Meditations vppon the passion of our Lord Iesus Christ made by the reuerend father Fulvius Androtius ... ; newlie translated out of Italian into English.

MEDITATIONS VPPON THE PAS∣SION AND DEATH OF OVR SAVIOVR Christ.

How profitable and necessarie a thing it is, often to meditate vppon the passion and death of our Sauiour Iesus Christ.

CHAP. I.

THE frequent and dailie con∣sideration, and meditation of the life and passion of our Lord IESVS-CHRIST, is greatlie necessarie to a Christian man, for diuers reasons.

1. First, because we can not know God in this life, but by his workes, which how much the greater they be, so much the more they make vs knowe him: and it is a thing most certaine, that amongst all the workes of God, the greatest, with∣out

comparison, is the Incarnation of the eternal woord, which is that the most highest God became mā for mans loue. And so consequentlie, this woork of the Incarnation doth more manifest and de∣clare vnto vs the wisdome, the bountie, the benignitie, the mercie, the charitie, the prouidence, & other perfections of God; and therefore it is the ladder, which the Patriarche Iacob did see, by which the Angels ascended and descended: for that by this waie spirituall and deuout men ascend to the knowledge of God, and by the same waie they descēd to the know∣ledge of them selues.

2. Secondlie, because it is vniuersallie profitable to all sorte of persons; as well to those that begin, as to those that be perfect for that it is the tree of life, which stan∣deth in the middest of the paradise of the holie Catholique Church, where are boughes highe and lowe; the higher for such as be greate, whoe contemplate the diuine perfections of almightie God, and the lower for those that be little, whoe contemplate the paines and sorowes of Christ, & the filthines of theire owne sin∣nes, to bewaile thē & haue thē in horror.

3. Thirdlie, because à true Christian man ought alwaies to goe after Christ

and to folowe the lambe whether soeuer he goeth, which he in deede doth perfor∣me, when he doth neuer separate him self from him, nor at anie time lose him out of sight, but doth meditate all the passages and misteries of his most holie life; which for those that be vertuous and good, is nothing els but a most sweete baulme powred out, that in euerie time and place doth alwaies cast from it self, a most pleasant sauour of holie Humilitie, of Charitie, of Deuotion, of Compassion and of all vertues. And therfore as he that by proffession doth stil handle some sweete things, alwaies giueth smell of those things which he toucheth: so like∣wise whoesoeuer conuerseth and dealeth with Christ in this maner, doth manie times cast forth a sauour of Christ, that is he commeth to imitate him in humilitie, in charitie, in obedience, in patience, and in all his other vertues.

4. Fourthlie, because it is not possible to imitate and folowe the vertue of Christ, except we consider his life: for euen as it is impossible that a painter: be he neuer so skilfull, can draw out the likenesse of any thing, vnles he often looke & cast his eye vppō that, which he is to drawe out: so is it not possible that a Christiā man can re∣semble,

and expresse in him self the vertues of Christ, if he haue not oftentimes be∣fore him the life, and thinke not eftsons vppon the vertues of Christ. * 1.1 For this cause God said to Moises. Behold, and make according to the example which was showed thee in the mountaine. The like he saith also to vs, for that the moun∣taine is the highnes of perfectiō, towards which euerie good Christian ought to walke, seeing our Sauiour warneth vs in this manner. * 1.2 Be you perfect, as also your heauenlie Father is perfect: or els this mountaine is the mount Caluarie, the example whereof is Christ, * 1.3 who said in the ghospell. I haue giuen you an example, that as I haue donne to you, soe you doe also. And to attaine to this, it is necessarie to looke often vppon the example.

Therfore God said. Behold and make. For euen as a painter doth often cast his eye on that he is to draw, and then with his hand & pensile doth forme and make his li••es: so likewise thou must first behold and view very well the life of Christ, thinking and rethinking often there∣vppon, and afterwards set thy hands to work, that is thou must imitate and fo∣low his most holie vertues.

5. Fiftlie, because (as S. Austen saith)

God hath giuen vs this name of Chri∣stian, which commeth of Christ, that it might be to vs a continual remembran∣ce of him, and that thereby we might be stirred vp, to think oftentimes with our selues how much he hath donne, said, and suffered for our sakes, and consequentlie of all his life. And as we ar wont to giue the names of those, that haue donne vs anie greate good, to such as be most deere vnto vs, in remembrance of them, or if we forget them, we be worthie of repre∣hension, how much more is that Chri∣stian man to be called vngratefull whoe so seldom is mindful of Christ, that neuer forgetteth vs, but to remember vs hath reserued so manie wounds? what reason is there, or maie be, but that we should neuer be vnmindfull of him? And if be∣fore that we were borne, he had so sweete and so holesome a remembrance of vs, and yet keepeth the same so fresh of vs continuallie in heauen; wherefore ought not we also to be euer mindfull of his infinite goodnes, to consider alwaies & meditate the same, and to contemplate stil his most dolorous life, and his most bitter passion.

6. Sixtlie, because as in the primitiue Church, when those first Christians had

alwaies before theire eyes the life of Christ, they were replenisshed with so manie vertues, they despised the woorld, and were desirous to shedde theire bloud for Christ; so we, forgetting the same, are emptie of all true and solide vertues, are so much giuen to the woorld, & so little desirous to endure the least thing that maie be for Christ. Heerehence it is that we reade of the Prophete Ieremie, that when God woold giue him to vnder∣stand, whence the ruine of the woorlde came, he saide. * 1.4 Al the earth is desolate, because there is noe man that thinketh in his harte; to wit, of that which ap∣pertainneth to his saluation. And the li∣ke maie we also saie, that such greate ruines of Christian common weales doe proceede of this, because there is none that doth trulie and earnestlie think and consider of the life and death of our Sa∣uiour and Redeemer Christ.

For euen as it is vnpossible that one can euer learne to write wel, if he looke not to the writer that teacheth him: so is it vnpossible that we euer become truelie vertuous, if continuallie we doe not be∣hold oure selues, as in a glasse, in the ver∣tuous life of Christ, * 1.5 whoe saide. Learne of me, because I am meeke and humble of

hart, and you shall finde rest to your soules. As if he should saie. Wil you alwaies feele peace, repose, and content∣ment? be humble of hart. Wil you be humble of hart? Learne of me. Wil you learne of me? Behold and view mie life, and you shall find it alwaies ac∣companied with holie humilitie. This same was that which S. Paul said. * 1.6 Thin∣ke this in your selues which alsoe in Christ Iesus, whoe when he was in the forme of God, thought it no robberie to be him selfe equall with God; but he exinanited him selfe, taking the forme of a seruant, made into the similitude of men, and in shape found as man. He humbled him selfe, made obedient to death; euen the death of the Crosse. With which woords he sheweth vs, that if we wil be humble, as Christ was, it behoueth vs to behold our selues, as in a mirrour, in the life of Christ.

7. Seuenthlie; forasmuch as our Sa∣uiour hath said, I am the waie, * 1.7 the veritie, and the life; how can a man walke in a waie, if he neuer looke vp∣pon it? how shal he learne veritie, whoe neuer heareth what the maister of ve∣ritie doth saie? how shal he haue life, whoe neuer doth remember the au∣thor

of life? And like as he vouchsafed to take mans nature vppon him, and to be conuersant so long time with man, to the end that beholding him & cōuersing with him, man should be in loue with him, with his holie vertues, and godlie manners, which he came to teache men; so also it was his wil, that his life should be writen for vs, that by often thinking therevppon, we might be inamoured of him, of his godlie manners, and of his holie vertues.

And if he so much lamented of his dis∣ciples, * 1.8 when he said to them. Soe long ti∣me. I am with you, and haue you not kno∣wen me? what lamentation maie he make of vs, and wil at the daie of iudg∣ment, whoe in so manie, and so manie yeers, haue so smal vnderstanding and knowledge of him? And whence is it that we be so impatient, and that we despaire so soone in such tribulations, as happen vnto vs; but of this, that we doe not consider the life of Christ? Therefo∣re S. * 1.9 Paul saith. Think diligentlie vppon him which sustained of sinners such con∣tradiction against him self, that you be not wearied, fainting in your mindes; in the time of your tribulations. S. Peter also writeth in this sort. * 1.10 Christ therfore hauing

suffered in the flesh, be you also armed with the same cogitation. And in a nother pla∣ce. Christ also suffred for vs, * 1.11 leauing you an example, that you maie folow his slep∣pes. But how can a man folow the steppes of an other, if he neuer looke vppon them? And wherefore are we such louers of our selues, of pleasures, of delightes and of the honours of this world, if not because we doe not often & seriouslie thinke vppon the life of our Sauiour Christ, whoe contemned al these things? How shall one denie his owne will, and take vp his Crosse, and folow Christ, if he neuer as much as remember Christ? * 1.12 If S. Iohn saie, that he, which pretendeth to abide in Christ, must walke as Christ walked; how can he doe this, that neuer thinketh vppon the life of Christ? If S. * 1.13 Paul affirme that we ought to be fo∣lowers of Christ, appareling our selues with the vertues of Christ, and arming our selues with Christ; how can we euer obtaine this, if we doe not at anie time remember Christ? for this cause, as the same Apostle teacheth vs, * 1.14 manie be eni∣mies of the Crosse of Christ, whoe haue tast onlie of earthlie things, and be alto∣gether and wholie vnmindfull of the Crosse of Christ.

8. Eightlie, we maie easilie knowe how profitable, sweete, and necessarie a thing it is, to be alwaies mindfull of our Sauiour Christ, by that which the spouse saith in the Canticles, * 1.15 that she had made a bundle of mirrhe of her beloued, & that she would alwaies beare him in her brest. What els is this bundle of mirrhe, but the odoriferous and sweete life of Christ our welbeloued, which pre∣serueth the soule from al corruption and putrefaction of sinne? and this bun∣dle we must beare in our brest, that is in our memorie. And wherefore is our Lord Iesus Christ called our brother, our spouse, our cōpanion, our frind, our pa∣stour, our phisitiō, our aduocate, our pro∣tectour, our redeemer, and our life, if not because we ought to be mindefull of him, as of a deere frind, of a companion, of a brother, of a spouse, and as of our owne life! wherefore would he remaine with his reall presēce in the most blessed Sacramēt of the altare, but to this end, that we should alwaies haue him freshin our memorie? and therefore, in the insti∣tution of this most blessed Sacrament, * 1.16 he saied. Doe this for a commemoration or remembrance of me. And what thing can be more sweete, then to remember

oftentimes, that almightie God hath so much loued vs, that he hath made his deerebeloued sonne to become man, he hath made him to be conuersant with men, and in th'end to die for men.

9. Ninthlie because it is a rule appro∣ued by manie, that the life and misteries of our Sauiour Christ doe help much those that be of ripe age, if they doe ap∣ply them to them selues with a liuelie faith, with a deuout memorie, and with humble gratefulnes. For euen as the me∣dicine or herbe, which is of anie greate force and vertue, helpeth not, if it be nor applied and laide to the sick person; so likewise a man receiueth no vertue nor force from the life & passion of our Sauiour Christ, if he doe not applie and vnite the same to him selfe: which thing is done by a liuelie faith, & by cōsidera∣tion and godlie thoughts, that make a man partaker of the merites of the life & death of Christ. The memorie therefore of the life and death of Christ, is a roote, by which we receaue the merite and reward of Christ: and how much grea∣ter, and more strong this memorie is, so much more merite and force recea∣ue we of our Sauiour Christ.

So that euerie deuoute person ought to

vnite all his woorks of pietie and deuo∣tion, such as be his good desires, his in∣tentions, his praiers, his fastings, his wat∣chings; yea those of nature also, as to eate, to drinke, to laboure, to suffer, and all other things, together with those of Christ, and to offer them vp so vnited to almightie God, to whome they wil be most acceptable, as a perfume of diuers sweete sauours kindled and burned to∣gether.

This remembrance and vnion is so gratefull a thing to almightie God, that praier and other good woorkes offered vp to him with such vnion, are without comparison more acceptable and pleasant to his diuine maiestie, than those good woorkes that be donne without this vnion.

Moreouer if we doe vnite and ioine our woorkes with those of Christ, they become no lesse noble and worthie, then doth brasse when it is melted with gol∣de, which brasse is by this meane chaun∣ged frō his owne basenes, into the excel∣lencie and worthines of golde. It is then a good thing to ioine our woorks with those of Christ, that by the value & price of his, ours be also receaued and esteemed. For as the Iuie tree can not of it

selfe mount vp on highe, but leaning to some other tree, it climmeth as highe, as the same tree groweth; so likewise in a certaine maner doth the basenes of our woorkes ascend & mount vp on highe, if they leane vppon this tree of life, which is our Lord Iesus Christ.

And euen as a droppe of water, is of it self nought els but water, but cast into a greate vessel of wine, getteth an other kind of being more excellent and noble; so our woorkes, which be in them selues but of smal value, when they be ioined with the woorkes of Christ, become more worthie and of greater price, by reason of that grace which they receaue from the same Iesus Christ.

It is therefore a thing verie cōuenient and behofefull, that in like sort as men ar called Christians of Christ, so in all theire actiōs, in their woords, in theire thoughts and in all other things, they procure and seeke to imitate and follow Christ. And so when they speake, conuerse with others, eate, praie, or doe anie thing els whatsoeuer, they ought to doe it in that sorte, in which they maie think that Christ did such things. By which practi∣se it wil come to passe, as a certaine Do∣ctor saith, that theire life and behauiour

wil become noble and renued no other∣wise thē a noble bird when he is chaun∣ged from a filthie and ill fauouring place into a good and pure ayre.

Whence it commeth that Christians doe so little remember Christ and thinke vppon him.

CHAP. II.

THis proceedeth chiefelie of the lit∣tle loue we beare to Christ: because as our Sauiour saith; * 1.17 where thy treasure is, that is the thing which thou doest loue, there is thy hart also, to wit all thy thought and care: for the nature of true loue is, to transforme and chaunge him that loueth, into the thing beloued. And therefore S. Austen saith that our soule is more where it doth loue then where it doth giue life: in so much that with greate reason Dalila said to Samp∣son. * 1.18 How doest thou saie that thou doest loue me, if thy hart be not with me? which is as much as if she had saide. Thou doest endeauour thy selfe, O Sampson, to perswade me, that thou deest more affect and loue me, then all other woomen; but how can this be

true, seeing thou doest nether thinke of me, nor remember me, nor trust me? For the signe of one that loueth trulie & sincerlie, is to desire ernestlie to become one thing with that, which he loueth. And therfore he that loueth hath all his powers, that is his memorie, his vnder∣standing, his will, his imagination, and whatsoeuer els, wholie imploied in that thing which he loueth: in so much that S. Denys of Areopagus saith, that loue is a certaine alienatiō of it self, which com∣meth of this, that a mā is altogether trās∣formed into the thing beloued of him.

And as a man that is inamoured and cast awaie, in some vaine and lasci∣uious loue, * 1.19 (as we reade that Amnon was for his sister Thamar) doth nether eate, nor drink, nor sleepe, nor repose, being alwaies bent and occupied in this thought, because the wound of his in∣ward affection doeth not suffer him to take anie rest, nether is he fitte to thinke of anie other thinge, nor doth feare what soeuer labour: so the loue of God, which proceedeth frō a more noble beginning, and tendeth to a more excellent end when it is true loue in deede, thinketh nothing els, esteemeth nothing els, desi∣reth nothing els, nor seeketh nothing els

but God, and so accounteth of all trauail and difficultie as of nothing, onlie for his loue. It is then a thing most euident that it proceedeth of little loue, that we thinke so little of our Sauiour Iesus Christ.

Now if anie one should demaunde, whence it commeth that Christians doe soe little loue our Sauiour Christ? the aunswere might be, that the reason is this, which our Sauiour vttered in the ghosple, * 1.20 when he said: The light is come into the world, and men haue loued the darknes rather then the light. And that which he said in another place, * 1.21 that No man can serue two masters: such as is God, and the world; the spirite and the flesh; heauenlie things and earthlie things. A man maie likewise aunswere that, which to the like purpose that learned and godlie man Thaulerus awnswered in this pretie question propounded vnto him, to wit, whence it proceedeth, that almightie God being within vs, & more neere vnto vs, then we be to our selues, we yet feele him not? To this he aunswe∣reth verie wel, and yeeldeth the reason in this manner, saying that it proceedeth of this.

Because the grace of God doth not woorke in vs. But whie doth not the grace of God woorke, in vs? Because we desire not the same with al our hart. Wherfore doe we not desire the same with al our hart? Because we doe not loue the same with al our hart. And whie doe we not loue the same with al our hart? Because we know it not. But whie doe we not know it? Because we know not our selues. And what is the reason, whie we doe not knowe our selues? Because we are negligent in conside∣ring our owne life. Wherfore doe we not consider our owne life? Because the eye of our vnderstanding is blinded. But wherfore is the eye of our vnder standing blinded?

Because it is ful of dust and filthines, that is of disordinate loue and delight of creatures, of the world, of our flesh, & and of our selues.

Behold then heere the reason verie

manifest and euident. And therfore our Sauiour said. * 1.22 If anie man come to mé, and hateth not his father and mother, and wife and children, and brethren and si∣sters, yea and his owne life besides, he can not be my disciple; to make vs vnderstand, that no man can trulie loue God, and think of him as he ought to doe, if first he doe not abandone al disordinate loue of him selfe, of his owne sensualitie, and whatsoeuer creature. For as a little dust is sufficient to hinder vs, that with oureyes we behold not the heauens; so a little disordinate loue is sufficient to hinder vs, that we haue no tast of al∣mightie God. * 1.23 Heerehēce it is that our Sa∣uiour said. Euerie one of you that forsaketh not al that he possesseth (that is al disordi∣nate loue and affection) can not be my disciple.

Certaine aduises, wherby to meditate the passion of our Sauiour Iesus Christ with more fruite.

CHAP. III.

1. THe first is, that the gift of praier, and to think wel vppon the pas∣sion

of our Sauiour, and the benifit of our redemption, is a gift of God; and so it behoueth vs to desire the same, and to demaund it continuallie with al our hart, forasmuch as it is writen. Aske, * 1.24 and it shal be giuen you.

2. The second is, that a man ought a∣boue al other things to be exceeding humble: for how can it be, that with a proude and loftie hart, a man should euer meditate wel the life and passion of him, whoe being God was made man, and taughte vs to be huble with his woords, with his woorkes, & with his example, in his birth, in his life, and in his death? These misteries can not be vnderstoode without supernatural light, which is not giuen but to such as be hūble Wherfore our Sauiour said in the Ghosple. * 1.25 I confes∣se to thee, O father, Lord of beauen and earth, because thou hast hid these things from the wise and prudent (of this worlde) and hast reuealed them to litle ones, that is to the humble. And so for want of this humilitie, there be verie fewe that haue anie tast of these misteries. He then that wil meditate these holy misteries & pro∣fit him self by the same, must humble him self exceedingly, and euen from the bottom of his heart esteeme himself alto∣gether vnworthy.

3. The third is, that it is also necessa∣rie to haue our cōscience voide and clea∣ne from al sinne: for how can he with sinne meditate the death and passion of Christ, whoe ought to vnderstand, that Christ died, to giue death to sinne? And therfore it is a verie profitable thing, that a man first demaund pardō at Gods hands for all his sinnes, and stedfastlie purpose with him selfe that he wil rather die, then euer anie more offend his diui∣ne maiestie, and this as often as he goeth to meditate these holie misteries.

4. The fourth is, that à great impedi∣mēt & let also is too much loue, and too much anxietie or carefulnes of woorldlie thinges the which, how litle that they be, hinder vs verie much from seeing God, no otherwise then whatsoeuer little im∣pediment that is put before our eyes, doth let vs that we can not behold the heauens. And he that with such thoughts doth make his praier, is as one that eateth garlike, and afterward goeth to nego∣tiate with some greate Prince. It was not without greate cause therfore, that our Sauiour did so often make his praier in a mountaine, being solitarie and alone.

5. The fift is; that if we earnestlie desi∣re to tast the mysteries of the life and pas∣sion

of Christ, it is verie expedient to exercise our selues in mental praier, be∣cause to praie with our mouth, and to haue our hart distracted is of smal profit: and it is as if one should eate al the flesh of a capon, and afterward send the bones to anie great personage. Therfore Christ our Sauiour, warneth vs in the ghosple saying. God is a spirite, * 1.26 and they that adore him, must adore in spirite and veritie.

6. The sixt is, that because mental praier is one of the most hard & tedious things, that we can doe (which is the cause that there be manie that giue them selues to the woorkes of mercie, and to sundrie mortifications, but fewe that imploie them selues in mental praier) therfore we haue greate necessitie of much patience, of much strength of min∣de, of greate hope in God, and of perse∣uerance: for that by the help of God, and by dooing what lieth in vs, we maie ob∣teine all things. And for so much as this treasure is inestimable, make account to sel al that thou hast, and to buy it, and enioie it for euer.

7. The seuenth is, that to make our mental praier wel, it is a verie good thing to vnderstand, and know the im∣pediments

that maie hinder vs, and to consider them oftentimes, thereby the better to auoide them, and they be these that folowe.

1. The litle account that we make of venial sinnes, which neuertheles amongst other things, doe depriue vs of that per∣fect puritie of mind, which we ought to haue.

2. To much trouble & vnquietnes of conscience for venial sinnes.

3. Superfluous scruples which hold our minde alwaies vnquiet.

4. Bitternes or tediousnes of hart, which proceedeth somtimes of anger, somtimes also of rancour, because our hart is as it were a vessel of gall, which we must emptie and voide if we wil fill it with honie.

5. Sensual consolations; for many there be that desire to enioie God, but they wil not leaue, nor forbeare the good mor∣sels of the world: and yet spiritual conso∣lation is not giuen but to such, as for the loue of God be afflicted and heauie, and not to those that haue comfort and ioie in the world. So the ghosple tea∣cheth vs, * 1.27 that Blessed ar they that mourne, for they shal be comforted.

6. The disordinate care of temporal

affaires and necessaires; the remedie whereof is first, to shake of from vs al disordinate affectiō, that we bere to crea∣tures. Loue not, and thou shalt not be af∣flicted. An other remedie is, to cast al our care vppon God, and to relie vppon him with a stedfast faith: for when thou hast done what lieth in thee to doe, God wil take ordre for the rest, seeing he hath commaunded vs, * 1.28 that our chiefest care be to think vppon him & to serue him alwaies

7. Ouermuch diligence and tendernes in gouerning our owne bodie.

8. The vice of curiositie, in desiring to know other mens dooings, and to haue our things too neat and fine.

9. To leaue of, and not continue our ordinarie custome and time of praier, without iust cause, for that the cōtinuing of praier (although the time be not long) is of greate frute and profitte.

10. Delicious dainties and superfluitie in eating and drinking, which hinder vs verie much from eleuating and lifting vp our mind to God.

11. Too excessiue abstinence, or indis∣position of bodie.

12. Ouergreat affection to anie crea∣ture, or anie thing els, because our mind

is alwaies in that, * 1.29 which we most loue: and where our treasure is, there is also our hart.

8. The eighth is, that we must wel vn∣derstand those things, that further vs to make our mental praier wel, to th'end that we obserue them with all diligence. Such be the things that ensue.

1. A great and carefull desire of men∣tal praier, because the loue of th'end, which we seeke, moueth vs to woorke, and maketh al paines to seeme but light: in somuch that we ought to desire men∣tal praier, euen as one that is hungrie de∣sireth bread, and as he that is couetous, longeth after treasures, and as a man ca∣ried away with affection towards her, whome he desireth for his spouse; as the scripture saith.

2. Strength and diligence to ouercome the impediments and difficulties of this exercise.

3. The garde and custodie of our hart, which being the principal instrument of this musicke, if it be not wel in tune, it can not make good melodie: we must then keepe our hart with great vigilan∣cie, from twoe things especiallie, that is from vaine and idle thoughts; and from disordinate affections.

4. The continual remembrance of God, and to haue him alwaies present, as a witnesse of our life, by finding him in euerie place, and in euerie thing.

5. To vse oftentimes certaine breefe praiers, called iaculatorie or dartting, be∣cause they be as it were darted from our hart to almightie God, like so manie a∣morous arrowes, that conserue & main∣taine the feruor of deuotion.

6. The reading of deuout bookes, be∣cause our hart is as a mill, that doth grind all that is cast into it.

7. The gard and custodie of our po∣wers and senses, which be as it were the gates of this citie, which is our hart; and aboue al other senses, our tongue is that, which doth most emptie our hart of deuotion.

8. Solitarines of bodie and mind, which is the mother of praier, euen as silence is the father of the same.

9. To haue our times appointed for praier, especiallie at morning and eue∣ning: and whoso cannot praie twice a day, let him pray once a day.

10. Perseuerance and constancie in praier.

11. To vse austeritie and rigour to∣wards our bodie, as fasting, disciplines,

heare cloathes, hard bead; and such like things, which susteine deuotion.

12. To frequent the woorks of mercie, which increase the feruour of deuotion.

13. The time, the place, the disposition of the bodie, and other things like these. The time most fit is the morning; and it furthereth vs verie much to prepare mat∣ter ouernight, for the praier which we be to make in the morning; and when we chance to wake out of sleepe in the night, it helpeth exceedinglie to lift vp our mind to God, with some short praier, as by saying Gloria Patri, & Filio, &c. & that in the morning, the first thing we suffer to enter into our hart, be the remēbrance of almightie God. The place ought to be obscure and solitarie. The dispo••••ion of the bodie must be, that somtimes we kneele, somtimes we lie prostrate vppon the grownd, somtimes we lift vp our eyes to heauen, or that we stand, or sitte, yf we can not kneele.

9. The ninth is, that we must also haue knowledge of the temptations, that be contrarie to praier, to defend our selues from them. And they be these.

1. The chiefest is, when we seeke no sensible deuotion nor spiritual consola∣tion, esteeming our selues to be aban∣doned

and vtterlie forsaken of God: but it behoueth vs at such times, to remit our selues wholie into his hands, and to ex∣pect consolation from him, * 1.30 perseuering alwaies with the Chananite, which in the end was wonderfullie comforted.

2. Vncleane thoughts which the diuell putteth into vs that by them we come to leaue of praier, which we must neuer doe nor in anie wise be discomforted at the matter, if they proceede not of our owne faulte, nor we giue anie consent vnto them: * 1.31 but then rather ought we to praie more, as that blind man did, whoe the more the people rebuked him, that he should hold his peace, * 1.32 the more he cried. So likewise the Apostles cried mo∣re to our Sauiour, when the tēpest grewe more in the sea. And there is no doubt but that thou shalt gaine more in this sight, thē if thou shouldest receaue great comfort Gods hands.

3. To be afraide when we praie, chie∣felie when we be alone in the night. The remedie is, first to beleeue stedfastlie, that the deuile can not touch one haire of our head, without ordre & permissiō of God; for if he had otherwise pouer to hurt vs, we might wel assure our selues, that he would not faile to doe it, 〈◊〉〈◊〉 asmuch as

he is alwaies in all places. Secondlie we must perswade our selues, that, when we be at praier, we haue with vs present our Angel keeper, and the help of al other good Angels. Thirdlie that we are in the presence of almightie God, and of all the court of heauen.

4. Sleepe or drowsines, against which, a good remedie is, if it proceede of slouth∣fulnes, to vsesome discipline, or some other austeritie, and to demaund help of God.

5. Diffidence and mistrust, when we mark that in long time we profit little: but we must vnderstand, that God is of∣tentimes woont to bestowe his benefits and gifts after manie yeeres, and that for the most part, how much more he dif∣ferreth to giue, the greater fauours he af∣terwards bestoweth vppon vs.

6. Presumption, when we seeme to ha∣ue obteined the end; and yet we maie trulie think, that there is no greater signe that we be farre from the end, then to as much as deeme with our selues, that we be now at the end.

7. A nie disordinate appetite of what∣soeuer sensual thing.

8. Vndiscreete zeale to help others, to whome we ought to attend in such sort, that it be no preiudice to our selues, and

that we be not therebie constrained to forsake and leaue our praier.

10. The tenth is, that it is also expe∣dient to knowe, that praier is not the end which we must seeke for, but that it is a meane to get the end, which end doth consist in three things, that is in the loue of God, in true Obedience, which sprin∣geth out of the loue of God, that can not in anie wise be idle, and in mortifying of our owne wil, which is a thing most ne∣••e••••rie for obedience, because the wil of God can not be ingraffed in our sowle, except we first cut off our owne wil. And this is the crosse, * 1.33 that Christ commaun∣deth vs to take and folow him, which, because it is sharpe and bitter, hath neede to be tempered wih the sweetenes of praier. So that praier is a meane to obtai∣ne this end, and it is not our saluation, but the principal medicine of our salua∣tion. And therfore he deceaueth him self, whoe taketh greate delighte to praie much, but hath no care to aduaunce him self in mortification, nor thinketh not how to ouercom him self, and subdue his euel inclinations. He also, that in praier seeketh nothing els but gust and pleasu∣re, and therfore leaueth such woorks of charitie, as haue any bodilie paine ioined

with them. Likewise he, that laboureth to saue his neighbour, and yet in the meane time remaineth ful of passion, of anger, of disobedience, and of gluttonie. Moreouer he, that for al the world wil not leaue certaine particular deuotions of his owne, being neuer theles ful of sensualitie, of choler, of humane respects, and voide of humiltie, charitie and other vertues. But much more he is deceaued, that doth measure others by him selfe, & esteeming him self to be better thē they, doth come to contemne them. Therfore let our chiefest eye be alwaies bent to mortification, and to purchase other ver∣tues, & let the other be directed to praier, because praier little or nothing auaileth without mortification, nether is mortifi∣cation goten and obteined without praier.

11. The eleuenth is, that whē thou doest feele thy selfe much cōforted, & fauou∣red of almightie God at time of praier, thou then persuade they self, that thou art prouoked to a greater warre: & ther∣fore thou must prepare thy self to fight valiauntlie and manfullie, or to drink ioifullie that calice that God shal giue the.

12. The twelth is that we must not de∣site reuelations, visions, traunces and such

like things, to th'end we giue no occasiō to the illusions and deceipts of the diule.

13. The thirthenth is, that we must not discouer to euerie bodie the fauours, that God doth aford vs in our praier, but kee∣pe them secreate, & dissemble them in the presence of others, for daunger of vaine glorie; because sweete things, the more that they be kept close, the better they be preserued: and therfore in the presence of others it is good to abstaine from wee∣ping, sobbing, sighing, & such like things

14. The fourtenth is, that albeit almigh∣tie God show vs greate fauours, yet we must stand before him with greate feare and reuerence, considering the goodnes of him, that is so delighted with so vile a creature. Of which consideration riseth loue, and that we put our selues in the lowest place.

15. The fifteenth is, that at certaine ti∣mes, as at greate solemnities and festiual daies, it is good to dilate our selues more in praier.

16. The sixteenth is, that in the exerci∣ses of praier and mortification, we must vse discretion, to the end we fall not into extremities. And therfore it is expedient, to giue account of our selues to our ghostlie father.

17. The seuenteenth is, that manie, whoe esteeme it sufficient to giue them selues to praier, are withdrawen from other vertues: but they must vnderstand, that all the vertues are vnited and linked one with an other. And therfore in vaine he laboureth for one, whoe labou∣reth not for all.

18. The eighteenth is, that although manie haue laide downe manie rules how to make praier, yet when we haue donne al that lieth in vs, we must set asi∣de all considence of our selues, and put it all in God.

19. The nineteenth is, that a man is not bound to be alwaies tied to one on∣lie sort of meditation, but he maie take that for his meditation, wherein he fin∣deth more deuotion, more tast, and mo∣re profit.

20. The twentith is, that, if such things as be requisite for deuotion, seeme vnto vs to be ouer manie; we esteeme with our selues, that God doth wel recompen∣ceour labour with the deuotion it selfe, which, if we perseuer in it, doth leaue vs more comforted and strengthned, then al maner of contentments and pleasures of the world are able to doe.

Fruites that come by meditating the passion of IESVS-CHRIST.

CHAP. IIII.

SAint Bonauenture saith, that we can not offer vnto almightie God a sa∣crifice more grateful; for the deade a more essectual remedie; to the Angels a greater ioie; to the most blessed Trinitie, a more high signe of reuerence and of thank fulnes, then to exercise our selues continuallie in meditating the passion of Iesus Christ.

Wherfore on a certaine time, our Sa∣uiour appeared with his crosse vppon his shoulders to an Hermite, whoe desi∣red verie much to know, what seruice he might doe, that might be most accepta∣ble to almightie God, and told him, that he could doe him no greater seruice, then to beare cōtinuallie in his hart his crosse and passion, because the remembrance thereof doth woork in vs, that which heere foloweth.

1. Compunction and sorow for our sinnes; * 1.34 and therfore in the passion of our Sauiour the rockes were rent.

2. It induceth vs to confesse our sinnes: therfore the graues were opened.

3. It moueth vs to make satisfactiō, whē we see that Christ doth suffer so much.

4. It purgeth our sowle from sinne, as the serpent of brasse did heale those, that were bitten of the liue serpents.

5. It doth illuminate and lighten our vnderstanding verie much, as wel to know it self, as God.

6. It holdeth vp our hope; in somuch that S. Austen saith. O Lord I can not despaire, seeing thee to die vppon the crosse for me.

7. It inflameth our charitie; and ther∣fore S. Bernard saith. Aboue al other things, the chalice, o good IESVS, which thou didst drinke, and the work of our Redemption, doe make thee amiable vnto me.

8. It increaseth our vertues and meri∣tes, if it be applied so, as before hath ben said: * 1.35 for which cause Albertus the grea∣te writeth, that the deuoute and feruent remembrance of the passion of Christ, is more meritorious, then if without it we should whippe our selues, euen til the blood doth come.

9. It giueth grace and strength in tri∣bulation, wherfore S. Austen saith. In

al mie aduersities, I haue not found anie remedie more effectual, then the wounds of Christ, in which I sleepe securelie, and repose without feare.

10. It is of maruelous efficacie against al temptations, and so S. Bernard wri∣teth in this sort. When anie filthie temptatiō doth assault me, I runne to the wounds of Christ. When the flesh doth molest me, with this remembrance I rise againe. When the diule doth laie waite to intrappe me, I haue recourse to the sa∣cred wounds of Christ, and he forth with fleeth from me. When the heate of car∣nal lust doth moue mie mēbres, it is sud∣dainlie quenched, with calling to mind the wounds of mie sweete Sauiour.

11. It comforteth vs in euerie heauie burden, to which end S. Gregoire saith. There is nothing so heauie, which we be∣re not willinglie by remembringe the passion of Christ, figured and signified by the woode, which made the bitter waters to become sweete.

12. It doth incite and stirre vs vp to fight manfullie, as the Elephantes doe, which, when they see theire owne bloud become more coragious, and therfore in the primitiue church were so manie martyrs.

13. It quickneth a faithful sowle, and giueth her life. So S. Bernard saith. O strength that lieth hidden in the death of Christ, which giueth life to the dead!

14. It filleth our mind with sweetenes, being as it were a honie-combe.

15. It inflameth vs to praise God; and therfore the children of Israel, hauing past thorough the red sea, began to sing verie sweetelie.

16. It maketh vs gaine glorie, because the more that one doth remember the passion of Christ, with affection of cha∣ritie and loue, the more glorie he shal haue in heauen, as S. Thomas saith. And we reade of a certaine Sainct, that he was seene to haue a diamond in his brest, for a singular reward, because he oftentimes did call to mind the passion of Christ.

17. It deliuereth from purgatorie, as wel those that be there, being offred as a sacrifice for them; as also that we our selues goe not thither, if this passion be wel applied vnto vs.

18. It doth prouoke vs exceedinglie to al kind of vertue; * 1.36 for first, albeit Christ had in his owne power to die, or not to die, yet he falling vppō his face praieth his fa∣ther with so great feruor. O what humili∣tie! Being takē by those that came to laye

hands on him, he reprehended S. Peter, * 1.37 that drew out his sword to defend him. O what constancie! Malcus is wounded, and he healeth his eare. O what charitie! He suffered him self to be kist of Iudas, whoe betraied him, and he knew it. O what patience! He was strooken in the face, and he verie mildelie admonisheth the seruant, that smote him. O what bo∣untifulnes! He is vniustlie accused, and holdeth his peace. O what wisdom! He is adiured by the liuing God, and awn∣swereth. O what Religion! He is con∣demned to the crosse, and submitteth him selfe to this wicked sentēce. O what obedience! He dieth for thirst, and yet drinketh not. O what abstinence! * 1.38 He commendeth his deere mother to Iohn his beloued disciple. O what dutiful af∣fection! He is cursed and yet blesseth. O what magnanimitie! * 1.39 He giueth para∣dise to the good thiefe. O what magni∣ficence! He giueth vp with a loude voice the ghost, in signe that he died willinglie for our sakes. O what strength heroical, ane more then heroical! Al the life of Christ was an instruction of manners, but his death alone was a flower of al vertue, and a patterne of al perfection; in somuch that S. Paule which great reason

said, * 1.40 that he would not know anie other thing, but Iesus Christ, and him dead, and crucified.

Of the great obligation, which we haue to God for the benifit of the death and pas∣sion of our Sauiour Iesus Christ.

CHAP. V.

AS there is no thing, that perteineth more to our saluation, then the pas∣sion of Christ, nor benifit, for which we ought to giue more thankes, nor in which we maie more glorie and cōfort our selues, thē is this; so there is no thing of which we ought to be more mindful, to speake more of, to heare more willing∣lie, & toe think more of then of this ho∣lie passiō: for which we ought to be much more thankful then for our creation, and this for manie reasons.

1. Because if the obligation, which man hath to God, be great, in respect that with his onlie woord he created him of nothing; it is vndoubtedlie much greater that he, by the meanes of his death, did repaire and renewe man, whoe, through sinne, was in a certaine sort brought to

lesse then nothing: because it is in deede a greater matter to reforme a thing wel, then to make it new at the first.

2. Because God did shew far greater loue in the reparation of man, then in the creation of him: for that before man was made, he had donne nothing yet, by which he might deserue not to be made; but after that he was made and had through sinne offended God, he deserued to lose his first being: and therfore this pitie, bountifulnes, benignitie and chari∣tie of God was infinite, when with the death of his owne onlie begoten sonne, he renewed and restored man, whoe had deserued to be brought to nothing.

3. Because in this benifit God hath gi∣ue vs lesus Christ, God and man: so that how much more he is woorth then al other creatures, so much greater is the obligation we haue for Christ, then for al other creatures.

4. Because by this meanes God deliue∣red man from infinite euils causing his sonne to enter into a bottomles depth of torments, of paines, and of dangers, who with his death did purchase for vs innu∣merable goods; so that man is bound to God infinitelie for the seuen things that folow. [ 1] 1.Because he hath deliuered him frō

infinite euils 2. Because he hath purcha∣sed for him infinite goods 3. [ 3] For the meanes which he hath vsed of the Incar∣nation and passion of Christ [ 4] 4. For the infinite loue which induced him to this. [ 5] 5. For the desire which he also had to suffer more for vs: and this was the thirst that he so much endured. [ 6] 6. Because in this God shewed the greatest loue, that he could declare vnto vs: for seeing that man could not satisfie for sinne, if God him self did not becom man, he became man for man, and died also for man, ra∣ther than he would suffer, that man who was his creature should perish. O what woonderful maruail? [ 7] 7. Because man ought to giue him self, and al that he is able to God, as wel because he made him of nothing, as also because he renewed him with his death and passion; but man not being able to giue him self, if Christ doe not help him, and when he should giue him self thousands and thousands of times, yet he giueth litle, therefore that man might haue what to giue and repaie to God, for al the benifits, gifts, and graces which he hath receaued, and doth dailie receaue; Christ giuing him self to man, and first dying vppon the crosse, giuing him self to his father and

rising from death, he gaue him self to man, that man might offer him to God with his merites, or with his infinite loue, as a sacrifice for his sinne, and as an oblation for his benifits; and so a man maie offer vnto God the Father, the infi∣nite price of the merites of IESVS Christ, yea and IESVS Christ him self. [ 8] 8. Because the benifit of Creation, of Conseruation and al otherlike, would litle auaile vs without this of our Redemption; and th' other benifits of grace without this, could not be obtained; and therefore when a man doth receaue the grace of God in the holie Sacraments, or when he doth doe, speake, or think anie good, let him remember that Christ hath obtained & purchased this for him, with his death and passion.

The things that ought principallie to be considered in the Passion of Christ.

[ 1] 1 HIs most bitter paines, to be hartily sorie with him. [ 2] 2. The greeuousnes of our sinnes, to greatlie abhorre & detest them. [ 3] 3. The worthines of the benifit, to giue him exceeding thanks. [ 4] 4. The ex∣cellencie of Gods goodnes, to loue it with al our hart. [ 5] 5. The multitude of

Christes vertues, to imitate and folow them. [ 6] 6. The cōgruencie of this misterie, to admire the wisdom of God, and to establish vs the more in our faith.

Of the greatenes of Christes sorows and paines.

WE must vnderstand, that if we except (as S. Thomas saith) the paines of purgatorie and those of hell, the paines of Christ were the greatest, that euer haue bene, or shal euer be endured in this world. [ 1] 1. In respect of his exceeding charitie, the which how much the grea∣ter it was, so much the more paine it in∣duced him to suffer. [ 2] 2. Because his paines were meere and pure paines, that is wi∣thoutanie sort of consolation or comfort. [ 3] 3. For the tendernes of his bodie, which was so miraculouslie formed: & therfo∣re it was more perfect, more delicate and more sensible then al other bodies what∣soeuer. [ 4] 4. For the presence & compassion of his mother which increased his paines. [ 5] 5. For the kind of his most dolorous death and for the circumstances of the same, which heereafter we shall see. [ 6] 6. Because he suffred in his bodie, in his good name, in his honour, with so manie reproches and discommendations; in his substance

being naked, and in his frinds whoe did forsake and denie him.

Christ suffred in al the parts of his bodie.

HIs head was crouned with thornes. His eyes were couered with teares and blood. His face was beraied with spittle. His eares were enuironed with iniuries and reuilings. His tounge was siroped with vinagre and gall. His holie beard was neere drauen off. His hands were passed through with nailes. His side was opened with a speare. His shoul∣ders were torne with whippes. His feete were pearced with hard nailes. All his bo∣die was wounded, stretched most mise∣rable, and wholie out of ioint. 7. For the number of so manie and so diuers tor∣ments and calamities, as did concurre to∣gether in his passion, for he was taken, bound, accused, scorned, spitt vppon, buffeted, crouned with thornes, stricken with a reede, blinfolded, stripped naked, blasphemed, charged with his crosse, and led and haled from one iudgment seate to an other, as if he had ben a publique malefactour; finallie he was crucified, dead, and buried.

That which we ought to gather out of these paines.

[ 1] 1. HOw filthie & malicious a thing sinne is, sith Christ endured so much to destroie it: for in what man∣ner could God shew a more greate signe of hatred against sinne, then by deliuering his owne sonne to death, to abolish sinne? [ 2] 2. How grieuous the paines and torments of hell be; for so∣much as to deliuer vs from them, Christ would enter into a bottomles depth of paines & sorowes. [ 3] 3. How passing great the riches of grace and of glorie be, when as there was neede of such merite to purchase them. [ 4] 4. The exceeding di∣gnitie of man, and the passing value of his sowle, seeing God hath giuen for it so noble à price. [ 5] 5. How good, how pitiful, and sweete God is.

How the goodnes, the charitie, the mercie, and the iustice of God doth appeare in the Passion of Christ.

To the goodnes of frindship it pertei∣neth to communicate & giue a mās self to his frind: but now, what greater

goodnes maie there be found; then that of almightie God, whoe arriued to make him self one thing with man, and to suf∣fer so much for him, as he did?

To loue it perteineth to doe good to the thing beloued; but what loue is greater then that of God, whoe died for mans sake, to make him partaker of al his good?

To mercie it perteineth to take vppon our selues other mens miseries: nowe what greater miserie could Christ take vppon himself, then to die with so greate paines and shame for our sinnes?

To iustice it perteineth to punish of∣fences; but what iustice is more greate then that of God, which punished sinne in the person of his owne Sonne?

How he that doth meditate the passion be∣cometh ful of vertue.

WHoe is he that wil not become hum∣ble, seeing the onlie Sōne of God to be lesse esteemed then Barrabbas, & to be crucified betwixt two thieues? Whoe wil not be patient, beholding the in∣uincible patience of Christ, his so great contumelies and iniuries, so great paines and sorows? Whoe wil not be obedient,

seeing Christ is become obedient euen to the crosse? Whoe wil liue anie longer in pleasures, beholding Christ in so manie torments? Whoe wil esteeme wealth, ri∣ches, and other things of the world, seeing Christ to be naked vppon the Crosse? Whoe wil not perseuer in good∣nes and vertue, seeing that Christ so per∣seuered in his paines and torments euen til death? Whoe wil not forgiue his eni∣mies, seeing Christ forgiueth those that tooke awaie his garments, his good name, his life; and not onlie forgiueth them, but also praieth for them?

Let vs then giue most hartie thanks to our Lord God for this so great a benefit, to wit for al that which in it he gaue vs, for al that which it did cost him, & much more for that he did so exceedinglie loue vs, because his loue towards vs was far greater then was that which he endured for vs, in so much that he would haue suffered more, if more had bene needefull. Let vs giue our selues ernestlie to meditate the passion of our Sauiour Christ, remouing awaie from vs whatsoeuer maie hinder the same, and let vs procure to reape thereby that frute which we ought, to his diuine honour and glorie.

Of the partes of meditation.

CHAP. VI.

THe partes of meditation be foure; that is Preparation, Representation, Consideration, and Praier.

Preparation is a certaine short eleua∣tion & lifting vp of our mind which we make in the presence of almightie God, & with which we inuoke first his diuine help, that we maie make our praier wel & as we ought. Then after this we think a little vppon that which we goe to doe, which is the greatest thing in the world, for so much as we goe to worship, to thanke, and to praie almightie God; to worship him for his maiestie which is infinite, to thank him for his wonder∣ful woorks of our creation, redemption, and iustification, to praie him for our owne necessities and those of the holie Catholique Churche. And what thing is there more reasonable, more worthie & more necessarie then this?

Representation is nothing els but to imagine the misterie vppō which we be to meditate, as if now we did see it donne before our eyes, forming to our selues the

place where it is donne, the thing it selfe which is donne, and the personnes that doe it. As for example in the misterie of the crucifying of our Sauiour, to set be∣fore oure imagination the mount Cal∣uarie, the Crosse, & the Crucifixe which gusheth out bloud on euerie side.

Consideration is meditation it selfe, which is a woorke of our vnderstāding, with which we discourse vppon the pre∣sent misterie, considering dulie the cir∣cumstāces of the same, and pōdering with our selues who he is that suffereth, what he suffereth for whom, & in what sort; & somtimes conferring one thing with an other, and procuring alwaies to drawe som affections of loue, sorow, or the like as the misterie shall giue vs occasion.

Praier foloweth last in the end of me∣ditation, in which a man as it were now in wardlie inflamed talketh with almigh∣tie God, or with Christ crucified as if he had him there present, praising him, than∣king him, worshipping him, discoue∣ring vnto him his owne defects and ne∣cessities, desiring him to pardon them, and with obsecration to request him of his grace, of his gifts, and of such ver∣tues as be needful for his saluation.

Obsecration is nothing els but praying

of almightie God by sacred and holie things; as by his pretious wounds, by his blessed mother, by his Saincts, by his passion, merites, and such other like things, which be of greate efficacie and force, to make vs obtaine that which we demaund.

Certaine things that we ought to consider in euerie misterie of the passion, which be of exceeding great maruel and compassion.

NOte that in all the misteries of the passion of our Sauiour Christ, we haue to consider fower things. 1. [ 1] That he that suffereth is the sonne of God, equal to the father, of whome nothing can be thought more greate, nor better, nor more excellent 2. [ 2] That that which he suffereth is a thing most grieuous and painful, and for the most part so shame∣ful, that it is able to make anie one ama∣zed whosoeuer he be that doth wel con∣sider it. 3. [ 3] That he suffereth for me, whoe ought to esteeme mie selfe the most vile, and most vngrateful creature that is vp∣pon the earth. 4. [ 4] That he suffereth not for anie necessitie of his owne, nether because he did foresee anie good in me that might deserue it, but onlie of his

owne charitie, of his owne pittie, and of his owne mercie.

It is also verie profitable to think with our selues, that whilest Christ suffered the paine of which we doe meditate, he had a most swete remembrance and com∣passion of vs, for whose sake he offered vp vnto his eternal father all that which he then did endure. And therefore it is verie behoueful that we also with an humble and pitiful hart offer the same as a most sweete sacrifice to the diuine maiestie.

The first misterie of the agoine of Christ in the garden.

HEere we must first praie our Lord that he giue vs grace to meditate this misterie so worthilie as we ought. Secondlie we must ponder the place, the persons, and the fact of this misterie. Thirdlie we must ponder with greate attention those fouer poincts before mentioned, to wit whoe suffereth, what he suffereth, for whome, and to what end, and in what sort. And these three things heere noted we must also obserue in all the meditations that folowe.

The poincts to be considered of.

AFter we haue reade the historie in S. Matthew chap. 26. vers. 36. and in S. Luke chap. 22. vers. 39. and those that folowe; we must cōsider 1. the greate loue of our Lord IESVS Christ towards vs, whoe for our sakes did sweate bloud, & to heale our infirmities vouchsafed to drink so bitter a chalice, that we might with him drink a most sweete cup in the glorie of heauen.

2. We must consider the grieuous pai∣nes, and bitter angwishes, and the agonie neuer seene nor heard of before, which he endured.

3. The great humilitie and reuerence, with which he did praie his eternall fa∣ther, shewing him his bloud, and the most wonderful and dollourous specta∣cle, that euer was or shall be seene in this wide woorld.

4. The manner of his praier, and the most perfect resignation of him selfe into the hands of his father, not willing that anie other thing should be donne of him, then that which was the pure and right will of God.

5. His perseuerance in praier in the

like manner, and that as he found him self in greater agonie, he praied the lon∣ger. For this he was comforted, and strengthened by an Angel, heard of his father, and went verie couragiouslie to meete his enimies.

Here folow fiue poincts, to moue vs to con∣fusion and shame of our selues.

1. THat for the loue of God we ha∣ue not yet shed as much as one droppe of bloud, no nor resisted the least temptation.

2. That we be so farre of from suffe∣ring for his loue, so diligent to beridde our selues of whatsoeuer passion of our bodie, and so negligent to mortifie the passions of the sowle.

3. That we haue so little care of our saluation, of which Christ our Sauiour was so careful.

4. That we be so slowe to haue re∣course to God in our tribulations and afflictions, so faint-harted, and so litel re∣signed to the wil of God.

5. That we be so impatient in praying, and that so soone we leaue of for euerie litle thing which causeth in vs distra∣ction, paine, and vexation.

The petition that we maie make to God.

WHen we haue considered the fore∣said poincts, and giuen thankes to our Lord for his passing greate loue, we maie request him grace to haue alwaies recourse to his helpe in our tribulations, vsing the self same manner of pray∣ing, that our Sauiour IESVS Christ did vse.

The praier.

O Mie Lord IESVS Christ, I beseeche thee by that sorow & griefe which thou didst feele in the garden, by that bloud which thou diddest sweate, by that feruent and inflamed praier which thou didst make, and aboue al this, by that infinite loue which induced thee to al these things (which al I offer now for euer to thie eternal father) that thou wilt vouchsafe to graunt me the gift of praier, and that I make speede to thee in al mie afflictions: that I hope onlie in thee and saie alwaies, father if it be possible, let this chalice passe from me, if not, not mi∣ne, but thie most holy wil be donne.

What we must doe when meditation is ended.

WE must craue pardon of God for the negligence vsed in praier and medi∣tation, saying to this end one Pater noster, and one Aue Maria; and we must often∣times in the daie think of those poincts and things which we haue meditated.

The second misterie, how Iudas one of his disciples sold and betraied him.

THe historie of this we may reade in S. Matthew chap. 26. vers. 14. and 47. in S. Mark. 14.10. in S. Luke 22.3. and in S. Iohn 18.3. And heere we must obserue diligentlie in the manner of our meditatiō, those things which ar set doune in the beginning of the former meditatiō and maie not be omitted in these that folowe.

Poincts of meditation.

1. THe onlie sonne of God is sold. Of whome? Of one of his disciples, vppon whome he had bestowed so many and great benifits, & a little before giuen him to eate his owne body and bloud. For how little price? for thirtie peeces of

syluer. To whome? To his most cruell enimies. In what manner? with a kisse a token of frindshippe. At what time? At the feast of pasche when all the Iewes were accustomed to goe to Ierusalem.

2. The great loue with which he so kindlie imbraced his traitour, and the care he had to saue him.

3. The readinesse with which he went forth to encounter his enimies.

4. The mildnes with which he did speake to them; and call Iudas his frind.

5. The patience in suffering him self to be bound, strooken, and illuded of such sort of people: thinking our selues to be present.

Poincts of confusion for vs.

1. THat wee seeke not to kisse, but rather to bite those that doe vs any displeasure, yea somtimes to doe worse then bite them.

2. That so many times we haue betraied Christ for lesse price then Iudas did.

3. That we take so grieuouslie the tri∣bulations which God doth send vs.

4. That we speake so roughlie, and be so hard to our neighbours.

5. That we shew so great impatience in

our euills, be they neuer so little, and doe so little accustome our sowle to suf∣fer for Christ, knowing neuertheles how much he hath suffered for vs.

The petition.

TO demaund grace at Gods hands that we may imbrace tribulations as he did imbrace Iudas, that is as a frind and not an enimie, as good and not euill, as sent vs from God, not from men.

The praier.

O My Sauiour IESVS Chist, by that loue which moued thee to imbra∣ce so kindlie, and to kisse so sweetlie the traitour Iudas, graunt me grace that I, with like alacratie and readines of mind, imbrace whatsoeuer crosse it shall please thee to laie vppon me as thy gift, sent me for my great good with most sweete and tender loue, and that I alwaies render good for euill to those that offend me, for thy holy names sake. Amen. In the end doe as before in the first medita∣tion.

The third mysterie.

HOw Christ was so manie times bound, and lead thorough the streetes of Ierusalem as a theefe, where yet he had wrought so manie miracles. Nether do we read that euer such iniu∣ries were vsed to such a personage. Heere thou must consider diligentlie this affai∣re, the persons and that which they doe, as iff thou were present at it; and think what thou wouldest haue donne, yf kno∣wing Christ to be the sonne of God, thou hadst seene him so misused with thine owne eyes.

Poincts of meditaton.

1. THe great loue that onlie held our Sauiour bound.

2. The great paine that he felt, being so straitlie bound.

3. The shame to be so lead like a thee∣fe in that place, where he had wrought so manie and wounderous miracles, and where the sundaie before, he was recea∣ued with so great honour.

4. His iuincible patience in so many vp braidings and outrages.

5. The ingratitude of the Iewes, whoe had receaued so many benifits of Christ.

Poincts of confusion for vs.

1. THat my sinnes did bind him more straitlie then those bonds.

2. That I doe not let my selfe be bound with so excessiue loue of his, that caused him to be bound so hardlie for me: and that yet I suffer my self to be bound with the loue of this world, and the vanities thereof.

3. That so oftentimss I haue ben asha∣med to doe well, against the promise that I made when I was baptized.

4. That I cannot endure as much as the byting of a flea for his loue, and yet doe suffer so much for my flesh and for the world.

5. That I am forgetfull of so great a be∣nifit, and so singular loue.

The petition.

TO request grace that we maie be alwaies ioined with his diuine maiestie by holy loue; by those his bonds paines, outrages, and aboue all by his most vnspeakeable loue.

The praier.

MY Sauiour IESVS Christ, I beseeche thee by those hard bonds with which thou wast bound, by those paines which then thou didst suffer in thy most holy hands, by that grieuous reproach which was donne to thee in taking thee as a theefe, and aboue all by that inflamed loue which alone did bind thee; I besee∣che thee, I say, by all these things to be∣stow this grace vppon me, that I be so bound with thy diuine maiesty thorough holy and feruent loue, that nothing maie separate me from thee: in somuch that I may be able to saie with the Apostle S. Paul. * 1.41 Whoe shall separate me from the cha∣ritie of Christ? tribulation? or distresse? or famine? or nakednes? or danger? or perse∣cution? or the sword? I am sure that nei∣ther death nor life, nor Angels, nor Prin∣cipalities, nor Powers, neither things pre∣sent, nor things to come, neither might, nor height, nor depth, nor other creature, shall be able to separate me from the charitie of God, which is in Christ IESVS our Lord. In the end yow must conclude as before bath ben said.

The fourth mysterie.

THe lasshes that our Sauiour had at the pillar, which were without number, most painfull, cruell and onlie fit for such as were infamous persons. Some say that he receaued six thousand, six hundred sixtie and six stripes, which neuertheles according to the lawe should not haue passed the number of fortie. Nether was there so great crueltie vsed towards the two thieues, nor is it written that to such a man like things haue ben donne by any people, were they neuer so barbarous.

Poincts of meditation.

1. THink heere that thou seest thy Sauiour full of sorow and shame, and that he saith to thee these words: All this doe I suffer willinglie for thy sake.

2. That he saith to thee: behold to what point thy vanitie, thy sinnes, and thy pride haue brought me.

3. The loue that alone held him so fast bound to the pillar.

4. The shame that he had, and the pai∣nes

that he suftered of those infamous people.

5. The wounderfull patience and mildnes of Christ, and the vnaccustomed crueltie of those wicked catchpoll, and purseuants.

Poincts of confusion for vs.

1. THat we be so little aunswerable to so passing great loue.

2. That we be so little sory for the sa∣me, feeling neuertheles griefe inough, and that soone also for the lest things of this world.

3. That our sensualitie and worldlie pleasures, were those that did bind him to the pillar and whippe him, and that yet we be so sensuall.

4. That we be ashamed to doe well, and to speake of God, where Christ was not ashamed to be bound, and to be cruellie whipt at the pillar all naked.

5. That so manie times we haue scour∣ged with our sinnes, him whoe is now so glorious in heauen, and yet we make so little accoumpt hereof.

The petition.

TO seeke for grace that we maie be able to take all scourges as from Gods hands and to stand strong in them, as our Sauiour Christ stoode at the pillar.

The praier.

I Humble praie thee, o my Lord IESVS Christ by those thy most cruell stri∣pes, by those grieuous paines, by that pretious bloud, which then thou didst shed in so great abundance, and aboue all by that most inward loue, which mo∣ued thee to suffer these things, to giue me grace that I take all aduersities as from thy holy hands, & beare them with that strength of mind, as thou didst beare those so manie and so grieuous stripes, that thy holy name be praised and glori∣fied foreuer and euer. Amen. Pater noster. Aue Maria.

The fift mysterie.

OF the inuention of the Crowne, a torment that at the same time caused greate paine and dishonour, which it see∣meth

the diule himself could not haue found: nether doe we read that euer there was vsed so great crueltie. Think to be present at this action, and consider the fowr things before named.

Poincts of meditation.

1. THe great paine that Christ felt at that time.

2. How great the loue was that moued him thereunto.

3. That he was wounderfullie asha∣med (it being a thing verie dishonorable) as thou thy self also wouldest haue bene.

4. That all this was donne by those people, vppon whome he had bestowed so many benifits.

5. With how great humilitie, patien∣ce, mildnes, modestie and ioy of heart he supported all this for loue of vs.

Poincts of confusion for vs.

1. THat our pride did crowne him then, and doth yet also crowne him oftentimes with thornes.

2. That we cannot endure as much as one word against our reputation

and honour, and that yet we endure so many against the honour of God.

3. That we be so much forgetfull and vngratefull for so great loue.

4. That we be so far of from suffering for Christ, and so little desirous thereof, and in this point altogeather vnlike to him.

5. That for very trifling things and of small importance we become so impa∣tient, so angrie, and so arrogant.

The petition.

TO demaund an inflamed desire to suffer for Christ, to abhorre all pri∣de and vanitie, to esteeme the pleasures of the world as thornes, and not to wish that vnder a thornie head there be de∣licate members.

The praier.

O My Lord IESVS Christ by that crowne of thornes I pray thee, & by those thy paines and shame I besee∣che thee, as also by thy most sweete loue which was cause of al this, I request thee, to giue me a most inflamed desire to suf∣fer much for thee; to cast a waie from me

all sensuall and vaine pleasure, and to ab∣horre that thy pretious head be crowned with thornes, and yet my members be vsed to delices, that thou be scorned and I honoured, thou weepe and I laugh so disorderedlie: graunt me therfore, that I haue alwaies before mine eys thy crow∣ne of thornes, thy sorows and paines, & aboue all thy most heartie loue with which thow didst suffer so much for me miserable sinner, that I may continuallie beare thee in my heart and praise thee for euer and euer. Amen. Pater noster. Aue Maria.

The sixth mysterie.

TOuching so manie sorts of calum∣nies, iniuries and words, donne and spoken at one time, and amongst others.

1. So manie filthie spittles, with which they berayed his most holy face.

2. So manie bussets giuen him vppon his face by people so miserable, infamous and vile.

3. So manie sorts of garments where∣with they did apparell him now in white, now in redd, as if he had ben a verie foole.

4. The blindfolding of his sacred face, and the striking him saying, Pro∣phecie vnto vs, whoe is he that strooke thee.

5. The apparelling him with a purple robe and a reede in his hand, striking his head, mocking him, and calling him king.

6. Of so manie false witnesses laid against him.

7. Of diuulging him so often for a seducer of the people, through all the streetes of the cittie, where before he had ben receaued with so great ho∣nour.

8. To haue ben scorned at so manie waies by diuers sorts of persons, great and little; riche and poore; priests and laymen; lewes and Gentills; yea and of those also whoe not long agoe had receaued great benifits at his hands.

Heere we ought in deede to consider very well 1. whoe is he that suffereth all these things. 2. that which he suffe∣reth. 3. for whome he suffereth. 4. wher∣fore he suffereth.

Poincts of meditation.

1. TO wounder that at one time the Iewes could find out so diuers kinds of paines, woords, reproaches, and iniuries.

2. To maruaile much more at the loue of Christ, the Iewes not being able to inuent so manie torments, as he was readie to endure.

3. The admitable silence he held in so manie outrages donne vnto him.

4. The inuincible patience, wounder∣full mee••••nes, and incredible force of heart which he had.

5. That the Iews did fight with theire malice and wickednes, and Christ, with his goodnes and pietie.

Poincts of confusion for vs.

1. O How manie more greate paines doe we Christians now find out against him, then the Iews did then.

2. That we for whome Christ suffe∣red, at become companions to the Iews against him.

3. That we doe so much feele it, when we ar forced to suffer a little.

4. That we poore wormes will not,

that as much as a woord be spoken to displease vs, nor the least haire of our head touched, where so manie things haue bene vttered and donne against Christ.

5. That we be so vnlike to Christ in our life and manners, and that we will be named his folowers.

The Petition.

TO demaund grace not to esteeme the iudgment of the world; and to endure all sort of iniuries, and to be ac∣coūpted as fooles for the loue of Christ, seeing that he for our loue was not a∣shamed, to be held as a foole and an in∣famous person.

The praier.

O My Lord IESVS Christ, I beseeche thee by those so manie iniuries donne to thee at the same time, by those dishonours and torments which thow didst suffer, and by thy burning loue, to bestow this grace vppon me, that I also may endure such iniuries for loue of thee, and hold it for a most singular fa∣uour, to be esteemed as a foole for thee

and know that true Christian wisdome is to doe good and suffer euill, and to be accoumpted as a fole for thy sake, o my Sauiout. Pater and Aue.

The seuenth mysterie.

TO haue left him for Barabbas a se∣ditious fellow and publique man∣queller, infamous and wicked, esteeming him more vnworthie of life then an open murtherer, which was one of the grea∣test iniuries, that the Iews could doe to our Sauiour.

Poincts of meditation.

1. TO be astonished that the Iews held Christ in so small accoumpt, he being of life most holie, of doctrine most diuine, and of miracles most woun∣derfull, and one that in all times had done for euerie bodie most exquisite offices, and they making lesse reckoning of him then of a seditious fellow, a murtherer, and a wicked man.

2. To wounder at the great humilitie of Christ, whoe suffered him self to be compared with Barabbas, and lesse estee∣med then he.

3. To admire his open confusion, when being naked, whipped, bloudie, and so yll vsed, he was shewed to the people.

4. To maruell at the chaunge of the people, that cried Crucifie him, Crucifie him, hauing cried the Sundaie before, Blessed is he that commeth in the name of our Lord.

5. To wounder at the peruerse iudg∣ment of the world, which preferreth the guiltie before the guiltlesse, euill before good, and Barrabbas before Christ.

Poincts of confusion for vs.

1. HOw oftentimes haue we prefer∣red the loue of the world, which is Barabbas, before that of God? that is to saie our will before his.

2. That we be so highlie offended when we ar not compared with men of qualitie.

3. That we be so much ashamed to doe good for respect of others; and of whome in the end? of the miserable world.

4. That we doe so soone feele things much lesse then these.

5. That we doe so greatlie esteeme the

iugdment of this world, and so little that of God: and in our dooings haue chiefelie regard of that which the world will say, and not of that which God will saye.

The petition.

TO request the grace not to esteeme the iudgment of this world, seeing he is vnwise that preferreth Barabbas before Christ.

The praier.

YF thow, o my Lord, being true God of true God, consubstantiall with the father, and by whome all things were made, didst suffer to be compared with Barabbas, and to be esteemed lesse than he, wherfore should not I, whoe am but dust and ashes, and for my sinnes vnworthie to liue: put my selfe euen vn∣der all creatures? And why shall I estee∣me the iudgment of the world, so foo∣lish and without all reason, that it tel∣leth vs that euill is good, that bitter is sweete, and maketh lesse accoumpt of eternall wisdome, then of foolishnes it self. Alas my good Lord, deliuer me from this blindnes by that thine infinite

loue, which moued thee to suffer so vn∣worthie things and neuer heard of be∣fore, that I may alwaies praise and exalt thy power, wisdome, and goodnes, whoe art blessed world without end. Amen. Pater and Aue;

The eigth mysterie.

WHen the Iews made him beare his crosse so heauie and waightie, he be∣ing wearie and afflicted, that so his heart might first feele the paine of death be∣fore he died. O crueltie neuer read, nor heard, nor thought of before.

Poincts of meditation.

1. TO take cōpasion of Christ, whoe hauing neede of rest, was forced to beare so painfull a burden.

2. To consider how readie he was, to take vppon him and beare his crosse.

3. His passing great humilitie.

4. His loue so patience, and his pati∣ence so louing.

5. The crueltie of the Iews towards one of theire owne nation, and whoe was the honour and glorie of theire countrie.

Poincts of confusion for vs.

1. THat we so much abhorre all sorts of Crosses.

2. That we be so readie to murmour in euery little tribulation.

3. That we be so prowd, as yf God were bound vnto vs, and we deserued no manner of yll.

4. That knowing the Crosse to be the means, by which we must goe to heauen, we doe yet so little think vp∣pon it.

5. That we be so cruell towards our selues, and so vnlike to Christ and his holy Saincts.

The petition.

TO aske grace that we may beare the Crosse, which he thorough his great loue did beare; and that he giue vs light to knowe, how honourable a thing it is to suffer for his holy names sake.

The praier.

WHen I think with my self, ô my Lord, how with so great readines of mind

thow didst take that heauie crosse vp∣pon thy shoulders for the loue of me, thou being yet in so pitifull and painfull case, I am altogeather confounded and much ashamed, that I for thy sake can not endure as much as a fleae byting. Alas! let thy mercie ouer∣come my miserie, and giue me grace that heereafter I may desire to suffer much for thee, and that this may be my glorie to say with the holy Apostle. * 1.42 God forbid that I should glory, sauing in the crosse of our Lord Iesus Christ, by whome the world is crucified to me, and I to the world Amen. Pater and Aue.

The ninth mysterie.

THe kind of this cruell death of the crosse, because by it a man died not so soone as whē he is beheaded, or doeth dye of some such like death; and yet ne∣uertheles the wounds became greater through the waight of the body.

Moreouer they were in the most sen∣sible parts of the body, as in the hands and feete, which both be full of vai∣nes and sinowes: in somuch that not hauing receaued any mortall wound at all, by force of most cruell paines he

rendred vp his most holy sowle. Wher∣fore, when Pilat vnderstoode that he was dead, he marueled at it, as the Euangelist reporteth. * 1.43 And consider well heere the fower poincts aboue men∣tioned.

Poincts of meditation.

1. THe great paines which he then did feele, which were in deede the verie greatest that could be felt.

2. The shame he suffered, seeing him self hanging betwixt twoe thieues; in an infamous place, and in presence of so many people.

3. That the great loue held him on the crosse, not the nayles or anie other thing.

4. That whilest they tooke from him his goods, his life, and his good name, he praied for them.

5. That he was euerie way exposed to paine, without feeling anie, euen the lest comfort that might be.

Poincts of meditation.

1. THat we be so farr from suffering for Christ, whoe suffered so much for vs.

2. That we mistrust to put our life in his hands, whoe so ioyfullie did giue his life for vs.

3. That we be so greedie of goods, and of worldlie fame, so much despised by Christ.

4. That we be so afraid of death, kno∣wing that Christ died, whoe is the gate to goe to heauen.

5. That Christ for loue of vs neither esteemed goods, nor honour, nor life: and that we be not aunswerable to so great loue.

The petition.

TO request grace to perseuer on the crosse till death, and to be alwaies mindfull of the passion of Christ cru∣cified.

The praier.

GRaunt me grace, ô most mercifull Lord, that I desire for thy loue to remaine on the crosse which thou shalt giue me, euen till death; and that I beare thee crucified still engraued in my heart: by the bloud which thow didst shed on the crosse, by the paines which thow

didst feele, and by the loue which did induce thee to all this: that being made partaker of thy paines, I be also partaker of thy eternall ioyes in the kingdome of heauen. Amen. Pater and Aue.

The tenth mysterie.

TO haue ben so much despised whi∣lest he was vppon the crosse in the middest of so great paines, the Iews som∣times saying vnto him, that yf he were the sonne of God, he should descend from the crosse; som others, that he had saued others, but could not saue him self; and againe that in three daies he should build againe the temple. Consider well the fower poincts we spake of before.

Poincts of meditation.

1. COnsider that Christ was held in∣famous, suffered infamous death, in an infamous place, of infamous per∣sons, and with infamous woords.

2. His patience, humilitie, loue, and contempt of the world.

3. His charitie in praying his father, that not onlie he would not throw them head-long doune to hell, but would also forgiue them.

4. The crueltie of the Iews; for yf such extremities had ben vsed, to anie dogge they would haue moued to compas∣sion.

5. The maruell and woundering of the Angels, whoe did see these things, & what we our selues would haue donne, yf we had ben present at such enormities, especially knowing him that suffered to be the sonne of God.

Poincts of confusion for vs.

1. THat Christ being glorious suffe∣red him self to be accoumpted as infamous, and vsed as such a one: and that we, being in deede infamous thorough our sinnes and vngratefulnes, will be esteemed glorious.

2. That when anie doe contradict vs, we giue them forthwith the lye, pro∣uoke them to the combat, and become contentious and angrie.

3. That for any the lest iniurie donne to vs, we would, yf we could, incōtinent, lie ruine him that did it.

4. That we feele so little compassion of all that Christ suffered and yet haue so great compassion of our selues, and of anie thing pertaining to vs.

5. That some of vs Christians doe now no lesse blaspheme Christ, then the Iews did in that time.

The petition.

TO ask grace to contemne what∣soeuer iniurious, infamous, or dis∣honourable words, to the end we may become true folowers of Christ.

The praier.

O My sowle, wherfore art thou not astonished? why art thow not con∣founded? why art thow not ashamed, seeing thy Lord, thy spouse, thy lo∣uer so tormented on the crosse; and that thow wilt liue in pleasures? that he is naked; and thow wilt be vainlie apparelled? that he doth pray for them, whoe take from him his substance, his good name, and his life; and thow art so far from this? O charitie, ne∣uer heard of! O my Lord, by this thy wounderfull charitie, powre, I beseeche thee, into my sowle a newe spiritte, renew in my bowels thy right spirit, that I may haue thee alwaies ingraued in my heart, and may

still remaime with thee vppon the cros∣se, and still pray for them that speake or doe yll vnto me, that folowing thee here on earth as thy child, I may after see thee and inioy thee in heauen. Amen. Pater and Aue.

The eleuenth mysterie.

OF the paine he had beholding his mother, and the torments where∣with he knew her holy sowle was re∣plenished.

Poincts of meditation.

1. COnsider how sorowfull the bles∣sed virgin was seing her sonne so misused; but what sonne? of whome? and wherefore?

2. Her patience, she not doing nor saying any thing, in the middest of so many cruelties, which she did see were vsed towards her most beloued sonne, that was not seemely to a most wise and graue matrone.

3. The conformitie of her will with that of God, by which she would haue become the ladder (as S. Catherine of Siena writeth) that by it Christ might

goe vp to the crosse, so to saue the who∣le world.

4. The manner of God so diuers from that of the world, that he maketh euen his dearest frinds to suffer so much: as were his sonne, & his mother, and others beloued of him.

5. That the affection which our Ladie as mother did beare to Christ, did not withhold him from being crucified on the Crosse, nor the loue which he as a sonne did beare to his mother, from dying for vs vppon the same crosse.

Poincts of confusion for vs.

1. THat we be so tyed to our chil∣dren & kindred, not louing them nor holding them as things of God, and at his commaundement.

2. That we be so afflicted and impa∣tient, when they be yll at ease, or that God doth take them from vs by death.

3. That we be so far of from taking all things at Gods hands, and confor∣ming our selues to his most holy wil.

4. That we be so rude and ignorant, in vnderstanding the meanes that God is wont to vse, and so contrarie to the same.

5. That we be so easilie addicted to the things of this world, and with such difficultie to those of God.

The petition.

TO demaund grace, that as neither the loue of his deare mother, nor the manie torments and iniuries of his eni∣mies, could make Christ come downe from the crosse; so likwise nor the loue of any creature, nor the displeasures of the same, may be able to withdrawe vs from the seruice of our Lord God, and to leaue of the good once begunne for his sake.

The praier.

YF thow, o my sweetest Lord, being vppon the crosse naked, tormented and afflicted, neither for the loue of thy deare mother, nor for any iniurious woords of thyne enimies, wouldest, for the loue thow didst beare to me, come downe from thy painfull crosse: Wherefore should I, seruing thee that art king of kings, and whose seruice is nought els but raigning, faile in the lest point of thy honnourable seruice, so

full of peace, so full of pleasure, so full of all comfort? Wherefore should I leaue the same for the loue of my kinsfolks, for the displeasure of myne enimies, and for the speeche of the foolish common people? Wherfore should I cease to be∣come thine, seeing thow art altogeather mine? and to spend my whole life for thy maiestie, whoe hast spent all thine for so base a creature as I am? Wherfore, seeing thow didst hold it for a greate fauour, to suffer for my loue, infamies, paines, and most cruell death; should not I esteeme it as a most great honour to be for thy loue diffamed, scorned, and yll vsed? O Lord graunt me this grace by thy most tender loue, that with a syncere and pure heart I loue thee alone, praise thee alone, and ser∣ue thee alone euen till death, that then with a ioyfull and quiet countenance I may goe to thee, and with louing affe∣ction vtter these words. In manus tuas, Domine, commendo spiritum meum; Into thy hands, O Lord, I doe commend my spirit. Amen. Pater and Aue.

The tweleuth mysterie.

OF the gall giuen him, being in the midest of so great thirst of sorows and paines.

Poincts of meditation.

1. COnsider the crueltie of those Iews whoe denied a litile water to him, that was so much tormented and voide of bloud, which water he demaunded dying.

2. That in steede of water they giue him vinaigre and gall; a thing which Abra∣ham did not to the riche glutton that was in hell.

3 The great desire that Christ had to suffer, seeing that because of all his mem∣bers his toung onlie remained without paine, he would therfore that the same should also in the end suffer paine.

4. With this consider also his admira∣ble patience in this case.

5. Aboue all consider the great loue which in this he shewed vnto vs.

Poincts of confusion for vs.

1. THat he hauing so great thirst of our saluation, we our selues haue so little of the same, and that we think not at all how to quench it, by turning to him

2. That he being thirstie to remaine alwaies in our soules, chieflie by means

of the blessed Sacrament, there be yet so fewe that seeke to pleasure him.

3. That the Lord of all things would become so extreme poore, as to haue neede of a little water, and yet could not obtaine it: and that we notwithstanding will abound in all things.

4. That the desire of Christ was al∣waies to suffer, and that ours is to be still in pleasures and pastimes.

5. That we haue so small desire to help our neighbour, and that we care not to scandalize him, for whome Christ died of thirst.

The petition.

TO request the grace of God, not to render him any more gall for hony, that is yll for so many benifits as he be∣stoweth vppon vs at all tymes, by the most bitter passion, which then he did feele, & by that most louing loue, which induced him to take so painfull and bit∣ter a cuppe.

The praier.

O How many times, my good Lord, haue I giuen thee bitter gall, for the sweete and continuall hony thow hast

giuen me? how many sinnes, for so ma∣ny gifts? how many euills, for so many goods? O how many times, whilest I en∣ioyed thy goods, which I haue alwaies enioied, and yet doe enioie them, not hauing any thing that is not thine, how often, I say, haue I offended thee with the self same things that were thine? and how often times receauing thy paye, haue I fought vnder the diule and vnder the world? Alas! giue me grace that I yeeld thee grapes, and no more wild grapes; good, and not euill; thankfullnes, not vnthankfulnes; and that I alwaies feele disgust when I should doe, speake, or think anie thing, that maie be against thy diuine maiestie; and that hencefor∣ward I render thee loue for loue, bloud for bloud, life for life, that as with my euill life I haue scandalized heauen and earth: so heereafter, with my holy and vertuous life, my neighbour may be edified, and thy diuine maiestie praised, blessed and glorified for euer. Amen. Pater and Aue.

A speeche which the sowle doth make with Christ, discoursing with him vppon his passion.

O My Lord, wherfore wast thou sold? To redeeme thee. O Lord, wherefore didst thow pray so much? To pacifie the wrath of my father against thee. O Lord, wherefore wast thow afraid and astonished? To make thee most assured & couragious. O Lord wherfore were so many de∣ceits vsed to intrapp thee? To deliuer thee from all deceite. Wherefore didst thow sweate bloud? To wash away the spots of thy sinnes. Wherfore wouldest thow be taken? To the end thow mightest not be taken of thine enimies. Wherefore wouldest thow be bound? To loosse the bonds of thy sinnes. Wherefore wast thow denied by Peter? To confesse thee before my father. Wherfore wouldest thow be forsaken of all thy disciples? To remaine with thee euen till the daie of iudgment. Wherfore wouldest thow be accused? To absolue thee.

Wherfore wouldest thou be spitted on? To clense thy filthines. Wherfore wouldest thou be scourged? To free thee from eternall scourges. Wherfore wouldest thow be lifted vp on the crosse? To lift thee vp into heauen. Wherfore wouldest thow be crow∣ned with thornes? To crowne thee in euerlasting glorie. Wherfore wouldest thow stretch out thy armes? To embrace thee my beloued sowle. Wherfore didst thow bow doune thy head, o my Lord? To kisse thee, o my deere sowle. Wherfore wouldest thow that thy sy∣de should be opened with a speare? To receaue thee in my heart, o my sowle Wherfore wouldest thow be placed in the midest of two thieues? To place thee in the middest of the Angels in heauen, o my deere sowle.

O what vnmeasurable charitie! what infinite loue! what fauour neuer heard of! what wounderfull mercie! God to become man. The eternall to become temporall. The impassible to become passible. The immortall to become mor∣tall. The glorious to become ignomi∣nious:

And for whome all this at the length? for me, for me. O most wounder∣full wounder.

A praier concerning euerie article of the Passion.

O God, whoe for the Redemption of the world wouldest be borne, circuncised, reproued of the Iewes, be∣traied with a kisse of Iudas the traitour, lead as an innocent lambe to the slaugh∣ter, and vndecentlie offered to the sight of Annas, Caiphas, Pilate, Herode, ac∣cused of false witnesses, vexed with scourges and reproches, besmired with spittle, crowned with thornes, strooken with buffets, smoten with a reede, blind∣folded, stripped of thy garments, fastened to the crosse with nayls, lifted vp on the crosse, reputed amongst theeues, presen∣ted with vinagre and gall to drink, and wounded with a speare. Thow ô Lord, by these thy most holy paines, which I vnworthy doe remember, and by thy holy crosse and death, deliuer me from the paines of hell, and vouchsafe to bring me whither thow didst bring the theefe crucified with thee. Whoe with the fa∣ther and the holy ghost, liuest and rai∣gnest,

world without end. Amen.

Another Praier.

O Lord IESVS Christ in whose domi∣nion all things ar put, and there is none that can resist thy will, whoe didst vouchsafe to be borne, to dye, and to rise againe: by the mysterie of thy most sacred body, and by the fiue wounds and shedding of thy most pre∣tious bloud, haue mercie vppon vs, as thow knowest to be needefull to our sowles and bodies: deliuer vs from tentation of the diule, and from all those things with which thow knowest we be streightned, and conserue and strengthen vs in thy seruice euen till the end, and giue vs true amendment and space of true penance, and after death graunt vs true remission of all our sin∣nes: and make vs one another to loue our brothers, sisters, frinds and enimies, and without end to reioice with all thy Saincts in thy kingdome, whoe with God the father and the holy ghost liuest and raignest God for euer and euer. Amen.

A prayer to the wounds of Christ.

I Pray thee, o Lord IESVS, by thy most holsome wounds, which thow didst suffer vppon the crosse for our saluation, from which flowed out that pretious bloud where- with we were redeemed: wound this my sinfull sowle, for which also thou didst vouch∣safe to dye: wound it with the fyrie and most strong dart of thy exceeding cha∣ritie. Strike my hart with the iaue∣ling of thy loue, that my soule may saie vnto thee; with thy char•••••• I am wounded; so that out of the wound of thy loue, there may flowe most abun∣dant teares daye and night. Strike o Lord, strike I beseeche thee this my most hard hearte, with the mercifull and strong speare of thy loue, and pearce with mightie power more deepe to the inward parts. Whoe liuest and raignest for euer and euer. Amen.

Deuout petitions to our Lord IESVS Christ taken out of S. Augustine.

O Lord IESVS, let me know my self, and know thee. Let me not desire any thing, but thee. Let me hate my self, and loue thee. Whatsoeuer I doe, let me doe it for thee. Let me humble my self, & exalt thee. Let me think of nothing, but of thee. Let me mortifie myself, & liue in thee. Whatsoeuer things shall chaunce, let me take them of thee. Let me persecute my self, and folow thee. Let me still desire to folow thee. Let me fly from my self, & fly to thee. Let me be worthy to be defēded of thee. Let me take heede to my self, and feare thee. Let me be of those that ar chosen of thee. Let me mistrust my self, & trust in thee. Let me haue desire to be obedient for thee. Let me haue affection in nothing, but in thee. Looke vppon me, that I may loue thee. Call me, that I may see thee. And let me for euer inioye thee. Amen.

Notes

• * 1.1

  Exo. 25.40.
• * 1.2

  Matt. 5.48.
• * 1.3

  Ioan. 13.15.
• * 1.4

  Iere. 12.
• * 1.5

  Matt. 11.
• * 1.6

  Philip. 2.5.
• * 1.7

  Io. 14.6.
• * 1.8

  Io. 14.9.
• * 1.9

  Heb. 12.3.
• * 1.10

  1. Pet. 3.1.
• * 1.11

  1. Petr. 2.21.
• * 1.12

  1. Io. 2.6.
• * 1.13

  Ephes. 5. & 6.
• * 1.14

  Philip. 3.18.
• * 1.15

  Canti. 1.13.
• * 1.16

  Luc. 22.29.
• * 1.17

  Matth. 6.21.
• * 1.18

  Iudic. 16.15.
• * 1.19

  2. Reg. 13.
• * 1.20

  Io. 3.19.
• * 1.21

  Math. 6.24.
• * 1.22

  Luc. 14.26.
• * 1.23

  Luc. 14.33.
• * 1.24

  Luc. 11.9.
• * 1.25

  Matt. 11.25.
• * 1.26

  Io. 4.24.
• * 1.27

  Matt. 5.5.
• * 1.28

  Matt. 6.33.
• * 1.29

  Matt. 6.21.
• * 1.30

  Mat. 15.22.
• * 1.31

  Luc. 15.39.
• * 1.32

  Matth. 8.25.
• * 1.33

  Mat. 10.38.
• * 1.34

  Mat. 27.51.
• * 1.35

  In the 1. chap. the 9. reason.
• * 1.36

  Io. 10.18. Mat. 26.39. Mat. 26.62.
• * 1.37

  Io. 18.10. Luc. 22.51. Mat. 26.44. Io. 18.4. Io. 18.22.23. Mat. 26.62.63. Mat. 26.63.64. Io, 19.28. Io. 19.26.27.
• * 1.38

  Luc. 23.39.
• * 1.39

  Luc. 23.43. Luc. 23.46.
• * 1.40

  1. Cor. 2.2.
• * 1.41

  Rom. 8.
• * 1.42

  Galat. 6.14.
• * 1.43

  Marc. 15.44,