Meditations collected and ordered for the vse of the English colledge of Lisbo by the svperiovrs of the same colledge.

THE SECOND PART, MEDITATIONS FOR Proficients, or for the Illumi∣natiue way.

THE garden of our soule being cleansed, and the weeds of sin∣ne cast out; the next step is to furnish and plant it vvith all sorts of flovvers and svveet hearbs; that is all sort of ver∣tues, vvhich haue relation to God, our neigh∣bour, or our selfe. To this purpose shall serue at present the holy mysteries of our B. Sauiours Incarnation, life and passion; in vvhom are found all sorts of vertues possible, not in their speculatine definitions, but as they are to vs vsefull and profitable; that is, in their practicall source and cause: for our Sàuiours life and passion vvas not onely Redemptio ab omni malo, a redemption from all evill; but also, Exem∣plum ad omne bonum, & lumen oculerum no∣strorum, an example to all good and a light for our spirituall eies to guide vs in the vvay of virtue.

THE FIRST CHAPTER, Of the Incarnation of our Sauiour Iesus Christ.

THis mystery of the Jncarnation hee one∣ly can vnderstand, vvho is the authour & vvorker of it; yet S. Augustine, S. Tho∣mas & other Saints haue studied to find out the reasons & conueniences, vvee are capable of; for our comfort, gratitude and spirituall progresse.

THE FIRST MEDITATION. Of the conueniences of the Incarnation.

1. COnsider first, that the mystery of the holy Incarnation vvas most conuenient for the honour & glory of God himselfe; first because most conforme and agreable to his nature; vvhich being Summa bonitas, most surpassing goodnesse, is also, Sui summè communicatua, most free in communicating it selfe, and in this mystery vniting mans nature to the diuiue per∣son, hee hath in a manner communicated him∣selfe to all creatures, Nam homo quoad aliquid est omnis creatura. For man in somethinge parti∣cipates of euerie creature. Secondly the sinne of man vvas infinite, because against infinite Ma∣jesty; and so the satisfaction vvas also to be infi∣nite; but hovv should this be done? God vvas

infinite, but being the person offended, could not satisfie; man had offended, and so vvas to sa∣tisfie, but being finite and limited, couldnot doe it sufficiently, that is infinitely: here the diuine vvisedome making one of God and man, sound out a vvay, that man might satisfie, and God giue to the satisfaction infinite vvorth. Thirdly, by this Mystery all the diuine attributes & per∣fections haue appeared more, then by all the creatures besides: but most of all, his mercy & iustice haue here met in one; for vvhat greater iustice, then that the sonne of God should pay vvith his blood and life for the sinnes of men? and vvhat greater mercy, then that men should enioy and offer to God this price as their ovvne, and satisfie him there vvith?

Conclude vvith admiration of his vvisedome, and loue of that goodnes, vvhich hath been so bountifull tovvards thee: and here at the begin∣ning offer thy selfe vvholly and sincerely to his vvill and seruice.

2. Consider secondly, hovv much this My∣stery hath conduced to the honour and profit of mankind; for vvhat greater honour, then that a man should be truely & substantially God, ado∣red and serued of all creatures? that all other men should be truly brothers of God? that men and Angells making vp one church, and one quire, the Prince & head of both should be, not an Angell, but a man? that the Creatour, Re∣deemer and Iudge of all things, should be a true and reall man? ponder this seriously, not as a

fancy or conceit, but as a reall and solid truth. Now the profits and vtilities, that haue hence acrued vnto mankind, what memorie can summe them vp? or what tongue can vtter them? in a word, man by this mystery hath been redeemed from the slauery and subiection of the diuell, & all miseries temporall and eternall following thereof; and is adopted the sonne of God, heire of heauen &c. Secondly we haue, in God made man, a present remedy and cure for all our passions and distempers: for vvhat can better cure our pride, than his humility? our bra∣uery and couetousnesse, than his pouerty? our fury, than his patience? our rebellion, than his obedience? finally, our coldnes, and hardnes of heart, than his so tender & inflamed loue of vs &c.

Conclude with this sentence of S. Leo: Ag∣nosce, ô Christiane, dignitatem tuam, & diuinae consors factus naturae, noli in veterem vilitatem degeneri conuersatione redire. Acknovvledge, ô Christian, thy dignitie, and being novv made a companion in christ of the diuine nature scorne through a degenerous conuersation to debase thy dignitie, and through sinne to returne to thy for∣mer vilenesse. Haue a horrour to defile thy na∣ture with sinne, which God hath so honoured and vnited to himselfe.

3. Consider thirdly, that vvhen two parties haue been long and old enemies, to bring them into a true setled peace and amity, such a Media∣tour must be found out, as is most powerfull

with both sides, and also most trusty and faith∣full to both; without suspicion of inclining more to one than the other, God almighty and man∣kind had been at long variance and enmity, euer since the sinne of Adam; and a Mediatour could no where be found; God was the offended, man the offender; the Angells had little acquaintance with men, and depended totally of God; and so might haue deliuered man wholy ouer to Gods vvrath and iustice: when behold beyond expe∣ctation steppeth forth Christ Iesus, true God, & true man, and consequently a Mediatour vvi∣thout exception; for who more powerfull, more faithfull and carefull of the honour of God, then the onely sonne of God? and vvho more trusty in the cause of men, then hee who is man him∣selfe, and Filius hominis? the sonne of man. Su∣rely if any may be vvithout suspition trusted in his owne proper cause, Christ must needs be so; for consisting himselfe of both natures, the busines on both sides must needs be his owne proper cause.

Conclude vvith gratitude to the diuine vvise∣dome and goodnes, for inuenting a vvay and meane so equall and honourable for both sides, though so costly to our dearest Mediatour: and and resolue from hence forvvard not to rule and square thy actions according to thy owne ease and commodity, but only as it shall appeare conducing to Gods glorie and honour, how contrary soeuer is proue to thy selfe.

THE SECOND MEDITATION. Of the Annuntiation made to the Virgin Mary.

1. COnsider first, the miserable and sad con∣dition of the vvorld at that time; all but the little corner of Iury, vvas totally possessed and swayed by the Diuell; all Europe, Asia, Africa, and the most vast America knew nothing but Idolatry, and adoration of stocks, stones and diuells, slaughtering and sacrificing vnto them one an other; nay men forsooth vvould be also adored for Gods? as for other sin∣nes and enormities, they were so in fashon amongst all, that euen amongst the Romans, the more ciuill and politick people of all, there vvas hardly a vice, but authorised by some godhead or other. Now in Iury where onely the true God was adored, it is lamentble to read in Io∣sephus, how it vvas oppressed by the Romans; rent asunder by Herod and by sectaries, by hy∣pocrisie, couetousnesse, pride, ambition; and vvhat not? Behold euen then, vvhen noe man sought, or thought of their remedy and salua∣tion, but rather studied how to offend God more and more; euen then I say, vvas our most good God commiserating from heauen our miseries, and prouiding in that highest Consistory of the B. Trinity for a speedy remedy; which vvas, that the Eternall Word should become man: blessed be euer his goodnesse.

Conclude vvith most humble thankes to his diuine Maiesty, first in generall for this his mer∣cy to mankind; and then in particular for thy selfe; calling to mind, how oft vvhen thou hast been plunging thy selfe into all sort of sinne, euen then hath his goodnes been protecting thee from further euill, and procuring meanes for thy saluation.

2. Consider secondly, how forthwith the Angell Gabriel was dispatched from the highest heauens to carry the decreed embassages: but to vvhom? to the Empresse, thinke you, of Rome, to some great Queene, Princesse, or La∣dy, noble in blood, and famous for riches and pompe? nothing lesse: harken to the Gospell: Missus est Gabriel Angelus à Deo, in ciuitatem Galileae, cui nomen Nazareth; ad Virginem de∣sponsatam viro, cui nomen Ioseph, de domo Da∣uid, & nomen Virginis, Maria. The Angel Ga∣briel vvas sent of God into, a citie of Galilee, cal∣led Nazareth, to a virgin despoused to a man vvhose name vvas Ioseph, of the house of Dauid, and the virgins nam vvas Marie. To a low & humble Maid, espoused to a tradesman, liuing in the poore village of Nazareth; preferred in the eyes of God before all, for her puritie, hu∣mility, and vertue. To this Uirgin therefore being at midnight in her deuotions, appeareth this glorious Angell, and vvith low reuerence saluteth her vvith these three titles of honour: haile full of grace, our Lord is vvith thee, and blessed art thou amongst vvomen: at vvhich

the Uirgin being troubled kept her selfe in si∣lence and expectation, of vvhat vvould follow: her trouble vvas not the sight of an Angell, for that vvas not vnusuall to her; but the high titles shee heard giuen her; Cogitabat qualis esset ista salutatio, she thought vvhat manner of saluta∣tion this should be. Farre aboue her most hum∣ble thoughts,

Conclude to enrich thy selfe vvith vertues, vvhich onely can make thee noble in the sight of God: but chiefly to imitate the B. Virgins hu∣militie, which will cause a trouble in vs, not a tickling, vvhen we are praised.

3. Consider thirdly: the wonderfull esteeme and tender care, the B. Virgin had of her purity and chastity, vowed and offered to God Al∣mighty: for hauing vnderstood by the Angell, that shee was chosen to be the Mother of God, and that shee was to conceiue and bring forth the onely sonne of God; at what doe we thin∣ke, did shee demurr? at the Angells promise, or at Gods omnipotency? nothing lesse: but, vvith a Quomodo fiet istud quoniam virum non eognosco? hovv shal this be done; because I knovv not man. She onely desired to know, how her virginity might be secured; how shee could ioyntly be a Mother and a Uirgin: shewing her selfe readier to forgoe the dignity of being Mo∣ther of God, then the least way to blast, or taint her purest flower of chastity. A rare paterne for all those, that liue vnder the banner of Virginity or chastity. Wherefore being secured & satisfied

by the Angell, that the holy Ghost vvould ouer∣shadow and protect her from all heat of sensua∣lity: shee presently falling vpon her knees, and bowing downe her head, gaue her humble con∣sent in these words: Ecce ancilla Domini, fiat mihi secundum verbum tuum. Behold the hand maid of our Lord, be it done to me according to thy vvord.

Conclude vvith humble and harty thankes to the B. Virgin for this her happy consent, on which depended the Redemption of man: begge of her also, that shee will obtaine for thee of God her sonne, a pure and cleane heart, a zeale and care of chastity, like that of hers; and be asha∣med, that so small and light occasions can ouer∣throw thy constancy, as vsually they doe.

4. Consider fourthly the most heroike ver∣tues of the B, Uirgin in this passage: her faith of this most high mysterie, and that shee should remaine iointly both a Mother and a Uirgin: her hope and confidence of Gods promises: her ardent loue of God, and charity towards man kind her perfect obedience and resignation to the Diuine will in all things, with a Fiat mihi seeundum verbum tuum. Be it done to me accor∣ding to thy vvord. But aboue all her most admi∣rable humility; that after the great titles and res∣pects giuen her by an Arch-angell; after she saw herselfe exalted to the greatest dignity that Gods omnipotency could raise a creature vnto, to wit to be true and naturall mother of God, shee was yet so farre from being puffed vp with

pride and selfe conceite, that prostrating her sel∣fe below all creatures, shee assumed no other title then. Ancilla Domini, the hand maid of our lord. The hand maid and slaue of our Lord; which, as holy Fathers affirme, shee euer vsed in all her life, and no other.

Conclude to imitate to thy vttermost these her vertues, both Theologicall and Morall; and of all the morall, chiefely that of her humility, which she had in most esteeme; as also her sonne Iesus Christ. Let thy heart and mouth euer vse this saying: Seruus tuus sum ego Domine, & fi∣lius aucillae tuae: I am thy seruant, ô lord, and the sonne of thy hand maid: let this be euer thy An∣tidote against all assaults of pride or vaine glorie. Learne therefore the conditions of being a true and loyall slaue: first he is to be totally his Lords, all his labours, all his gaines, all his endeauours are for his Lord, nothing for himselfe: secondly he serueth not onely his Lords person, but all his children, seruants, and family, a slaue, a drudge to all, beaten and contemned of all: and yet if loyall, hee beareth all with patience & cheerfullnes. Till thou comply with this, thou art not truely Seruns Domini tui; the seruant of thy lord.

THE THIRD MEDITATION. Hovv the Sonne of God vvas made man in the vvombe of the Uirgin Mary.

1. COnsider first, that no sooner had the Virgin Mary giuen her full consent with, Fiat mihi fecundum verbum tuum; be it done to me according to thy vvord; when the holy Ghost framed of her most pure and virginall blood, a mans body, though in quan∣tity small and little, as others vse to be; yet in quality most perfect, that is, with all its mem∣bers, and senses as compleat and exact, as after∣wards he had: then created he in it a most ex∣cellent soule, and withall tooke this humanity consisting of a body and soule, and vnited it to the eternall Word hypostatically and personally: whence results this Catholike verity: God is truely man, and the Virgin Mary is truely Mo∣ther of God. And thus was celebrated in the wombe of the Virgin Mother, that wonderfull vnion and matrimonie betwixt the sonne of God and humane nature, a knot so strong and indissoluble, that death it selfe could neuer loose or cut it a sunder; Quod enim semel assumpsit nunquam deposuit. For vvhat he once assumed, he neuer deposed. What vnderstanding can here conceiue, or tongue expresse the acts, affections, and raptures, which possessed and transported the soule of the B. Virgin in this passage? The Diuines hold for most probable, that with a sin∣gular

priuiledge shee saw clearely the diuine Es∣sence, and the mysteries wrought in her, as the Angells and Saints now doe in heauen; and so no doubt shee excelled them all in knowledge and loue.

Conclude with the affections of admiration, loue and thankes-giuing: salute the B. Uirgin with the parabien of her new dignity of Mother of God: & offer thy selfe for her perpetuall ser∣uant hence forward: and be sure the best seruice, thou canst doe her, is to imitate her vertues, es∣pecially those three of charity, purity and humi∣lity, the chiefe gemmes of her diadem.

2 Consider secondly, how the humanity of our B. Sauiour at the very instant of his concep∣tion & vnion with the Word, was in the highest degree endowed with all the gifts of nature, grace, and glorie: his soule in cleare vision and fruition of the diuine essence, his body, though litle, yet euery way perfect, both in naturall and subernaturall gifts, except those of immortality and impassibility, both most due vnto it, as well for the dignity of his person, as also for the glory of his soule, which should haue redoun∣ded to the body: but he would haue it both mor: tall and passible, that he might suffer and die for man. This is the head of Angells and men, Ex cuius plenitudine omnes accepimus. Of vvhose ful∣nesse allvve haue receiued. This is the King and Emperour of all that is without God; into who∣se hands the Father hath deliuered all power, to dispose at his pleasure of heauen, earth and

hell; Data est mihi omnis potestas in calo & in ter∣ra. All povver is giuen to me in heauen & earth. That is the high Iudge and searcher of hearts Qui iudicaturus est viuos & mortuos. VVho is to iudge both the liuing and the dead. This is the end or Finis. of all Creation and Predestination; for whose sake all things are made; for whose ho∣nourall the elect are predestinated; Omnia ve∣stra sunt, quoth S. Paul, vos autem Christi: Chri∣stus autem Dei. All are yours, and you are Christs and Christ is Gods. This finally is the high Priest and Mediatour betwixt God and man; Deus homo, compendium omnium mirabilium Dei. God and man, the compendium of all gods vvonders.

Conclude with all the affections, thy heart can find, without feare or scruple of attributing to much vnto him. Adore him with all the An∣gells of heauen: giue his humanity the parabien of this new dignity of vnion with the Deity: & offer thy selfe as his most humble slaue, to wate vpon him, and serue him, as long as he shall liue vpon earth.

3. Consider thirdly, how that most noble & glorious soule of thy Redeemer, at the instant of her creation and vnion with the Word, ca∣sting the eye of her vnderstanding round about, found her selfe inclosed and steeped in the Diui∣nity, as in an Ocean of blisse: for her obiect of beatitude she hath the Godhead clearely seen, and securely possessed; for her being or subsi∣stence she hath no lesse, then the Diuine perso∣nality;

for her companion, in the same being, no lesse then the Diuine nature: for her Father the first person, the second for her spouse, the third for her loue and ioy: Intus, feris, sursum, deorsum, vndique & vndique Deus. VVithin and vvithout, beneath, and aboue, and euerie vvhere God. Who can conceiue those her adorations, humiliations, thankes giuing to God, for draw∣ing her so graciously from one extreame of no∣thing, to the other of the highest Being possi∣ble? what loue of God? & thence what hatred to sinne? what loue of man? and what compas∣sion for his losse? and knowing it to be his Fa∣thers will, what ready offerings of himselfe? what large promises to doe, to suffer & die for mans saluation? and this out of pure gratitude to God for his fauours, loue and pity to man, so beloued of God: and hatred to sinne and hell, enemyes to God: so that from the beginning to the ending all is God in Christ.

Conclude to ioyne with thy Sauiour in than∣kesgiuing to God, for all the prerogatiues and fauours bestowed on him, and by him on thee Offer thy selfe freely and really to his seruice; Paratum cor meum, Deus, paratum cor mium, vt faciam voluntatem tuam. My hart is readie, ô God, my hart is readie to doe thy vvill.

4. Consider fourthly, how soone our sweetest Sauiour began to comply with his Fathers com∣mand, and his owne promise, to suffer for man∣kind: being shut vp for nine moneths in the darke wombe of his mother, not able to moue

or stirre himselfe, bound hand and foot; vnable to see, heare or vse any other sense: which in other infants is no paine; because they want the vse both of sense and reason; but in our Sauiour, who had most persectly the vse of reason, it must needs be a great paine and affliction of mind, as it would be to any other perfect man. O how truely is it verified in him, Nescit tarda moli∣mina Spiritus sansti grace? the grace of the holie Ghost knovvs noe delayes in its vvorkes, he alone could thinke himselfe able to suffer, ere he was able to be borne: to teach vs a good lesson, not to shuffle & driue of from day to day the cōplying with our obligations, and good purposes, as commonly wee doe. Behold againe & conceiue, if thou canst, how this great Giant, whom the heauens cannot containe, in respect of whose greatnes the whole created machine is but as a moat in the Sunne, is himselfe shrunck vp into this little point of a child, a moat, an atome; thus is Immensity become a point, and the cir∣cumference a center.

Conclude two principall things, the one to mortifie and cut short thy appetites & libertyes betime, making all other pretences giue place to Gods seruice: the second, the higher thou art in place or dignity, to hum••le thy selfe so much the more; according to the counsell of the Wise man, Quanto magnus es, humilin te in omnibus & coram Deo inuenies gratiam. The greater thou art, humble thy selfe in all thinges, and thou shalt find grace before God.

THE FOVRTH MEDITATION. Hovv the Mystery of the Incarnation vvas reuealed vnto S. Ioseph.

1. COnsider first, how some moneths being passed, it could no longer be concealed from S. Ioseph, but that his Spouse was with child: Who can conceiue the griefe and perplexity, which oppressed the pious soule of this holy man? on the one side, the signes grew day lie more and more so euident, that at last they could beare no excuse, on the other side, he vvas so secured and satisfied of her sanctity, chastity and other rare vertues, that he could not force himselfe to censure her innocency: what should he doe? accuse her he durst not liue with her he could not, being against the law: Cum esset iustus, being a good and iust man, he resolued to leaue her, and seeke his liuing in the wide world: a rare reso∣lution, to take vpon himselfe the punishment, rather then dishonour or disquiet his neigh∣bour: a rare meecknes, to fall into no ex∣postulation or hard termes with her: in a case that so highly touched his honour. The B. Vir∣gin could not but perceiue his griefe by his loo∣kes and sighes; and knew very vvell the reason of it, and how iust it was on his side vvhich you may be sure grieued her to the heart, honou∣ring and louing him so tenderly, as shee did:

yet shee would not disclose any thing of the di∣uine secrets, but remitted all to Gods goodnes and prouidence.

Conclude with great compassion of this holy couple; and wish thou couldst afford them any comfort; resolue to imitate this rare vertue, of not iudging or speaking against the honour of thy neighbour, presuming vpon euidence, which God knowes, how seldome wee haue: lastly not to disquietthy neighbour for thy owne commodity.

2. Consider secondly, how true that saying of the Psalme is; Multae tribulationes iustorum, sed de omnibus his liberabit eos Dominus: Many are the tribulations of the iust, and out of all these our lord vvill deliuer them, God almighty doth vse to send great afflictions to his best and most beloued seruants; and vvhen all seemeth to be lost and past remedy, then cometh he in, and in a trice cleareth vp all stormes, and reduceth the sunne of comfort. So it happened with holy Jo∣seph; for Haec eo cogitante, as he vvas thus thin∣king, and finding no way to solue and quiet so conuincing doubts, an Angell vvas sent vnto him, to reueale vnto him the Mysterie of the Incarnation; to testifiie the innocency of his Spouse, Noli timere accipere Mariam Coniugem tuam; Feare not to take Mary thy vvife. And to constitute him chiefe Tutour, nay foster-Father of the onely Sonne of God: a charge of greatest confidence and dignity vnder heauen. What amazements possessed the holy man, at such

vvonders and mysteries? what ioyes enlightned and ouerflowed his heart, to find so great inno∣cency, where he most desired it? vvhat gratitu∣de and thankes to God, for so great a dignity? hovv vvith confusion in his heart, shame in his countenance, and teares in his eyes, did he goe to the B. Uirgin, and aske her forgiuenesse for the suspitions and iealousies, he had conceiued of her &c. where these two Seraphins of the earth fell into new thankes and prayses of the Diuine prouidence and goodnesse.

Conclude to receiue aduersities, which vvay so euer they come, as from the hand of God, & as speciall pledges of his loue tovvards thee; and recurre vnto him vvith humility & confidence for the redresse of them. Congratulate with this holy couple for the ioy and comfort which God hath sent them; and offer thy selfe most ready to their seruice.

THE FIFTH MEDITATION. Of the rare sanctity of the B. Virgin, and Saint Ioseph her Spouse.

1. COnsider first, that if it be true, as it is most true. that according to the charge, office and place. to vvhich God Alinighty raiseth a man, he doth proportionably bestovv vpon him his gifts and graces, fit for the executing and complying vvith the sayd dignity: it must follow most certainely, that no creature of this world

hath or shall ouer attaine to the perfection and sanctity of the B. Virgin and S. Ioseph: for none haue, or euer shall come nigh the dignity of their place and calling. For first the Virgin Mary, vvas euer ioyntly a Virgin and Mother: (Priui∣legium Mariae quod nulli dabitur) A Priuiledge of Marie, vvhich shall be giuen to no other. And Mother of the true and liuing God, conceiuing him really in her vvombe, bringing him forth, feeding him at her brest, treating him as her child, her Sonne; and he againe euer calling her Mother, obeying and respecting her for such. O cui aliquando Angelorum distum est, Mater men es tu? To vvhom of the Angels vvas it euer said, thou art my mother. S. Ioseph also hath two wonderfull titles; true and reall Spouse and hus∣band of the Virgin Mother of God, and conse∣quently her head and Superiour, and so reue∣renced and honoured by her: next the chosen Tutour and Nutricius, the foster father, of the Sonne of God, and his esteemed Father; so called by the Euangelist and the Uirgin Mother her selfe; and no doubt but Christ also common∣ly called him Father, respecting and seruing him no lesse, then if he had been so really & naturally.

Conclude to frame and settle in thy minde a true opinion and esteeme of these two Sera∣phins of the earth; and neuer doubt to attri∣bute vnto them, whatsoeuer is not Essential to God, but may be communicated to creatures: offer thy selfe for their deuout seruant and

praise and thanke God for their sanctity & dignity.

2. Consider secondly the happines S. Joseph had to be the first man, that saw the Sonne of God incarnated and borne in the shape of man; who tooke and lulled him in his armes; who led and carried him in his bosome many a time; and as oft kissed that diuine face, In quem desiderant Angeli prospicere: on vvhom the Angels desire to looke. vvho hath earned bread for the Sonne of God and for his B. Mother, vvith the labour of his hands, & sweat of his brovv. Finally taught him to speake, vvho is Verbum Patris; the vvord of God the father. Taught him the trade and art of a Carpenter, vvho is Artifex & fabricator mundi; the artificer and maker of the vvhole vvorld. Gouerned, ruled and bred him, as his Father, Master, and Tutour. On the other side he vvas obeyed, followed and vvayted on by our Sauiour, no lesse, then vve see other pious children doo their parents. Behold if thou canst Ioseph sitting at the head of the table, as Lord & Master of the house, vvith the Virgin Mo∣ther by his side, and the Sonne of God vvayting at table, bringing and carrying of, vvhat vvas ne∣cessary &c. to the infinite confusion of his pa∣rents, and the astonishment of Angells. Novv vvho can conceiue the inward gifts and vertues, vvhich this Diuine child instilled into the boso∣me of this his father, at all times & occasions? vvhat illustrations? vvhat raptures? vvhat ar∣dours? doubtlesse no vertue vvas vvanting,

vvhere the source and first spring of all vertues vvas an Attendant and scholler.

Conclude te imitate this holy Patriarch as thy speciall patron in two things; the one is, to serue and doe for the seruants of Christ, vvhat∣soeuer shall lie in thy power at all occasions; re∣membring his vvords, Quod vni ex minimis meis fecistis, mihi fecistis. VVhat you did to any one of my least you did to me. The second, to haue a vvonderful zeale & care of purity both of minde and body: for beleeue it, hell is not so foule and displeasing to the company of Iesus, Maria, Io∣seph, as is the least taint of vnchastity.

3. Consider thirdly, the innumerable & vn∣speakable graces, priuiledges, and prerogatiues of the B. Virgin Mary. First her naturall com∣plexion of body vvas most beautifull and rare, and the composition of her mind most setled & perfect; so that shee strucke modesty and reue∣rence into any that be held her. Next for her su∣pernaturall gifts; shee vvas conceiued vvithout the spot of originall sinne, vvhich all the chil∣dren of Adam are subiect to: hence followed that shee vvas free from Fome peccati, all in ward motions, and inclinations to sinne. And that in∣ward vvarre, vvhich vvee all feele & groane vnder; so that her inferiour parts vvas euer at the becke of her vvill and reason. Then vvas her soule filled brim-full with grace, charity, and all the vertues and gifts of the holy Ghost: nay soe singularly confirmed vvas shee in grace and sanctity that shee neuer committed the least

veniall sinne in all her life: a rare vvonder, that a humane creature in a fraile and mortall body, should in so many incident occasions neuer erre, neuer offend in the least word, thought, deed or motion interiour or exteriour; but all ruled with reason, and leuelled to the will of God. Againe no soouer conceiued, but endowed vvith the perfect vse of reason, actually to know & loue God, & these acts shee neuer intermitted in the vvhole course of her life, but vvhether vvaking or sleeping, shee vvas in a perpetuall act of the knowledge & loue of God: & hence followed an augment & increase beyond imagination, of grace, charity & sanctity in her soule; farre sur∣passing the sanctity of all the Saints & Angells together, as Diuines doe hold: see how vvor∣thilie the Angell saluted her Plenam gratiae, full of grace, aboue all other creatures.

Conclude with àdmiration, thankes-giuing, and vvhat else thy deuotion to the B. Uirgin Mary doth afford.

4. Consider fourthly, that besides all the titles & prerogatiues of the B. Uirgin, these two are most singular and proper vnto her: the first, that all the gifts of grace and glorie, vvhich come from God, come to vs all Mediante Maria, by her incercession: Totius boni plenitudinem, quoth S. Bernard, posuit Deus in Maria, vt proinde si quid spei in nobis est, si quid gaatiae, si quid salutis, ab illa nouerimus redundare. God hath placed in Marie the abundance of all vvhat is good, that thereby if vve find in our selues the least either of

hope grace, or spirituall health, vve might ac∣knovvledge her as from vvhom they all proceede. So that as God the Father will haue all our prayers and petitions sealed or signed vvith the name of his onely Sonne Per Dominum nostrum Iesum Christum; through our Lord Iesus Christ So God the Sonne will haue all our petitions to him presented and disparched by his Mother: hence S. Anselme vvas not afraid to say, Velo∣cior nonnunquam est salus inuocato nomine Maria quàm iuuocato nomine Iesu; non quod illa poten∣tior sit (nam per illum ipsa potens est) sed quia matrem vult filius sic honorare. That vve some times find a readier graunt of our demaunds as∣ked in the name of Marie, then of Iesus, not that she is more povverfull then him vvho is the source, of all her abilities but that the sonne would by this prerogatiue honour his mother. The second, that a great signe of ones predestination or reproba∣tion, is his deuotion or neglect of the Virgin Mary, S. Anselme; Sicut omnis, ô beatissima, à te auersus, & à te despectus, necesse est vt intereat; ita omnis ad te conuersus, & à te respectus impos∣sibile est vt pereat: as it is necessarie, ô blessed Vir∣gine that he vvho looseth thy fauour, should vvith it loose his eternall saluation, soe it is impossible that any in thy fauour should perish. And S. Bo∣nauenture; Qui dignè coluerit illam, iustificabi∣tur, & qui neglexerit illam, morietur in pecca∣tis suis: the grace of God vvill sanctifie that hart, vvhich vvorthilie serueth thee, and he that ne∣glected thee shall die in his sinnes as a punishment

of soe dangerous a neglect. And then concludes thus; Non solum in te peccant, ô Domina, qui tibi iniuriam irrogant, sed etiam qui te non rogant. It is a sinne against thee, ô ladie, not onlie to abuse thy dignitie in derogating, but likevvise not to vse it in demaunding.

Conclude, as thou hopest for the fauours of God, & as thou tenderest thine owne saluation, to settle in thy soule a constant and solid deuo∣tion towards the B. Virgin Mary; not a verball and outward show onely of deuotion, as many vse, but a true and solid one, vvhich consisteth in an vnfained imitation of her vertues; especially of her burning charity to God and man, her pu∣test chastity in mind and body, and her lovvest humility: imitate these and then confide in her, as in a most louing Mother; for she hath two breasts, the one of fauours & graces for the iust, the other of pity and mercy for sinners.

THE SECOND CHAPTER, Of the Natiuity of our B. Sauiour Christ Iesus.

OF all the mysteryes of our B. Sauiour, this of his Natiuity is the sweetest, and of most delight to a deuout soule: for of this day the Prophets sing, Montes stillabunt dulcedinem, & colles fluent lac & mel: The moun∣taines shall distill svveetnesse and the hilles shall flovv vvith milke and hony. This day the An∣gells

begin, Gloria in excelsis, glorie in the highest &c: and the holy Church; Melliflui facti sunt Caeli &c. Out of the heauens hony flovveth &c. Here shall vve find all the motiues of loue and compassion, vvith rare examples of all vertues.

THE FIRST MEDITATION. Hovv our Sauiour vvas borne in Bethlem?

1. COnsider first, hovv God hauing promi∣sed by his Prophets, that his Sonne, the Messias, should be borne in Bethlem, he moued now the Roman Emperour, by his edict to command all forthvvith to repaire vnto the City or place of their origen or of-spring, and there to register or enroll themselues, as his sub∣iects and vassals, paying also a peece of mony for tribute: hence S. Ioseph and the B. Uirgin being both of the Royall stock of Dauid, repai∣red forthwith to Bethlem the ancient place of Dauids birth: so svveetly doth the diuine pro∣uidence order things, that vvhat hee hath so fir∣mely determined, yet seemeth to succeed by chance. See the humility of the Sauiour of the world; vvho, yet vnborne, disdaineth not to offer tribute as vassall to a terrene King: see the obedience of Ioseph and Mary, that is the Fa∣ther and Mother of the Sonne of God, vvithout delay or excuses (hovv many so euer they might lavvfully haue made) taking this long & trou∣blesome iourney; to teach vs humilitie & obe∣dience

to our Superiours, hovv bad & vnvvorthy so euer they bee. See these holy trauellers, vvhat toile and discommodities they endure, being so poore as they vvere; our Lady great vvith child; the iourney long, of foure dayes trauell; the ti∣me rigorous, being the depth of vvinter and cold; the vvayes full of people; lodgings hard to be found &c.

Conclude to imitate on all occasions these vertues of humility & obedience, vvithout feare of dishonouring, forfooth, thy person or digni∣ty: then compassionate these poore pilgrims, & offer thy selfe vp, their seruant, that is, ready to trauell or labour in any thing vvhich shall be to Gods honour, and theirs: in the interim offer all the actions and labours of thy present place, of∣fice, or condition.

2. Consider secondly, hovv coming to Beth∣lem, vveary, vvet, and benigted; and seeking for a lodging, all the tovvne could or vvould af∣ford them none: alàs the King and Queene of heauen are poore, vvithout mony and atten∣dance; and so are at euery doore freely and re∣gardlessely cast of, and bad, Bee gone; vvhereas the gallants of the vvorld, and amongst them most horrid sinners, are before their face inui∣red and conducted in vvith cap & torch. Hovv ad literans literallie, is it novv verified, In propria venit & sui eum non receperunt? he came into his ovvne, and his ovvne recei∣ued him not. Hovv many of his linage and nighe kindred vvere the first, that cast him of?

vvhat shall they doe? or vvhèther shall they goe to shelter themselues from the rigour and vio∣lence of a winter night? But stay; holy Ioseph after long search, hath found out a caue, a sta∣ble, or stall, on the out-side of the towne-wall; a very commodious lodging, you may be sure; for as yet in all that throng of people, noe man had taken it vp for their horse or asse. O diuine Sauiour; hovv doth thy voluntary pouerty and want of all things confound our ease, intempe∣rance, and excesse in our apparell, diet and bed? at home in Nazareth, thy mother, though poore, yet could not want some accommoda∣tion, of a fire, a bed, a stoole: but here thou wilt find nothing but a manger.

Conclude with shame and sorrow for thy owne ease, indulgence and pampering of thy selfe: if thy meat or drinke be not iust to thy palate, all the house shall heare of it; if thy bed be not vvell made, or thy sleep disturbed, what grumblings the next morning? ô Christian sou∣le, for shame looke vpon thy Sauiour, and his Mother in the stable of Bethlem. Aske also humble pardon for the thousand of times, that he hath knocked at thy heart for entran∣ce, and thou hast reiected him, and entertained sinne and vanity.

3. Consider thirdly, how the B. Virgin en∣tring into the stable, & knowing how nigh her time was at hand; presently conceiued, that that was the place, which the Eternall Wisedome had chosen for his entrance into this world, the

stable his palace, and the manger his Salamons bed or couch: wherefore cleansing it, as well as they could, they sat them downe to a short rest. When behold after a while the Uirgin Mo∣ther, finding in her soule new and sudden ioyes, and a heauenly sweetnes in her heart, so great and ouerswelling, that knowing her houre was come, at the point of midnight shee cast herselfe vpon her knees, with eyes, heart, and hands lif∣ted vp to heauen, raised aboue her: selfe in diuine contemplation, and being altogether in bur∣ning flames of loue, behold shee seeth lying be fore her on the ground a child, naked & trem∣bling vvith cold; more cleare than the starres, more bright than the Sunne; falling from her vvombe, like ripe fruit from the bough, vvi∣thout touch or spot of her Virginall integritie; as the ray of the Sunne passeth the glasse without hurt, and with new lustre. Shee quickly taketh him into her armes, vvith a most feeling affe∣ction, both of respect and loue; respect, as to her God and Creatour; and so kisseth his seet; of loue, as to her true and naturall child & Sonne, and so layeth him betweene her breasts, che∣risheth his cold face with her owne, wrappeth him in the poore clouts, shee hath &c. awake ô my soule, awake, and consider these things, as thou canst, for all vvords fall short of ex∣pression.

Conclude vvith all the affections of thy heart together, for here are motiues for all; of ioy, for thy Redeemer is borne; of compassion, for he

weepeth; of contrition, for thy sinnes are the chiefe cause of his teares; of well comes to him, & congratulations to the Virgin Mother, Virgo ante, in, & post partum. A Virgine before, in, an after her bringing forth. Offer thy selfe a fresh to Iesus, Maria, Ioseph; for now they may haue need of thee, if thy carriage make thee not vn∣worthy.

4. Consider fourthly, and behold him layed in the manger, vpon a little hay or straw, be∣twixt an oxe and an asse; terd and swadled vp in poore and course bindings, yet so strongly, that he can stirre neither hand nor foot, without his mothers helpe: ô who hath tyed vp this mighty Giant? who hath contracted this vast immensi∣tie beyond heauen and earth, into the narrow compasse of a manger? is not this the Sapientia Dei, quae extendit se a fine ad finem? the incom∣prehensible vvisedome of God, vvhich reacheth from end to end? the Aeternum & coaequale ver∣hum Patris? vnde ergo adeò extenuatum, ade•• abbreuiatum? the coeternall, and coequall vvord of the father? hovv therefore becomes it soe con∣tracted, soe extenuated? is not this as man, the Emperour of the world, the commander of life and death? and who feedeth the birds of the aire? how then so poore, so abiect, so in want of sustenance? is not this he, vvho is so high, as none can be aboue him? and now againe so low, as no man beneath him? vvhat force or art hath brought together these two ends, so ex∣treme and distant? truly nothing but the force

of goodnes, and the art of loue: Quid violen∣tius? quoth S. Bernard; triumphat de Deo amor: quid tamen tam non violentum? amor est. VVhat more violent then loue? it triumphes ouer God: & yet vvhat lesse violent? since it is loue. The loue of thee and the desire of thy saluation haue vvrought these wonders: and yet (ô blind vn∣gratitude!) more there are that vvill not be∣lieue them, then the belieuers, that render due thankes or gratitude for them.

Conclude to be most gratefull to the diuine goodnes, Non verbo, sed opere, not in vvord onlie but in deede. By imitating thy Sauiours lowli∣nesse, humility and pouerty: remember, that his bands and restraint pay for thy liberties and wanderings: thanke him for it, and giue him no further occasion for the like.

THE SECOND MEDITATION. Of the Angells & shepheards ioy at our Sauiours birth.

1. COnsider first, how true that saying of our B. Sauiour is, Omnis qui se humiliat, exaltabitur; euerie one that humbles himselfe shall be exalted. For the supreme and Eternall Father, being vvonderfully pleased at this his Sonnes extreame humility, caused pre∣sently all the Citizens of heauen to honour and solemnize this birth day of his onely Sonne and Heire, Sicut in ortu primogeniti Regis: As in the

birth of a first-begotten of a Kinge. And as S. Paul sayes, commanded all his Courtiers and Gran∣dies to adore him for their Lord and Master: vvhich they all most promptly and humbly per∣formed, descending inuisibly vvith all their Hie∣rarchies and Quires vnto the stable and manger of Bethlem; vvhere this great Infant-Prince lay; vvhere bowing full lovv their tall heads with singular humility, reuerence, and loue, they acknowledge, sweare, and adore him for their highest God of glory, and sole Monarch of the created vniuerse: ô how the eagle-sighted Cherubins shrinke vp, confessing their ignoran∣ce in respect of his wisedome and knowledge? how the Seraphins flaming in the loue of God, esteeme themselues ycie and frozen in respect of his charity? how doe the Thrones stoope; the Powers tremble &c. and all begin here with Celestiall melody their Christmas Caroll of Gloria in Altissimis Deo &c. Glorie in the highest to God &c.

Conclude and enter in after all the Angells & Princes of glorie; yet with leaue of the Uirgin Mother thy Lady; and prostrating thy selfe at the feet of thy young Lord, acknowledge him, for thy Lord, thy God, thy Sauiour; and thy selfe for his creature, his vassall, his seruant: thanke and blesse both him and his Father for his natiuity, so humble, so poore; and lastly say Amen. to all the Angells prayses: remem∣bring that he is not borne for them, Sed prop∣ter nos homines & propter nostram salutem.

But for vs men and for our safetie.

2. Consider secondly, how the holy Angells going from the stable, where they found and adored their God become man, began thence forward to treat more familiarly with mankind, as their friends, and companions, which for∣merly they seldome or neuer did; but alwayes in thunder, terrour and maiesty: and with good reason, seeing our nature is now nigher allied to the Godhead then theirs. But stay; to vvhom are they hasting so at midnight to giue these ioyfull tidings? to the Kings or Potentates of the world? ô no; they giue noe audience at that time of night? noe entrance, but to their plea∣sures, ease and sleepe: to the great clarkes and polititians? nothing lesse: they are all too busie in their plots, wiles and circumuentions: and ge∣nerally all full of pride, presumption, wanton∣nes and ease; and so most vnworthy both of the message, & the Messengers. They goe to poore, simple, innocent shepheards, vvatching and guarding their flocks vvith labour & diligence; and so most fit and prompt to receiue the com∣fort of this heauenly message, and to find out the Sauiour of the vvorld in a cottage, stable and manager, places and termes vvell knowne to their vocation.

Conclude two things, if thou desirest the vi∣sitation of Angells and heauenly tidings or in∣spirations: the first, to empty thy heart from the affections of honours, riches, and pleasures; and to weane thy body from ouer much sleepe,

ease & gluttouy, vvhich quitte choake vp the plants of vertue: the second, to be euer carefull and vvatchfull ouer the charge, which God hath put thee in, be it great or small: and then neuer doubt but God vvill inspire thee, and his Angells assist thee in all thy endeauours.

3. Consider thirdly, how these poore and de∣uout shepheards had no sooner heard the good tidings of the Sauiour of the world borne in Bethlem, and laid in a manger; but presently cutting of all delayes & excuses, that very night hied themselues thither: Et venerunt festinantes, & inuenerunt Mariam & Ioseph & infantem po∣situm in praesepio. And they came vvith speede, & they found Marie, and Ioseph, and the infant laid in the manger. Where giuing first account to S. Ioseph and the B. Virgin how they vvere sent thither by an Angells voice, to adore their little God, and new-borne Sauiour; vvith leaue they crept to the manger, and vvere the first that in this vvorld beheld that diuine face, In quam de∣siderant Augeli prospicere: on vvhich the Angells desire to looke. O vvith vvhat humility did they kisse his feet? vvith vvhat heartinesse did they thanke him for his coming, to redeeme the lost vvorld? vvith vvhat deuotion did they offer him their poore and small gifts, a cheese, a loafe of bread, or a dozen of egges? vvith vvhat feeling did they pity his hard, needy & poore estate? & finally vvith vvhat diligence did they labour to helpe and comfort him, fetching vvood, making a fire, stopping vp some breaches against the

vveather &c. ô hovv gratefull vvas this their ser∣uice to the diuine child? how vvas hee pleased? how thankefull for it? how did hee reward and send them away vvith their hearts brim-full of ioy and heauenly light? Et reuersi sunt Pastores glorificantes & laudantes Deum. And the she∣pheards returned, glortfying and praysing God.

Conclude to follow Gods inspirations & cal∣lings vvith promptnesse, shaking of all sloth & tergiuersation: and vvhat thou dost doe or giue for God almighty his sake, though neuer so small, though a cup of vvater, doe it vvith a rea∣dy heart and sincere intention.

4. Consider fourthly, these last vvords of the Euanhelist; Maria conseruabat omnia verba haec, conferens in corde suo. Marie kept all these vvords, conferring them in her hart. The most Sacred Virgin ioyned hence forward in one both the parts and exercises of Martha and Mary: as Mar∣tha, that is a true and louing mother, shee vvas most carefull and watchfull ouer her little son∣ne, swadling & vnswadling of him, giuing him the breast, lulling him a sleepe, &c. ô vvith what reuerence, humility, & loue did shee performe these things? shee neuer tooke him in her ar∣mes, but first falling on her knees, shee adored him as her God; shee neuer gaue him sucke, but on her knees; shee neuer vvrapped him vp, but kissed his feet. Neither did all these functions any way hinder, but rather increase the contem∣plations of Mary: vvhen the diuine child vvas sleeping or sucking, then vvas shee Conferens

in cerde suo, comferring them in her hart, compa∣ring the two extreames, vvhich encountred in these mysteries: as first, the immensity & ma∣iesty of her Sonne vvith his present litlenes and vveaknes: his celestiall Palace, and throne vvith the stable and manger: the reuerence the Angels did him, vvith that of the poore shepheards pre∣sently following: vvhat the Prophets had said of him, to what shee now saw: these vvith others vnspeakable, vvere her hourely conferences.

Conclude to imitate the B. Virgin and her spouse S. Ioseph, in both these vvayes; so that thy function or charge hinder not thy contem∣plation and meditation, but let both runne to∣gether. reflect and be ashamed, vpon what light occasions and pretences, the first thing left off or omitted are thy meditations; the least toy is sure to be preserred before them: ô for loue, shame, or our owne good, let vs amend this sloth: let God be first serued, and our soule first fed.

THE THIRD MEDITATION. Of the Circumcision of our Sauiour.

1. Consider first, how our Sauiour though euery vvay free from the law of Cir∣cumcision, yet hee vvould vndergoe it, out of the desire hee had to suffer for man; and to giue him example, how hee ought to obey, and comply vvith Gods lavv; and not, as wee vse to doe, seeke all excuses, cases, and escapes

wee can to auoyd it. Behold S. Ioseph vvith the knife in his hand, trembling to giue such a blow: the B. Virgin her heart pierced vvith griefe, her eyes swimming in teares, yet vvith inuincible courage offering her naked Sonne to the knife: and the infant himselfe, well kno∣wing the bitternes of the stroke, feared it won∣derfully, and yet ioyntly would haue them giue it. Which no sooner done, and his most pure and precious bloud running all about him; as on the one side hee cryed out bitterly, vvith teares and sobs, as other infants vse to doe, so on the other side hee manfully bore it and offered it to his Eternall Father, as a pledge, that one day hee vvould pay in the same coine the last drop in all his body. Who can conceiue here the tea∣res and compassion of his parents? how his mo∣ther wrapped him in her armes, laid him to her breast and bosome? ô my Sonne, quoth shee, my Lord, my God, my Spouse; suffer quietly, what thou hast voluntarily vndergone; Nam verè sponsus sanguinism tis mibi es &c. For thou ar•• a blouddie spouse to me &c. as thy deuotion shall serue.

Conclude two things; the first, vvillingly to suffer soem what for thy owne sinnes; seing thy Sauiour beginneth so soone to shed his bloud for them: the second, to obey most promptly the diuine law vvithout tergiuersation or excu∣se; as also to comply vvith all the obligations of thy state and condition, whatsoeuer it cost thee; seing it hath cost Christ his bloud to doe it.

2. Consider secondly, the admirable charity and most profound humility of our B. Sauiour in this act of Circumcision: his charity both in shedding his precious bloud at eight dayes old, whereas the promise and contract, as J may say, vvith his Eternall Father, vvas onely to doe it at thirty three vpon the Crosse: as also in taking on himselfe the smart, paine, and shame of cir∣cumcision, to free his Church and faithfull peo∣ple from so heauy a yoke; and that holy Baptis∣me so sweet, so easy, should succeed in its pla∣ce; so that, like the Pelican, hee wounds him∣selfe to feed vs; and as a louing nurse takes the purge to cure the child: blessed be euer such loue, such charity. Now his humility farre ex∣ceedeth here, that of being whipped, crowned & nailed to the Crosse; for all those vvith vvhat∣soeuer els, may happen to innocent men; but circumcision is the badge, the Sanbenite of a Iew, that is, a sinner, instituted by God him∣selfe to that end; and to that onely end vsed and plied by that his people: so that our most pure and innocent Sauiour by this act of Circumci∣sion in fact acknowledged himselfe like other infants In similitudinem peccati, or like a sinner: a thing point blanke opposite both to his di∣uinity and also humanity, as vnited to that person. In his Incarnation hee became man; in his natiuity a poore man; but in the Cir∣cumcision hee put on the linery of a sinfull and vvicked man: Obstupescite Cali super hoc. Be asto∣nished ô ye heaue us vpon this.

Conclude vvith shame in thy face, & teares in thy eyes, to condemne thy wonted pride and hypocrisie, that is, to be a sinner in thy life and actions, and yet to scorne and swell, if any man call or esteeme thee so: turne to thy Sauiour with humility, desiring at least not to be estee∣med better then thou art; and with loue in la∣bourlng to giue him content in all things, what so euer it cost thee; and in hauing a most tender care and zeale of his honour in all occasions.

3. Consider thirdly, that although our B. Sa∣uiour freed vs, and ended in himselfe the cere∣moniall and carnall circumcision: yet he would haue vs imitate him, and practice in our selues the spirituall one, which is called Circumcisia corais. The circumcision of the hart. He shed his bloud for vs seauen seuerall times; in his cir∣cumcision; in the garden, where he sweat bloud; when scourged at the pillar; when crowned with thornes; when stripped on mount Calua∣ry, where all his wounds bled a fresh; when he was nailed on the Crosse with foure nailes: and lastly when his side vvas opened vvith a lance, vvhen his last bloud came forth mixed vvith vvater. These are the Septem host••a: the seauen vvell heads, whence the 7, Sacra∣ments and all other graces flow into the lap∣pe of the Church. These are the seuen Cir∣cumcisions, he vvould haue vs imitate; the first in our exteriour senses; the second in the inte∣riour, especially in those two of Anger & Con∣cupiscence; the third in our proper and selfe;

vvill; the fourth in the stubbornnesse of our vn∣derstanding; the fifth in our temporall aboun∣dance, to helpe our neighbour; the sixth in all our vanities, riots, and superfluities: the last in the very middle of our heart lancing & opening a passage for all grosse and noxious humours to runne out at and thus pure and holy, to enter our selues amongst the familie and true children of our B. God and Sauiour.

Conclude to circumcise and purge thy selfe two wayes; first by thy owne hand, in morty∣fying and bridling all thy passions, appetites, and disordinate affections; secondly, in bearing vvith patience, vvhat crosses so euer shall fall vpon thee by others, vvith vvhat intention so euer they doe it, good or bad.

THE FOVRTH MEDITATION. Of the most holy name of Iesus.

1. Consider first, how true it is, Qui se humi∣liat, exaltabitur; he that humbles himselfe shal be, exalted. For vvhereas the Sonne of God did cast and abase himselfe so low in the act of circumcision, as to suffer the marke or brand of a sinner to be imprinted on his virginall body: presently his Eternall Father would honour and exalt him vvith the name of Iesus, that is the Sa∣uour or Redeemer of sinners; to giue all the vvorld to know, how farre his most innocent sonne vvas from being a sinner himselfe; so far∣re;

that he onely vvas able to pay and satisfie for all the sinnes of the vvorld. And againe this na∣me of Iesus vvould he haue preferred before all his other names and titles; and so authorised, esteemed and reuerenced of all, both men and Angells; Vt in nomine Iesu omne genu flectatur, terrestrium, caelestium & infernorum; that in the name of Iesus euery knee bovve of the celestials, terrestrials and infernals. Men and Angells with loue and reuerence; the deuills vvith feare and trembling. O vvith vvhat ioy & spirituall sweet∣nes did Ioseph & the Virgin mother pronounce first this most delicious name; saying. Iesus is his name; as vvell knowing in the excellencies and grandezas included therein: & the Angells, no doubt, present made lovv reuerence & obey∣sance at the first sound thereof. But aboue all the holy Infant accepted this name vvith greatest ioy and content, thanking and promising his ••ternall Father, to comply entirely vvith the obligations it brought vpon him, vvhat labour and paines so euer it should cost-him.

Conclude euer to vvorship & reuerence this holy name of Iesus vvith all thy heart, tongue and knee: thanke the Eternall Father for all the honour he hath donne his Sonne by this name; and begge of him, thou maist euer feele the svveetnes and vertue of it in thy heart.

2. Consider secondly, hovv derectly our B. Sauiour complyed vvith the obligations of this name of Iesus; for his vvhole life and death vvas ordained to nothing else, but to our good and sula∣tion;

well may he be compared to the Lig∣num vitae, the tree of life specified in the A∣pocalyps; Per menses singulos reddens fructum suum, & folia ligni in sanitatem gentium; ren∣dring his fruite euery month, and the leaues of the tree for the curing of the Gentiles. Where vvee find the trunke, the fruit, the leaues: The Tree or trunke vvas of life; for in his life he taught vs, by his death he redeemed vs, vvith his resurrection he receiued vs, in his ascension and sitting at his Fathers right hand, he pleadeth and secureth our salua∣tion, and is our Iesus: The fruit came euery mo∣neth, that is continually through the vvhole yeare; for he neuer ceased day nor night, slee∣ping nor waking, to contriue and perfect our sal∣uation; for this he fasted, watched, prayed, trauelled, rounded incessantly sea and land, poore, needy, bare-foot, and euery vvhere per∣secuted, slandered, calumniated; and all this to shew and proue himselfe our Iesus. The leaues were Salus gentium, the health of nations: for how many thousands did he heale, both corporally and spiritually, wheresoeuer he vvent? his vvords raised the dead to life, a glance of his eye turned sinners to Saints; the touch of his hand cured all infirmityes; the spittle of his tongue cured the blind; the hem of his garment slopped the fluxe, in fine; Virtus de illo exibat, & sanabat omnes; Virtue vvent forth from him, and healed all. his sacred huma∣nity had not a leafe, a thought, a motion, but

was to vs health and Jesus; though to himsel∣fe paine, sweat and bloud.

Conclude vvith humble, yet hearty thankes vnto this thy Iesus for all: confide in him in all thy aduersities and say; Ecce Deus Saluator meus, fiducialiter agam & non timebo: Behold God is my sauiour, I vvill doe confidentlie, and vvill not feare. Let health, life and all faile me; Ego tamen in Domino gaudebo & exultabo in Deo Iesu meo: Yet vvill I be glad in my lord, and reioice in Iesus my God. Resolue also to comply vvith the obligations of the names thou bearest, of Christian, Scholler, Priest, Superiour, or subiect &c.

3. Consider thirdly, that this name of Iesus, Est nomen super omne nomen: it is a name aboue all names. Infinite are the titles and names of our Sauiour, both as God, and as Man; as God, the Lord God of Sabaoth, the God of hosts, Ie∣houa, omnipotent, most fearefull, most terri∣ble: as man, Christ, Emanuel, admirabilis, Consiliarius, fortis, Princeps pacis &c. Emanuel, that is God vvith vs maruelous, counseler, strong, Prince of peace &c. But forgetting, as it were, all his other titles, he hath exalted this of Iesus aboue all; in this doth he glory, this he receiued at the first shedding of his bloud: this did he fixe ouer his Crosse, vvhen he triumphed ouer death: this doth he keepe now in heauen: and this shall come thundering before him at the day of iudgement: to this alone doth he com∣mand all heads to incline, all knees to bow; with

the sound of Iesus doth he comfort the hearts of his faithfull in their aduersities, and most at the houre of death; with this doth he raise the dead; that is, sinners to pardon and grace; with this doth he rout and dispell all the foule legions of hell and his enemies; finally, Non est aliud nomen sub caelo datum hominibus, in quo oporteat nos saluos fieri. There is noe other name vnder hea∣uen giuen to men; vvherin vve must be saued. The reasons why our Sauiour doth himselfe glory so much in this name, and will haue vs to reue∣rence it so much, may be two, the first is his loue to men, for Iesus signifying the Sauiour of men, keepeth vs in memorie of his infinite charity towards vs: the second, because it is not a name descending to him from his Ancesters, or giuen him by chance, but atchieued by his owne va∣lour, and the cost of his bloud, and so hee trium∣pheth by it ouer his enemies.

Conclude to glory, reioyce & conside alwaies in this most sweet and delightfull name of Ie∣sus; haue it euer in thy heart vvith loue, in thy mouth vvith respect, in thy knee with re∣uerence.

4. Consider fourthly, that as Christ, that is, the Sonne of God, become man, containeth in himselfe as in store-house all the perfections both of God and all his creatures: so doth this name of Iesus as a compendium or epitome in∣clude all the other names both of his godhead and manhood: for Iesus signifieth the Sauiour of men; now to be such a Sauiour, first he must

be true God, that is Eternall, Omnipotent, Infi∣nite, Immense &c. all these therefore doth the name of Jesus containe: againe that he might merit and suffer for vs, he vvas to be also true man; and not onely that, but a man also most wise, most holy, most innocent, iust, humble, patient; and aboue all most sweet and louing: & as a man to haue perfect health, hee must be sound in euery lim and member of his body; so to be a perfect Sauiour, as ours vvas, he must be endewed vvith all sauing qualityes & per∣fections: he must be therefore our Father, our Pastour, Master, King, Priest, Espouse, Friend &c. and all these doth this sweet name of Iesus import: so that, who nameth Iesus, nameth God and Man, that is, all perfections, all ex∣cellencies created and increated.

Conclude, to settle in thy heart a singular de∣uotion to the name of Jesus vvith S. Paul, vvho nameth it in his Epistles aboue fiue hundred ti∣mes, and his head being cut of, yet kept the name of Iesus in his mouth; with S. Ignatius in whose heart it vvas found written in letters of gold; and with all, that euer haue been deuout and holy soules: secondly doe all to the honour and glory of this holy name: Omne quod facitis, quoth S. Paul, in verbo, aut in opere, omnia in nomine Domini Iesu Christi. All vvhat soeuer you doe in vvord or in vvorks all things in the name of our Lord Iesus Christ. Thirdly confide aboue all things in this name Quodeumque petierilis Patrem in nomine meo, dabit vobis: vvhat soeuer

you aske the father in my name, he will giue it you. in all occasions, in all necessities say with S. An∣selme: O bone Iesu, propter honorem nominis tui, esto mihi Iesus, & salua me. O good Iesus for the honour of thy name be to me a Iesus, & saue mee.

THE FIFTH MEDITATION. Of the adoration of the three Kings.

1. COnsider first, the great loue and care, that our good God hath of vs: the Sa∣uiour of the world was no sooner bor∣ne in the stable of Bethlem, but presently he sent out his messengers to call vnto his know∣ledge and seruice all sorts of people; an Angell to the Iewes, a starre to the Gentiles: but who gaue eare to this message? who followed this calling? ô how fearefull is that sentence, Multi¦sunt vocati, pauci verò electi: many are called, but fevv elect. But three poore shepheards from Jury, and but three Wise men from the East: & yet the starre was seen and wondred at by many more; and the shepheards also told many more in Jury, that the Messias was borne. See the speed, zeale, and resolution of these deuout Princes; in thirteen dayes, and those short and troublesome, in the midst of winter to post ouer so long and vast a iournie: to enter into for∣raine Dominions without licence, and vvithout feare to proclaime a new King borne to the Ie∣wes, in the midst of Ierusalem, in the very

court and face of Herod, the bloudiest Tyrant, that euer liued, and euer quaking at the sound of a successour; and vvho afterward for feare of one, killed his owne Sonne: then to make, no stay in the viewing of that most ancient and fa∣mous City, but hied them presently to Bethlem, as they vvere directed.

Conclude to imitate these holy Kings, as well in following readily Gods callings and in∣spirations, vvithoutregard of vvordly respects or difficulties; least thou proue one of the Vocati sed non electi: one of the called, but not one of the elect: as also hauing once embraced the vvay of vertue, to follow it vvith all diligence, zeale, & feruor, vntill thou find thy Christ: ô vvho can tell me vvhat vve lose sometimes by our sloth, & tepidity in our prayers, meditations, and com∣munions?

2. Consider secondly how departing from Ierusalem towards Bethlem, the starre re-appea∣red, and led them to the stable of Bethlem; vvhere casting forth greater light, new rayes, & splendour, gaue them to vnderstand, that they vvere at their iourneys end; Et grauisi sunt gaudio magno valdè: and they reioyced vvith ex∣ceding great ioy: but as their ioy vvas great, so no doubt their vvonder and astonishment was nothing lesse, to see how farre otherwise things outwardly appeared, then they had hitherto imagined; they thought to haue found a new∣borne King, most powerfull, most rich; sump∣tuous in his palaces, courtiers and seruants;

and therefore they vvent first to Ierusalem the regal City, vvith Vbi est qui natus est Rex Iu∣daeorum? vvhere is he that is borne King of the Ievves? but here vvhat doe they find? Intran∣tes domum (vvhich vvas a stable) inuenerunt puerum cum Maria matre eius, entring into the house they found the child vvith Marie his mo∣ther, a young maid vvhich a child in her armes; for it is not mentioned that S. Ioseph vvas there: ô vvhat vvould humane iudgement, vvhat vvould the great Sages & Politians of the vvorld haue thought here? marry haue torned their backs, and thought them selues deceiued: but not so these holy and truely Wise men; they gaue more credit to the diuine calling, then to humane reason; & so entring saluted most hum∣bly the Uirgin Mother; gaue her account of their calling, & all that had passed at Ierusalem, and by the way; begged leaue of her, that they might adore that her little Infant, vvhom they acknowledged for their God and Creatour &c.

Conclude to thanke God daylie for calling thee to the Catholike faith, by the starre of his holy grace & inspirations: next take heed of cu∣riosity in matters of faith; for belieue it, they fol∣low not the rule of shallow reason or policy, but a more hidden and higher straine; so that, Qui serutator est maiestatis, opprimetur à gloria. He that is a searcher of the maiestie shall be oppres∣sed of the giorie.

3. Consider thirdly how these deuout Prin∣ces, and the first pllgrimes of the holy land,

hauing obtained licence to make their adora∣tion; presently opened their coffers and rich treasures, vvhich they had prouided; and pro∣strating themselues at the Infant Jesus his feet, acknowledged him for the true and liuing God; for the soueraigne King of the vvhole vniuerse; and for a true mortall and passible man; & the∣refore offered themselues vnto him, as creatu∣res vnto their Creatour, as slaues and vassalls to their Soueraigne; and as seruant to wait and as∣sist him in his necessities: which also they sig∣nified by the gifts they offered; for the Incense signified their adoration of him as God; the Gold, their tribute, as to a King: the Myrrhe to comfort and strengthen him as a mortall man: Aurum, thus, myrrham, Regi{que} homini{que}ue Deo∣{que}ue dona ferunt. Gold, incense, and myrrhe they present to a King man, and God. The diuine Jn∣fant spoke not vnto them with outward voice, but in his countenance he shewed his ioy and content; and in their hearts he spoke a new language vnto them, filling them full vvith the three spirituall gifts correspondent to theirs; to vvit faith, hope, and charity: by faith; as in a cloud of incense, they saw the vvhole, mysterie of the Incarnation vvith the rest of our holy faith: by hope; as in the bitternes of myrrhe, their expected mans redemption by his death & passion: and by the purest gold of charity their soules vvere inflamed and vnited vnto him.

Conclude to make after them thy adoration in like sort; and vvith gifts of thy heart, not vn∣like,

offer him the incense of faith and religion; the gold of loue and piety; the myrrhe of pe∣nance and mortification: & if thou doe this fee∣lingly, and sincerely, thou vvilt find him Lar∣gum remuneratorem. A large revvarder.

4. Consider fourthly the vnspeakable ioy & content, vvhich the diuine Infant Iesus concei∣ued in his soule, to see so timely fruits of his In∣carnation and Natiuity: for in these three men vvas principiated the calling of the Gentiles to saluation; the conuersion of the vvhole vvorld; the confusion and dispossessing of the Deuill of that vniuersall tyranny, he had so long borne ouer poore man; thence the infinite glory of God, conquering the deuill and vvorld in his Saints and Martyrs of all sorts: no man can ex∣presse this his ioy, but himselfe, vvho onely knowes the true value of soules, and the loue his Eternall Father beareth them. The B. Virgin also and S. Ioseph bore a great share in this his ioy: ô with what Iubilees of her heart, vvhat inflamed thoughts, vvhat vvatry eyes, did shee blesse, thanke and prayse the Eternall Father, for that now the clouds of iufidelity began to dis∣perse, and the light of Gods knowledge to ex∣tend it selfe beyond Iudea, ouer the face of the whole earth: that now began the Reigne and Kingdome of her Sonne, so long since foretold by the Prophets, and lately promised her by the Angell.

Conclude & ioyne thy selfe vvith Iesus Maria Ioseph, and adde one hearty Amen, to all their

praises, and thankes giuen to God: and know that this is the Christ-masse day of vs Gentiles; vvherein Christ began to leaue the blind Iewes, and passe ouer to vs: receiue him vvith an hum∣ble heart, vvelcome him vvith all loue & grati∣tude: and take heed of losing him againe, as the Iewes did; and as many Christians alse doe of all estates; for noe state can secure any man.

5. Consider fifthly, how these holy Kings hauing performed their homage and offerings, and taking leaue of the B. Uirgin and S. Ioseph, vvith great humility & reuerence, leauing their hearts behind them in the stable, began their re∣turne and iourney homeward: when it was re∣uealed vnto them, that they should not returne by Jerusalem to Herod, as he had requested them for his owne vvicked ends, and they had promi∣sed, but take an other vvay, as they did: & being returned home, tooke also an other vvay and course of life: forsooke their crownes and esta∣tes to practice and imitate the better the humi∣lity and pouerty, they had seen in their new∣borne Sauiour; and so went vp and downe those vast countries, preaching and communicating to those blind, and barbarous people the great & heauenly mysteries, they had seen; vntill at length for the sayd truth, they lost their liues, & receiued the glorious and neuer-fading crownes of martyrs. In all vvhich vve may plainely see the vvonderfull prouidence, care, and loue, that God hath of those, vvho totally cast themselues into his hands, seeking onely to serue and please

him; Veré in manibus suis portabit eos, ne vnquam offendant ad lapidem pedem suum; he vvill truly beare them in his hands, least perhaps they knoch theire feete against a stone; as he did these holy men, vvho sincerely aod deuoutly sought him.

Conclude to cast thy selfe, & all that thou hast into the hands of his diuine goodnes; & be con∣fident he vvill neither faile, nor forsake thee, if thou first forsake not him and his commands: resolue also now to vvalke an other vvay then formerly, since Christ hath been pleased to call and place thee so night about him; take heed of returning to thy old vomit, lest he cast thee off, and quite forsake thee.

THE SIXTH MEDITATION. Of the Purification of the B. Virgin Mary.

1. COnsider first, how forty dayes being ex∣pired, the law commanded the woman to repaire vnto the Temple in Ierusalem, there to be purified, and to offer her first borne Sonne vpon the Altar, as a tribute and duty to God Al∣mighty: but vvhat vvas this law to the B. Virgin or her Sonne? vvas either shee defiled in the childbirth, or he borne a slaue? see and imitate this obedience and humility of the B. Uirgin: her dearest Sonne vvould be circumcised, and so take on him the badge of a sinner, vvho came to redeeme all from sinne: his Virgin Mother

vvould now be purified, as other vvomen, by vvhich she lost in the vvorld the opinion and esteeme of a Virgin; & vvas held no better then other married vvomen: and yet she vvas the first that set vp the banner of Uirginity, she that de∣murred vpon this point onely of the Angells message, she that vvas more ready to leaue to be the mother of God, then to endanger the least staine of her purity: she finally, whose singular title vvas to be, Virgo ante partum, in partu, & post partum: a Uirgine before in, and after her bringing forth. Who can now, but her selfe, con∣ceiue the profoundnes of this humility, that not vvithstanding all these respects, she had to her virginity, and no obligation at all to this law of purification; yet she vvould obey it, and so lose vvith the vvorld the reputation of a Virgin? ô how like her Sonne Sine peccato, sed non sine si∣militudine peccati? VVithout sinne, but not vvi∣thout the likenesse of sinne? but vvee, how vnlike to either? Qui cum peccatores esse volumus, tales haberi aut apparere non volumus? vvho vvill be sinners, and yet vvill not that vve appeare soe?

Conclude to accompany them in spirit vp to Ierusalem: embrace the vertue of humility; be not as hamed to be esteemed, at least vvhat thou art; if thou canst not yet ouercome thy selfe fur∣ther; resolue also to comply with the law of God, and those of thy obligation, vvith a free, large & franke heart, scorning as vnworthy of a noble soule, this shuffling & hackling vpon euery toy, as afraid to ouer doe.

2. Consider secondly, how leauing the stable of Bethlem, a rich store house for all that should deuoutly visit it; they tooke their vvay to Ieru∣salem: vvho can expresse vvhat passed in the breast of the diuine Infant Iesus, when he came vvithin view of that euer rebellious City? vvhat contradictions, affronts, persecutions he vvas to suffer of that vngratefull people? now he saw himselfe enter into it in the pious armes of his Mother; but then dragged and haled by the fury of his enemies: certainely vve may piously thin∣ke, that he began now to weepe ouer thet mi∣serable place, as afterward wee read he did. Co∣ming thither, and entring into the Temple, there met them old Simeon, a iust and holy man, sent thither by the instinct of the holy Ghost; vvho had promised him, that he should see the Sauiour of the vvorld, ere he died: here he met him, adored him for his Soueraigne and God; vvith the Virgin Mothers leaue tooke him in his armes; and full thereby vvith new light in his vnderstanding, new heat in his breast, lifting his aged face to heauen, full of deuotion, ioy, and raptures, like the dying swan, celebra∣ted his owne funeralls vvith a, Nunc dimittis seruum tuum Domine; novv thou dost dimisse thy seruant, ô Lord; vvalking on in this procession with Iesus in his armes, till he came to the ho∣ly Altar. This is that procession, yearely repre∣sented by the Church on Candle-masse-day; and the most solemne that euer vvas made on earth, if you consider the persons in it.

Conclude with a new deuotion to this holy Mysterie, and to the parties therein specified: be confident, as old Simeon was, of Gods promises, but so, as thou also be euer a loyall & faithfull obseruer of his commandements: finally, when∣soeuer thou entrest the Church, to meet thy Sa∣uiour, doe it vvith the faith, deuotion and zeale of this good old man.

Consider thirdly how coming before the Al∣tar, the B. Virgin receiued of old Simeon her beloued Sonne, and falling on her knees offered him vpon the Altar vnto his Eternall Father, due vnto him by both the titles of his and her Primogenitus; first borne sonne; and vvithall dra∣wing forth a paire of turtles or pigeons, gaue them vnto the Priest, according to the law, to signifie vnto vs, that although Christ offered on the Crosse, or on the Altar in sacrifice, be an offering of infinite value; yet it will little a vaile vs, vnles vvee ioyne therevnto our owne good vvorkes and satisfactions. But vvho can here ex∣presse vnto me the spirit and deuotion, either of the Mother o•• the Sonne in this passage? the Mother laying him on the altar, quitted & gaue vp her right she had in him, vnto the Eternall Father, well knowing the ••••ue, and vvorth of vvhat she offered; yet begging notwithstanding vvith all humility & submission, to returne him vnto her, if it were his pleasure; that the might both serue him, as his true hand-maid, & nurse him as his mother. The Sonne, how willingly and contentedly did he lye on the Altar? as the

first gratefull sacrifice, that euer vvas offered to Fis Father, and as a figure of the Altar of the Crosse, whereon he was to be offered In holocau∣stum vespertinum: as an euening holocaust: here is fulfilled that of the Psalme, Holocaustum & pro peccato non postulasti, tunc dixi, ecce venio. Holocaust and for sinnes thou aidst not require, then said I behold I come.

Conclude, whensoeuer thou seest thy Sauiour offered vpon the Altar, to offer thy selfe also vvith him; thy heart, thy affections, thy good workes; that thorough his worth, and value of his merits, thou also maist be an acceptable oblation in the sight of God: ioyne also vvith the B. Virgin in her prayers and deuotions; that so her Sonne Iesus may the sooner heare and grant thy desires.

4. Consider fourthly, how here is verified the saying of the Psalme: Suscopimus Deus mi∣sericordiam tuam in medio templi tui: vve haue receiued thy mereie, ô God, in the middes of thy temple: for God the Father by the Priest, his publike Minister deliuered vs againe his onely Sonne from of the Altar of the Temple; vvhere the Virgin Mother as our procuratresse recei∣ued him in our name before vvitnesses old Si∣meon, Ioseph, and the holy vvidow Anna; so that the act vvas publike, solemne, and euery vvay authenticall, and an act not of pure gift and donation onely, as fomerly in the Incarna∣tion it vvas, vvhen was verified that, Sic Deus dilexit mundum vt filium suum vnigenitum da∣ret;

Soe God loued the vvorld, •• that he gaue his ouly begotten sonne; but an act also of sale or buying; for the B. Uirgin ere she could recouer him of the Priest, gaue him in his hand fiue sicles, that is ten shillings, for him; otherwise he had remained there a sacrifice to his Father. Blessed for euer be the goodnes, the sweetnes, the loue of our Iesus; that giueth vs leaue to tal∣ke in this sort of him, and yet with truth: that hath ginen himselfe vvholly ouer to be ours, for our good, our saluation, our blisse; so that when vvee offer any things of his vnto his father, wee offer nothing, but what goodnes hath made ours. Reioyce ô my soule, and take possessionf of so great treasures; Intra in thesauros Domini tui. Entre into the treasures of thy Lord.

Conclude vvith most humble thankes to all the parties, that concurred in this sale and deli∣uery of thy dearest Sauiour; and especially to the Lambe, that vvas bought and sold, Quia voluit. Because he vvould. The surest way to en∣ioy him, is the vnion and exchange of hearts with him; deliuer vvhatsoeuer thou art vnto him, and thou art secured of whatsoeuer he is, or can doe for thee: then maist thou say, Dile∣ctus meus mihi, & Ego illi. My beloued to me, and I to him.

5. Consider fifthly how the solemnity being ended, and the B. Virgin full of ioy and heauen∣ly comfort, ready to returne vvith holy Joseph and her little Iesus, to dwell in her owne home at Nazareth; behold old Simeon inspired by the

holy Ghost, began to declare vnto her the con∣tradictions, persecutions, and roproches, which that diuine child vvas to suffer in the vvorld, and especially in that vngratefull City: Sed & tuam ipsius animam pertransibit gladius; and thine ovvne soule shal a sword pearce; the sword to wit of compassion, griefe & sorrow for his so vnde serued sufferings. O diuine vvisedome! Quàm inscrutabilia iudicia tua & inuestigabiles vitae tuae? hovv in comprehensible are thy iudgements, and thy vvaies vnspeakeable? what necessity was there, that these obiects of griefe should be fo∣retold to thy most innocent Mother so long be∣fore hand? vvas it not sufficient, that then, when they vvere to happen, her sorrowes should ••••ell according to the measure of her loue, that is, beyond all measure? but that she should liue alwayes vvith this corrosiue of her heart; with this bitter worme wood in her palat; to infect and blast the ioyes and delights she must needs enioy in thy heauenly presence and company? can either her loyalty towards thee euer faile, that she may deserue a check: or thy loue to∣wards her slacken, that she need merit it euer a∣new by her anguishes for thee? ô nothing lesse; both vvere grounded vpon a surer foundation, then to faile: it vvas nothing but the effect of his loue towards her; and therefore he vvould liken her in all things to himselfe: that is, as he passed not a minute vvithout a most fresh & piercing memorie of his future passion so she also should neuer looke on his diuine face, vvhich reioyceth

both heauen and earth; but presently she should see there his afflictions and her owne griefes & feares.

Conclude to contemne all the prosperities, & iollities of this life, and to embrace aduersities, vvhich vvay soeuer they come, as speciall gifts and pledges of Gods loue towards thee and re∣member, that in this thou shalt liken, thy selfe to thy B. Sauiour, and his Virgin Morher, the Lady and Mistres of thy heart.

THE THIRD CHAPTER, Of our Sauiours child-hood ond education till his Baptisme.

THe holy Euangelists haue left little, or no∣thing to vs of our Sauiours actions till his age of thirty yeares, vvhen he began to teach and preach, except his flight in to Egypt, and returne from thence; his losing himselfe in Ierusalem, and his sinding in the Temple; and lastly his returne to Nazareth, his liuing in obe∣dience vnder his parents, vvith his increase in age and grace before God and men.

THE FIRST MEDITATION. Of our Sauiours flight in Egypt.

1. COnsider first, how truely it is sayd of our Sauiour Christ, In laboribus à iuuentu••e

mea: in labours from my youth. You haue feen the pouerty and nakednes, in vvhich he vvas borne; witnes the cold and ruinous stable of Be∣thlem: but now they are come home to Naza∣reth little also and poore, yet better, because at home; and welcomed by their friends and kin∣dred: S. Ioseph falleth to his trade, to earne bread for his houshold, the Sonne and Mother of God; the B. Virgin settleth and accommoda∣teth vvith in doore, a poore houshold stuffe for a quiet life at least, how sparing so euer. When behold a sudden & fearefull voice of an Angell, at midnight, rouseth Ioseph out of his sleep, vvith a Surge & accipe puerum & matrem eius, & fuge: arise, and take the child, and his mother and flee: but vvhither; ô Lord? to Bethlem againe? noe, you vvere there amongst your kindred and vvell vsed. To Ierusalem the royall City? no, Qui in domibus Regem sunt, mollibus vestiuntur. They that are in Kings houses are clothed in soft garments. To the furthest countryes of the East, to the late three Kings. nothing lesse; but Fuge in Aegyptum; flee into Aegypt. that barbarous nation, that oppressed you so long, and made you slaues a nation, that euer hated a lew, & vsed him cruelly; thither must be your banishment, till you heare further from me. O vvho can expresse the fright of pore Joseph? the affliction of the B. Uirgin, vvhen shee saw him come halfe distracted vvith feare to tell her of it? and yet the sudden resignation of both to the vvill and command of God?

Conclude to vnderstand at length & embrace willingly and promptly the vvayes and exerci∣ses, vvherewith God doth vse to traine vp his best seruants; not suffering them to fasten a foot in the ease and commodities of this vvorld; but raise their hopes euer vpward to himselfe: re∣member what Christ hath told thee; Non est seruus maior Domino suo; si me persecuti sunt & vos persequentur. The seruant is not greater then his maister; if they hane persecuted me, you alsoe vvill they persecute.

Consider secondly, vvith vvhat hast they de∣part away before day, without taking leaue of their neighbours and kindred; vvithout making any prouision for their long iourney; vvithout leauing order about their house or furniture, for∣cibly left behind; all vvhich vvould haue cost other gossips a fornights time: but this holy couple take care for nothing, but to saue their best iewell, that is, Jesus Christ from the hands of his enemies; for the rest they remitted all to Gods prouidence; Execunt de domo sua & de cognatione sua, they goe forth out of theire house, and out of theire kindred. And take a long iour∣ney of twenty dayes, at least, ere they enter into Egypt, going the nighest vvay; but farre lon∣ger, trauelling as they did, (as it is thought) tound about, thorough the same desart, by vvhich the Israelites had anciently passed; for feare, lest going, through peopled places, they should be descryed and stopped. Ponder novv vvho can, the toile, vvants and discommodityes

incident to such a way, so long, so barren; and to such trauellers so poore, so vnprouided, so ha∣stened with feare. O my soule compassionate at least, the B. Virgin vvith her Sonne in her armes so oft in the day tired, vvearied and siting dow∣ne; S. Iosephs care also and anguish for a bit of bread in the day, and a poore lodging in the night. O potent Infant, Lord of heauen and earth; couldst not thou vvith one of thy millions of miracles for the freedome of others, haue now freed thy parents from all these miseries?

Conclude vvith a most tender compassion of these holy pilgrimes; vvishing from thy heart thou couldst doe them any the least seruice: le∣arne of them to breake through all naturall affe∣ctions, obligations and commodities, vvhen any thing of the seruice and vvill of God comes in thy vvay: and hauing once receiued thy Christ into thy breast, fly rather into a thousand Egypts and slaueries, then hazard to lose or be robbed of him.

3. Consider thirdly; how being at length ar∣riued in Egypt, we may well say, that though their iourney vvere at an end, yet their labours and discommodities began a fresh: for if in Be∣thlem amongst their owne nation and kindred they found no better entertainment than a sta∣ble for their lodging: vvhat comfort, may vvee imagine, could they find in a nation barbarous, infidell, and a peculiar enemy to that of the He∣brews? ô my soule, open thine eyes and thou thalt see great and large matter of pity and com∣miseration,

in the space of seuen or eight yeares, vvhich, as it is thought, this their banishment endured S. Ioseph getting some small cottage or roofe to couer his head in, fell presently to his trade of carpenter, to earne daylie food for the Sonne and Mother of God: neither vvas the B. Virgin idle, but vvith her heauenly modesty, humility and gracious be hauiour, gaining fa∣uour vvith the grauest matrons of the place, got of them some worke to spin, sow, or the like; vvherwith she holpe to feed and cloth her little Iesus; vvho, as he increased in age, doubtles in∣creased also their ioy and comfort vvith his bles∣sed company: and gained amongst the neigh∣bours more loue and esteeme by his more then Angelicall sweetnes and demeanour.

Conclude to accompany in spirit & deuotion this diuine family of Iesus, Maria, Ioseph; offe∣ring and wishing thou couldest stead them in any thing: and learne of them such humility, modesty and mildnes of carriage that thou maist liue vvith, nay gaine vpon the fiercest and most vntamed dispositions, and vvay vvard∣nes that, can be.

4. Consider fourthly, how the bloudy Herod vvith neuer heard of cruelty and rage, hauing massacred all the Infants of Bethlem, and the places round about; nay, to be sure, his ovvne Sonne also; and yet missing of his intent, which vvas amongst so many, to kill Christ, fell after∣wards into infinite miseries and diseases so that vvith despaire he killed himselfe, and died euer∣lastingly.

When the Angell returning to Ioseph, bad him take the child and his mother and re∣turne home into the land of Jsrael; Defuncti sunt enim, qui quaerebant animam pueri: for they are dead, that sought the life of the child. Ioyfull ti∣dings for all, and for little Iesus himselfe, when his parents told him of it. See how they goe to take leaue of their neighbours, and those to whom they had been any vvay beholding: than∣king them for the courtesies receiued of them, and humbly asking pardon, if they had any way offended or molested them: ô vvhat heart so frozen, as vvould not be inflamed? vvhat eyes so stony, as vvould not melt into teares; at the thankes & farevvell of such Saints? no doubt but many vvere heartily grieued to lose their com∣pany; many conducted them to the tuwnes end, many gaue them some almes, to helpe them on their vvay: and vvas there none, thinke you, that kissed little Jesus vvith melting soules & filled his apron or pockets, vvith some small knekes or plummes? surely I cannot belieue, but that he had in so long time wonne vnto him the hearts and soules of many.

Conclude to leaue Egypt, that is thy vicious and inordinate affections and passions; that thou maist goe vvith thy Christ, thy Jesus, into the land of promise, take heed thou bee not left be∣hind. Fly ambition, nothing vvill bring thee sooner to ruine; Deus enim superbis resistit, humi∣libus autem dat gratiam. For God resisteth the proud, and giueth grace to the humble.

THE SECOND MEDITATION. Hovv our Sauiour vvas left in Ierusalem, and found in the Temple.

1. COnsider first, how the B. Virgin and S. Ioseph returning from the feast of Ea∣ster; for vvhich they vsually vvent vp to Ierusalem euery yeare; our B. Sauiour, beeing now some twelue yeares old, remained behind; vvho, the one supposing him to be in the com∣pany of the other, missed him not, till they came to their first nights lodging; vvhere finding him not, nor amongst their kindred and acquain∣tauce; how, doe you thinke, did these tvvo Che∣rubins, set to couer and guard the Arke of God, looke one vpon the other? vvhat amazement, what anguish, vvhat desolation oppressed their hearts? and if according to the quantity of loue, be also the measure of griefe, vvho can explicate or imagine the sad plight of his sacred Mother? sure that shee had lost her dearest Iewell, but why, where, & hovv, most vncertaine: ô how did shee (and S. Ioseph also) passe that night in prayers, teares, and sighs for her beloued? and before day hovv did she say, Surgam & quae∣ram quem diligit anima mea; I vvill rise, and I vvill seeke him, vvhom my soule loueth. but alas! Quaesiuit & non inuenit, he hath sought him, & hath not found, through all the vvayes, lodgings and streets of the vast City of Ierusalem. Novv

shee feared, Simeons prophecy vvas come vpon her; and that this vvas that svvord of griefe, should passe her thorough. one vvhile she feared some secret enemy had carried him avvay; an other vvhile, that he had absented himselfe for some misdemeanour, fault, or vnvvorthines of hers &c.

Conclude vvith a most tender compassion of this distressed couple: pity the poore Uirgin, novv tired, and not able to dravv her legges af∣ter her; vvithout meat, drinke, or sleepe, for two dayes and nights, together; and yet hourely vvith lesse and lesse hope of finding him, than at the beginning: vvish from thy heart••, thou couldst giue her any good tidings of her sonne, and learne of her to beare vvith patience and re∣signation all afflictious and discomforts, vvhich God shall giue thee.

2. Consider secondly, how our B. Sauiour foresaw very vvell the great griefe, his absence vvould cause in the tender heart of his mother, and felt in himselfe no doubt, a most filiall com∣passion and pity for her: yet vvith diuine mag∣nanimity & courage, he vvould both leaue her for a vvhile in all those anguishes of à comfort∣les mother, and also breake himselfe of the na∣turall affection and duty of a Sonne; to leaue vs a perfect example, that flesh and bloud is not to be respected, when the honour of God, & the spirituall profit of our neighbour calleth an other way. O my soule, stay now in Ierusalem, in the temple vvith thy Sauiour, follow him

close, and lose him not for a vvorld: see vvhat he doth these three dayes, vvhere he eateth, vvhere hee sleepeth Behold him all the day vpon his knees in the Temple in prayer & sup∣plications to his Father; farre short was Salo∣mons solemnity, and dedication to this, Quia plus quàm Salomon hic: Because more then Salo∣mon here: at the euening he goeth about beg∣ging a peece of bread for his supper: ô at how many doores might he suffer a repulse, or a cold, God helpe thee? At night, he either reti∣reth himselfe into some hospitall for lodging, or lyeth, it may be, vvithin the Churchporch vpon some bench or stall: and yet he it is, vvho fee∣deth and clotheth the beasts of the field, & the birds of the aire; Panis hominum & Angelorum. the bread of men and Angles.

Conclude to imitate thy sweetest Sauiour, in his pouerty, humility, and feruency of prayer: offer to his Eternall Father, vvhatsoeuer he hath done, or suffered for thee, in satisfaction & ac∣complishment of vvhatsoeuer thou comest short in: let nothing take place in thy heart of Gods seruice and the good of thy neighbour.

3. Consider thirdly, how the third day the Scribes and Doctours of the lavv meeting toge∣ther in the Temple to conferre vpon points of the holy Scripture; our B. Sauiour came amongst the rest of thy young people, and children, to heare and learne. Here he began to aske que∣stions, and reply vpon the Doctours answers, vvith such vigour, prudence, and vvisedome, &

yet vvith such medesty and humility; that as by the one he astonished the greatest Clerkes, so by the other he rauished the hearts of all that vvere present. And vvhat may vve imagine vvas his dispute vvith them? it is not specified; but vve may vvell presume, that it vvas to open their eyes to see and acknowledge the true Messias: let vs therefore suppose he asked them; vvhen the Messias so long promised vvould come, for the computation of Daniels vveekes vvas novv ended; and the Kingdomes scepter vvas passed from the tribe of Iuda: vvho vvere to be his pa∣rents, poore or rich vvhat kind of Kingdome vvas his to be: in temporall riches, power and lustre; or in spirituall gifes, pouerty, meeknes & humility: vvhat vvere those Kings, that some yeares past came from the East, and enquired for the King of the Iewes newly borne; & vvhat vvas become of that King? finally vvhatsoeuer they answeréd, he shevved them: clearely out of the Scriptures and prophecies, that the Mes∣sias vvas already come, vvould they haue seen it.

Conclude vvith ioy and comfort of heart to see thy young Master begin to display the rayes of his heauenly light and truth: begge of him, that he neuer leaue thee in darknes, as he left those Doctours and Scribes.

4. Consider fourtly, how the distressed, and novv hopelesse Uirgin, hauing in vaine vvande∣red for tvvo dayes and a halfe in the search of her most beloued; shee came at length into thee

Temple, to make her prayers and deuout com∣plaints both to him and his father: vvhere ca∣sting vp her eyes, shee savv him in the midst of the Doctours, arguing & disputing vvith them. O my soule neuer thinke to couceiue the ioy, comfort, and nevv life, that suddenly reuiued & dilated the heart of this euer glorious Virgin: for as farre off as thou art from the degree of loue shee bare him, so farre vvilt thou euer come short, either of the sorrow shee suffered in his absence, or the ioy shee felt in his presence: yea some vvill preferre this before that vvhich shee had at his resurrection, because of that shee had a certaine hope and confidence, but at present shee knew not, vvhat to hope or thinke. Behold how shee embraceth and huggeth him; Inueni quem diligit anima mea, tenebo & non dimittam. I haue found vvhom my soule loueth I vvill hold him, and vvill not let him goe. Harken to her sweet and amorous complaint: Fili, quid fecisti nobis sic? ecce Pater tuus & Ego dolentes quaereba∣onus Te. Sonne, vvhy hast thou soe done to vs? be∣hold thy father and I sorrvving did seeke thee. Tell vs dearest Lady, how comes S. Ioseph to be his father, and yet thou a Virgin Mother? noe humility but thine, could euer stoope so low, as to honour thy dearest spowse vvith the ob∣scuring of thy purest virginity in the opinion of men.

Conclude to imitate in euery point this search of the B, Virgin, whensoeuer thy Sauiour shall seeme to absent himselfe from thee: that

is, first to see and be sorry, for vvhat thou maist haue offended him in; then let thy search be vvith humility and perseuerance: thirdly com∣plaine vnto him with a lowly confidence; Vt quid Domine posuisti me contrarium tibi? factus sum mihimetipsi grauis &c. vvhy hast thou set me contrarie to thee? I am become burdenous to my selfe &c. lastly seeke him in the Temple, In domo orationis, in the house of prayer. And thou shalt soone find him, In medio cordis tui. In the midds of thy hart.

5. Consider fifthly our Sauiours answer vnto the complaint of his parents: Quid est, quod me quaerebatis? nesciebatis quia in his, quae Patris mei sunt, oportet me esse. VVhat is it that you sought me•• did you not knovv, that I must be about tho∣se things vvhich are my fathers? Which although those great Doctours vnderstood not, supposing none other to be his father, but Joseph, as the B, Uirgin had styled him; yet he gaue hereby plai∣nely to vnderstand, that his true and naturall Fa∣ther vvas he in heauen; vvhose seruice therefore vvas to be preserred before all respects of carnall parents, selfe ease, and content, or any corporall commodities vvhatsoeuer. O if vve could once learne this lesson perfectly of our Sauiour; to doe in all things his vvill, as he did his Fathers, and not our owne, how happily and contented∣ly should vve liue, euen in this vvorld? Hauing said thus vvith a diuine maiesty, and a sweet frowne, he presently yeeldeth himselfe vnto his Mother, and with prompt obedience and hu∣mility

goeth home vvith her: and by the way recounteth, no doubt, vnto her, the reason of vvith drawing himselfe from them in that sort: the dispute he had vvith the Doctours in the Temple; & how he had passed those three dayes and nights; promising her vvith an all-rauishing grace and sweetnes, neuer more to leaue her in the like manner: and how vvarilly did this chance & her loue force her to looke vnto him euer after, vvell knowing the treasure shee had, or lost in him?

Conclude vvith two resolutions; the one to direct thy ayme and intention, according to the vocation, God hath placed thee in, really and sincerely to comply vvith his vvill and pleasure; and prefer this euer before all other respects: the other; that hauing by Gods mercy recouered once his grace, vvhich thy sinnes had lost thee, looke to it more vvarily for the future; such treasures are not so easily recouered.

THE THIRD MEDITATION. Of our Sauiours education at Nazareth vntill his Baptisme.

1. COnsider first, how vvee find nothing vvritten of our Sauiour from his age of twelue to thirty. but onely that he went to Nazareth vvith his parents, and vvas subiect and obedient to them; Et proficiebat sapientia, & gratia, & aetute apud Deum & homines. And

he proceeded in vvisedome, and grace, and age vvith God and men. So that in preaching & tea∣ching the vvhole Euangelicall law and doctrine, he spent but three yeares, and thirty in the pra∣ctice of humility and obedience; to teach by a most efficacious example all those, that pretend to be preachers and teachers, to lay first in them∣selues the deepe and sure foundation of true obe∣dience and humility; vvithout which no other vertues are secure; and all science and eloquence but a blast of vvind. Nay S. Paul seemeth to re∣duce all the merits of Christ, vnto these two onely vertues: Humiliauit semetipsum, & factus est obediens vsque ad mortem, propter quod & Deus exaltauit eum &c. He humbled himselfe, and vvas obedient vnto death, for the which thing God alsoe hath exalted him &c. For his obedience and subiection: ô how different is the present proctice of the vvorld? how many skip into the pulpit, and leape into the chaire, before they know the A. B. C. of these, or other vertues? how many are there, vvho for thirty yeares of prelacy or command, can count three of true humility or subiection to their superiours? and yet Christ being the Creatour of all things, and monarch of the vvorld, obeyed for thirty yeares a poore Virgin and a simple tradesman; and vvould be a Master, and gouernour but three.

Conclude vvith confusion in thy heart to see, how promptly thy Sauiour hath obeyed his in∣feriours and creatures, and how scantly and im∣perfectly thou dost the same to thy Superiours

and Prelates: resolue at length seriously to ground thy selfe in true obedience and humi∣lity, Omni humanae creaturae propter Deum, to euery humane creature for God, ere thou venture to be a Prelat or Teacher: purposing from hence forward in things indifferent, to doe rather the vvill of others then thy owne.

2. Consider secondly, how great & wonder∣full vvas the humility of our B. Sauiour; vvho being a person of that dignity, as he was; whose knowledge comprehended all, that vvas in hea∣uen and earth and penetrated the secret of all hearts; vvhose vvisedome and prudence excee∣ded that of men and angells, whose power vvas ouer life and death, vvithout controll, in fine, vvhose gifts and graces were all in the highest degree: yet he could and vvould hide & couer all these talents, for so many yeares together, vvithout euer opening his mouth or stretching out his hand to preach, teach or correct any one: but in all his conuersations behaued himselfe like an honest simple young man, as others of his age and vocation; & vvas esteemed no other∣wise of his kindred and neighbours: nay some, who had heard the vvonders of his birth and in∣fancy, and had thence conceiued great hopes of him; now as farre sleighted and contemned him, seeing him not incline himselfe to any sort of learning or higher straine of conuersation, than the trade of a Carpenter and poore Mechanick. Schollers, I doubt not, vvill easily conceiue, how great humility and mortification this

was: for vvho of vs all, J pray, that is entred the alphabet of any science, or pretendeth any other qualitie of esteeme, can vpon the least oc∣casion hold his tongue or conceale it? neither thinke that our Sauiour vvanted occasions to shew himselfe, vvhere he daylie saw so much ignorance of men, and sinnes against God.

Conclude and learne this sort of humility chose rather to be a hearer then a talker, a schol∣ler then a teacher, as farre as thy state permitteth: at least giue place to thy betters and equalls to speake before thee: trie this a while, and then tell me, if it be a mortification or no.

3. Consider thirdly, the daylie exercise and ocupation of our Sauiour, from his child hood vpward to the estate of a man; & thou vvilt find a most large and delicious field of spirituall sweetnes & deuotion. His parents vvere poore, and without any seruant; see then vvhat fell to his lot to doe, and doubt not, but he did most di∣ligently all whatsoeuer could be expected from a most obedient and humble child: as, to couer the table, to sweepe the house, make the fire, waite on his parents, goe on errands, and the like; vvhich thou needest not be ashamed to consider in particular, as he vvas not ashamed to practise them for thee; and to that end inspired and willed his parents to command and treat him, as others vse to doe. Being now growne bigger, he takes the harchet and saw in hand, and vvorkes as a prentice to Ioseph, not for re∣cteation or complement, but with full iourneys,

and daylie toile, to helpe his parents to earne their bread; and S. Ioseph being dead, then was he to vvorke harder to maintaine his mother. Stand ô my soule, and vvith all the Angells and Povvers of heauen, behold vvith amazement this great and Primus fabricator mundi, the chiefe maker of the vvorld, swearing now to make a house, a stoole, a forme: this great Pastor who feeds the birds of the ayre, subiect himselfe to Adams curse, Comedens panem suum in sudore vultus sui. Eating his bread in the svveat of his face.

Conclude vvith shame of thy owne pride, who being a poore worme, and for thy sinnes vvorthy of no higher place then the bottome of hell, expectest nothing lesse, then to be waited on, and treated vvith all respect and esteeme; scorning to put thy hand to any thing, that may any vvay disparage thy bloud forsooth, breeding or authority: ô for shame at least, shake of such presumption, looke vpon thy Sa∣uiour, and sure thou vvilt neuer bristle thy fea∣thers, as thou dost.

4. Consider fourthly, how our Sauiour in∣creased in age, vvisedome and grace before God and men: in age he truly and really increased, by the same degrees as others doe; but of vvisedome and grace he vvas euer full, and so could not in∣crease in them; yet he vvent daylie shevving them more and more in his carriage, conuersa∣tion and outward exercises: as the Sunne is euer the same in greatnes and lustre, in himselfe,

yet be giueth more heat, and sheweth more light at noone, than in the morning or euening. Ovvho can consider his sweet conuersations in the day time? and those rayes of diuinity, which at times fell from him, and rauished the hearts of all? or his prayers and contemplations in the night? and all to teach his children, that is, all true Christians to labour alwayes to increase & goe forward in the vvay of piety and vertue; De virtute in vircutem vsque ad domum Dei: from vertue to vertue vnto the house of God, for, Iu∣storum semita quasi lux splendens, procedit & crescit vsque ad persectam diem. The path of the iust. as shyning light, proceedeth euen to perfect day. To goe back in our spirituall exercises, is a most dangerous case and hardly to be recoue∣red; as greater is the fall from a high place, than from a plaine: againe it is well knowne, that it is impossible here to stand still; Recedit enim, qui non proca. iit, & qui non pretendit melior fieri, desinit esse bonus. For he goeth back vvho doth not proceede, and vvho doth not pretend to be better, leaues of to be good. If therefore vvee can neither stand still vvithout going back; not goe back vvithout danger of vtter ruine, vvhat remai∣neth, but that all, vvho hope for saluation, striue euer forward?

Conclude to doe so seriously, both to imitate thy Sauiour, and to secure thy owne saluation, but see thou doe so, Tam coram Deo quàm ho∣minibus; as vvell before God as men; that is, both inwardly in thy conscience, & out vvardly

in thy actions, and good-example: pray most heartily to thy Sauiour, that he vvill giue thee his grace to doe so

5. Consider fifthly these vvords; Et mater eius conseruabat omnia verha haec in corde suo: and his mother kept all these vvordes in her hart: for the most vvise and prudent Uirgin obserued most diligently all the actions, vvords, and pas∣sages of her Sonne, vvel knovving from vvhom, and to vvhat end they proceeded; & laid them vp in her heart, to dispense them aftervvard to the Apostles, and the Church, as it should be ne∣cessary. Who can consider almost any thing, vvhat passed betvvixt her and her Sonne for the space of thirty yeares, liuing and conuersing euer together, both day and night, vnder the same roofe, and at the same table? how oft did shee passe whole nights by his beds side in con∣templation, to see him sleep, vvhose eye euer vvatcheth ouer the vvhole vvorld? how oft did shee sit at table in a dumbe suspence, to see him feed of her dish, vvhose sight iustaines the An∣gells? how many houres did shee passe vvith him in most sweet and familiar discourse? asking him a thousand questions and receiuing from him as many instructions of the highest myste∣ries and secrets of heauen: vvhat continuall ad∣miration did shee siue in, to see alwayes before hee eyes these two, extremes ioyne and meet in so sweet a harmony, the dignity, to vvit, of his person, vvith so lowly and humble carriage & be hauiour &c.

Conclude to liue euer in the company of ihy Sauiour and his B. Mother, that is in contem∣plation of their actions and vertues, ioyntly with imitation; and shou shalt be sure of a thousand illuminations and comforts. Study also to lay vp in thy heart and memory, vvhatsoeuer thou shalt heare, read, or see good, and for thy spiri∣tuall profit; and then in time of need thou art sure to find a store.

6. Consider sixthly, how our Sauiour being now towards twenty nine yares of age, he com∣municated vnto his parents, how the time of his preaching, teaching and redeeming the world vvas nigh at hand; and this vvith more particu∣larities to old S. Ioseph, now about seauenty yeares of age; because he vvas not to liue to see and be a party in his sufferings, as the B. Virgin vvas; but to passe ouer and rest vvith his fore fa∣thers in Abrahams bosome. O vvith vvhat fee∣ling and teares did the good old man heare these things? vvhat pangs did he feele to part vvith his sweetest Iesus and Mary? and yet vvith vvhat conformity to the will of God? how did he aske them both forgiuenes and pardon for the offen∣ces he might haue done them, and the small ser∣uice he had performed for them? ô my soule thinke and discourse a little, vvhat might passe betwixt three hearts so inflamed and vvounded vvith mutuall loue and tendernes; and I know thou canst not, but by he thine eyes in teares of compassion. The old man dravving to his end, vvith hands & eyes sixed on his present Sauiour,

and begging of him his last benediction and ple∣nary indulgence, gaue vp most sweetly his hap∣py soule into his hands: vvhich he receiuing sent it presently by the hands ef many Angells into the resting place of the old fathers: and vvith his his owne hands & the helpe of the Virgin Mo∣ther, shrowded the holy and virginall body, and vvith the accustomed rites and mournings laid it in it's graue &c.

Conclude vvith the best affections thy deuo∣tion can afford thee: begg of all three, that they vvill be by thee at the houre of thy death: and receiue thy poore soule into their protection; conceiue a speciall deuotion to S. Ioseph for doubtles it cannot but much auaile and profit thee.

THE FOVRTH CHAPTER, Of our Sauiours Baptisme & preaching vntill his Passion.

HITHERTO vve haue seene our Sa∣uiour's childhood and priuate life, and those rare vertues he left vs to practise; hence forvvards he beginnes to shew him∣selfe, and the end for vvhich he came; let vs also follow him this stage vvith meditation and imitation.

THE FIRST MEDITATION. Of the Baptisme of our Sauiour Christ.

1. COnsider first, how the time being at length come vvhen this sunne of iu∣stice, so long hidden and eclipsed, vvas to disclose himselfe and send out his rayes to on∣lihhten and vvarme the darke & frozen vvorld; before his departing from Nazareth, he gaue an account of all to his B. Mother; thanked her for his education and paines taken vvith him, asked her leaue and licence to leaue her for a vvhile; and no doubt, but as a loyall sonne, asked her motherly blessing, and as her Lord and Crea∣tour, gaue her a thousand of his, vvith as many embraces and mutuall farevvells, full of tender loue and dewy eyes on both sides. O my soule, take thou also leaue of the B. Virgin and follow thy Sauiour; and neuer feare of her very good leaue. See thy Lord goe forth poore, pennilesse and barefoot (for in that sort he vsed to preach) a long iourney of foure dayes, to the riuer Ior∣dan; vvhere his Precursor S. Iohn vvas prea∣ching pennance and baptising all sorts of sinners: & being come thither, he adioynes himselfe, as one of them, to publicanes, souldiers, murde∣rers, theeues and such like gentlmen; harkens, to S. Johns preaching, and is ready, like a true conuertite, to doe publike pennance, and then be vvashed by him from all his sinnes. Heauens!

vvhat hath so humbled that Eternall Majesty? vvhat hath defiled that spotles sanctity? thy sin∣nes, ô my soule, amongst the rest.

Conclude to follow thy Sauiour one step higher in imitation of his vertue: but be sure to begin as he doth, vvith one step lower of humi∣lity, and beare thankfully if thou be slandered, or accused of any thing, being in thy selfe inno∣cent; for thy Sauiour vvill now be esteemed an actuall and vvilfull sinner; one step more then originall.

2. Consider secondly, how our Sauiours tur∣ne being come, he vuclothes himselfe, enters into the riuer of Iordan, asketh of S. Iohn to be baptized and washed from all his sinnes, pro∣mising to doe pennance for all, hovv many and grieuous foeuer. O most innocent lambe? hovv strange is this thy language? and yet hovv true? strange, for hovv can sinne be thine, vvhich is so opposite to thy nature, and displeasing to thy person? and yet most true; for all the sinnes of the vvorld are laid on thy shoulders, and are thine, to beare, to vvash, to satisfy: vvash him therefore, ô Baptist, from head to feet, or rather vs in him: But he by, diuine instinct knovving vvho he vvas, all amazed and astonished, cried out, Tu venis ad me baptizari? thou comest to me to be Baptized? thou, the Sonne of the liuing God Sauiour of mankind? most innocent lam∣be, Qui tollis peccata mundi? vvho taketh avvay the sinnes of the vvorld? thou, vvho didst san∣ctifie me in the vvombe, & vvho art to institute

a baptisme of the holy Ghost? to mee a poore creature, thy slaue, Et filius ancillae tuae, and the Sonne of thy hand-maid, conceiued in sinne and subiect to it? shall I be esteemed a Prophet, and thou a sinner? or shall I lay my hand vpon that head, In quo reconditi sunt thesauri sapientia Dei? in vvhom all the treasures of God the father his wisedome and knovvledge are hidde? neuer vvill I doe such a thing: neither vvould he euer haue done it, had not our B. Sauiour commanded him to it: Sine modo, sic enim-decet nos implere omnem iustitiam: suffer me for this time; for soe it becometh vs to fulfil all iustice. And vvhat? but, I must Implere omnem gradum humilitatis, fulfil the vtmost degree of humilitie, and thou omnem obedientiam. all obedience.

Conclude to learne this holy iustice; that is, imitate thy Sauiours humility, in acknovvled∣ging and doing penance for thy sinnes: practise S. Johns obedience, in submitting thy iudge∣ment vvithout dispute, thy vvill vvithout relu∣ctance, to vvhat soeuer Christ by him selfe or Ministers shall command thee.

3. Consider thirdly, hovv our Sauiour co∣ming out of the riuer, and falling to prayer, pre∣sently the heauens open, the holy Ghost co∣meth dovvne like a doue; and sitteth ouer him; and his Eternall Fathers voice vvas heard, Hic est filius meus dilectus, in quo mihi complacui: this is, my beloued sonne, in vvhom I am vvell pleased. In vvhich passage are figured vnto vs the vvon∣derfull effects of our holy Baptisme; in vvhich

are inuoked and concurre all the three persons of the B. Trinity; the holy Ghost cometh downe, Et diffunditur in cordibus nostris; and is povvred into our harts. And of God the Sonne it is said, Hic est qui baptizat in Spiritu Sancto: he it is that baptizeth in the holy Ghost. By this the hea∣uens are first opened, and men made heire to blisse. See moreouer the effects of holy prayer: it is that Penetrat & rumpit caelos; penetrateth and pearseth the heauens. Prayer calleth downe the holy Ghost into our soules, openeth our ea∣res to the voices and inspirations of God the Fa∣ther, and raiseth vs to be vvorthy children of God, In quibus sibi complaceat. In vvhich hee may be pleased. See finally, hovv God doth neuer faile to exalt the humble and lowly: Christ vvhen he vvas borne in a stable, vvas reuerenced by Angells, and adored by Kings: when circum∣cised, had the name giuen him. Quod est super omne nomen: vvhich is aboue all names. When crucified betwixt theeues, had both earth and heauen to mourne for him: and now vvhen baptized like a sinner, vvas honoured vvith the presence of his Father and the holy Ghost.

Conclude againe to humble thy selfe in this vvorld Omni creaturae propter Deum, to euery creature for God, that he may afterwards exalt thee In die illa: in that day: resolue also to follow the exercise of prayer, and especially mentall prayer; bend all thy forces to profit therein, as thou hopest for heauenly comfort, and the visi∣tation of the holy Ghost.

THE SECOND MEDITATION. Of the Fast & Temptation of our Sauiour.

1. COnsider first, how our B. Sauiour no sooner baptised, but he enters into the pennance, he had promised to doe; & so betakes himselfe into a vast and barren desart, vvhere amongst will beasts and birds of the ayre, he passed forty vvhole dayes vvithout euer ea∣ting or drinking, in perpetuall prayer & morti∣fication: if thou aske vvhy, since neither his vir∣ginall body could deserue such rigour, nor com∣pany any vvay hinder his contemplation and re∣collection? the reason is now giueu in his Bap∣tisme, both to satisfie in himselfe for thy sinnes, and by example to moue thee to doe also some∣vvhat for thy selfe. O happy desart vvheresoeuer thou art, sanctified by so diuine an Hermit. holy caue, the bed chamber of our heauenly Salo∣mon, rude and cold in thy selfe, but mollified now and warmed by the ardent sighes of his in∣flamed breast Blessed ground, vvhich serued for his bed and couch, and thrice happy stone on vvhuch his sacred head reclined vveary & heauy; full oft vvast thou bedewed vvith the salt teares that so oft came trickling downe his cheekes. O soule of mine, more barren than that desart, more hard than those stones, if thou canst not afford one pious teare to vvarme his naked and frozen feet; if thou canst not breathout one

sigh for his sake, vvho doth both vveep & sigh so much for thee.

Conclude to enter into the desart of pennance vvith thy Sauiour; helpe him to satisfie for thee, that is, helpe thy selfe by like mortification to ioyne his vnto thee, and make them fruitfull: but first be baptised, that is, vvashed and clean∣sed from thy sinnes. Scimus enim quod peccatores Deus non exaudit; vve knovv that sinners God doth not heare, that done, make no dilations, for present satisfaction is more pleasing and secure.

2. Consider secondly, how our B. Sauiour seeing himselfe so much honoured by the voice of his Father, and appearing of the holy Ghost flies presently into the desart, both to auoyd the flatteries and acclamations of the people, as also vvith the increase of Gods fauours, not to neg∣lect & slack, but rather increase also the rigour and austeritie of a vertuous life; and this not for himselfe, Sed vt nobis relinquat exemplum, vt sequamur vestigia eius. But that he might leaue vs an example that vve may folovv his steppes. Soe this most humble and meeke lambe of God conuersing and liuing amongst the vvild beasts of the vvoods; and certainely vvith more quiet and content would he haue passed for all his life, then liuing amongst men, to see and beare vvith their bestiall vices and abominable sinnes and blasphemyes; had not his presence, doctrine & example been necessarie for our amendment & saluation. Blessed be this his sweetnes and gent∣lenes

to suffer and conuerse vvith sinners: and Blessed be his charity and goodnes, in preferring alwayes our saluation before his owne content; in sparing no labour, or toyle how difficult so euer, vvhence might result any good of ours. O my soule, if vve could vice versa againe but doe and say as much for him, his honour and content.

Conclude two things, first to flie withall the strength of thy hart, all praise and flattery of men; and be sorry at least, that thou canst not feele in thy selfe this dislike: Magnam, quoth Thomas of Kempis, habet cordis tranquillita∣tem, qui laudes nec curat, nec vituperat. He en∣ioyes a great tranquilitie of mind, vvho neither cares for nor discommends but is indifferent to hu∣mane praises. The second, to imitate thy Sa∣uiours meeknes and gentlenes in words & car∣riage, that thou maist liue vvith the fiercest and wildest men that are.

Consider thirdly, how our Sauiour to teach vs in himselfe, the vvay to a vertuous and cele∣stiall life, makes his first entrance by fasting & prayer: for fasting keepeth downe the body, & prayer raiseth vp the mind. His fast vvas most ri∣gorous, for in forty dayes and nights he tasted not a bitt of bread nor drop of vvater; yet his prayer vvas so ardent, and his mind so raysed in continuall contemplation, as both holy fathers, and Diuines doe thinke, that in all the said time, he felt not the hunger and vvant that his body suffered; Sed postea esuriit, but aftervvards he

felt both hunger, feeblenes and weaknes of body. So doe these two vertues of fasting and prayer concurre to the aduancing one the other, for fasting lifteth vp prayer to her full pitch, and prayer maketh fasting easie and insen∣sible, as it hath been verified in many thousand of Saints: bel••eue it, ô Christian; this is the vvay to vertue and life euerlasting; for both a like labour in vaine, as well he who hopeth to ouercome his other vices and bad inclinations without mastering his Gula, his gluttonous desi∣re, and appetite by fasting; as vvho thinketh to make his fasting fraitfull or tolerable vvithout diligent prayer and meditation; Nam spiritus viri sustentat imbecillitatem suam: for the spirit of a man sustaines his vveaknesse: & take cou∣rage, for though neuer so vveake of our selues, yet Omnia possumus in Deo qui nos cenfortat•• VVe can doe all things in God vvho comforteth vs.

Conclude, as thou euer hopest to attaine to a vertuous and spirituall life, to seeke no other inuentions nor by-paths, but to follow this high and beaten vvay that Christ and his Saints haue trodden before thee, of fasting and prayer; let vs be ashamed, that the eldest of vs, is yet so farre from either; from fasting, as that vvee murmure at euery displeasing bit; from prayer, as that e∣uery toy can easily carry vs from it; if not meere floth it selfe.

4. Consider fourthly these vvords of the E∣••angelist. Accedens ad eum tentator dixit ei: the tempter approching, sayd to him, this Tentator or

tempter is the deuill, per antonomasiam; by excel∣lencie, as one may say, hauing hesides the long ex∣perience of thousands of yeares, foure principall qualities, that make him Master in this black art: the first, is the exquisite skill & knowledge he hath, of our naturall dispositions, inclina∣tions and desires; the second, his vvonderfull, power, to vvhich all the power of this world is not comparable: the third, his inueterate malice against mankind, the fourth, his neuer-vvearied sedulity, diligence and sagacity to worke his owne ends, to apply his snares in due time, and on fit occasions, and neuer to be wearied vvith repulses, nor tired out vvith durance of time: This Tentator or tempter therefore hauing ma∣ny yeares vvatched about our Sauiour, now at length catcheth hold of his hunger, Dic, vt la∣pides isti panes fiant, commaund that these stones be made bread. Seeke thy food by some mordi∣nate and vnusuall vvay: but being repulsed by the confidence vvee are to haue in Gods proui∣dence; he presently trieth him vvith presump∣tion, bidding him throw himselfe downe from the steeple, vvith trust that God would preser∣ue him: but reiected againe, and seing him to be a man not of ordinary valour ond vvorth, to be catched with smal baites; behold he offereth him the Empire of the vvhole world, for one bend of his knee vnto him: & note how at first he offered nothing but stones, but finding resistance, an empire vvas too little; so doth he proportion his baites according to the vvaters he fisheth in.

Conclude to liue in great feare of this so pow∣erfull, so cunning and malitious an enemy; ne∣uer thinke thy selfe secure, take heed of giuing him any the least occasion; and flie euer vnder the vving of thy Sauiour for his succour and defence.

5. Consider fifthly, and note these three or foure points vpon this matter: the first is, that the deuill neuer tēmpted our Sauiour, vntill he entred into the desart to liue a hard and austere life; and then he vrged him to turne stones in∣to bread: so doth he with vs; as long as vve liue at our ease and pleasure, he troubleth vs not, but letteth vs saile on vvith a pleasant gale; but if vve once turne about, and looke towards hea∣uen, presently he setteth vpon vs, and persuadeth vs to turne stones into bread, that is our hard & austere beginnings into our former ease and de∣light. The second; he tempted not our Sauiour, till he savv him with hunger and desire of meat; so it is, vvere it not for our appetites and desires, the deuill could hardly find a vvay open to enter vpon vs; Unusquisque tentatur à concupiscentia sua ahstractus & illectus: euery one is tempted of his ovvne concupiscence, abstracted and allured: see therefore, how much it behoueth vs to beare all our affections free and aboue terrene obiects. The third, the deuill tempted our Sauiour to precipitate him selfe from the highest pinnacle, and to prostrate himselfe before him: so doth he treat with vs, that vve throw ourselues head long from the highest top of grace, and Gods

fauour to the bottome of hell & despaire; adore him or other creatures in stead of our Creatour; for in euery mortall sinne so it really passeth; and to obtaine his end, he letteth little by lying or promising impossibilities; for if he be catched in them, he vvill neuer bluch, so he can catch first poore soules in his snares.

Conclude to enter vpon a vertuous life stout∣ly and vvith courage: to bridle thy appetites & inordinate desires: not to beleeue the Deuills flatterings, promises or fawnings, lastly, to thanke thy dearest Sauiour for shevving thee the vvay hovv to resist and vanquish him; as also for breaking his force first vpon his ovvne sa∣cred person.

6. Consider sixthly, hovv vvhen the Deuill rose to that height of pride, as to demand ado∣ration, our meekest Lord could brooke him no longer; but vvith a Uade Satana, Deum tuum a lorabis, & illi soli seruies, a vant Satan, thy God shalt thou adore, and him onlie shalt thou serue, sent him packing vvith confusion & des∣paire: and the holy Angells came visibly round about him; and presently adored him for their true Lord and Master, to the greater confusion of the Deuill; and sung him some glorious hymne for his victorie ouer that great and fear∣full Golias. Learne hence my soule vvhat to doe in the day of battle & temptation, if thou yeeld. the good Angells fly away vvith sorrow, and the deuills grin and laugh ouer thee; if thou fight valiantly, the deuill is confounded, the Angells

are reioyced and keep thee company. Et mini∣strabant ei, and ministred vnto him that is, they brought him somewhat to cat, a piece of bread and a jarre of water, to relieue his feeble and ouertired body: see the wonderfull temperance and decencie vvith vvhich he taketh this small repast: ô creep in amongst the feet of the blessed Angells, Vt comedas de micis, quae cadunt de men∣sa Domini tui: that thou mayst eate of the crum∣mes that fall from the table of thy lord & maister. And runne thence vvith speed to giue tidings to the B. Uirgin of her long-wanted and looked∣for Sonne; relate vnto her all what hath passed, vvhat he hath done and suffered since his depar∣ting out of her doores.

Conclude to fight euer stoutly against temp∣tations, vvith great confidence in thy Sauiour & his holy Angells: prouide thy selfe vvithsome fit sentence against the temptations thou most fea∣rest, either out of holy Scripture, or els vvhere, they will serue like so many two edged swords, to strike thy enemy thorough.

THE THIRD MEDITATION. Hovv our B. Sauiour called his Disciples and his conuersation vvith all sorts of people.

1. COnsider first how our B. Sauiour after thirty yeares humility, pouerty and obe∣dience; after a Baptisme in the vvaters of Jordan; after fourty dayes fast and prayer, and

the triple temptation of the Deuill ouercome; thinking himselfe, in our manner of speech sufficiently armed and prepared for all encoun∣ters, comes forth at length into the field, to fight against the great Goliah of sinne and ignorance, to plant his new and heauenly doctrine in the vvorld, and by his owne death to redeeme man∣kind. A perfect example for all those vvho aspi∣re to the preaching of Christs word & the con∣uersion of soules, how to prepare themselues at home and vvithin themselues ere they venture out to so dangerous and hard a combat. See how our Sauiour goeth about to gather vp disciples, vvith vvhich to found and begin his Apostoli∣call Colledge and Semmarie, Andrevv & Peter, Iames & Iohn, Mathevv &c. vvhere tvvo things are to be noted: the one, the quicke and ready obedience, vvith vvhich they all follovved his call, leauing suddenly all they had, & follovving him: the other, that he called none vnto him, but poore ignorant and simple fishermen, or the like, Stulta mundi elegit Deus vt confundat sapientes, & infirma vt confundat fortia: the fo∣lish things of the vvorld hath God chosen, that he may confound the vvise, and the vveake things that he may confound the strong. These are the Cerethi and Phelethi of our King Dauid, the day∣lie life-guard of our great Salomon; the great counsellours & polititians, that the Sonne of God chose to reduce the rebell vvorld to obe∣dience and loyalty.

Conclude to follow promptly thy Sauiours

vocation and inspirations; and that thou maist be worthy te be called into his Colledge & com∣pany, be a true Deuote to humility, pouerty & sincerity: lastly vvhen thou art admitted, venture not out to the field, vntill thou hast prepared & armed thy selfe to proofe by penance, fasting, prayer, and ouercoming thy three enemyes, the flesh, vvorld and deuill.

2. Consider secondly how it is sayd of our Sauiour Cepit Iesus facere, & docere: Iesus began to doe and to teach: his life and conuersation vvas a perfect mirrour and patterne of all vertue and sanctity, for he vvas Sanctus Sanctorum: the Saint of Saints: his outvvard conuersation vvas not vvith those corporall austerities and rigours as S. Iohn Baptist and other Saints haue vsed; nei∣ther are they the essentiall part or perfection, but onely helpes therevnto; neither were they conuenient for our Sauiour, vvho coming to teach, cure and conuert all sorts of people, vvas to accommodate himselfe to all companyes and places, But the essential perfection vvas in him Tamquam in fonte & centro, as in its sountaine and centure, as humility, meeknes, patience, pouerty, temperance, sweetnes &c. O discite a me, quia mitis sum & humilis corde: O learne of me, because I am meeke, and humble of hart: but aboue all, his inflamed and burning loue and zeale of the honour of his Eternall Father, and the curing and sauing of poore soules; for this did he labour both day and night; for the fin∣ding of this lost sheep, vvere bent all his

thoughts and endeauours; for this vvere his trauells by sea and land, from city to city, from people to people, thorough heat and cold, raine and snovv, poore, hungry, euer on foot and those also euer bare: ô how oft did he sit downe vveary and tired! how oft vvas he benighted in the cold fields without shelter or reliefe!

Conclude since now thou art an Apostolicall disciple of Christ, to ground thy selfe here with true vertues, but aboue all in humility and chari∣tie; and vvhen thou shalt be sent to thy poore country, thinke not of thy ease & commodity: but know that thou art sent to goe thorough thick and thin vvith danger of health, vvealth, life and all, and this for the least soule that there liueth.

3. Consider thirdly, the terrible opposi∣tion and contradiction the world made against our Sauiour in this enterprise, in his good name, honour and life: in his owne towne at the very beginning they layed hands on him, and would haue throwne him ouer a great steep to breake his neek: his owne kin∣dred once vvould haue tied him vp for a foole or madman: in Iury how oft vvould they haue stoned him to death; so that once he fell into this sweet expostulation vvith them, Multa bona opera feci vobis, propter quod horum vnltis me lapidare? many good vvorkes haue I done to you, for vvhich of those vvorkes vvil you stone me? In Samaria they vvould not

receiue him, nor giue him a nights lodging: the Geraseni Gerasens begged of him to leaue their country, preferring the safety of their hogges before his company. O my soule how oft hast thou done the like, preferring thy foule & hog∣gish pleasures before his sweetest presence? how oft did they call him glutton, tipler, friend & companion of Publicans, vvhores and base people; profane, wicked and breaker of the Sab∣both day: at length Samaritan, (vvhich is now as much as Iew) coniurer, vvitch; Daemonium habet, & in Beelzebub Principe daemoniorum eijcit damonia: he hath a deuil, and in Beelzebub the Prince of the deuils he casteth out deuils. And vvhatsoeuer els rancour and malice could in∣uent and spit out against him: all vvhich our most humble and meek Lord bore vvith patien∣ce; nothing could vveary him or make him de∣sert his enterprise.

Conclude to imitate thy dearest Master: hast thou entred the lists of vertue? expect then en∣counters, oppositions, blowes from all sides, friends, foes, and kindred: but resolue to stand to it, for in this spirituall combate two thingss are most certaine and rare, first that the victour shall neuer be defrauded of his laurell; next he is sure to be victour, vvho doth not willingly lye∣downe and yeeld.

4. Consider fourthly the speciall and singular care and sweetnes our B. Sauiour shewed vpon all occasions to poore and helplesse sinners, not onely in receiuing and cherishing them vvith

gentlenes and charity, vvhen they came them∣selues vnto him; but also in seeking all occasions to meet and treat vvith them, to allure, cure, & conuert them: for this end he went oft amongst them to their meetings and feastings, without being inuited and called; in so much that the Pharisees, a precise and puritane sect of the Ie∣wes, vvere scandalized thereat, and vvilled his disciples to put him in mind, how it little besee∣med his person to frequent such company, ea∣ting and drinking vvith publicans and sinners: vvhereat out Sauiour presently rase vp vvith these vvordes, Non est opus valentibus medicus, sed malè habentibus; those that are vvhole neede not the Physicion hut they that are ill at ease, &, Non veni vocare iustos sed peccatores: I came not to call the iust but sinners. And vvithall exten∣ded his discourse more at large vvith the para∣bles of the shepheard seeking his lost sheep, and bringing it home on his shoulders; the vvoman also hauing found her lost Dragma, or grote and calling together her goships to reioyce with her: and lastly of the Father receiuing vvith open armes his prodigall Sonne, vvho hauing spent all, returned home a beggar, vvas welco∣med and feasted: lastly, vvith these vvordes he concluded his sermon: Dico vobis quod ita gau∣dium erit in caelo super vno peccatore paenitentiam agente &c. I say to you that soe there shal be ioy in heauen vpon one sinner that doth penance, &c.

Conclude vvith most humble & hearty than∣kes to thy Sauiour for his goodnes towards

poore sinners, and towards thy selfe in particu∣lar, for hauing so often inuited thee, inspired thee, called thee to amendment, and how oft hast thou reiected all his visits? and contristated both him & the Angells of heauen? ô returne yet at length vvith humility & a sincere resolution, and he vvill not reiect, but embrace thee.

5. Consider fifthly, how to shew the loue & care he had of sinners; he tooke Mathew a Pu∣blican and vsurer into the Colledge of his A∣postles, and made him moreouer an Euange∣list: let no sinner then despaire how great soeuer, to mount vnto perfection through his grace. Zacheus a Prince of Publicans had but a desire to see him, and presently our most sweet Lord inuited himselfe to his house and made him a Sonne of Abraham, Magdalene a famous & pu∣blike sinner came creeping vnto him; he recei∣ued her, suffered her to touch, vvash and kisse his feet, to the great offence and scandall of the proud Pharisee; from vvhose slanders he defen∣ded her, pardoned in publike her sinnes, & sent her avvay so great a Saint, as all knovv. But the conuersion of the Samaritan vvoman is most svveet and delightfull; a vvoman of base & lovv condition, & of a vvorse life, hauing been mar∣ried to fiue husbands, and novv liuing vvith one, that vvas none of her owne: our B. Sauiour like a cunning fowler of soules, lay vvatching for her at a vvelhead in the heat of the day; began to parly vvith her, and by little & little drew her on so farre that shee threw downe her pitcher,

and ran into the Citie, a preacher and Euange∣list to her people. Finally he defended the poore vvoman taken in adultery, absolued her, & sent her home free from sinne and death: he pardo∣ned the theefe at the last gaspe on the Crosse: in fine his generall proclamation for all is; Venite adme omnes qui laboratis & onerati estis, & ego reficiam vos. Come to me all that labour, and are burdened, and I vvill refresh you.

Conclude to runne vnto this fountaine of sweetnes, vvhensoeuer thou findest thy selfe de∣filed vvith sinne; but runne vvith humility and confiden ce: be also euer diligent and vvatchfull to helpe poore sinners to their conuersion: no∣thing is more gratefull to Christ; Docebo iniquos vias tuas; & impij ad te conuertentur. I vvill teach the vniust thy vvayes, & the impious shall be conuerted to thee.

THE FOVRTH MEDITATION. Of the miracles & doctrine of our Sauiour.

1. COnsider first, how as the fruit of the tree in Paradise gaue life, and the leaues health to the nations; so, though our B. Sauiours principall end, and intent vvas to giue life & saluation to soules, yet the aboundan∣ce of his goodnes spread out his leaues also to the health of the body, vvith such prodigious miracles, that surpasse all vnderstanding and lan∣guage: Let vs consider these two points; the

first is the number of them, vvhich S. Iohn af∣firmeth to be so great, that if all vvere vvritten, he thinkes the vvhole vvorld could not hold the volumes: see the Scripture, and at euery step vvee shall meet vvith the lame, the blind, the deafe, the leprous, the dumbe, the dead, the possessed, all perfectly cured, raised, freed; Quia virtus de illo exibat & sanabat omnes. Because vertue vvent forth from him, and healed all. The next is the benignity, facility and prompt∣nesse vvith vvhich he did all this; little need of intreating, let him but know the griefe, and the cure vvas at hand: his mother sayd no more, but, Vinum non habent, they haue not vvine, and pre∣sently the vessels of vvater vvere turned into vvine: the leprous man had no sooner sayd, Do∣mine si vis, potes me mundare, Lord, if thou vvilt thou canst make me cleane. But suddenly: Uolo, mundare: I vvill, be thou made cleane: the Cen∣turion, could hardly say; Domine puer meus iacet in domo paralyticus. Lord my boy lieth at home sick of the palsey. When he vvas cut off, Ego ve∣niam, & curabo eum. I vvill come, and cure him. S. Martha and Magdalen sent to him; Domine quem amas, infirmatur, Lord he vvhom thou loueth, is sick: With vvhich he presently came vnto them. Blessed of all creatures bee such bo∣wells of mercy and sweetnes.

Conclude to praise and thanke him euer for this his heauenly benignity and readines to doe vs good, and to cure our infirmities: resolue also to imitate thy heauenly Master, to doe freely &

nobly for the good of thy neighbour, either spi∣rituall or temporall, vvhat thou art able, without any proper interest and respects, and without so much intreating and vvoing.

2. Consider secondly, how farre different is the charity of our dearest Sauiour, from that of men to one an other; vvee fly, excuse & shrinke our shoulders at euery thing, that is asked vs, though neuer so easie for vs to doe; though ne∣uer so necessary for those that aske; but our B. Sauiour, as he neuer differred the petition of any, Nec expectare fecit oculum pauperis; nor hath made the eye of the poore to expect; so he many times out of his ouerflowing loue, preuented the very asking: as vvhen seeing the paralyticke lying at the pond-side called, Probatica, without helpe or hope of cure, hee asked him if he vvould be cured; and presently sayd vnto him, Tolle grabatum & ambula: take vp thy bed, and vvalke; Againe, moued vvith the teares of the sad vvidow of Naim, for the death of her onely Sonne; hee bid the hearse stand, called vp the dead youth to life and deliuered him to his now∣astonished & ioyfull mother; to the great vvon∣der & applause of all the people. So he tooke an other paralyticke, prostrate before him, by the hand and sent him away sound and lusty. So in the vvildernes he twice fed thousands of poore people, that followed him, vvith that miraculous multiplying of fiue loaues and two fishes: vvith many more, vvhich are not knowne or specified, to his owne infi∣nite

glory, and comfort of poore creatures.

Conclude vvith great confidence in this thy so good and liberall a Sauiour; for know, that his charity and loue to man is still the same, euer most ready at thy call in all necessities, both temporall and spirituall: heare him complaine; Sum, inquit, diues; à me tamen nemo quicquam postulat: sum misericors, nemo tamen fidem in me collocat: petite & accipietis. I am, quoth, he rich, and yet no man demandeth any thing from me; I am mercifull, and yet no man placeth his trust in me; aske and you shall receiue.

3. Consider thirdly the doctrine of our diui∣ne Master, In quo reconditi sunt omnes thesauri scientiae & sapientiae Dei. in whom are all the trea∣sures of knovvledg and vvisedome hidde: and first the excellency thereof; for on the one side it is most plaine and cleare to the lowest vnder∣standing; so that now euery poore vvoman knoweth more of God and his perfections, then euer did Plato or Trismegistus: on the other, it is so profound and full of hidden mysteries, that the highest vnderstanding of men and Angells reacheth not halfe way: it's compared to the sunne, by vvhich all things are seen, and it selfe neuer fully in the face; to the riuer of Nilus, vvhose vvaters ouerflow the bankes of the Church; but the vvell-head neuer fount out, ne∣uer knowne: to the vast Ocean, thorough who∣se waues vvee saile, but see neither depth nor end. Next ponder the perfection of this doctri∣ne, which is not to fill the braines vvith vaine

chimeras, the heart vvith pride and the tongue vvith tatling, as humane sciences commonly doe; but it storeth the vnderstanding vvith solid mysteries, and filleth the soule vvith all vertues; Domine, verba vitae aeternae habes, Lord thou hast the vvords of eternall life, quoth S. Peter; the Precepts teach the high vvay to heauen; the counsels raise to a more Angelicall pitch; both, though they seeme rigorous in their cōmands, yet are most sweet in the obseruance: for so sayth our Sauiour; Iugum meum suaue est & onus meum leue. My yoke is sweete, and my burden light.

Conclude with most humble thankes to the Eternall Father for sending vs such a Master, to teach vs the way of life: resolue to learne & pra∣ctise his doctrine; take it for ••••••erne of all thy actions, as S. Francis did; at lea•• as farre as thou art table; Et inuenies requiem anima tuae; thou shalt find rest to thy soule. Attend euer to the holy Scripture vvith humility and reuerence, & thou vvilt finde new comforts in thy soule.

These follovving must beginne to be read on Sexagesima Sunday at night.

THE FIFTH CHAPTER, Of the Passion & Death of our B. Sauiour.

NOw wee are come to the last Seene of our Sauiours life and sufferings; which as it is euer more full and patheticall, then all the former; so shall vvee find in this his

period, both the malice and hatred of his ene∣mies more violent, then euer; and his patience, loue, magnanimity neuer more perspicuous: & lastly for a Christian soule, no vvhere greater examples to all vertues; apply therefore, ô Chri∣stian, the mouth of thy soule to these flowing conduits of life & grace: sucke the bloud of the Lambe of God, sacrificed for thy redemption.

THE FIRST MEDITATION. Hovv our Sauiour is sold by Iudas; and taketh leaue of his Mother.

1. COnsider first, vvhat an iniurie it vvas to our B. Sauiour to be sold to his enemyes by his owne disciple; and that for thirty pence: Si inimicus meut male dixisset mihi, susti∣nuissem vtique; if myne enemie had spoken euil to me, I vvould verilie haue borne it; but thou, my beloued Apostle, Dux meus & notus meus; my guide and my familar; vvho liued and slept together, and eate our bread at the same table; this seemes to surpasse all measure: vvere it not, that the vilenes of the price yet goeth further: ô Iudas, couldst thou set the Sonne of God at no higher a price then that of a common slaue? vvhy, he bought thee and vs allvvith the price of his bloud. But how came Judas to fall into so desperate a treason? see vvhether a passion, not at first resisted, carrieth a man: his couetous∣nesse made him first steale for himselfe out of

the common purse, vvhich he kept; at last in∣creasing made him sell his Master, to get thirty pence; and afterward to hang and damne him∣selfe. Now vvhat face, what colour could he put vpon so horrid a fact, as to sell this Paschall Lambe to those bloudy wolues; that is; his owne Master to his publike enemies? vvhat reasons could he alleadge? forsooth, that he was vveary of his company, because he broake the law; kept not the Sabboth; kept company with publike sinners, glutrons, drunkards, vvhores, Publicans &c. vvas a coniurer, blasphemer, and made himselfe for all this, the Sonne of God: ô Judas! how against truth, and thy owne con∣science dost thou blaspheme? but all is there good and holy, the bargaine is made, and the mony payed: and Iudas returnes home to his Masters company; followes him, and speakes him faire, as though nothing vvere done; as though his Master knew nothing of it.

Conclude to take heed of thy passions at the beginning; sleight them not, neglect them not trust not to any dignity, thou art placed in, none higher then an Apostle-ship, from vvhich Iu∣das fell; examine thy selfe vvell, it thou haue neuer sold thy Sauiour for lesse, then he did; for a thought, or for a rotten pleasure.

2. Consider secondly how the time being come, that our B. Sauiour vvas to enter into the last and most terrible combate of his passion; & to take his last leaue and farewell of his most deare Mother; he takes her a side, and begin∣ning

a most solemne and sad discourse; first as a most gratefull and humble Sonne thanketh her for all the loue and care, she hath shewed him in his education and breeding; and for the bread he hoth eaten at her table: then declareth vnto her, how the time appointed him by his Eter∣nall Father to accomplish the redemption of mankind, vvas come; how he vvas novv to goe to Jerusalem; there to be taken prisoner by the treachery of his ovvne disciple Iudas; to be falsly accused, condemned, hanged on a Crosse be∣tvvixt tvvo theeues &c. all vvhich he vvas most vvilling to vndergoe, because it vvas his Eathers vvill, and for the good of men; and desired her to doe also the same, and to conforme her vvill to Gods, as he did. And vvith this he embraced her most tenderly; asked and gaue a mutuall blessing; tooke his leaue and left her; but in what case, expect not to haue it vvritten or expressed; for he his more dull then lead, vvho cannot ap∣prehend somewhat and more stony then flint, vvho cannot drop one teare: but to vvade into the depth it selfe, as it vvas, not the tallest Cedar of Libanus; nor Angell of heauen can doe it.

Conclude therefore; euery one for himselfe, vvith that sorrow, teares and compassion, that such a story deserues; and both Christ and his B. Mother shall inspire.

3. Consider thirdly here for all that shall fol∣low in our Sauiours passion; that as on the one side the sorrow, griefe and anguish vvhich the B. Virgin suffered at euery passage and station

of her Son's Tragedy, vvas the greatest that euer hath or shall oppresse a humane heart, and exceeded onely by that of her Son; able a hun∣dred times, not onely to dismay and put her by her selfe, but also quite to bereaue her of her life: so on the other side, her modesty, courage, and comportment vvas such that being euery vvhere present, and oft an eye-vvitnes of vvhat passed; yet she neuer shewed the least vveaknes, feare, or imperfection in the vvorld. Her griefe proceeded from her loue, vvhich being by all titles the greatest, that euer vvas, increased her sorrow in like proportion: her constancy and fortitude was supernaturall, grounded in that her totall resignation and conformity to the vvill of God: this vvas so great and intire, that duubtles had God so commanded her, she vvould vvit∣hout the least flinching or pusillanimity, like an other Abraham, haue sacrificed him vvith her owne hands; that is, scourged, crowned & cru∣cified him; although euery thorne and naile vvould haue pierced her tender heart, more then her Sonnes flesh. O how oft did she vse the prayer of her Sonne in the garden, and cry out to the Eternall Father? Pater mi, si possibile est, transeat à filio tuo & meo calix iste, verumtamen non mea, sed tua voluntas fiat. My Father, if it be possible, let this chalice passe from mine & thy sonn, but yet not my vvill but thine be done.

Conclude to accompany the Virgin Lady in this her sad pilgrimage to mount Caluary, vvith true sorrow; compassion and teares; but with as

full a resignation also of thy selfe to God, In tom∣pore & aeternitate: in time and eternitie: take heed thou increase not her Sonnes torments, & her griefes by sinne; for this it is, that pierceth more to the quicke both their hearts, then all the nailes and thornes of his enemies.

THE SECOND MEDITATION. Of his last supper & vvashing of feet.

1. COnsider first, how our B. Sauiour ac∣companied vvith his Apostles, went to Ierusalem; and entred into a house pre∣pared for him, Canaculum grande stratum: A spatious and vvell furnished dining-roome, fit and capable of the great mysteries, vvhich vvere to be vvrought in it: for here he eate his last Paschall supper: here he instituted the most B, Sacrament: here after his resur∣rection he appeared to his Disciples: here came downe the holy Ghost vpon them all: here was sayd the first masse, and raised the first Christian Altar. Entring here, his first vvords were: Desiderio desideraui hoc Pascha manducare vobiscum antequam patiar: vvith desire I haue desired to eate this Pasche with you before I suffer: to shew the long and earnest desire he had to suffer for our redemption: blessed be that breast, vvhere such loue did harbour: vvhen he saw the Paschall Lambe lie rosted on the table before him; ô how did he see himselfe in this figure,

lying on the table of the Crosse before his Eter∣nall Father, the true Lambe, Qui tollit peccata mundi, vvho taketh avvay the sinnes of the vvorld, flead vvith the knife of the diuine iu∣stice, and rosted in the flames of his owne chari∣ty? But harken vnto his most iust and amorous complaint; Amen dico vobis, vnus vestrum me traditurus est: Amen I say to you one of you is about to betray me; ô Iudas how dost thou looke? how dost thou not sinke vnder the table, at such a thunder-bolt? ô how true is it, Pecca∣tor cum in profundum venerit, contemnit? a sinner vvhen he shal come into the depth of sinne, con∣temneth? he stirreth not, but vvith the rest of the most innocent and fearefull Apostles durst aske; Nunquid ego sum Rabbi? ô Iuda tu dixisti; is it I Rabbi? ô Iudas thou hast said. Yea thou art he; but repent, and be sorry; and I vvill yet forgiue thee.

Conclude to prepare in thy soule a Coenacu∣lum grande a great refecterie for thy Sauiour; that is, a free and noble heart; but let it be stra∣tum; cleane from filth and adorned vvith gra∣ces, take heed no Iudas enter, he vvill spoile the quiet & sweetnes of thy heauenly banquet.

2. Consider secondly, how the Paschall sup∣per being ended, and vvith it all the figures and ceremonies of the old law; and our Sauiour in∣tending to ordaine and institute the Sacraments and rites of his new law; to shew the dignity of them before those others; and the different re∣uerence, they required; see the solemnity

wherewith he beginnes: Sciens quia omnia de∣dit ei Pater in manus & quia à Deo exiuit & ad Deum vadit, surgit à caena, & ponit vestimenta sua, & cum accepisset linteum praecinxit se, deinde mittit aquam in peluim & capit lauare pedes dis∣cipulorum &c. Knovving that the Father gaue him all things into his handes, and that he came from God, and goeth to God, he riseth from upper, and laieth a side his garments, and hauing taken a tovvell, girded himselfe, after that he put vva∣ter into a bason, and began to vvash the feete of the disciples &c. Where he hath recommended vnto vs three vertues, most necessary for the vse of these his diuine Sacraments; that is, purity or conscience, humility and charity; the first he signified in the washing his disciples feet, saying; Qui lotus est, to wit from great sinnes, non indi∣get, nisi vt vt pedes lauet, sed mundus est totus, He that is vvashed, needeth not but to vvash his feete but is cleane vvholy. From all vvhat so euer: the other two he practised himselfe in the highest degree. Behold, my soule, the Sonne of God, the Monarch and Master of the vvorld, lying at the feet of poore fishermen, vvashing and vviping them vvith those hands, that had done so many miracles; that made both heauen and earth; and vvith the powers of heauen stand astonished at such a spectacle; againe his burning loue and charity vvould not admit a seruant, a boy to helpe him in this act, all must be done by his owne hands, that belonged to our good and example: Discite à me quia mitis

sum & humilis corde. Learne of me, because I am meeke, and humble of hart.

Conclude neuer to come to the holy Sacra∣ment vvithout some speciall exercise of these three vertues, of purity of conscience, of pro∣found humility and sincere loue, both of God and thy neighbour; then maist thou come con∣fidently ad mensam Domini tui. To the table of thy Lord.

3. Consider thirdly, how the holy & zealous S. Peter seeing his Lord and Master cast him∣selfe at his feet to vvash and vvipe them, all amazed and affrighted, drew backe his legges and cryed out; Domine, Tu mihi lauas pedes? Lord, doest thou vvash my seete? thou my Lord and Master? thou, vvhom lately by the reue∣lation of thy heauenly Father, I haue publikely confessed to be the Sonne of the euer liuing God? Thou to me a poore vvorme, and vile sinner farre too vnworthy to doe the like office to thee? Bee content and yeeld, quoth our Sa∣uiour; Quod facio, nescis modo, scies autem po∣stea: that vvhich I doe thou knovvest not novv, hereafter thovv shalt knovv. No, no deare Lord, vvhat soeuer it be, J care not; Non laua∣bis mihi pedes in aeternum. Thou shalt not vvash my feete for euer. Our Sauiour seeing Peter so hot, and out of humility to forget his obedien∣ce; vvith a gentle yet piercing frowne sayd; Si non lauero te, non habebis partem mecum: If I vash thee not, thou shalt not haue part. vvith me. Where at poore Peter, as one thunder-strooke,

shrinkes vp his shouldyrs, & boweth downe his head vvith, Domine non tantum pedes meos, sed & manus & caput; Lord, not only my feete but allsoe my hands and head; all what thou wilt good Lord, rather then lose or displease thee. A most deuout passage and containing two necessary lessons; the one that our duty and obedience towards our Prelates and Superiours must not be broken or omitted for any pretence or colour of priuate or publike good, no not vertue it sel∣fe; for vve see S. Peters humility could not ex∣cuse him: the second, that vpon the least notice, that vvhat vvee doe offends God, presently vvee surrender our selues and fly back vvithout any more excuses or disputes.

Conclude to learne and practise these tvvo vvholesome lessons, as thou hopest to haue a share vvith Christ: see & marke the daylie occa∣sions thou hast to vse either one or both of them.

4. Consider fourthly, hovv our most hum∣ble Sauiour vvith the bason in his hand, and tovvell about his middle, passing on from S. Pe∣ter to the rest, found in euery one the like ef∣fects of admiration, humility and obedience; vntill he came to the traytour Judas; vvhere be∣sides some dissembling perhaps, and false hear∣ted complements, he found nothing, but a sinke of sinne and treason; a rock of obstinacy & ma∣lice: noe vvaters so chrystall-cleare, as can cleanse him; no bathes so vvarme, as can mol∣lify him, See the Lambe of God, vvith more

humility, doubtles, than ordinary, prostrate at this traytours seet, vvashing, vviping & kissing them, to the astonishment of heauen & earth; and vvith bedeawed eyes speaking thus vnto his benummed soule: ô Iudas, friend, disciple, and Apostle of mine; vvhy vvilt thou persist in thy malice and treason? Quid feci tibi, aut in quo molestus fui? vvhat haue I done to thee, or in what haue I bene trovvblesome? or rather, Quid non feci pro te? vvhat haue I not done for thee? I haue made thee my Apostle; giuen thee power to doe miracles; cast out diuells &c. Et si hac parua sunt, adijciam tibi multò plura: and if these are litle I vvill add far more, onely repent and saue thy soule: feare not, I shall suffer for thee & all the vvorld; but vvhy by thy treason, and dam∣nation? thou heardest vvhat I sayd euen now,; Va homini illi per quem filius hominis tradetur. vvoe be to that man, by vvhom the Sonne of man shall be betrayed. But all in vaine; the Traytour feeles nothing: Daemonium surdum, caecum & mutum. A deafe, blind and dumme deuil.

Conclude to imitate thy sweetest Sauiour; in vvinning thy enemies by sweet and amiable meanes: heare vvhat he sayes: Exemplum ded•• vobis, vt quemadmodum ego feci & vos facitatis: I haue giuen you an example, that as I haue done, soe you doe all soe: next take heed of an obdurate heart: all the deaw of heauen is hardly able to mollifie it: pray to thy Sauiour daylie: Animo irreuerenti & infrunito ne dederis me. Giue me not ouer to a shamelesse and foolish mind.

THE THIRD MEDITATION. Of his instituting the B. Sacrament & prayer in the garden.

1. COnsider first, how true are those vvords of S. Iohn, speaking of our Sauiour pre∣paring himselfe for the instituting of the most B. Sacrament of his body and bloud; Cum dilexisset suos, qui erant in mundo, in sinem dilexit eos; vvhereas he had loued his that vvere in the vvorld, vnto the end he loued them: that is, shewed greater signes and gaue greater pledges of his loue at the end, then euer before: let vs for the present ponder onely these two points: the first, vvhat he gaue & left vvith vs; vvhich vvee shall also finde to be two things, so great and superexcellent; that heauen and earth are capa∣ble of no more: the one is his true and reall body vnder the shape of bread, his true & reall bloud vnder the shape of wine; vvhere vnto is annexed his Diuinity, and in a vvord the whole B. Trinity, or vvhat soeuer is contained in him as God and man: the other is a full absolute power to all Priests good or bad, wise or simple, vvhen, vvhere: and as oft, as they please, to con∣secrate the same body and bloud, and giue it to vvhom they please, good or bad. O you holy Angells, enuy vs not. The second is, vvhen and vvhy he left vs this holy Sacrament; vvhen did he it? but vvhen the high Priests and Iewes

were plotting his death; when Judas vvas betray∣ing him; when his Apostles with all the world vvere ready to runne avvay and forsake him: fi∣nally, then vvas he preparing a banquet for vs, vvhen vve vvere preparing vvhippes, thornes & naises for him: and vvhy, ô most louing Jesus? Haec, quoth he, quotiescumque feceritis, in mei memoriam facietis; these things as often as you doe them you shal doe them for the commemora∣tion of me. The greatest signe of an ardent louer is, vvhen he desireth to be beloued againe: no∣thing but this doth our Sauiour require of vs for all that he hath done and suffered for vs: Fili, praebe mihi cor tuum. Sonne, giue me thy hart.

Conclude to thanke thy Sauiour daylie for this inestimable Sacrament: and for the power, he hath giuen to Priests to consecrate it: repay him in the coyne, he requireth: that is, loue for loue, heart for heart.

2. Consider secondly, how our sweetest Sa∣uiour hauing communicated all his Apostles, & Iudas gone about his villany: he maketh vnto them a very large & most heauenly sermon, set dovvne by S. Iohn in foure longs chapters: and most sweet to any deuout soule, that shall read it: euery sentence is a flame, and euery vvord a sparke of that loue-burning furnace of his diui∣ne breast: taking his last leaue of his deare and best beloued Disciples; and comforting their vveake and heauy hearts: Filioli, modicum vobis∣cum sum; Litle children, a litle vvhile I am vvith you; farewell, for I am going to my Father: but

bee not grieued, it is for your good, to prepare you a place in heauen; to send you the holy Ghost; nay I vvill not leaue you orphans, but I vvill come againe and take you to my selfe: in the meane time, aske my Father vvhat you vvill in my name, and he vvill giue it you; for my Fa∣ther loueth you tenderly, and so doe I also; and the holy Ghost and vvee vvill all come, and liue vvith you to the end of the vvorld; and if you be persecuted and grieued, know that your griefe shall be turned into ioy; and you shall doe mira∣cles and vvonders greater than euer I haue done. I haue much more to say, Sed non potestis por∣tare modò: pacem meam relinquo vobis, pacem do vobis: But you can not beare novv: my peace I leaue to you, peace I giue to you. Farewell dearest children; and take this command as my last will and testament: Mandatum nouum do vohis, vt diligatis inuicem; sicut dilexi vos, vt & vos dili∣gatis inuicem: in hoc cognoscent omnes quia disci∣puli mei estis, si dilectionem habueritis ad inuicem: surgite, eamus hinc. A nevv commaundement I giue to you, that you loue one an other: as I haue loued you, that you alsoe loue one an other; in this all men shall knovv that you are my disciples, if you haue loue one to an other: arise let vs goe hence.

Conclude vvith all the tendernes, loue and teares that thy heart & eyes can afford thee: loue him, that is, keepe his commandments, and aboue all his last, that is, loue thy neighbour, keepe mutuall charity, vvhatsoeuer it shall cost

thee; deceiue not thy selfe vvith pretences, but looke truly in thy heart, and if thou find not there this loue, thou art not Christs disciple.

3. Consider thirdly, how our B. Sauiour ha∣uing at length ended his sermon; he lifted vp his eyes to heauen, and made a long and most deuout prayer to his Eternall Father, both for his disciples then present, and also for all that should beleeue in him to the end of the vvorld Vt omnes vnum sint, sicut tu Pater in me & ego in te. That all may be one, as thou Father in me, and I in thee. This done, he led them out into the garden of Gethsemani, a knowne place to the Traytour, because he oft vsed to repaire thither vvith his Disciples. Behold my soule the Lambe of God, walking now amidst his disciples and friends, shortly to returne the same way bound and dragged by his vvoluish enemies: behold him enter the garden, the field and place of battle: our first Adam vvith the abuse of his li∣berty lost vs all in a garden: our second Adam, to restore vs all vvith the losse of his owne li∣berty, enters also a garden: but as farre different from the former, as the fruit they both yeelded: that with it's sweets brought vs to death this vvith it's bitternes restored vs to life. Here leauing the eight behind, vvith Sedete hic & orate: sit you here, and pray. he goeth a little fur∣ther vvith those three, that had seene his glorie on mount Tabor, to be also now vvitnesses of his bleeding anguish in the garden of Gethse∣mani: to these commending more earnestly,

Sustinete & vigilate mecum, stay and vvatch vvith me; he betaketh himselfe to prayer, the onely shield in the day of battell, the surest helme in a stormy and boistrous sea.

Conclude to accompany thy Sauiour in this sad passage vvith compassion, teares and sorrow; but aboue all vvith prayer; take heed of vvhat happened to the Apostles & to that valiant Pe∣ter, vvho because they slept, vvhen they should haue prayed, ran away, vvhen they should haue fought and dyed vvith him, as they had promi∣sed. O take heed; purposes are to little purpose, vnles backed and strengthened vvith prayer.

4. Consider fourtly, how our B. Sauiour dis∣closeth vnto these three disciples, the torrent of griefe, feare and anguish, vvhich oppressed his tender heart; Caepit contristari, pauere, taedere & maestus esse; He began to feare, to be sorie heauie and sad. Which hitherto he had repressed, that he might comfort and encourage them: but now, ô my trusty and beloued disciples; Tristis est onima mea vsque ad mortem; my soule is sorrovvsull euen till death; that is, vvith a griefe, that now presently vvould strike me dead, did I not preserue my selfe for the future torments, that is, vvith a griefe, that shall en∣dure till my death, vvithout the least sparke of comfort or relief. Dearest Lord, vvhat sudden storme in this? is not thy soule glorious! & can∣not shee then dispell these clouds, & quiet these thy inward troubles? yes, she is both glorious, and can doe it; but now she doth quite aban∣don

the inferiour part to all her naturall passions and feares, to suffer the more truly and feelingly for vs: and so consider him hence forward in all his passion, as a pure man, weake, tender and delicate of complexion: and so, as desirous of company, a thing naturall to griefe and feare; he sayd vnto them Sustinete hic & vigilate me∣cum: stay here and vvatch vvith me: what did the poore Apostles thinke, to heare this new language from their Master? how did they loo∣ke to see him tremble and all in a cold sweat? certainely their vveake hearts vvere all in a con∣fusion, and their griefe burst out into a floud of teares.

Conclude to keepe them company with a true and louing compassion of thy dearest Sa∣uiours affliction: thanke him most humbly for discouering this his tribulation, vvhich being invvard, would otherwise not haue been know∣ne, and so haue lost the due thankes, vvhich all Christians owe him for it, as being suffered for them.

5. Consider fifthly the fortitude and coura∣ge, vvith vvhich our B. Sauiour tooke from the company of his disciples, a naturall comfort to griefe; Auulsus est ab eis; he vvas pulled away from them; and falling prostrate on the ground before his Eternall Father, cried out; Pater mi, si possibile est, transeat à me Calix iste; my Fa∣ther, if it be possible, let this chalice passe from me. this vvas the cry of the inferiour part, trembling at the future torments; but presently checked by

the Superiour, least it might prooue inordinate, vvith, Uerumtamen non mea sed tua voluntas fiat: but yet not my vvill, but thine be done: this he repeated three times, for three vvhole houres at least, vvith the humility, instance & feruour, as vvee may imagine: yet hee made notvvith∣standing two interruptions, to visit his three disciples, & see how they behaued themselues, but found them both times alseep. O my soule, how carefull and sollicitous is thy Sauiour for thy saluation, but how drowsie and carelesse art thou? Behold him in the saddest plight, that euer happened; going and coming betwixt his Fa∣ther and discipless there petitioning for his owne griefe, & here solliciting their good and saluation; but can get not hearing on either side: left and forsaken of all, in a solitary place, in a darksome night, in the deepest anguish of an af∣flicted soule. Till at length; an Angell from hea∣uen appeared to comfort him. O my God! is it come to that passe, that an Angell must come to raise vp that head, and cheere vp that face, In quam omnes Angeli desiderant prospicere? On vvhich all the Angels desire to looke?

Conclude vvith the affections, thy deuotion shall giue thee: striue to imitate thy Sauiour in two things, in his humility perseuerance and resignation in his praying: and also in care and vvatchfulnes, first for thy owne saluation, and next for theirs, who are vnder thy charge,

6. Consider sixthly, vvhat kind of comfort this vvas, that the Angell brought him; it is not

expressed, but by the effect it had in him, vve may be certaine, it vvas no other, than that his Fathers pleasure and last command vvas, he should die on the Crosse for the redemption of man: for, Faitus in agonia, quoth S. Luke, prolixius orabat, & factus est sudor eius sic••t gut∣tae sanguinis, decurrentis in terram. Being in an agonie, he praied the longer, and his svveat be••a∣me as droppes of bloud trikling dovvne vpon the earth. Who hath euer heard of a sweat like this, of drops so thick, so great, and those not of vva∣ter; but of purest purple bloud, trickling dovvne a pace, not on his face or garments, as vsually, but round about from all his body, to the very ground vvhereon he lay, Decurrentes in terram. Trikling dovvne vpon the earth. If his body suf∣fered thus, vvhat pangs then, vvhat agonies did that his noble and tender soule, endure from vvhose sole anguish those showers of bloud streamed through his body? in our griefes and feares the bloud recoiles from the outward parts to the heart; but here the heart of our dearest Ie∣sus is so pinched and pressed, that it spouts forth it's best and vitall bloud vpon the ground: pressed, I say, on the one side vvith the naturall feare of so crueell and ignominious a death; and on the other, vvith a vehement desire to obey his Fathers vvill, and redeeme man; & so great vvas the violence, so strong the impression of the Superiour part vpon the inferiour to make her stoope and pronounce these foure words, Non mea sed tua voluntas fiat; not my vvill but

thine be done; that it cost her a mortall agony & a shower of bloud.

Conclude at least vvith a drop or two of tea∣res, if thou canst repay thy Sauiour in no better coine: ô thanke him for that sinall consent for that, Fiat voluntas tua, thy vvill be done, on vvhich depended our eternall happines; by vvhich he bought vs of his Father, and sealed the contract wirh his bloud; by vvhich finally vvee are pardoned & receiued into fauour. Bles∣sed be our bleeding Iesus for euer.

7. Consider seuenthly the reall causes, that so oppressed the heart of our stoutest Dauid, and laid flat on the ground the strength of our Sam∣son: the first vvas the liuely representation of his imminent death vvith all the torments, igno∣minies and scoffes he vvas to suffer; so that vve may truly say, that he suffered all his bitter pas∣sion twice ouer; once by the hands of his ene∣myes, & once by his owne; that is, by his cleare imagination of all at once, vvhat in the execu∣tion came but successiuely. The second vvas, a distinct knowledge and sight of all the sinnes of the vvorld, from the beginning to the end, how little or great so euer; & that all this black scroll vvas now laid to his charge by his Father, to be crossed and cancelled vvith the last drop of his bloud. Most innocent Lambe! hell doubtlesse vvith all its furies, could not affright thy soule like one of those monsters. The third vvas, to see the little vse and fruit, the very Christians vvould make of all his labours and sufferings;

but most blind, vngratefull, & obdurate, would rather turne this hony into their poison; Et con∣culcare sanguinem Agni; and tread vnder foote the bloud of the lambe. Then endeauour thereby to vvorke their owne saluation. These vvith many others, like a fierce squadron of enemies assailed at once his noble and tender heart, and made it dissolue into sighs, groanes, an not tea∣res, but streames of bloud.

Conclude ô Christian soule with a true feeling and hatred against sinne, the sole cause of all thy Sauiour's miseries, and thy owne: againe, hate ingratitude, Quae exsiccat ossa; vvhich dryeth vp the bones; make good vse of his pas∣sion, for thou canst not please him better. Lastly prouide in time for a good death; for if in Christ, Et in viridi ligno haec fiunt, and in the greene vvood those things be done, to vvitt, these feares, these agonies: In arido quid fiet? in the dri•• vvhat shall be done? vvhat vvill a poore sinner doe at that houre? how will he looke? vvhether vvill he runne?

THE FOVRTH MEDITATION. Of our Sauiours being taken prisoner.

1. COnsider first how our B. Sauiour, ha∣uing after so long and bloudya combate vanquished all feare and pusillanimity, riseth from the ground vvith his face and eyes swolne and inflamed, his vhole body and gar∣ments

in gory bloud, Et rubicundi sicut calcan∣tium in torculari: and red like those that treade vvine in the presse. But vviping and clearing vp his countenance as vvell as he could hee vvent to his discipls, vvhom againe he found asleep, little thinking in vvhat case their deare Master had been: but he vvas now so farre from chiding them, that as a most tender Father he sayd: Dormite iam & requiescite. Sleepe novv and rest. But thou sweetest Iesu, Quando dormies? quan∣do requiesces? vvhen vvilt thou sleepe? vvhen vvilt thou rest? vvearied, toiled and congealed in thy owne bloud, when or vvhere vvilt thou repose? no more sleep, no more rest for thee, but In ara Crucis, the last sleep of death on the hard bed of the Crosse. But behold Iudas thy Apostle, thy disciple is come as Captaine to a band of souldiers vvith clubs, bills and swords; and of∣fers thee a most false kisse, vvith Aue Rabbi: haile Rabbi: strike this Goliath dead, ô Dauid, confound these Philistine troopes, ô our Sam∣son: nothing lesse: our Sauiour vvith a setled & vndaunted courage goeth forth to meet him, receiueth the kisse, with, Amice ad quid veni∣sti? Iuda osculo filium hominis tradis? friend vvhere to art thou come? Iudas, vvith a kisse dost thou betray the Sonne of man? J know and haue told thee vvhat thou comest for: thou hast betrayed me; be yet ashamed, and repent, and J vvill forgiue thee, and as a friend receiue thee into my fauour and grace.

Conclude with admiration & hatred of such

obduratenesse, vvith feare of so desperate an estate; with loue also & considence in the good∣nes of thy Sauiour how much soeuer thou hast offended him; for he denieth his friendship to none, vvho offered it to Judas. How oft hast thou betrayed thy Sauiour with a kisse in coming vn∣worthylie to the blessed Sacrament; for he that doth so, inuiteth Christ in amongst his enemies.

2. Consider secondly, how our B. Sauiour, to shew that no force vvas able to take him; had he not freely and of his owne will de∣liuered himselfe; he vvrought by his om∣nipotent hand no lesse then fiue miracles in this passage. The first, that although they had. seen Iudas kisse him, vvhich vvas the signe agreed on, yet he blinded them so, as they for all that knew him not; for asking them, Quem quaeritis? vvhom seeke ye? Their answer vvas, Iesum Naezarenum; Iesus of Nazareth; not knovving, that it vvas he vvho asked them; and this happened not once but tvvice: the second, that at these tvvo vvords, Ego sum, I am he, like men thunderstruck, they all reeled backvvard, and fell flat on the ground; and there had remained, had he not raised them againe vvith a second, Quem quae∣ritis? vvhom seeke ye? ô vvho shall be able to stand the thunder of his voice at the day of iud∣gement, that Ite maledicti, goe ye cursed, if these tvvo vvords so mildly vttered throvv dovvne troopes? The third vvas: the curing vvith a touch

of his blessed hand the eare of Malchus, vvhich the sword of valiant Peter had cut of. The fourth, that none yet durst lay hands on him, but stood like dogs at a bay, vntill after a large discourse vnto them, and complaint that they came vnto him as to a thiefe, he gaue them leaue in these words, Haec est hora vestra & potestas tenebra∣rum: This is your houre, and the povver of darke∣nesse; yet not vvithout the condition (& this vvas the fifth miracle) that they should not touch any of his disciples; Si ergo me quaeritis sinite hos abire. If therefore you seeke me ••et these goe their vvayes.

Conclude vvith ioy and thankes to thy Sa∣uiour for this his glory; vvith humble gra∣titude•• for deliuering himselfe so freely into his enemies hands for thy redemption: begge of him that he vvill neuer let thee fall into such obduratnesse of heart as these blind men did; vvho, for all so many miracles done before their eyes, vvent on vvith their vvic∣ked entreprise.

3. Consider thirdly, how no sooner had our B. Sauiour deliuered himselfe vvith those words, Haec est hora vestra & potestas tenebrarum; this is your houre, and the povver of darkenesse; but like so many rauenous & hunger y vvolues they rushed in vpon him; and such vvas their fury and multitude, bore him ouer to the ground, vvhere they buffetted him, kickt him, & pulled him by the haire of the head and heard; Concul∣cauerunt me inimici mei, quoniam multi bellantes

aduersum me; myne enemies haue troden vpon me, because they are many that vvarr against me; ô vvhat clamour;, vvhat shouts, vvhat op∣probrious out cryes did they make! Sicut exul∣tant victores capta preda: as conquerors reioyce after a pray is taken, & presently, seast he should slip from them, as before he had often done, they cast great ropes about him; one, as S, Ber∣nard contemplates, about his neck, another about his middle, vvith his hands noosed be∣hind him. O you Philistines feare no more our Sampson, his Dalila hath betrayed his strength into your hands; a hempen twist vvill hold him. Thus they dragge him away thorough thick & thin; now running, now falling, now stum∣bling in the darke, without a hand to helpe himselfe, or vvithout a friend to lend him one: ô you Apostles, vvhere are you! vvhat is beco∣me of your valour, your loyaltie, your promise? all gone, all vanished, and he alone In medio ini∣micorum suorum, in the midst of his enimies, Is carried to the slaughter like an innocent Lam∣be, for them and all the vvorld, vvithout ope∣ning his mouth, or once complaining.

Conclude from hence forward to follow thy Redeemer from stage to stage, from Iudge to Iudge, vvith prayer, loue and compassion, but euer remember vvho he is and the dignity of his person, Judge him not by his present condi∣tion, vnles it be to see, how low he stoopeth for thee.

THE FIFTH MEDITATION. Our B. Sauiour is brought before Annas and Caiphas.

1. COnsider first, how the first Iudge before whom our innocent Iesus was presen∣ted, vvas Annas Father in law to Cai∣phas, high Briest of that yeare; because he was a man of dignity and his house lay in their way: behold this proud Priest sitting in his chaire, and vvith sweelling pride and content, asking of the King of Maiesty and Judge of the vvorld, im∣pertinent questions De discipulis & doctrina eius: of his disciples and of his doctrine: our Sauiour vvith his eyes on the ground and his hands tied behind him, answered nothing touching his disciples; for vvhat should he say of them? ac∣cuse them he vvould not, and praise or defend them in this last action he could not: but for his doctrine he raised vp his head and voice, and sayd, Ego palàm locutus sum mundo &c. Quid me interrogas? interroga eos, qui audierunt &c. I haue openly spoken to the vvorld &c. vvhy aske you me? aske them that haue heard &c. And it is obserued that our diuine Master in all his passion seldome or neuer made answer to any but in the behalfe of truth or his doctrine. But here a vile seruant standing by, vp vvith his sist, and gaue him a blow ouer the face, vvith, Siccinè re••pondes Pontifici? ansvverest thou the

high priest soe? to the great content and laugh∣ter of all present, but to our meeke Lambe a great paine and greater affront: yet he replied no more, but Si malè locutus sum, testimonium perhibe de malo; si autem bene, quid me caedis? If I haue spoken ill, giue testimonie of euil; but if well, vvhy strikest thou me? and this also in defence of his former vvords.

Conclude to stand vp euer for the Catholike faith & doctrine of thy Sauiour; ne••er hide thy head, neuer spare thy voice when or howsoeuer thou shalt be questioned about it; and what buf∣fets soeuer thou shalt suffer for it, answer no otherwise than our Sauiour did; and how soeuer the vvorld laugh at thee, comfort thy sel••e with this promise of thy Lord, Qui me coufessus fue∣rit coram hominibus, confitebor & ego eum co∣ram Patre meo. Euery one that confesseth me be∣fore men, I alsoe vvill confesse him before my Fa∣ther.

2. Consider secondly, how from thence he was hurried to the Pallace of Caiphas the high Priest, Vbi Scribae & Seniores conuenerant; where the scribes and auncients vvere assembled. All vvith a longing desire to see before them this new prisoner, and vvith a full resolution to ma∣ke him away by right or by vvrong: and there∣fore at his very entring after a scornfull vvelco∣me fell presently to the examining of witnesses; but because they could find none true, they con∣tented themselues vvith false ones, Multi testi∣monium falsum dicebant aduersus eum; many

spake false vvitnes against him; yet all in vaine, for such vvas the innocency of our Sauiour, that euen false vvitnesses could conclude nothing against him, Quia non erant conuenientia testi∣monia eorum, for theire testimonies vvere not con∣uenient, but contradicted one the other, vvhich euen made their galls burst vvith rage and enuy; so that the high Priest rose vp in a storme, as∣king him vvhy he answered nothing to all these testimonies! But to vvhat, proud man, to what? make first thy testimonies agree, hovv false soeuer, and then demand an answer. Whe∣refore he tries another vvay, Et adiuro te, quoth he, per Deum viuum, vt dicas nobis si tues Chri∣stus filius Dei. I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God. Our Sauiour out of reuerence to this Father, & in defence of such a mystery, wouchsafed his answer, and sayd: Tu dixisti: thou hast said: 'tis true; but one day you shall see the Sonne of man coming in the clouds vvith maiesty and terrour: whereat, out of zeale forsooth, they rent their garments, and cried out, blasphemy, blasphe∣my! giue sentence, vvhat doe you thinke of him? At illi, vvithout more adoe, dixerunt, Reus est mortis. But they said he is guilty of death.

Conclude thou to cry out to the contrary with all the Angells of heauen: Dignus es, Do∣mine, accipere virtutem & diuinitatem & hono∣rem & gloriam & benedictionem, Thou art vvor∣thie, ô Lord, to receiue povver and diuinitie; &

honour, and glorie, and benediction. Thanke him for receiuing this so not onely vniust but also il∣legall sentence of death for our sake; and take euer great heed of opposing the known truth out of passion or any other pretence.

3. Consider thirdly, how this illegall sentence had an execution as illegall; for all vvith vnheard of barbarisme and cruelty laid presently hands on him, and like furies of hell more then men, showred vpon him all manner of blows, blas∣phemies and affronts: vvee may reduce them to these foure heads. First, they spit in his face, and disgorge their filthy fleame on that diuine for∣ehead, vvhere beauty and maiesty sits: ô my soule, vvhat canst thou thinke? men seeke a dunghill, or by-corner to spit in, but these de∣uills find no other sinke, then that face, in which the Angells are delighted. Secondly, they buffet, kick and strike him vvith merciles rage; and he, vvith his hands tied behind him, not able to¦vvard one blow, wipe his face, or helpe him∣selfe: heare vvhat he saies by Isaias: Corpus meum dedi percutientibus & genas meas vellenti∣bus, faciem meam non auerti ab increpantibus & conspuentibus in me. I haue geuen my bodie to the strikers, and my cheekes to the pluckers: I haue not turned avvay my face from the rebukers, and spitters. Thirdly, they couer and muffle his face vvith some dish-clout; and then at euery blow aske him in scorne; Prophetiza nobis Christe, quis te percussit? Prophecie vnto vs, ô Christ, vvho is he that strook thee? These vil∣laines

hide that face, vvhich the old Prophets cried out to see; Ostende faciem tuam & salui eri∣mus. Shevv thy face, and vve shall be saued. Fourthly, they pulled him by the haire & beard, vvith a thousand other as namelesse, as shame∣lesse affronts: vvhat shall vv••e more admire? the meeknes, patience ••nd fortitude of our heauen∣ly Sampson, or the madnes & frenzy of these Sa∣tanicall Philistins?

Conclude, as on the one side thou can'st not choose, but detest their malice, and adore thy Sauiour's patience and magnanimity; so on the other, to beare vvith like patience, vvhat iniu∣ries shall befall thee; and to take heed hovv thou ioynest vvith these villaines in affronting thy Sauiour; beleeue it, euery mortall sinne strikes him ouer the face, and spits at him more than all the Jewes did.

4. Consider fourthly, that none of all his tor∣ments, scornes and abuses pierced his tender heart nigh so much, as did the vtter losse of his disciple Judas, and the most dangerous fall of Peter. Iudas for the gaine of a little money, lost his Master, his life, his soule, nay and money too; for Proijciens in templo abiens laqueo se su∣spendit. Casting it dovvne in the temple he vvent and hanged himselfe vvith an halter. How many in the world for the like drosse doe daylie the same, and come to the same end? sell their Sa∣uiour, his faith, his grace; and at one clap lose all, and gaine hell and damnation. Peter, vvho had receiued more fauours, than all the rest;

vvho like a Giant had vaunted that if all forsoke him, yet he neuer; vvho had been vvarned more than once, to take heed; vvho had he knowne it, had doubtlesse runne the traytour Iudas through vvith his sword: yet now he growes cold, stands by the fire, and at the voice of a silly maid, once, twice and thrice, denyes, sweares and damnes himselfe if euer he knew the man: strange, that he should not now know him, for vvhom, but euen now he had fought and cut of Malchus his eare neither could the cock's crowing make him remember himselfe; till his sweetest Master amidst his furious tor∣tures' sent him a glance of his eye, and vvith one ray opened his vnderstanding, and warmed his breast anew; so that, Exiens foras, fleuit amarè; going forth he vvept bitterly. Not onely then, but all his life time from the cock-crow till morning, euer vvatering his aged cheekes in penance.

Conclude to take heed by the example of these two Apostles, the one for euer lost, the other hardly recouered: take heed, I say, in vvhat estate soeuer thou art, of couetousnesse of any vvordly things, and of presumption on thy owne strength: then feare a fall most, vvhen thou shalt fancy thy selfe most secure Finally learne of S. Peter to doe penance for thy sinnes, and to thanke thy Sauiour for the million of times, he hath raised thee, dead and drow∣ned in sinne.

5. Consider fifthly, vvhat a night our sweet∣est

Sauiour passed amongst those his vnsatiated enemies: for about midnight the high Priest with the Princes and Pharises going to take their rest, left him amongst the rout to vse him at their pleasure; who out of their owne cruelty and malice, as also to please their Masters, fell afresh vpon him vvith all their furie and rage. O vvho can tell, vvhat our dearest Lord endu∣red all this sad night? S. Luke passeth them ouer in these foure vvords: Et alia multa bla∣sphemantes dicebant in eum: And blaspheming many other things they said against him. And S. Hierome affirmeth, that all will not fully be known till the day of iudgement. Yet sit by him a vvhile, my soule, and contemplate on the one side the fury, rage, and basenesse of these mini∣sters of the deuill; and on the other, thy Lord's inuincible patience, grauity and charity, euen then praying Pro persequentibus se. For them that persecute him. After a vvile step ouer to thy La∣dy, his most afflicted mother, (vvho no doubt had quickly tidings of the state her Sonne vvas in) and see, if thou canst, the vniuersall eclipse and oppression of her soule, the flouds of her eyes, the sighs and groanes of her breast, the cryes she made to heauen for him; Pater si possi∣bile est, transeat à filio tuo & meo Calix iste; Fa∣ther if it be possible, let this chalice passe from thine and my Sonne; yet vvith the same resignation; Non mea sed tua voluntas fiat. Sic plorans plora∣uit in nocte, & lacrymae eius in maxillis eius; non est qui consoletur eam ex omnibus charis eius.

Not mine, but thy vvill be done. Soe vveeping she hath vvept in the night, and her teares are on her cheekes; there is none to comfort her of all her deare ones.

Conclude to accompany thy Lord and Lady some part of this sad night in vvatching, prayer and compassion: offer all, that both suffered, to the Eternall Father for all thy hidden and vn∣known sinnes, wrapped vp in the night of thy owne negligence and carelessenes: begge light from these two morning-stars to see them, amend, and satisfie for them.

THE SIXTH MEDITATION. Our Sauiour is brought before Pilate and Herod.

1. COnsider first, how early in the mor∣ning, the high Priest and the Princes of the Iewes meet in a full counsell, no∣twithstanding their late going to bed; & vvhat to doe, but to satisfie their ovvne malice, & ex∣tinguish the light of the vvorld? so it is, the wic∣ked are farre more vvatchfull and industrious to obtaine their vvicked ends, than the children of God to obtaine theirs. Our Sauiour is againe brought to the barre; the same question asked againe; Si tu es Christus, dic nobis; if thou be Christ, tel vs: and the same answer returned, that he vvas: vvith that, all rose vp against him as a man conuicted by his owne confession: Et

surgens omnis multitudo duxerunt eum ad Pila∣tum. And all the multitude rising vp, led him to Pilate. But vvhy did they carry him to Pilate a Gentile and Roman Gouernour? vvhy did they not stone him themselues for blasphemy, as aftervvard they did S. Steuen? for noe other rea∣son, but their malice, to haue him die on a Crosse, a death so infamous, that they themsel∣ues could not inflict it; a death onely for famous theeues, murderers and malefactours. See by this, their rancour against this most innocent Lambe of God: see how he is hurried away to Pilate's house at the further end of the city, abo∣ue a mile and a quarter; haled thorough the streets vvith showts and cryes; that now all vvas discouered; that he had confessed himselfe a blasphemer, cheat and inchanter; and for that, the vvhole Councell resolued to deliuer him ouer to the Gentiles &c.

Conclude to follow thy Sauiour this third stage to Pilate, and at length count them all, and thou shalt find almost ten miles, that he vvent from thursday euening till friday noone. Take pity of his vvearied limmes; & vvish it lay in thy power to ease him; but aboue all take heed of increasing his paine, by sinne, sloth and in∣gratitude.

2. Consider secondly, how the King of glory, Iudex viuorum & mortuorum, the Iudge of the li∣uing and of the dead, stands bound before a petty Gouernour; and the Princes and chiefe of his owne people stand for his accusers; but behold

the processe: Pilate demands vvhat they haue to say against that man: they thinking to beare all ouer vvith a kind of scorne; Si non esset hic ma∣lefactor, non tibi tradidissemus eum. If he vvere not a malefactour, vve vvould not haue deliue∣red him vp to thee. Wee haue already examined and condemned him, vvhat needst thou aske any more? but vvhen Pilate vvould haue parti∣culars, presently new ones were inuented: this man disquieteth the people; forbids tribute to be pay'd to Cesar, and makes himselfes King of the Iewes. O shameles men! did not he persuade the people to obey euen you, such as you are, because you sate in the chaire of Moyses? did not he command all, Dare quae sunt Caesaris Caesari, to giue the things that are Caesars, to Cae∣san, and payd for himselfe and Peter? did not he fly, when the people vvould haue made him their King? how many stand there present, that can giue you the lie in all these things? But though our Sauiour answered not a word, euen to the great admiration of the President, yet the force of truth is so great, that he beleeued nothing, what they sayd; onely hee stuck at the vvord, King; and asking our Sauiour about it, receiued full satisfaction, and laboured to to free him.

Conclude to imitate thy Sauiour, vvhen thou art falsly accused, to hold thy peace, or to an∣swer briefly and quietly; and hauing done, that, to commit the rest to the diuine prouidence, & force of truth it selfe, vvhich will, in spite of all

her enemies, at length put forth and appeare, to God's glory and thy justification.

3, Consider thirdly, how Pilate seeing the malice of the Iewes, to free himselfe of their importunity, sent our Sauiour away to Herod, as one belonging to his iurisdiction of Galilee. O my soule follow thy Sauiour this fourth stage; see how they hale him againe thorough the streets, vvith shouts and cryes to Herods pala∣ce; vvho vvas most glad of his coming, & soone gaue him audience; asking him a hundred im∣pertinent questions, and offering him no doubt great fauours, if he vvould but doe some mira∣cle before him; for to that end he had long since much desired to see him▪ on the other side the Iewes stood alleadging, all they could inuent, against him, that Herod vvould put him to death; Stabant Principes Sacerdotum & Scribae constanter accusantes eum. The cheefe priests & the Scribes stoode constantly accusing him. But our Sauiour vvould not ansvver one vvord, either to their accusations, as most false, or to Herod's allurements, as most vaine and idle; and he a most bloudy Tyrant, and incestuous adulterer, vvho had killed S. Iohn Baptist, & kept his bro∣thers vvife. Whereat in a rage, Spreuit illum cum exercitu suo, & illusit indutum veste alba. He vvith his armie set him at naught, and he mocked him putting on him a vvhite garment. O you Cherubins of heauen, vvhat thinke you of this? the Eternall Wisedome of God, clothed in a fooles coat, scoffed, kickt and abused for a foole

thorough the vvhole court and streets this one∣ly title vvas vvanting to all the rest, of a sinner, blasphemer, Samaritane, necromantick &c.

Conclude vvith thy Sauiour to learne to hold thy peace, vvhen vaine curiosity is the obiect of discourse; and if thou be called foole or idiot for thy paines, looke back vpon Iesus-Christ, and it is impossible it should grieue thee: remember his rule; Non est discipulus super Magistrum, nec seruus super Dominum suum: si patrem familias Beelzebub vocauerunt, quanto magis domesticos eius? The disciple is not aboue the maister, nor the seruant aboue his Lord: if they haue called the good man of the house Beelzebub, hovv much more, them of his houshold?

4. Consider fourthly, how our Sauiour with the new title and liuery of a foole vvas brought back againe to Pilate; and this is the fifth stage; vvherein, no doubt, followed after the B. Vir∣gin accompanied vvith S. John and the other holy vvomen; & vvas present at all vvhat passed hereafter; but in vvhat plight of griefe and sor∣row, let euery pious soule conceiue of it, what shee can; and accompany in spirit and deuotion the mother of God in these passions and fune∣ralls of her onely Sonne; Filius vnicus matris suae. The onlie Sonne of his mother. But Pilate inuented now a new vvay to deliuer him: he had in prison one Barabbas for raising sedition and committing murder in the City a notorious and infamous malefactour; and being to set one free at Easter, vvhom the people should aske,

made sure they vvould neuer aske such a fellow: vvherefore; Quem vultis vobis dimittam? Ba∣rabbam; an Iesum qui dicitur Christus? VVhom vvill you that I release to you, Barabbas, or Iesus that is called Christ? here the principes Sacerdo∣tum & Seniores, the cheefe Priest, and auncients, persuaded the people to aske Barabbas: Quid igitur quoth Pilate, faciam de Iesu? Crucifigatur. VVat shall I doe then vvith Iesus? let him be cru∣eified. O dearest Lambe of God, vvho can con∣ceiue the feeling of thy tender heart, to see thy selfe so reiected and abased by that blind and vn∣gratefull people, after so many benefits, mira∣cles and cures bestowed amongst them? these they vvho vvould haue made thee King, vvho cryed but sunday last, Hosanna in excels••s, bene∣dictus qui venit: Hosanna in the highest, blessed is he that cometh: Now worse than Barabbas, Opprobrium hominum & abiectio plebis. A re∣proch of men and out cast of the people.

Conclude neuer more to repine, if any be pre∣ferred before thee in honour, vnderstanding or vertue: for besides that it may be true, euer re∣member that Barrabbas vvas preferred before Christ: begge of him, that he vvill neuer let thee fall into such blindnes and vngratitude of beart, as to praise him in the morning and offend him before night.

5. Consider fifthly, how Pilate vvondered at the vnheard of malice of the chiefe Priests, and blindnes of that people, to preferre such a pu∣blike villaine, as Barabbas, vvho had deserued a

hundred deaths, before Christ, in vvhom nei∣ther he nor they could finde the least colour of a fault; and so, partly out of a naturall honesty, partly because his vvife had vvarned him, Nihil tibi & iusto illi, haue thou nothing to doe vvith that iust man; but chiefly Because God by him, in spite of all his roaring enemies, vvould declare to the vvorld the innocency of his dearest Son∣ne, behold how Pilate and the Jevves contest: they cry: Tolle hunc & dimitte nobis Barabbam; quid enim mali fecit, Dispatch him, and release vs Barabbas: vvhy, vvhat euill hath this man done; quoth Pilate; see, I haue examined him before you, and can find nothing: no nor Herod, as you see, to vvhom I remitted him: Crucifige, crucifige eum, Crucifie, crucifie him: quoth they: but he; Nullam causam mortis inuenio in eo: I find noe cause of death in him: vvhat haue you more to say against him? Corripiam ergo illum & di∣mittam: at illi instabant vocibus magnis postu∣lantes vt crucisigeretur & inualescebant voces eo∣rum. I vvill correct him therfore, and let him goe: but they vvere instant vvith loud voices re∣quiring that he might be crucified, and there voices preuailed. O innocent Lambe, how doe these rauenous vvolues thirst thy bloud? vvas it euer heard, that the Judge should stand vp and protest the innocency of the accused; and the ac∣cusers vvithout shame stand barking like dogs; kill him, kill him, vvithout alleadging of any the least crime?

Conclude with ioy of heart and hearty thanke

to God for the honour he did his Sonne, & thy Sauiour before the face of all his enemies, then vvhen he seemed most forsaken of all: conceiue also a neglect of vvhat the vvorld shall cry a∣gainst thee; and a confidence in God, that he vvill defend thee, if thou ••ee innocent, vvhen thou shalt bee most oppressed.

THE SEVENTH MEDITATION. Our Sauiour is scourged at a pillar.

1. COnsider first, the most vniust procee∣ding of Pilate, who knowing the ma∣lice of the Iewes, and publikely profes∣sing the innocency of our Sauiour, yet to satisfie their cruelty, caused him to be most cruelly whipped; a punishment so ignominious, that it vvas inflicted on none but slaues, thieues and vvhores; and a Roman citizen could, for no cri∣me vvhat soeuer, be liable to it: and yet the Sonne of God, to free vs from the gastie stripes of hell, vvould subiect himselfe vnto it. Behold therefore, my soule, how foure fierce tigers lay hands on this Lambe of God, strip him of his clothes, tie him to a stony pillar hands and feet, naked as he vvas borne, vvithout a ragge to couer him from shame or cold, in publike vview and scorne of all the people; and then cry out to the powers and dominations of heauen, to come downe, to couer, defend or reuenge this their vniuersall Lord, as they did afterward

diuers of his Saints in the like streights. Who can apprehend the confusion, that couered the heart and face of our dearest Iesus, when he saw his Angelicall body, made by the hands of the holy Ghost, and borne of a Seraphicall Virgin, lie open and euery vvay exposed to the view and scoffing of those villaines? and vvhat did then his Uirgin Mother feele in her heart, and shew in her countenance? Verè operuit confusio faciem vtriusque. Confusion hath trulie couered both their faces.

Conclude on the one side vvith sorrow, but on the other vvith infinite thankes to thy Sa∣uiour, vvho vndergoes this shame, to satisfie for thy shamelesnesses; and suffers this naked∣nes, to gaine for thee the robe of grace: say to him vvith S. Bernard: Quantò pro me vilior, tantò mihi charior. The viler he hath made him∣selfe for me, the dearer he shall be to me But aboue all fly all acts of vnchastity, Per illam en••m reno∣uas nuditatem Redemptoris. For by it thou re∣nevveth the nakednesse of thy redeemer.

2. Consider secondly, how hauing tied him fast and sure, not able to stirre hand or foot, they begin to thunder vpon is blessed back & shoul∣ders vvhole peales of stripes, lashes & scourges vvithout measure or number; Fabricauerunt suprà dorsum meum peccatores & prolongauerunt sulcum suum; sinners haue builded vpon my backe; and they haue prolonged their furrovvs, That is; plowed and harrowed vpon my back and now, the bloud comes spouting forth on all sides,

drops a pace on the ground, and Tanquam san∣guis Testamenti, as the blood of the testament, besprinkles the people standing round about: yet the blowes increase, the vvounds grow vvi∣der, and the flesh opens to the very bone, and entralls; till at length all comes to be but one sore, from neck to heele, A planta pedis vsque ad verticem non est sanit as. From-the sole of the foote vnto the toppe of the head there is not health. See, Christian soule, see how thy Iesus stands as immoueable, as the pillar, to vvhich he is tied; not able to auoid or ease himselfe of one blow, but onely to shrinke vp is shoulders, & lift his eyes to heauen for comfort: When presently they turne him on the other side, and vvith fresh vvhippes and hands left him not till they had made him all ouer a perfect vlcer; Quasi lepro∣sum & percussum & humiliatum. As it vvere a leper, and striken of God, and humbled. O diuine and princely bloud, how frankly and prodigally art thou shed, Sicut aquae in plateis? as vvaters in the streetes: how art thou trampled vnder the feet of those hangmen? as though thou vvert not more vvorth than a thousand vvorl••s: & as though thou vvert not the licour, Ad saluandas gentes. To saue all nations.

Conclude to shed at least a teare or two, to mingle vvith this thy Creatour's bloud; so of both to make the mixture of that balsame, that must cure and seare vp all those gaping wounds of thy soule; but especially those tvvo of pampe∣ring thy flesh in riot and luxury, vvhich now costs so deare.

3. Consider thirdly, that this flagellation of our Sauiour vvas vnto him a most grieuous tor∣ment; so that he himselfe neuer speaketh of his passion, but maketh euer mention of it, as one of the principall parts: and this for many reasons; as first for the number of stripes vvhich as it hath been reuealed, exceeded fiue thousand; & those laid on by foure most cruell villaines, with three sorts of whips; as rods, twisted cords or bull's nerues, and little chaines of iron. Second∣ly, because Pilate caused him to be scourged to appease the furious hatred of his enemies, so that it could not but be most cruell, according to the proportion of their rage: but most of all for the tendernes of his most virginall and delicate bo∣dy, of complexion more sensible than the body of any little childe; and now also tired out with a bloudy sweat and vvatching, trauells and tor∣ments of the night past: yet his ardent loue of vs so farre exceeded all, that to leaue vs a most co∣pious redemption, he bore these most willingly, and was most ready to receiue them all ouer a∣gaine and againe, if it had been required. O insi∣nite goodnes and charity, deseruing a gratitude and correspondence farre different from that vvee vvretches returne thee! stirre vp thy selfe, ô Christian soule, and desire at least to doe or suffer somewhat for this thy all-suffering Lord.

Conclude vvith a feruent desire to suffer for Christ, in vvhat vvay soeuer it shall please him, in body or soule, honour or fortune; and be sure the greatest fauour God can doe thee in

this vvorld, is to giue thee matter and grace to suffer for him: honour therefore from thy heart his holy Martyrs and Confessours, who in thy poore country and els vvhere, Lauerunt stolas suas in sanguine Agni, & dealbauerunt eas. Haue vvashed their robes, and made them vvhite in the blood of the lambe.

4. Consider fourthly, how these hangmen, tired at length, cease; and vntying our Sa∣uiour's hands and feet from the Pillar, there leaue him helplesse to helpe himselfe; but ah! how helpelesse? how vnable to moue or stirre? bathed all ouer in his gory and congealed bloud, harrowed as it vvere vvith vvounds and sores; and trembling with vvearines and cold, vvi∣thout a hand to vvash his vvounds or stanch his bloud, vvithout any to reach him his clothes & couer him from the cold; vvith bruised armes and vvearied knees leaning himselfe against the cold and hard pillar. Runne now vnto him, ô Christian soule, how sinfull so euer; for neuer shalt thou find a fitter opportunity; offer him thy back and shoulders to leaue and rest his vvearied limbes on, or any other poore seruice thou can'st afford him. See him creeping to the corner, vvhere his clothes vvere throwne, and putting them all on, as vvell as he can, euen to the fooles coat, vvhich Herod had bestowed on him: ô dearest Jesu, vvhat doe these course and vvoollen clothes doe, but stick and cleane to thy sores, and so keep thee in a continuall torment? vvho doubteth of this, let him put any vvoollen

ragge vpon the least sore he hath; and he shall quickly feele how true this is? so that the vl∣cers he now beareth, goe increasing euery mi∣nute▪ and vpon euery touch vntill his death.

Conclude vvith all the compassion thy soule is capable of; or, if thou find thy heart so stony, looke about, and find out his afflicted Mother, standing at a distance yet vvithin view of this bloudy spectacle, & she vvill teach thee to la∣ment and grieue: thanke him for this flood of bloud, shed for thee; and turne thy anger, not vpon his executioners, but on thy owne foule sinnes.

THE EIGHTH MEDITATION. Hovv our Sauiour is crovvned vvith Thornes.

1. COnsider first, the vnsatiable fury of these ministers of hell: one vvould haue thought the past scourging a sufficient punishment for innocency: but now they vvill crowne him for King forsooth; neuer vvas a cruelty so barbarous heard of: they hale him into the Praetorium, the Pallace, or Court of Audience, Conuocant totam cohortem; they call together the vvhole band; violently strip him againe of all his clothes; set him on a bench or stoole; throw about him some purple ragge; twist a wreath of long, hard and sharpe thornes; clap it on his sacred head; put in his hand for scepter

a cane or reed; bow their knees before him with a scornefull, Aue Rex Iudaeorum, Egredi∣mini filiae Sion; Haile King of the levves Goe fortth ye daughters of Sion. all Christian soules; Et vi∣••dete Regem vestrum in diademate, quo coronauit eum mater sua, and see your King in the Diademe vvhervvith his mother, that is the Synagogue, In die desponsationis suae, hath crovvned him in the day of his despousing, with his Spouse the Church. But, vvhat can vvee first admire? what first lament? the Deuills monstruous inhumani∣ty, or our Iesus his prodigious charity and pa∣tience? the ripping vp of his former vvounds? the renewing of his nakednes? the piercing of the pointed thornes into the middle of his brai∣nes? or the scoffes, ieeres and shouts, vvith vvhich they treated him? let euery one conceiue and bewaile, what he can, and yet all together shall neuer reach vnto the thou sandth part of vvhat here passed.

Conclude as thou hopest one day to see him in his glorie, and to adore him there vvith the foure and twenty Seniours, not to forsake or neglect him now: accompany him vvith com∣passion and imitation; be not one of those, Qui regnare cum Christo volunt, non pati: who would reigne, but not suffer vvith Christ: but heare S. Bernard; Non decet sub spinato capite membra esse mollia & delicata: Soft and delicate members becomes not a head, crovvned vvith thorness: suf∣fer as he doth, if thou meane or hope to reigne with him.

2. Consider secondly at leasure, and imprint in thy soule the image and Idea of thy dearest Lord, seated on this throne of scorne; and see, vvhether exceedeth in cruelty, his torment or ignominy: being placed on some bench or foot∣stoole amidst a vvhole troope of souldiers; his face full of shame and consusion; his eyes swim∣ming in teares for all the vvorld; an old ragged cloake ouer his shoulders, rubbing his green wounds, vvithout couering his nakednes from shame and colo; a crowne of piercing thornes on his head; guesse at this torment, by the touch of a pin or needle on the temples or sinews of thy head, if thou dare not pierce it deeper; a reed in his hand for scepter, vvith vvhich euer & anon they presse and beate downe the thornes into his head; Et percutiebant caput cius arundine; And they smote his head vvith a reede. Where∣vvith the bloud came trickling downe afresh on his face and neck: his enemies saluting him by turnes vvith scoffes, buffets & spitting againe in his face; vvhich before being more beautifull than the sunne, vvas now all bruised, bloudy, defiled vvith spit and durt: and he, his hands being tied, not able to vvipe or ease him selfe: vvhen thou hast viewed him vvell in this sort, then turne thy eyes vpward, and see how he sits in heauen Ad dexteram Patris, adorantibus An∣gelis; Adored by Angels at the right hand of his Father; and hauing compared these two ex∣tremes.

Conclude to adore him, loue and praise him,

as much here In Praetorio Pilati, In Palats pal∣lace, as there, In Palatio Caeli; in the court of heauen; for, Quantò pro me vilior, tantò mihi charior. The more vile he hath made him∣selfe appeare for me, the dearer is he to me: Lend him also a few teares of compassion, lest thou proue more stony & vnhumane than these barbarous souldiers, or the furious Jewes.

3. Consider thirdly, how Pilate, confident now that the rage of the Iewes would be al∣layed; and their malice glutted at such a specta∣cle, led him forth by the hand as he vvas, and from some eminent place shewing him to the people sayd, Ecce homo; behold the man, you so much feared vvould rise vvith the Kingdome, trouble and captiuate you all: feare him no more for such, but rather take pity of him, as of a man of your owne country, flesh and bloud. But they; Crucifige, crucifige eum: Crucifie, cru∣cifie him: ô cry of hellish fiends and not of men! Take him you, quoth Pilate, and crucifie him; Ego enim non inuenio in eo causam: For I find noe cause in him: Wherefore say and doe, vvhat you vvill, I am resolued to set him free: vvhereat they cryed out vvith open throats; Si hunc dimit∣tis, non es amicus Caesaris. If thou release this man thou art not Caesars friend. What now poore Pi∣late? vvhat vvilt thou novv doe? if thou free the most innocent Sonne of God, thou shalt be no more Cesar's friend vvho can conceiue some∣vvhat of that griefe, vvhich pierced the heart of our dear est Sauiour, to see himselfe so banded

against by his ovvne but most obdurate & vvret∣chedly vngratefull people? hovv he pleaded also vnto them his Ecce homo; loe the man; promised and sent vnto them by his Eternall Father, to re∣deeme and teach them the vvay to saluation: he vvho hath done so many miracles, cured all their diseased, and preached vnto them the vvord of life &c.

Conclude thou also vvith tvvo Ecce homo's; loe the man's; the one to God the Father, repre∣senting vnto him this his disfigured Sonne, that looking fast vpon his passion and merits, he may vievv thee vvith mercy: the other to thy afflicted Sauiour, that for the sad case, his loue hath put him in, he vvill looke vpon thy vveak∣nes cure thy vvounds made by sinne, and giue thee strength to imitate his sufferings: take heed of a Ievvish obduratenesse; take heed, thy sinnes cry not against him a nevv Crucifige, Cru∣cifie him.

THE NINTH MEDITATION. Hovv our Sauiour is sentenced to death, and carrieth his Crosse.

1. COnsider first, hovv Pilate ouercome at length vvith the vvearilesse importunity of the Ievves, and vvith the feare of losing the sauour of his Prince, placed himself in the iud∣gement seat; and yet euen there his conscience accusing him, made one weake reply more,

saying; Ecce Rex vester; loe your King. But they no way relenting; Tolle; tolle, crucifige dum: Re∣gem vestrum crucifigam? Non habemus Regem ni∣si Caesarem. Avvay vith him: shall I crucifie your King? vve haue no King but Caesar. Then Pilate calling for water, and washing his hands before all the people, made this last protestation for himselfe and the innocency of Christ: Inno∣cens ego sum à sanguine iusti huius; vos videritis: I am innocent of the bloud of this iust man; looke you to it: But they, ô blind and desperate nation! tooke this dread curse vpon themselves & their children yet vnborne: Sanguis eius, super nos & super filios. nostros. His bloud be vpon vs, & vpon our children. Then Pilate pronounced sentence, by vvhich he set Barabbas free, Iesum verò tra∣didit voluntati eorum, vt crucifigeretur: but de∣liuered Iesus to the vvill of them to be crucified; in this one act committing two most foule in∣iustices; the one in setting a thiefe and murderer at liberty, the other in condemning vvhom he and all the vvorld know to be most innocent, & also a great cruelty, in deliuering him to the will and pleasure of his bitter enemies, vvho, you may be sure, reioyced and exulted not a little thereat. But ô see thy Sauiour vvith vvhat humi∣lity, charity and silence he heareth and receiueth this sentence, as most necessary, as most iust; not from Pilate, but aboue from the decree & plea∣sure of his Eternall Father.

Conclude vvith humble thankes to thy sweetest Iesus for this sentence; which as it freed

Barabbas then from a temporall death, so it freed all mankind from an eternall one: inuoke this his bloud also vpon thy soule, not to thy condemnation, but to free it from the sentence of eternall death, so oft incurred.

2. Consider secondly, how this sentence vvas as cruelly put in execution, as pronounced: for presently Barabbas vvas set at liberty; and a most heauy Crosse of some fifteen foot long, vvith greatnes proportionable to beare a man, vvas layed on the shoulders of our dearest Sa∣uiour, vvith two theeues more to keep him company. OB. Iesus, vvhat is this familiarity & affinitie, thou hast vvith theeues? a thiefe sold and betrayed thee; as to a thiefe they came vvith clubs to take thee; à famous thiefe was put in ballance with thee, nay and preferred before thee: now two theeues accompany thee, and are to hang by thee; Et cum iniquis deputatus est, And vvith the vvicked he vvas reputed. Come all deuout soules, and view vvith attention this procession or last progresse of your Redeemer and King of glory. A cryer leads the vvay pu∣blishing aloud the crimes, murders, treasons and blasphemies of this neuer heard of malefa∣ctour; and ô how truely? for Posuit super eum Deus iniquitates nostras: For God put vpon him our iniquities: then follow the vvhole band of souldiers to guard his person: next the hangmen vvith ropes, ladders; nailes, hammers &c. after goeth or rather creepeth our sacrifice. our Isaac, vvith a thiefe on each hand, all bruised, bloudy,

and torne, vvith a massy beame on his back, and a crowne of thornes on his head, dragging it forward step by step: his heauenly Abraham aboue him vvith the svvord of iustice and fire of charity ready to sacrifice him: lastly, round about him all the Psiests, Elders, Scribes & people cur∣sing, reuiling and scoffing at him; besides the multitude of all nations then at Ierusalem, as it is thought, aboue a hundred thousand.

Conclude to follovv also thy Sauiour this his last stage or Catastrophe: But seeke out the B. Virgin, S. John, and the other holy vvo∣men, to keep them company, vvith like af∣fections to theirs.

3. Consider thirdly, hovv our B. Sauiour ha∣uing vvith vnspeakable toile and torment, car∣ried his Crosse tovvards a mile through the streets, novv stumbling, novv falling, alvvayes groaning vnder the vveight, and staggering at the kickes and blovves they gaue him to hast him forvvard; at ledgth falleth flat dovvne, not able vvith all their haling, kicking and pulling, to rise any more, or cary it a foote further. O svvetest Iesus! vvhat shall a poore and sinfull soule say here vnto thee? Quaerens me sedisti, see∣king me thou hast a••t dovvne. Or rather, ceci∣disti lassus, redemisti crucem passus: vvearie thou hast falen, and by vndergoing the burden of the Crosse, thou hast redeemed vs: 'tis not the vveight of this peece of timber, that oppresseth thee, ô no, thou sustainest the vvhole vvorld vvith thy litle finger; 'tis the vnsupportable vveight of

my sinnes, that lay thee so along: Quid faciam tibi ô custos hominum? vvhat shall I doe to thee, ô keeper of men? giue me thy Crosse, and I vvill carry it vvith Cyrenaeus after thee; Vel tollam crucem meam & sequar te, or I vvill take vp my Crosse and follovv thee, as thou hast comman∣ded me: in the meane time, I vvill accompany thee vvith my teares amongst those deuout vvomen, that followed thee, and to vvhom thou saydst; Filiae Ierusalem, nolite flere super me, sed super vos ipsas flete, & super filios vestros; quia si in viridi ligno hoc faciunt, in arido quid fiet? daughters of Hierusalem vveepe not vpon me, but vveepe vpon your selues, and vpon your children; for if in the greene vvood they doe these things, in the drie vvhat shall be done? If this body more fresh and green than the trees of Paradise, feele so much this nipping vvinde of persecution; how vvill your trunkes, dry and rotten vvith sinne, seele and endure the allscorching flames of hell?

Conclude to vveep and bewaile thy Sauiours, burden, that is, thy owne sinnes, and those of the vvhole vvorld; and take heed, how thou layest more vveight on his shoulders; but re∣solue rather to ease him, of vvhat he already beareth; that is, take vp his Crosse after him, and beare it for his sake, Quicumque te anga∣riauerit, aut tibi eam imposuerit; VVhosoeuer vvill force thee, or put it on thee; for to this onely end he hath laid it downe.

THE TENTH MEDITATION. Hovv our Sauiour is nailed on the Crosse.

1. COnsider first, how being'arriued at length at mount Caluary about mid∣day, in the case vvee may imagine; it seemes, that the malice and rancour of his enemies increased vvith his torments: for the first thing they doe, is, to mixe gall in the cup of vvine and myrrhe, vvhich vsually vvas giuen to comfort and hearten those, that vvere to dy: ô Tygers and not men? vvell did Moyses say of you: Uua eorum, vuafellis & botri amarissimt; fel draconum vinum eorum: their grape the grape of Gall, and the clusters most bitter; the gall of dragons their vvine: but vvhat did our mee∣kest Sauiour doe? Cùm gustasset, noluit bibere; vvhen he had tasted he vvould not drinke; that is, he tooke as much, as vvould torment his tast, tougue and palate, but vvould not vvithall receiue the comfort it might afford his vveake stomack: that is, to cure vs thoroughly, he would suffer in euery part purely vvithout ease to the rest. Next they violently strip him againe starke naked, Nam nudus pependit in ligno; for he hang naked on the crosse: ô vvho can expresse or conceiue the horror of this torment? his in∣ner garment vvas by this time congealed to his flesh and vvounds, and the crowne of thor∣nes vvas fast to his head, and intangled vvith his

bloudy and clotted haire: yet both are pulled off vvith mercilesse rage, and the crowne vvith no lesse clapt & pressed on a new: all his wounds are opened againe and bleed a fresh; the cold aire pierceth him thorough and thorough; and new shame before such a multitude confoun∣deth his diuine face: ô see him, vvhile the Crosse is preparing, falling on his knees vvith his ar∣mes crossed, and offering himselfe to his Eter∣nall Father In holocaustum vespertinum, an euen∣ing holocaust, to appease his wvrath against mankind &c.

Conclude to kneel downe by him, and make the same oblation: to drinke the bitter Chalice of his passion vvith him, vvhich thy sinnes haue made more bitter then gall: and to imitate his extreme pouerty and nakednes, not a ragge nor leafe of a tree to couer him.

2. Consider secondly, how the Crosse lying flat on the ground & all things in readines, they lay our dearest Redeemer stretched out vpon it; and first spreading out his vvearied armes, and driuing sharp and grosse iron nailes thorough the palmes of his hands, fasten them to the vvood; then pulling downe his leggs to the length, doe as much for his sacred feet; and all this, vvith such violent cruelty, that t'is thought vvith stretching and pulling, they mightily strained his vvhole body, and disioyn∣ted it in many parts; according to that, Fode∣runt manus meas & pedes meos, & dinumeraue∣runt omnia ossa mea. They haue digged my han∣des

and my feete they haue numbered all my bones. O Christian or any humane soule, vvhat can'st thou here thinke, say, or doe? did'st thou euer feele any nerue, sinew or veine contracted or pierced but vvith, a pin? or a bone, neuer so small; or ioynt displaced? or did'st thou euer see it in an other? tell me then, vvhat cries, vvhat shriekes, thou madest, vvhat restles paines and tortures thou suffered'st: and what vvere all that to this torment of thy Sauiour; vvhose hands and feet, vvhere all the sinews, veines, and bones concurre, are bored thorough vvith nailes of a finger thick? ô view it vvell, if thine eyes vvill giue thee leaue; thinke on it, if the affright di∣stract thee not. Runne to thy bleeding Sauiour, vvho calleth on thee vvith these vvords: Surge, & veni amica mea, speciosa mea, columba mea, in foraminibus petrae, in cauerna maceria; lectus no∣ster floridns, arise, and come my friend, my beau∣tifull one, my doue, in the holes of the rock, in the holovv places of the vvall, our bed is slorishing, vvith the red bloud that vvaters this bed of my Crosse &c.

Conclude to make good vse of this occasion; enter into these caues of the rock, that are open∣ed for thee; and shelter thy selfé here, vvhenso∣euer the storme of temptation shall inuade thee; chouse this Crosse for thy bed, pillow, or couch to rest thy wearied soule on.

3. Consider thirdly, how hauing fast nailed him on the Crosse they begin vvith forkes, hal∣berds and ropes to raise him in the aire: ô vvhat

shouts, cries & blasphemies made his enemies, vvhen he appeared ouer the peoples heads? but vvhat affrights, sighs and teares ouer vvhelmed his dearest Mother & other deuout friends? At length, they let the foot of the Crosse fall into the hole made for it, and so fasten it straight vp in the aire: Et sicut Moyses exaltauit serpentem in deserto, ita exaltatus est filius hominis & filius Dei in Caluario: And as Moyses exalted the ser∣pent in the desert, soe hath the Sonne of man and Sonne of God bene exalted on Caluarie: but with such new torments, that all hitherto vvill seeme but trifles: his body now hangs poised in the aire, and it's vvhole vveight on his pierced hands and feet, vvith a new and continuall renting open of the said vvounds; vvith a horrour and trembling of his vvhole body, vvhich now is become the chiefe torment to it selfe. Et factus est sibimetipsi grauis. And he is become burdenous to himselfe. O now crucified & tormented Iesu, how doe all things conspire to thy torture? thy Father hath forsaken thee, thy mothers presen∣ce pierceth thy heart; thy enemies shouts ama∣ze thee; thou thy selfe, thy owne body doth most of all torment thee; Nec habes vbi caput reclines, nor hast thou vvhere to repose thy head. But vpon thornes; nec vbi manum aut pedem fi∣gas, nor vvhere to fasten thy hand, or foot, but on piercing nailes. O vos omnes qui sititis venite ad aquas, ô ye all that thirst, come ye to the vva∣ters, put your mouths to these foure riuers or conduits, vvhich streame from Paradise, Ad

irrigandam vniuersam terràm. To vvater all the earth. Runne and vvash your leaprie into snow in the bloud of the Lambe.

Conclude with all the compassion of thy sou∣le and teares of thy eyes; and vvish at least, that it lay in thy power any vvay to ease thy tormen∣ted Sauiour, or his afflicted mother; remember the hard & flinthy stones opened at his passion; and yet how many be there in the vvorld; and Christians too, that neuer drop one teare for him, or scarce thinke on him?

4. Consider fourthly, the infinite charity of our Sauiour, and no lesse malice of his enemies; he amidst his torments cryes out; Pater, dimitte illis, quia nesciunt quid faciunt; Father forgiue them, for they knovv not vvhat they doe; they grin and shake their heads at him, Vah qui do∣struis templum Dei; salua te ipsum; si filius Dei es, descende de Cruce; Vah thou that destroyeth the temple of God; saue thine ovvne selfe, if thou be the Sonne of God, come dovvne from the crosse; and this not onely the souldiers and common people, Sed & Principes Sacerdotum illudentes cum Scibis & Senioribus dicebant, alios saluos fe∣cit, seipsum non potest saluum facere; si Rex Israel est, descendat nunc de Cruce & credimus &c. id∣ipsum autem & latrones, qui crucifixi erant cum eo, improperabant ei: In the like manner allsoe the cheife Priestes vvith the Scribes and auncients mocking said, he saued others; him ••elfe he can not saue; if he be the King of Israel, let him novv come dovvne from the crosse and vve vvill beleeue &c.

and the selfe-same thing the theeues alsoe that vvere crucified vvith him, reproched him vvi∣thall: this is the musicke of our Salomons bed chamber In die despensationis eiu?. In the day of his despousing. Obserue notwithstanding and reioyce to see how in despight of all, his Eter∣nall Father proclaimes him for the true Messias, and the King of those very Iewes, that murder him; by causing Pilate to put ouer his head in three languages, that all nations might read & know it, this his title; IESVS NAZA∣RENVS REX IVDEORVM; IESVS OF. NAZARETH THE KING OF THE IEVVES. neither, doe they what they could, vvould he alter a letter of it. Againe nature by her sufferance acknowledgeth him for her soue∣raigne Lord and God; and in token of her griefe to see him so treated by man, breaketh open her bowells, renteth her hardest rocks a sunder, & hideth her face in a darke Eclipse for three houres space; the religious Temple also ren∣teth her sacred vaile from top to bottom, not able to beare the horrid sacriledge, nor heare the fearefull blasphemies, that her owne Priests committed and powred out, against her God, her manna and Arke of her Testament.

Conclude to ioyne vvith the Angells of hea∣uen in thy Sauiours prayses, vvhilst his ene∣mies curse and scoffe him: and in mourning with dame nature, and all good soules whilst his enemies exalt and reioyce at their imagi∣ned victorie ouer him.

These follovving must begin to be read on Saterday night the Eue of Passion Sunday.

THE SIXTH CHAPTER, Some pious considerations and questions vpon our Sauiours Passion.

WHILST thy dearest Lord and Sauiour is hanging on the Crosse, struggling vvith three houres vnspeakable tor∣ments; and his enemies like so many vvolues or dogs stand all howling and barking about him, creep in, ô Christian soule, and place thy sel∣fe at the foot of the Caosse, nigh his distres∣sed Mother, S. Iohn and the rest of those de∣uout persons; Sub vmbra cius sede, & fructus eius dulcis erit gutturi tuo: Sitt vnder his sha∣dovv, and his fruiste vvill be sweete vnto thy throate. From thence contemplate some cir∣cumstances, aske him some pious questions, & heare the last seauen vvords of thy dying Ma∣ster; for, Crux fidelis inter omnes arbor vna no∣bilis; nulla sylua talem profert fronde, flore, ger∣mine. The crosse of all trees is the soundest & most noble; neuer did any vvood bring forth a tree sos excelling in either lease, blosome, or branches.

THE FIRSTH MEDITATION. The consideration of some circumstances.

1. COnsider first, and lifting vp thy eyes see vvho he is, that there suffers; & againe; looking downeward, see for vvhom he suffers. He vvho suffers vvhat thou hast hitherto seen, is true God and true man; as God, besides the common attributes of the diuinity, he is the second; person of the B. Trinity, the Eternall Word of the Eternall Father, equally reueren∣ced, praysed and adored vvith him by all crea∣tures vvhatsoeuer &c. As man, he is absolute Lord and King of the vvhole vniuerse, as vvell of the Angells aboue, as of men and all below; vvith full power ouer life and death at his plea∣sure; heauen and hell are in his hand, Data est ei omnis potestas in coelo & in terra: All povver is giuen him in heauen and earth: this is that power which diuines call Potestatem excellentiae, the excelling povver, by vvhich he disposeth of all the treasures of heauen at his vvill: his body framed by the holy Ghost in the vvombe of a purest Virgin, vvas the most tender and best complexioned, that euer hath or shall be: his soule at the first instant full of all knowledge, grace, and glory; called therefore, Sanctus San∣ctorum, ex plenirudine cuius omnes accepimus, The holie one of holies, of vvhose fulnesse all vve haue receiued, not onely men, but Angells: fi∣nally

his authority and esteeme among the peo∣ple so great, that the like vvas neuer seen in Is∣rael. But for vvhom doth he fuffer? for man onely a poore crawling vvorme; for his friends, but not onely; for his enemies also; nay for tho∣se, that stand barking at him; finally for thee alone, no lesse, but euery vvay as fully and as willingly, as for the vvhole vvorld; Qui dilexit me & tradidit semetipsum pro me. vvho loued me, and deliuered himselfe for me.

Conclude vvith astonishement and admira∣tion, to see this great change of these two ex∣treames; Nouissimi primi & primi nouissimi: the last the first, and the first last: God fallen to the lowest abysse of miserie; Opprobrium & abiectio plebis; A reproch of men and outcast of the people; and man raised to the highest of hapines; Filius Dei viui & haeres regni: The Sonne of the liuing God, and heire of his kingdome: poure thy selfe out into teares for thy sufferring God; and into humble thankes, as much for thy selfe, as for the vvhole vvorld, by him redeemed, exalted, dei∣fied.

2. Consider secondly; how as S. Thomas & all diuines teach, the paines both exteriour and interiour, vvhich our Sauiour suffered in his passion, vvere the sharpest and greatest that euer vvere suffered in this vvorld: although thou hast seen them hitherto one by one, yet resume them here againe all together, from Gethsema∣••••to mount Galuarie? no part of his most deli∣cate and tender body hath escaped its particular

and terrible torment; A planta pedis ad verti∣cem capitis non est inuenta in co sanitas: From the sole of the foote vnto the toppe of the head there is found noe health therein: againe he suffered in his fame, by false vvitnesses, and ignominious titles of seditious, foole &c, in his honour by the scoffes, mockings and shames, they vsed him vvith. But now what he suffered interiour∣ly in his soule, no soule but his owne can feel or expresse; Secundum magnitudinem amoris, est & doloris; According to the greatnesse of his loue, the more vehement is his griefe; he loued, honoured and reuerenced the God-head vvith an immen∣se and incomparable loue; how then did it grieue and oppresse his noble heart to see alto∣gether all the sinnes of the world passed, present, and to come, like an army of foule Giants ban∣ding and scorning the Diuinity? how did he feell the eternall losse of those million of millions of poore soules, tumbling hourely into hell flames? againe, the loue he bore his B. Mother vvas vvithout comparison, how then did her griefe for him, increase his for her? how did these two fiery coales, inflame and kindle one the other? say no more, my soule, but looke onely and contemplate them both present by thee, him hanging on the Crosse vvith his eyes cast downe vpon her; and her standing at his feet; but vvhe∣ther looking vp on him or no, I know not.

Conclude to get first a perfect loue of thy Sa∣uiour, and then thou vvilt easily be a partner in his griefe: desire heartily to suffer somevvhat

for him, in thy fame, honour, goods, body, & soule; vvho hath suffered in all at once for thee. Fixe thy selfe at the foot of his Crosse, & neuer depart thence.

3. Consider thirdly, from whom or at whose hands he suffered all this; reflect and thou shalt find, that he hath suffered from all sorts of peo∣ple; Jewes, gentils, great and small, Princes and plebeians; some accusing, others iudging, others executing, all crying out; Tolle, tolle, crucifige, crucifige: avvay, avvay with him, crucifiè, cru∣cifie him; from his Apostles; the one betraying him, the other forswearing him, all flying and leauing him: from the presence of his B. Mo∣ther, though vvithout her fault, vvhose sight and sorrow pierced his very heart, and redou∣bled all his paines: from his ovvne body, vvhose vveight on the Crosse caused and increased his torment beyond measure; finally from himselfe and his Eternall Father, both forsaking him, & both the chiefe and originall causes of all this; he by his free vvill, and his Father by the sword of his iustice: so that the vvhole vniuerse con∣curred and conspired his death; but not one creature afforded him the least helpe or com∣fort. Considerabam ad dextram & videbam, & non erat, qui cognosceret me: I looked tovvard the right hand, and savv, and there vvas none that vvould knovv me: ô forlorne and forsaken Ie∣su; how all are at thy left hand to afflict thee? none at thy right, to pity thee? ô vvhat a case wast thou in, vvhen this vniuersall desolation

made thee cry out to heauen; Deus, Deus meus, vt quid dercliquisti me? My God, my God, vvhy hast thou forsaken me? Sweetest Sauiour, giue a deuout soule leaue to aske thee the same que∣stion; Vt quid dereliquisti teipsum? VVhy hast thou forsaken thy selfe? his answer is; Vt nunquam derelinquat te gratia mea. That my grace may neuer forsake thee.

Conclude vvith a strong resolution, grounded on a sincere loue, neuer to side more vvith tho∣se, that persecute thy Sauiour; that is, with sin∣ne and ingratitude; for onely these two can now reach and offend him, vvhere he is siting at his Fathers right hand. If thou find thy selfe sad & comfortles, recurre to thy Sauiour on the Cros∣se; and be confident, that either he vvill com∣fort thee; or, vvhich is to him more accep∣table, giue thee his grace to sit by him, and keep him company.

4. Consider fourthly the manner our Sauiour suffered Ex parte sua, of his side, that is, the rare vertues he practised and left drawne in purple and sky colour, as vvee may say, In carne sua, in his flesh. As patterns and samples for all his faithfull children: and to begin vvith that, vvhich vvas the first source and spring of the rest, his ardent loue and charity to doe and suf∣fer for vs: ô my soule, thou hast at leasure seen and pondered all the vvonders, he hath done, and all the persecutions he hath suffered in thirty three yeares; and those he now feeleth, hanging before thee on the Crosse; all tokens

of excessiue loue: but couldst thou looke into that burning furnace of his diuine breast, thou would'st find there such a fire of loue and cha∣rity, Quam nec aqua Oceani possent extinguere, nec flumina passionum vmquam obruere: which neither the vvaters of the sea can extinquish, nor the floods of passions euer ouervvhelme: euer rea∣dy to suffer a fresh all, and more, ouer and ouer, againe and again. Next his infinite humility in exposing his Maiesty to such abasements and contempts; and perfect obedience, Vsque ad mortem Crucis, euen to the death of the crosse, to comply vvith his Fathers command. Then his vvonderfull patience, meecknes and silence; Tanquam ouis coram tendente se non aparuit os suum; ita vt miraretur Pilatus valdè; As a sheepe before his shearer did he not open his mouth; soe that Pilate marueled much; vvithout the least contradiction or answer for himselfe: his for∣titude and perseuerance most inuincible till the end, till he had conquered death, sinne and hell: his iustice and mercy, in taking on him and paying so to the full our ransome; his pouerty and contempt of the vvorld in the highest de∣gree &c. vvithout end or limit.

Conclude to follow the steps of thy Soue∣raigne Lord and Master: ô if thou could'st once get & keep one sparke of his loue in thy breast; how it vvould season all the actions of thy life? how it vvould inflame thee to suffer for him, as he hath done for thee? hovv it vvould naile thee to his Crosse hands and feet? Tota vita

Christi, quoth the deuout Kempis, crux suit & martyrium: & tu quaeris requiem & gaudium? erras, erras, st aliud queris quàm pati tribula∣tiones. The vvhole life of Christ is a crosse and martirdome, and doest thou seeke rest and ioy? thou errest, thou errest if thou seekest any thing, but to suffer tribulations.

THE SECOND MEDITATION. Pious questions and answers vpon the Passion.

1. THe first point, and first question: vvhy did our B. Lord suffer himselfe to be tied vvith cords, and haled vvith ropes like a thiefe? Answer: Adam in Paradise com∣mitted theft, eating the fruit vvas none of his owne, but forbidden him: for vvhich the Deuill had all his posterity tied vp like theeues, in the cords of sinne and damnation: to breake these bands, he that is incomprehensible, vvould be comprehended, and he that is liberty it selfe, tyed vp like a thiefe

Kisse these bands, my soule, & pray that they may tie vp thy vnderstanding and affection in the knowledge and loue of thy Sauiour.

The second question: vvhy did he suffer him∣selfe to be accused with so many false vvitnesses? Answer: no man is so iust, but the Deuill vvill find enough to accuse him in, at the day of iud∣gement: vvherefore this our supreme Iudge vvould take now on himselfe vniust and false ac∣cusations,

that vvee might then be secured from those iust and true ones. Thanke thy Redeemer, my soule, and that thou maist be the better se∣cured at that day, follow now his example, and beare false calumnies and accusations vvith patience.

The third question: vvhy did he neuer make answer to any of them, being so false, and so oft vrged against him? Answer: falsity is of that na∣ture, that nothing can so easily consute it, as si∣lence; no vvay so facile to discouer a ly, as to leaue it to it selfe; let it alone, & you shall soone see, how it vvill vanish into smoke, and truth thine like the sunne; Nam magna est veritas & praeualet. For truth is povverfull, and doth pre∣uaile. Learne from this example of thy most pa∣tient Sauiour, a rare and compendious method, how to end contentions, answer iniuries. and discouer lies: and conclude vvith most humble thankes to thy Redeemer for all.

2. The second point, and first question: vvhy vvould our deare Lord suffer his diuine face to be spit on, and mufled vvith a dirty clout? An∣swer: Adam in eating the forbidden fruit, did first spit as it vvere in the face of his Creatour, contemning his command; and at the same in∣stant the deuill bespit and defiled the soule of him, and all his, vvith the muck of sinne: next he aimed at the forbidden knowledge also Boni & mali, of good and euil, and vvas presently struck blind vvith ignorance and errour, our Redeemer therefore had his face defiled & muf∣fled,

Vt nos à tenebris & sordibus, in quas nati su∣mus, peccato sc: & ignorantia, liberaret: that he might free vs from the darknesse, & vncleanenesse to vvitt sinne and ignorance, in vvhich vve are borne: ô my soule take heed of spitting in thy Sauiours face vvith the Iewes; take heed of co∣uering his face of mercy from thee.

The second question: vvhy would he be trea∣ted and reiected for a foole? Answer: to quell & quench in vs the heat and vaine curiosity of knowing more then belongs vnto vs, inherited also from Adam's vaine hopes; Eritis sicut dij, scientes bonum & malum: you shall be like Gods, knovving good and euill: for if the originall Wi∣sedome of the Eternall Father, from vvhence floweth all knowledge in heauen and in earth, be once esteemed foolery; how shall man euer swell or be proud of his knowledge? But vvoe to vs poore bubbles, swelling euer vvith a puffe of selfe conceit till vvee breake our selues.

The third question: vvhy vvould he suffer Barabbas, a thiefe and murderer, to be preferred before him? Answer: to giue vs vvarning, how to make our choice, on vvhich depends life or death: Adam erred preferring a creature before his Creatour, and died for it: the Ievves erred, preferring the Prince of thieues before the Prin∣ce of Angells, and vvere destroyed for it: take heed, ô my soule, thou prefer not sinne before grace, thy pleasure before thy duty, least eternall death be thy doome.

3. The third point, and first question: vvhy

vvould the Sonne of God be scourged & crow∣ned vvith thornes? Answer: remember the tr••∣ueller, that vvent downe from Jerusalem to ••••∣richo, Et incidit in latrones, qui despoliauerunt eum & plagis impositis abierunt semiuiuo relicto: that sel amongst theeues, vvho allsoe spoiled him, and giuing him vvoundes vvent avvay leauing him half-dead: this is he vvhom our good Sa∣maritan comes to cure; and so he applyes his ovvne vvounds to the curing of his; he maketh a bath of his precious bloud to recouer his gas∣ping soule; Nam anima Christiani in sanguine Christi est: For the life of a Christian is in the blood of Christ: hee is crowned with thornes & woun∣ded in the head, to mitigate the temptations that neuer cease to prick and sting our weake, imagination: he is stripped of his ovvne clothes, and couered vvith purple, vvith a cane in his hand; Ut nos deponamus veterem hominem qu••: corrumpitur, & indunmas nouum qui sicundum Deum creatus est &c. That vve may lay avvay the old man, vvhich is corrupted; and put on the nevv man, vvhich according to God is crea∣ted &c.

The second question: vvhy vvould this Prin∣ce and Lord of Angells, be now accompanied vvith none but theeues? answer, to abate and confound the pride of that old thiefe Lucifer, who stole man from Paradise & a great part of the Angells from heauen: but now the wheel is turned; he is the lowest and foulest of deuills, & man placed among and aboue the Angells.

The third question: vvhat doe the three Crosses of mount Caluary signifie? Answer; that on the left hand signifieth the state of wicked men; vvho how iocund so euer they seeme outwardly, yet their restles conferences sing vvithin an other tune: that on the right hand sig∣nifieth the state of penitents; vvhose Crosse is contrition and satisfaction: that of our fauiours in the midst is the state of the perfect, vvho also neuer want their Crosses, as long as they liue in this vvorld. Embrace my soule, the foot of this Crosse, vvhereon thy Sauiour hangs, this is the high vvay from mount Caluary to Ierusalem; from sinne to grace; from grace to glory.

THE THIRD MEDITATION. Of our Sauiours death and buriall.

1. COnsider first; and giue care to the last lesson or sermon, vvhich thy diuine Ma∣ster maketh vnto thee from the chaire or pulpit of the Crosse, consisting of seauen vvordes or sentences vttered as he hung in the last torment or agonie of death. The first vvas, vvhen all the vvorld vvas banding, scoffing, and spitting their malice and venome at him, then vvas his soule in a furnace of charity, sparkling forth pity and compassion for them, vvith Pa∣ter ignosce illis, quiae nesciunt quid faciunt: Father forgiue them, for they knovv not vvhat they doe: ô mellifluous Jesu! hovv can this be? hast not

thou yet done sufficiently to make them know thee? remember vvhat thou didst once say of them; Nunc autem excusationem non habent de peccato suo: but novv they haue no excuse of their sinne. But ô! Omnis peccator ignorans, & nescit quid facit; euerie sinner is ignorant, and knovves not vvhat he doeth; vvhom 'he offendeth, vvhat he offendeth, vvhat he loseth, and vvhe∣ther he runneth. The second vvas, vvhen Damas the good thiefe astonished and conuerted at the former vvords and vnheard-of charity; repre∣hending his companion, accusing himselfe, de∣claring the innocency of Christ, and turning vnto him vvith, Memento mei Domine dum ve∣neeis in regnum tuum; Lord, remember me, vvhen thou shalt come in thy Kingdome: receiued this sentence of eternall blisse; Amen dico tibi quia hodie mecum eris in Paradiso: Amen I say to thee: this day thou shalt be vvith me in Paradise: ô happy thiefe, vvho by this plenary indulgence. A culpa & à paena From both crime, and punish∣ment dve there vnto, hast carried avvay the preuiledge from all the Patriarks, Prophets and Saints of the old law, to leap ouer Purgatory and Limbus immediatly into Paradise & glory: and hadst by thee at thy death Iesus and Mary, thy Redeemer and his mother.

Conclude two things; the one to conne and learne this new lesson vvith all thy endeauours to vvit, then to forgiue and pray for thy ene∣mies, vvhen they are actually persecuting of thee; the other, to turne to thy Sauiour vvith

humility and confession of thy sinnes, vvith a, Memento mei Domine in hora mortis meae; re∣member me, ô Lord, in the hour of my death; and to his mother vvith, Ora pro nobis nunc & in hora mortis. Amen. pray for me novv; & in the hour of death. Amen.

2. Consider secondly how, Stabat Mater do∣lorosa, iuxta crucem lachrymosa, dum pendebat fi∣lius; The dolefull mother stood by the crosse vvee∣ping, whilest her sonne hung thereon; couered ouer with an Ocean of afflicting agonies; suffering all & more in her soule, then did her sonne in his body; so that with more aduantage might shee say that of the Apostle, Christo crucifixa sum Cruci; vvith Christ I am nailed to the crosse and that also with three nailes, the one of loue in the highest measure, the other of griefe, propor∣tionable to the loue; the third of conformity and resignation, Fiat voluntas tua: thy vvil be done. so that, Viuo ego, iam non ego viuit verò in me Christus. I liue, novv not I: but Christ liueth in me. But her dearest Lord and Sonne looking downe vpon her griefe and solitairnes, and his beloued disciple S. Iohn by her, sayd vnto them, Mulier ecce filius tuus, ecc•• mater tua: vvoman behold thy sonne, behold thy mother: the Apostle was well content, Et accepit illam in suam; and he tooke her to his ovvne; but ô the dolefull mo∣ther, how could shee like the change? the disci∣ple for the Master? the Sonne of Zebedeus for the Sonne of God? how could shee take this last farewell; her owne sonne gaue her, and bequea∣thed

her to an other? hauing thus taken his leaue of his mother, he turned himselfe to his Eternall Father, Et exclamauit voce magna: Deus Deas meus vt quid dereliquistime? and he cryed vvith a loude voice: my God, my God, vvhy hast thou forsaken me? mee, thy onely and naturall Sonne? Vt quid? vvhy? for what, or for whom? for sin∣full and vngratfull man? who will hardly euer thanke thee for it; nay many take hence an oc∣casion to offend thee more: but, be it so deare Father; let me be forsaken by thee, so thou ne∣uer forsake them.

Conclude to vse this same cry to God in all thy temptations; and beg his ayde and assistance for the respect of what his onely Sonne suffered in being now forsaken by his Father, and also for what his B. Mether felt, in being left by her Son∣ne, and, put of to an other; and know, that wee may novv more boldly call her our Mother, then before, for her Sonne hath bequeathed her to vs all in S. Iohn, & shee beareth to all the loue of a mother.

3. Consider thirdly, hovv our dying Sauiour hauing hung on the Crosse some three houres, sayd, Sitto: I thirst; tvvo great and vehement thirsts did he suffer, the one corporall, for ha∣uing fasted so long, spent all the bloud of his bo∣dy, & moisture of his stomack, and passed so many torments and trauells how could there chuse but follow a parching drouth thorough all his body? and it vvas fitting vve should know it, as vvell as the rest of his torments, to shew

our due gratitude for it: but the other and greater thirst vvas spirituall in his soule for our good & saluation, and that all the vvorld would come and drinke Ad sontem aquae viuae passionis, At the fountaine of the liuing vvater of his pas∣sion. But ô the cruelty of sauage beasts! they giue a gasping and dying man nothing, but foure vineger to quench a consuming thirst; Et siti mea potauerunt me aceto: in my thrist they gaue me vinegre to drinke: but yet more cruell sinners, vvho instead of pious gratitude, giue him nothing but the gall and vineger of sinne and vvickednes. Our meekest Lord hauing taken this piercing draught, as one vvell refreshed and satisfied, sayd, Consummatum est; it is consum∣mated: that is, perfected and consummated is the whole worke of mans redemption; the figures and prophecies of the old law are fullfilled; the papers, writings & accoumpts of siue thousand yeares with the diuine iustice are quitted and cancelled with my bloud; finally the whole Oe∣conomy, for which I came, is now ended with my life. Happy that soule that at the houre of death can truely say, Consummatum est, it is con∣summated: or, cursum con••ummaui, fidem seruat••e &c. I haue consummated my course, I haue kept the faith &c. I haue complied with the obliga∣tions of my estate and calling.

Conclude to beg of thy Sauiour for this tor∣ment he suffered, that he will quench in thee the heat & drouth of thy carnall sensuality; & giue thee that other of spirit, Vt sitiat anima tua

ad Deum fontem viuum. That thy soule may thirst after God the living fountaine. Beg of him also and his B. Mother, that at the houre of thy death thou may with joy and comfort say, Con∣summatum est, it is consummated.

4. Consider fourthly, how the houre being come, that he vvould permit death to seize vpon him; and by the separation of those two indiui∣duall and inseparable companions his body and soule, perfit so the worke of our redemption; listing vp his oppressed head and vvatry eyes to heauen, Clamans voce magna ait: Pater in ma∣nus tuas commendo spiritum meum; & inclinato capite tradidit spiritum & expirauit: crying with a loude voice, said: father into thy hands I com∣mend my spirit; and bovving his head, he gaue vp the ghost: stay a vvhile, Christian soule, stay from thy iust groanes & teares, vvith vvhich I knovv thy breast and eyes are full, thou shalt presently accompany in this his hopeles, com∣fortles and sonneles mother; see in the meane vvhile and knovv, that the thundering sound of this his last cry vvas heard dovvne to the abysse of hell, and made all these infernall spirits flit vp and dovvne vvith horrour and affrightment, and runne deeper into their dungeons, to hide themselues: it penetrated Limbus, & gaue those vvearied soules a ioyfull alarme of their freedo∣me; it mounted also to heauen, vvarning the Angells to prepare their voices and instruments to sound his triumph & victorie ouer all his enemies. Yet (ô svveetest Jesu) least men should

feare, as most iustly they might, that he vvent avvay angry or vvrathfull from them, he incli∣ned and turned dovvne his head and eyes vpon them, to offer them the kisse of peace; his ar∣mes open to receiue them; his feet nayled not to flie from their approches; finally his vvounds all open, that vvee may enter into his shelters & forts euery vvay, and hide our selues there In die belli; In the day of vvare.

Conclude neuer more to lift vp thy head a∣gainst God, since thy Sauiour hath inclined his his to death in obedience to his Father, and lo∣ue to thee: thanke him anevv for all that he hath suffered from the garden of Gethsemany to this moment: and neuer thinke thy selfe truely his, till thou suffer vvillingly somevvhat for him.

5. Consider fifthly, hovv our blessed Redee∣mer had no sooner giuen vp the ghost, with an Humiliauit seipsum vsque ad mortem, mortem au∣tem Crucis; he humbled himselfe vnto death, even the death of the crosse: but his Eternall Father be∣gun presently to exalt and magnify his name: hence the sunne grew darke; the earth trem∣bled; the stones cracked; the graues opened; the vaile of the Temple rent from the top to the bottome; the people vvent home knocking their breasts; the Centurion with many more were conuerted, & publikely confessed him for the Sonne of God; Verè filius Dei erat iste: indeed this man vvas the sonne of God; when Longinus had with a lance opened his side, true vvater &

bloud came gushing out: vvhence proceeded the Catholike Church, Mater viuentium: Mother of the liuing: and the seauen Sacramentall Con∣duits of heauenly graces. Finally his disciples who before hid themselues Propter metum Iu∣daeorum; for feare of the Ievvs; and treated vvith him onely by night, novv boldly shew their fa∣ces, & Ioseph ab Arimathea intrauit ad Pilatum & audacter petijt corpus Iesu: Ioseph of Arima∣thea vvent in to Pilate, and boldly asked the bodie of Iesus: Nicodemus came also vvith an hundred pound of precious ointments & aromatick spi∣ces. O what nevv rancour and hatred did these things beget in the hearts of his enemies the Iewes, to see all their malice consumed in vaine & turned to his greater honour; so that, Sagitta paruulorum factae sunt plagae eorum; Childrens arrovves are made theire vvoundes.

Conclude thou with joy and exultation of heart, to see the iust glory of thy Sauiour begin to shew it selfe: thanke heartily his Eternall Fa∣ther for it: and learne hence to be confident in his sweet prouidence; whatsoeuer stormes of aduersity ouerwhelme thee.

Thursday night and Friday morning nothing is read. On Fryday night read for Saturday.

6. COnsider sixthly, how Ioseph, Nicode∣mus & S. Iohn vnnailed the sacred bo¦dy of our Redeemer from the Crosse,

and with all reuerence and deuotion laid it once more in the armes and lap of the sacred Virgin Mother. O vvhat soule can imagine, or tongue expresse the teares, sighs and anguish of her af∣flicted heart? Enter, ô faithfull soule, and falling at the cold and bored feet of thy Sauiour, ac∣company these last and funerall teares of the B. Lady, S. Iohn, S. Mary Magdalene and the rest: ô vos omnes, qui transitis per viam, videte si est dolor similis, sicut dolor noster. ô all ye that passe by the vvay, attend, and see if there be sorovv like to our sorovv. From hence beginneth that most solemne Procession of his buriall to the new Tombe of Ioseph, In quo nondum quisquam positus fuerat. VVherein neuer yet any man had beene laid. Hither vvas brought the sacred Corps richly embalmed, vvrapped in fine linnen, & accompanied, as it beseemed the Sonne of God, vvith his owne Mother, those holy and noble personages of men and vvomen, and vvith all the Angels of heauen, sent dovvne from their great Lord in mourning vveeds, Et in planctu, sicut plangi solet in morte Primogeniti. And to performe those funerall obsequies, vvhich are vvont to be performed in the death of a first-be∣gotten. Finally they lay him in his graue, adore him, and with new floods of teares, & speechles sobbes taking their last leaue; Aduoluūt lapidem ad ostium monumenti; and they rolle a stone to the doore of the manument: and returne in compa∣ny of the sad Lady Ad sanctum coenaculum. To the holie refectorie.

But stay thou here a while, my soule, Et se∣dens foris ad monumentum plora, and sitting vvi∣thout at the monument vveepe, the death of thy God, the anguish of thy Lady & Mistresse vvith thy owne solitarinesse. Next, Recogita in ama∣ritudine animae tuae, Recount in the bitternesse of thy soule. All vvhat thou hast seen passe Ab horto Gethsemani ad sepulchrum: from the Garden of Gethsemani to the sepulcre: make vnto thy selfe Fasciculum Myrrhae, a bundle of myrrhe. of these three ingrediens; the cruelty and malice of the Iewes, the enormity of sinne; and the ouer∣swelling charity of thy Lord and Sauiour.