hovv can he but vvoonder? hovv can he but be astonied & as it vvere besides him self, considering the passing greatnes of that place, and much more of that Souerain lord that created the same?

Novv as for the beavvtie of that place, it is a thing that cannot be expressed vvith vvords; for yf God hath created so vvonder­ful and so bevvtiful things in this vale of teares, vvhat hath he created (trovv ye) in that place, vvhich is the seate of his glorie, the throne of his statelines, the pallace of his maiestie, the hovvse of his elect, and the paradise of all delightes?

After the excellencie of the place consider the vvorthines of the dvvellers in it, 2 vvhose number, holines, riches, & bevvtie doe far exceede vvhat soeuer can be imagined. S. Iohn saith that the multitude of the elect ar so great, that no man is able to count them. Apocal. 7.9. S. Dionisius saith, Caelest. Hierar. c. 14. that the Angels ar so ma­nie, that they exceede vvithout comparison al corporal and material creatures vppon the earth. p. q. [...]. ar. 3. S. Thomas agreeing vvith this opi­nion, saith, that like as the heauens in great­nes [Page 40]exceede the earth vvithout anie propor­tion: so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this vvoorld vvith like ad­vantage and proportion. Novv vvhat thing can be imagined more vvoonderfull then this? Certainlie this is such a thing, that if it vvere vvel considered, it vvere sufficient to make al men astonied. And yf eche one of those blessed spirites (yea though it be the verie least among them) be more beautiful to behold, then al this visible vvoorld, vvhat a sight shall it be, to behold such a number of beautiful spirites, & to see the perfections and offices of euerieone of them? There the Angels be sent in ambassages; The Archan­gels ministre and serue; the Principalities triumph; The Povvers reioice; The Domi­nations gouerne; The Vertues shine; The Thrones glister; The Cherubines giue light. The Seraphines burne in loue; and al sing lavvdes and praises to God. Novv yf the companie and mutual conuersation of good and vertuous persons, be a thing so svveete and so amiable as vvee dailie proue; vvhat a thing shall it be to conuerse there vvith so manie blessed Saincts, to talk vvith the Apo­stles, to deale vvith the Prophets, to commu­nicate vvith the Martyrs, and to haue a per­petual [Page 41]familiaritie vvith al the elect?

More yf it shal be so great a glorie to en­ioy the companie of the good; 3 vvhat shal it be to enioy the companie and presence of him, vvhome the morning stars dooe praise, at vvhose excellent beautie the sonne and moone dooe vvonder, before vvhose maie­stie the Angels and al those blessed spirites dooe bovve theire knees? vvhat shal it be to behold that vniuersal and supreme good, in vvhome al good things ar conteined? that greater vvoorld, in vvhich ar included al vvoorlds? and to see him, vvho being one, is al things; and being most simple in him self, and vvithout al kind of mixture, doth yet comprehend in him self the perfections of al things? If to heare & see king Salomō, vvere thought so great a matter, that the Queene of Saba said of him. Blessed ar the men, 2. Regu. 10.8. and blessed ar these thy seruants, that stand in thy pre­sence and heare thy vvisdom: VVhat shal it be to behold that most high Salomō? that eter­nal vvlsdom? that infinite greatnes? that ine­stimable bevvtie? that exceeding goodnes, and to enioie the same for euer and euer? This is the essential glorie of the Saincts: this is the last end and harborough of our desires.

Afther this contemplate the glorie of the 4 [Page 42]bodies, vvhich shalbe endued vvith those fovver singuler qualities and dovvries, to vvit vvith Subtilitie, Svviftnes, Impassibilitie and Cleerenes: vvhich Cleerenes shalbe so great, that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father. Novv if the sunne vvhich standeth in the middest of the heauens being but one, be yet sufficient to giue light and comfort to al this vvorld, vvhat a light shal so many sunnes and lamps make, as shal shine toge­therin that place?

But vvhat shal I say novv of al the other goods vvhich are there? 5 There shal be Health, vvithout infirmitie; Libertie, vvith­out bondage; Bevvtie vvithout deformitie; Immortalitie, vvithout corruption; Abun­dance, vvithout necessitie; Quietnes, vvith­out vexatiō; Securitie, vvithout feare; Knou­ledge, vvithout error; Fulnes, vvithout loth­somnes; Ioy, vvithout heauines; and Honour vvithout contradiction. August. There (as S. Augu­stine saith) shal be true glorie: for none shal be praised by error or flatterie. There shal be true honor: for it shal nether be denied o such as deserue it, nor giuen to such as merite it not. There shalbe true peace: for no man shalbe molested either by him self, or by o­thers. The revvard of true vertue, shalbe [Page 43]euen he that gaue the vertue, & hath promi­sed himself for a revvard of the same; vvhom vve shal see vvithout ceasing, loue vvith­out lothsomnes, and praise vvithout vvea­rines. There the place is large, beutiful, bright, and secure, the companie verie good, and pleasant; the time alvvaies after one manner; not diuided into euening and mor­ning, but continued vvith one simple eter­nitie. There shalbe a pepetual spring-time, vvhich shal florish foreue more vvith the freshnes and svveete breathing of the holie Ghost. There al shal reioice, al sing, and giue continuall praise to that high giuer of al things, through vvhose bountiful goodnes they liue and raigne for euer. O heauen­lie cittie! secure dvvelling place! countrie vvhere al pleasant things at to be found! people vvithout grudging and murmuring! quiet neighbours! and men vvithout anie vvant or necessitie. O that the strife and contention of this present state vvere ended! O that the daies of my banishment vvere once finisshed! vvhen shal this daie com? vvhen shal I com, and appeare before the face of my svveete lord and Sauiour?

Sundaie night, of the benifits of almightie God.

THIS daie thou shalt meditate vp­pon the benifits of God, therebie to giue him thanks for them, and to enkendle in thy self a more feruent loue of him vvho hath ben so bountiful tovvards thee. And although these benifits be innumerable, yet maist thou at the least consider these fiue most principal: to vvit, the benifits of Creatiō, Conseruation, Redemption, Vocation, and other par­ticular and Secrete benifits.

And first of al, 1 touching the benifit of Creation, consider vvith great attention vvhat thou vvast before thou vvere created, and vvhat God did for thee, and bestovved vppon thee, before thou diddest merite or deserue anie thing; to vvit he gaue thee thy bodie vvith al thy membres and senses: and thy sovvle of so great excellencie, endued vvith those three noble povvers, vvhich be Vnderstanding, Memorie, and VVill. And consider vvel, that to giue thee this sovvle, vvas to giue thee al things, for so much as there is no perfection in anie creature, vvhich a man hath not in him in his manner. VVhereby it appeareth that to giue vs this thing alone, vvas to giue vs at once al things together.

As concerning the benifit of Conseruation, 2 consider hovv al thy vvhole being depen­deth of Gods prouidence; hovv thou coul­dest not liue one momēt, nor make so much as one steppe, vvere it not by means of him; hovv he hath created al things in this vvorld for thy vse and seruice, the sea, the earth, the birds, the fishes, the liuing beasts, the plants, and finallie, the Angels of heauen. Consider moreouer the health vvhich he giueth thee, the strength, life, sustenance, vvith al other temporal helps and succours. And aboue al this vvaigh vvel the miseries and calami­ties, into vvhich thou seeest other men fall euerie daie; and thou thy self mightest also haue fallen into the same, yf God of his great mercie had not preserued thee.

Touching the benifit of Redemption, 3 thou maist cōsider therein tvvo things. First hovv manie & great the benifits haue ben, vvhich ovvr Sauiour hath giuen vs by means of the benifit of Redemption: and secondlie hovv manie and hovv great the miseries vvere, vvhith he suffred in his most holie body and sovvle, to purchase vs these benifits. But to the end thou vnderstand better, and feele in thy self hovv much thou ovvest vnto this thy lord, for that vvhich he hath endured for thy sake; thou maist consider these fovver [Page 46]principall circumstances in the misterie of his sacred Passion; to vvit, vvhoe is he that suffreth; vvhat he suffreth; of vvhome; and to vvhat end he suffreth. VVhoe is he then that suffreth? God. VVhat suffreth he? The greatest torments and dishonour, that euer vvere suffred. Of vvhome doth he suffer? Of hellish and abominable creatures, vvho in theire vvoorks ar like euen to the divels them selues. To vvhat end doth he suffer? not for anie cōmoditie of him self, or anie merite of our part, but onlie for the bovvels of his infinite charitie and mercie.

As concerning the benifit of Vocation, 4 consider first of al, vvhat a great mercie it vvas of God to make thee a Christian, and to call thee to the Catholique faith by the means of holie Baptisme; and to make thee also partaker of the other Sacraments. And yf after this calling, vvhen thou hast by deadlie sinne lost thine innocencie, our lord hath raised thee vp from sinne, and recea­ued thee againe into his grace, and set thee in the state of saluation; hovv canst thou be able topraise him for this so singular a be­nifit? vvhat a great mercie vvas it to expect thee so long time? to suffer thee to commit so manie sinnes? and to send thee so manie godlie inspirations? and not to shorten the [Page 47]daies of thy life, as he hath donne to diuers others that vvere in the same state? and last of al to call thee vvith so mightie a vocatiō, that thou mightest rise vp againe from death to life, and open thine eys to the eternal light? vvhat mercie vvas it also, after thou vvast conuerted, to giue the grace not to re­turne vnto deadlie sinne againe, but to van­quish thine enimie, and to perseuer in good life?

These ar the publique and knovven be­nifits; but there be other secrete benifits, 5 vvhich no man knovveth, but he onlie that hath receaued them: and againe there be som so secrete, that euen he him self vvho hath receaued them, knovveth them not; but he onlie that gaue them. Hovv manie times hast thou deserued in this vvorld either through thy pride, negligence, or vnthank­fulnes, that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes, and yet hath not he dealt thus vvith thee? Hovv manie euills & occasions of euills hath our lord preuented vvith his prouidence, ouerthrovving the snares of thine enimie, and stopping his pas­sage, and not permitting him to execute his vvilie practyses and designements vppon thee? Hovv ofentimes hath he donne for [Page 48]euerie one of vs that vvhich he said to S. Lu [...]. 22.31. Peeter. Behold Satan hath required to haue yovv for to sift as vvheate: but I haue prayed for thee that thy faith faile not. Novv vvho knovveth these secretes but onlie God? The positiue be­nifits be such as a man may somtimes vn­derstand and knovv them: but priuatiue be­nifits vvhich consist not in dooing vs good, but in deliuering vs from euils, vvho is able to vnderstand? VVherefore as vvel for these, as for the others, it is reason vvee should alvvais be thankful to our lord, and vn­derstand hovv farre in arrerages vvee be in our reckoning vvith him, and hovv much more vve be indetted vnto him, then vvee ar able to paie, seeing vvee ar yet not able to vnderstand them.

But that thou in som sort knovv better the greatnes of these benefits vvhich God hath bestovved vppon thee, 6 it maketh much to the purpose that thou consider eche one of these benefits vvith the circumstances annexed vnto them vvhich be: vvhoe he is that giueth the benifit; vvho he is that re­ceaueth the same; vvherefore it is giuen, and in vvhat sort.

As touching the first circumstance thinke vvel vvith thy self, hovv great he is that be­stovveth these benefits vppon thee, seeing he [Page 49]is God; consider the greatenes of his omni­potencie, vvhich is declared vnto vs suf­ficientlie by the vvoork-manship of this vvoorld, vvith the vvhole vniuersitie of creatures conteined therein. Consider also the greatenes of his vvisdom, vvhich is kno­vven by the ordre, agreement, and maruai­lous prouidence vvhich vvee see in al things. For yf thou meditate vvel vppon this cir­cumstance, thou shalt com to vnderstand, that not onlie the afore-said benifits, but also the least thing that maie be, as for exam­ple an apple, or nut, sent thee by this so great and vvorthie a king, ought to bee highlie esteemed of thee, for the vvorthines of him that giueth it.

The greatenes also of these benifits is no les to be esteemed in respect of the second circumstance, that is of the basenes of him that receaueth them, then in respect of the excellencie of him that giueth them. And therefore the Prophet Dauid said. O lord vvhat is man that thou art mindful of him, Psal. 8.5. or the sonne of man that thou visitest him? for yf al the vvhole vvoorld be scarce as much as an emmot or ant in comparison of the maiestie of almightie God; vvhat then may man be in respect of him, vvhoe is but so small a por­tion of the vvhole vvoorld? And therefore [Page 50]hovv can it be but great mercie and maruail, that so high and Soueraine a Lord should haue so particular and speciall care to dooe so much good to so little an emmot?

But novv vvhat vvilt thou saie, yf thou consider the cause of these benefits, that is, vvherefore they be giuen thee? It is euident that no man doth good to an other, nor ma­keth as much as one steppe for him, vvithout som hope or pretense of interest. Onlie this our lord bestovveth al these benifits vpon vs, vvithout anie pretense or hope, that vvee of our part maie dooe anie thing redounding to his commoditie and profit. In so much that vvhatsoeuer he doth for vs, he doth it of pure fauour and grace, moued thereunto by his onlie goodnes and loue. And yf thou think othervvise, tell me, I praie thee, yf thou be predestinated, vvherefore els did he predestinate thee? vvherefore aftervvards create thee? redeeme thee? make thee a Chri­stian? & call thee to serue him? vvhat might there be heere, that might moue him to be­stovv such exceeding great benifits vppon thee, other then his onlie goodnes, and loue tovvards thee?

Neither is it a thing of les importance for this purpose, to consider the means and the manner, vvith vvhich he doth vs so much [Page 51]good, that is the hart and vvill vvith vvhich he doth it: for that all the good the vvhich he hath donne vnto vs in time, he determi­ned from al eternitie to dooe it. And so from al eternitie he hath loued vs vvith perpetual charitie; and for this charitie and loue to­vvards vs he determined to dooe vs al this good, and to haue an especial care of our sal­uation: to vvhich he still attendeth vvith such prouidence and ouersight, as yf void of al other affairs, he had nothing els vvhereto to attend, but to the saluation of eche one in particular. Heere then hath euerie deuovvt sovvle vvhere vppon to ruminate and con­sider as a cleane beast, night and daie, and vvhere she shall find most abundant and svveete pasture for all her life.

Mondaie morning. Of our Sauiours entring into Ie­rusalem; vvasshing his Apostles seete; and insti­tution of the most blessed Sacrament.

THIS daie vvhen thou hast made the signe of the crosse, vvith such prepara­tion as aftervvard shalbe declared, thou hast to meditate vppon the entring of our Sa­uiour into Ierusalem vvith boughs; vppon the vvasshing his Apostles feete; and vppon the Institution of the most blessed Sacra­ment of the altar.

Tevvsdaie morning. Of our Sauiours praier in the garden; his apprehension, and presentation before Annas.

THIS daie thou hast to meditate vppon the praier of our Sauiour in the garden; vppon his apprehension; and vppon his pre­sentation and euil vsage in the hovvse of Annas.

Consider heere first hovv after that this supper, 1 so ful of misterie vvas ended, our Saui our vvent vvith his disciples vnto the mount Oliuet to make his praier, before he vvould enter into the combat of his passion, there­by to teach vs, that in al the trovvbles and tentations of this life vve must still haue re­course vnto praier, as it vvere to an holie ancker, by vertue of vvhich the burden of tribulation shal either be taken quite avvaye from vs; or els vve shal haue strength giuen vs to be able to beare it, vvhich is an other greater grace.

To accompanie him in this vvay our Sa­uiour tooke vvith him those three of his best beloued disciples, 2 to vvit S. Peeter, S. Iames and S. Iohn, vvhich had ben vvitnesses of his transfiguration; that the verie same per­sons might see vvhat a far different shape he tooke novv vppon him for the loue of men, [Page 69]from that glorious shape, vvherein he had shevved him self vnto them, at his trans­figuration. And because they should vn­derstand, that the invvard troubles of his sovvle vvere no lesse, then began to be dis­couered outvvardlie, he spake vnto them those sorovvfulvvoords. Matth. 26.38. Mie soule is heauie euen to death; stay heere, and vvatch vvith me.

Our Sauiour vvhen he had spoken these vvoords, 3 departed from his disciples a stones cast; and lying prostrat vppon the grovvnd, he began his praier vvith verie great reue­rece saying. O father yf it be posstble, let this cuppe passe from me; neuertheles not as I vvil, but as thou. And hauing made this praier three times, at the third time he vvas in such a great agonie, that he began to svveateuen dropps of bloud, vvhich ranne dovvne al along his sacred bodie, and trickled dovvne to the grovvnd.

Consider novv our Sauiour in this do­lovvrous case, 4 and behold hovv there vvere represented vnto him, al the cruel torments vvhich he vvas to suffer; and hovv appre­hending in a most perfect manner such cruell paines as vvere prepared for his bodie vvhich vvas the delicatest of albodies; and setting before his eys al the sinnes of the vvhole vvorld, for vvhich he should suffer, [Page 70]and vvithall the great vnthankfulnes, and ingratitude of so manie sovvles, as he knevv vvould neuer acknovvledge this benifit, nor profit them selues of this so greate, and so pretious remedie: his sovvle vvas vexed in such sort, and his senses, and most tender flesh vvere so troubled, that al the forces & elements of his bodie vvere distempered, and his blessed flesh vvas opened on euerie side, and gaue place to the bloud, that it might passe, and distill throvvgh al the same in great abundance, and streame euen dovvne to the grovvnd. Novv yf the flesh suffred these grieuous paines vvith onlie re­membrance, and vvas in so piteous a case, in vvhat a dolefull state then, trovv ye, vvas the sovvle that suffred those paines directlie in it self?

Consider moreouer hovv vvhen our Sa­uiour had finished his praier, 5 that counter­faict frind of his came thither vvith that hellish companie, renouncing novv the office of Apostleship, and becomming the ringleader and Captaine of Sathans armie. Behold hovv vvithout al shame he set him forvvards before al the rest, and comming to his good maister, sold him vvith a kisse of most traiterous frindship.

At the same time our Sauiour said vnto [Page 71]them that came to lay hands vppon him: Tovv ar com ovvt as it vvere to a theese, Matth. 26.55. vvith svvordes and clubbes to apprehend me: I sate daily vvith you teaching in the temple, and you laide no hands on me. But this is your hovvre, Luc. 22.53. and the povver of darknes. This is a mysterie of great admi­ration. For vvhat thing is more to be vvoon­dered at, then to see the sonne of God, to take vppon him the shape, and image not onlie of a sinner, but euen also of a con­demned person? This, saith he, Luc. 22.53. is your houre and the povver of darknes. By vvhich vvoords is vnderstoode, that, from that time, that most innocent lamb vvas giuen vp into the povver of the Princes of darknes, vvhich be the diules, that by means of theire mi­nistres they might execute vppon him al the cruelties and torments they could deuise.

Think thou then, o my sovvle, hovv much that diuine highnes abased it self for thee, sithence it arriued to the last extremitie of al miseries, vvhich is, to be giuen vp to the povver of diuels. And because this vvas the paine, vvhich vvas due to thy sinnes, it pleased him to put him self to this paine, that thou mightest remaine quite from the same.

So soone as these vvoords vvere spoken, 6 [Page 72]foorthvvith al that hellish rovvte and ma­licious rable of rauenous vvoolues assaul­ted this most meeke and innocent lambe, som haled him this vvay, som that vvay, eche one to the vttermost of his povver. O hovv vngentellie did they handle him? hovv discourteouslie did they speake vnto him? hovv manie blovves and buffets did they giue him? vvhat crying & shovvting made they ouer him? euen as conquerours vse to doe, vvhen they haue obteined theire praie? They lay hold vppon those holie hands, vvhich a litle before had vvrought so manie miracles, and dooe binde them verie straitlie vvith rovvgh & knottie cords, in such sort that they gavvle the skinne of his armes, and make the verie blood to spring out of them: and in this manner they leade him openlie throvvgh the common streates vvith great despite and ignominie.

Consider novv vvel our Sauiour hovv he goeth in this vvay abandoned of his disci­ples, 7 accompanied vvith his enimies; his pase hastened, his breath shortened, his co­lour changed, his face chafed and inflamed vvith his hastie going. And yet in al this euil intreating of his person, behold the modest behauiour of his countenance, the comelie grauitie of his eys, and that diuine resem­blance, [Page 73]vvhich in the middest of al the dis­courtesies in the vvoorld could neuer be ob­scured.

Forthvvith accompanie thy Sauiour to the hovvse of Annas, 8 and behold there hovv vvhilest he avvnsvvered verie courteouslie to the demaund, Ioan. 18.19. that the high priest made vnto him concerning his disciples and do­ctrine, one of those vvicked caitifes that stoode there by gaue him a greate blovve vppon the face saying. Ioan. 18.22. Ansvverest thou the high priest so? Vnto vvhome our Sauiour avvn­svvered verie gentellie. If I haue spoken yl, Ioan. 18.23. giue testimonie of euil; but yf vvel, vvhy strikest thou me?

Consider then heere, o my soule, 9 not onlie the mildnes of this avvnsvvere, but also that diuine face so marked and colovvred vvith the force of the blovve, and that constant looke of his eys so cleare and faire, vvhich vvere nothing distempered vvith this so shameful assault; and finallie that most holie sovvle, vvhich vvas invvardlie so humble & readie to haue turned the other cheeke, yf the naughtie vvretched caitife had required the same.

VVensdaie morning. Of the presentation of our Sa­uiour before the high priest Cayphas: of the iniu­ries he receaued that night; of Saint Peters denial; and of his vvhipping at the pillar.

THIS daie thou hast to meditate vppon the presentation of our Sauiour before the high priest Cayphas; vppon the iniuries he receaued that night; vppon Saint Peters denial of his maister; and vppon his vvhip­ping and scourging at the pillar.

First consider hovv from the first hovvse of Annas, 1 they leade our Sauiour to the house of Cayphas the high priest, vvhither reason vvould that thou shouldest goe vvith him to keepe him companie; & there shalt thou see the sonne of iustice, darkned vvith an e­clipse; Petr. 1.12. and that Diuine face, vvhich the An­gels desire to behold, al defiled vvith spittel most vnreuerentlie. For vvhen our Sauiour being coniured in the name of the father, to tel them vvhat he vvas, avvnsvvered to this demaund, as it vvas meete he should: those vvicked men, so vnvvoorthie to heare such an excellent and high avvnsvvere, and blin­ded vvith the brightnes of so great a light, assaulted him like madde dogges, and dis­gorged vppon him al theire malice & furie. [Page 75]There eache one to the vttermost of his povver giueth him buffers & strokes. There they bespit that diuine face vvith theire di­uilish mouths. There they blindfold his eys and strike him in the face, and iest at him saying. Prophecie vnto vs, ô Christ, Matt. 26.68. vvhoe is he that strooke thee? O meruailous humilitie, & pa­tience of the sonne of God! O bevvtie of the Angels! vvas this a face to spit vppon! men vse, vvhen they must spit, to turne theire face to the fovvlest corner of the hovvse: and vvas there not to be found in al that pallace, a fovvler place to spit in, then thy face, o svveete Iesus? O earth and ashes, vvhie dost thou not humble thy self at this so vvon­derful example?

After this consider vvhat trovvbles, 2 and paines our Sauiour suffred in al that dolefull night: for that the souldiars, vvhoe had him in custodie, mocked & laughed him to scorne as S. Luke saith, & vsed as a meane, Luc. 22.65. to passe avvay the sleepines of the night, to scoffe & iest at the Lord of maiestie. Consider novv, o my sovvle, hovv thy most svveete spouse is set heere as a marke, to al the arrovvs of the strokes and b [...]ffets they coulde giue him there. O cruel night! O vnquiet night! in vvhich thou, o my good Iesus, tookest no re­pose at al, neither did those rest, vvhoe [Page 76]accompted it a pastime to vex and torment thee. The night vvas ordained for this end, that therein al creatures should take their rest, and that the senses, & membres vveried vvith toyles & labours of the day might be refresshed; and these vvicked men vse it as a fit time to torment al thy membres and sen­ses, stryking thy bodie, afflicting thy sovvle, bynding thy hands, buffetting thy cheekes, spitting in thy face, and lugging thee by the eares, that thereby at such time as all the membres ar vvoont to take their rest, they al in thee might be trovvbled and payned. O hovv far doe these mattins differ frō those, vvhich at the same time the quiars of Angels soung to thee in heauen? There thy sing ho­ly, holy; but heere these caitifes cry: Put him to death; put him to death: Crucifie him; crucifie him. O ye Angels of paradise that heard both these voices, vvhat thought ye, vvhen ye savv him so spitefullie contemned in earth, vvhome you vvith so great reue­rence doe honour in heauen? vvhat thought ye, vvhen you savv God himself to suffer such despites, euen for those that did such villanies vnto him? vvhoe hath euer heard of such a kind of charitie, that one vvould suf­fer death, to deliuer frō death the verie same persons, that procured & practised his death?

But aboue al, the paines and turmoiles of this trovvblesom night vvere increased far more by the denial of S. Peter. For that fami­liar frind of our Sauiour; he that vvas elected and chosen to see the glorie of his transfigu­ration; he vvhoe aboue al the rest vvas ho­noured vvith the principalitie and cheefe rule of the Christian Church; hee, I saie, first before al others, not once, but three seueral times together, euen in the verie presence of his lord and maister, svveareth & forsvvea­reth that he knovveth him not, and that he vvist not vvhoe hee is. O Peter is he that standeth there by thee so vvicked a man, that thou accomptest it so great a shame on­lie to haue knovven him? Consider that this is a condemnation of him by thee, before he be condemned by the high priests: sithence thou giuest to the vvoorld to vnderstand by this thy denial, that he is such a manner of man, that euen thou thy self dost accompt it as a great reproche & dishonour vnto thee, to haue as much as knovven him. Novv vvhat greater iniurie could be donne then this?

Our Sauiour then hearing this denial, turned back, and beheld Peter, & cast his eys vppon that sheepe, vvhich there vvas lost from him. O looke of meruailous force and [Page 78]vertue! O silent and stil looke, but greatlie misterious and significatiue! Peter vnder­stoode right vvel the language, and voice of this looke: for so much as the crovving of the cocke vvas not able to avvakē him, but this vvas able. In deede the eys of our Sauiour dooe not onlie speake, but also vvoork, as it appeareth by the teares of S. Peter, vvhich yet gushed not so much from the eys of Pe­ter, as they proceeded from the eys of Christ.

After al these iniuries cōsider vvhar scour­gings, 4 & vvhippings our Sauiour, suffred at the pillar. For the Iudge, perceauing that he could not pacifie the furious rage of those his most hellish enemies; determined to chastise him vvith such a seuere kind of punishment, as might suffice to satisfie the malitious ovvtrage of such cruel harts, that they be­ing thervvith content, should cease to seeke after his death. Goe novv therefore, o my sovvle, & enter vvith thy spirite into Pilates consistorie, & carrie vvith thee great store of teares in a readines, vvhich shalbe neede­ful in that place, for that vhich thou shalt there both see and heare. Behold hovv those cruel & base tormentors doe strip our Saui­our of his garments vvith so great inhuma­nitie, he neuer so much as once opening his mouth, or speaking one vvoord to so manie [Page 79]discurtisies as they there vsed tovvards him.

Consider also vvhat hast they make to bynde that holie bodie to a pillar, 5 that so they might strike him more at theire plea­sure, & vvhere, & hovv they best list. Behold hovv the Lord of Angels standeth there a­lone among the cruel tormentors, hauing on his part neither frinds, nor suerties to help him, no nor so much as eys to take cōpassion vppon him. Mark hovv forthvvith they begin vvith meruailous great crueltie to dis­charge theire scourges, & vvhips vppon his most tender flesh, & hovv they laie on lashes vppon lashes, stripes vppon stripes, & vvoū ­des vppon vvoundes. There thou mightest quicklie see that sacred bodie svvolen vvith vveales, the skinne rēted & torne, the bloud gusshing out, & streaming dovvne on e [...]erie side, throughout al parts of his bodie. But aboue al this, vvhat a pitiful sight vvas it to behold that so great, & deepe open vvound betvvixt his sacred shoylders, vvhere cheefe­lie al theire lashes and strokes did light?

After this behold hovv our Sauiour, 6 vvhen they had ended to vvhippe him, couered him self, & hovv he vvent through al that place seeking his garmēts in presece of those cruel tormētors, vvithout that anie mā offred him anie seruice, help, vvasshing, or other such [Page 80]reliefe as arvvont to be aforded to those that be so vvounded. Al these things no doubt ar vvorthie of great feeling, thankfulnes and consideration.

Thursdaie morning. Of our Sauiours Coronation vvith thorns; of the vvords, Ecce Homo; and bearing of the crosse vppon his shouldres.

THIS daie thou hast to think vppon the crovvning of our Sauiour vvith thornes, hovv Pilate said of him, Ecce Homo; behold the man; and hovv he bare the crosse vppon his shoulders,

To the consideration of these most doleful passages, the spovvse in the booke of Canti­cles inuiteth vs saying. Cautic. 3.11. Goe forth, ô ye daughters of Syon, & behold king Salomon vvith the crovvne, vvith vvhich his mother crovvned him in the daie of his espovvsels, and in the daie of the ioifulnes of his hart. O my sovvle vvhat doest thov? o my hart vvhat thinkest thou? O my toūge hovv is it that thou art becom domme? O my most svvete Sauiour, vvhen I open myne eys, and behold this dolorous image, vvhich is set before me, my hart doth euen cleaue and rent in sunder for verie griefe. Hovv happe­neth this O Lord? vvhat? did not the vvhip­pings vvhich thou suffredst, and the death [Page 81]vvhich ensueth, and so great quantitie of bloud alredie shed, suffice; but that novv also the sharp thorns must, perforce, let out the blo [...]d of thy head, vvhich the vvhippes and scourges before had pardoned?

VVherefore, o my sovvle, 1 that thou maist conceaue, and haue som feeling of this so doleful passage, set first before thine eys the fo mer shape of this lord, and vvithal the excellencie of his vertues, and then incon­tinentlie turne thy self to behold in vvhat pitiful sort he is heere. Consider therefore the greatnes of his bevvtie, the modestie of his eys, the s veetenes of his vvoords, his authoritie, his meekenes, his mild beha­uiour, and that goodlie countenance of his so ful of reuerence. And vvhen thou hast thus beholden him, and delited thy self to see such a perfect foorme, turne thine eys and behold him in this pitiful plight, clad vvith an old purple garment to be scorned; hol­ding in his hand a reede for roial scepter, that horrible diademe of thornes on his head; his eys hollovv and vvanne, his coun­tenance dead, and his vtter shape vvholie disfigured, and begored vvith blovvd, and defiled vvith spittel, vvherevvith his face was al besmee [...]ed and be raide. Behold him in al parts invvardlie and ovvtvvardlie; his [Page 82]hart pearced through, and through vvith sorovvs, his bodie ful of vvoundes, forsaken of his disciples, persecuted of the Ievves, scor­ned of the soldiars, contemned of the high priests, baselie reiected of the vvicked king, accused vniustlie, & vtterlie destitute of the fauour of all men.

Think also vppon this, 2 not as a thing past, but as present; and not as though it vvere an other mans paine, but thine ovvne. Ima­gin thy self to be in place of him that suf­freth, & think vvhat thou vvouldest feele, yf in so sensible & tender a part as is thy head, they should fasten a nomber of thornes, and those also verie sharp, vvhich should pearce euen to the skulle. But vvhat speake I of thornes? yf it vvere but onlie the pric­king of a pinne, thou couldest hardlie suffer it; novv vvhat, thinkest thou, did that most tender and delicate head of our Sauiour feele vvith this so straunge kind of torment?

VVhen they had thus crovvned, 3 and scorned our Sauiour, the Iudge tooke him by the hand in such euil plight as he vvas, and leading him out to the sight of the fu­rious people, said vnto them, Ecce homo. Behold the man, as much as yf he said. If for enuie you sought his death, behold him heere in such sort, that he is not to be enui­ed [Page 83]at, but rather to be pittied. VVere you afraied lest he vvould haue made him self aking? behold him heere so disfigured, that he scarcelie seemeth to be a man. Of these hands so fast bound, vvhat feare you? of this man so vvhipped and scourged, vvhat demaund you more? By this thou maist vn­derstand, o my sovvle, in vvhat sort our Sa­uiour came then forth, seeing the Iudge beleeued, that the pitiful plight in vvhich he vvas, might suffice to breake the harts of such cruel enimies. VVhereby thou maist vvel perceaue hovv vnseemelie a thing it is, that a Christian man haue no compassion of the paines & sorovvs of our Sauiour Christ, seeing they vvere such as vvere sufficient, as the Iudge vvas fullie persuaded, to mollifie those so fierce and sauage harts.

But vvhen Pilate savv that those pu­nishments executed vppon that most holie and innocent lambe, 4 vvere not able to as­svvage the furie of his enemies, he entred into the iudgment hall, and sate him dovvne in his tribunall seate, to giue final sentence in that cause. The Crosse vvas novv pre­pared and readie at the gate, and that dread­ful banner vvas displaied high in the ayer threatning the death of our Sauiour. And after that the cruel sentence vvas giuen and [Page 84]published, the enimies added thereunto an other crueltie, vvhich vvas to charge vppon those shouldres, so rent and torne vvith vvhips and scourges receiued before, the heauie tree of the Crosse. Al vvich notvvith­standing, our merciful Sauiour refused not to carie this burthen vvhereuppon vvere laid al our sinnes, but embraced the same vvith singular charitie and obedience for the loue he bare vnto vs.

After this the innocent Isaac vvent to the place of sacrifice vvith that so heauie burthen vppon his vveake shoulders, 5 great multi­tudes of people folovving after him, and manie pitiful vvoomen that accompanied him vvith theire teares. VVhoe vvould not haue vvept most bitterlie, seeing the king of Angels to goe so faintlie vvith such a vvaightie burthen, his knees trembling vnder him, his bodie crovvching, his eys [...] modest, his face al bloudie, vvith tha [...] guirland of thornes in his head, and vvith those shameful and opprobrious excla­mations and outcries vvhich they gaue against him.

In the meane season, 6 o my sovvle, vvith­dravv thine eys a little from this cruel sight and vvith al speede, vvith lamentable sigh [...] vvith larmeful eys, goe tovvards the hovv [Page 85]of the blessed virgin, and vvhen thou art com thither, casting thy self doune at her feete, begin to speake to her vvith a doleful voice saying. O ladie of Angels, O Queene of heauen, Gate of paradise, Aduocatrice of the vvorld, Refuge of sinners, Health of iust parsons, Ioie of Saincts, Mistres of vertues, Mirrour of cleanenes, Tytle of chastitie, Patterne of patience, and Exam­ple of al perfection: vvoe to me, o blessed ladie, that haue liued to see this present hovver. Hovv can I liue hauing seene vvith mine eys that vvhich I haue seene? vvhat neede more vvoords? I haue left thy onlie begotten sonne, and my lord in the hands of his enimies vvith a Crosse vppon his shoulders, to be crucified vppon the same.

VVhat vnderstanding is able to com­prehend, hovv deepelie this sorovv pearced the blessed virgins hart? Her sovvle began heere to vvax faint, and her face, and al the parts of her virginlie bodie, vvere couered ouer vvith a deadlie svveate, vvhich vvas sufficient to haue ended her life, yf the di­uine dispensation had not resecuted her for greater pains, and for a greater crovvne.

Novv the holy virgen goeth to seeke her sonne, the great desire vvhich she hath to see him, testoring vnto her againe the st ength [Page 86]vvhich sorovv had taken from her. She heareth a far of the classhing of armour, the trovvpes of people, and the ovvtcries vvhich by his enimies vvere thundered against him. Incontinentlie also she seeth the glistering spears and halbards, vvhich vvere holden vppe a loft. She approcheth neerer and neerer vnto her deerelie beloued sonne, and openeth her eys, vvhich vvere dimmed vvith sorovv, to see, if she possibly might, him vvhom her sovvle so exceeding­lie loued. O loue and feare of this blessed virgin Maries hart! On one syde shee de­sired to see him, on the other she vvas vn­vvilling to see him so miserablie disfigured. At the length, vvhen she vvas corn vvhere she might see him, then those tvvo lights of heauen did behold one an other, and their harts vvhere pearced through vvith their eys, and they vvounded vvith their mutual sight their pitiful sovvles. Theire toungs vvere becom domme, and yet the hart of that most svveete sonne spake to the hart of his mother, and said vnto her, vvherefore camest thou hither my doue, my beloued, and my svveete mother? Thy sorovv in­creaseth mine, and thy torments be a tor­ment to me, depart my deere mother and returne home: it is not decent for thy vir­ginlie [Page 87]shame-fastnes and puritie, to be in companie of murderers and theeues.

These and otherlike vvoords ful of com­passion and pitie, vvere spoken in those pi­tiful harts, and in this manner they passed ouer that irksom, and paineful vvay euen vnto the place of the Crosse.

Fridaie morning. Of the Crosse, and the seuen vvoords vvhich our Sauiour spake vppon the same.

THIS day thou hast to meditate vp­pon the misterie of the Crosse, and vp­pon the seuen vvoords vvhich our Sauiour spake.

Avvake novv, o my sovvle, 1 and begin to think vppon the misterie of the Crosse, by vvhose fruite is repared the hurt of that poi­sened fruite, of the forbidden tree. Consi­der first hovv vvhen our Sauiour vvas com to this place, those cruel enimies, to make his death more shamefull, stripped him of al his apparel, euen to his innermost gar­ment, vvhich vvas vvholie vvouen through out vvithout anie seame. Behould novv heere vvith vvhat meekenes this most in­nocent lamb suffreth him self to be thus stripped, vvithout opening his mouth or [Page 88]speaking anie vvoord against them that vsed him in such sort; but rather vvith a good vvil consented to be spoiled of his garments, & vvith shame remaine naked, that by the merite of this nakednes, and vvith the same, the nakednes in vvhich vve vvere fallen throvvgh sinne, might be far better couered, then vvith the leaues of the fig-tree.

Som holie fathers reporte that the tor­mētors to pluck of our Sauiours garments, 5 tooke of most cruellie the crovvne of thor­nes vvhich he had vppon his head; and that hauing stripped him they set it on againe, & fastned the sharp thornes to the braine vvhich vvas an exceeding great grife. And surelie it is to be thought that they vsed this crueltie against him, hauing vsed manie others, and those also verie strange in al the processe of his passion: especiallie seeing the holie Euangelist saith, that thy did vnto him vvhatsoeuer they vvould. And as his garment stucke fast to the vvoundes of his scourges, and the bloud vvas novv congea­led and fastned vnto his garment, at vvhat time thy stripped him, they haled it of vvith such furious hast and force (as those caitisses vvere far from al pitie and mercie) that they renevved al the vvoundes of his vvhippings, [Page 89]in such rueful vvise: that that great vvound of his shoulders distilled bloud on al partes.

Consider novv heere, o my sovvle, 2 the excellencie of the goodnes and mercie of God, vvhich shevveth it self so euidentlie in this misterie. Behold hovv he that clotheth the heauens vvith clovvdes, and the fields vvith flovvers & bevvtie, is heere spoiled of al his garments. Consider the cold vvhich that holie bodie suffred, standing as it stoode spoiled, & naked not onlie of his garments, but also of his verie skinne and flesh, vvith so manie gapes, and vvide holes of open vvoundes throughout the same. And yf S. Peter being clothed and shodde, felt cold the night before, hovv far greater cold suffred that most delicate and tender bodie, being so naked and vvounded as it vvas?

Consider after this hovv our Sauiour vvas nayld vppon the Crosse, 3 & the paine vvhich he suffred at that time, vvhen those great and square nailes pearced through the most sen­sible and tender parts of his bodie, vvhich vvas of al bodies most delicate. And consider also vvhat extreme griefe it vvas to the bles­sed virgin, vvhen she savv vvith her eys, and heard vvith her eares the mightie and cruel hard strokes vvhich vvere laid on so thick, & iterated one after an other vppon his diuine [Page 90]members. For certainelie those hammers & nailes passed through the hands of the sonne but they vvounded and pearced the verie hart of the mother.

Consider hovv forthvvith they hoysed vp the Crosse on high, 4 & vvent about to rāme it in the hole, vvhich they had made for that purpose, & hovv, such vvere those cruel mi­nisters, at the verie time of rearing it vp & placing it, they let it fal vvith a iump into the hole vvith al the vveight thereof: and so that blessed bodie vvas sore shaken and iog­ged in the ayre, and thereby his vvounds of the nailes vvere enlarged, vvhich vvas a most intollerable paine.

Novv then o my svveete Sauiour and Re­deemer, vvhat hart maie be so stonie hard that vvil not riue a sunder for griefe, sith this daie the verie stones them selues vvere ryuen cōsidering that vvhich thou suffredst vppon the Crosse? The sorous of death, o Lord, haue enuironed thee; & the vvaues of the sea haue ouervvhelmed thee. Thou art mired in the depth of the bottomles goulfes, and findest nothing vvhere vppon to staie thy self. Thy father hath forsaken thee; vvhat hope maist thou haue of men? Thy enimies crie out a­gainst thee, thy frinds breake thy hart, thy sovvle is afflicted, and for the loue thou bea­rest [Page 91]to me, thou admittest no comfort. Mie sinnes, o Lord, vvere vndoubtedlie verie greate, and thy penance vvel declareth it. I see thee, o my king fastened to a tree, & there is nothing to susteine thy bodie but three yron nailes: of those thy sacred bodie han­geth vvithout anie other stay or comfort. VVhen the vveight of thy bodie staieth vp­pon thy feete, then ar the vvounds of thy feete more vvydened, and torne vvith the nayls vvherevvith they ar pearced. And vvhen the svvaie of thy bodie staieth vppon thy hands, then ar the vvounds of thy hands more rent vvith the poise of thy bodie. Novv thy holie head tormented, and vveakened vvith the crovvne of thornes, vvhat pillovv hath it to rest vppon? O hovv vvel might thy armes (most blessed and excellent virgin) be heere emploied to supplie this office! But alas, thy armes maie not serue for this pre­sent, but the armes of the Crosse. Vppon them must that sacred head recline it self vvhen it vvil repose, and yet the ease he shal receaue thereby, shal be but onlie to driue & stick those thornes more fast into his braine.

The sorovvs of the sonne vvere much in­creased by the presence of his mother, 5 vvith vvhich his hart vvas no les crucified vvith­in, then his holie bodie vvithout. Tvvo [Page 92]crosses be heere prepared for thee, o good IESVS, this daie; the one for thy bodie, and the other for thy sovvle. The one is of passion, the other of compassion. The one pearceth thy bodie vvith nailes of iron, the other pearceth thy most holie sovvle vvith nailes of sorovve; vvhoe is able to declare o [...] good IESVS, vvhat griefe it vvas to thee vvhen thou diddest consider the great an­guishes of the most holie sovvle of thy mo­ther, vvhich thou knevvest so certainlie vvas there crucified vvith thee? vvhen thou sa­vvest that pitiful hart of her pearced, and thrust through vvith the svvoord of sorovv? vvhen thou diddest open thy blovvdie eys, and beheldest her diuine face, vvhollie ouer cast vvith palenes and vvannes of death; and those angvvishes of her sovvle, vvhich cau­sed not her death, and yet vvere greater to her then death it self; and those riuers of teares vvhich gusshed out from her most cleare eys, and heardest those deepe sighs and sobbes, vvhich burst out of her sacred brest, being enforced vvith the vehemencie of griefe and sorovv?

Novv vvhat brest (saith S. Bernard) maie be so of iron, vvhat bovvels so hard, that they be not moued to compassion, o most svveete mother, considering the teares and [Page 93]paines vvhich thou diddest endure at the foote of the Crosse, vvhen thou savvest thy most deere sonne suffer so grieuous, so long, and so opprobrious and shameful torments? vvhat hart can think, vvhat toung can ex­presse thy sorrovv, thy teares, thy sighes, and the cleauing a sunder of thy hart, vvhen standing in this place, thou savvest thy be­loued sonne vsed in such cruel sort, and yet couldest not help him? vvhen thou beheldest him naked, and couldest not clothe him; parched vp vvith thirst, & couldest not giue him to drink; iniuried, and couldest not defend him; diffamed as a malefactour, and couldest not ansvvere for him; his face so de­filed vvith spittel, and couldest not make it cleane; finallie his eyes gushing out teares, and couldest not drye them, nor receaue that last gaspe vvhich came out from his sa­cred brest, nor ioyne thy face vvith, his so knovven and so beloued, and in such man­ner dye imbraced vvith him. In this time thou diddest vvel proue in thy self, that the prophetie vvas fulfilled, vvhich that holie old Simeon had foretold thee, before he di­ed, saying, that a svvord of sorovv should pearce thy hart.

But o [...] most pitiful virgen, vvherefore vvouldest thou, o blessed ladie, increase thy [Page 94]sorovv vvith the sight of thyne ovvne eys? vvherefore vvouldest thou find thy self present this daie in this place? It is not a thing decent for one so retyred, as thou art vvoont to be, to appeare in common places; It becommeth not a motherlie hart to see her children dye, although it stoode vvith their honour and reputation, and they dyed in their bead; and comest thou then to see thy sonne die by iustice, & amongst theeues vppon a crosse? But novv seeing thou hast resolued to surpasse and ouercom al mother­lie affection, and that thou vvilt honour this misterie of the crosse, vvherefore doest thou approche so neere vnto the same, that thou must carie avvay in thie mantle, a perpetual memorie and remembrance of this thy sorovv? Thou canst not aford thy sonne anie comfort or remedie, but vvel thou maist vvith thy presence increase and augment his torment.

In deede this onlie vvanted to the in­crease of his sorovvs, that in the time of his agonie, in the last instant and conflict of his death, euen vvhen the last sighs raised vp his tormented brest, he should then cast dovvne his eys altogeather dazeled and dimmed, & should behold thee standing at the foote of the crosse. And because he being [Page 95]neere to the end of his life had his senses so vveakened and feebled, and his eyes so ob­scured vvith the shadovv of death, that he could not see a far of, thou madest thy self so neere, to th'end he might knovv thee, and see those armes, in vvhich he had ben recea­ued and caried into Egipt, so faint and bro­ken; and those virginal brests, vvith vvhose milk he had ben nourisshed, become euen a sea of sorrovv. Behold o ye Angels these tvvo figures, yf peraduenture you maie knovv them. Behold o ye heauens this cru­eltie, and couer your self vvith mourning for the death of your Lord: let the cleere ayre become obscure and dark, that the vvoorld see not the naked bodie of your Creator. Cast vvith your darknes a mantel vppon his bodie, that profane eys behold not the ark of the testament vncouered. O ye heauens vvhich vvere created so bright and faire! o thou earth clothed vvith such varietie and beavvtie! yf you did hide your glorie in this so greate paine; yf you that be insensible, did after your manner feele the same, vvhat then did the bovvels and vir­ginal brest of the blessed mother? O al you, saith shee, that passe by the vvaie, consider and behold yf there be anie sorovv like vnto mie sorovv. Trulie there is no sorovv like [Page 96]vnto thie sorovv, because in al the creature; of the vvoorld there is no loue like vnto thy loue.

After this thou maist consider those seuen vvoords, 6 vvhich our lord spoke vppon the Crosse, Mar. 23.34. Mar. 23.43. Ioan. 19.27. Ioan. 19.28. Matt. 27.46. Ioan. 19.30. Mar. 23.46. of vvhich the first vvas. Father pardon them, for they knovv not vvhat they dooe. The se­cond vvas to the good theefe: This daie shalt thou be vvith me in paradise. The third vvas to his most blessed mother; VVoman behold thy sonne. The fourth vvas: I am a thirst. The fift vvas: My God, my God vvhy hast thou forsaken me? The sixt vvas: It is finished. The seuenth vvas: Father into thy hands I commit my spirite.

Consider novv, o my sovvle, vvith hovv great charitie he cōmended in these vvoords his enimies vnto his father; vvith hovv greate mercie he receaued the thife vvhich confessed him; vvith vvhat bovvels he com­mended his pitiful mother to the beloued disciple; vvith hovv greate thirst and drith he shevved hovv much he desired the salua­tion of men; vvith hovv lamentable a voice he povvred out his praier, and vttered his tribulatiō before the face of almightie God; hovv he performed so perfectlie, euen to the verie end, the obedience of his father; and hovv finallie he commended vnto him his spirite, and resigned him self vvholie into his [Page 97]most blessed hands.

Heere hence it appeareth, hou in eche one of these vvoords, remaineth inclosed som singular document, and instruction of ver­tue. In the first, is cōmended vnto vs Cha­ritie tovvards our enimies. In the second, pi­tie and mercie tovvards sinners. In the third dutie and reuerence tovvards our parents. In the fouerth, zeale and desire of our neigh­bours saluation. In the fift, praier in time of tribulations, and vvhen vve seeme to be for­saken of God. In the sixt, the vertue of Obe­dience and Perseuerance. And in the seuenth a perfect resignation into the hands of God, vvhich is the summe and principal of al our perfection.

Satturdaie morning. Of the pearcing our Sauiours side; of his taking dovvne from the crosse; of the pitiful bevvailing of our ladie, and of Christes burial.

THIS daie thou hast to meditate vppon the pearcing of our Sauiours side vvith a spea [...]e; of his taking doune from the crosse; together vvith the lamentation of our lady, and the office of the burial.

Consider then, 1 hovv after that our Saui­our had giuen vp the ghost vppon the crosse, and those cruel ministers had accomplisshed [Page 98]their desire, vvhich longed so much to see him dead, yet vvith al this the flame of theire furie vvas not quenched: because that, not­vvithstanding such things as had past, they resolued to reuenge and flesh them selues more vppon those holie reliques vvhich re­mained, parting and casting lottes vppon his garments, and pearcing his sacred brest vvith a cruel speare.

O ye cruel ministres! O ye harts of iron! Seemed that so litel to you vvhich his bodie suffred being aliue, that ye vvould not par­don it euen after it vvas dead? vvhat rage of enmitie is there so great, but that it is appea­sed, vvhen it seeth his enimie dead before him? Lift vp a litle those cruel eys of yours & behold that deadlie face, those dimme eys, that falling countenance, that palenes and shadovv of death: for although you be more hard then either iron or adamant stone, yea though ye be more hard then your ovvne selues, yet in beholding him you vvil be pa­cified.

After this commeth the minister vvith a speare in his hand, 2 and vvith great force thrusteth the same through the verie naked brest of our Sauiour. The crosse shooke in the aire, vvith the force of the stroke; and from thence issued vvater and bloud, [Page 99]vvherevvith ar healed the sinnes of the vvorld. O riuer that runnest out of paradise, and vvaterest vvith thy streames all the vvhole face of the earth! O vvound of this pretious side, made rather vvith feruent loue tovvards mankind, then vvith the sharp iron of the cruel speare! O gate of heauen! vvindovve of paradise! place of refuge! tovv­er of strength! sanctuarie of iust persons! se­pulchre of pilgrims! nest of cleane doues, & florishing bed of the spovvse of Salomon. Al haile o vvound of this pretious syde, that vvoundest al deuout harts; stroke that stri­kest the sovvles of the iust; rose of vnspeak­able bevvtie; rubie of inestimable price; en­trance into the hart of Christ; testimonie of his loue; and pledge of euerlasting life.

Next to this consider, 3 hovv the very same daie in the euening, there came those tvvo holie men Ioseph and Nicodemus, vvhoe reared vp their ladders vnto the crosse, and tooke dovvne the blessed bodie of our Sa­uiour into their armes. The holie virgin then perceauing, that the torment of the crosse vvas novv ended, and that the holie bodie of our Sauiour vvas comming tovvards the earth, she prepareth her self to giue him a secure hauen in her brest, and to receaue him from the armes of the Crosse, into her ovvne [Page 100]armes. And so she requesteth vvith great humilitie of those noble men, that for so much as shee had takē no leaue of her sonne, nor receaued the last embracings of him vp­pon the crosse, at the time of his departure, they vvould novv suffer her to approche neere vnto him, and not increase her discom­fort on euerie side, yf, as the enimies had be­fore taken her sonne from her, being yet a­liue, so her frinds vvould take him from her being novv dead.

Novv vvhen the blessed virgin had him in her armes, 4 vvhat tounge is able to ex­presse that, vvhich she then felt? O ye An­gels of peace, vveepe vvith this holie virgin; vveepe ye heauens; vveepe ye starres of hea­uen; and al creatures of the vvorld accom­panie the lamentation of the blessed virgin Marie. The blessed mother embraceth the torne bodie, shee clippeth it fast to her brest, (her strength seruing her to his thing onlie) she putteth her face betvveene the thornes of the sacred head; she ioineth countenance vvith countenance; the face of the most holie mother, is imbrued vvith the bloud of the sonne; and the face of the sonne, is bathed vvith the teares of the mother. O svveete mother, is this peraduēture thy most svveete sonne? Is this he vvhome thou conceauedst [Page 101]vvith so greate glorie, & broughtest foorth vvith so great ioy? vvhat is novv becom of thy former ioyes? vvhither is thy vvonted gladnes gone? vvhere is that mirrour of bevvtie, in vvhich thou diddest behold thy self?

Al those that vvere present, 5 vvept vvith her. Those holie matrones vvept. Those no­ble gentlemen vvept. Heauen and earth vvept, and al creatures accompanied the teares of the virgin.

The holie Euangelist also vvept, and em­bracing the bodie of his maister said: O my good lord & maister, vvhoe shalbe my tea­cher from this time forvvards? To vvhome shal I resort vvith my doutes? vpon vvhose brest shal I rest mie self? vvhoe shal impart to me the secreats of heauen? vvhat straunge change and alteration is this? The lasteue­ning thou sufferedst me to rest vppon thy holy brest, giuing me ioye of life; and novv dooe I recompence that so greate benifit, vvith holding thee dead on my brest. Is this the face, vvhich I savve transsigured vppon the mount Thabor? Is this that figure, vvhich vvas more cleere then the sonne at middaie?

Likevvise that holie sinner Marie Mag­dalen vvept, and embracing the feete of our [Page 102]Sauiour said. O light of myne eyes and re­medie of my sovvle, yf I shal see my self vvearied vvith sinnes, vvhoe shal receaue me? vvhoe shal cure my vvounds? vvhoe shal ansvvere for me? vvhoe shal defend me against the Pharisees? O hovv far other­vvise held I these feete, and vvass hed them, vvhen thou receauedst me? O my svveete hart-roote, vvhoe could bring to passe that I might novv die vvith thee? O life of my sovvle hovv can I saie that I loue thee, seeing that I remaine aliue, vvhen I haue thee dead before mine eys?

In like manner did al that holie compa­nie vveepe and lament, vvatering & vvash­ing that holie bodie vvith teares. But novv vvhen the hovver of his burial vvas com, they vvynd his holie bodie in a cleane lin­nen sheete: they bynde his face vvith a nap­kin; & laying the bodie vppon a beere, they goe to the place of the monument, and there they laie in that pretious treasure. The se­pulchre vvas couered vvith a stone, and the hart of the blessed mother vvith a clovvde of heauines and sorovve. There once againe she taketh leaue of her sonne. There she be­ginneth a freshe to feele her heauie solita­rines. There she seeth her self novv dispos­sessed of al her good. Finallie there her hart [Page 103]remaineth buried, vvhere her treasure vvas left.

Sonnedaie morning. Of the descending of our Sa­uiour into Limbus, of his appearing to our ladie, to S. Marie Magdalen, to the disciples; and of his Ascension.

THIS daie thou maist meditate vppon the descending of our Sauiour to Lim­bus; of his appearing to our blessed ladie, to S. Marie Magdalen, to the disciples; and of his glorious Ascension.

First of al consider, 1 hovv exceeding greate the ioy & comfort vvas, vvhich those holie fathers in Limboreceaued, through the visi­tation and presence of theire Redeemer, and vvhat thankes and praises they gaue him for this saluation, so exceeding lie desired and hoped for. Those that returne from the east India into Spaine, saie of them selues, that they esteerne al the paines, and trauailes of their voiage past by sea, verie vvelimploied, vvhen they cōfider the extreme ioy, vvhich they receaue at the daie of theire returne to their countrie. Novv yf this sayling, & ab­sence from theire countrie of one or tvvoe yeares, be of force to cause so great ioye, vvhat contentement and pleasure vvould the absence of three, or fouer thovvsand [Page 104]yeares, vvoorke in those that vvere to re­ceaue so great saluation, and to take hauen in the land of such as liue for euer?

Consider likevvise the ioy, 2 vvhich the blessed virgin this daie receaued in the sight of her sonne, vvhich vvas risen: for cer­taine it is, that as shee vvas the onlie person vvhich most felt the paines of his passion and death, so she vvas the onlie, that most vvas partaker of the ioy of his Resurrection.

Novv vvhat invvard comfort had she, vvhen before her, she beheld her sonne aliue and glorious, accompanied vvith all those holie fathers vvhich vvere risen vvith him? vvhat did she? vvhat said she? of vvhat ma­ner vvere her embracings? her kisses? the teares of her pitiful eys? and her desires to be alvvais vvith him, yf it might be graun­red her?

Consider the ioy of those holie Maries, 3 & especiallie of her, vvhich perseuered vvee­ping before the sepulchre, vvhen she savve the beloued of her sovvle, and cast her self dovvne at his feete, and fovvnd him risen and liuing, vvhome she sought and desired to see, although he had ben dead. And con­sider vvel, that next to his blessed mother, he appeared first to this vvoman, vvho most loued him, most perseuered, most vvept, [Page 105]and most carefullie sought him; thereby to make thee knovv for certaine, that thou shalt also find God, if thou seeke him vvith the self same teares and diligence.

Consider after vvhat sort he appeared to the disciples, vvhich vvent tovvards Emaus, 4 in forme of a pilgrime; & behold hovv gra­cious, and courtious he shevveth him self vnto them in his vvoords; hovv familiarlie he keepeth them companie; hovv svveetlie he disguiseth him selt that they knovv him not; and finallie hovv louing lie hediscoue­red him self vnto them, and left them vvith passing invvard comfort and contentement. Let thy speech and talk be also such as vvas this of these men, and coufer vvith invvard sorovv and feeling that, vvhich they confer­red (vvhich vvas of the torments and paines that Christ had suffered) and persvvade thy self assuredlie, that thou shalt not vvant his presence and companie, yf thou procure to haue alvvaies this in thy remembrance and memorie.

Touching the misterie of the Ascension; 5 consider first, hovv our Sauiour differred & prolonged his mounting vp into heauen, for the space of fortie daies [...]in vvhich he ap­peared oftentimes to his disciples, teaching them, and speaking vvith them of the [Page 106]kingdom of God. In such manner that he vvould not ascend vp into heauen, nor de­part from them, vntil he had left them such, as they might be able vvith spirite, to ascend into heauen vvith him. VVhereby thou maist vnderstand, that oftētimes the corpo­ral presence of Christ (that is the sensible con­solation of deuotion) leaueth those, that be novv able vvith spirite to flie on high, and be more secure and free from peril and dan­ger. In vvhich thing the prouidence of al­mightie God maruailouslie discouereth it self, and the manner vvhich he obserueth in dealing vvith his at sundrie times: that is, he cherisheth the vveake and feeble; he exer­ciseth the valiant & stronge; he giueth milk to the little ones: he vveaneth such as be greate; he comforteth some; he proueth o­thers; and so dealeth vvith eche one, accor­ding to the degree of his profit, & aduaun­cement. VVhereof it folovveth, that neither he vvhich is fauoured, hath cause to becom presumptuous; seeing that cherishing is an argument of vveakenes; nor he vvhich is left discomforted, to be dismaied; seeing this is oftentimes a signe of strength.

In the presence of his disciples, 6 and they beholding him, he vvent vp into heauen; because they vvere to be vvitnesses of these [Page 107]misteries: and none can better beare vvit­nesse of the vvoorks of God, then he vvhich knovveth them by experience. Yf thou er­nestlie desire to knovv hovv good almightie God is, hovv svveete, and hovv pleasant tovvards his, hovv greate the vertue and ef­ficacie of his grace is, of his loue, of his proui­dence, and of his consolations, enquire of those that haue proued it, and they vvil giue sufficient testimonie of it.

He vvas also desirous that they should see him goe vp into heauen, that thereby they might folovv him vvith theire eys & vvith theire spirite, that they might feele his ab­sence, that his departure might make them retired and solitarie, vvhich vvas a most fit preparation to receaue his grace. 4. Reg. 2. Heliseus requested Helias to giue him his spirite; and the good maister ansvvered him. Yf thou canst see me, vvhen I depart from thee, thou shalt obtaine thy demaund. So they in deede shalbe heyres of the spirite of Christ, vvhome force of loue shal make to feele the absence of Christ: they vvhich shal feele his departure, and remaining in this banish­ment, shal cōtinuallie sigh for his presence. So felt that holie man, this absence, vvhoe said. Thou departedst from me, o my com­forter, and thou tookest not thy leaue of me. [Page 108]Going on thy vvaie, thou didest giue thy blessing to thine, and I savve it not. The Angels promised that thou vvouldest re­turne, and I hard it not.

Novv vvhat solitarines, vvhat feeling, vvhat cries, vvhat teares vvere those of the most blessed virgin, of the beloued disciple, of S. Marie Magdalen, & of al the Apostles vvhen they savv him goe from them, & de­part out of their sight vvhoe had stolen from them their harts? Luc. 24.52. yet, notvvithstanding all this, it is vvriten, that they vvent back into lerusalem vvith great ioye, because they loued him exceedinglie. For the self same loue, vvhich made them feele so much his departure, made them on the other side re­ioice of his glorie; & true loue seeketh not so much it self, as that vvhich it loueth.

It remaineth to consider, 7 vvith hovv great glorie, vvith vvhat ioye, vvith vvhat exclamations and praises, this noble trium­pher vvas receaued in that excellent citie: vvhat vvas the feast, and entertainement vvhich they made him: vvhat it vvas to be­hould men, & Angels there ioyned toge­ther, and al in companie to goe tovvards that noble citie, to fill vp those seates, vvhich so manie yeares had ben voide; & that most blessed humanitie of our Sauiour, to mount [Page 109]aboue all, & to sit at the right hand of God the father? All this deserueth to be dulie con­sidered, that vve maie vnderstand, and see hovv vvel our labours be imploied for the loue of God; & hovv he, vvhich humbled him self, and suffered more then all other creatures, is novv aduanced, & exalted a­boue them all: that here hence the louers of true glorie, maie knovv the vvaie vvhich they must follovv to obtayne the same, vvhich is to descend, thereby to ascend; and to put them selues vnder the feete of all others, thereby to be exalted aboue all.