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Sondaie Nighte. of the Benefites of Almightie God

THIS DAIE (WHEN THOV HAST MADE THE SIGNE OF the Crosse, and prepared thy selfe hereunto,) thou hast to meditate vpon the benefites of almightie God: that in so doinge thou mayst geue him thankes for them, and enkendle in thy selfe a more feruente loue of him, who hath shewed himselfe so bountiefull towardes thee, and withall procure thereby more greife and sorowe for the sinnes and offences that thou hast committed against such a louinge benefactor.

AND albeit the benefites of almightie God towardes vs be innumerable, yet they all maie be reduced to fiue kindes: to witt, to the benefites of creation, conseruation, redemption, vocation, and to the secrete benefites, that euerie one hath receyued particulerly in him selfe.

As concerninge the first benefite, which is of creation:1 Consider first with great attention what thou wast before thou were created, and what almightie God hath done for thee, and bestowed vpon thee, before thou diddest merite or deserue anie thinge at all: to witt, he gaue thee thy bodie with all thy members and senses, and thy sowle which is of so great excellencie, created after his owne image and likenes for so highe and excellent an ende, as to haue the fruition of almightie God. And withall he gaue thee those three noble powers also of thy sowle, which be, Vnderstandinge, Memorie, and Will. And cōsider well with thy selfe, that to geue thee this sowle was to geue thee all thinges. For it is cleare that there is no perfection nor habilitie in any of all the inferior creatures, but that man hath the same in him in a farre more highe and greater perfection, and by meanes of the vertue and habilitie of his sowle he is able to attaine vnto it. Whereby it appeareth, that by geuinge vnto vs this thinge alone, (to witt, our sowle) he gaue vs therewith at once all thinges together.

As concerninge the benefite of conseruation,2 consider how all thy whole beinge dependethe of the prouidence of almightie God: How thou art not able to liue one momente, nor to steppe so much as one steppe, were it not by meanes of him. Consider also, how he hath created all thinges in this worlde for thy vse, ād seruice: insomuche as he hath appointed euen the verie Angels of heauen for thy garde, and defence. Consider moreouer, how he hath geuen thee healthe, strengthe, lyfe, sustenaunce, with all other temporall helpes, and succours. And aboue all this, consider well the manifolde great miseries, and calamities, into which thou seest other men falle euerie daye, and how thou thy selfe mightest also haue fallen into the same, had it not bene that almightie God of his greate mercie preserued thee.

As concerninge the benefite of redemption, thou mayst consider therein two thinges.3 First, how manie and how great benefites almightie God hath geuen vs by meanes of the benefite of redemption. And secondlie, how manie and how great miseries he hath suffered in his most holie bodie and sowle to purchase these benefites vnto vs.

As concerninge the benefite of vocation, consider first of all,4 what a great benefite it was of almightie God to make thee a Christian, to calle thee to the Catholike faith by meanes of the holie Sacramente of Baptisme, and to make thee also partaker of the other sacramē tes. And then if after this callinge of thee thou hast fallen into deadlie synne, and thereby loste thyne innocencie, in case now our Lorde haue raised thee vp from synne, and receyued thee againe into his grace, and fauour, and set thee in the state of saluation, how canste thou be able to geue him sufficient praises and thāckes for this so inestimable a benefite? What a great mercie was it, to expecte thee so longe time? to suffer thee to committe so manie synnes? and in the meane time to sende thee so manie diuine inspirations? and not to shorten the daies of thy lyfe, as he hath done to diuerse and sundrie others, that were in the verie same state? and laste of all, to calle thee with so mightie a grace, that thou mightest ryse vp againe from death to lyfe, and open thyne eies to beholde the eternall lighte? What a great mercie was it also (after that thou wast conuerted, to geue thee grace not to returne vnto deadlie synne againe, but to stande and vanquishe thyne enemie, and to perseuere in good lyfe? This is that morninge and eueninge dewe that almightie God promised by the Prophet Ioel, sayeinge: And yee sonnes of Sion reioyce, 5 and be glad in our Lorde God: for he hath geuen you a teacher of iustice, and he shall cause the morninge and eueninge dewe to rayne and poure downe vpon you. Meaninge hereby that almightie God geueth vs firste his preuentinge grace,6 wherewith we beginne to sowe the seede of vertues: and afterwardes he geueth vs his grace subsequent,7 and final, which bringeth this seede to his full rypenes, and happie ende.

These are the publike and knowen benefites.8 But besides these there be other secrete benefites, which no man knoweth but he onely that hathe receiued them. Agayne, there be other benefites also so secrete that euen he himselfe that hathe receiued them knoweth not of them: and he onely knoweth them that is the geuer of them. How manie times hast thou deserued in this worlde either throughe thy pride, negligence, or vnthankfulnes, that almightie God shoulde haue withdrawen his grace from thee,9 and vtterlie forsaken thee, as he hath done to manie others for some one of these causes, (for whosoeuer they be that doe falle from God, they falle by some of these meanes,) and yet hath not almightie God dealte thus with thee? How manie euilles and occasions of euilles hath our Lorde prevented and turned awaye by his prouidence, in ouerthrowinge the snares of the deuill thine enemye, and stoppinge him of his passage, and not permittinge him to execute his wylie practises and deceites vpon thee? How oftentimes hath he done for euerie one of vs, as he saiede he did for S. Peter?10 Beholde, (saiede our Sauiour) how Satan goeth busilie aboute to sift you as corne in the barne, but I haue praied for thee, that thy faith faile not. Now who knoweth these secretes,11 but onely almightie God. The positiue benefites be such as a man maie sometimes vnderstāde and knowe them: but those benefites that are called priuatiue,12 which consiste not in doinge benefites vnto vs, but in deliueringe vs from hidden and secrete euilles that were comminge towarde vs, who is able to vnderstande? Wherefore as well for these benefites, as for the others, it is reason we shoulde alwaies shewe our selues thankefull to our Lorde, and vnderstande how farre in arrerages we be in our reckeninge with him, and how much more we be indetted vnto him, than we are able to paie, consideringe we are not able so much as to vnderstande what they are.

The ende of the other seuen meditations for the seuen daies of the weke at nighte.

THE SEVENTHE TREATISE. OF THE CONSIDERATION OF the benefites of almightie God: Wherein the former…

ONE of the greatest complaintes that almightie God maketh against men, and wherewith he will most charge them at the daie of their accompte,13 is their vnthankfulnes and ingratitude for his manifolde benefites. With this kinde of complaynte the Prophet Esaie beginneth the first wordes of his prophecie, callinge heauen and earthe to witnes against the ingratitude and vnthankfulnes of the wicked. Hearken (saieth he) ô heauen, and thou earthe geue eare vnto my wordes, for our Lorde hath spoken it: I haue nourished children, and exalted them, and they haue despised me: The oxe knoweth his owner, and the Asse his masters maunger: but Israell hath not knowen me, neither woulde my people vnderstande me. Now what thinge is more straunge, than that men shoulde not acknowledge that thinge, which the verie bruite beastes doe acknowledge. And (as S. Ierome saieth vpon this place:14 The Prophete woulde not compare men with other lyuinge beastes that are more quicke of sense,15 as with the dogge, that for a litle peece of bread defendeth his masters howse, but euen with the Oxe, and Asse, which are more heauie, and rude: geauinge vs hereby to vnderstande, that ingratefull and vnthankefull persons are not to be likened to euerie kinde of beastes, but that they be much more brutishe thā the most brutishe beastes that are.

Now what punishement (trowe ye) doth so great beastlines deserue? Almightie God hath prepared many punishements for ingratefull persons:16 but the most iust and ordinarie punishement is to spoile them of all those benefites they haue receyued, because they woulde not geue thākes to the geuer of them, as of duetie they ought to haue done.17 For as S. Bernarde saiethe: Ingratitude is as it were a burninge winde, that drieth vp the riuer of Gods mercie, the fountain of his clemencie, and the flowinge streame of his grace.

Now as vnthankfulnes is the cause of so great euils,18 euen so contrariewise thankefulnes is the beginninge of verie great graces, and especially of three. The first is the loue God. For (as Aristotle saieth) goodnes is amiable of it selfe, and euerie man is naturallie most inclined to loue his owne proper weale. Seinge therefore that men be naturally such louers of them selues, and of their owne proper commoditie, when they see plainlie that all that they haue, cōmeth of the gracious goodnes of that cheifest benefactor, forthewith they be moued to loue, and wishe well vnto him, whom they perceiue and acknowledge to haue bestowed so great benefites vpon them. And hereof it commeth, that emonge the considerations that doe most helpe vs to attayne vnto the loue of God, one of the most principall is the consideration of the benefites of almightie God. For euerie one of these benefites is as it were a fyerbrande, that quickeneth and enkendeleth more and more the flame of this loue: and so consequently, to consider many of these benefites, is to ioyne manie fyerbrandes together, whereby the flame of this fyer is enkendeled more and more in vs.

This consideration helpeth also to stirre vp a desire in a man to serue almightie God, when he considereth the great bownden duetie,19 that he oweth vnto him, vnto whō he is so much indetted. For if the verie birdes ād bruite beastes be moued herewith to answere vnto the voice of him that calleth them, and doe obeye (as though they were reasonable creatures) vnto all such thinges as are commaunded them: how much greater prouocations haue we to doe the like vnto almightie God, that haue receiued farre more than they, and be able to vnderstande farre better then they, what greate and inestimable benefites we haue receyued of God.

This consideration is also profitable to stirre and prouoke in our sowles a sorowe and repentance for our synnes.20 For when a man considereth and weigheth deepely on the one syde the multitude of benefites he hath receyued of almightie God, and on the other syde the great nomber of offences he hath committed against him, how can he chuse but be ashamed of him selfe? How can it be but that he must needes be confounded, and discerne muche better the blacke by comparinge it with the white? I meane hereby, he shall much better discerne the greatnes of his owne wickednes, by cōparinge the same with the greatnes of Gods passinge great goodnes, who hathe continued so longe time in doinge good vnto him, that contrariewise hath continued euermore for his parte in heapinge synne vpon synne against almightie God.

For these three endes therefore owght a man to cōsider the benefites of almightie God: and withall in the consideration of them to geue him most humble thankes for the same. So that when he setteth him selfe to meditate vpon the benefites of almightie God, he must then be carefull to haue his recourses vnto these three poyntes in their due places, applyenge his harte sometimes to loue him, who hath bene so greately beneficiall vnto him: some times to desire to serue him: sometimes agayne to be sorowfull and repentant for his sinnes: yea and sometimes also to offer vnto him sacrifice of praise, and thankes geuinge for his so manifolde benefittes. These sacrifices are signified by those calues of our lippes,21 which the Prophet woulde haue vs to offer vnto almightie God for the benefites that we haue receyued of him.

True it is, that the benefites of almightie God be innumerable, but we will treate here onely of fiue kindes of benefittes, which are of all others the most cheife, and principall, and whereunto all the other maie be reduced. These fiue are the benefites of creation, conseruation, redemption, vocation, and finally the particuler and secrete benefites that euerie particuler person maie recognise and acknowledge in him selfe.

And it is not required of a man to thinke vpon all these benefites at one time, but it shall suffice to thinke vpon one, or twoe, or three of them, and to consider and pondre them well and diligentlie in his minde.22 For the exercises of meditation are not to be taken in lumpes, as a taske, that must be fullie wrought and finished within a certaine time, but as a daily foode, and sustenance, which the more moderatly and temperatlie it is taken, and the better it is digested, the more profitable and holsome it is to a man.

Of the benefite of creation. § I

TO beginne now with the benefite of creation: that thou mayst the better vnderstāde somewhat of the greatnes of this benefite, thou shalt doe well to consider firste verie deepely with thy selfe, what thou wast before thou were created. This is one of the principall aduises, that the masters of the spirituall lyfe doe vse to geue in this behalfe, as well for the vnderstandinge of the greatnes of this benefite, as also for the annihilation (as they terme it,) which is, that a man maie hereby clearlie and palpably perceiue how of him selfe he is no more than verie nothinge. Consider then how it is not manie yeares sithence, not a thowsande, nor an hundered yeares, but euen as it were yesterdaie, that is within a verie smalle time, that thou wast nothinge, (at least wise as concerninge thy sowle) and from the beginninge thou wast nothinge, and mightest for euer haue bene nothinge, that is, lesse than a clodde of earthe, lesse than a puffe of winde, yea lesse than a strawe, and to be short euen nothinge.

Consider then how the same nothing coulde not make it selfe any thinge, and as litle coulde it deserue that an other shoulde make it any thinge, for that pardy that is not, can neither worcke, nor deserue. Now when thou wast in this darckenes, and in this deepe bothomles pitte of the same nothinge, it pleased the infinite goodnes and mercie of almightie God, before anie deserte of thyne, onelie of his mere grace, to shewe vpon thee his power, and omnipotencie, and with his mightie hande to plucke thee out of this darcknes, and out of this deipe bothomles pitte of no beinge, and to bringe thee to a beinge, and to make thee somewhat: and (as S. Augustine saiethe) not euerie somewhat,23 not a stone, not a birde, not a toode, not a serpente, but euen a man, which is one of the most noble creatures in the worlde. He gaue thee this beinge that thou now hast. He compacted and framed this thy bodie, and bewtified it in all partes, both with members and senses, and that with such a wonderfull prouidence, and arte, that euerie one of them (if they be well considered) is of it selfe a greate wonder, and a verie great benefite. This is that benefite, which the holie mā Iob did most humblie acknowledge, when he saiede:24 Thy handes (ô Lorde) haue made me, they haue geuen me a due proportion in euerie parte. Remember ô Lorde that thou hast made me, as it were of a lumpe of claye, and that thou shalt reduce me againe into dust. Thou hast clothed me with skinne, and fleashe: Thou hast compacted me with bones, and sinowes: Thou hast geuen me lyfe, and mercie, and hast preserued my spirite with thy visitation,

Now what shall I saie of the noblenes of thy sowle,25 and of the excellencie of the ende for which it was created, and of the image and capacitie that it hath. The image thereof is the image of almightie God him selfe. For in verie deede there is nothinge in all the earthe that more resembleth almightie God, there is nothinge whereby we maie come to a more euident knowledge of him, than by the sowle. And therefore the aunciente Philosophers (and namely Anaxagoras) knewe no meeter name to be geuē vnto God, than Mēs (the Minde), which is as much to saie, as a resonable sowle, by reason of the greate similitude and likenes that they perceiued to be betweene God, and it. And this is the cause why the substance of our sowle can not be perfectly vnderstode. For beinge as it is verie like vnto the substance of God, (which can not be knowen in this lyfe) it foloweth that the substance of the sowle is also a thinge not able to be knowen here by vs.

26 Now the ende for which this noble creature was created, is answerable to this dignitie. For it is manifest that the sowle was created to be partaker of that blessed glorie and felicitie of almightie God, to dwell in his howse, to eate at his table, to enioye those thinges that almightie God him selfe enioyeth, to be clothed with the same garmente of immortalitie that he him selfe is clothed withall, and to reigne euerlastingly with him.

And hereof it commeth, that the sowle hath such a wonderfull capacitie: which is so great,27 that all the creatures and riches of the worlde put together, are no more able to fille her capacitie, than a barlie corne is able to fille all the whole worlde.

Now therefore, what recompence shall we make vnto our most gratious and bountiefull Lorde for this so passinge great benefite? If we thinke our selues to be so much bounde to our carnall parentes, for that they haue bene some parte in the buildinge of this our bodie, how much more are we indetted vnto our heauenlie father, who by meanes of our parentes hath formed our bodies, and without thē hath created our sowles, which be without comparison more excellent than the bodie, and without which our bodie were no better than a stinckinge donghill? What are our parentes, but onely an instrument whereby almightie God hath made a smalle portiō of this worke? Now if thou be so much bounde to the instrument of the worke, how much more art thou bounde to the principalle agent, that made the worke? And if thou be so much bounde vnto him, who was onely a meane in framinge one parte, how much more art thou boūde vnto almightie God that made the whole? If thou esteeme a sworde so much wherewith a cittie was conquered, how much more owghtest thou to esteime the kinge him selfe that conquered it.

Of the benefite of our Conseruation. § II

AND our Lorde hath not onely created thee in such great dignitie, and glorie, but it is he also, that mainteneth and conserueth thee after thy creation in the same? As he him selfe witnesseth by the Prophet Esaie,28 sayeinge: I am thy Lorde thy God, that doe teache thee whatsoeuer is meite for thee to knowe, and doe gouerne thee in the waie that thou walkest. Manie mothers there be, that thinke it sufficient to susteine onelye the trauaile of childe bearinge: they will not burthen them selues with noursinge their children, but will seike out some other nourse that maie discharge them of that trouble. But almightie God dealeth not so with vs: for he vouchsafeth to take vpon him selfe the whole charge, and burthen: insomuch as he is both the mother that bare vs, and the nourse that nourishethe vs with the milke and cherishinges of his prouidence: accordinge as he him selfe witnesseth by one of his Prophetes: sayinge: I was as it were the nourse of Ephraem, and caried them in mine armes, 29 and they vnderstode not that I had care of them. So that our Lorde himselfe is bothe the creator and conseruer of all thinges that be created. And like as without him nothinge is made, euen so were it not for him, all thinges woulde goe to vtter ruine, and decaie. The Prophet Dauid confesseth plainlie both the one and th'other in these wordes:30 The eies of all thinges doe looke vpon thee ô Lorde, and thou geuest thē their foode in dewe season. And whilest thou geuest it, they receiue it, and when thou stretchest forthe the hande of thy bountifull goodnes, they are replenished and satisfied with all such thinges as they stande in neide of. But if thou (ô Lorde) turne thy face awaye from them, they shall forthwith be disapointed, and vtterly faile, and returne againe to the same dust whereof they were made. Whereby it appeareth that like as all the mouinge and order of a clocke dependeth of the wheeles that doe drawe it, and make it to goe, insomuch that if they shoulde staie, immediatly all the whole frame and mouinge of the clocke woulde staie also: euen so all the worckmanshippe of this great frame of the worlde dependeth wholie of the prouidence of almightie God, in such sort that if his diuine prouidence shoulde faile, all the rest woulde faile out of hande withall.

But how manie benetfites (trowest thou) are conteyned in this one benefite.31 Trewlie euerie minute and momente of an howre that thou liuest, are partes of this benefite. For thou couldest not liue, nor haue anie beinge so much as one minute if almightie God shoulde withdrawe his prouidence, and turne his eie awaie neuer so litle from thee. All creatures in the worlde are parte of this benefite. For we see that they all doe serue to this ende. Insomuch as the heauen is thyne, the earthe is thyne, yea, the Sonne, the Moone, the starres, the sea, the fishes, the birdes, the trees, the liuinge beastes, and to be short, all thinges in the worlde be thyne: forsomuch as they all are appointed to doe thee seruice. This is that benefite which the Prophet wondered so much at, when he saiede:32 What is man ô Lorde, that thou shouldest be mindfull of him: and what is the sonne of man, that thou doest so visite him? Thou hast made him not much inferior to the Angels: Thou hast crowned him with glorie, and honour, and hast made him Lorde ouer all the workes of thy handes. Thou hast put all thinges vnder his feite, sheepe, oxen, and all the beastes of the feilde, the birdes of the aier, and the fishes of the sea, that walke ouer the pathes of the Sea. O Lorde our God, how wonderfull is thy name ouer all the earthe.

33 And almightie God hath vowchsaffed not onely to appointe all visible creatures for the seruice and behoofe of man, but hath also of his great mercie appointed the invisible creatures, to witt, those most noble and excellēt vnderstādinges, that be alwaies in his presence, ād beholde his diuine face. For as S. Paule saiethe:34 They be all officers in this great howse and familie of almightie God,35 vnto whom is committed the defence and safegarde of mē. Finallie, he hath employed all the whole worlde to doe thee seruice, to the intēt that thou shouldest in like maner imploie thy selfe in his seruice. And his will is, that there shoulde be no one creature either vnder the heauen or aboue exempted from seruinge and helpinge thee. And this hath he done, that there shoulde be nothinge within thee, that shoulde not likewise be employed in seruinge of him.

And althoughe peraduenture thou runnest slightlie ouer all these thinges, yet oughtest thou not so to passe ouer the benefites that almightie God hath done vnto thee in deliueringe thee from infinite mishappes, and calamities, which we see doe daily happen to other men. Thou seest how one is troubled with the palsey, an other is blinde, an other lame,36 an other broken legged, an other sore vexed with the stone, and others with the strangurie, gowte, fistula, or with other like terrible diseases, and miseries. For to saie the verie trueth, this worlde is nothinge els but a mayne sea of infinite troubles, calamities, and miseries, and scarcelie canst thou finde anie one howse in all this lande of Egipte free from sighinge, mourninge, greife, and sorowe. And now tell me (I praye thee) who hath graunted vnto thee this bulle and patēte of exēptiō, to be quitte ād free from these so greiuous calamities, and miseries? Who hath geuen thee so great a priuiledge, that emonge such a nomber of diseased and wounded persons, thou shouldest be free, and sounde: and emonge such a nomber that doe dailie falle, thou shouldest yet stande vprighte vpon thy feete? Arte not thou a man as all others? a sinner as all others? and the sonne of Adam as all others? If then all these euills and miseries doe come either on the behalfe of nature, or els of synne, and the verie same causes are in thee, how is it, that the verie same effectes are not also in thee? Who hath suspended the effectes from their causes? Who hath staied the streames of the waters, that thou shouldest not perishe with others in this common floude, but onely the verie grace of God? Wherefore if thou cast this accompte aright,37 thou shalt finde that all the miseries of this worlde are benefites vnto thee, and that for euerie one of them in particuler thou owest a speciall thankefulnes and loue vnto almightie God. So that by the benefite before alledged thou mayste perceiue, that all the good thinges in the worlde are benefites bestowed vpon thee, (forsomuch as they all doe serue for thy conseruation:) and now also by this mayst thou vnsterstande, that all the miseries and euilles in the worlde are likewise benefites vnto thee, in that our Lorde hath deliuered thee from them all.

Of the benefite of Redemption. § III

LET vs come now vnto the inestimable benefite of our redemption: although it shoulde be much better to adore this misterie with an holie sylence, than to speake of it in such grosse and base wise as we must doe with our mortall tō ge. Thou diddest lose throwghe sinne that first innocencie and grace wherein thou wast created, and almightie God might with good equitie and iustice haue lefte thee in that miserable state, (as he left the deuil, and non shoulde haue bene able to haue reproued him therefore. And yet he woulde not so doe, but rather contrariewise chaunginge his anger into mercie, it pleased him of his infinite goodnes to bestowe greatest benefites at that time, whē he was most prouoked to wrathe with greatest offences. And whereas he might haue repayred this losse of innocēcie by sendinge some Angel,38 or Archangell, or by some other meanes, he woulde not so doe, but vowchsaffed to come euē him selfe in person. And whereas he might haue come with great maiestie, and glorie, he abased him selfe so farre, as to come in great humilitie, ād pouertie. And this he did, to cause thee to be the more in loue with him by reason of this benefite: and to make thee the more beholdinge vnto him by this example: ād to make thy redemption the more aboūdant by reason of the great treasure, that he bestowed vpon it: and to geue thee more clearlie to vnderstande how much good will he beareth vnto thee, that thou shouldest beare towardes him the like agayne: and to shewe playnlie vnto thee how much interest thou hast in him, that thou shouldest repose thy whole trust and affyance in him. This is that benefite, which the Prophet Esaie extolleth (and that for great good cause) in these wordes: which after the translation of the septuagintes sownde thus; In all the tribulations of men he neuer fainted, 39 neither was he euer wearie in sufferinge for them. Neither woulde he sende anie Embassadour, or Angell to redeeme them, but vouchsaffed of his great mercie to come him selfe in person to redeeme them, and to carie them vpon his shoulders all the daies of this worlde, notwithstandinge that they did euill acknowledge this benefite,40 but did greiue and prouoke the holie Ghost to anger.

41 And if thou be so much bounde to our Lorde for that he vouchsaffed to come him selfe in person to redeeme thee, how much more art thou bounde vnto him for the maner of thy redemption, which was by sufferinge so great paines, and tormentes? It were certainly a great benefite, if a kinge woulde pardon a theife that had deserued to be whipped: But if the kinge woulde vouchsafe him selfe to receaue the lasshes vpon his owne shoulders for him, this were without comparison a farre greater benefite. Consider therefore how manie benefites are comprehended in this benefite of thy redemption. Lift vp thyne eies vnto that holie roode, and consider all the woundes, and paines, that the Lorde of maiestie suffereth there for thy sake. For euerie one of them is a benefite of it selfe, yea, and a singuler great benefite.42 Beholde that most innocent bodie of thy sweite sauiour and redeemer all of a gore bloude, with so many woundes and bruses on all partes of him, and the bloude gusshinge out on euerie side.43 Beholde that most sacred head fallinge downe for verie faintnes, and hanginge vpon his shoulders.44 Beholde that diuine face (which the Angels are desirous to beholde) how disfigured it is, and ouerflowed with streames of bloude, in some partes freshe, and redde coloured, in other partes very fowle, and blacke.45 Beholde that most bewtifull visage of all creatures, and that coū tenance that delighted the eies of all such as behelde it, how it hath now lost all the flower of his former bewtie.46 Beholde that holie Nazareth, more pure than snowe, more white than milke, better coloured than olde Iuerie, how he is now become blacker than cooles, and so much disfigured, and beraied, that scarcelie his owne fryendes are able to knowe him. Beholde that holie mouthe,47 how wanne and deadly it looketh. Beholde his lippes, how blacke and blewe they seeme: Beholde how they moue, desiringe pardon, and mercie, euen for those that are his verie tormentours.

Finally, wheresoeuer thou beholdest him, thou shalt finde that there is no one parte of him free from paine, and greife, but that he is couered all ouer with lashes, and woundes, euē from the toppe of his head to the soles of his feete.48 That goodly cleare forhead, and those eies more bewtifull than the Sonne, are now dimmed and darkened with the bloude and presence of deathe.49 Those eares that are wonte to heare the songes of heauen, doe now heare the horrible blasphemies of synners.50 Those armes so well fashioned and so large that they embrace all the power of the worlde, are now disioynted, and stretched out vpon the crosse. Those handes that created the heauens,51 and were neuer iniurious to anie man, are now nayled and clenched fast with harde and sharpe nayles.52 Those blessed feete that neuer walked in the waies of sinners, are now deadly woūded, and pearced throughe.53 But aboue all this, beholde the bedde where he lyeth, and whereupon that heauenly bridegrome sleapeth at none daie, how narrowe and hard it is, and how he hath nothinge whereupon to rest his head. O pretious head of my sweete sauiour, what meaneth this, that I see thee thus afflicted and tormented for my sake? O blessed bodie, conceaued by the holie Ghost, how is it, that I see thee thus wounded and euill entreated for my sake? O sweete and louinge syde, what meaneth this great wounde and open cleft in thee? What meaneth this so great abū dance of bloude? Alas wretche that I am, what a pittiefull sighte is this, to see thee thus furiouslie pearced with a speare for my sake? O rigorous crosse, be not now I beseeche thee so stiffe, but mollifie a litle thy hardnes, bowe downe vnto me these highe braūches, let downe to me this most pretious fruite, that I maie tast thereof. O cruell nayles, leaue I praie you those innocēt handes and feete of my innocēte Sauiour, and come ād enter into my harte, and pearce it throughe: for it is I that haue sinned, and not he. O good Iesus, what hast thou to doe with so manie cruel tormentes? What hast thou to doe with death? With sharpe nailes? ād with the crosse? Vndowbtedlie the Prophet had good reason to saie:54 That his workes shalbe verie straunge, and farre vnlike him selfe. What is more straunge and more contrarie to lyfe, than deathe? What is more disagreable to glorie, than paine? What is further of from the nature of most perfect holines, and innocencie, than the image and shape of a synner? This title and shape ô Lorde, is certaynlie very straunge for thee. O true Iacob,55 that with wearinge the garmentes of others, and with disguisinge thy selfe in a straunge habite, hast purchased for vs the blessinge of our heauenlie father! For by takinge vpon thee the image of a sinner, thou hast purchased for vs victorie against synne. O goodnes inspekeable! O mercie vndeserued! O loue exceidinge all vnderstandinge! O charitie incomprehensible! Tell me (ô most mercifull Lorde) what sawest thou in vs? What seruice haue we done vnto thee? With what workes haue we bounde thee, to suffer such greiuous and cruell tormentes for our sakes? O wonderfull bountiefulnes, that without anie merite of our parte, and without anie necessitie of thyne owne parte, wouldest vouchesafe onely of thy mere grace, ād mercie, to purchace our redēption after this sorte!56 The benignitie and clemencie of our sauiour (saieth the Apostle) hath appeared, not in respecte of the workes of iustice that we haue done, but accordinge to his great mercie he hath saued vs. O how wonderfull desirous was our most gracious Lorde, that we shoulde vnderstande his mercie, when by the Prophet Esaie he spake those so notable wordes:57 Thou hast not called vpō me ô Iacob, ād thou ô Israel hast not trauayled in my seruice. Thou hast not offered vnto me thy rāmes in a whole burnte sacrifice, neither hast thou glorified me with thy sacrifices, &c. And yet for all this, thou hast made me to serue in thy synnes, and hast put me to paines with thyne iniquitie. It is I, It is I, that doe pardon thy synnes for mine owne sake, and that will neuer be mindefull of them. Put me in minde, and let vs enter into iudgemente: and shewe if thou haue any thinge, where with to iustifie thy selfe.

Wherefore ô most mercifull and sweite Lorde, what thinge is there in me, wherewith I maie recompence thee for this so great a benefite? If I shoulde liue all the liues of the children of Adam, and all the daies and yeares of the worlde, If I were able to sustein all the trauels and paines of all the men that either be, hath bene, or shall be, all this were as nothinge to recompence the verie least of the greifes and paines that thou hast suffered for me. Consideringe therefore that I can by no meanes possible discharge this inestimable great dett, let me paie thee ô my almightie God if it be thy blessed will with the continuall remembrance of the same. I beseech thee ô Lorde euen by the bowels of thy infinite charitie, that thou wilt wounde my harte with thy woū des, and make my sowle droncke with thy most pretious bloud, in such sorte that whither so euer I shall turne my selfe, I maie alwaies see thee crucified, and wheresoeuer I shall cast mine eies, all thinges maie seeme vnto me to shyne with thy pretious bloude. Let this be all my consolation, to be alwaies crucified with thee: and let this be all my affliction, to thinke vpon anie other thinge besides thee. Consider ô my almightie God the great price wherewith thou hast bowghte me, and suffer not so pretious a treasure to be shed in vaine for me. And graunte me ô most mercifull Lorde, that I be not as a childe that is borne before his time, whom his mother bringeth forthe with exceidinge great trauell, and paine, and yet he enioyeth not the commoditie and fruit of lyfe.

Of the fourthe benefite: to witt, of Vocation. § IIII

AFTER this, thinke vpon the benefite of Vocation or callinge of almightie God, without which all the other benefites tende to the greater damnation of a man.58 But here it is to be noted, that there be two kindes of callinges of almightie God: one vnto faith, by meanes of the Sacrament of Baptisme: and an other vnto grace, after that a man hath lost the first innocencie which he had by baptisme.

Consider now, what a great benefite the first callinge of thee was by meanes of the Sacrament of holie Baptisme,59 whereby thou wast clensed from originall sinne, deliuered from the power of the deuill, made the sonne of almightie God, and an inheritour of his kingedome. There he toke thy sowle to be is spowse, and adorned it with such ornamentes, as were conuenient for such a state, to witt, with the grace, vertues, and giftes of the holie Ghost, and with other iewells, and giftes, that are farre more pretious than those that were geuen to Rebecca,60 whē she was takē to be the spowse of Isaac. Now what hast thou done, whereby to deserue so great a benefite as this is? How many thowsandes not onely of men, but also of nations and whole countreys are there, that by the iust iudgemente of almightie God doe not obteine this inestimable great benefite? What had become of thee, if thou haddest bene borne emonge those infidels, and wanted this knowledge of the true liuinge God, and worshipped stockes, and stones for God, as the infidels doe? How much art thou bounde to almightie God, that emonge such an infinite nomber of lost and damned sowles, it pleased him that thou shouldest be one of the nomber of them that shoulde be saued, yea and be borne in the lappe of the Catholike Churche, and be nourished there with the milke of the Apostles, and with the pretious bloude of our sweete Sauiour Iesus Christe.

61 Now if after the grace of this firste callinge thou hast throughe thyne owne default and synfull lyfe lost the innocencie which thou receiuedst in the Sacramente of Baptisme, in case it hath pleased our Lorde all that notwithstandinge to call thee the seconde time, yea and verie manie and oftē times, how much art thou then bounde vnto him for this so passinge great benefite? How manie benefites are conteyned in this benefite? One benefite it was to expecte and tarrie for thy conuersion so longe time, to geue thee space to doe penance, and to suffer thee so longe to contynewe in that state of synne, and wickednes, and not to cutte downe the vnfruitfull and vnprofitable tree, that occupied such a rowme in the earthe, and receiued the influencies of heauen altogether in vaine. An other benefite it was to suffer thee to committe so many and so heynous enormous synnes, and not to cast thee downe therefore into the most horrible bothomles pitt of hell fier, where perhappes manie others are now there tormented euen for lesse offences than thyne. An other benefite it was to fende thee so many good inspirations, and holie purposes, euen in the middest of thy verie synnes, and wicked life, and to persiste in callinge thee so longe a time, whereas thou in the meane season diddest nothinge els but offende him verie greiuouslie that called thee. An other benefite it was also to bringe thy greate stubbornes and longe obstinate resistance at the lengthe to an ende, and to calle thee with such a mightie and lowde voice, that thereby thou mightest rise from death to lyfe, and come forthe as it were an other Lazarus,62 out of the darcke and obscure graue of thy wicked and synnefull lyfe, and not with thy handes and feete bownde, but losed and sett at free libertie out of the stinckinge prison and thraldome of the enemie of mankinde. But aboue all this, what a benefite was it, to graunt thee then not onelie pardon for thy sinnes past, but also grace from that time forwardes not to retourne vnto them againe: geuinge thee moreouer all such other ornamentes63 as were geuen to the penitente prodigall sonne, when he was receiued into grace and fauour againe: by meanes of which ornamentes and graces thow mightest liue as the childe of God, and contemne and laughe at the malice of the deuill, and triumphe ouer the worlde, and take a sweete tast of the thinges appertaininge vnto almightie God, which before seemed verie vnsauerie vnto thee, and withall conceiue a certaine lothsomnes and mislikinge of the thinges of the worlde, which before seemed verie sauorie and delightfull vnto thee.

But now besides this, what if thou doe consider vnto how manie others almightie God hath denied this benefite, which he hath so freely graunted vnto thee. And wheras thou beinge a sinner as well as they, and as vnworthie of this callynge as they, yet it hath pleased almightie God to suffer them to continewe in their wicked state, and to calle thee vnto the state of saluation, and grace? With what thankes, and with what seruices art thou able to recompence him for this inestimable speciall fauour, and grace? What an excerdinge ioye will it be vnto thee, when by the vertue of this vocation thou shalt see thy selfe to haue the fruition of almightie God for euer and euer in the kingdome of heauen, and shalt see other of thy companions and acquaintance for want of the like grace of God to remaine euerlastinglie tormented in the horrible raginge fier of hell? O good Lorde, what a nomber of thinges are there included in this grace to be well weighed, and earnestlie considered vpon! Tell me I praie thee,64 when the blessed theife (who with one worde purchased lyfe euerlastinge) seeth him selfe in that so great glorie which he now possesseth in the kingdome of heauen, and seeth his companion also in those great horrible tormentes of hell fyer, and calleth to minde withall, that he him selfe was a theife also as well as the other, and suffered for his robberies as the other did, and that a litle before he blasphemed our Sauiour Iesus Christ in like maner as his companion did, and that yet for all this it pleased almighie God to caste his mercifull eies vpon him, and to geue him so great a light, leauinge the other theife in his darckenes; now in consideringe herevpon, what thanckes thinkest thou doth he render to almightie God for this spetiall grace? How wounderfullie doth he reioyce at so great a benefite? How doth he meruaile at so great a iudgement? With what a passinge great loue doth he loue him, that woulde vowchsafe to preuent him with such a singular and wonderfull grace? Now if this seeme so great a benefite vnto thee? Remember thy selfe, that our sauiour Christ hath bestowed the like inestimable benefite vpon thee, when the same louinge Lorde vowchsaffed to cast his mercifull eies so speciallie vpon thee, and did not with the like maner of callinge calle thy neighbour, companion, or freinde, who peraduenture had lesse offended his diuine maiestie than thou. Consider then how much thou art bownde to our Lorde for this his great benefite, and what a great occasion is here offered vnto thee, to desire euen to suffer deathe for the loue of him.

Besides all this, consider how costlie and chargeable this benefite of our redemption was to our Sauiour Christ, which was so freely geuen vnto thee. Vnto thee it was geuen franckly, and of mere grace,65 and it cost him euen his owne most precious bloude, and lyfe also: for it is manifest that without the same our synnes coulde not be pardoned, nor our woū des cured. It is saiede of the Pellican that she bringeth forth her yonge-ones dead, and seinge them in that case, she stryketh her selfe vpō the breast with her beake, vntill she cause bludde to issue out, and therewith she batheth her yonge-ones, and so they receiue heate, and lyfe, Now if thou wilt vnderstande how great this benefite is, make accompte with thy selfe, that when thow wast dead in synne, that most louinge and mercifull Pellican (our Sauiour Christ) moued with most tender pietie and compassion stroke his sacred breast with a speare, and wasshed the deadly woundes of thy sowle with the precious bludde of his woū des, and so with his owne death he gaue thee lyfe, and with his owne woundes healed thy woundes. Be not thou therefore vnthankfull vnto him for this so great and costlie benefite, but as our Lorde admonisheth thee, be mindefull of the daie in which thou camest out of Egipt. This daie was the daie of thy Passeouer,66 this was the daie of thy Resurrection, for so much as vpon this daie thou hast passed throughe the redde sea of the bludde of Christ vnto the lande of promise, and vpon this daie thou hast risen againe from death to lyfe.

Of the particuler benefites that almightie God bestoweth vpon vs. § V

THESE benefites aforesaiede are generall. Other benefites there are more particuler, that be geuen to particuler persons, the which benefites none other knoweth but onely he that hath receyued them. In this accompte are reckened manie kindes of benefites, either of fortune, or of nature, or of grace, which almightie God hath geuen to each one in particuler: and also diuers and sundrie miseries, and daungers, both of bodie, and sowle, from which he of his mere mercie hath deliuered vs. For which particuler benefites we are as well bounde to geue him thankes, as for the former generall benefittes: forsomuch as they are more certaine signes and tokens of the spetiall and particular loue, and prouidence, that our Lorde beareth towardes vs. Such benefites as these are can not be written in bookes, but euerie one ought to write them in his harte, and so to ioyne them with the other generall benefites, and to geue most humble thankes vnto our Lorde for them.

67 There be also other benefites yet more secrete and hidden than these, which are vnknowen euen to the verie partie himselfe that hath receaued them. These are certayne priuie daungers, and secrete snares, which our Lorde is wont to preuent and disapoynte by his diuine prouidence, for that he vnderstandeth what great domage and preiudice they might doe vnto vs, in case he shoulde not cutte them of, and disapoynte theire cowerse. What man is able to tell from how manie temptations almightie God hath preserued him? and from how manie occasions of sinnes he hath deliuered him? and how often times he hath stopped the passages and remoued awaye the deceytefull snares of the deuill our enemie, that we shoulde not falle into them. The deuill him selfe saieth of the holie man Iob:68 That almightie God had enuironed him on euerie side, that nothinge might doe him hurte. And euen so is our Lorde wonte to kepe and preserue such as be his, (as it were a glasse preserued in his case,) that nothinge maye hurt them.

69 It maie also be that a man hath receiued of almightie God some secrete giftes, althoughe he him selfe knoweth not of them: as also a man maie, and is wont to haue manie secrete synnes, which he him selfe that committeth them knoweth not. Wherefore like as for these kinde of sinnes we ought dailie to praie with the Prophet, and saie: Ab occultis meis munda me Domine. Deliuer me ô Lorde from my secrete synnes: Euen so oughte we also euerie daie to yelde him most humble and hartie thankes for these kinde of benefites, that by this meane no synne maie remaine, without penance, nor benefite without rendringe of thankes for the same.

Footnotes

  1. The benefite of creation. ↩

  2. The benefite of conseruation. ↩

  3. The benefite of redemption. ↩

  4. The benefite of vocation. ↩

  5. Ioell. 2.23. ↩

    1. Grace preuentinge.
    ↩
    1. Grace subsequente and finall.
    ↩

  8. Of secrete benefites. ↩

  9. we falle frō God eyther throughe our pride, negligēce, or vnthankefulnes. ↩

  10. Luc. 22. ↩

  11. Benefites positiue. ↩

  12. Benefites priuatiue. ↩

  13. Almightie God will charge vs at the daye of our accompte with our vnthankefulnes and ingratitude, for his manifolde benefites. Esa. 1. ↩

  14. S. Ierome. ↩

  15. Ingrateful and vnthankefull persons are more brutishe than the most brutishe beastes that are. ↩

  16. The ordinarie punishemente of ingraful persons. ↩

  17. S. Bernarde. ↩

  18. The consideration of Gods benefites moueth vs to loue God. ↩

  19. The consideration of Gods benefites stirreth vp a desire in a man to serue God. ↩

  20. The consideration of Gods benefites stirreth vp a sorowe ād repentaunce in vs for our synnes. ↩

  21. Osea. 14.3. ↩

  22. The exercises of meditation are not to be vsed as a taske, but to be taken moderatlie as a daylie foode for the sowle. ↩

  23. S. Augustine. ↩

  24. Iob. 10. ↩

  25. The noblenes and excellencie of our sowle. ↩

  26. For what ende the sowle of man was created. ↩

  27. The wonderfull capacitie of the sowle of man. ↩

  28. Esa. 48.17. ↩

  29. Osea. 11.3. ↩

  30. Psal. 144. ↩

  31. Euerie minute and momente of our lyfe dependeth of the prouidence of almightie God. ↩

  32. Psal. 8. ↩

  33. Almightie God hath appointed al creatures visible and inuisible to serue man. ↩

  34. Hebr. 1.14. ↩

  35. Vnto the Angels is committed the defence and safegarde of men. ↩

  36. This worlde is a maine sea of infinite trowbles, calamities, and miseries. ↩

  37. All the miseries of this worlde are benefites vnto vs. ↩

  38. Summa S. Thomae. 3. quaest. 1. artic. 2. & 3. & quaest. 46. artic. 1. &. 2. Our Lorde came himselfe in person to redeeme vs, and that in great humilitie and pouertie. ↩

  39. Esa. 43. ↩

  40. Ephes. 4.30. ↩

  41. How greatlie we are bounde to our Lorde for the maner of our redemption. ↩

  42. Our sauiours bodie. ↩

  43. His head. ↩

  44. His face. 1. Pet. 1.12. ↩

  45. His visage. ↩

  46. Ieremie Thren. 3. ↩

  47. His mouthe. His lippes. ↩

  48. His forehead. His eies. ↩

  49. His eares. ↩

  50. His armes. ↩

  51. His hādes. ↩

  52. His feete. ↩

  53. Our sauiours narrowe and harde bedde vpon the crosse, without anie pillowe, or other thinge wherevpō to reste his head. […] His syde. ↩

  54. Esa. 28.21. ↩

  55. Gen. 26. ↩

  56. Tit. 3.4. ↩

  57. Esa. 43.22. ↩

  58. Two callinges of God: one vnto faithe, and an other vnto grace. ↩

  59. The first callinge is by Baptisme. ↩

  60. Gen. 24. ↩

  61. The seconde callinge. ↩

  62. Ioan. 2. ↩

  63. Luc. 15. ↩

  64. Luc. 23. ↩

  65. Summa S. Thomae. 3. q. 1. artic. 2. & 3. & quaest. 46. artic. 1. & 2. ↩

  66. Exod. 13. ↩

  67. Our Lorde preserueth vs manie times from secrete daungers and snares that woulde otherwise falle vpon vs. ↩

  68. Iob. 1.10. ↩

  69. A mā may haue manie secrete giftes, and many secrete synnes, that he knoweth not. Psalm. 28. ↩

Chapter 21 of 29