A golden treatise of mentall praier with diuerse spirituall rules and directions, no lesse profitable then necessarie for all sortes of people. First composed by the venerable and blessed father, Fr. Peter de Alcantara, of the Seraphicall Order of S. Francis. Beatified the 18. of Aprill. 1622. Translated into English by G.VV. To vvhich is prefixed a breife relation of the life, and death of the same father vvritten by G.VV. of the same order and obseruance.

A GOLDEN TREATISE, OF MENTAL PRAIER.

Composed by the Reuerend & holy Father FR. PETER DE ALCANTARA, of the Seraphicall Order of S. Francis.

CHAP. I.

IN this Chapter wee will briefly sett downe the fruite of prayer and meditation, that men considering the benefit of them, may be inci∣ted with a prompte and more willing mind to frequent these holy exercises.

It is most certaine, that the malice of our owne heartes, is the principall cause that hindreth vs from attaining to our beatitude

and euerlasting happines, because it maketh vs slovve to godly actions, dull to vertuous exercises, and suggesteth a greater difficultie in them then there is, which if it vvere not, a man might vvalke vvithout any molesta∣tion in the way of vertue, and at length wit∣hout labour attaine to his desired end. Hence it is,* 1.1 that the Apostle sayth: I delight in the lavve of God acording to the invvard man: but I see another lavve in my members repugnant to the lavve of my mind, and captiuateinge mee in the lavve of sinne.

* 1.2This therfore is the prime roote and cause of all our miseries, against which the∣re is no remedie more conuenient. and efficacious, then deuocion, which acording to S. THOMAS, is nothing else, but a certai∣ne promptitude and facilitye of the minde to doe well. It doth exclude from our minde this tedious difficultie, and maketh vs with alacritye applie our selfes to ver∣tuous actes. Therfore not without cau∣se wee may tearme it spiritual food, re∣creatiue and heauenly deawe, a pleasant instinct and supernatural affection of the holy Ghost, which doth so roborate and transforme the hartes of men, that it doth begett in them a new gust and fealing of spiritual thinges, and on the contrary a te∣dious loathing of worldly vanities.

Daylye experience manifesteth this particular vnto vs. For wee see the soules of those who arise from profound and de∣uout prayer, to bee Strengthened with ad∣mirable resolutions, adorned with newe graces, and replenished with firme purpo∣ses of amendment of life, and frequenting pious exercises, they burne with an ardent desire of seruing and louing him with their wholl heart, whom in their prayer they found the God of all goodnes and benignitye, desiring to suffer any grieuious and burdensome crosse whatsoeuer it bee, yea to sheadd their bloud for his sake. To conclude, prayer is a bath, an open place, a bedde of pleasure, wherein the soule re∣createth and refresheth her selfe.

* 1.3If you aske mee, what bee the chiefest meanes to attaine vnto this heroicall ver∣tue of deuotion. I answere with the same Doctour, that it is gotten by serious medi∣tation and contemplation of heauenlye thinges. For the ruminating of these in the soule, with a more attentiue and profound consideration, doth begett in the will that disposition which wee call deuotiō, which effectually rouzeth and pricketh a man forward to euery good worke. For this cause the exercise of prayer and medita∣tion was frequent and familiar to men of

sanctity, as iudging it the easiest meanes to cōpasse deuotiō, which although it be but one only simple vertue, yet it disposeth and maketh vs fitt for all others, and as it were with spurres pricketh vs forward to the performance of euery good worke.

I call S. BONAVENTVRE to witnesse what I say:* 1.4 his wordes are these. The inestima∣ble vertue of prayer is able to obtaine all good, and remoue all hurtfull things. If thou will patiently endure aduersity; bee a man of prayer: If thou wilt ouercome tri∣bulatiō and temptatiōs, bee a mā of prayer: If thou wilt trāple vpō thy peruerse inclina¦tiōs; bee a mā of prayer: If thou wilt knowe the deceiptes of Sathan, and auoid thē; bee a mā of prayer. If thou wilt liue ioyfully in the worke of God, and trace the way of labour and affliction; bee a mā of prayer. If thou wilt exercise thy selfe in a spiritual course, and not walke acording to the de∣sires of the flesh; bee a man of prayer. If thou wilt put to flight thy vaine and trif∣ling fancies; bee a man of prayer. If thou wilt fatt thy soule with holy thoughtes, good desires, feruour, and deuotion; bee a man of prayer. If thou wilt establish thy heart with a manly Spirit, and constāt pur∣pose in the seruice of God; bee a man of prayer. To conclude, if thou wilt roote

out vice, and bee indued with vertues; bee a man of prayer. In it is receaued the Vn∣ction of the holy Ghost, which teaceth all thinges. Also if thou wilt clime vp to the toppe of contemplation, and enioye the sweet embracinges of thy beloued spouse; be a man of prayer. For by the exercise of prayer, wee come to that contemplation and taste of heauenly thinges. Thou seest, of what great power and vertue, prayer is. For the Confirmation of all which, omit∣ting the Testimonie of holy Scriptures, let this bee an euident proofe vnto the, that by dayly experience, wee heare and see il∣literate and simple persons, to haue attained the foresayd and greater thinges by the vertue of prayer. Thus S. BONAVENTVRE.

I beceech you, can there bee found a richer treasure or a more fertile fielde de∣sired? Heare an other Doctour no lesse for Religion and sanctitye, who vpon the same matter sayth: By prayer the soule is cleansed from sinne, replenished with cha∣rity, confirmed in fayth, roborated in, and refreshed in Spirit. Prayer estabilis∣heth the inward man, pacifieth the heart, knoweth the trueth, conquereth tempta∣tions, expelleth sorrowe, reneweth the sences, stirreth vp languishing vertue, put∣teth to flight tepidity, and skoureth the

rust of vices. In prayer the quicke sparkles of celestial desires are incessantly sent forth from the burning coales of diuine loue. The priuiledges of prayer are rare, the pre∣rogatiues admirable. Prayer vnlocketh the gates of Heauen, manifesteth diuine secrets and alwaies findeth free accesse to the ea∣res of God. I will adde no more, for those thinges which haue alreadie bene sayd, aboundantly expresse the fruites of this holy exercise.

CHAP. II. Of the matter of prayer.

HAVINGE takē notice of the vti∣lity of prayer and meditation, wee will nowe declare the matter about which meditation is to bee conuer∣sant: for seeing it is ordained to this end, that the soule of him that meditateth, may bee excited to the feare and loue of God, and the keeping of his commaundemen∣tes: the matter of meditation ought to bee such, as doth next dispose to this end and scope. And although euery creature, and the whole Scripture it selfe bee able to mi∣nister

this matter vnto vs, yet speaking ge∣nerally, the misteries of our holy fayth, contained in the Creed, are most efficacious and profitable to attaine vnto this end. For these on the one side, cōtaine God Almigh∣ties benefittes, the later iudgement, the pai∣nes of hell, and the glorie of Paradise; all which, like sharpe prickes doe spurre vs on to the loue and feare of God: On the other side, they comprehende the life and Passion of our Lord and Sauiour, which is the springe and fountaine of all our good. These two thinges contained in the Apo∣stolicall Creed, for the most part yeilde matter of meditatiō, and therfore I thinke prayer and meditation ought chiefly to be conuersant about thē, although euery one in particular may haue certaine pointes, which may more specially inflame and ex∣cite the soule to the loue and feare of God.

Beeing therfore perswaded with this reason, that I might the better conduct younge beginners, and vntrained soldiars into this way of mentall prayer, and that I might giue vnto them altogether prepa∣red, and (as it were to litle children) fore∣chowed matter of meditation, I haue sele∣cted two kindes of meditatiōs, almost takē out of the misteries of our faith, the one seruing for the morning, the other for the

euening: that as the body is comonly fedd with two meales; soe the soule may be strenthened and nourished with two spi∣ritual refections, by the meditation and consideration of heauenly things. Some of these are of the Passion and Resurre∣ction of our Lord IESVS CHRIST, others of the misteries of our fayth, as I sayd befo∣re; But those who can not haue the oppor∣tunity, to meditate twice a day, after this manner, they may vse them, to wit; they may take to their consideration the 7. for∣mer Meditations in the one weeke, and the latter in an other weeke; or they may chiefly insist vpon those of the life and Passion of our Sauiour: although the other be not to be neglected, especially in the be∣gining of a soules conuersion, to whom they are proper, when the feare of God, contrition and horrour of sinne, is chiefly to be regarded and sought after.

Here follovve the 7. former Me∣ditations.

A Meditation for Munday.

THis day thou shalt call to memory thy sinnes, and shalt exercise thy selfe in the knowledge of thy selfe, that on the one side, thou maiest truly ponder the greatnesse of thy offences, and on the other side, thou maiest looke into thy basenes, and thy owne nothing, and acknowledge that all the good which thou hast, is from God. This consideration will gett thee submission of mind, and true humility the mother of all vertues.

First therfore waigh with thy selfe, the multitude of the sinnes of thy former life, and namely those sinnes which thou hast cōmitted whē as yet thou wert not illumi∣nated with the diuine splendour to know God Almightie rightly. These if thou dost examine with exquisite diligence, thou wilt finde to bee so many in number, that they will exceede the haires of thy head: for in this time thou leadest the life of a heathen, ignorant of the diuine powre, and as it were without any knowledge of his sacred Deity.

Then consider how thou hast behaued thy selfe about the tenne commaundemēts and the 7. deadly sinnes, and thou wilt fin∣de, that there is no precept of Almightie God, which thou hast not violated, nor any mortal sinne, into which thou hast not fal∣len, eyther in thought, word, or deed. Af∣ter that, call to minde God Almighties be∣nefittes, which he hath bestowed vpon thee in the whole course of thy former life, and see whether thou canst giue a good accompte of them or no.

Tell mee I pray the, how thou hast con∣sumed the dayes of thy infancy, thy youth and the flower of thy manly age? how hast thou employed thy 5. exteriour senses, and inward faculties of thy soule, giuen vnto thee by God, only to bee busied about his holy seruice, and the contemplation of heauenly thinges, what hast thou turned thine eyes vnto, but to beholde vanityes? what haue thine cares listned after but lies and tales? what hath thy tongue vttered but mnrmuringes, and blasphemous spea∣ches? what hath thy tast and feeling bene delighted in, but wanton pleasures? how hast thou vsed the remedy of the holy Sa∣cramentes, giuen vnto thee, as a singular gif∣te? what thanksgiuing hast thou restored for soe many benefittes which he hath

heaped vpon thee? what alacrity hast thou vsed to satisfie his holy iuspirations? how hast thou spent thy health of body and na∣turall forces? how hast thou dispensed thy goodes of fortune? what good vse hast thou made of the commodity, and profer∣red occasions to liue well? what care hast thou had of thy neighbours welfare? what workes of mercye, or of bountye, hast thou done vnto them? what wilt thou answere in that terrible daye of iud∣gement, when thou must render a seuere accompte of all these thinges! o withered tree destinated to eternal flames, except thou doest penance! what excuse wilt thou then frame, when thou must giue an ac∣compte of euery yeare, of euerye month, of euery weeke, of euerye daye, of euery moment?

Thirdly consider, those sinnes, which thou hast euery day committed, after God Almighty hath illuminated and opened the eyes of thy soule to meditate vpon heauenly thinges: and thou shalt finde that the old Adam hath yet borne a great sway in thy actions, and that sinfull roote to haue procreated in the, many and per∣uerse habits.

Diligently ponder, how vngratefull thou hast bene to God Almighty, how vn∣mindfull

of his benefites, how contrary thou hast behaued thy selfe against his ho∣ly inspirations, how slouthfull and remisse in his diuine seruice: in which thou scarce hast euer vsed due alacrity and diligence, or such purity of intention as it is requisite, nay hast thou not serued God for worldly respectes and commodity?

Enter into consideration how rigid thou art to thy neighbour, and how indul∣gent to thy selfe? how thou louest thy owne will, how thou adhearest to thy sen∣suality, how chary of thy honour, and of euery thing that belongeth vnto thee. Waigh well with thy selfe, how euery day thou growest more arrogant, more ambi∣tious, more vaine, more prone to anger, more desperatly bent to malice, more pro∣ne to delightes and pleasures, more muta∣ble, more vnconstant, more propense to carnal sinnes, and a greater louer of earthly vanities. Consider thy inconstācy in good, thy indiscretion in wordes, imprudence in deedes, in heigh and difficult matters pu∣sillanimity sometimes, and often audacious temerity.

In the fourth place, after thou hast takē notice of the number and order of thy sin∣nes, pause vpon them a while in thy min∣de, and waigh euery one in the ballance of

due consideration, that thou maiest percea∣ue with what misery thou art on euery si∣de enuironed. Which that thou maiest the better doe; consider these three circum∣stances in the sinnes of thy former life. First a gainst whom thou hast sinned. 2. Why thou hast sinned. 3. How thou hast sin∣ned. Which if thou doest diligently pene∣trate, thou wilt finde that thou hast offen∣ded God, whose maiestie and goodnes is immense, who hath obliged man vnto him with so many benefites, as there are sandes in the sea, or drops of water in the Ocean.

Why hast thou sinned, or what violent occasiō hath enforced thee to any cryme? a litle momentary pride: a foule represen∣tation of pleasure; some smale commoditye placed in thy sight, and oftentimes, no oc∣cation at all, but euil custome, and mere contempt of God.

But alas how hast thou sinned? with such facility, with such notable audacity, with so litle feare and conscience, yea with such security and pleasure, as though thou hadest to doe with no other then a woo∣den God, who regardeth not these sublu∣nary thinges, neyther vnderstandeth or seeth any thing, what is done vpon the fa∣ce of the earth. Is this the honour due vn∣to his supreme maiesty? is this a remunera∣tion

of his benefittes? doest thou with such seruices requite his whippinges, his buffettinges, and pretious bloud sheadd vpon the Crosse for thy sake? o wicked wretch that hast offended so great a maie∣sty, more miserable, that for so sleight a cause, and most deplorable, that thou art not sensible of thy vtter Ruine; that after sinne thou fearest not damnation, and so neglectest to doe penance.

Moreouer it is very profitable, to insist a while vpon this consideration, and that thou esteeme thy selfe nothing, and cer∣tenly perswade thy selfe that thou hast no∣thing of thy selfe but sinne; all other thin∣ges to be the gistes of God Almighties bountie. For it is most euident, that all our good, both of grace and nature doth flowe from him: for he is the Author of the gra∣ce of predestination (which is the fountai∣ne and originall of all others) of the grace of our vocation, of concomitant and perse∣uering grace, and of the grace of euerla∣sting life. What hast thou then, that thou canst boast of, but sinne? only this nothing thou canst attribute to thy selfe, all other things belong to God: Whence thou ma∣rest clearly and manifestly perceaue what he is, and what thou art, and hence come∣cture, what diffidence thou oughtest to

haue in thy selfe, and what confidence in God; to loue him, and to glorifie thy selfe in him, and not in thy selfe, but so farr as his grace doth freely operate in thee.

These thinges being digested with attē∣tiue meditation, as much as thou canst, vrge thy selfe, to a contempt of thy selfe: ima∣gine that thou art like an emptie reede shaken with euery blast of wind, without grauity, without vertue, without constan∣cy, without stabilytie, and finally without any thing. Thinke thy selfe to bee a Lazarus foure dayes dead, a stincking and abhomi∣nable carcasse, swarming with vermin, so filthy that passers by are forced to stoppe their nostrels, least they smel such a nastye sauour. Beleeue me, thou hart more abho∣minable, before God and his holy Sain∣ctes. Thinke thy selfe vnworthy to lifte vp thine eyes to Heauen; to tread vpon the earth, or that the creatures should serue thee; yea not worthy to eat bread or breath in the aire. Cast thy selfe with the sinfull woman in the Ghospel, at our Blessed Sa∣uiours feete: presenting thy selfe vnto him with a cōfused and blushing countenāce, no otherwise thē the womā takē in adul∣tery before her husband, and with inward sorrowe, and true compunction, begg par∣don of thy sinnes: that for his infinite

mercy and goodnes, he would vouchsafe to receiue thee againe into his fauour, and that thou maiest dwell in his howse for euer.

A Meditation for Tvvesdaye.

THis day thou shalt meditate vpon the miseries of the life of man, out of which consideration, thou wilt take notice of worldly vanities, and learne how much the glorie of them ought to be despised, seeing they are built vpō so weake a foun∣dation, as our fading life, whose miseries, because they be innumerable, thou shalt take but seauen of the principall for thy Meditation.

First therfore consider the shortnes of the life of man, being restrained within the limittes of threescore and ten or fourscore yeares, whatsoeuer the ouerplus be, it is but labour and sorrow, as the Prophet spea∣keth: Out of this time, if thou doest sub∣tract thy infancy, which time thou liuedst rather the life of a beast, then a man; the time that thou spendest in sleepe, for then thou art depriued of the vse of reason, which only distinguisheth man from other creatures, and thou wilt finde thy life to bee farr shorter then euer thou didst ima∣gine.

This time if thou doest compare with the eternity of the world to come, thou wilt find it to be lesse, then a moment. Coniecture then the foolish madnes of the louers of this worlde, who that they might enioye one only momentary pleasure of this transitory life, doe not feare to expose them selfes to the losse of eternitye.

Then take to thy consideration the vn∣certainty of this life (which is a second mi∣ferie) for not only it is most short, but the breuitie it selfe is most vncertaine and doubtful. For who is there, that attaineth to the age of three or foure score? how ma∣ny are extinguished at their very entrane into the worlde? how many perish in the flowere of their youth? You knowe not sayth CHRIST, whē your Lord is to come: whether in the first watch or 2. or 3. or in the cocke crowing. Which that thou ma∣iest the better vnderstand, call to minde especially thy domesticke friends, and other men placed in dignity and authority, whom inexorable death hath at diuerse ages (some yonger, some older) suddenly taken out of this worlde, irritating their vaine and longe-life-promiseing hopes.

Ponder 4. the inconstancy and mutabi∣lity of this present life, neuer continuing in one state. The dispositiō of the body often

changeth, not alwaies enioying health, but subiect to frequent diseases: but if thou reflect vpon the minde, thou shalt see that like the troubled Ocean it is tossed vp and downe with the boisterous windes of her vntamed passions, inordinate appetites, fluctuatinge cogitations, which vpō euery occasion doe disturbe her quiet. Consider lastly, the instability of the goods of fortu∣ne (as they tearme them) to how many chaunces they are obnoxious, neuer suffe∣ring the temporall substance to stand still in one stay, therby to make men happy and prosperous; but like a wheele is turned vp side-downe, without any intermission. Consider also the continuall motiō of our life, neuer restinge night nor day, but goeth forward without ceasinge, and euery day more and more wasteth it selfe, so that it may not vnfitly be compared to a candle; which by little and little consumeth it selfe, and when it giueth the clearest light, the sooner it approcheth vnto its end, also to a flower, which springeth vp in the mor∣ninge, at noone fadeth, and at night whol∣ly withereth away. Which God Almightie speakinge by the Prophet ISAIE, of this mutation, excellently shaddoweth in the∣se wordes: Omnis caro faenum, & omnis gloria eius quasi flos agri. All flesh is hay, and all

the glorie of it is like a flower of the feild.

Which words S. HIEROME expoundin∣ge saith, if one doth rightly consider the fraylty of the flesh, and that we growe and decrease accordinge to the moments of howres, neuer remaininge in one state, and that the very thinge we now speake, doe, or write, passeth a way as part of our life, he will not doubt to confesse that all flesh is hay, and the glorie therof as a flower, or the greene medowes. He that is now an infant will by and by be a little childe, then presently a younge man, growinge to war∣des his decreped age, through vncertaine seasons, and before he hath contented him selfe in youth, fealeth old age to come vpon him. The beutifull woman which did drawe after her wholl troops of gallāts in her youth, her face is now fourrowed with deformed wrincles, and she that be∣fore was a pleasure, is now vgly to be∣hold.

Consider 5. how deceiptfull this life is,* 1.5 (which is the worst condition of all delu∣dinge the louers of the world with a mise∣rable blindnes) for we thinke it amiable, when in it selfe it is vgly: we thinke it sweet, when it is full of gall and bitternes: when it is circumscribed with in the shor∣test

limits, we thinke it longe. When it is full of misery, we thinke it so happie, that there is no danger, no hazard that mē will not expose themselues vnto, for the con∣seruation of it, yea with the losse of eter∣nall glorie, when they doe not feare to co∣mitt those sinnes which make them vn∣worthie of so great felicitie.

Consider sixthly, that besides the bre∣uitie, and other fore-mentioned conditiōs, that small time wherin we liue, is subiect to innumerable miseries both spirituall and corporall. That it may well be called a tor∣rent of teares, and oceane of infinite mo∣lestations. S. HIEROME reporteth how XERXES that potent kinge, who ouer tur∣ned mountaines, and made bridges ouer the seas, when from a high place, he be∣heald that infinite multitude of men, and his innumerable army, he wept, to thinke that not one of those men there present, should be aliue after a hūdred yeares. And presently addinge, ô that we could but ascend vnto such a turret, to behold the wholl earth vnder our feete, then would I manifest vnto thee, the ruins of the world, nation risinge against nation, and kingedo∣me against kingdome, fome tormented, others slaine, some drowned, others led into captiuitie. Here marryinge, heer

mourninge, some borne, others dyinge, so∣me aboundinge in wealth, others beggi∣ge. And not only the mighty army of XERXES but all the men of the world, in a short space to be turned to dust and ashes.

Take notice a little, of the labours and infirmities of the body, the cogitations and passions of the minde: the diuerse dangers in euery, state and all seasons threatninge the ruine of man: and thou wilt euery day, more clearly vnderstand the miseries of this life, that when thou seest, what is to be hoped for in this world, thou maiest with a noble courrage contemne it.

The last of all these miseries, is death, both in respect of soule or bodie, a thinge most terrible: for in this moment the body is disrobed of all the thinges, in this world. And the soule in this point receiueth the ioyfull or fearefull sentence of eternity.

These thinges well considered, thou wilt be instructed how short and misera∣ble the glorie of this world is, and how it ought to be hated and despised of thee.

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A Meditation for VVeddensday.

THis day thou shalt meditate on death: the consideration of vvhich is very profitable to attaine vnto true vvisedome, to beate dovvne sinne; and to excite men timely to cast vp their accompts vvhich they are to make in the latter day.

Consider first the vncertainty of that hovver vvherin death is to seaze vpon thee, thou knovvest not the day, nor the place, nor the state vvher in it shall finde thee: only thou beleeuest that thou must die, for other thinges thou art vvholly ignorant of; except that it oftentimes set∣teth vpon a man vvhen he little dreameth of it, and thinketh it to be furthest of.

Consider secondly, that greiuious sepa∣ratiō, vvhich shall be at the point of death, not only from euery thinge of this present life, vvherin thou tookest content, but also betvvixt the soule and body, vvhose society vvas most an anciēt, most louinge and deare. If a man taketh it greiuiously to be banish∣ed, to be thrust out of his natiue Soile, and to be depriued of that aire vvherin he first breathed, although he should carry all others, his dearest thinges vvith him, hovv farr more bitterly vvould he take that ge∣nerall

exile, vvherin he must be vveaned from all vvorldly thinges, his hovvse, his meanes, his father, his mother, his childrē, his freinds, vncertaine vvhether he him selfe must goe. Then shall he be depriued of the light and the commerce of all hu∣mane creatures?

If the oxe vvhen he is disioyned from his fellovve vvith vvhome he vvas vvont in the same yoake to be coupled, vvith bellovvinge doth express his sorrovve, vvhat sobbs, vvhat sights vvilt thou fetch, vvhen thou shalt perceiue thy selfe to be violently pulled from these thy confede∣rats.

Consider also that anxiety vvhervvith the minde of the dyinge is tormented, vvhen abstracted from al corporall busi∣nes, he only thinketh vvhat shall become of his body, and vvhat shall betyde his sou∣le, hovv his body must be cast seauen foot into the earth, to be eaten of vvormes; and vvhat vvill become of his soule, vvhere it is to remaine, he is altogether vncertaine: vvhich cogitation doth surely much trou∣ble the minde of him that dieth, vvhen he certainly knovveth there is heauen or hell to be expected, and he at equall distance frō them both, neither can he tell vvhich of these tvvo contraries vvill fall to his share.

An other no lesse affliction followeth, that presently he must giue a strict accōpt of all his forpassed life, to the eternal iud∣ge, which men of great sanctity were wont to feare, whhen ARSENIVS in the last point of life, was seen of his disciples to weep and trēble, they asked him why he feared death he answered.* 1.6 Reuer a filioli, metus hic quo me videtis affici nunquam omnino à me re∣cessit ex quo factus sum Monachus. Indeed my childrē the feare wherwith ye see me nowe afflicted, hath neuer quite left me from the time I was first made a Monke.

Then all the sinnes of a mans former life come rushinge into his memory, re∣presentinge themselues vnto him, as it were in battaile aray, to destroy him, but especially his greiuious sinnes wherin he tooke greatest delight, are continually present to his fancie, which doe so tor∣ment him that they driue him into a dan∣gerous despaire of his saluation: and the remembrance of those pleasures, which before were gratefull, are now most bit∣ter vnto him. That the wise man saieth true:* 1.7 Ne intunaris vinum quando flauescit cum splenduerit in vitro color eius ingreditur blande, & in nouissimo mordebit vt coluber, & sicut re∣gulus venena diffundet: Behold not wine when it waxeth yelowe, when the colour

therof shall shine in the glasse: it goeth in pleasantly, but in the end, it will bite like a snake and as a basiliske it spreads abrode his poisons.

Such a poisoned cup the enemie of mankinde presenteth to the louers of the world to drinke. Such is the liquour of the outward gilded cup of Babilon.

VVicked man seinge himselfe enuiro∣ned with so many accusers, beginneth then to feare the success of his latter iudgement, and to bewaile himselfe vvith bitter out∣cries, ô miserable and vnhappie man that haue liued thus longe in darknes, and vvalked in the footstepps of iniquitie, vvhat shall novve become of me? if S. PAVLE saieth such as a man sovveth,* 1.8 such he shall reap. I that haue sovved nothinge else but the vvorkes of the flesh, vvhat should I expect but corruption?

If S. IOHN saieth, that no vncleane thinge shall enter into that heauenly cittie, vvhich is paued vvith burnished gold, vvhat part shall I haue therin, that am defiled vvith all kinde of luxurie.

Then follovve the Sacraments of the Church, Confessiō, Communion, extream Vnction, vvhich are the last helps of our holy Mother the Catholique Church, to succour his dyinge soule.

From all these foresaid circumstances, thou maiest gather with what anxietie, a wicked man is oppressed at the hower of his departure. Then he will wish that he had led a better life, and what great auste∣ritie he would vse, if longer time might be permitted to him. Then would he vehe∣mently implore the diuine assistance, but the greatnes of his infirmity, and the pan∣ges of death approachinge will not suffer him, which will be so great that he shall scarce be able to tourne his thoughtes vpon God.

Behold after these, the Symtomes of this last infirmitie forrūners of death, and har∣bengers of thy last end, which certainly in themselues are horrible, and to the behol∣ders terrible. The stomacke swelleth, the speech faileth, the feet beginne to die, the knees wax cold, the nostrells fall, the eies sinck, the face waxeth pale, the tongue can no longer performe its office, finally the striuinge of the soule goinge out of the body, disturbeth all the senses, and leaueth them wholly without vigour.

But who is able to expresse the anguish of the soule, which is farr greater for then it is in a mighty agonie, both in regarde of the doubtfull euent of her saluation: and of the strict accoumpt she is presently to

make of the deeds of her wholl life: as also because she naturally loueth the body, she can not be separated from it but with great affliction, especially knowinge not what shall become of her.

Hauinge well contemplated the soule departinge the bodie, thou must yet make two iournies more: one in accompaninge the body to the graue, the other in follo∣winge the soule to the decidinge of her cause. And thou shalt see the euent of both. Marke therfore, the dead carcas how they prepare a windinge sheete for it. What ex∣pedition they vse to carry it out of the house. Consider the solemnity and rites wher with it is carried to the graue. Howe the bells ringe, and euery one inquire of the dead. The office of the church also, the prayers of the standers by, the dolefull tune of the church, while the body is car∣ried to the graue and buried. The teares of freinds and kindred, and all those ceremo∣nies which are wont to be performed about the dead.

Leauinge the bodie vnder the earth, accompany the soule passinge to a newe and vnknowne region, where she expe∣cteth the sentence of the eternall iudge. Immagine with thy selfe that thou art pre∣sent at this tribunall, and the wholl court

of heauen, waitinge with deepe silence, and great attention the euent and sentence of this iudgement, here must be giuen a strict accompt of all receiuinges and disburs∣mentes. I say accompt, of thy life, of thy goods, of thy familie, of the diuine inspira∣tions, of the meanes and occasions to liue well, and finally of the blood of IESVS CHRIST, and the vse of his Sacraments, and accordinge as his accompt is, so the sen∣tence shall be pronounced.

A Meditation for Thursday.

THis day thou shalt meditate vpō the latter iudgemēt, to the end that thou maiest stirr vp in thy soule, two principall effects, which euery Christiā soule ought to haue, to witt, the feare of God and ha∣tred of sinne.

Place therfore first before thine eies, ho∣we terrible that day will be, wherin all the litigious causes of the sonnes of Adam shal∣be decided, and a finall end put to the pro∣cesses of our wholl life, and what shall be ordained of those for all eternitie, shalbe publickly pronounced to the veiwe of the wholl world.

This day comprehendeth in it, all the dayes of all ages, past, present; and to come. And exacteth a seuere accompt of all the

actions of all men, powringe out all the fu∣ry vpon men, heaped vp together from fo∣repassed ages; because then the torrent of God Almighties vengeance, shall ouer∣flowe beyonde its limits, rushinge with a greater violence, by howe much more it was the longer deteined, and at once shall ouerwhelme all Iniquity from the crea∣tion of the world.

Consider secondly the dreadfull signes which shall goe before this day. For our Sauiour saith:* 1.9 Erunt signa in sole & luna & stellis. And all creatures of heauen and earth shall tremble, vnderstādinge their ruine to be at hande. Men also, as our Sauiour saith, worne and withered a way perceiuinge the horrible raginge of the sea: and they themselues scarce a heares breadth distant from death. Seeinge also the mightie risin∣ges, and inundations of the water; and by these coniecturinge the calamities and mi∣serie, these prodigious signes threatē to the world: wilbe amazed with such a horrour, that they will be without life, without voyce, without colour, or human shape: they will be dead before they die, drea∣dinge their damnation before the sentence be pronounced, immagininge the futu∣re paine, by their present distemper. Then euerie one out of exceedinge

feare, will be so solicitous of himselfe, that he will nothinge regard others whosoeuer they be, parents, or husbands, or wifs, or freinds or companions.

Imagine thirdly, the vniuersall deluge of fire, which shall goe before this iudge∣ment: that dreadfull noise of the tumpett, which one of the Archangels shall blowe; wherwith all the people of the wholl world shalbe sommoned together, in one place makinge their appearance before the iudgment seat: and last of all that dreadfull Maiestie; the supreame iudge of the quick and dead, shall assume to him selfe vpon this tribunall.

Fourthly consider what exact accompt shall be required of euery one; Holy IOB saith: Vere scio quod ita est quod non iustificetur bomo compositus Deo. Si voluerit contendere cum eo, non poterit respondere vnum pro mille. Indeed I knowe it is so, and that man can∣not be iustified compared with God if he will contend with him he cannot answere him one for at housand. What then shall become of man when God shall beginne to handle him accordinge to rigour of his iustice? when he shall speake to his con∣science inwardly?

O wicked and peruerse man, what hast thou seene in me, that out of the height of

impiety, despisinge me, thou shouldest ioyne with my enemies? I haue created thee accordinge to mine owne Image and likenes; I haue illuminated thee with the light of faith: I haue seasoned thee in the Christian faith from thy infancy: I haue re∣deemed thee with my owne blood; for thy sake I haue fasted, watched, prayed, vndergone tedious iournies, sweat blood, and endured manie more miseries in the course of my life; for the loue of thee, I haue suffered persecutions, iniuries, blas∣phemies, and the verie Crosse it selfe. This Crosse is my witnes, these nailes are my witnesses, these woundes are my witnesses, which thou seest imprinted in my handes and feete; to conclude heauen and earth that did behold my passion are my witnes∣ses. Howe I haue drawne thy soule. How I haue redeemed thee with the ransome of my pretious blood.

Howe hast thou esteemed this pretious margarite, bought by me with an inestima∣ble price. O generation of vipers, why hast thou chosen to serue my enemy with a great deale of paine, and neglected thy duetie towards me thy creatour and re∣deemer which thou mightst haue perfor∣med with a great deale of pleasure. I haue called thee and thou wouldest not answere

to my vocatiō: I haue knocked at the dore of thy heart; and thou hast refused me en∣trance. I haue stretched my armes vpon the Crosse, and thou hast not regarded me, thou despisedst my councells, promises and theatninges. Pronounce therfore ô yee Angels, the sentence and be iudges betwixt me and my vine. Numquid amplius aliquid facere potui vineae meae quod non feci?* 1.10 What could I doe any thinge more to my vine that I haue not done?

What will the reprobate and scoffers at diuine misteries answere? they that haue hished at vertue, derided simplicitie, and obserued better the lawes of the world then of God? they that haue stopped their eares at the voyce of God? they who haue contemned his diuine inspirations? they who haue bene rebellious against his co∣mandements, and ingreatefull for his be∣nefitts? What will those libertins say, who lettinge themselues loose to all vices, haue liued as if there were no God at all, or that he did not regarde the thinges that are done belowe? What will those say, who haue followed their comodities, gust and pleasure for a lawe. Quid facietis in die visita∣tionis & calamitatis de longe venientis? ad cuius confugietis auxilium? & vbi derelinquetis gloriam vestram vt non incuruimine sub vinculo & cum

interfectis cadatis. VVhat will yee doe in the day of visitation and of calamity cominge from farr? to whose help will ye flee, and where will yea leaue your glory, that ye be not bowed vnder the bond, and fall with the slaine.

Fiftly consider, that terrible sentence, which after iudgement, the supreme iudge pronounceth against the wicked, which he will thunder out with such a dreadfull noyse, that at the sound therof the eares of the standers by will ringe, as the Prophet ESAY saith: Labia eius repleta sunt indigna∣tione, & lingua eius quasi ignis deuorans.* 1.11 His lipps are filled with indignation, and his tongue as a deuouringe fire. For what fla∣mes can be so ardent as those wordes: Disce∣dite à me maledicti in ignem aeternum, qui para∣tus est Diabolo & Angelis eius. Goe from me o yea cursed into euerlastinge fire, prepared for the Diuill and his Angels. Euery word of which sentence is full of bitter torment. For who is able to comprehend what this separation is, what curse, what fire, what so∣ciety, and finally what eternity to which the wicked are adiudged by force of this sentence?

A Meditation for Fryday.

THis day thou shalt meditate vpō the torments of hell, that duely ponde∣ringe them, thou maiest haue a more awe of God Almightie, and a greater hatred of sinne.* 1.12 S. BONAVENTVRE teacheth that the∣se torments are to be considered accor∣dinge to certaine similitudes sett downe by holy men, concerninge this matter. Wherfore it will not be beside our pur∣pose (as the same Doctour in the same pla∣ce saith) to imagine hell, a horrible confu∣sed CHAOS, a lake vnder the earth, a deepe fyery dungeon, or as a spacious citty, darke and terrible, burninge with obscure and fearfull fire; filled with waylinges, how∣linges, weepinge for the inexplicable pai∣nes.

In this miserable and vnhappie place are two kindes of torments, poena sensus, & poena damni, the punishment of sence, and the punishmēt of losse of God Almightie.

Consider that there is no outward, or inward sence of the damned, which is not afflicted with a proper torment; for as the damned in all their members and sences haue offended God, vsinge them as in∣struments and weapons wherby, negle∣ctinge

the Society and lawe of God, they serued sinne. So the diuine iustice hath ordained, that euery sence accor∣dinge to their desert, should be tor∣mented with a proper punishment, the wanton and lasciuious eies, shalbe tor∣tured, with the hydious aspect of diuils. The eares which were open tolyes, de∣tractions, and other impurities; shall ringe with vnwonted clamours, out-cries and blasphemies. The noses which were delighted with sweet odours, shalbe poys∣ned with an intollerable stinck. The tast which was glutted with dainty fare, shal∣be tormented with intollerable hunger and thirst. The tongue which vttered de∣tractions and murmuringes, shall drin∣ke the gall of dragons. The wanton which gaue consent to their brutish de∣sires shalbe frozen with extreame cold and as holy IOB saith:* 1.13 Ab aquis niuium trans∣ibit ad colorem nimium: From the waters of snowe they shall passe to the extremity of heat.

The interiour sences also shall not want their torments, the imagination shalbe tormented with the apprehension of present paines, the memory with the callinge to minde of fore-passed pleasu∣res, the vnderstandinge with the feare of

future greifs, the will with an ineredible hatred and raginge towards God.

There as S. GREGORIE saith shalbe,* 1.14 in∣tollerable cold vnquenchable fire, a neuer dyinge worme, a stinch which none is able to endure, horred darknes, greuious whippinges, vizards of diuils, confusion of sinners, and desperation of al good. Tell me I pray thee couldest thou endure on little moment the least part of al these tor∣mentes? surely it would be very greuious, if not intollerable for thee. What thē will it be to suffer this wholl inundation of euils, at one time in all thy members and sences, externall, and internall, not one or a thousand nights, but for all eternitie? VVhat sence, what tongue, what minde of man is able to conceiue or expresse these thinges?

Neither are these the greatest torments the damned suffer. There remaineth yet a more greuious, which the diuines doe call the punishment of losse, which consisteth in the perpetuall priuation of the beatifi∣call vision of God and his Saintes, and of all that glorious and blessed Societie. For that is the greatest torment, that depriueth man of the most excellent good. Seeinge therfore that God is that effectuall and cheefest good of all goods, to be depriued

of him, must needs be the greatest of all euils.

These are the generall torments of the damned; besides these, there are other par∣ticular torments, wherwith euery one ac∣cordinge to their sinnes are afflicted. The proud, the enuious, the couetous, the luxu∣rious, and other vitious haue their peculiar torments; the measure of paine there, shal∣be proportionable to their pleasure here, confusion there proportionable to their glory and presumption here: pouertie and want, to plenty, hunger and thirst, to glut∣tonie and to former delightes.

To all these aforesaid torments, eterni∣tie is yet to be added, which is as it were the seale and key of all the rest; for if at lēgth, they should haue an end, they were some way tollerable. That which is restrai∣ned to a certaine time can not be so vnsuf∣ferable, but this punishment is euerlastin∣ge, without solace, without relaxation, without diminution; where remaineth no hope of an end of their torments, or tor∣mentours, or themselues that suffer them, but is, as it were a perpetuall and irreuoca∣ble banish mēt, neuer to be recalled, which is a thinge of importance to be noted. That the minde may be stirred vp therby, to that sauinge feare and loue of God.

From this eternitie of torments procee∣deth that great hatred wherwith they are incēsed against God. Hence proceed those horrible blasphemies and curses which with their impure mouthes they raile at God, sayinge. Cursed be God which hath created vs, and hath condemned vs to an euerlasting death, which doth so oppresse and torments vs that notwithstandinge neuer killeth. Cursed be his power, which doth so greuiously afflict vs. Cursed be his wisedome that hath laied open all our wic∣kednes. Cursed be his iustice that hath exacted eternall punishment for temporall sins. Cursed be his Crosse which hath not benefited vs. Cursed be his blood that was shed, seeinge it requireth reuenge against vs. Cursed be the Mother of God, who although she be pious and propitious to all, yet notwithstandinge hath shewed herselfe to vs cruell and vnmercifull. Cur∣sed be all the Saintes of God raigninge with CHRIST, and reioyceinge at our mise∣ries.

These are the hymnes, this is that harsh melody, which the damned doe continual∣ly iarr, railinge at the almighty with dete∣sted blasphemies for all eternitie.

A Meditation for Saterday.

THis day thou shalt meditate vpon the glory of the Saintes of God, which may more eagerly inflame thy soule, to contemne the vanities of this world, and aspire to that eternall felicitie.

To the end thou mayest get a better knowledge and gust of this inestimable glory. Consider these fiue thinges. First the excellency of the place. Secondly the ioy of that society. Thirdly the vision of God. Forthly the glory of their bodies. Fifthly the compleat perfection of all aboundant good.

In the excellency of the place, take notice of the admirable and wonderfull spaciousnes of it; in approued authours thou readest, that the least of the fixed starrs of heauen, is bigger then the wholl earth, and some of them doe exceede the earth two or three hundred times in big∣nes. Then cast vp thine cies to heauen and consider the innumerable multitude of them in the firmament, and thou shalt see a great deale of void space, where many more may be placed, howe cāst thou then but be astonished at the greatnes of so rare a fabricke?

Then consider the beutie of that place, which no tongue is able to expresse, for if God Almighty in this place of banishment and vale of miserie, hath made many thinges of admirable and comely hue: of what great beuty, and how much odor∣ned dost thou thinke that place to be: which God would haue to be the ordina∣rie seat of his glory: the Pallace of his Ma∣iestie: the mansion of the elect, and the Paradise of all pleasure?

After the beuty of the place, consider the Nobilitie of the Inhabitants, whose number, sanctity, riches, and glory, are farr beyound our imaginatiō. S. IOHN saith the multitude are so great that they are in∣numerable. S. DIONYSIVS affirmeth that the multitude of Angels doe farr exceed the nūber of sublunary creatures. Whom S. THOMAS followinge thinketh, that as the heauens by many degrees exceed the bignes of the earth, beinge but as it were a point of them: so proportionably the glo∣rious Spirits, therin conteined, doe surpasse all earthly thinges. VVhat can be thought more admirable? assuredly this well pon∣dered would make a man loose himselfe in the abysse of God Almighties goodnes.

Yea without comparison euery one of these blessed Spirits is far more beutifull to

the eie then all this visible world. O what would it be to contemplate the incompre∣hensible number of so rare and glorious Spirits? and to vnderstand their seuerall offices and perfections? how the Angels bringe messages? how the Archangels Mi∣nister? how the Principalities triumph? how the Powers reioyce? how the Domi∣nations bare sway? how the Vertues shine? how the Thrones doe glitter? how the Cherubins doe illuminate? how the Sera∣phins doe burne with loue? and finally how all with one vnanimous consent doe prayse Almighty God.

If the conuersation and fellowship of good men be so delightfull, what pleasure will it be, to be assotiated to so great a multitude of Saintes? to be conuersant with the Apostles? to talke with the Pro∣phets? to discourse with Martyrs? and to enioy the blessed familiarity of all the elect? O but what will it be to enioy his presence whome the morninge starrs doe magnifie? whose beutie the sun and moone admire? before whome the holy Angels and all the celestiall Spirits doe prostrate themselues. That sumum bonum, that in∣finite good, which in it selfe comprehen∣deth all good whatsoeuer, ô what con∣tent will the heart of man feale to behold

him, who is one and all. Who although he be most simple without composition, yet conteineth in himselfe the perfections of all thinges created. VVhat can the heart of man desire greater?

If it were so much to see and heare Kinge SALOMON, that the Queene of SABA cominge from farr remote parts, moued with his great wisedome, should say: Beati viri tui & beati serui tui,* 1.15 hi qui stant coram te semper & audiunt sapientiam tuam: Happy are thy men and happie are thy seruants, those who stande before thee alwayes and heare thy wisedome. VVhat would it be to behold that true SALO∣MON? that eternall wisedome? that immense maiestie? that inestimable beutie? that infinite goodnes? and which is more to enioy him for all eter∣nitie?

This is the essentiall and truest glory of the Saints: this is the last end and centre of all our wishes. Consider more-ouer the glory of their bodies, which shalbe beuti∣fied with these fowre giftes, subtilitie, agilitie, impassibilitie and claritie. VVhich will be so great, that euery one of the elect (as our blessed Sauiour saith) shall glitter like the sun in the kingdome of his fa∣ther.

If one only sun doth so reioyce and il∣luminate this vniuerse. VVhat doest thou thinke, so many brighter sunnes will doe which shall there shine?

VVhat should I speake of other ioyes which there shalbe? health without infir∣mitie: libertie without violence: beutie without deformity: immortalitie with∣out corruption: aboundance without want: rest without trouble: securitie without feare: riches without pouer∣ty: ioy without sorrowe: honour with∣out contradiction. There as S. AVGVSTI∣NE saith,* 1.16 shalbe true glory when euery one shalbe comended without errour or flat∣tery. True honour shal be denied to none that is wortly of it, and it shalbe giuen to none vnworthy, neither shall any vn∣worthy attempt it, there, where none shalbe permitted but the worthy. There shalbe true peace, where they shall suffer no contradiction frō themselues or others: the reward of vertue shalbe he which gaue vertue. And he hath promised to giue him∣selfe. Then which, better or greater no∣thinge can be. For what other thinge is it that he spake by the Prophet: Ero illorum Deus, & ipsi erunt mihi plebs:* 1.17 I will be their God, and they shalbe my people. If I doe not who is it that can satiate their soules?

I wilbe that good which can possibly be desired of man. Their life, their peace, their honour. For so is that vnderstood which the Apostle speaketh:* 1.18 Vt sit Deus in omnibus. That God be in all. He shalbe the end of all our desires, which shalbe contemplated without end, shalbe loued without te∣diousnes, shalbe praysed without ceasin∣ge.

The place of the saints, if thou doest be∣hold the spaciousnes of it, it shalbe most ample, if the beutie, most delicious, if the splendour, most exceeding bright. There shalbe admirable delightfull society, no vi∣cissitude oftimes, the day shall not succeed the night, nor the night the day, but all time shalbe there a like. There shalbe one perpetuall springe, which the holy Ghost, with a wonderfull temper shall alwayes make greene and florishing, there shall all celebrate euerlastinge holy-dayes, reioye∣ing with vnspeakable gladnes, there shall all sound their instruments of musick and singe prayses to him, by whose power they liue and raigne for all eternity.

O celestiall citty, secure habitation, pal∣lace flowinge with all delightes, people without murmuring, quiet Citizans, men without pouertie. O that I may at length enioy thee. O that the dayes of my banish∣ment

were ended. VVhen will that ioyfull day come? VVhen shall I goe out of this mortallity? VVhen shall I come and ap∣peare before thy face ô God.

A Meditation for Sunday.

THis day thou shalt spend, in recogita∣ting God Almightie his benefitts, that thou mayest bee gratefull to him for the same, and thy heart inflamed with the loue of him, that hath heaped so manie fa∣uours vpon thee. VVhich seeing they bee innumerable, thou shalt take fower of the cheifest to thy consideration, which are the benefitts of thy Creation, Preseruation, Redemption, and Vocation, besides parti∣cular benefitts specially bestowed vpon thee.

Touching the benefitt of thy creation, examine diligently what thou wert before, what God hath giuen thee when thou hadest no precedent meritts. Behold thy comely bodie well composed of its mem∣bers and senses: Looke vpon thy noble soule, beutified with these excellent facul∣ties, the vnderstanding, will, and memo∣rie.

Remember that when he gaue thee thy soule, he gaue thee all thinges, seing there is

no perfection in any creature, which is not found more excellent in the soule of man. Hence it manifestly followeth, that when God bestowed this great benefitt vpon thee, he with it bestowed what els soeuer thou hast.

Concerninge the benefitt of thy con∣seruation and preseruation, consider that all thy being dependeth vpon the diuine prouidence and disposure, without which thou canst not moue a foote, or subsist the least moment of time. More-ouer for thy vse he hath created the wholl vniuersall world, and all thinges therin conteined; the earth, the sea, birds, fishes, beasts, plants, nay the verie Angels themselues he hath ordai∣ned to doe thee seruice. Consider thy health, the strength of limes, and thy verie life it selfe, which thou enioyest, to be the great benefitts of God Almightie, who, by dayly nourishment and other temporall helps, cōserueth all these in their proper vi∣gour. Obserue the miseries and tribulatiōs vnto which other mortall men are subiect; into which, as others thou hadst easily fallē, had not the diuine goodnes protected thee

In the benefitt of thy Redemptiō: con∣sider the aboundant good both in quanti∣tie and qualitie, which he hath purchased to thee by it.

Then call to minde the bitternes of his torments, which he suffered in soule and bodie to ease thee; and that the acknow∣ledgmēt of these fauours may take a grea∣ter impression in thee, in the mysterie of his passion take notice of these fower thin∣ges. First, who it is that suffereth, secondly what he suffered, thirdly for whome he suffered, fourthly why he suffered.

He that suffered, was God, what he suf∣fered, weare the most greuious torments, and such that neuer any mortall man did endure the like.

For whome? for most ingratefull crea∣tures, cursed and worthy of hell fyre.

VVhy? not for any comoditie or profitt of his owne, or that we had merited so much by our precedent meritts. But only moued to it by his infinite loue and bounty tovvards vs.

Cōcerninge the benefit of thy vocation, cōsider the grace he gaue thee, vvhē he infu∣sed into thee, the Christian faith, by the re∣ceiuing of Baptisme and other Sacraments: when he did enrolle thee in the booke of his eternitie, amongest faithfull soules. If after thy first vocatiō, vvhen by sinne thou hadest lost the innocencie of baptisme, he hath dravvne thee againe out of the mire of thy ovvne corruptiō, restored thee to grace

and brought thee back againe into the way of thy owne salutation: VVhat than∣kes giuinge oughtest thou to render vnto him, for so great a benefit? How great was his mercie to thee, that with longanimitie he expected so manie yeares? that he per∣mitted thee to spend thy dayes in so great impuritie of wickednes? that he hath often visited thee with good and holy in∣spirations? that he did not cutt of the thred of thy peruerse life, as he serued others in the same place? To conclude, that he called thee with such efficacious grace, that he re∣stored thee from death to life, and opened thine eies to contemplate his cleare light? How great was his clemēcie towards thee, that he supported thee with his grace, not to returne back againe to thy former sinns. But to ouercome the enimies of mankind, and constantly to perseuere in a vertuous course.

These are the comon benefits. Besides these, there are manie secret ons known to none but those that receiue them, and others, which indeed are not cleerly known vnto themselues, but only to him that bestowed them. How often for thy prid, arrogancie, ingratitude and slouth hast thou deserued to be left of God as many for lesser causes haue beene? Yet not

withstandinge he would not? How often hath God with his singulare prouidence, exempted thee from euill, remoued occa∣sions of offending, brokē the snare that the enimie had laied for thy perdition; hath frustrated his expectation, and would not permit that his councells and machinations should preuaile against thee? hovv often hath he done to vs as he did to S. PETER in the Gospell: Ecce Satanas expetiuit vos,* 1.19 vt cribaret sicut triticum. Ego autem rogaui pro te, vt non deficiat fides tua: Behold Sattan hath required to haue you for to sift as vvheat but I haue praied for thee that thy faith faile not. And vvho can knovv these secret benefits but God alone? benefits, vvhich be palpable are easie to be seene, but those vvhich be priuate consistinge in the vvor∣kinge of good or preuentinge of ill the mind of man can not perfectly compre∣hend. Wherfore it is meet and conuenient to reason, that vvee should render immor∣tall thankes to God, for all these benefits and cōfesse ingenuously, that vve haue re∣ceiued more, thē vve are able to restore, and that our obligations tovvards him, are so great, that vvith any goods of ours vve shall neuer liue to requite them, vvhen vve cannot so much as number or compre∣hend them in our vnderstandinge.

CHAP. III. Of the time, and fruite of these Meditations.

BEHOVLD (Christian Reader) thou hast seauen former meditations, accomodated to euery day of the weeke, not so, that it is an offence to medi∣tate vpon an other matter; when as whe saied before, whatsoeuer inflameth the heart, to the loue and feare of God, and to the keepinge of his comandements, may profitably bee assumed for matter of me∣ditation. VVe therfore out of so great a number haue selected these, both, for that they conteine the cheifest misteries of our faith, and that in them is force and effica∣cie, to rouse vp our souls to the loue and feare of God: as also to set before nouices, which haue need of a guide, prepared and as it were fore-chewed matter, least they confusedly wander vp and downe in this spacious feild, without any certaintie, now meditatig vpon one thinge and presently vpon an other.

More-ouer these meditatiōs, as wee haue

saied elswhere,* 1.20 sute best with those which doe begine to turne to God Almightie from their wicked courses. For these had need, to be helped by the consideration of these thinges, to the detestation and hor∣rour of sinne, the feare of God, the con∣tempt of the world, which are as it were the first steps to the amendment of our former peruerse life, therfore it is good that they should sometime insist in them, that they may haue the better foundation for other ensuing vertues.

OF SEAVEN OTHER MEDITATIONS OF THE PASSION OF OVR LORD, And the manner hovv it ought to be meditated vpon.

CHAP. IV.

HERE followe seauen other Meditations of the Passion of CHRIST, his Resurrection and Ascension into heauen, to which others of his holy life may well be added.

* 1.21But we must note, that in the Passion of our blessed Sauiour, six thinges cheefly are to be meditated vpon. First, the bitternes

of his sorrowe,* 1.22 that we may compassionate with him. Secondly, the greatnes of our sinnes, which were the cause of his tor∣ments, that we may abhorr them. Third∣ly, the greatnes of the benefit, that we may be gratefull for it. Fourthly, the excel∣lencie of the diuine charitie and bountie therin manifested, that we may loue him more feruently. Fifthly, the conueniencie of the misterie, that we may be drawne to admiration of it. Lastly, the multiplicitie of vertues of our blessed Sauiour which did shine in this stupendious misterie, that we may partly immitate and partly admire them; wherfore in the middest of these meditations let vs some time compassio∣nate with our blessed Sauiour in the extre∣mitie of his sorrowes, extreame indeed, both by reason of the tendernes of his bodie, as also for the great affection he bore vnto our soules. He did suffer them without any manner of consolation, as we shall speake herafter in its proper place. Sometimes let vs stirr vp in our selues compunction for our sinnes, which were the cause of these his so great suf∣feringes. Sometimes let vs kindle in our souls an ardent affection, consi∣dering his great affection towards vs, which vpon the Crosse he declared and

manifested to the whole world. And the benefit which he bestowed vpon vs in his passion, because he bought vs with the in∣estimable price of his precious bloud, of which only we reape the fruite and com∣moditie. Sometimes let vs ruminate vpon the conueniencie of the manner, his eter∣nall wisdome would he pleased to chuse, to cure our miseries, to satisfie for our sins, to releeue our necessities, to make vs parta∣kers of his glorie, to represse our prid, to induce vs to the loue and ioyfull sufferinge of pouertie, iniuries, austeritie, and all co∣mendable laborious exercices. More-ouer it will not be besids the matter, to looke into the admirable examples which did principally shine in the life and passion of our sweet Sauiour, his meeknes, patience, obedience, mercie, pouertie, charitie, hu∣militie, bountie, modestie, and other his rare vertues, which in all his actions did glitter like starrs in the firmament. And cheifly to this end, let vs meditate vpō these thinges, that as neere as we can, we may imitate them. Let vs shake of slouth, and eleuate our souls, that as much as in our power lyeth with the help of his holy gra∣ce we may trace his sacred foot-steps. This is the best and most profitable methode of meditatinge vpon our Blessed Sauiours

passion, that is to say, that ther-by we be drawne to imitation, and so to be wholly transformed into our Blessed Sauiour, that each one may say with the Apostle: Viuo au∣tem iam non ego, vi uit vero in me Christus: And nowe I liue but not I, but CHRIST in me. More-ouer in meditating our Blessed Sa∣uiours passion, we must set him before the eies of our souls, imageninge that we see, as present the panges of his heauy sufferinges; and we must not only insist vpon the bare historie of his passion, but we must consi∣der other circumstances, namely these fower, first, who it is that suffereth, secondly, for whome, thirdly, howe, fourthly, why. First, he that suffereth is God, omnipotent, infinite, immense. For whome? the most vngratefull creature in the world, and less regardinge his benefits. Howe? with most profound humilitie, charitie, bountie, meeknes, mercie, patien∣ce, modestie, &c. VVhy? not for his owne commoditie, nor our merits; but for his immense pietie, mercie, goodnes and loue towards vs.

Last of all, let vs not onely contemplate his outward, but his inward torments, for much more may be considered in the soule then in the bodie of CHRIST, both for the more sensible feelinge of his passion there,

as also for diuers other considerations therin.

Thus hauing set downe this short pre∣face let vs proceed to the handlinge of the misteries themselues of our blessed Sa∣uiours passion.

Seauen other Meditations.

A Meditation for Munday.

THis day after thou hast seigned thy selfe with the signe of the Crosse, thou shalt meditate vpon the washinge of the disciples feete, and institution of the blessed Sacrament.

Consider, ô my soule, at this supper sweet IESVS himselfe to be present, con∣template that inestimable example of hu∣militie, which he there proposed vnto thee for imitation; when risinge from the table, where he sat with his disciples, hee would be pleased to wash their feete: O sweete IESVS, what is it that thou doest? O sweet IESVS, why doth thy mightie Maiestie thus diminish it selfe? O my soule, what woul∣dest thou haue thought to see God tum∣blinge at the feete of men, and prostrate before IVDAS? O barbarous and cruel man, could not so great humilitie molifie

thy heart? was not so great bountie and sweetnes able to penetrate thy entrals, and to reclaime thee from thy intended mischeife? can it be that thou determi∣nest to sell this meeke lambe for so small a price? nay if it be so, how couldest thou yet endure to behold so rare an example? I wonder it did not wound thy guiltie soule with compunction for thy greuious crime? O delicate hands, howe could you touch so filthie, sordide, and with sinne contaminated feete? O pure and vnspotted hands, howe could you endure to wash those feete, that were fouled with goinge and cominge to make a sale of your precious bloud? O thrice happie Apostles, did you not trem∣ble and stand amazed at the sight of so great humilitie? What dost thou doe PETER? canst thou permitt the Lord of Maiestie to wash thy feete? S. PETER wholly astonished with the admiration of this spectacle, when he sawe our blessed Sauiour fallinge downe at his feete, cryed out: Domine tu mihi lauas pedes? Lord doest thou wash my feete? what, art not thou the Sonne of the euer-liuinge God? art not thou the creatour of the whole world, the beutie of heauen, the Paradise of An∣gels, redeemer of mankind, splendour

of thy Fathers glorie, most deepe fountai∣ne of the eternall wisdome? and doest thou wash my feet? howe cometh it to passe, that thou Lord of so great maiestie and glorie shouldest thus debase thy selfe to so vile a seruice?

Thē cōsider, howe he washed all his dis∣ciples feet one by one, and after washinge, wiped them with a linnen cloath wher∣with he was girded, open the eies of thy mind to behold in these misteries a repre∣sentation of our redemption. This linnen cloath so wiped their feet, that all the dirt which was vpon their feet did sticke on the linnen cloath: not without miste∣rie.

For what more foule then mā concei∣ued in sinne? What more pure thē CHRIST conceiued by the operation of the holy Ghost? Dilectus meus candidus & rubicundus electus ex milibus:* 1.23 My beloued saith the spouse in the canticles is white and rudly chosen of thousands. Yet not withstan∣dinge most pure, most beutifull CHRIST tooke vnto himselfe all the spots of our soules: frō which that he might clēse vs (as you may see him vpō the Crosse) he would be pleased to defile himselfe with the filth of our impuritie. Consider lastly with what words our Blessed Sauiour closed vp

this humble action: Exemplum dedi vobis vs quemadmodum ego feci vobis, ita & vos faciati••. I haue giuen you an example that as I haue done to you, you may doe the like. Which words doe not only pertaine to this pre∣sent action, and example of humilitie: but likwise to all the actions of CHRIST through-out his wholl life, vvhich is a most absolute and perfect rule for vs to square our actions by, especially of humilitie, which is here to life represented vnto vs.

Of the institution of the blessed Sacrament.

HE that desireth to comprehend any thinge of this noble misterie, must certainly thinke, that no tounge is able to express that immense loue, and ardent af∣fection vvhervvith our blessed Sauiour vvas inflamed tovvards his holy Church and all faithfull soules, in institutinge this stupendious misterie.* 1.24 For vvhen this brid∣grome determined to depart out of this mortall life, and to leaue the Church his beloued spouse; least this is departure should be any occasion to her of forget∣tinge her redeemer; he gaue her this Sacra∣ment vvherin he himselfe is present, as a pledge and memoriall of his perpetuall loue.

* 1.25Then seinge he was to be longe absent; least his spouse should remaine solitarie alone, he, for her consolation, would leaue himselfe for her companion in this holy Sacrament.

* 1.26When our blessed Sauiour was to suffer death for the redemption of his spouse, to enrich her with his most pretious bloud, and to purge her from sinnes: least she should be defrauded of so great a treasure, he would giue her a key in this Sacrament wherby she might at her pleasure enioy these riches: for as S. CHRYSOSTOME saith, we must thinke as often as we come to this Sacrament we put our mouth to the blee∣dinge side of CHRIST, and from thence drinke his most precious blood whose me∣rits we participate.

* 1.27More-ouer this celestiall bridgrome, did desire to be tenderly beloued of his spouse, and for this cause would leaue her this misticall meat, consecrated with most efficatious words, and therin so great ver∣tue, that whosoeuer receiues it worthily shall presently be strooke with the dartes of loue.

* 1.28He would likewise bestowe vpon his spouse some sure pledge therby to make her secure of the certaine succession of fu∣ture glorie, that in hope of so great a good,

he might temper the laborious difficultie and make the tedious bitternes of this present life, to be more tollerable, wher∣fore that the spouse might certainly be∣leeue, that she shall at length attaine to these vnspeakable goods, he hath giuen her for a pawne, this inesti∣mable treasure, vvhich is as much vvorth as that vvhich is expected hereaf∣ter, that she should not doubt but that God vvill giue her himselfe in glorie vvhere he liueth in spirit, that vvould be pleased to giue her himselfe in this vale of teares, vvhere he liueth in flesh.

* 1.29He vvould more-ouer vvhen he dyed make his last vvill and testament, vvher∣in he left to his spouse a singular man∣na to cure all her infirmities, a gift then vvhich, nothinge can be more soue∣raigne, nothinge more pretious, see∣ing the deity it selfe is therin contei∣ned.

* 1.30Lastly, he desired to feede our soules with some heauenly foode, seinge they need no lesse nourishment that they might liue spiritually, then the body needeth corporall sustinence that she might liue corporally. Wherfore this spirituall phy∣sition whē he had diligently examined and

felt the pulse of our fragilitie, instituted this holy Sacrament which he exhibited vnto vs vnder the species or forme of bread, that he might declare what effect it should worke in vs, that is to say, that it is as necessarie for our soules, as bread for the bodie.

A Meditation for Tvvesday.

THis day thou shalt meditate of the prayer CHRIST made in the garden, the methode therof, and the contumelies he suffered in the howse of ANNAS.

Consider therfore, howe CHRIST our Lord, after the consummation of his my∣sticall body with his disciples, before he entred into the tragedie of his passion, went to make his prayer vpon the mount Oliuet, wherby he would instruct vs, that in all aduersities and tribulations of this present life, we fly to prayer, as to a holy anchore; the power of which is so great, that it either beateth back the forces of tribulations, or (which is of greater excel∣lencie) ministreth sufficient strength to en∣dure them, with a constant and willinge mind.

He tooke for companions in his iourny 〈◊〉〈◊〉 of his disciples, whome he loued

aboue the rest, S. PETER, S. IAMES, and S. IOHN. Which as they were eie-witt∣nesses of his transfiguration, so likwise they should be present in his agonie, to behold him for the loue of man now transformed into a farr more different shape; then he was, when he manifested himselfe vnto them, in a glorious and glitteringe for∣me.

That also he might open vnto them, his inward greife, to be much greater then ap∣peared outwardly. He saith vnto them: Tristis est anima mea vsque ad mortem. Susti∣nete hic & vigilate mecum: My soule is heauy vnto death. Stay heere and vvatch vvith me. O vvordes full of compassion! Then departinge from his disciples a stones cast, vvith great submission and reuerence he praied his Father: Pater si fieri potest transeat à me Calix iste, verumtamen non mea voluntas sed tua fiat: Father if it be possible let this Chalice passe from me, but not my vvill, but thine be done. Which prayer vvhen he had repeated thrice, he fell into such an agonie, that he svveat drops of blood, trickling dovvne the earth, from his pre∣cious body.

Consider that, partly the foreseeinge of the most vnspeakable torments that euer any mortall man suffered, prepared for his

most tender body: partly the distinct re∣presentatiō of the sins of the whole world, for the expiatinge of which he was nowe to suffer death vpon the Crosse: partly the remembrance of the ingratitude of many, which would not esteeme, or reape any profit from this great benefitt, strock such a deepe impression into his soule, that it filled it with sad and incredible anxiety, so troubled his senses and tender flesh, that all the elements of his body beeinge weake∣ned, the opened pores on euery side swett out drops of blood. If the flesh, which properly suffered not this anguish, but on∣ly through a simple immagination, was thus afflicted, what did his soule feale; to whome properly these sorrowes did ap∣pertaine?

His prayer beinge ended, that counter∣fait freind of CHRIST Iudas the traitour, came attēded with a hellish boand; he I say which renounced his apostleship, to be head and Captaine of a troope of hell∣hounds, behold in the fore-front of that wicked multitude, impudently cominge to his master whome before he had solde, be∣traying him with a kisse of peace and freindship.

In that hower saied IESVS to the company, which came to apprehend him:

You haue come out as to a theefe to apprehend me vvith svvordes and staues? I satt euery day with you teachinge in the temple, and you laied not hould on me. But this is your hovver and the povver of darkenes.

This misterie is worthy of admiration, for what thinge can be more admirable and stupendious, then to see the only be∣gotten Sonne of God, not only in the forme of sinfull man, but in the shape of a condemned man: Haec est hor a vestra, & po∣testas tenebrarum: This is your hower and the power of darkenes. From which wordes, is gathered that this innocēt lambe, was left to the diabolicall cruelty of the princes of darkenes, who by their vice-ge∣rentes and ministers powred all the malice and mischeife they were able to conceiue against him. Consider, how much for thy sake the supreme Maiestie of God is hum∣bled, to endure all the extremitie of tor∣mētes that euer any suffered in this present life, not to die for his owne faults but for thy sins, but he did vndergoe this of his owne accord, to free thee from the power of Sattan.

He had skarce spoken these wordes, when that wholl rabble of hunger-starued wolues, gapinge after their prey, rushed vpon this meeke and innocent lambe, ha∣linge,

tearinge and afflictinge him with as much cruelty as euer they could. O bar∣barous and inhumane proceedinges? ô cruell and sauage blowes, contumelious violences, wherwith they tormented him? they insulted after a horred manner no otherwise, thē conquerers retourne loaden with spoiles after they haue put to flight their enemies, or hunters when they haue caught their prey. The handes which a little before were exercised in workinge miracles, they were nowe bound with ropes so cruelly, that they rased the skin, and besmeared them with blood. Thus they led him through the publick streetes of Ierusalem, followinge him with contu∣melies and blowes: behould him in this iournie goinge alone, left by all his disci∣ples, compassed with a multitude of his enemies, forced to make such hast, that he was wholly out of breath, his colour changed, his face blushinge, and his wholl body weakened and wearied by reason of the intollerable present difficultie.

Although our blessed Sauiour was barbarously and most cruelly handled by that blood-suckinge multitude: yet neuer the less thou mightst haue seene in his countenance a pleasant sweetnes, in his eies a comely grauitie, in his manners a di∣uine

grace, which all the torments of the wholl world could not so much as dimi∣nish in the least degree.

After this goe with our blessed Sauiour into the house of ANNAS the high Preist, that there thou maiest take notice what fauour he reaped for his mild ans∣wer, when ANNAS examined him of his, and his disciples doctrine: which vvas, that one of the Officers gaue him a cruell blovve vpon his cheeke sayinge: Sic respon∣des Pontifici? Doest thou ansvver the high Preist so? to him CHRIST replied: Si male locutus sum, testimonium perhibe de malo:* 1.31 si autem bene, quid me caedis? If I haue spo∣ken euill bringe testimony of it, but if vvel, vvhy doest thou beate me?

Behould, ô my soule, not only the mild ansvver, but the print of the Officers hand in his tender cheeke, his countenance not∣vvithstandinge quiet and amiable, not a vvhitt moued at the shame of so great an effront, because he invvardly thought so lovve and humbly of himselfe, that he had tourned the other side vvithout delay, if the rascald had desired it.

A Meditation for VVeddensday.

THis day thou shalt consider, how CHRIST our Lord was offered vp to CAYPHAS the high Preist: what tor∣ments he endured there all that night: how. S. PETER denied him: and last of all how cruelly he was scourged.

Consider first of all, how he was led from the house of ANNAS to CAY∣PHAS his house, it is worth thy paines to followe him thether. For there thou shalt see the mighty sun of iustice ecclypsed: there thou shalt behould, the diuine face vpon which the Angels themselues de∣light to gaze, to be deformed with the filthie spittinges of the Iewes. For our blessed Sauiour standinge in the middest of them, was coniured by the high Preist in the name of his Father, to speake out, what he was. He answered as beseeming himselfe: but they who were vnworthy of such an answere, blinded with the splendour of this great light, like mad dogges rushed vpon him, vometing vp the bitter gaule of their wholl malice against him.

They began whole troupes of them to 〈◊〉〈◊〉 him, to beate and kick him, they spit

vpon his diuine face, and threwe the verie snot of their filthy noses vpon it. Others hood-winked his eies with a dirty linnen cloath, smiteinge him vpō the cheeke, and would in mokerie haue him prophecy who it was that strooke him. O admira∣ble and vn-heard of patience, and humili∣tie of the only begotten Sonne of God. O the face which the Angels of heauen doe contemplate with incredible ioy, be∣smeared with their sordid and filthy spit∣tinges.

Men, when they spit, comonly tourne themselues to some foule place, some what remote from the sight of others. In this pallace was there no place found more contemptible therin to cast their spit and filthy dryuell, then the sacred face of CHRIST IESVS? O man that art but dust and ashes, canst thou choose but be stirred vp to humility, and contempt of thy selfe at so rare an example?

Consider more-ouer, what tormentes our blessed Sauiour suffered all that night, how the Officers that kept him, that sleepe should not close his eies, afflicted him, derided the supreme Maiestie of God, and loaded him with many iniurious contumelies.

Waighe with thy selfe, my soule, that now thy spouse is made the white and mark, receiuing vpō him selfe all the dartes of iniurious contumelies that the mischei∣uous Iewes could shute at him. O cruell night, o vnquiet night, in which thou blessed IESVS couldest rest no more by reason of anguish and affliction, then others who tooke pleasure to torment the. The night was ordained for the rest of all creatures, that the mēbers and senses wea∣ried with the labour of the day before, might then take some repose. But the wic∣ked Soldiers that kept thee, spent it in tor∣mentinge of thy senses, they did bind thy bodie, vexedthy soule, fettered thy hands and feete with manicles, buffeted thy cheekes, spit vpon thy face, blinded thine eies, so that all thy senses when they should haue beene refreshed were afflicted.

O! howe farre did these mattins differ from those, which at the same time the blessed Angels did singe in heauen? they cried holy, holy: and the Iewes cried he is guiltie of death, crucifie, crucifie him. O angelicall spirits which vnderstood both cries, what could you imagine or thinke whē you sawe the inhumane cruel∣tie wherwith he was handled in earth, whome in heauen you adored with so

great submission and reuerence? did you not wonder to see him suffer all these ex∣treame tormentes for to expiate the sins of those, who inflicted them vpon him? who hath euer heard of such immense charitie, that for this reason one should suffer death, to heale the greife and cure the woundes of his murtherers?

The fall of S. PETER, that great pillar, did not a little increase the anxietie of this tedious night; that he, whome he enteirely loued amongst the rest whome he chose to be present at his glorious transfigura∣tion, to whome he committed the prima∣cie of his holy Church, whome he ordai∣ned to be head and Prince of the Apostles, that he I say, should before his face, and in his presence denie him, not once but thrice, addinge blasphemies and oathes, that he knewe not the man. Tell me PE∣TER, did this man seeme to thee so vn∣godly and wicked, that in future times thou didest feare, it would bee a disgrace vnto thee to confess him now? didest thou not cōsider that thou didst first pronounce the sentence of condemnation against him, before he was adiudged by the high Preists, when thou didest not esteeme him so much as worthy of thy acknow∣ledgment? couldest thou doe a grea∣ter

iniury to CHRIST IESVS?

But CHRIST sorrowfull for this great fault of S. PETER turned himselfe, and cast his eies vpon him, that with his gra∣tious countenance he might reduce this wandering sheepe into the sheepfold of his mercies. O admirable aspect, secret in∣deed, but full of signification, which S. PETER knewe right vvell, and vvell vnderstood of vvhat force and efficacy it vvas. The trovvinge of the cock had little auailed to his compunction and conuer∣siō, had not the countenance of CHRIST our Sauiour bene adioyned. Whose eies did speake and vvorke that stupendious chaunge, the certainty of vvhich, not only the flovving teares of S. PETER, but of our blessed Sauiour himselfe did sufficient∣ly testifie.

After all these iniuries consider, vvhat CHRIST did suffer, vvhen he vvas bound to be scourged at the pillar, for the iudge vvhen he savve, that be could not pacifie the fury of those infernall monsters, he thought good to aduise thē, to beare him vvith roddes and vvhippes. Wherby his vvholl bodie might be torne, hopinge that vvay to molifie their obstinate and obdu∣rate hearts: that vvhen they savve him so torne and mangeled, they vvould cease

further to desire his cruell death.

Enter novve my soule in spirit, into the house of PILATE, and haue teares in readines, for thou vvilt haue neede of them, if thou shalt diligently consider, vvhat vvas done there.

Behould hovv inhumanely these abiect and infamous roagues spoyled our blessed Sauiour of his garmētes. Marke the humi∣lity of CHRIST, hovv he suffered him∣selfe to be stripped, not so much as ope∣ning his mouth, nor vtteringe any vvord against their iniurious behauiour. See his sacred body bound to the pillar vvith ma∣ny ropes, in such a fassion that on eue∣ry side they might haue rome to torture him.

Consider, hovv our Lord of Angels stood alone in the middest of his cruell enemies, vvithout any Aduocates or Pro∣curatours that vvould defend his cause, yea altogether vvithout any one man, vvho at leastvvise a farr of, vvould so much as cōpassionate the bitternes of his tormētes. Doest thou not heare the noise of roddes and vvhippes wherwith they loaded, tea∣red and rent the delicate fleshe of IESVS, addinge stroke vpō stroke, and vvound to vvound? doest thou not see his vvholl body in one short moment of time, vvith

the vehemency and often iteratinge the blowes, to be couered as it were with one vlcer, his skin to be dravvne from the flesh, and blood from his vvholl bo∣dy, from the crovvne of his head to the soles of his feete, to flovve dovvne vpon the earth? especially, is it not dreadfull for thee to behould the place betvvixt the shoulders, vvherupon al∣most the vvholl force of all the blovves did light?

Consider hovv CHRIST the Sauiour of the vvorld, after that extreame cruelty of his tormentours, vvent vp and dovvne the Pallace all torne and cutt, seekinge and gathering vp his garmentes, not findinge one amongst those inhumane rascalls, that vvould shevv vnto him the least act of humanity, in vvashinge or refreshing his vvoundes, or lend their hand to help him to putt on his cloaths. All these thinges are vvorthy of our diligent consideration, that therby vve might stirr vp our soules to due compassion of his miseries.

A Meditation for Thursday.

THis day thou shalt meditate, hovv CHRIST vvas crovvned vvith thornes, his presentation before all the people, his condemnation, his bringinge out to the place of execution, and last of all his caryinge of his Crosse.

The Spouse in the Canticles inuited vs to the consideratiō of these tormētes, when she saide:* 1.32 Egredimini filiae Sion & videte Regem SALOMONEM in Diademate, quo coro∣nauit eum Mater sua in die desponsationis eius, & in die laetitiae cordis eius: Goe forth yea daugh∣ters of Sion and see Kinge SALOMON in the Diademe vvhervvith his Mother hath crovvned him, in the day of his despou∣singe, and in the day of the ioy of his heart.

What doest thou doe? vvhat doest thou thinke my soule? my tounge vvhy art thou silēt? O sweet Sauiour whē I opē mine eies, and behould this sorrowfull spectacle, my heart is rēt vvith greife. What, Lord, vvere not thy former tormētes, imminēt death, and aboundāce of thy blood already shed, suffi∣ciēt for the redēptiō of mankinde? but thou must yet be crovvned vvith sharp thornes?

My soule that thou Maiest the better vn∣derstād this sadd spectacle, sett before thine eies our blessed Sauiour, in his former beutie

before he suffered these tormentes? Then behould him on the contrary in this mise∣rable state. If in the first, thou doest rightly veiwe him, thou shalt see him more beu∣tifull then the sun. In his eies a comely grauity, in his speech a gratious facillity: in his actions singular modesty: in the gesture of his wholl body profound humility, ioyned with reuerent Maiesty.

Then after thou hast satiated thy soule with pleasure, in behoulding this rare peece of admirable perfection, then tourne thine eies againe, and looke vpon him, as he is in this present miserable state. Ridicu∣lously cloathed in purple, bearinge in his hand a reede for a Kingely Sceptre, and vpon his head a Crowne of sharpe thor∣nes, in steade of a regall Diademe, his eies were dimmed, his face pall and wan, fou∣led and couered with the filthy spittles of the Iewes: behould him within, and with∣out: his heart consumed with greife: his body torne with woūdes and blowes, for∣saken of his disciples, hastened to vnder∣goe death of his enemies, mocked of the Soldiars: despised of rhe highe Preists: reiected as a wicked Kinge arrogantly as∣suming this title: vniustly accused, and de∣stitute of all humane aide.

Doe not consider these thinges as done and past many yeares since, but imagine with thy selfe, that at this present they be in actinge before thy face; nor as an other mans sorrowes, but as thine owne afflictiōs, sett thy selfe in his place and coniecture what tormētes thou shouldest suffer, if thy head were boared to the skull and thy brain-pan pearced with sharp thornes? But what doe I say thornes, when thou canst skearce endure the prick of a small needle? howe great then was the paine, his tender head suffered, with this newe and vn-heard-of torment.

The Coronatiō of our blessed Sauiour, with many mockes and scornes being en∣ded the iudge produced him before the people, saying: Ecce homo: Behould the mā. If yea thirst after the death of the man, behould him scarce a heares bredth distāt from it, yea he is brought to that pass, that he deserueth rather commiseration, then your enuy, if yea feare that he will make himselfe a Kinge, behould he is so defor∣med, that he scarce reteineth the shape of a mā: doe yea feare any violence from these hands that are so straightly manicled? doe yea dreade any harme frō a mā that is cast into such a miserable and deiected state, whose body is so māgeled and weakened?

Cōsider, ô my soule, in what state thy Sa∣uiour was, when the very iudge himselfe, did thinke with this aspect, would moue his bloody enemies to compassion: from vvhich vve may gather, vvhat a misera∣ble thinge it is, to see a Christian of such an obdurate heart, vvhich can or vvill not condole the passions of our Sauiour, vvhen they vvere such, that the very iudge did thinke them sufficient, to mo∣lifie the malice of his enemies. But PILATE seeinge vvith thees exceedinge tormentes, he could no vvay temper or asvvage their fury, vvent into his Pallace satt in the iudgment seat to pronounce the deffinitiue sentēce against CHRIST. Novve the Cross vvas prepared at the dore and the fatall standard vvhich thret∣ned ruine to our blessed Sauiour, vvas novve in a readines.

The sentence beinge pronounced vvith the addition of more tormentes, they loa∣ded his vvearied shoulders vvith a heauy Crosse, to carry to the place of his execu∣tion.

But our meeke Lord, not only not re∣iected it, but out of that immense charity tovvards vs, vvhervvith he suffered for our sins, obediently and vvillingly embra∣ced it.

Now the innocent ISAAC with his weake shoulders, supported the intollera∣ble burthen of the Crosse to the place of sacrifice. The simple people and deuout women, followed him weepinge. For who was able to conteine teares, to see the Lord and Kinge of Angels goinge thus on foote, with the extremity of tormentes, his knees quiueriuge, his body stoopinge, his eies blinded, his face besmeared with blood, his head crowned with thornes, and his eares deafened with the noise of droomes and trumpetts?

Leaue a while, ô my soule, this horred spe¦ctacle, & with wateringe eies, with sobbes, and sigthes goe to the blessed Virgine, and say to her. Lady of Angels, Queene of heauē, Gate of Paradise, Aduocate of the world, Sanctuary of sinners, Health of the iust, Ioy of the Saintes, Mistresse of vertue, Mirrour of purity, Symboll of chastity, Patterne of patience, and Rule of all perfe∣ction. O me miserable and vnfortunate, what haue I seene with the eies of faith? Howe could I liue to behould so inhumane vsage, interrupting sighes will not permitt me scarce to speake, howe I left thy only begottē Sōne, loadē vvith a mighty Crosse, to vvhich he vvas presently to be nayled, and carryinge it to the place of execution.

What heart, what minde, what soule, is able to comprehend the dolour, the bles∣sed Virgine MARIE then did suffer? her heart fainted, and a dead sweate with ex∣treame anguish possessed her wholl body, and presently she had giuen vp the ghost, had not the diuine dispensation reserued her, till better times, for her greater merite, and more aboundant reward.

The blessed Virgine, with speed fol∣loweth the steps of her beloued Sonne, that ardent desire wherwith she was in∣flamed to see him, added vigour to her, of which sorrowe had bereaued her: she heard a farr of the noise of armes, the con∣course of people, and the sound of trum∣pets, on euery side publishing the passion of CHRIST, after that she sawe the glitteringe of launces and holbeards: in the way she found his footsteps sprincked with drops of blood, by which without any guid or leader she might easily find the way. Approachinge to her Sonne, she lifted vp her eies swelled with teares, to be∣hould him, whome she esteemed dearer then her owne soule.

O what strife was there in the soule of this blessed Virgine, betwixt feare and loue? she did vehemently desire to see her Sonne, but on the other side she durst not

cast her eies vpon him in this lamentable and afflicted state. At length when she drew neerer, these two celestiall lights be∣held eatch other, their eies pearced eatch others soule, but greife enforced their tongues to silence, notwithstanding their heartes did mutually discourse, and the Sonne vnto the Mother said: Sweet Mo∣ther, why comest thou hether ony loue, my doue? thy sorrowe reneweth my mise∣ries, and my tormētes crucifieth thy soule? retourne, retourne againe into thy house. This defiled company of theeues and murtherers beseemeth not thy virginall purity. These and the like words they in∣wardly vttered; all the way vntill they came to the place of execution.

A Meditation for Fryday.

THis day thou shalt meditate vpon the misterie of the Crosse, and the seauen wordes which CHRIST spake vpon it: Rouze vp my soule and duely ponder this great mistery of the Crosse, which brought fourth the fruite of satisfactiō, to expiate that great losse, which all mankind suffered by a tree.

Consider how, before our blessed Sa∣uiour came to the Mount of Caluarie (to make his death more ignominious) his

cruell tormenters stripped him of all his cloathes, except his coate, which was with∣out seame, behould howe patiently this meeke lambe suffereth his garmentes to be taken from him, not so much as openinge his mouth or speakinge one worde against their barbarous dealinge. He permitted these thinges willingly, but with a great straine to modesty. He was stripped naked that we might receiue a better garment, to couer the nakednes of our sins, then that of ADAM the first parent of all mankind, made of the leaues of fig-trees to couer the nakednes of his body.

Some Doctours thinke that the crowne of thornes was taken of, to pull with more facillitie his vnseamed garment ouer his eares and after to be fastened on againe, which could not be without a vehement paine, the sharp thornes did a fresh wound his sacred head with vnspeakable torment. And surely this is not vnlike, seeing in the wholl time of his passion they spared him in nothinge; but the bitterest tormentes they could deuise, they heaped vpon him, especially when the Euangelist saith, they did to him whatsoeuer they would. This coate did so cleaue to the woundes of his sacred body, by reason of the congealed blood, that when the barbarous hangemen

drewe it of with exceeding violence, they renewed againe the woundes of IESVS, they pulled of with it many particles of flesh, so that the wholl body of CHRIST, in euery part fleyed and bloody, from the head to the foote seemed to be but one entire and continuate wound.

Weigh well with thy selfe (my soule) the immense goodnes and mercy of God, ma∣nifested in these tormentes, behould he that spreadeth the heauens with cloudes, vesteth the greene and pleasant feilds with flowers, and he that liberally bestoweth clothinge vpon euery creature, behould him I say starke naked. Consider what cold, this pretious body, beinge wounded, suffered, when they had not only spoyled him of his garmentes, but his very skin was not enteire, neither were his woundes bound vp, but exposed to the iniury of the aire.

If S. PETER, being well clothed could not ouercome the cold of the fore-passed night: What cold doest thou thinke this delicate body suffered being in euery place wounded and all naked?

Then consider how CHRIST was fastened to the Crosse, and what torment he suffered, when the sharp nayles pearced the most sensible parts of his tender body;

Weigh with thy selfe that the blessed Vir∣gine, which beheld these thinges with her eies, and hearing, the frequent blowes of the mallet, which they iterated in driuinge the nayles into the handes and feet of her Sonne, was not vnsensible, but the heart of the Mother was pearced with the handes and feete of the Sonne.

When CHRIST was made fast vpon the Crosse, presently they lifted it vp, and put it into a hole there before prepared, be∣hold how these wicked torterours of in∣nocēt IESVS pricked forward with their owne malice, lett the heauy Crosse fall into the hole with such a violence, that it so much strained his body hanginge only by the nayles, and rent wider the woundes of his handes and feete.

Sweet Sauiour cā there befound a heart so hard and steely, which is not molified at such a spectacle, when the very stones did cleaue in sunder, as sensible of thy cruell tormentes?

O Lord, the dolours of death compas∣sed thee round about, the stormes and waues of the raginge sea enuirouned thee on euery side. The waters entred into thy soule, thou didest descend to the deepe abysse, where thou couldst find no foot∣inge. When thy heauenly Father did for∣sake

thee, Lord, what couldst thou expect thine enemies would doe? they cried out against thee, and thy friendes did wound thy heart, thy soule was sad and heauy, nei¦ther was there any that would cōfort thee.

Lord, from these vnheard-of tormētes, and aboundāt satisfactiō which thou hast made for my sins, I cannot but acknow∣ledge with all humility the greiuiousnes of my heinous transgression, which were the occasions of all thy miseries. I see thee my King and God fastned vpon a wodden Crosse, with two yron nayles; thy pretious and tender flesh to be stretched without any manner of respite. If thou wouldest a little ease thy selfe vpon thy feete, the weight of thy wholl body enlargeth their woūdes: if thou wouldest leaue the burthē to thy hāds, the weight of it doth likewise rend their woundes; thy sacred head could find no rest because thou hadest no other pillowe thē the sharpe crowne of thornes.

O virgine Mother howe willingly wouldest thou haue embraced him in thine armes, therō to ease and rest himselfe a little. But the armes of the Crosse would not permitt the, vpon which, if he would repose the sharp thornes strooke deeper into his head: the troubles of the Sonne were much augmented by the presence

of the Mother; which no lesse crucified his soule then the Ievves his body to the Crosse.

O svveet IESV, in one day thou didest carry a double crosse, the one vpon thy bo∣dy, the other in thy soule, the one of pas∣sion, the other of compassion, the one pearced thy body vvith nayles of iron, the other thy soule vvith nayles of sorrovve. What tonge is able to expresse, vvhat thou didest suffer to see the anguish of thy Deare Mother? vvhose soule thou didest certainly knovve to be crucified together vvith thee? vvhen thou didst behould her heauy heart, pearced vvith the svvord of sorrovve: vvhen vvith bloody eies thou didst looke vpon her beutifull face, pale and vvan: and didst heare the sightes of her dyinge soule, lamentinge that she could not dye. What didst thou suffer to see pure fountaines of teares gushinge from her eies, and to heare her pittifull complaintes she made in sorrovvinge for thy suffe∣ringes.

Thē consider the seauē vvordes vvhich CHRIST spake vpon the Crosse, to his heauenly Father, sayinge: Pater ignosce illis quia nesciunt quid faciunt: Father forgiue them for they knovv not vvhat they doe. To the Theefe: This day thou shalt be

vvith me in Paradise; To his Mother: Woman behould thy Sonne. To the peo∣ple he said: I thirst. And to God againe: My God, my God, vvhy hast thou far sa∣ken me. Consummatum est: It is consum∣mate. In to thy hands I commande my spirit.

Ruminate, my soule, vvith vvhat excee∣dinge charitie, he made intercession to his heauenly Father, for his enemies and per∣secutours. With vvhat piety and mercy he receiued the penitent Theefe into his fa∣uour. With vvhat affection he committed his Mother to the protection of his belo∣ued disciple: vvith vvhat ardour he testi∣fied himselfe vehemently to thirst after the saluation of mankind. With vvhat cla∣mour he thundered out his prayer, expres∣singe to the diuine Maiestie the greiuious∣nes of his tribulations. Hovve perfectly he fulfilled the obedience, enioyned to hime by his heauēly Father. And lastly hovve he yealded his soule into his blessed handes.

Euery one of vvhich vvordes doe af∣ford vs a great deale of matter for our in∣struction. In the first, vve are taught, to loue our enemies: in the second, mercy to∣vvardes sinners: in the 3. piety tovvardes our parents: in the fourth, to thirst after our neighbours saluatiō: in the fift, vvhen

we are oppressed with tribulations, and seeminge as it were to be left of God, to fly to prayer: in the sixth, the vertue of obe∣dience and perseuerance: in the seauenth, perfect resignation into the handes of God, which is the sume of all perfe∣ction.

A Meditation for Saterday.

THis day thou shalt meditate vpon the pearcinge of our blessed Sauiours side with a speare: the takinge downe of CHRIST from the Crosse: the lamen∣tations of the women: and other thinges which did occurr about his buriall.

First take notice, how that CHRIST, after he gaue vp the ghost vpō the Crosse, his enemies much reioyced at his death. But yet there was not an end of their in∣satiate cruelty, but still their encreasinge malice raged against him being dead. They diuided and cast lotts for his garmētes, and with a speare pearced his pretious side.

O barbarous caitifes! ô adamantine heartes! did you thinke those tormentes he suffered before his death were not suffi∣cient, that you would not vouchsafe to spare him beinge dead? what madnes did possesse your soules? lift vp your eies and

behold his dead face, his eies sunck, his hanginge head, and his wholl body beinge wan and pale. Although your heartes be harder then adamant, yet let this pittifull aspect molifie them.

Behould the centurian stroock â launce into his sacred side vvith such violēce, that the very Crosse did tremble, out of whose side did gush aboundance of blood and water, for the redemption of all mankind. O riuer of paradise rūninge forth to water the wholl earth! O pretious wound which rather the loue thou didest bare to vs sin∣full men, then the enemies weapon did in∣flict! O gate of heauen, windowe of para∣dise, place of rest, tower of fortitude, san∣ctuary of the iust, neast of doues, tombe of pilgrimes, flourishinge bed of the spouse! Haile sacred woūd, which pearcest deuout heartes, haile rose of incredible beauty, haile pretious stone of inestimable valour, haile dore, through which, lieth open a free passage to the heart of CHRIST, an argument of his loue, and pledge of eter∣nall felicity.

Consider that in the eueninge, IO∣SEPH and NICODEMVS came with ladders to loose and take downe the body of our Sauiour: but the blessed Virgine after all these tormentes, perceiuinge her

Sonne to be taken from the Crosse, and disposed for the graue, she tooke him whē he was let downe, in her armes, hum∣bly beseechinge that holy company, that they would suffer her to come neere his body, and to bestowe her last kisse and embracinges vpon him, which vpon the Crosse she could not doe. Which they would not, nor could deny. For if her friends had depriued her of him dead, which her enemies did her of him liuinge, they had redoubled the anguish of her soule.

When she sawe her Sonne in this case, what greife, what dolours can we imma∣gine she then did suffer? Angels of peace come and lament with this blessed Vir∣gine, lament heauen, lament starres, lament all creatures of the vvorld. She embraced the mangeled body of her beloued Sonne, she hugged him in her armes (for loue ad∣ministred this strēgth) she thrust her face amongst the thornes to come to kisse his mouth, vvherby she vvounded her face vvith the sharp pricks vvhich she vvashed vvith flovvinge teares;

O svveet Mother, is this thy beloued Sonne? is this he vvhome thou didest con∣ceiue vvith great glorie, and bringe fourth vvith great ioy? is this that bright mirrour in vvhich thou vvert vvont to see thy selfe?

all that were present did likewise mourne, the other MARIES, which were there mourned, the noble-men lamented, hea∣uen and earth with all creatures mourned with the blessed Virgine.

That holy Euangelist lamented, who often embracinge the body of his deare Master, said: O my good Lord and Ma∣ster, who shall hereafter teach and instruct me? with whome nowe shall I consult in doubtfull occasiōs? vpon whose lapp shall I now rest my selfe? who shall now re∣ueale vnto me celestiall secretes? what sud∣daine change is this? yeasterday I rested vpon thy sacred brest, where thou didst communicate to me the ioyes and glory of euerlastinge life, and nowe in recompence of that benefit I embrace thee dead in my armes? is this that countenance which I beheld glorious and transfigurated vpon the mount of Thabor? is this that face which I sawe brighter and more glitte∣ringe then the sun?

And that blessed sinner S. MARY MAGDALEN lamented, who often kissinge the feete of her Sauiour, said: O the true light of mine eies, the only reme∣die and solace of my soule. If I sinne againe, who shall hereafter receiue me into fauour? who shall defend me from the ca∣lūnies

of the Pharisies? O how altered are these feete from those I washed with my teares? O beloued of my heart, why doe I not dye with thee? O life of my soule, how can I say, I loue thee, when I liuinge, see thee dead before me?

Thus this blessed cōpany did mourne, and lament, wateringe with aboundant teares the body of IESVS. The sepulchre beinge ready they spiced his holy body with sweet spices, they wrapped it vp in a fine linnen cloth, bound his head with a handkercher, laied it vpon a beere, carried it to the place of buriall and put it into a newe monument.

The monument was couered with a stone, and the face of MARIE obscured with a cloud of sorrowe. When there againe she bad her Sonne adue, she then began to be more and more sensible of her solitude. For then she savve her selfe, to be depriued of the greatest good. But her heart remained buried vvith her trea∣sure in the graue.

A Meditation for Sunday.

THis day thou shalt consider and me∣ditate of the descent of CHRIST to lymbus Patrum: his resurrection: diuers ap∣paritions to the blessed Virgine MARIE; S. MARIE MAGDALENE, and his other disciples: and last of all his glorious ascension into heauen.

Take notice therfore of the incredible ioy, the Fathers, vvhich vvere deteined in lymbus, felt at ther cominge of the redeeme vvho came to free them from the darke prison, vvherin they vvere shutt for many thousand yeares. What prayses, vvhat gi∣uinge of thankes did they render to him, vvho had brought them to the longe de∣sired hauen of their saluation? they vvhich retourne from the east Indies, are vvont to say, that they thinke all their forepassed labours vvell bestovved, only for that ioy they finde, the first day of their arriuall into their country. If the banishment of a yeare or tvvo, and the tediousnes of a little trouble some iourny, can breed such ioy in men, vvhat vvill the absence of three or fovvre thousand yeares doe frō that plea∣sant and celestiall country. What ioy ther∣fore doe vve thinke, those holy Fathers had, vvhen they tooke possession of it?

Then consider the excessiue ioy of the blessed Virgine, when she sawe her Sonne risen from death, when it is most certaine, and vndoubted, that she felt the greatest sorrowe and affliction at his ignominious death and passion that could be, her ioy must needs excell the rest, in his triumphāt resurrectiō. How great doest thou thinke was her content and pleasure to see her Sonne, whome she greuiously lamented before his death, liuinge, glorious, and at∣tended with a ioyfull troop of holy Pa∣triarches, whome he brought a longe with him? What said she? what did she? with what kisses did she salute him? with what affection did she embrace him? what plea∣sant riuers of teares distilled from her eies? how earnestly did she desire to followe her Sonne, had it been permitted to her?

More-ouer take notice, of the ioy of the holy MARIES, particularly of her which stood weepinge, at the Sepulcre of CHRIST, then, when she sawe him whome her soule loued: without doubt she cast her selfe at his feete, when she be∣held him liuinge, whome she sought amongst the dead.

After his Mother, he therfore appeared to her, who loued him most ardently, and,

aboue others, sought him most diligently and perseuerantly, to instruct vs that when we looke for God, vve must seeke him vvith teares and diligence.

Consider that after this, he appeared to his disciples going vnto Emans, in the habit of a Pilgrime; behould, hovv curteously he ioyned himselfe a companion to them: hovve familiarly he conuersed vvith them: hovve handsomely he dissembled his per∣son: and after, vvith vvhat affection he ma∣nifested himselfe vnto them, and last of all hovv he left their tounges and lippes filled vvith the delightfull discourse of his Ma∣iestie. Let thy discourse and talke, be like these disciples, as they trauailed in the vvay, of the loue and passion of our blessed Sa∣uiour; and I dare be bould to say, that he vvill not deny vnto thee his sacred pre∣sence.

In the mystery of our blessed Sauiours ascension, first consider that he deferred it for forty dayes, that in the meane time often appearinge to his disciples, he might instruct them, and vvith them discourse of the kingdome of heauen. For he vvould not forsake them by ascendinge into hea∣uen, before he had disposed their mindes to ascende vvith him spiritually.

Hence vve may note, that those are of∣ten depriued of the corporall presence of CHRIST, and of sensible deuotion, vvho vvith the vvinges of contemplation fly vp to heauen and feare no danger. Wherin the diuine prouidence, vvhervvith it cur∣beth & gouerneth the elect, doth vvon∣derfully manifest it selfe, hovve it strēgth∣neth the vveake, exerciseth the stronge, giueth milke to little ones, prepareth stronger meat for great ones, comforteth some, afflicteth others, and to conclude ac∣comodates himselfe to all accordinge to their seuerall degrees in their spirituall profitt. Wherfore he that is roborated by diuine comfort, ought therfore not to presume of him selfe, seeinge this sensible consolation, is but the meat for infirme ones, and a great signe of vveaknes: nor he that is exercised by affliction, ought ther∣fore to be deiected, seeinge temptation is for the most part, a testimony of a valiant minde.

CHRIST ascended vp to heauen, in the presēce of his disciples, that they might be vvittnesses of this mystery, of vvhich they vvere eie-beholders, none can giue better testimony of God almighties deedes, then he vvhich hath learned them by ex∣perience: vvherfore he that vvould cer∣tainly

knowe, how good, howe sweet, and mercifull he is towardes his, and what is the force and efficacy of his diuine grace, loue, prouidence, and spirituall con∣solatiōs: lett him aske those, which indeed haue had experience of them, for they and only they, will giue him the best instru∣ctions and satisfaction.

More-ouer CHRIST would ascend, his disciples lookinge vpon him, that they might prosecute him with their eies and spirit, that they might haue a cordiall fealinge of his departure: that in his ab∣sence, they might feare to remaine alone, and that they might the better dispose themselues to receiue his holy grace. The Prophet HELISEVS,* 1.33 when HE∣LIAS was to be taken and separated from him, desired that he would giue him his spirit, HELIAS made answere: Rem quidem difficilem postulasti, attamensi videris me, quando tollar àte, erit tibi quod pe∣tisti; Si autem non videris, non erit. Thou hast asked a hard thing: neuer the lesse if thou see me when I shall be taken from thee, thou shalt haue what thou hast asked: but if thou see me not, thou shalt not haue it.

In like manner they shall be heires of the spirit of CHRIST, whome loue

doth cause to mourne, for his departure: to whome his absence doth seeme greuious, who earnestly whilst they liue in this ba∣nishment, desire his holy presence. Such a Sainct was he that saied: thou art gon my comfortour, without any care of me, at thy departure thou didest blesse thine, and I sawe it not; the Angels promised, that thou shouldest retourne againe, and I heard them not. Who is able to expresse or vnderstand the solitude, trouble, cries and teares of the blessed Virgine, of his belo∣ued disciple, S. MARIE MAGDA∣LEN, and the other Apostles: when they sawe CHRIST to be pulled from them, who together with him carried vp their affectionate heartes? and yet notwithstan∣dinge it is saied of them, that they retour∣ned with great ioy into Hierusalem: the same loue and affection which made them bewaile the visible losse of their beloued Lord and Master, did likewise cause that they congratulated eatch other; much re∣ioycinge at his glory, for it is the nature of true loue, not so much to seeke the como∣ditie of it selfe, as the honour and comodi∣ty of the person that is beloued.

Last of all to close vp this meditation, it is left to vs to consider, with what glory, with what ioy, this noble conquerour was

brought into that heauenly citty: what so∣lemnities were then instituted in the glo∣rious Paradise, howe magnificently was he entertained by those celestiall citizens? what a delightfull spectacle was it, to see men accompanied with Angels, to goe in procession, and to sett vpon those seates, which for many thousand yeares, were va∣cant. But a most rauishinge ioy it was, to behold, the sacred humanity of CHRIST IESVS, farr transcending al others, to sett at the right hand of his eternall Father.

All these thinges are worthy of thy at∣tentiue consideration, that thou maiest learne, that the labours thou doest vnder∣goe for the loue of God, are not spent in vaine, therfore he that humbled himselfe vnder all creatures, it was requisite that he should be exalted aboue all; that the louers of true glory may trace this path, they must expect if they desire to be aboue all, that first they be subiect to all, euen their inferiours.

CHAP. V. Of six thinges necessary to prayer.

THESE are the exercises and me∣ditations (Christian Reader) wherwith euery day thou Maiest feed thy soule, which if thou doest right∣ly vse, thou wilt neuer want matter, to buesy thy minde deuoutly. But thou must note,* 1.34 that meditation, if it be well perfor∣med, ought to consist of six partes. Some of which goe before, others followe men∣tall prayer.

First before we apply our selues to me∣ditation,* 1.35 it is necessarie, that our minde and soule be diligently prepared to this holy exercice. As the stringes of an instru∣ment, except they be before-hand well tuned, will neuer make a pleasant me∣lody.

After preparation ought to followe the readinge of some holy mystery,* 1.36 accor∣dinge to the distribution of dayes in the weeke, which in younge beginners is cheifely necessary vntill with continuall

vse and custome, matter of meditation offereth it selfe vnto their memories. Then insist vpon the matter to be meditated vpon.* 1.37 To meditation we must ioyne de∣uout and syncere giuinge of thankes to God for all his benefits: then a generall oblation of all the life of CHRIST, for recompence of any benefit, and our owne workes to the honour and glory of God. Last of all, petition,* 1.38 which is cheifely cal∣led prayer, wherin we desire all things ne∣cessarie for our owne saluation, of our neighbours, and the good of the wholl Church.

These six partes are required to mentall prayer, which besides other comodities they minister aboundant matter of medi∣tation, seeing they sett be fore vs diuers sortes of meates, that if one will not relish our spirituall tast, we may fall vpon an other: if we be deficient in one; in an other we may employ our mindes, and kindle our deuotion.

But in euery meditation, neither all these partes nor order is alwayes necessary: although, as I said before, to younge begin∣ners, it is. That they should haue a cer∣taine methode, accordinge to which they are to guide them selues, wherfore in that which hath, or shall be said, my intention

is not to sett downe a generall rule, or immutable perpetuall lawes, the viola∣tinge of which should be a fault, but my meaninge is, to introduce, and bringe in younge beginners and nouices into the right way, and methode of meditation: which when they are once in vse, expe∣rience, but especially the holy Ghost will better informe them.

CHAP. VI. Of the preparation necessarie to prayer.

IT will not be besids our purpose to hādle all these partes seuerally, we will therfore first beginne with prepara∣tion which we did put first.

He therfore which goeth about to me∣ditate, after he hath placed his body after a decent manner, either kneelinge, or stan∣dinge, or composinge himselfe in manner of a Crosse, or prostratinge himselfe vpon the ground, or sittinge, if infirmitie or ne∣cessitie doth so require, lett him first signe himselfe with the signe of the Crosse, then let him recollect the dispersed powers of his soule, especially the imagination, and sequester it from all temporall and transi∣torie thinges. Lett him eleuate his vnder∣standinge to God, consideringe his di∣uine presence, with that due reuerence and attention as is requisite, and lett him imagine God Almightie himselfe to be presente in his soule, as in verie deed hee is.

If it be the morninge meditation, after a generall act of contritiō, for his sins, let him make to God a generall confessiō: if in the eueninge let him examine his conscience, concerninge all his thoughtes, wordes, and workes, of that day: of the forgetfulnes of God Almightie his benefits, and of the sinnes of his former life, humbly prostra∣tinge himselfe in the sight of the diuine Maiestie in whose presence, he now is af∣ter a particular māner, sayinge the wordes of the Patriarch ABRAHAM: Loquar ad Dominum meum,* 1.39 cum sim puluis & cinis: Shall I speake to my Lord, seeinge I am but dust and ashes. And singinge this Psalme. To thee haue I lifted vp mine eies,* 1.40 vvhich dvvel∣lest in the heauens. Behould as the eies of ser∣uantes, are on the handes of their masters. As the eies of the handmaide on the handes of her mistresse: so are our eies vnto our Lord God vntil he haue mercie on vs. Haue mercie on vs, ô Lord, haue mercie on vs: Glorie be to the Father, &c.

And because we are not able of our selues to thinke any good,* 1.41 but all our suffi∣ciencie is from God, and because none can say Lord IESVS, that is to say, call vpon the name of IESVS, without the holy Ghost, to thee therfore, ô holy Ghost, doe I turne my selfe, with teares imploringe

thy assistance: Come holy Ghost send fourth from heauen the glitteringe beames of thy true light: Come Father of the poore, come giuer of revvardes, come light of our heartes, svveet com∣forter, svveet guest of the soule, svveet refresh∣inge, rest in labour, temperature in heat, in mourninge a gratefull solace, ô blessed light, re∣plenish the heartes of the faithfull. Then fol∣loweth the prayer. Deus qui corda fideliū, &c. These beinge said, he shall pray to God to bestowe vpō him his diuine grace, to assist at this holy exercise, with that attentiō▪ due recollection, feare and reuerence, besee∣minge so great a Maiestie, hūbly beseech∣inge him, so to passe ouer this time of holy prayer, that he may retourne from thence fortified with new feruour, to execute whatsoeuer shall belonge to his holy seruice, for prayer which beareth not this fruite, is luke-warme, imperfect and of no moment before God.

CHAP. VII. Of Readinge.

AFTER a due preparation, fol∣loweth readinge of those thinges which are to be meditated vpon. Which must not be too hasty but mature, serious and quiet, to which the vnderstan∣dinge must not only be attentiue, to vn∣derstand those thinges which are red: but also, and cheifely the will: that those thinges which are vnderstood may giue a spirituall gust and fealinge. When he fal∣leth vpon any place, which much moueth his affection, lett him there pause a while, that in his heart it may cause a greater im∣pressiō. He must also beware not to spend too much time in readinge therby to hin∣der meditation, it being a more fruitefull exercise, for-asmuch as thinges attentiuely considered pearce more inwardly, and produce greater effects. If peraduenture some time it happeneth the mind so to be dispersed,* 1.42 that it cannot settle it selfe to prayer, then it is better to insist a while longer in readinge, or to ioyne readinge to meditation, or after the readinge of one

point to pause vpon that a while, then after the same manner to proceed to the others. Although the vnderstandinge tyed to cer∣taine wordes which are red, cannot so freely be carried into diuerse affections, as when it is free from this bond.

* 1.43It is oftentimes very profitable for a man to vse some violence to himselfe, to expell his vaine and triflinge fancies after the example of the Patriarch IACOB, manfully to wrastle against them, perseue∣ringe vnto the end, after which fight, the victorie beinge obteined, God doth for the most part, giue greater deuotion, or more pure contemplation, or some other supernaturall gift, which he neuer denieth, to those who faithfully fight in his cause.

CHAP. VIII. Of Meditation.

AFTER readinge followeth me∣ditation. Which is some times of such thinges as can be represented to our immaginatiō: as the life and passion of our blessed Sauiour: the latter iudg∣ment, hell, and the Kingedome of heauen. Sometimes of such thinges as are subiect rather to the vnderstandinge, then imma∣gination, as the consideration of God Al∣mighties benefits, his bounty, clemency and other perfections which are in God.

These meditations are called, the one intellectuall, the other immaginarie. Both which in these exercises are to be vsed af∣ter a different manner, as occasion requi∣reth. When the meditatiō is immaginarie, so that the thinge meditated vpon, hath, or euer had, any actuall existance or beinge, vve must so frame and represent it to our fancie, as though vve vvere present in the same place, and savve vvith our eies those thinges, vvhich there vvere done. This re∣presentation vvill make the consideration

of these thinges, more viuacious, and cause a greater impression in our soules. For if our immaginatiō can comprehend wholl citties and countryes, with lesse difficulty, can it comprehende one mysterie. This helpeth much to the recollection of the minde: this will retaine the same busied in it selfe, as a bee in the hyue, where she worketh and disposeth all things diligent∣ly. But in these thinges a moderatiō must be vsed, for to run with a violent immagi∣nation to Hierusalem, to frame to the fan∣cie those thinges which are to be medita∣ted there, doth oftentimes hurt the head. Wherfore it is good to abstaine from im∣moderate immaginations, least nature op∣pressed with too violent apprehensions, becomes infirme and weake.

CHAP. IX. Of giuinge of thankes.

AFTER meditation followeth gi∣uinge of thankes, the occasion of which must be taken from the matter meditated vpon; for example if the meditation be of the passion of our Sauiour, we must giue thankes vnto him that, he hath redeemed vs from so great tormentes. If of sinnes: that, with longanimity he hath expected vs to doe pennance. If of the miseries of this life: that he hath preserued vs from the grea∣test part of them. If of death: that he∣therto he hath defended vs from the pe∣rills of sodaine death, and hath fauou∣rably granted vs time of penance. If of the glory of Paradise; that he hath created vs to that end, that after the stor∣mes and troubles of this present life, we should enioy eternall felicity, after this manner, we are to proceed in other medi∣tations.

To these benefits, we may ioyne the others which we handled before, to witt, the benefits of our creation, conserua∣tion, redemption and vocation. As much as in vs lieth, lett vs giue him thankes that he hath created vs after his owne image and likenes, that he hath giuen vs a memorie to remember him, an vnderstandinge to know him, and a will to loue him. That he hath comitted vs to the custodie of Angels, that by the help of our Angel Guardian, he hath exempted vs from many daungers, pre∣serued vs from many mortall sinns, de∣fended vs from death and malice of the deuill, while we were in this case (which was no lesse, then to free vs from euer∣lastinge death, to which by sinn we were obnoxious.) That he would vouch∣safe to assume our nature vpon him, and for our sakes suffer a most ignominious death. That we were borne of Chri∣stian parentes; that we were regenerated by Baptisme: that in this present life he hath promised grace, and vnspeaka∣ble glory in the world to come: that he hath adopted vs for his Sonnes: that in the Sacrament of confirma∣tion, he hath fortified vs with stronge weapons to fight against the world,

the flesh, and the deuill; that he hath giuen himselfe to vs in the Sacrament of the aul∣ter: that he hath left vnto vs the Sacramēt of penance, to recouer that grace which was lost by mortall sin. That he hath vi∣sited vs dayly with good and holy inspi∣rations: that he hath giuen vs grace to per∣seuer in holy and pious exercises.

After the same methode we must pro∣ceed in accountinge other God Almighties benefites, as well generall as particular, and for all publicke or priuate, manifest or secret, giue him thankes: and we must in∣uite all creatures celestiall and terrestiall to bare vs company in this holy exercise: sin∣ginge the songe of the three children: Benedicite omnia opera Domini Domino:* 1.44 lauda∣te & superexaltate eum in saecula, &c. And the Psalme:* 1.45 Benedic anima mea Domino: & omnia que intra me sunt, nomini sancto eius! Benedic anima mea Domino: & noli obliuisci omnes retributiones eius. Qui propitiatur omni∣bus iniquitatibus tuis: qui sanat omnes infirmi∣tates tuas. Qui redimit de interitu vitam tuam: qui coronat te in misericordia & miserationibus. My soule blesse thou our Lord: and all thinges, that are with in me, his holie name. My soule blesse thou our Lord: and forget not all his retributions. Who is pro∣pitious to all thine iniquities: who healeth

all thine infirmities. Who redeemeth thy life from deadly falling: who crowneth thee in mercie and commiserations.

CHAP. X. Of Oblation.

CORDIALL thākes beinge giuen to God, presently the heart brea∣keth naturally into that affection, which the Kingly Prophet DAVID felt in himselfe when he said:* 1.46 Quid retribuam Domino: pro omnibus quae retribuit mihi? What shall I render to our Lord: for al thinges that he hath rendred to me? Which desire we shall in some sort satisfie, if we offer to God whatsoeuer we haue. First therfore we must offer to God our selues, for his perpetuall seruātes, wholly resigninge our selues to his holy will, howsoeuer he shall please to dispose of vs. We must likwise direct, all our thoughtes, wordes and wor∣kes, whatsoeuer we shall doe or suffer, to the supreme honour and glorie of his sa∣cred Name. Then we must offer to God the Father, all the merits of his only be∣gotten

Sonne, all the labours and sorrowes he did vndergoe in this miserable world, to fulfill the will of his heauenly Father, be∣ginninge from his natiuitie, and hard manger, to his contumelious crucifyinge and giuinge vp the ghost: for as much as these are all the goods and meanes, wherof in the newe Testamēt, he hath left vs heires; wherfore, as that is no lesse our owne, which is giuen vs freely, then that we get with our industrie: so the meritts of CHRIST, which he hath freely besto∣wed vpon vs, are no lesse our owne, then if we had got them with our sweat and la∣bour.

Hence euery man may offer this sacred oblation, as the first, numbringe one by one all the labours and vertues of the life of CHRIST, his obedience, patience, hu∣militie, charitie, and his other vertues, see∣inge these are the most excellent of all oblations, that we can offer to God.

CHAP. XI. Of Petition.

THIS noble oblation beinge well performed, we may securely and confidētly proceed to the askinge of any gifts and graces. First therfore God Almightie is to be prayed vnto, with infla∣med charitie and ardent Zeale of his diuine honour, for the conuersion of all nations, that all people may be illuminated with the knowledge of him, praysinge and ado∣ringe him as the only true and liuinge God. To this end from the bottome of our heartes we may vtter the wordes of the Kingely Prophet: Confiteantur tibi populi Deus: confiteantur tibi populiomnes:* 1.47 Let peo∣ple, ô God, confesse to thee: let all people confesse to thee.

Then we must pray to God for the Pre∣lates of the Church, the supreme Pastour, Cardinalls, Archbishops, Bishops and other Prelates, that he would be pleased so to gouerne and illuminate them with the light of his heauenly grace, that they may be able to bringe all men to the know∣ledge and obedience of their creatour.

We must also pray to God for Kinges and Princes (as S. PAVLE admonisheth) and for all men placed in dignitie, that by their diligent care, their subiects may liue à quiet life, well instructed with honest manners, for this is gratefull to God, that willeth all should be saued, and come to the knowledge of his truth.

Then for all the members of his mysti∣call bodie, for the iust that he would be pleased to conserue them in their sanctitie. For sinners, to conuert them, from their wicked courses, to the amendment of their liues. For the dead, that he would free them from the expiatinge tormētes wher∣in they are deteined, and bringe them to their eternall rest.

We must pray to God, for the poore in∣firme captiues, band-slaues or others in whatsoeuer tribulation, that for the me∣rits of his Deare Sonne, he would vouch∣safe to help, and free them from all their miseries.

After we haue prayed for the good of our neighbours, let vs at length intreat for our owne necessities, which discretion will teach euery one in particular (if he be not altogether ignorant of himselfe) what they are. But that we may set doune a metho∣de for beginners, we will lead them into

this path way. First therfore we must pray to God, that for the merits and passion of his only begotten Sonne; he would pardon our sins, giue vs grace to auoide them, and to expiate them with good workes worthy of penance; but especially to implore for help and assistance against those euill inclinations and vices to which we are most propence, layinge open to our heauenly physition all the woundes of our diseased soules, that with the oynt∣ment of holy grace, he would heale them.

Then let vs aske, for the most excellent vertues wherin the wholl perfection of a Christian man consisteth, for example, faith, hope, charitie, feare, humilitie, pa∣tience, obedience, fortitude in aduersitie, pouertie of spirit, contempt of the world, true discretion, puritie of intention, and others like to these, which are placed in the supreme top of a spirituall buildinge. Faith is the prime roote and foundation of a Christian: hope is a staffe to defend vs from all tribulations of this present life: charitie the end of all perfection: feare of God, the beginninge of true wisedome: humilitie is the Basis and ground-worke of all vertues: patience is the strongest ar∣mour against the fury of our enemies:

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obedience is the most gratefull oblation to God, wherin man offereth himselfe for a sacrifice, discretion is the eie of the soule, fortitude the hand therof, wherwith it bringeth all her workes vnto perfection: purity of intentiō directeth all her actions vnto God. We must after pray for other vertues, which may help vs forward in the way of perfection: as, sobriety in meate and drinke, moderation of the tongue, custody of the senses, modesty and composition of the outward mā, sweetnes in giuinge good example to our neighbours, rigour and seuerity towardes our selues, and the like.

Last of all we must conclude this peti∣tion, with a feruent imploringe of the di∣uine loue, and heere to pause a while, so that the cheifest part of time be spent in an earnest desiringe of this grace and fa∣uour, seeinge in the diuine loue all our fe∣licitie doth consist, to that end this prayer followinge will not be vnprofitable.

A prayer for the obteininge of diuine loue.

GRant I beseech thee, ô Lord, that I may loue thee with all my soule, with all my heart, with all my strength, ô my only hope, my perfect glorie, my refuge

and solace. O my dearest of all freindes, sweet spouse, flowrishinge spouse, sweeter then any hony. Delight of my heart, life of my soule, ioy of my spirit. O bright day of eternitie, cleare light of my bowels, pa∣radise of my heart, originall of all my good, ô my cheifest strength, prepare, ô Lord in my soule a delicious bed, that accordinge to thy promise, there thou maiest dwell, and make thy mansion. Mortifie in me whatsoeuer is displeasinge to thee, and make me a man accordinge to thine owne heart. Pearce the marrowe of my soule. Wound my heart with the dartes of deare affection, and inebriate me with the wine of loue.

When shall I perfectly please thee in all thinges? when shall I cast from me all thinges contrary to thee? when shall I be wholly thine? when shall I leaue to be mine owne? when shall nothinge liue in me, but what is thine? when shall I em∣brace thee with ardent affection? when wilt thou inflame, and consume me with the flames of loue? when wilt thou pearce and replenish me on euery side, with thy sweetnes? whē wilt thou lay open and ma∣nifest to my pouerty, that pretious Kinge∣dome which is within me, that is to say, thy sacred selfe with all thy riches? when

wilt thou vnite me perfectly vnto thee? when wilt thou transforme and swallowe me vp wholly in thee, that from thee I may neuer depart? when wilt thou re∣moue from me all obstacles, which hinder me that am not one spirite with thee. O be∣loued of my soule! O delight of my heart! Looke downe vpon me and heare me, not for my owne merits, but out of thy infinite goodnes: instruct, illuminate, direct, and help me in all, and through all, that I nei∣ther speake or doe any thinge, but that which I shall knowe to be gratefull before thy sight.

O my God, my loue, my ioy, my plea∣sure, my fortresse and my life! why doest thou not help the poore and needy, im∣ploringe thy assistance? thou which fillest heauē and earth, why doest thou suffer my heart to be empty? thou which cloathest the flowers and lilies of the feildes with beauty: thou which nourishest the birdes of the aire: thou which susteinest the least creature of the earth: why art thou vn∣mindfull of me, that forgetteth all thinges for the loue of thee. O immense goodnes! I had knowledge of thee too late, that I loued thee no sooner. O newe and ancient beauty! O miserable was my state when I liued without thy loue! O wretched was

my condition, when I knewe thee not! ô intollerable blindnesse of my heart vvhen I savv thee not! I sought thee farr abrood, vvhēthou vvert vvithin me. Yet at length, though late, I haue found thee, let not thy mercy suffer me, ô Lord, that euer I for∣sake or leaue thee againe.

And because to haue eies to see thee is one of the cheefest thinges that pleaseth thee, Lord, giue me the eies of a solitarie turtle, to contemplate thee, giue me chast eies full of modestie: humble and amo∣rous: sanctified and vveepinge: attent and discreet eies vvhich may vnderstand and performe thy vvill. Lord giue me grace to behold thee vvith such eies, as thou maiest looke vpon me againe, as thou di∣dest vpon PETER, vvhen he denied thee, and didest moue him to bitter compun∣ction for his sins. Looke vpon me as thou didest vpon the prodigall childe, vvhen thou didest runn to imbrace and kisse him: Or as vpon the Publican, not daring to lift vp his eies to heauen. Behold me vvith those eies that thou didest inuite MARIE MAGDALENE to penan∣ce, and to vvash thy feete vvith teares. Or vvith those eies vvhervvith the Spouse in the Canticles incited thee to her loue vvhen thou say dest:* 1.48 Quam pulchra es amica

mea, quam pulchra es! oculi tui columbarum! Hovv beautifull art thou my loue, hovv beautifull art thou! thine eies as it vvere of doues.

That my aspect be pleasinge, and that the beautie of my soule be gratefull vnto thee, doe thou I beseech thee bestovve the gift of vertues and graces vpon me, to deck and trim my selfe, wherby I may liue to glorifie thy holy name for euer and euer.

O mercifull and holy Trinitie! Father, Sonne, and holy Ghost, one only true God, teach, direct and help me in all. O Father omnipotent, I beseech thee by the greatnes of thy immense povver, to confirme and strengthen my memory in thee only, and to replenish it vvith holy and pious cogitations. O Sonne most vvise, illuminate my small vnderstandinge vvith thy eternall vvisedome, to knovv thy euerlastinge truth, and my ovvne mi∣sery. O holy Ghost loue of the Father and the Sonne, vvith thy incomprehensible goodnes make my vvill conformable to thy diuine pleasure, inflame it vvith such a fire of thy holy loue, that no waters which rise from the turbulent feare of euill sug∣gestions, may be able to extinguish it. O holy Trinitie and one God, I would to

God I could doe nothinge else but prayse and loue thee, and as much as all thy holy Saintes. I would to God I had the loue of all creatures in me alone, I would with a willinge minde trāsferrand tourne it to the loue of thee, although this were nothinge, in respect of what thou deseruest. Only thou thy selfe, canst worthily loue and praise thy selfe. Because none else besides thee, is able to vnderstand thy incompre∣hensible goodnes, and therfore the iust poise of loue resideth only in thy sacred brest.

O blessed Virgine Marie, Mother of God, Queene of heauen, Lady of the world, Mansion of the holy Ghost, Lilly of purity, Rose of patience, Paradise of pleasure, Mirrour of chastity, Vessell of innocency, intercede for me miserable ba∣nished wretch, and bestowe vpon me a portion of thy aboundant charity.

O all yea Saintes of God, and yea angeli∣call Spirits, which burne with a vehement affection of your Creatour, especially yea Seraphins, who inflame both heauen and earth with loue, doe not forsake my mise∣rable soule, but purifie it as you did the lippes of ESAY from all vice and vncleanes, and set it on fire with the flames of your ardent loue, that I may loue and seeke our

Lord God, restinge and remaininge in him for euer and euer. Amen.

CHAP. XII. Certaine documentes to be obserued about Meditation.

HETHERTO we haue only set downe plentifull matter for me∣ditation, which for the present is verie necessarie, because the greatest part of men, either neglect or disdaine this exercise, because they want sufficient mat∣ter to consider vpon; nowe we will briefly handle those thinges which pertaine to the forme and methode of meditation, of which, though the holy Ghost be the principall master, neuer-the-lesse experien∣ce teacheth vs, that certaine documētes are likewise necessary, because the way to heauen is cragged and full of difficulties, wherfore ther is need of a guide, without which, many haue gone astray a longe time from the right path, or at leastwise, haue not attained to their desired end, so soon as they expected.

The first Document.

THe first Documēt therfore is, that we doe not so adheare to those thinges, which aboue we haue digested into seue∣rall pointes, and times, as that we should thinke it a fault, to fall vpon other thinges, wherin the minde may reape more aboun∣dant fruit, for seeing deuotion is the end of all those exercises, that which cometh nearest to this scope, is alwayes to be ac∣compted best. Which ought not lightly vpon euery occasion to be done, but with a cleare and manifest profit.

The second Document.

WE must be wary of too many spe∣culations in this exercise, and vse rather efficatious affections of the will, then curious discourses of the vnderstan∣dinge: wherfore they goe not in the right vvay that meditate of diuine mysteries, as though they were to preach them to the people in a sermon: which is rather to dissi∣pate, then recollect the spirit. And to wan∣der abrood, thē to be busied in their owne home. Therfore he that will meditate with fruit to his soule, must come to it, like an humble simple creature, bringinge rather

a will disposed to tast these holy mysteries profitably, then acrimony of vnderstan∣dinge to discusse them learnedly. For this is proper to those who giue themselues to studdies, not to those who consecrate themselues vnto deuotion.

The third Document.

IN the precedent Document we decla∣red, how the vnderstandinge is to be moderated and subiected to the will, nowe we will prefix some limits to the will, out of which she cannot straggle without a fault. That therfore she be not too immo∣derate in her exercise, we must knowe, that deuotion is neuer to be expressed with the violence of our armes, as some doe thinke, who with cōstrained sorrowe doe wringe out teares and commiseration, while they consider the tormentes of CHRIST IE∣SVS: for this doth rather dry the heart, thē make it capable of diuine visitations (as CASSIANVS doth excellently teach) more-ouer this extraordinarie force, doth often hurt the body, and by reason of the burthen, which this violēce bringeth with it, the mind is left so nauseous that it feareth to retourne againe to these exercises: when experiēce teacheth, that it is the cause of so

much trouble, he therfore that will fruit∣fully meditate vpō the passion of CHRIST, let him not be too anxious for sensible cō∣miseration, but let it suffice, that he exhibi∣teth himselfe present to his sufferinges, be∣holdinge them with a simple and quiet eie, and consideringe them with a tender com∣passiue heart, rather disposed to entertaine that affection which God almighties mer∣cy shall suggest, then that which shalbe wronge out with violence. Which when he hath done, let him not be solicitous nor sorrowfull, what other thinges God doth deny or will not giue.

The fourth Document.

HEnce we may gather what attentiō, is to be obserued in prayer, wher∣fore the heart must not be languishinge, remisse or deiected; but quicke, attentiue and eleuated to heauenly thinges. And as it is necessarie to come to God with such attention, eleuation of the minde, and ab∣straction from sensible thinges; so it is no lesse necessarie to temper sweetly this at∣tention, that it be neither hurtfull to bo∣dily health, nor impediment to extinguish deuotion. For when any be so intensiue to the matter they meditate vpon, with∣out any respect to their infirme na∣ture,

doe oftentimes so dull their braines, that they be vnapt for other exercises. On the contrarie, there are some, to auoid this danger are so remisse and lasy in their at∣tentiō, that easily they suffer their mindes to be distracted with other idle thoughtes

These two extreames, that they may be both auoided, such moderatiō is necessarie, that the head be not weakened with too violent attention, nor the thoughtes per∣mitted carelessly to wander out of supine negligence, in which thinge, we must im∣mitate a good rider vpon an vntovvard horse, vvhich neither holdeth him in too hard, nor looseth the raines vpon his neck, but guideth him equally, that he giueth not back, nor goeth forvvard too speedily. So vve must striue in meditation that at∣tention be moderate, diligently resistinge euill thoughtes, but not violent vvith anxietie.

We must note also, that, these thinges vve here speake of attention, are cheefly to be taken heed of in the beginninge of meditation: for it often happeneth, that, those vvhich are too violent in the begin∣ninge, doe founder in the middest of me∣ditation. As trauailers makinge too much speed in their settinge forth, are tired in the middest of their iourny.

The fifth Document.

AMongst all documentes this is chei∣fly to be obserued, that when in meditation we cannot presently perceiue that sweetnes of deuotion we expect, not therfore to wax pusillanimous, or leaue of from the exercise begun, but patiently with longanimity expect the cominge of our lord: seeinge it beseemeth the excel∣lency of the diuine Maiestie: the vility and basenes of mans condition, the importance of the busines we haue in hand, to stay a while before the gates of his sacred pallace: If he cometh presently after a little ex∣pectation, with many thankes let vs with gratitude entertaine this vndeserued fa∣uour: If he maketh longer delaies, let vs humble our selues before him, and confesse that we doe not deserue this grace: If he vouchsafeth not to come at all, let vs bare it patienthy with a quiete mind, and con∣tent our selues, that we haue offered our selues, with all we haue vnto him for a gratefull sacrifice: that we haue denied our owne proper wills, resigninge thē vnto his Power: that we haue crucified all our inor∣dinate appetites: that we haue fought against our passions and vices. And finally

that we haue performed whatsoeuer was in our power to be done. And although we haue not worshiped him with sensi∣ble deuotion. Yet let it suffice vs, if that we haue worshiped him inspirit and truth, as he requireth.

Last of all, let vs perswade our selues, that this is the most dangerous and chei∣fest to be feared rocke of this present na∣uigation, and place, wher in the true and faithfull seruantes of God are tried, and distinguished from infidells, from which if we shall depart in safety, in all others, we shall haue a prosperous successe.

The sixth Document.

THis document not much differeth from the former, which not with∣standinge is equally necessarie, and this it is, that the seruant of god must not con∣tent himselfe, that he hath felt a little sen∣sible gust from meditation; as many doe, when they haue shed a little dry teare, or felt a little molifyinge of the heart, that they haue attained to the scope and end of this exercise.

But they are farr deceiued, for euen as to make the earth fruitfull one little shewer

which alaieth the dust, is not suffi∣cient, but it must haue a great deale of raine throughly soke into the rootes of the plantes, before it can giue any hopes of a fruitfull yeare: so the aboundance of ce∣lestiall waters, are necessarie to our soules for to make them bringe fourth the fruit of good workes. Wherfore we are not with out cause admonished by spirituall men, that we should spend as much time as possible we can in this holy exercise, and it is better to insist some longe time toge∣ther, then by fitts. For when the time is short, it wilbe almost all consumed, in quie∣tinge the immagination, and recollecting the heart. and it often happeneth, that whilst we should reape the fruit of our for∣mer trouble, meditation is quite broke of.

Concerninge the prefixed time for meditation, it seemeth to me, what soeuer is less the two howers, or an hower and halfe, is to little for this exercise, because al∣most one hower is spent in tuninge the instrument of our soules, repressinge idle and vnprofitable thoughts, and recolle∣ctinge the minde from temporall thinges: and some time also is necessarie to spend in reapinge the fruit of our prayer in the lat∣ter end.

Although I cannot deny, but after some

pious action the mind is better disposed for meditation: for as dried wood quickly burneth, so the mind that is well disposed, is sooner kindled with this celestiall fire.

The morninge also is the best time for meditation, because the mind is then most free from fancies, and therfore can with better facillitie apply it self to this holy exercise. But who by reason of the multi∣plicity of outward affaires, cannot spend so much time, yet at leastwise let them, with the poore widdowe in the ghospell, offerr vp to god the small mite of their syncere affection. And no doubt but he who pro∣uideth for all creatures accordinge to their seuerall necessities, will graciously accept it, if their culpable negligence doth not de∣serue the contrarie.

The seauenth Document.

THE seauenth document is, that he that is visited with diuine consola∣tions in, or, out of prayer, ought to haue a speciall care to spend that time; aboue other, with fruite vnto his soule, for whilest this prosperous gale doth blowe, he will goe further in his iourny towardes heauen in one hower, then other wise, he hath, or shall doe in many dayes. So did the holy Father S. FRANCIS doe of whom S. BON∣AVENTVRE writeth that he had such a soli∣citous care of diuine visitations, that when∣soeuer vpon the way he was recreated with them, he would either goe before, or stay behind his companion a while, vntill he had digested this diuine morsell sent vnto him from heauen. They which are negligent and carlesse to answere diuine visitations, are comonly chastised with this punishment from God, that when they seeke, they will hardly find them.

The eighth Document.

THE last Document and of greatest moment is, in this exercise of prayer we must ioyne meditation to contempla∣tion, seeinge one is, as it were a ladder vnto the other: wherfore it is the part of medi∣tation, with diligent attention to consider and ponderate celestiall thinges, first one, then an other, that at last some pious affe∣ction may be stirred vp in the soule, like him that with a steele striketh fire out of a flint: but it is the property of contempla∣tion which followeth meditation, to enioy this kindled fire, that is to say, to embrace that affection, vvhich vvith much labour he hath sought and found, in deep silence and tranquillitie of spirit, not vvith many discourses and speculations of the vnder∣standinge, but vvith a pure simple relation and eie to veritie, hence a certaine doctour saith, that medition doth discouse vvith la∣bour and small profit, but contemplation vvithout any trouble, and vvith much fruit: the one doth seeke, and the other findeth: the one doth chewe, and the other eateth the meate: the one doth reason and consi∣der, the other contemplateth those thinges ••he loues and tasteth, and in fine the one is

the meanes, the other is the end: the one is the way and motion, the other the tearme of the way and end of the action. From these thinges which we haue said, that rule or axiome is very frequent amongst spiri∣tuall Masters, which fewe of their schol∣lers doe rightly vnderstand. That is, fine adepto media omnia cessare. The end beinge atteined vnto, all meanes doe cease. For example, the mariner resteth when he hath ariued to his desired hauen. So he that meditates, when by the meanes of medi∣tation he shall come to the rest and sweet gust of contemplation, ought to leaue the eragged way of reasoninge and discouse, contentinge him selfe, with the memorie of god almightie alone, whome he may behold as present to his soule, and quietly enioy that sweet affection, which he shall vouchsafe to bestowe vpon him, whether it be of loue, admiration, ioy, or the like, and the reason is, because the end of this busines consisteth rather in loue, and affe∣ction of the will, then in speculations of the vnderstandinge. When therfore the will hath captiuated the one, and atteined to the other affection: all reasoninge and speculations of the vnderstandinge are to be left: that the soule may bend all her for∣ces to it, without a confused wanderinge

to the actions of the other powers. Ther∣fore a certaine doctour giueth this counsell to those who perceiue thē selues to be in∣flamed with the fire of diuine loue, that they should quite abolish all other thoughtes and speculations, though neuer so sublime and subtile, not that they are euill, but because for the present they hin∣der a greater good. And this is no other, then after we haue come to the end, to leaue meditation for the loue of contem∣plation.

Which we may doe (to speake particu∣larly of this matter) in the end of euery exercise (that is to say) after the petition of diuine loue, as aboue said: and that for too reasons, first because it is supposed that the labour of the finished exercise hath produ∣ced some fruite of deuotiō towardes God almighty, as the wiseman saith, melius est finis orationis, quam principium. Better is the end of prayer, then the beginninge. Secōd∣ly it is expedient, that, after labour in pray∣er, the vnderstandinge rest a while, and re∣create it selfe in the armes of contempla∣tion.

Heere let euery one resist what soeuer immaginations shall present them selues vnto his minde, let him still his vnderstan∣dinge, let him fasten his memorie strongly

vpon god, consideringe that he is placed in his holy presēce. But let him not adheare to any particular contemplation of God, but only content himselfe with that know∣ledge, which faith hath ministred vnto him: and to this let him add his will and af∣fection, seeinge this is only that which em∣braceth God, and in which the wholl fruite of meditation consisteth. The weake vnderstandinge is little able to conceiue, or comprehend any thinge of God, but the will can loue him verie much.

Let him therfore rouze vp himselfe from tēporall thinges, and let him recollect him∣selfe with in himselfe (that is to say) to the centre of his soule, where is the liuely ima∣ge of god, here let him harken attentiuely as though he heard God almightie spea∣kinge from a high tutret, or as though he held him fast being present in his soule: or as though there were no other persons in the world, besides God and him-selfe.

Nay I say more, let him quite forget him selfe, and those thinges which he doeth: for as one of the ancient holy Fa∣thers saith, prayer is then euery way com∣pleat, when he that prayeth doth not con∣sider that he is before God in prayer. And this is to be done not only in the end of the exercise, but in the middest and in euerie

part of meditation. For as often at this spi∣rituall sleepe shall sweetly oppresse any one (that is to say) when the vnderstādinge is drowned as it were in a sleepe, (but the will watchinge) let him quietly enioy this delicate meate as longe as it shall last.

But when it is digested, let him retourne againe to meditation, in which we must behaue our selues like a gardiner, who, when he wattereth a bedd of his garden, after he hath once sprincled it with water expecteth a while, vntill it be drunke in, then sprincleth againe, that at last it may throughly wett the earth, That it may be∣come more fruitefull. But what the soule cast into this heauenly sleepe, and illumi∣nated with the splendour of this eternall light, doth enioy! what sacietie, what chari∣tie, what internall peace! no tongue is able to expresse: this is that peace which excee∣deth all vnderstandinge, this is that felici∣tie, a greater then which cannot be imma∣gined in this vale of miserie: there are many so inflamed with this fire of diuine loue, that their interiours, at the verie memory of this blessed name without any medita∣tion at all before, doe rest in ioy.

These need no more consideration or discourses, to loue god, then a mother nee∣des

motiues to loue her child, or the bride her husband. Others there are so absorped in God, not only in prayer, but also in out∣ward busines, that they wholly forget thē selues, and all creatures for the loue of him. neither are these effects of diuine loue to be admired, seeinge worldly loue causeth often times greater matters in the mindes of men, that it makes them madd. What shall we attribute lesse efficacie to grace then vnto nature and sin? When therfore the soule shall feale this operation of diuine loue, in what part of prayer soeuer it hap∣peneth, let him neuer refuse it, although he spend all the time of this exercise in it without any manner of consideration at all of that point, he purposed to meditate vpō (except he be specially obliged vnto it.) For as saint AVGVSTINE saith vocall pray∣er ought to be left, if it hurteth deuotion, so meditation ought to be differred if it hur∣teth contemplation. But as it is necessarie to leaue meditation for this affection, and to ascend from the lesser to the greater: so often times this contemplation is to be left for meditation, when it is so vehement, that the corporall health, receiueth some domage therby. This oftentimes happe∣neth to those who taken with the pleasure of this diuine sweetnes, giue them selues

too indiscreetly to these exercises, and vse them too immoderately, to whome (as a certaine Doctour saith) this vvilbe the best remedy, that they desist from con∣templatiō, tourninge their mindes to some other good affection, as of compassion in meditatinge of the sufferinges of our Sa∣uiour. Or about the sinns and miseries of this world, to exonerate the hearte, diuer∣tinge it from that too much intension.

Notes

• * 1.1

  Rom. 7.
• * 1.2

  The effica∣cie of de∣uotion.
• * 1.3

  By vvhat meanes deuotion is gotten.
• * 1.4

  Bonau. in the Med. of the life of Christ cap. 73.
• * 1.5

  Hieron. l. 11 Com. in Isa. cap. 40.
• * 1.6

  Simon Metaph in vita eius to. 4. apud Surium.
• * 1.7

  Prouerb. 23.
• * 1.8

  Gal. 6.
• * 1.9

  Luc. 21.
• * 1.10

  Isai. 5.
• * 1.11

  Esa. 30.
• * 1.12

  D. Bonau. in Fas. cap. 3.
• * 1.13

  Iob 24.
• * 1.14

  In illa Euangil. vbi erit fletus & stridor dentium.
• * 1.15

  3. Reg. 10.
• * 1.16

  D. Aug. l. 22. de ciuit. Dei cap. 30.
• * 1.17

  Leui. 26.
• * 1.18

  1. Cor. 18.
• * 1.19

  Luc. 22.
• * 1.20

  The for∣mer me∣ditations to vvho∣me they properly belong.
• * 1.21

  Six thin∣ges cheif∣ly to be
• * 1.22

  considered in the pas∣sion of Christ.
• * 1.23

  Cant. 5.
• * 1.24

  The causes vvhy Christ in∣stituted this Sa∣crament.
• * 1.25

  The second
• * 1.26

  The third.
• * 1.27

  The fourth
• * 1.28

  The fifth.
• * 1.29

  The sixth.
• * 1.30

  The se∣uenth.
• * 1.31

  Ioan. 18.
• * 1.32

  Cant. 3.
• * 1.33

  4. Reg. 2.
• * 1.34

  Six partes necessary for medi∣tation.
• * 1.35

  Prepara∣tion.
• * 1.36

  Reading.
• * 1.37

  Medita∣tion. Giuinge of than∣kes. Oblation.
• * 1.38

  Petition.
• * 1.39

  Gen. 18.
• * 1.40

  122.
• * 1.41

  Cor. 2.
• * 1.42

  VVhat to doe vvhé the mind is distra∣cted.
• * 1.43

  In put∣ting out of vnpro∣fitable thoughts violence is to be vseds
• * 1.44

  Dau•• 3.
• * 1.45

  Psal. 102.
• * 1.46

  Psal. 11••.
• * 1.47

  Psal. 66.
• * 1.48

  Cant. 4.