and for the circumstances of the same which heereafter we shall see 6. Because he suffred in his bodie in his good name in his honour with so manie reproches and discommendations in his substance being naked and in his frinds whoe did forsake and denie him Christ suffred in al the parts of his bodie HIs head was crouned with thornes His eyes were couered with teares and blood His face was beraied with spittle His eares were enuironed with iniuries and reuilings His tounge was siroped with vinagre and gall His holie beard was neere drauen off His hands were passed through with nailes His side was opened with a speare His shoulders were torne with whippes His feete were pearced with hard nailes All his bodie was wounded stretched most miserable and wholie out of ioint 7. For the number of so manie and so diuers torments and calamities as did concurre together in his passion for he was taken bound accused scorned spitt vppon buffeted crouned with thornes stricken with a reede blinfolded stripped naked blasphemed charged with his crosse and led and haled from one iudgment seate to an other as if he had ben a publique malefactour finallie he was crucified dead and buried That which we ought to gather out of these paines 1. HOw filthie malicious a thing sinne is sith Christ endured so much to destroie it for in what manner could God shew a more greate signe of hatred against sinne then by deliuering his owne sonne to death to abolish sinne 2. How grieuous the paines and torments of hell be for somuch as to deliuer vs from them Christ would enter into a bottomles depth of paines sorowes 3. How passing great the riches of grace and of glorie be when as there was neede of such merite to purchase them 4. The exceeding dignitie of man and the passing value of his sowle seeing God hath giuen for it so noble à price 5. How good how pitiful and sweete God is How the goodnes the charitie the mercie and the iustice of God doth appeare in the Passion of Christ. To the goodnes of frindship it perteineth to communicate giue a mās self to his frind but now what greater goodnes maie there be found then that of almightie God whoe arriued to make him self one thing with man and to suffer so much for him as he did To loue it perteineth to doe good to the thing beloued but what loue is greater then that of God whoe died for mans sake to make him partaker of al his good To mercie it perteineth to take vppon our selues other mens miseries nowe what greater miserie could Christ take vppon himself then to die with so greate paines and shame for our sinnes To iustice it perteineth to punish offences but what iustice is more greate then that of God which punished sinne in the person of his owne Sonne How he that doth meditate the passion becometh ful of vertue WHoe is he that wil not become humble seeing the onlie Sōne of God to be lesse esteemed then Barrabbas to be crucified betwixt two thieues Whoe wil not be patient beholding the inuincible patience of Christ his so great contumelies and iniuries so great paines and sorows Whoe wil not be obedient seeing Christ is become obedient euen to the crosse Whoe wil liue anie longer in pleasures beholding Christ in so manie torments Whoe wil esteeme wealth riches and other things of the world seeing Christ to be naked vppon the Crosse Whoe wil not perseuer in goodnes and vertue seeing that Christ so perseuered in his paines and torments euen til death Whoe wil not forgiue his enimies seeing Christ forgiueth those that tooke awaie his garments his good name his life and not onlie forgiueth them but also praieth for them Let vs then giue most hartie thanks to our Lord God for this so great a benefit to wit for al that which in it he gaue vs for al that which it did cost him much more for that he did so exceedinglie loue vs because his loue towards vs was far greater then was that which he endured for vs in so much that he would haue suffered more if more had bene needefull Let vs giue our selues ernestlie to meditate the passion of our Sauiour Christ remouing awaie from vs whatsoeuer maie hinder the same and let vs procure to reape thereby that frute which we ought to his diuine honour and glorie Of the partes of meditation CHAP. VI. THe partes of meditation be foure that is Preparation Representation Consideration and Praier Preparation is a certaine short eleuation lifting vp of our mind which we make in the presence of almightie God with which we inuoke first his diuine help that we maie make our praier wel as we ought Then after this we think a little vppon that which we goe to doe which is the greatest thing in the world for so much as we goe to worship to thanke and to praie almightie God to worship him for his maiestie which is infinite to thank him for his wonderful woorks of our creation redemption and iustification to praie him for our owne necessities and those of the holie Catholique Churche And what thing is there more reasonable more worthie more necessarie then this Representation is nothing els but to imagine the misterie vppō which we be to meditate as if now we did see it donne before our eyes forming to our selues the place where it is donne the thing it selfe which is donne and the personnes that doe it As for example in the misterie of the crucifying of our Sauiour to set before oure imagination the mount Caluarie the Crosse the Crucifixe which gusheth out bloud on euerie side Consideration is meditation it selfe which is a woorke of our vnderstāding with which we discourse vppon the present misterie considering dulie the circumstāces of the same and pōdering with our selues who he is that suffereth what he suffereth for whom in what sort somtimes conferring one thing with an other and procuring alwaies to drawe som affections of loue sorow or the like as the misterie shall giue vs occasion Praier foloweth last in the end of meditation in which a man as it were now in wardlie inflamed talketh with almightie God or with Christ crucified as if he had him there present praising him thanking him worshipping him discouering vnto him his owne defects and necessities desiring him to pardon them and with obsecration to request him of his grace of his gifts and of such vertues as be needful for his saluation Obsecration is nothing els but praying of almightie God by sacred and holie things as by his pretious wounds by his blessed mother by his Saincts by his passion merites and such other like things which be of greate efficacie and force to make vs obtaine that which we demaund Certaine things that we ought to consider in euerie misterie of the passion which be of exceeding great maruel and compassion NOte that in all the misteries
with so great feruor O what humilitie Being takē by those that came to laye hands on him he reprehended S. Peter Io. 18.10 Luc. 22.51 Mat. 26.44 Io. 18.4 Io. 18.22.23 Mat. 26.62.63 Mat. 26.63.64 Io 19.28 Io. 19.26.27 that drew out his sword to defend him O what constancie Malcus is wounded and he healeth his eare O what charitie He suffered him self to be kist of Iudas whoe betraied him and he knew it O what patience He was strooken in the face and he verie mildelie admonisheth the seruant that smote him O what bountifulnes He is vniustlie accused and holdeth his peace O what wisdom He is adiured by the liuing God and awnswereth O what Religion He is condemned to the crosse and submitteth him selfe to this wicked sentēce O what obedience He dieth for thirst and yet drinketh not O what abstinence Luc. 23.39 He commendeth his deere mother to Iohn his beloued disciple O what dutiful affection He is cursed and yet blesseth O what magnanimitie Luc. 23.43 Luc. 23.46 He giueth paradise to the good thiefe O what magnificence He giueth vp with a loude voice the ghost in signe that he died willinglie for our sakes O what strength heroical ane more then heroical Al the life of Christ was an instruction of manners but his death alone was a flower of al vertue and a patterne of al perfection in somuch that S. Paule which great reason said 1. Cor. 2.2 that he would not know anie other thing but Iesus Christ and him dead and crucified Of the great obligation which we haue to God for the benifit of the death and passion of our Sauiour Iesus Christ CHAP. V. AS there is no thing that perteineth more to our saluation then the passion of Christ nor benifit for which we ought to giue more thankes nor in which we maie more glorie and cōfort our selues thē is this so there is no thing of which we ought to be more mindful to speake more of to heare more willinglie toe think more of then of this holie passiō for which we ought to be much more thankful then for our creation and this for manie reasons 1. Because if the obligation which man hath to God be great in respect that with his onlie woord he created him of nothing it is vndoubtedlie much greater that he by the meanes of his death did repaire and renewe man whoe through sinne was in a certaine sort brought to lesse then nothing because it is in deede a greater matter to reforme a thing wel then to make it new at the first 2. Because God did shew far greater loue in the reparation of man then in the creation of him for that before man was made he had donne nothing yet by which he might deserue not to be made but after that he was made and had through sinne offended God he deserued to lose his first being and therfore this pitie bountifulnes benignitie and charitie of God was infinite when with the death of his owne onlie begoten sonne he renewed and restored man whoe had deserued to be brought to nothing 3. Because in this benifit God hath giue vs lesus Christ God and man so that how much more he is woorth then al other creatures so much greater is the obligation we haue for Christ then for al other creatures 4. Because by this meanes God deliuered man from infinite euils causing his sonne to enter into a bottomles depth of torments of paines and of dangers who with his death did purchase for vs innumerable goods so that man is bound to God infinitelie for the seuen things that folow 1. Because he hath deliuered him frō infinite euils 2. Because he hath purchased for him infinite goods 3. For the meanes which he hath vsed of the Incarnation and passion of Christ 4. For the infinite loue which induced him to this 5. For the desire which he also had to suffer more for vs and this was the thirst that he so much endured 6. Because in this God shewed the greatest loue that he could declare vnto vs for seeing that man could not satisfie for sinne if God him self did not becom man he became man for man and died also for man rather than he would suffer that man who was his creature should perish O what woonderful maruail 7. Because man ought to giue him self and al that he is able to God as wel because he made him of nothing as also because he renewed him with his death and passion but man not being able to giue him self if Christ doe not help him and when he should giue him self thousands and thousands of times yet he giueth litle therefore that man might haue what to giue and repaie to God for al the benifits gifts and graces which he hath receaued and doth dailie receaue Christ giuing him self to man and first dying vppon the crosse giuing him self to his father and rising from death he gaue him self to man that man might offer him to God with his merites or with his infinite loue as a sacrifice for his sinne and as an oblation for his benifits and so a man maie offer vnto God the Father the infinite price of the merites of IESVS Christ yea and IESVS Christ him self 8. Because the benifit of Creation of Conseruation and al otherlike would litle auaile vs without this of our Redemption and th' other benifits of grace without this could not be obtained and therefore when a man doth receaue the grace of God in the holie Sacraments or when he doth doe speake or think anie good let him remember that Christ hath obtained purchased this for him with his death and passion The things that ought principallie to be considered in the Passion of Christ 1 HIs most bitter paines to be hartily sorie with him 2. The greeuousnes of our sinnes to greatlie abhorre detest them 3. The worthines of the benifit to giue him exceeding thanks 4. The excellencie of Gods goodnes to loue it with al our hart 5. The multitude of Christes vertues to imitate and folow them 6. The cōgruencie of this misterie to admire the wisdom of God and to establish vs the more in our faith Of the greatenes of Christes sorows and paines WE must vnderstand that if we except as S. Thomas saith the paines of purgatorie and those of hell the paines of Christ were the greatest that euer haue bene or shal euer be endured in this world 1. In respect of his exceeding charitie the which how much the greater it was so much the more paine it induced him to suffer 2. Because his paines were meere and pure paines that is withoutanie sort of consolation or comfort 3. For the tendernes of his bodie which was so miraculouslie formed therfore it was more perfect more delicate and more sensible then al other bodies whatsoeuer 4. For the presence compassion of his mother which increased his paines 5. For the kind of his most dolorous death
is that the gift of praier and to think wel vppon the passion of our Sauiour and the benifit of our redemption is a gift of God and so it behoueth vs to desire the same and to demaund it continuallie with al our hart forasmuch as it is writen Aske Luc. 11.9 and it shal be giuen you 2. The second is that a man ought aboue al other things to be exceeding humble for how can it be that with a proude and loftie hart a man should euer meditate wel the life and passion of him whoe being God was made man and taughte vs to be huble with his woords with his woorkes with his example in his birth in his life and in his death These misteries can not be vnderstoode without supernatural light which is not giuen but to such as be hūble Wherfore our Sauiour said in the Ghosple Matt. 11.25 I confesse to thee O father Lord of beauen and earth because thou hast hid these things from the wise and prudent of this worlde and hast reuealed them to litle ones that is to the humble And so for want of this humilitie there be verie fewe that haue anie tast of these misteries He then that wil meditate these holy misteries profit him self by the same must humble him self exceedingly and euen from the bottom of his heart esteeme himself altogether vnworthy 3. The third is that it is also necessarie to haue our cōscience voide and cleane from al sinne for how can he with sinne meditate the death and passion of Christ whoe ought to vnderstand that Christ died to giue death to sinne And therfore it is a verie profitable thing that a man first demaund pardō at Gods hands for all his sinnes and stedfastlie purpose with him selfe that he wil rather die then euer anie more offend his diuine maiestie and this as often as he goeth to meditate these holie misteries 4. The fourth is that à great impedimēt let also is too much loue and too much anxietie or carefulnes of woorldlie thinges the which how litle that they be hinder vs verie much from seeing God no otherwise then whatsoeuer little impediment that is put before our eyes doth let vs that we can not behold the heauens And he that with such thoughts doth make his praier is as one that eateth garlike and afterward goeth to negotiate with some greate Prince It was not without greate cause therfore that our Sauiour did so often make his praier in a mountaine being solitarie and alone 5. The fift is that if we earnestlie desire to tast the mysteries of the life and passion of Christ it is verie expedient to exercise our selues in mental praier because to praie with our mouth and to haue our hart distracted is of smal profit and it is as if one should eate al the flesh of a capon and afterward send the bones to anie great personage Therfore Christ our Sauiour warneth vs in the ghosple saying God is a spirite Io. 4.24 and they that adore him must adore in spirite and veritie 6. The sixt is that because mental praier is one of the most hard tedious things that we can doe which is the cause that there be manie that giue them selues to the woorkes of mercie and to sundrie mortifications but fewe that imploie them selues in mental praier therfore we haue greate necessitie of much patience of much strength of minde of greate hope in God and of perseuerance for that by the help of God and by dooing what lieth in vs we maie obteine all things And for so much as this treasure is inestimable make account to sel al that thou hast and to buy it and enioie it for euer 7. The seuenth is that to make our mental praier wel it is a verie good thing to vnderstand and know the impediments that maie hinder vs and to consider them oftentimes thereby the better to auoide them and they be these that folowe 1. The litle account that we make of venial sinnes which neuertheles amongst other things doe depriue vs of that perfect puritie of mind which we ought to haue 2. To much trouble vnquietnes of conscience for venial sinnes 3. Superfluous scruples which hold our minde alwaies vnquiet 4. Bitternes or tediousnes of hart which proceedeth somtimes of anger somtimes also of rancour because our hart is as it were a vessel of gall which we must emptie and voide if we wil fill it with honie 5. Sensual consolations for many there be that desire to enioie God but they wil not leaue nor forbeare the good morsels of the world and yet spiritual consolation is not giuen but to such as for the loue of God be afflicted and heauie and not to those that haue comfort and ioie in the world So the ghosple teacheth vs Matt. 5.5 that Blessed ar they that mourne for they shal be comforted 6. The disordinate care of temporal affaires and necessaires the remedie whereof is first to shake of from vs al disordinate affectiō that we bere to creatures Loue not and thou shalt not be afflicted An other remedie is to cast al our care vppon God and to relie vppon him with a stedfast faith for when thou hast done what lieth in thee to doe God wil take ordre for the rest seeing he hath commaunded vs Matt. 6.33 that our chiefest care be to think vppon him to serue him alwaies 7. Ouermuch diligence and tendernes in gouerning our owne bodie 8. The vice of curiositie in desiring to know other mens dooings and to haue our things too neat and fine 9. To leaue of and not continue our ordinarie custome and time of praier without iust cause for that the cōtinuing of praier although the time be not long is of greate frute and profitte 10. Delicious dainties and superfluitie in eating and drinking which hinder vs verie much from eleuating and lifting vp our mind to God 11. Too excessiue abstinence or indisposition of bodie 12. Ouergreat affection to anie creature or anie thing els because our mind is alwaies in that Matt. 6.21 which we most loue and where our treasure is there is also our hart 8. The eighth is that we must wel vnderstand those things that further vs to make our mental praier wel to th' end that we obserue them with all diligence Such be the things that ensue 1. A great and carefull desire of mental praier because the loue of th' end which we seeke moueth vs to woorke and maketh al paines to seeme but light in somuch that we ought to desire mental praier euen as one that is hungrie desireth bread and as he that is couetous longeth after treasures and as a man caried away with affection towards her whome he desireth for his spouse as the scripture saith 2. Strength and diligence to ouercome the impediments and difficulties of this exercise 3. The garde and custodie of our hart which being the principal instrument of this musicke
thee with the self same things that were thine and how often times receauing thy paye haue I fought vnder the diule and vnder the world Alas giue me grace that I yeeld thee grapes and no more wild grapes good and not euill thankfullnes not vnthankfulnes and that I alwaies feele disgust when I should doe speake or think anie thing that maie be against thy diuine maiestie and that henceforward I render thee loue for loue bloud for bloud life for life that as with my euill life I haue scandalized heauen and earth so heereafter with my holy and vertuous life my neighbour may be edified and thy diuine maiestie praised blessed and glorified for euer Amen Pater and Aue. A speeche which the sowle doth make with Christ discoursing with him vppon his passion O My Lord wherfore wast thou sold To redeeme thee O Lord wherefore didst thow pray so much To pacifie the wrath of my father against thee O Lord wherefore wast thow afraid and astonished To make thee most assured couragious O Lord wherfore were so many deceits vsed to intrapp thee To deliuer thee from all deceite Wherefore didst thow sweate bloud To wash away the spots of thy sinnes Wherfore wouldest thow be taken To the end thow mightest not be taken of thine enimies Wherefore wouldest thow be bound To loosse the bonds of thy sinnes Wherefore wast thow denied by Peter To confesse thee before my father Wherfore wouldest thow be forsaken of all thy disciples To remaine with thee euen till the daie of iudgment Wherfore wouldest thow be accused To absolue thee Wherfore wouldest thou be spitted on To clense thy filthines Wherfore wouldest thou be scourged To free thee from eternall scourges Wherfore wouldest thow be lifted vp on the crosse To lift thee vp into heauen Wherfore wouldest thow be crowned with thornes To crowne thee in euerlasting glorie Wherfore wouldest thow stretch out thy armes To embrace thee my beloued sowle Wherfore didst thow bow doune thy head o my Lord To kisse thee o my deere sowle Wherfore wouldest thow that thy syde should be opened with a speare To receaue thee in my heart o my sowle Wherfore wouldest thow be placed in the midest of two thieues To place thee in the middest of the Angels in heauen o my deere sowle O what vnmeasurable charitie what infinite loue what fauour neuer heard of what wounderfull mercie God to become man The eternall to become temporall The impassible to become passible The immortall to become mortall The glorious to become ignominious And for whome all this at the length for me for me O most wounderfull wounder A praier concerning euerie article of the Passion O God whoe for the Redemption of the world wouldest be borne circuncised reproued of the Iewes betraied with a kisse of Iudas the traitour lead as an innocent lambe to the slaughter and vndecentlie offered to the sight of Annas Caiphas Pilate Herode accused of false witnesses vexed with scourges and reproches besmired with spittle crowned with thornes strooken with buffets smoten with a reede blindfolded stripped of thy garments fastened to the crosse with nayls lifted vp on the crosse reputed amongst theeues presented with vinagre and gall to drink and wounded with a speare Thow ô Lord by these thy most holy paines which I vnworthy doe remember and by thy holy crosse and death deliuer me from the paines of hell and vouchsafe to bring me whither thow didst bring the theefe crucified with thee Whoe with the father and the holy ghost liuest and raignest world without end Amen Another Praier O Lord IESVS Christ in whose dominion all things ar put and there is none that can resist thy will whoe didst vouchsafe to be borne to dye and to rise againe by the mysterie of thy most sacred body and by the fiue wounds and shedding of thy most pretious bloud haue mercie vppon vs as thow knowest to be needefull to our sowles and bodies deliuer vs from tentation of the diule and from all those things with which thow knowest we be streightned and conserue and strengthen vs in thy seruice euen till the end and giue vs true amendment and space of true penance and after death graunt vs true remission of all our sinnes and make vs one another to loue our brothers sisters frinds and enimies and without end to reioice with all thy Saincts in thy kingdome whoe with God the father and the holy ghost liuest and raignest God for euer and euer Amen A prayer to the wounds of Christ. I Pray thee o Lord IESVS by thy most holsome wounds which thow didst suffer vppon the crosse for our saluation from which flowed out that pretious bloud where with we were redeemed wound this my sinfull sowle for which also thou didst vouchsafe to dye wound it with the fyrie and most strong dart of thy exceeding charitie Strike my hart with the iaueling of thy loue that my soule may saie vnto thee with thy charâ—â—â— I am wounded so that out of the wound of thy loue there may flowe most abundant teares daye and night Strike o Lord strike I beseeche thee this my most hard hearte with the mercifull and strong speare of thy loue and pearce with mightie power more deepe to the inward parts Whoe liuest and raignest for euer and euer Amen Deuout petitions to our Lord IESVS Christ taken out of S. Augustine O Lord IESVS let me know my self and know thee Let me not desire any thing but thee Let me hate my self and loue thee Whatsoeuer I doe let me doe it for thee Let me humble my self exalt thee Let me think of nothing but of thee Let me mortifie myself liue in thee Whatsoeuer things shall chaunce let me take them of thee Let me persecute my self and folow thee Let me still desire to folow thee Let me fly from my self fly to thee Let me be worthy to be defeÌ„ded of thee Let me take heede to my self and feare thee Let me be of those that ar chosen of thee Let me mistrust my self trust in thee Let me haue desire to be obedient for thee Let me haue affection in nothing but in thee Looke vppon me that I may loue thee Call me that I may see thee And let me for euer inioye thee Amen