Certain Meditations of Perfect Consolation, Part 1

Certain Meditations of Perfect Consolation · Part 1

p. 1¶ The .i. Chapiter of the firſt conſiderat on whiche is the inwatd euil

IT is a thing certains and moſte true, (whether man geueth credit therto or not) that there cannot bee in a man a greter torment or vnquietnes more miſerable then the euilles with in himſelfe, whiche be ſo many & ſo great, aboue that he dooth either feel or perceiue. For if he did taſte or feel them: he ſhould feel Hel. For in a certaine maner, a man hath Hel within himſelfe. The queſtion is, how or by what meanes, the Prophet ſaith all men are liars? and again. The liuing man is but vanity. Now to bee a liar and vaine: is to be void of the trueth, and of the perfyt ſubſtaūce. And to be without trueth and perfection: is to be without God and to be loſt. And what is that but to bee in Hel and dampned? And for this cauſe God doothe chaſtiſe vsus benignly and meekly, diſcouering vntounto vsus the leaſt euils, and chargeth vsus but with the lighteſt, knowing that if he brought a man to the full knoweledge of his ſinne and euil: he ſhould periſhe in a moment, and to ſum he permitteth and geueth to feele it. Of whom it is ſaid. He leadeth to hel, and bringeth out again. Wherfore theſe whiche call corporall tribulation a certain aduertiſement of the inward euil, ſay well. And the apoſtle to the Hebrues calleth them Fatherly corrections of God, ſeeing he chaſtiſeth all the children that he receineth and doothe this to thend, y^t by his louing corrections of light euils: he putteth back the great and he…y euilles that we neuer feel them, as it is ſaid. Foly ſticketh in the hart of the Childe, but the rod of correction driueth it away. The Parentꝭ truely louing their Children be more greued with them if they be theeues or of a wicked p. 2life: then if they were woun…ed or hurt in body. Yea they doo ra…her beat them and puniſhe them thē …elues, that they ſhould not become …icked. What letteth thē y^t the depth of euel & miſery is not felt? That is …s I hauehave ſaid, by y^e diſpoſitiō of God. That man ſhould not fall, in ſeeing …nd feeling his ſecret euels. For God ſhadoweth them, willing that …hey ſhould be looked vponupon by Faith, when he openeth them by ſum ſenci…le euil, and therefore in the day of …uils or tribulation, be mindeful of the proſperouſe or good daies. And …emēber what a benifite it is, not to …eele all the euilles and ſinnes. Bee mindful of this benefite: and th…n ſhalt be leſſe tormented, with the preſent ſenſible euil. Alſo y^e contrary. In the day of proſperity: remember the affliction and miſerye, that is to ſay.

When thou feeleſt in thee y^e waight of euilles and ſin: reknowledge the good that is doone to thee, and be think thee of the depth and weight of th… euels, and then thou ſhalt raſte leſſe of the ſencible euil. It appereth then y^t ther is daily more inſencibility of euil in man in this life, then feeling of ſorow, not that the hole heape of euilles is not daily preſent: but that y^e opinion & affection of them is not daily or continually, and this is by the bountifulnes of God, whiche hideth the euilles. Now we ſee by this, how cruel they be againſt them ſelues, to whom it is geuen to contemplate the weight of their ſin and euilles, and how little they doo eſteeme all y^t they may ſuffer in this life, y^t they might not feele their own hell. So ſhould it be to eche of vsus if he felt or if he gaue firm credite to his inward euelles: he would gladly deſire with a good wyll ſū outward euils or greefe he ſhould ſo vexe him ſelfe in them, and would neuer be ſo ſad: as when he felt not ſum outward euel, as we hauehave know en that holy men hauehave doone, and p. 3alſo as we rede of Dauid in his ſixt. …ſalme.

And therefore the firſt comfort or …editatiō is to ſay to him ſelf. O mā …hon feeliſt not yet thyne own euillꝭ and ſin. Reioice therfore and geue thankꝭ to God that thou art not conſtreigned to feel thy ſin and euilles, & by this meanes a ſmall euel ſhallbe made lite in compariſon of a greater, & whereas ſome do ſay, I hauehave merited muche more greuouſly to be puniſhed, yea euē hel, This is eaſly ſaid but intollerable to feele, and how ſoeuer this euils be hiddē, neuertheles it bringeth forth perfect frute, theſe frutes be farre incertitude with a trē bling conſcience by the whiche the faith is aſſaulted as, when a man knoweth not or douteth if God bee merciful to hī. This infirmity would be conſidered as it apperteineth with aſpiritual eye, & would cauſe y^e euil corporall to be more lighter & eaſier, if y^e cōpariſō be made as it is required Beſide theſe thingꝭ: all the tragedy… of the Eccleſiaſtes appertaineth to the inward euilles. There it maketh mencion of vanities ſo often, and affliction of y^e ſpirit. For how many coū celles doo wee take in hand, that bee made void and of none effect? Of how many deſires be wee void of and abuſed? How many thingꝭ ſe we? how many thingꝭ here we that we would not, and the thingꝭ that onelyonly happē after our owne deſire, happen as it were againſt our deſire, though it ſo come that they be deſirable or profitable to vsus? Moreouer the hier that any is lifted vp in his degre: ſo much more be all thingꝭ greater, yea ſo muche the more is ſuch a one neceſſarily toſſed with muche more greate and greater tempeſtꝭ, waues and ſtormes then other whiche trauaile in the ſame thing, ſo that the Pſalmiſt ſaith very wel in y^e. 103. Pſalm. Ther are thingꝭ creeping bothe ſmall and greate, beaſtes without numbre, in p. 4this ſea of the world, that is to ſay, be infinite meanes of temptation. And Job alſo in the. 7. Chapiter calleth the life of man a temptatiō. Now theſe thingꝭ be not preſently felt to be euell: but becauſe that the long vſage and the continuaunce hath cauſed that we make no counte of them, and the thingꝭ whiche happen verye ſeldome dooth more ſtur vsus vp, ſo that this is trew, that we do ſcantly feele the thouſand part of our owne euelles. And finally that the euilles bee meſured, felt, and not felt, not after the meaſure of the fact, but by opinion and affection.

¶ The ſecond Chapiter of the ſecond conſideration whiche is y^e euil to come or before vsus.

THe preſent euel what ſo euer it bee, emporteth and helpeth muche if we adres our eies toward the thingꝭ to come, the whiche bee in ſuche maner ſo great, and of ſo great number that of this onelyonly euill commeth this great and one of the principalleſt affections, whiche is called feare, and after the diffinition of ſū whiche ſay, that feare is an infection of the euil to come, as alſo y^e Apoſtle ſaith. 11. Chapiter to the Romaines. lift not thy ſelf vp by pride, but feare. This euil is ſomuche the greater: as webe, leſſe certaine what, and how muche it ſhalbe. So that this prouer be, whiche is commonly vſed in ſome places may be heere ſpoken, y^t there is no age paſt ſcabbꝭ, the which is not w^tſtanding a deſeaſe of young boies, yea litle Children, ſo that ther is no man (what ſo euer hee be) that can be aſſured to be exempt from the euilles of others, what ſoeuer they be. But all that one ſuffreth: an other may ſuffer y^e ſame alſo. To this apperteineth all the hiſtories and tragedies of all worldes and all the complaintꝭ of this worlde. And to this p. 5appertaineth alſo that ſome doo ob…rue more then. 3. C. names of mala …es, by the whiche the humain body …ay be tormented. Now if there be … many maladies, how many thinke …e that there bee of other infortune …f goodes, freendes, and finally of the …pirit onelyonly, whiche is the principall, …nd ſubiect to all euelles, and the one…y retract of ſorow and miſery? Now …he force and feeling of theſe euilles …roweth ſo muche the more: as the …ate is honorable which engendreth …t all houres, to feare pouerty, ſicknes, ignomini and all other aduerſities, whiche may come ſudainlye in an houre, as all thingꝭ hange, as it were by a thred, like as it were the knife of Denis the tiraunt whiche he hung ouer the hed of his hoſte. And what ſoeuer happeneth not of theſe thingꝭ, may be eſteemed as cleerly gotten and a great comforte to the euill whiche is preſent. So that wee ought to ſay with Jeremy. This com meth by the great mercye of God, that we be not vtterly cōſumed. For whiche ſoeuer of theſe, is not come vponupon vsus: is for that the hand of the Lorde, hathe kept it from vsus, the whiche enuironeth vsus on eueryevery ſide, and defēdeth vsus ſo ſtrongly, that Sathan and his euilles complaine, that they be ſo letted and preuented as it is ſhewed in Job, wherby we ſe how muche we are bound to louelove y^e Lorde as often as none of theſe come vponupon vsus, and alſo for that the celeſtiall Father is ſo wel affectioned toward vsus admoniſhing vsus, by this onelyonly preſēt euel: to conſider how many euels be neer adioyning to vsus, whiche might take vsus if he did not let them, as if he ſhould ſay to vsus. Sathan with his confuſion of euelles dooth ſerche thee, deſiring to fanne thee, but I hauehave blind folde the ſea, and hauehave ſaid to it. Thy roring waues, ſhall not paſſe nor ouerflowe but hetherto, and ſhall be broken and conſumed, as it is ſaid in p. 6Job the. 38. Chap. But when none …f theſe thingꝭ come to vsus, as when …od willeth ſo to be, yet at y^e leaſt he … at is called the greateſt of all terri…e thingꝭ (that is death) faileth not … come, and no thing more incer…aine, then the houre of death. And …ruly this euel is ſo great: that we ſe …any men, that had rather liue with …ll theſe aforeſaid euilles and miſery …s, then ones to dy & end all this miſery. And the ſcripture alſo bringeth …s to this onelyonly (y^t is feare) ſaying.

Be mindeful of the end, & thou ſhalt …ot ſin. Let vsus wel remember our ſelues how many Meditations hauehave bene made, how many meanes hath bene inuented, how many bookꝭ compoſed, how many remedyes ſerched for to returne man from his ſinne to rendre the worlde contemptible, to moderate the paſſions and euelles & to comfort the afflicted, neuertheleſſe of neceſſity death once muſt come. Theris no man, whiche deſireth not rather to ſuffer (if it might bee) all theſe euils & mo ſorowes & miſeryes, to auoid death. The ſaintes feared death. Jeſus Chriſte him ſelfe, had it in ſuche horror that his ſoule was heauy, yea ſo heauy that droppes of bloud, dropped from his moſte holy body, inſomuche that our good and merciful God ſheweth that there is no euill in the whiche is more neede to comfort the feble and weak then in this euil, as is to be ſeen heereafter. As now all theſe thingꝭ, be common too all men, as be alſo the benifites of helth, commen in the ſame euilles to them. Moreouer the chriſtians hauehave a new and needful cauſe to hauehave in horrour and too feare the euel to come, the whiche neuertheleſſe dooth ſurmount all the euelles afore ſaid, whiche is that ſaint Paul deſeribeth in the. 10. Chapiter of the. 1. to the Corinthians, ſaying. He that ſtandeth: let him take heed that hee fall not. The way is helding and p. 7the path ſlippery, our enemy is ſo puiſſaunt, yea armed with our owne proper force and ſtrength, that is to ſay, with our own fleſhe and with all oure wicked affections, garniſhed with a numbre of worldly armures, hauing the voluptnous delites and pleſures on the righthand: and many wicked willes and deſires on the left hand, beſide wicked carnall concupiſcence with the whiche he is garniſhed, and he hauing ſuche boldnes to noy, to deceiue, and deſtroy vsus in a thouſand ſacions and waies. We liue ſo that we be not aſſured of our good purpoſes nor ententes, not the minute of an houre. Saint Ciprian reciteth many like thinges in his booke of mortality, and ſhe with that we muſt think vponupon death, as that that commeth ſudenly to diſpatche theſe euelles. Now this commeth cuſtomably to thoſe that conſider diligently in their mindes, theſe infinit daungers of hell, hauing their hartes firm & conſtant. We ſe that often times, they deſire to be loſed out of this priſon of the body, deſpiſing life and death, that is to ſay, all theſe aforeſaid euilles, to the ende to bee deliuered from this burden of ſinne, in the whiche they be in, as wee hauehave ſaid in the firſt ſpeculation, and into whiche they may fall into, where of wee wil heerafter ſpeake. And ſo theſe two reaſons be moſte true, not onelyonly to deſire the death: but alſo to diſpiſe all the euils, and more ſtrōgly to beare eaſely one only euel. If the Lord doth ſo graciouſly moue any man: as it is verely a gift of God to be moued with theſe thinges, for he that is a right Chriſtian, dooth not onelyonly deſire to be ſick: but alſo to dy, ſeeing him ſelf, and feeling to be in ſinne, when he is in helth, and alſo ſeeing him ſelf at eueryevery houre ready too fall into greater and a greater number of euilles and ſinnes, and to do without ceaſſing thingꝭ contrary p. 8to the wil of his celeſtiall Father, …hiche is ſo louing. Saint Paul bee▪ …g moued, with ſuche a burning de…re, after he had complained, that he …ould not finiſhe the good that hee …ould doo, but to doo the euil he would …ot: maketh an exclamation, ſaying. … miſerable that I am, who ſhall de…iuer me from this body of death? Thankes and praiſe to God by Jeſus Chriſte, he that preferreth this euel of ſinne and miſerable life, before the euell of death: loueth not greatly God his father, ſeeing that God hath ordeined the death to this end, to make vsus an end of this euill and miſery of ſinne, and that death ſhould be a miniſter of life and right…eouſneſſe as ſhall be ſeen heerafter.

¶ The third Chapiter or third conſideration whiche is the euel paſſed▪ or behinde vsus.

IN this euell ſhineth mōſte excellently, and aboue the others, the great bountifulnes & mercy of God our father, mighty to comfort vsus in all our anguithes and ſorowes. For there is not one of vsus all, that ſhall feele the hand of God more preſently vponupon him: then when he calleth to memory the yeeres of his life paſt. Saint Auguſtine ſaith, if the choice were geuen to a man, to dy or to returne againe, to his firſt life, he would rather chooſe the death, ſeeing ſo many euilles and ſo great daungers, that he hath paſſed, and with how great difficulty, and pain. The whiche ſentence is true if it be well conſidered. For as we may ſe heere, how often times that man without his own endeuour, without any care, yea with out and againſt his own deſire, hath doone and ſuffred many thinges of whiche if he had taken councell before they were done, or that he did take councel, that after the wurk being finiſhed, he was conſtrained and abaſſhed in him ſelfe, and to ſay. Too p. 9what purpoſe are theſe thinges happened to me? or how are they come to paſſe, contrary to my entent and thought? or that I hauehave purpoſed far other wiſe. So that this prouerbe is true. Man purpoſeth and God diſpoſeth. That is to ſay, he dooth it otherwiſe, and clean contrary to that mā hath purpoſed. So that if we had but onelyonly this to beholde: we can not deny but our operations, oure life and our actes to be gouerned by the counſaile and bountifull puiſſaunce of God, & not by our owne prudence. Heer wee may ſee how often times God hath bene w^t vsus, when we ſaw him not, nor felt him, and how veritable it is that Saīt Peter hath ſaid. That the mercifull God hath care for vsus all. Wherefore if wee had nother bookes nor preaching, yet our owne liues caried and led thorow ſo many euelles and daungers: would ſhew vsus ſufficiently the deuine bountifulnes of God is very neer vsus, as though he had borne and kept vsus, in his boſome without our deliberation and without any feeling of vsus in any thingꝭ, as ſaith Moiſes in Deuteronominū. 32 Chap. The Lord hath maī teined and defended him, as the apple of an eye. Hee hath led him ouer all, and borne him vponupon his ſhoulders. And frō thence commeth theſe exhortations whiche be conteined in the Pſalmes. I hauehave remembred the daies paſt. I hauehave meditatid all thy woorkes, and I hauehave thought vponupon the woorkes of thy handes. I doo remembre all the meruailes whiche hauehave beene from the beginning. I hauehave bene mindefull of thy iudgementꝭ and hauehave bene comforted.

Now theſe thingꝭ and all other like tend to this end, that we may know this, that God hathe bene euen then preſent with vsus, when we thought not of him, and ſpecially when it ſemed he was abſent from vsus, for hee p. 10that hathe receiued vsus into his protection without vsus, yea in ſo many neceſſities, yea in ſmall thingꝭ, and yet while it ſeemed that he had forſaken and left vsus, neuertheles he hath not throwen vsus of, as it is ſaid in Eſay. I hauehave forſaken thee for a litle time, but I will gather thee againe in my great mercy. And let vsus ioyn this to it. Who is it that hath had care for vsus, in ſo many nightes while wee hauehave ſlept? Who hath cared for vsus ſo oftē and ſo many times, as we hauehave felt our ſelues greeued, when wee wandred about in our owne folies, and hauehave doone numbers of thinges, in the whiche wee hauehave not had reſpect to our ſelues? or ſince what time hauehave we had care, or taking charge of our ſelues? When the auaritius man is in care and ſtudy, to gather great heapes of mony, hee dooth diligently and earneſtly ſtudy and care to ſeek and heap vp together. Alſo ſeeing, how all our care, wil wee or nil we, retorneth to God onelyonly, and that we be ſcarſly at any time left to our owne councelles. And yet God dooth this onelyonly to inſtruct vsus and to learne vsus to reknowledge his great bountifulnes, and that ſometime we may vnderſtand how great difference there is betweene his care and oures. By this meanes it happeneth that ſumtime he permitteth that we be aſſailed with ſome light euil, making as though he cared not for vsus, but truely there is neither day night nor houre, but he careth for vsus, not withſtanding yet he letteth and ſtoppeth, that all the euelles whiche bee neere vsus, come not all at once, to tempt vsus and proue vsus as his deere and welbeloued Children, to learne vsus to commit all our care to him, and to call to remembraunce, our life paſt, and conſidre how muche our care and ſtudy is vnprofitable and impuiſſaunt. What doo we profit, or what may we profit our ſelues in all p. 11…ur life? Beholde we can not heale a …ittle hurt on our legge or finger, no …ot in a good ſpace.

Wherefore doo wee torment our ſel…es then, in ſuch great anxiety and …orow at the pricke of one euell or …aunger? And wherefore doo wee not …ommit to our good God, the care of …s, ſeeing hee hath chaſteſed vsus by …o many miſeryes and euilles, and …ath preſerued vsus without our dilygence, yea and alſo our life? We can wel witnes the ſame, to knowe theſe thinges, is to knowe the woorkes of God, & to meditate therin is to be cō …orted, but thoſe that bee ignoraunt …n thoſe thinges: fall into this incon…eniēce of whom it ſpoken in the. 27. Pſalme, ſaying. Becauſe they hauehave …ot vnderſtand nor knowen the wurkes of God, nor the wurkes of his handes: thou ſhalt deſtroy them, and not build them vp. For thoſe whiche doo not commit vntounto God their care: …ea in ſmal pointes, be very vnkinde for all the care that God hath had, for them in all their life.

¶ The fourth. Chapiter. of the fourth conſideration whiche is the euel or miſery vnderunder vsus.

HEtherto we hauehave ſeene no other thing in all the euilles and miſeries whiche we ſuffer: but the goodnes of God is ſo fauourable and ſo great, that among ſo many euelles with the whiche we be enuironed in this worlde, and be wholy empriſoned in the ſame, yea they bee ſcarcely permitted to aſſail vsus very ſeldome, ſo that what ſoeuer euel or miſery it be, whiche dooth preſently aſſail vsus: yet neuertheles it is an aduertiſement of a certaine great gain or great goodnes y^t God wil honour vsus with all, when hee dooth not ſuffer that we be oppreſſed with p. 12the multitude of euels, in the whiche we be in. For what a benefite is it of God, that when one is tempted with a number of miſeries and troubles, and yet is ſcant touched with one? Yea it is meruail, that he is not hurt of all, yea and a grace that he is not ſtricken and ouercome vtterly.

The firſt euel that is vnderunder vsus is death, the ſecōd is hel. For if we conſider the horrible death of others, by the whiche the wicked bee puniſhed: we ſhall ſee eaſely what a gaine and benefite it is not to ſuffer that wee hauehave wel merited and deſerued. For how many be there whiche be ſtrangled on the gallowes? drowned in the water? or whiche hauehave their heddes cut of, whiche parauenture hauehave cōmitted leſſe offences then wee? So that the Sonne of God himſelf dooth propoſe and paint forth their death and ignominy, before our eyes, as in a glaſſe, in the whiche we may beholde that wee hauehave iuſtly deſerued. for he ſaith in the .13. of Saint Lake after that they had ſpoken to him of certaine Galileaus, whoſe blood Pylat mengled with y^e ſacrifices. Think you (ſaith hee) that thoſe Galileans were greater ſinners then the other, becauſe they ſuffred theſe thingꝭ? I ſay not ſo, but I ſay to you, that if ye repent not: ye ſhall all like wiſe periſhe. As alſo he ſpake of the .18. men vponupon whome the toure of Silo fell, and ſlew thē. Think ye (ſaith he) that theſe ſame were more culpable then all the inhabiters of Iheruſalem? I ſay not ſo, but if ye repent not I tell you, that ye ſhall all peariſh. For let vsus not think that lighter euelles and plagues be dew to vsus, when we doo commit ſinnes greater and more abhominable? or at the leaſt the like ſinnes. And the trueth of God ſhall not be vntrue, and his iuſtice ſhall not be vnrightwiſe becauſe of vsus, y^t whiche hath diſpoſed to rendre to eueryevery one according to his wurks, if we doo not p. 13preuent our ſelues, or at the leaſt it …e doo not endeuour our ſelues paci…ntly to ſuffer ſmall and light euell and troubles. Yea how many thouſandes be there in hel, and in eternal damnation, which parauenture had not the thouſand part of our ſinnes?

How many yung wenches, and yung boyes, and thoſe whiche wee call innocentes? How many Munkꝭ Friers, Hermittes, Preeſtes, maried folks, which ſeemed to ſerue God all their liues longe, and parauenture be damned, for leſſe offences then we hauehave doone? Let vsus not diſſemble heerein. There is but one iuſtice of God, for all offences and ſinnes. He hateth and condemneth egally ſinne, in whome ſoeuer he findetk it. Doo we not ſee heere, the ineſtimable bountifulnes of God and great mercy, the whiche hath not damned vsus, ſo greatly, ſo many, and ſo often times, as we hauehave deſerued? I pray you what great thing is it, that wee may ſuffer in all our life, in reſpect of the eternall paine whiche they ſuffer and namely hauehave not deſerued, but for lighter offences, & yet y^t not withſtanding, wee be free and preſerued from ſo many euelles and miſeries, the whiche God ſeemeth not to ſee? Now when we doo lightly paſſe ouer the benefites of God, or that wee doo not wurthely eſteeme them: it is a villain ingratitude and an inſencible hardneſſe of hart, and incredulitie.

Moreouer heere muſt we bring in How many Infidelles? How many Jewes, Gentils, Painims, and how many of their infantes to whome if the thinges had bene geuen, that bee geuen to vsus: they had not bene in hel but in heauen, and had leſſe offended if it be lawful ſo to ſay? Jeſus Chriſt himſelf ſetteth before our eyes this mirrour in Saint Mathew, ſaying. Wo be to thee Bethſaida, wo be to thee Corazim, for if y^u bertnes, which hauehave bene doone in you, had bene p. 14doon in Tire and Sidon: they had repented long agone, in ſacke and aſſhes. Neuertheles I ſay to you, that in the day of iudgement it ſhalbe ca…ier for them then for you. Wo be …o thee, O Capernaum, whiche art …ifted vp to the heauē, but thou ſhalt be thruſt down into hel, for if the vertues whiche hauehave bene doone in thee, had bene doone in Sodom: parauenture they had remained to this day.

Neuertheles I ſay to you, that they ſhalbe entreated, more eaſely in the day of iudgement then thou. We ſee then what thankes and louing praiſes, we owe to our good God, in what ſoeuer miſery or euel y^t may come to vsus in this life, for ſcarſely there commeth not one droppe of the euilles that we hauehave meritid, the whiche Job, compareth to the ſand of the ſea.

¶ The fiſt Chapiter of the fift conſideration whiche is the euell or miſery on our left hand.

HEere let vsus ſet before our eyes, the great numbre of the wicked aduerſaries, and conſider firſt in them how many euelles, miſeries, and ſhreud turnes they would hauehave doone vntounto vsus, and yet hauehave not, neither to our bodies, goodes, renoum, nor our ſoules, the whiche they would hauehave doone but that the permiſſion of God would not ſuffer them. And the greater that one hathe his eſtate ſpred forth, and ſet in hy degree: ſomuche the more is hee ſubiect to eſcarmiſſhes, conſpirations, deceiptes, detractions, and temptations of ennemies, ſo that in all thinges we may know and perceiue, the preſent hand of God, and his fauourable kindnes toward vsus. Is it then meruail, if we be then ſumtime ſtriken and ſcourged with one of theſe euelles? Alſo p. 15let vsus conſider theyr euell purpoſe and ententes, and lament and pitie them, for they bee commonly geuen …p, and ſubiect to all euelles, euen as …e be, as is to be ſeene heere before, not withſtanding they be in this cace muche more miſerable then we, that is to weete, without the ſociety and brotherly felowſhip of the Churche, as well corporall as ſpirituall. And theſe euelles that we doo ſuffer, is nothing in cōpariſon of that they be in. In ſin, infidelity, vnderunder the wrath of God, vnderunder the powre of the deuil, bond ſlaues, accurſed, ful of iniquity & ſin, ſo that if all y^e world ſhould curſe them, it could not be ſaid, to be more execrable & horrible, whiche if we cō ſider well all theſe thingꝭ as apperteineth: we ſhall ſee by and by, how great is the benignitie of God, we ſufferīg a certain little incommodity or euel of our bodies, beeing in faith in y^e kingdome of Jeſꝰ Chriſte, vnderunder y^e moſte bleſſed yoke of God, y^t which incommodity we can not ſcacely perceiue, ſo great is the abundaunts of the true good thingꝭ. But the chriſtian and faithfull hart, ought to bee moued and greeued with the miſſery of others, eſteeming their anguiſhes to be his own. For as Saint Paul, in the .2. to the Phillippians, commaundith vsus to doo likewiſe ſaying. Let none of you looke vponupon the thinges that bee his owne, but of others. Let ther be ſuche affection in you as was in Jeſus Chriſte, whiche although he were in the forme of God: neuertheles hath taken the ſhape of a ſeruaunt. &c. That is to ſay, with moſte humble affection, hee hathe clothed him ſelf, with our ſhape, none other wiſe behauing him ſelf in our euels, then as they had been his owne proper, ſo forſaking and forgetting him ſelf, and his glory, that he was formed wholy to be a perfect man, ſeaſed and taken with our euelles. The faithful ſaintes, beeing taken with p. 16this affectiō and ſtirred vp with this conſideration: hauehave accuſtomably praied, namely for the euellꝭ of their enemyes, and to doo all thinges after …hexample of our Lord Jeſꝰ Chriſte, forgetting all iniuries doon to them, and all their wrōgꝭ, caring for them as though they ſhould deliuer their enemyes from greef and troubles, wherewith they be without compariſon, more tormēted and greeued thē with their own proper bodyly euelles, as Saīt. Peter writeth of Lot in …is .2. Epiſtle, 2. Chapiter, ſaying. Lot, beeing among them whiche day and night vexed his rightesꝰ ſoule by their wicked and abhominable wurkes. We ſee then what a lake of deepe euelles appeereth heere, and what occaſion there is heere, of pity and compaſſion, and alſo to forget …our own ſmall euellꝭ, and trouble, if the charity of God be in vsus, and how …tle God permitteth vsus too ſuffer in reſpect of that the wicked ſuffer. What is the cauſe, that we be ſo ſl… drely touched and mooued with theſ: thoughtꝭ? Becauſe that the eye of our hart is not pure enough, wherewith wee ſhould ſee how great the miſery and ignomini of man is, being wrap ped vnderunder ſin, that is to ſay, ſeperated and alienatid from God, and poſſeſſed with the deuel. For what man is he, that hath his hart ſo hardened, that dooth not conceiue a certaine horror in beholding the hideous figures of theſe whiche ſit & ly at the churche doores and other open places hauing the face ſcabbed and eaten halfe of, their noſes quite eaten of, the eyes tornout, and other members moſte horribly conſumed of filthy rottennes, ſo that it is an horror to the body and minde, to heare them ſpeak, and to the eye, to be holde ſuche a fearfull & greuous ſpectakle? Now what dooth God declare by theſe pitifull monſters, …utto open the eyes of our vnderſtāding p. 17to thend y^t we may ſe how much more horrible the figure of the ſoule of the ſinner, ſhe with his filthy rottennes, and his ſtinking corruption, yea although he liue in delightes and pleaſure, clothed brauely in ſ…k and purple, couered with chaines of golde, among roſes, baulmes and ſweet ſmelles as the Sonne of Paradice? But what ſoeuer he be, beeing a ſinner of this world: he is cōpared to one of theſe rotten ones. Verely theſe infinite euelles aſwel in multitude as in greatnes, beeing deſpiſed in others: maketh that our owne euil beeing but ſmall, to ſeeme to vsus moſte great, and that there is almoſte none other ſinne but our own.

But yet it cōmeth to paſſe that they bee in muche worſe condicion then we, namely in corporall euellꝭ. For what thinges (I pray you) may be to them pleaſaunt and delectable, allthough they hauehave, and obtaine all that they will, theire conſcience not beeing in tranquility and reſt? Is there an euel more terrible then the tumult of a cōſcience full of remorſe and ſorow? For Eſay ſaith, in the 57. Chapiter. The wicked be as a raging ſea y^e whiche can not reſt throwing out his fome and ſand with terrible noiſe, there is no peace to the ſinners, ſaith the Lord God. We may ſee in them that whiche is ſpoken in the .28. Chap. of Deuteronomium.

The Lorde ſhall geue thee a trembling hart, vnſeing eyes, and a ſoule conſumed with ſorow, and thy life ſhall be hanging before thee. Thou ſhalt fear day and night, & ſhalt not truſt to thine own life. Thou ſhalt ſay in the morning, who ſhall bring me the euening? and in the euening who ſhall geue me the morning? and that becauſe of the feare of thy hart, for the whiche thou ſhalt be aſtonied becauſe of the thinges that thou ſeeiſt before thine eyes. Breefly if any might ſe the the euilles and ſorowes p. 18of the wicked, with ſuche affection as appertaineth, be it of freends or enemies not onelyonly he ſhould forget his owne: but it ſhould ſeem to him that he felt nothing. But with this hee ſhould be moued with an ardent deſire with Moyſes, and Saint Paule, deſtring if it were poſſible to dy for them, and to be ſcraped out of the booke of life, and to bee alienated frō Chriſte, as it is ſaid in the .9. to the Romaines. To the end that they might be deliuered. For Jeſus Chriſte burning with ſuche a deſire, is deade for vsus, and is deſcended into hell, leauing vsus an example to the end that we ſhould be careful for the euelles of others, and of their paſſionnes, forgetting our owne and deſiring to vnburden them.

¶ The ſixt Chapiter of the ſixt conſideration of the euel or miſery on the right hand.

OVr frendꝭ be on our right hand. In whome Saint Peter declareth, that our euelles and ſorowes bee molified, in the firſt of. S. Peter, the fift Chapiter, where hee ſaith. Reſiſt the deuell, being ſtrong in faith, knowing that the ſame afflictions are accompliſhed in your brethern that be in the world. Alſo the Churche praieth in their prayer, ordinarely that we beeing prouoked by the example of the ſaintes might folow the vertue of their paſſions, this is that they ſing. How many tormentes hauehave the ſaintes ſuffered to the death, that they might come aſſuredly to the glorious crowne of martirdome? By theſe canticles the churche willeth vsus otherwiſe to vnderſtand then to celebrate the feaſts and memories of ſaintes, or to build them temples, aulters or Images.

But after their example we ſhould be incyted and mooued to ſuffer the p. 19like euelles and tormentes that they hauehave ſuffred. This was vſed ſūtimes vntil the ſuperſtition of man had peruerted and turned all theſe thingꝭ to Idolatry. For if we honour them w^t temples, aulters and Images: wee may rightly be called ſuperſtitious, as now in theſe daies, wee ſee many whiche deck there Images and aulters and celebrate their feaſtes & frequent their temples. And I pray you why doo they theſe thīgꝭ, but becauſe they wil not ſuffer the perſecution whiche the ſaintes by their example and memory, hauehave ſhewed to be ſuffred? But in dooing theſe thinges what deſire they otherwiſe, but the contrary of that they ſhould deſire? that is to be made vnlike to them, to whom they celebrate the feaſt, for …e apoſtle to the Hebrues in the .12. Chapiter, treatith very wel this paſſage of conſolation among other ſaying. Ye hauehave not yet reſiſted to bludſheding, repugning againſt ſinne, and hauehave forgotten the conſolation whiche ſpekith vntounto you, as vntounto children, ſaying. My ſonne deſpiſe not the chaſtening of the Lorde, neither faint when thou art corrected of him, for whom the Lorde loueth: he chaſtsneth, and ſcourgeth eueryevery childe y^t hee receiueth. If ye ſuffer correction: God offrith him ſelf to you as to his children. For what childe is it whom the Father correcteth not? for if ye be without chaſtiſement of the whiche all are partakers: then are ye baſtardes and not ſonnes. Moreouer. We hauehave had to chaſtice vsus, our carnall Fathers, and hauehave ſufferid thē, ſhall not wee rather ſuffer our heauenly Father, that we may liue? But this correction for the preſent, ſemeth not to be ioyoꝰ, but rather ſorowful, but afterward it bringeth a quiet frute of rightuouſnes to thoſe that be exerciſed therein. Theſe be the wurdes of the Apoſtle. Who wil not be aſtonied at theſe wurdꝭ of the Apoſtle? p. 20wherby he declareth openly that thoſe whiche bee not corrected and chaſtiſed of God: bee not the children of God. But to be more ſtrongly comforted in this text, let vsus conſider that thoſe whiche bee chaſtyſed by the hand of God, be his welbeloued and dear children, and that they be garniſhed and armed with the cō munion of all the faithful ſaintꝭ and that it is not they alone that doo ſuffer. And truly this meditation, ſhall moderate our paines and torment in our correction. But heere let vsus not trouble our ſelues, in that one dooth ſuffer thinges leſſe greeuous & the other more hard, for temptation is geuen to eueryevery man by meaſure, and not aboue his ſtrength, as it is ſaid in the .79. Pſalme. Thou haſt fed vsus with the bread of teares, and haſt geuen vsus to drink, of teares by meaſure. Saint Paule ſaith alſo.

God is faithful whiche permitteth not, that ye bee temptid and afflicted aboue your ſtrength: but ſhall deliuer you in your temptations, that ye may ſuffer and beare it, and in that y^e one dooth feele or taſte moſte greef, there hath hee moſte frute and help of God, in ſuche wiſe, that it ſhould ſee me rather to bee an inequality of paſſions, then otherwiſe.

For Saint John Baptiſt (whiche was miſerably beheaded by Herod) may it not make vsus all aſtonied, that ſuche a great & excellent perſonage as hath not beene one emong thoſe that are borne of women ſo great, the ſinguler freend of y^e ſpouſe chriſt, forerunner of the Sonne of God, greter then all the Prophettes, neuertheles was not put to death, by publike ſentence: nor is not accuſed of malice or enuy, as was Jeſꝰ Chriſte nor yet becauſe of the people, but for the louelove of a dauncer, the daughter of an adultereſſe and in priſon, this ſhamefull death of this holy perſon and his life taken away ſo vilainly p. 21…ud of ſo wicked a maner, beeing in …he handes of ſuche a moſte poiſoned … abhominable adulterer, this ought at the leaſt for to mitigate our euellꝭ and all our afflictions. But where was God then, whiche might hauehave ſeen all theſe thingꝭ? Or where was the Lorde Jeſus now, whiche hearing theſe thinges, and hath fained to diſſemble or not to heare them?

This holy prophet and wurthy man is periſhed as though it had bene vnknowē to God, to man & to all other creatures. What ſuffer we wherin we may reioice (or more aptly too ſpeak) wherein wee be not confounded, if wee make compariſon of our ſuffringes with his death? Wel now where ſhall wee become if wee w…l nothing ſuffer, ſeeing ſo great and excellellent perſonages hauehave ſuffered and diſpiſed the death ſo valiantly, the whiche they hauehave not deſerued, and their bodyes to be ſette for the as a mocking ſtock to their enemies after their death, as it is ſaid by Jeremy. Beholde theſe that are not condemned to drink of the cup, doo drink thereof, and ſhalt than continew Innocent? Thou ſhalt not continew Innocent, except y^u drink therof Wee rede of a certain Hermite that complained (whiche had bene ſick almoſte all his life) felt him ſelf wel one yeere to gether: hee was greatly troublid and ſorowful in his minde, and complained that GOD had vtterly forgotten him, and had refuſed to geue him his grace. Somuche is neceſſary vntounto helth the correction of the Lord to all Chriſtians. Now we may ſee, that it whiche we ſuffer is leſſe then nothing, if we conſider the Priſons, Manacles, Irons, Fyer, wilde beaſtes and other infinite number of tormentes, that the Saintes hauehave ſufferid. Or elles if we wil way the temptations of thoſe that ſuffer preſently with vsus in this life, ſo many perſecutions & p. 22… greuous temptations of the deuel … their conſcience, for there be ma…y of thoſe y^t ſuffer inwardly, thingꝭ …ore greuous & more ſharp then doo …e, aſwel in ſprit as in body. Some …oo vſe to ſay heere thus. I may la…ent, for my paſſions and afflictiōs …ay not be compared to thoſe of the …aintes: becauſe I am a ſinner, and …ot wurthy to be compared to them. They hauehave ſufferid for innocency: & … for my ſinnes. And therefore it is …o meruail though they ſufferid ioyfully all theſe thinges. Verely this is a wurd of great folly. For if thou ſuffer for thy ſinnes thou oughteſt to reioice, for as muche as thy ſinnes are purgid. The ſaintes them ſelues were they not ſinners? But thou fea reſt leaſt thou be like Herode, or the euel theefe on the croſſe, no, thou art not, if thou be patient. For what difference was there between the two theeues, or what did iudge the one to be good, and the other euell: but patience thorow faith? But thou art a ſ… ner, wel the theefe was a ſinner, but patience hath brought him this glory, that he is righteous and holy, alſo thou doo the like, for thou maiſt not ſuffer, but ether for thy ſinnes or for righteouſnes. Bothe theſe paſſiōs … ſanctifie and render a man bleſſed, if a man doo embraſe them, wherfore now reſtith no excuſe. Moreouer ſo ſoone as thou haſt confeſſed vnfainedly, that thou ſuffereſt iuſtly for thy ſinnes, and of good right: thou art then iuſt and holy, euen as the good theef was made iuſt and holy. For the confeſſion of ſin proceading from faith, iuſtifieth and ſanctifieth, and in this maner as ſoone as thou haſt made this confeſſion, then thou ſufferiſt no more for thy ſinnes: but for innocency, for the righteous ſuffreth not but innocently. Now thou art made righteous by the confeſſion of thy ſuffringes and paſſion: and thorow the confeſſion of thy ſinnes, p. 23and therfore thy ſuffering is iuſtly & …f good right compared to the ſuffering of the ſaintes, as thy faith may …e iuſtly and of good right, compared …o the faith of the ſaintes, for all had …ne confeſſion of ſinnes, all had one …aith, all had one paſſion or ſuffering …f euelles, all the ſaintes communicate together trewly in all and by all …nd ouer all.

¶ The ſeuenth Chapiter of the ſeuenth conſideration which is the euel or miſery aboue vsus.

FInally we muſt lift vp ou… hartes on hy, and aſcend vp to y^e mountain of mirre to the ſpouſe. This mountaine is the Sonne of God Jeſus Chriſte crucified hed of all the faithful ſaintes, Prince of all thoſe that ſuffer, of whom many hauehave written notable thinges, and altogether hath writtē all that ought to be written, and the memory of the ſame is recommended to the churche, where it is ſaid. Set me for a ſigne in thy hart, & as a butte or mark vponupon thine arme. The blood of the lamb ſprinklid vponupon the entre of the houſes, ſtaied the aungel frō ſtriking. And likewiſe the ſpouſe is praiſed, becauſe her heares bee as the purple of the king, that is to ſay, her meditation is redde by the remembraunce of Jeſus Chriſt. This is the wood that Moiſes caſt by commaundement into the waters of marah, that is to ſay. Into the bitter paſſions, and were made ſweet. There is nothing but this paſſion, that can make ſweet, y^t is to ſay death, as ſaith the eſpouſe. His lippꝭ be as y^e diſtilling lilly, drawing out ſoueraigne mirrhe, y^e whiche proporcion of lillies and tippes, ſignify the act of miſticall thinges. For as y^e lilly is white & the lippꝭ red, that is y^e wurdꝭ of the Lord Jeſꝰ be moſte white & moſte pure in y^e whiche is no p. 24bitternes, nor bloody ſlaughter, but ſweetnes & pleſauntnes from whom diſtilleth ſoueraine mirrhe: theſe lippes moſte pure, & moſte ſweete hauehave powre to put away the great bitternes of death, and to conuert it into ſweetnes, puritie, whitenes & ſweet ſauour, as the excellent mirrhe putteth away all ſtinckingnes of ſinne, that is to ſay. When we heare that Jeſus Chriſte the ſonne of God, hath clenſed and ſanctified by his moſte holy ſuffringes, all perſecutions and paſſions, yea the very death, he hath bleſſed the curſe, hee hath glorified y^e ſhame and ignomini, and inriched the pouerty, ſo that death is conſtrained to be the gate of life, the curſe is conſtrained to bee cauſe of bleſſing, and the ignomini mother of glory. Now how can wee be ſo ingrate and vnthankful, that we doo not earneſtly deſire, yea and louelove all theſe paſſiōs and afflictions, dipped and ſanctified by the moſte pure fleſh and moſte holy blood of the Son of God, the whiche be made to vsus moſte helthful bleſſinges. For if by the touching of his moſte pure fleſh, hee hath ſanctifyed all the waters to be holy and needful to baptiſme: yea all creatures, how muche more hath he ſanctified by baptiſm of y^e ſpirit, or of blood, all death, all paſſions, all iniuries, all outragies, all maledictions, all ignomini, & that by the bleſſed touching of his fleſh, and blood whiche is moſte precious? as hee ſaith in the. 12. of Saint Luke, of this baptiſme namely the paſſion. I ſhalbe baptiſed with a certaine baptiſme, and how am I pained vntil it be ended? Heere we ſee with what ardent deſire hee deſired to ſanctifie the paſſions, & alſo dooth, and hath made them ſweet and amiable to vsus, for he knew wel, that wee would be aſtonied at the afflictions & did wel foreſee, that we would be afraid of death and abhorre it, alſo willing to make an end of this our euilles as a moſte meek and prouidēt p. 25paſtor, and as a moſte faithful phiſicion, he haſted him ſelf, and prolonged not the death, that hee might make y^e afflictions & paſſions, yea the very death good to vsus, by his holy ſuffring, ſo that wee may eſtéeme the death to a Chriſtian as the braſen ſerpent of Moiſes, whiche had the fygure of a ſerpent ouer all, and in all pointes and yet was nothing leſſe then liuing, he was without venim, without mouing, without byting, ſo likewiſe it ſeemeth to the eyes of the fooliſhe that the faithful dy, but truly they be in peace, we be like thē y^t dy and the apparence of our death is none other but as others bee. Neuertheleſſe the trueth is otherwiſe, for to vsus death is dead, alſo all our afflictions and paſſions bee like to their afflictiōs, but it is only by apparēce. For verely our paſſions be the beginninges of impaſſibilitie, as the death is the beginning of life. And this is it that the Lorde Jeſus ſaith, in the. 8 of Saint John. If any keepe my woord he ſhall neuer taſte of death. How ſhall he not ſee death? Becauſe that in dying hee beginneth to liue, and ſo the life that he be holdeth: cauſeth that he doothe not ſee death. The night is heer made bright as the day for aſmuche as the brightneſſe of the life beginning, is clearer then the death departing. Theſe thinges bee moſte certaine to all thoſe whiche beléeue in Jeſus Chriſte, but not to the vnfaithful. Now if they doo kiſſe, if they louelove and embraſe the apparrel, the veſſelles, the cuppes, and finally thoſe thinges whiche Jeſus Chriſte hath touched, or that he vſed, ſo they honour thē, as great reliques, with great deuociō, becauſe they ſay that he hath ſāctified thē, by the touching therof. But wherfore doo we not the embrace, kiſſe, and louelove rather the the paines, the ſhames, rebukes, the opprobries, the euilles of the world, and the very death, the whiche were p. 26not onelyonly ſanctified, by his holy touching: but alſo be bleſſed & dipped in his moſte precioꝰ blood, & embraſing them with a moſte ardent zeale and great charity, euē to the very death.

Beholde in theſe thingꝭ wee hauehave much more reward, helth & goodnes, then in reliques. For truly by theſe thingꝭ, wee doo optain victory ouer death, hel, and all our ſinnꝭ, & not by reliques. O good God, if we might look into the hart of y^e Sonne of God, and ſe perfectly whē he was ſtrained on the croſſe, y^t he might rēder death dead & ouercome, and w^t what ardent zeale & affection he embraſed y^e death and the paines therof, for thoſe y^t bee fearful & for thoſe y^t abhorre death & the paines therof, and w^t what redines & wil hee hath firſt drunk of this moſte bitte… cup, & after hath ſomonid y^e weak & diſeaſed to drink therof, to the end y^t they ſhould not feare to drink after him. Beholde & ſe that no euell is happened vntounto him, but rather a great ineſtymable benefyte hath followed in that he roſe again. It is moſte certain that this pretious mirrhe, is made moſte ſweet and amiable, diſtilling by the lippes, and the woordes of Jeſus Chriſte praiſing them, as the ſweet ſauour and beauty of lillies. Alſo Saint Peter ſaith, in his. 4. Chapiter in his. 1. Epiſtle. For aſmuche as Chriſte hath ſuffred in the fleſhe, arme your ſelues with the ſame minde. And to y^e hebrewes. 12. Chapiter. Thapoſtle ſaith. Conſider diligently him that hath ſuffred ſuche gaine ſaying of ſinners againſt him ſelf, to the end that you ſhould not bee wery nor ſlack in youre mindes. Wherfore if we hauehave learned to ſuffer paciently the euellꝭ that be about vsus and encloſe vsus: beholde in this laſt conſiderations of our afflictions ſhadowed in Jeſus Chriſte, ſurmountith all euelles, and maketh y^t we not onelyonly endeuouring our ſelues to ſuffer: but alſo to louelove, to wiſh p. 27and ſerch for it. And the farther that one is from this affection and zeale: the leſſe ſtrength hath the paſſion of Jeſus Chriſte in him. And thoſe that wil worſhip the Roodes, Baners and Croſſes of Chriſte, for to put away death and afflictions, that they may not ſuffer them, and ſo not to dye: beholde they vſe meanes cleane contrary to the croſſe of Chriſte and his death. And for this cauſe it is neceſſary in this ſeuenth conſideration y^t all y^e afflictions whiche we ſuffer, ſhould bee conſumed, that it may not greeue vsus to ſuffer, but rather to pleaſure in ſufferīg. This ought euer to bee in our hartes, and to be liuely rooted in our mindes.