than he wherfore should not I whoe am but dust and ashes and for my sinnes vnworthie to liue put my selfe euen vnder all creatures And why shall I esteeme the iudgment of the world so foolish and without all reason that it telleth vs that euill is good that bitter is sweete and maketh lesse accoumpt of eternall wisdome then of foolishnes it self Alas my good Lord deliuer me from this blindnes by that thine infinite loue which moued thee to suffer so vnworthie things and neuer heard of before that I may alwaies praise and exalt thy power wisdome and goodnes whoe art blessed world without end Amen Pater and Aue The eigth mysterie WHen the Iews made him beare his crosse so heauie and waightie he being wearie and afflicted that so his heart might first feele the paine of death before he died O crueltie neuer read nor heard nor thought of before Poincts of meditation 1. TO take cōpasion of Christ whoe hauing neede of rest was forced to beare so painfull a burden 2. To consider how readie he was to take vppon him and beare his crosse 3. His passing great humilitie 4. His loue so patience and his patience so louing 5. The crueltie of the Iews towards one of theire owne nation and whoe was the honour and glorie of theire countrie Poincts of confusion for vs. 1. THat we so much abhorre all sorts of Crosses 2. That we be so readie to murmour in euery little tribulation 3. That we be so prowd as yf God were bound vnto vs and we deserued no manner of yll 4. That knowing the Crosse to be the means by which we must goe to heauen we doe yet so little think vppon it 5. That we be so cruell towards our selues and so vnlike to Christ and his holy Saincts The petition TO aske grace that we may beare the Crosse which he thorough his great loue did beare and that he giue vs light to knowe how honourable a thing it is to suffer for his holy names sake The praier WHen I think with my self ô my Lord how with so great readines of mind thow didst take that heauie crosse vppon thy shoulders for the loue of me thou being yet in so pitifull and painfull case I am altogeather confounded and much ashamed that I for thy sake can not endure as much as a fleae byting Alas let thy mercie ouercome my miserie and giue me grace that heereafter I may desire to suffer much for thee and that this may be my glorie to say with the holy Apostle Galat. 6.14 God forbid that I should glory sauing in the crosse of our Lord Iesus Christ by whome the world is crucified to me and I to the world Amen Pater and Aue. The ninth mysterie THe kind of this cruell death of the crosse because by it a man died not so soone as whē he is beheaded or doeth dye of some such like death and yet neuertheles the wounds became greater through the waight of the body Moreouer they were in the most sensible parts of the body as in the hands and feete which both be full of vaines and sinowes in somuch that not hauing receaued any mortall wound at all by force of most cruell paines he rendred vp his most holy sowle Wherfore when Pilat vnderstoode that he was dead he marueled at it as the Euangelist reporteth Marc. 15.44 And consider well heere the fower poincts aboue mentioned Poincts of meditation 1. THe great paines which he then did feele which were in deede the verie greatest that could be felt 2. The shame he suffered seeing him self hanging betwixt twoe thieues in an infamous place and in presence of so many people 3. That the great loue held him on the crosse not the nayles or anie other thing 4. That whilest they tooke from him his goods his life and his good name he praied for them 5. That he was euerie way exposed to paine without feeling anie euen the lest comfort that might be Poincts of meditation 1. THat we be so farr from suffering for Christ whoe suffered so much for vs. 2. That we mistrust to put our life in his hands whoe so ioyfullie did giue his life for vs. 3. That we be so greedie of goods and of worldlie fame so much despised by Christ 4. That we be so afraid of death knowing that Christ died whoe is the gate to goe to heauen 5. That Christ for loue of vs neither esteemed goods nor honour nor life and that we be not aunswerable to so great loue The petition TO request grace to perseuer on the crosse till death and to be alwaies mindfull of the passion of Christ crucified The praier GRaunt me grace ô most mercifull Lord that I desire for thy loue to remaine on the crosse which thou shalt giue me euen till death and that I beare thee crucified still engraued in my heart by the bloud which thow didst shed on the crosse by the paines which thow didst feele and by the loue which did induce thee to all this that being made partaker of thy paines I be also partaker of thy eternall ioyes in the kingdome of heauen Amen Pater and Aue. The tenth mysterie TO haue ben so much despised whilest he was vppon the crosse in the middest of so great paines the Iews somtimes saying vnto him that yf he were the sonne of God he should descend from the crosse som others that he had saued others but could not saue him self and againe that in three daies he should build againe the temple Consider well the fower poincts we spake of before Poincts of meditation 1. COnsider that Christ was held infamous suffered infamous death in an infamous place of infamous persons and with infamous woords 2. His patience humilitie loue and contempt of the world 3. His charitie in praying his father that not onlie he would not throw them head-long doune to hell but would also forgiue them 4. The crueltie of the Iews for yf such extremities had ben vsed to anie dogge they would haue moued to compassion 5. The maruell and woundering of the Angels whoe did see these things what we our selues would haue donne yf we had ben present at such enormities especially knowing him that suffered to be the sonne of God Poincts of confusion for vs. 1. THat Christ being glorious suffered him self to be accoumpted as infamous and vsed as such a one and that we being in deede infamous thorough our sinnes and vngratefulnes will be esteemed glorious 2. That when anie doe contradict vs we giue them forthwith the lye prouoke them to the combat and become contentious and angrie 3. That for any the lest iniurie donne to vs we would yf we could incōtinent lie ruine him that did it 4. That we feele so little compassion of all that Christ suffered and yet haue so great compassion of our selues and of anie thing pertaining to vs. 5. That some of vs Christians doe now no lesse blaspheme Christ then the Iews did in
MEDITATIONS VPPON THE PASSION OF OVR LORD IESVS CHRIST MADE By the Reuerend father FVLVIVS ANDROTIVS of the Societie OF IESVS Newlie translated out of Italian into English An. Domini 1606. MEDITATIONS VPPON THE PASSION AND DEATH OF OVR SAVIOVR Christ How profitable and necessarie a thing it is often to meditate vppon the passion and death of our Sauiour Iesus Christ. CHAP. I. THE frequent and dailie consideration and meditation of the life and passion of our Lord IESVS-CHRIST is greatlie necessarie to a Christian man for diuers reasons 1. First because we can not know God in this life but by his workes which how much the greater they be so much the more they make vs knowe him and it is a thing most certaine that amongst all the workes of God the greatest without comparison is the Incarnation of the eternal woord which is that the most highest God became maÌ„ for mans loue And so consequentlie this woork of the Incarnation doth more manifest and declare vnto vs the wisdome the bountie the benignitie the mercie the charitie the prouidence other perfections of God and therefore it is the ladder which the Patriarche Iacob did see by which the Angels ascended and descended for that by this waie spirituall and deuout men ascend to the knowledge of God and by the same waie they desceÌ„d to the knowledge of them selues 2. Secondlie because it is vniuersallie profitable to all sorte of persons as well to those that begin as to those that be perfect for that it is the tree of life which standeth in the middest of the paradise of the holie Catholique Church where are boughes highe and lowe the higher for such as be greate whoe contemplate the diuine perfections of almightie God and the lower for those that be little whoe contemplate the paines and sorowes of Christ the filthines of theire owne sinnes to bewaile theÌ„ haue theÌ„ in horror 3. Thirdlie because à true Christian man ought alwaies to goe after Christ and to folowe the lambe whether soeuer he goeth which he in deede doth performe when he doth neuer separate him self from him nor at anie time lose him out of sight but doth meditate all the passages and misteries of his most holie life which for those that be vertuous and good is nothing els but a most sweete baulme powred out that in euerie time and place doth alwaies cast from it self a most pleasant sauour of holie Humilitie of Charitie of Deuotion of Compassion and of all vertues And therfore as he that by proffession doth stil handle some sweete things alwaies giueth smell of those things which he toucheth so likewise whoesoeuer conuerseth and dealeth with Christ in this maner doth manie times cast forth a sauour of Christ that is he commeth to imitate him in humilitie in charitie in obedience in patience and in all his other vertues 4. Fourthlie because it is not possible to imitate and folowe the vertue of Christ except we consider his life for euen as it is impossible that a painter be he neuer so skilfull can draw out the likenesse of any thing vnles he often looke cast his eye vppoÌ„ that which he is to drawe out so is it not possible that a ChristiaÌ„ man can resemble and expresse in him self the vertues of Christ if he haue not oftentimes before him the life and thinke not eftsons vppon the vertues of Christ Exo. 25.40 For this cause God said to Moises Behold and make according to the example which was showed thee in the mountaine The like he saith also to vs for that the mountaine is the highnes of perfectioÌ„ towards which euerie good Christian ought to walke seeing our Sauiour warneth vs in this manner Matt. 5.48 Be you perfect as also your heauenlie Father is perfect or els this mountaine is the mount Caluarie the example whereof is Christ Ioan. 13.15 who said in the ghospell I haue giuen you an example that as I haue donne to you soe you doe also And to attaine to this it is necessarie to looke often vppon the example Therfore God said Behold and make For euen as a painter doth often cast his eye on that he is to draw and then with his hand pensile doth forme and make his liâ—es so likewise thou must first behold and view very well the life of Christ thinking and rethinking often therevppon and afterwards set thy hands to work that is thou must imitate and folow his most holie vertues 5. Fiftlie because as S. Austen saith God hath giuen vs this name of Christian which commeth of Christ that it might be to vs a continual remembrance of him and that thereby we might be stirred vp to think oftentimes with our selues how much he hath donne said and suffered for our sakes and consequentlie of all his life And as we ar wont to giue the names of those that haue donne vs anie greate good to such as be most deere vnto vs in remembrance of them or if we forget them we be worthie of reprehension how much more is that Christian man to be called vngratefull whoe so seldom is mindful of Christ that neuer forgetteth vs but to remember vs hath reserued so manie wounds what reason is there or maie be but that we should neuer be vnmindfull of him And if before that we were borne he had so sweete and so holesome a remembrance of vs and yet keepeth the same so fresh of vs continuallie in heauen wherefore ought not we also to be euer mindfull of his infinite goodnes to consider alwaies meditate the same and to contemplate stil his most dolorous life and his most bitter passion 6. Sixtlie because as in the primitiue Church when those first Christians had alwaies before theire eyes the life of Christ they were replenisshed with so manie vertues they despised the woorld and were desirous to shedde theire bloud for Christ so we forgetting the same are emptie of all true and solide vertues are so much giuen to the woorld so little desirous to endure the least thing that maie be for Christ Heerehence it is that we reade of the Prophete Ieremie that when God woold giue him to vnderstand whence the ruine of the woorlde came he saide Iere. 12. Al the earth is desolate because there is noe man that thinketh in his harte to wit of that which appertainneth to his saluation And the like maie we also saie that such greate ruines of Christian common weales doe proceede of this because there is none that doth trulie and earnestlie think and consider of the life and death of our Sauiour and Redeemer Christ For euen as it is vnpossible that one can euer learne to write wel if he looke not to the writer that teacheth him so is it vnpossible that we euer become truelie vertuous if continuallie we doe not behold oure selues as in a glasse in the vertuous life of Christ Matt. 11. whoe saide Learne of me because I
am meeke and humble of hart and you shall finde rest to your soules As if he should saie Wil you alwaies feele peace repose and contentment be humble of hart Wil you be humble of hart Learne of me Wil you learne of me Behold and view mie life and you shall find it alwaies accompanied with holie humilitie This same was that which S. Paul said Philip. 2.5 Thinke this in your selues which alsoe in Christ Iesus whoe when he was in the forme of God thought it no robberie to be him selfe equall with God but he exinanited him selfe taking the forme of a seruant made into the similitude of men and in shape found as man He humbled him selfe made obedient to death euen the death of the Crosse With which woords he sheweth vs that if we wil be humble as Christ was it behoueth vs to behold our selues as in a mirrour in the life of Christ 7. Seuenthlie forasmuch as our Sauiour hath said I am the waie Io. 14.6 the veritie and the life how can a man walke in a waie if he neuer looke vppon it how shal he learne veritie whoe neuer heareth what the maister of veritie doth saie how shal he haue life whoe neuer doth remember the author of life And like as he vouchsafed to take mans nature vppon him and to be conuersant so long time with man to the end that beholding him cōuersing with him man should be in loue with him with his holie vertues and godlie manners which he came to teache men so also it was his wil that his life should be writen for vs that by often thinking therevppon we might be inamoured of him of his godlie manners and of his holie vertues And if he so much lamented of his disciples Io. 14.9 when he said to them Soe long time I am with you and haue you not knowen me what lamentation maie he make of vs and wil at the daie of iudgment whoe in so manie and so manie yeers haue so smal vnderstanding and knowledge of him And whence is it that we be so impatient and that we despaire so soone in such tribulations as happen vnto vs but of this that we doe not consider the life of Christ Therefore S. Heb. 12.3 Paul saith Think diligentlie vppon him which sustained of sinners such contradiction against him self that you be not wearied fainting in your mindes in the time of your tribulations S. Peter also writeth in this sort 1. Pet. 3.1 Christ therfore hauing suffered in the flesh be you also armed with the same cogitation And in a nother place Christ also suffred for vs 1. Petr. 2.21 leauing you an example that you maie folow his sleppes But how can a man folow the steppes of an other if he neuer looke vppon them And wherefore are we such louers of our selues of pleasures of delightes and of the honours of this world if not because we doe not often seriouslie thinke vppon the life of our Sauiour Christ whoe contemned al these things How shall one denie his owne will and take vp his Crosse and folow Christ if he neuer as much as remember Christ 1. Io. 2.6 If S. Iohn saie that he which pretendeth to abide in Christ must walke as Christ walked how can he doe this that neuer thinketh vppon the life of Christ If S. Ephes 5. 6. Paul affirme that we ought to be folowers of Christ appareling our selues with the vertues of Christ and arming our selues with Christ how can we euer obtaine this if we doe not at anie time remember Christ for this cause as the same Apostle teacheth vs Philip. 3.18 manie be enimies of the Crosse of Christ whoe haue tast onlie of earthlie things and be altogether and wholie vnmindfull of the Crosse of Christ 8. Eightlie we maie easilie knowe how profitable sweete and necessarie a thing it is to be alwaies mindfull of our Sauiour Christ by that which the spouse saith in the Canticles Canti 1.13 that she had made a bundle of mirrhe of her beloued that she would alwaies beare him in her brest What els is this bundle of mirrhe but the odoriferous and sweete life of Christ our welbeloued which preserueth the soule from al corruption and putrefaction of sinne and this bundle we must beare in our brest that is in our memorie And wherefore is our Lord Iesus Christ called our brother our spouse our cōpanion our frind our pastour our phisitiō our aduocate our protectour our redeemer and our life if not because we ought to be mindefull of him as of a deere frind of a companion of a brother of a spouse and as of our owne life wherefore would he remaine with his reall presēce in the most blessed Sacramēt of the altare but to this end that we should alwaies haue him freshin our memorie and therefore in the institution of this most blessed Sacrament Luc. 22.29 he saied Doe this for a commemoration or remembrance of me And what thing can be more sweete then to remember oftentimes that almightie God hath so much loued vs that he hath made his deerebeloued sonne to become man he hath made him to be conuersant with men and in th' end to die for men 9. Ninthlie because it is a rule approued by manie that the life and misteries of our Sauiour Christ doe help much those that be of ripe age if they doe apply them to them selues with a liuelie faith with a deuout memorie and with humble gratefulnes For euen as the medicine or herbe which is of anie greate force and vertue helpeth not if it be nor applied and laide to the sick person so likewise a man receiueth no vertue nor force from the life passion of our Sauiour Christ if he doe not applie and vnite the same to him selfe which thing is done by a liuelie faith by cōsideration and godlie thoughts that make a man partaker of the merites of the life death of Christ The memorie therefore of the life and death of Christ is a roote by which we receaue the merite and reward of Christ and how much greater and more strong this memorie is so much more merite and force receaue we of our Sauiour Christ So that euerie deuoute person ought to vnite all his woorks of pietie and deuotion such as be his good desires his intentions his praiers his fastings his watchings yea those of nature also as to eate to drinke to laboure to suffer and all other things together with those of Christ and to offer them vp so vnited to almightie God to whome they wil be most acceptable as a perfume of diuers sweete sauours kindled and burned together This remembrance and vnion is so gratefull a thing to almightie God that praier and other good woorkes offered vp to him with such vnion are without comparison more acceptable and pleasant to his diuine maiestie than those good woorkes that be donne without this vnion Moreouer
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
eleuenth is that whē thou doest feele thy selfe much cōforted fauoured of almightie God at time of praier thou then persuade they self that thou art prouoked to a greater warre therfore thou must prepare thy self to fight valiauntlie and manfullie or to drink ioifullie that calice that God shal giue the. 12. The twelth is that we must not desite reuelations visions traunces and such like things to th' end we giue no occasiō to the illusions and deceipts of the diule 13. The thirthenth is that we must not discouer to euerie bodie the fauours that God doth aford vs in our praier but keepe them secreate dissemble them in the presence of others for daunger of vaine glorie because sweete things the more that they be kept close the better they be preserued and therfore in the presence of others it is good to abstaine from weeping sobbing sighing such like things 14. The fourtenth is that albeit almightie God show vs greate fauours yet we must stand before him with greate feare and reuerence considering the goodnes of him that is so delighted with so vile a creature Of which consideration riseth loue and that we put our selues in the lowest place 15. The fifteenth is that at certaine times as at greate solemnities and festiual daies it is good to dilate our selues more in praier 16. The sixteenth is that in the exercises of praier and mortification we must vse discretion to the end we fall not into extremities And therfore it is expedient to giue account of our selues to our ghostlie father 17. The seuenteenth is that manie whoe esteeme it sufficient to giue them selues to praier are withdrawen from other vertues but they must vnderstand that all the vertues are vnited and linked one with an other And therfore in vaine he laboureth for one whoe laboureth not for all 18. The eighteenth is that although manie haue laide downe manie rules how to make praier yet when we haue donne al that lieth in vs we must set aside all considence of our selues and put it all in God 19. The nineteenth is that a man is not bound to be alwaies tied to one onlie sort of meditation but he maie take that for his meditation wherein he findeth more deuotion more tast and more profit 20. The twentith is that if such things as be requisite for deuotion seeme vnto vs to be ouer manie we esteeme with our selues that God doth wel recompenceour labour with the deuotion it selfe which if we perseuer in it doth leaue vs more comforted and strengthned then al maner of contentments and pleasures of the world are able to doe Fruites that come by meditating the passion of IESVS-CHRIST CHAP. IIII. SAint Bonauenture saith that we can not offer vnto almightie God a sacrifice more grateful for the deade a more essectual remedie to the Angels a greater ioie to the most blessed Trinitie a more high signe of reuerence and of thank fulnes then to exercise our selues continuallie in meditating the passion of Iesus Christ Wherfore on a certaine time our Sauiour appeared with his crosse vppon his shoulders to an Hermite whoe desired verie much to know what seruice he might doe that might be most acceptable to almightie God and told him that he could doe him no greater seruice then to beare cōtinuallie in his hart his crosse and passion because the remembrance thereof doth woork in vs that which heere foloweth 1. Compunction and sorow for our sinnes Mat. 27.51 and therfore in the passion of our Sauiour the rockes were rent 2. It induceth vs to confesse our sinnes therfore the graues were opened 3. It moueth vs to make satisfactiō whē we see that Christ doth suffer so much 4. It purgeth our sowle from sinne as the serpent of brasse did heale those that were bitten of the liue serpents 5. It doth illuminate and lighten our vnderstanding verie much as wel to know it self as God 6. It holdeth vp our hope in somuch that S. Austen saith O Lord I can not despaire seeing thee to die vppon the crosse for me 7. It inflameth our charitie and therfore S. Bernard saith Aboue al other things the chalice o good IESVS which thou didst drinke and the work of our Redemption doe make thee amiable vnto me 8. It increaseth our vertues and merites if it be applied so as before hath ben said In the 1. chap. the 9. reason for which cause Albertus the greate writeth that the deuoute and feruent remembrance of the passion of Christ is more meritorious then if without it we should whippe our selues euen til the blood doth come 9. It giueth grace and strength in tribulation wherfore S. Austen saith In al mie aduersities I haue not found anie remedie more effectual then the wounds of Christ in which I sleepe securelie and repose without feare 10. It is of maruelous efficacie against al temptations and so S. Bernard writeth in this sort When anie filthie temptatiō doth assault me I runne to the wounds of Christ When the flesh doth molest me with this remembrance I rise againe When the diule doth laie waite to intrappe me I haue recourse to the sacred wounds of Christ and he forth with fleeth from me When the heate of carnal lust doth moue mie mēbres it is suddainlie quenched with calling to mind the wounds of mie sweete Sauiour 11. It comforteth vs in euerie heauie burden to which end S. Gregoire saith There is nothing so heauie which we bere not willinglie by remembringe the passion of Christ figured and signified by the woode which made the bitter waters to become sweete 12. It doth incite and stirre vs vp to fight manfullie as the Elephantes doe which when they see theire owne bloud become more coragious and therfore in the primitiue church were so manie martyrs 13. It quickneth a faithful sowle and giueth her life So S. Bernard saith O strength that lieth hidden in the death of Christ which giueth life to the dead 14. It filleth our mind with sweetenes being as it were a honie-combe 15. It inflameth vs to praise God and therfore the children of Israel hauing past thorough the red sea began to sing verie sweetelie 16. It maketh vs gaine glorie because the more that one doth remember the passion of Christ with affection of charitie and loue the more glorie he shal haue in heauen as S. Thomas saith And we reade of a certaine Sainct that he was seene to haue a diamond in his brest for a singular reward because he oftentimes did call to mind the passion of Christ 17. It deliuereth from purgatorie as wel those that be there being offred as a sacrifice for them as also that we our selues goe not thither if this passion be wel applied vnto vs. 18. It doth prouoke vs exceedinglie to al kind of vertue Io. 10.18 Mat. 26.39 Mat. 26.62 for first albeit Christ had in his owne power to die or not to die yet he falling vppō his face praieth his father
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
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
as he did imbrace Iudas that is as a frind and not an enimie as good and not euill as sent vs from God not from men The praier O My Sauiour IESVS Chist by that loue which moued thee to imbrace so kindlie and to kisse so sweetlie the traitour Iudas graunt me grace that I with like alacratie and readines of mind imbrace whatsoeuer crosse it shall please thee to laie vppon me as thy gift sent me for my great good with most sweete and tender loue and that I alwaies render good for euill to those that offend me for thy holy names sake Amen In the end doe as before in the first meditation The third mysterie HOw Christ was so manie times bound and lead thorough the streetes of Ierusalem as a theefe where yet he had wrought so manie miracles Nether do we read that euer such iniuries were vsed to such a personage Heere thou must consider diligentlie this affaire the persons and that which they doe as iff thou were present at it and think what thou wouldest haue donne yf knowing Christ to be the sonne of God thou hadst seene him so misused with thine owne eyes Poincts of meditaton 1. THe great loue that onlie held our Sauiour bound 2. The great paine that he felt being so straitlie bound 3. The shame to be so lead like a theefe in that place where he had wrought so manie and wounderous miracles and where the sundaie before he was receaued with so great honour 4. His iuincible patience in so many vp braidings and outrages 5. The ingratitude of the Iewes whoe had receaued so many benifits of Christ Poincts of confusion for vs. 1. THat my sinnes did bind him more straitlie then those bonds 2. That I doe not let my selfe be bound with so excessiue loue of his that caused him to be bound so hardlie for me and that yet I suffer my self to be bound with the loue of this world and the vanities thereof 3. That so oftentimss I haue ben ashamed to doe well against the promise that I made when I was baptized 4. That I cannot endure as much as the byting of a flea for his loue and yet doe suffer so much for my flesh and for the world 5. That I am forgetfull of so great a benifit and so singular loue The petition TO request grace that we maie be alwaies ioined with his diuine maiestie by holy loue by those his bonds paines outrages and aboue all by his most vnspeakeable loue The praier MY Sauiour IESVS Christ I beseeche thee by those hard bonds with which thou wast bound by those paines which then thou didst suffer in thy most holy hands by that grieuous reproach which was donne to thee in taking thee as a theefe and aboue all by that inflamed loue which alone did bind thee I beseeche thee I say by all these things to bestow this grace vppon me that I be so bound with thy diuine maiesty thorough holy and feruent loue that nothing maie separate me from thee in somuch that I may be able to saie with the Apostle S. Paul Rom. 8. Whoe shall separate me from the charitie of Christ tribulation or distresse or famine or nakednes or danger or persecution or the sword I am sure that neither death nor life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to separate me from the charitie of God which is in Christ IESVS our Lord. In the end yow must conclude as before bath ben said The fourth mysterie THe lasshes that our Sauiour had at the pillar which were without number most painfull cruell and onlie fit for such as were infamous persons Some say that he receaued six thousand six hundred sixtie and six stripes which neuertheles according to the lawe should not haue passed the number of fortie Nether was there so great crueltie vsed towards the two thieues nor is it written that to such a man like things haue ben donne by any people were they neuer so barbarous Poincts of meditation 1. THink heere that thou seest thy Sauiour full of sorow and shame and that he saith to thee these words All this doe I suffer willinglie for thy sake 2. That he saith to thee behold to what point thy vanitie thy sinnes and thy pride haue brought me 3. The loue that alone held him so fast bound to the pillar 4. The shame that he had and the paines that he suftered of those infamous people 5. The wounderfull patience and mildnes of Christ and the vnaccustomed crueltie of those wicked catchpoll and purseuants Poincts of confusion for vs. 1. THat we be so little aunswerable to so passing great loue 2. That we be so little sory for the same feeling neuertheles griefe inough and that soone also for the lest things of this world 3. That our sensualitie and worldlie pleasures were those that did bind him to the pillar and whippe him and that yet we be so sensuall 4. That we be ashamed to doe well and to speake of God where Christ was not ashamed to be bound and to be cruellie whipt at the pillar all naked 5. That so manie times we haue scourged with our sinnes him whoe is now so glorious in heauen and yet we make so little accoumpt hereof The petition TO seeke for grace that we maie be able to take all scourges as from Gods hands and to stand strong in them as our Sauiour Christ stoode at the pillar The praier I Humble praie thee o my Lord IESVS Christ by those thy most cruell stripes by those grieuous paines by that pretious bloud which then thou didst shed in so great abundance and aboue all by that most inward loue which moued thee to suffer these things to giue me grace that I take all aduersities as from thy holy hands beare them with that strength of mind as thou didst beare those so manie and so grieuous stripes that thy holy name be praised and glorified foreuer and euer Amen Pater noster Aue Maria. The fift mysterie OF the inuention of the Crowne a torment that at the same time caused greate paine and dishonour which it seemeth the diule himself could not haue found nether doe we read that euer there was vsed so great crueltie Think to be present at this action and consider the fowr things before named Poincts of meditation 1. THe great paine that Christ felt at that time 2. How great the loue was that moued him thereunto 3. That he was wounderfullie ashamed it being a thing verie dishonorable as thou thy self also wouldest haue bene 4. That all this was donne by those people vppon whome he had bestowed so many benifits 5. With how great humilitie patience mildnes modestie and ioy of heart he supported all this for loue of vs. Poincts of confusion for vs. 1. THat our pride did crowne him then and doth yet also crowne him oftentimes with thornes 2.