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
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
if we doe vnite and ioine our woorkes with those of Christ they become no lesse noble and worthie then doth brasse when it is melted with golde which brasse is by this meane chaunged frō his owne basenes into the excellencie and worthines of golde It is then a good thing to ioine our woorks with those of Christ that by the value price of his ours be also receaued and esteemed For as the Iuie tree can not of it selfe mount vp on highe but leaning to some other tree it climmeth as highe as the same tree groweth so likewise in a certaine maner doth the basenes of our woorkes ascend mount vp on highe if they leane vppon this tree of life which is our Lord Iesus Christ And euen as a droppe of water is of it self nought els but water but cast into a greate vessel of wine getteth an other kind of being more excellent and noble so our woorkes which be in them selues but of smal value when they be ioined with the woorkes of Christ become more worthie and of greater price by reason of that grace which they receaue from the same Iesus Christ It is therefore a thing verie cōuenient and behofefull that in like sort as men ar called Christians of Christ so in all theire actiōs in their woords in theire thoughts and in all other things they procure and seeke to imitate and follow Christ And so when they speake conuerse with others eate praie or doe anie thing els whatsoeuer they ought to doe it in that sorte in which they maie think that Christ did such things By which practise it wil come to passe as a certaine Doctor saith that theire life and behauiour wil become noble and renued no otherwise thē a noble bird when he is chaunged from a filthie and ill fauouring place into a good and pure ayre Whence it commeth that Christians doe so little remember Christ and thinke vppon him CHAP. II. THis proceedeth chiefelie of the little loue we beare to Christ because as our Sauiour saith Matth. 6.21 where thy treasure is that is the thing which thou doest loue there is thy hart also to wit all thy thought and care for the nature of true loue is to transforme and chaunge him that loueth into the thing beloued And therefore S. Austen saith that our soule is more where it doth loue then where it doth giue life in so much that with greate reason Dalila said to Sampson Iudic. 16.15 How doest thou saie that thou doest loue me if thy hart be not with me which is as much as if she had saide Thou doest endeauour thy selfe O Sampson to perswade me that thou deest more affect and loue me then all other woomen but how can this be true seeing thou doest nether thinke of me nor remember me nor trust me For the signe of one that loueth trulie sincerlie is to desire ernestlie to become one thing with that which he loueth And therfore he that loueth hath all his powers that is his memorie his vnderstanding his will his imagination and whatsoeuer els wholie imploied in that thing which he loueth in so much that S. Denys of Areopagus saith that loue is a certaine alienatiō of it self which commeth of this that a mā is altogether trāsformed into the thing beloued of him And as a man that is inamoured and cast awaie in some vaine and lasciuious loue 2. Reg. 13. as we reade that Amnon was for his sister Thamar doth nether eate nor drink nor sleepe nor repose being alwaies bent and occupied in this thought because the wound of his inward affection doeth not suffer him to take anie rest nether is he fitte to thinke of anie other thinge nor doth feare what soeuer labour so the loue of God which proceedeth frō a more noble beginning and tendeth to a more excellent end when it is true loue in deede thinketh nothing els esteemeth nothing els desireth nothing els nor seeketh nothing els but God and so accounteth of all trauail and difficultie as of nothing onlie for his loue It is then a thing most euident that it proceedeth of little loue that we thinke so little of our Sauiour Iesus Christ Now if anie one should demaunde whence it commeth that Christians doe soe little loue our Sauiour Christ the aunswere might be that the reason is this which our Sauiour vttered in the ghosple Io. 3.19 when he said The light is come into the world and men haue loued the darknes rather then the light And that which he said in another place Math. 6.24 that No man can serue two masters such as is God and the world the spirite and the flesh heauenlie things and earthlie things A man maie likewise aunswere that which to the like purpose that learned and godlie man Thaulerus awnswered in this pretie question propounded vnto him to wit whence it proceedeth that almightie God being within vs more neere vnto vs then we be to our selues we yet feele him not To this he aunswereth verie wel and yeeldeth the reason in this manner saying that it proceedeth of this Because the grace of God doth not woorke in vs. But whie doth not the grace of God woorke in vs Because we desire not the same with al our hart Wherfore doe we not desire the same with al our hart Because we doe not loue the same with al our hart And whie doe we not loue the same with al our hart Because we know it not But whie doe we not know it Because we know not our selues And what is the reason whie we doe not knowe our selues Because we are negligent in considering our owne life Wherfore doe we not consider our owne life Because the eye of our vnderstanding is blinded But wherfore is the eye of our vnder standing blinded Because it is ful of dust and filthines that is of disordinate loue and delight of creatures of the world of our flesh and of our selues Behold then heere the reason verie manifest and euident And therfore our Sauiour said Luc. 14.26 If anie man come to mé and hateth not his father and mother and wife and children and brethren and sisters yea and his owne life besides he can not be my disciple to make vs vnderstand that no man can trulie loue God and think of him as he ought to doe if first he doe not abandone al disordinate loue of him selfe of his owne sensualitie and whatsoeuer creature For as a little dust is sufficient to hinder vs that with oureyes we behold not the heauens so a little disordinate loue is sufficient to hinder vs that we haue no tast of almightie God Luc. 14.33 Heerehēce it is that our Sauiour said Euerie one of you that forsaketh not al that he possesseth that is al disordinate loue and affection can not be my disciple Certaine aduises wherby to meditate the passion of our Sauiour Iesus Christ with more fruite CHAP. III. 1. THe first
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
of the passion of our Sauiour Christ we haue to consider fower things 1. That he that suffereth is the sonne of God equal to the father of whome nothing can be thought more greate nor better nor more excellent 2. That that which he suffereth is a thing most grieuous and painful and for the most part so shameful that it is able to make anie one amazed whosoeuer he be that doth wel consider it 3. That he suffereth for me whoe ought to esteeme mie selfe the most vile and most vngrateful creature that is vppon the earth 4. That he suffereth not for anie necessitie of his owne nether because he did foresee anie good in me that might deserue it but onlie of his owne charitie of his owne pittie and of his owne mercie It is also verie profitable to think with our selues that whilest Christ suffered the paine of which we doe meditate he had a most swete remembrance and compassion of vs for whose sake he offered vp vnto his eternal father all that which he then did endure And therefore it is verie behoueful that we also with an humble and pitiful hart offer the same as a most sweete sacrifice to the diuine maiestie The first misterie of the agoine of Christ in the garden HEere we must first praie our Lord that he giue vs grace to meditate this misterie so worthilie as we ought Secondlie we must ponder the place the persons and the fact of this misterie Thirdlie we must ponder with greate attention those fouer poincts before mentioned to wit whoe suffereth what he suffereth for whome and to what end and in what sort And these three things heere noted we must also obserue in all the meditations that folowe The poincts to be considered of AFter we haue reade the historie in S. Matthew chap. 26. vers 36. and in S. Luke chap. 22. vers 39. and those that folowe we must cōsider 1. the greate loue of our Lord IESVS Christ towards vs whoe for our sakes did sweate bloud to heale our infirmities vouchsafed to drink so bitter a chalice that we might with him drink a most sweete cup in the glorie of heauen 2. We must consider the grieuous paines and bitter angwishes and the agonie neuer seene nor heard of before which he endured 3. The great humilitie and reuerence with which he did praie his eternall father shewing him his bloud and the most wonderful and dollourous spectacle that euer was or shall be seene in this wide woorld 4. The manner of his praier and the most perfect resignation of him selfe into the hands of his father not willing that anie other thing should be donne of him then that which was the pure and right will of God 5. His perseuerance in praier in the like manner and that as he found him self in greater agonie he praied the longer For this he was comforted and strengthened by an Angel heard of his father and went verie couragiouslie to meete his enimies Here folow fiue poincts to moue vs to confusion and shame of our selues 1. THat for the loue of God we haue not yet shed as much as one droppe of bloud no nor resisted the least temptation 2. That we be so farre of from suffering for his loue so diligent to beridde our selues of whatsoeuer passion of our bodie and so negligent to mortifie the passions of the sowle 3. That we haue so little care of our saluation of which Christ our Sauiour was so careful 4. That we be so slowe to haue recourse to God in our tribulations and afflictions so faint-harted and so litel resigned to the wil of God 5. That we be so impatient in praying and that so soone we leaue of for euerie litle thing which causeth in vs distraction paine and vexation The petition that we maie make to God WHen we haue considered the foresaid poincts and giuen thankes to our Lord for his passing greate loue we maie request him grace to haue alwaies recourse to his helpe in our tribulations vsing the self same manner of praying that our Sauiour IESVS Christ did vse The praier O Mie Lord IESVS Christ I beseeche thee by that sorow griefe which thou didst feele in the garden by that bloud which thou diddest sweate by that feruent and inflamed praier which thou didst make and aboue al this by that infinite loue which induced thee to al these things which al I offer now for euer to thie eternal father that thou wilt vouchsafe to graunt me the gift of praier and that I make speede to thee in al mie afflictions that I hope onlie in thee and saie alwaies father if it be possible let this chalice passe from me if not not mine but thie most holy wil be donne What we must doe when meditation is ended WE must craue pardon of God for the negligence vsed in praier and meditation saying to this end one Pater noster and one Aue Maria and we must oftentimes in the daie think of those poincts and things which we haue meditated The second misterie how Iudas one of his disciples sold and betraied him THe historie of this we may reade in S. Matthew chap. 26. vers 14. and 47. in S. Mark 14.10 in S. Luke 22.3 and in S. Iohn 18.3 And heere we must obserue diligentlie in the manner of our meditatiō those things which ar set doune in the beginning of the former meditatiō and maie not be omitted in these that folowe Poincts of meditation 1. THe onlie sonne of God is sold Of whome Of one of his disciples vppon whome he had bestowed so many and great benifits a little before giuen him to eate his owne body and bloud For how little price for thirtie peeces of syluer To whome To his most cruell enimies In what manner with a kisse a token of frindshippe At what time At the feast of pasche when all the Iewes were accustomed to goe to Ierusalem 2. The great loue with which he so kindlie imbraced his traitour and the care he had to saue him 3. The readinesse with which he went forth to encounter his enimies 4. The mildnes with which he did speake to them and call Iudas his frind 5. The patience in suffering him self to be bound strooken and illuded of such sort of people thinking our selues to be present Poincts of confusion for vs. 1. THat wee seeke not to kisse but rather to bite those that doe vs any displeasure yea somtimes to doe worse then bite them 2. That so many times we haue betraied Christ for lesse price then Iudas did 3. That we take so grieuouslie the tribulations which God doth send vs. 4. That we speake so roughlie and be so hard to our neighbours 5. That we shew so great impatience in our euills be they neuer so little and doe so little accustome our sowle to suffer for Christ knowing neuertheles how much he hath suffered for vs. The petition TO demaund grace at Gods hands that we may imbrace tribulations
as he did imbrace Iudas that is as a frind and not an enimie as good and not euill as sent vs from God not from men The praier O My Sauiour IESVS Chist by that loue which moued thee to 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.
That we cannot endure as much as one word against our reputation and honour and that yet we endure so many against the honour of God 3. That we be so much forgetfull and vngratefull for so great loue 4. That we be so far of from suffering for Christ and so little desirous thereof and in this point altogeather vnlike to him 5. That for very trifling things and of small importance we become so impatient so angrie and so arrogant The petition TO demaund an inflamed desire to suffer for Christ to abhorre all pride and vanitie to esteeme the pleasures of the world as thornes and not to wish that vnder a thornie head there be delicate members The praier O My Lord IESVS Christ by that crowne of thornes I pray thee by those thy paines and shame I beseeche thee as also by thy most sweete loue which was cause of al this I request thee to giue me a most inflamed desire to suffer much for thee to cast a waie from me all sensuall and vaine pleasure and to abhorre that thy pretious head be crowned with thornes and yet my members be vsed to delices that thou be scorned and I honoured thou weepe and I laugh so disorderedlie graunt me therfore that I haue alwaies before mine eys thy crowne of thornes thy sorows and paines aboue all thy most heartie loue with which thow didst suffer so much for me miserable sinner that I may continuallie beare thee in my heart and praise thee for euer and euer Amen Pater noster Aue Maria. The sixth mysterie TOuching so manie sorts of calumnies iniuries and words donne and spoken at one time and amongst others 1. So manie filthie spittles with which they berayed his most holy face 2. So manie bussets giuen him vppon his face by people so miserable infamous and vile 3. So manie sorts of garments wherewith they did apparell him now in white now in redd as if he had ben a verie foole 4. The blindfolding of his sacred face and the striking him saying Prophecie vnto vs whoe is he that strooke thee 5. The apparelling him with a purple robe and a reede in his hand striking his head mocking him and calling him king 6. Of so manie false witnesses laid against him 7. Of diuulging him so often for a seducer of the people through all the streetes of the cittie where before he had ben receaued with so great honour 8. To haue ben scorned at so manie waies by diuers sorts of persons great and little riche and poore priests and laymen lewes and Gentills yea and of those also whoe not long agoe had receaued great benifits at his hands Heere we ought in deede to consider very well 1. whoe is he that suffereth all these things 2. that which he suffereth 3. for whome he suffereth 4. wherfore he suffereth Poincts of meditation 1. TO wounder that at one time the Iewes could find out so diuers kinds of paines woords reproaches and iniuries 2. To maruaile much more at the loue of Christ the Iewes not being able to inuent so manie torments as he was readie to endure 3. The admitable silence he held in so manie outrages donne vnto him 4. The inuincible patience wounderfull meeâ—â—nes and incredible force of heart which he had 5. That the Iews did fight with theire malice and wickednes and Christ with his goodnes and pietie Poincts of confusion for vs. 1. O How manie more greate paines doe we Christians now find out against him then the Iews did then 2. That we for whome Christ suffered at become companions to the Iews against him 3. That we doe so much feele it when we ar forced to suffer a little 4. That we poore wormes will not that as much as a woord be spoken to displease vs nor the least haire of our head touched where so manie things haue bene vttered and donne against Christ 5. That we be so vnlike to Christ in our life and manners and that we will be named his folowers The Petition TO demaund grace not to esteeme the iudgment of the world and to endure all sort of iniuries and to be accouÌ„pted as fooles for the loue of Christ seeing that he for our loue was not ashamed to be held as a foole and an infamous person The praier O My Lord IESVS Christ I beseeche thee by those so manie iniuries donne to thee at the same time by those dishonours and torments which thow didst suffer and by thy burning loue to bestow this grace vppon me that I also may endure such iniuries for loue of thee and hold it for a most singular fauour to be esteemed as a foole for thee and know that true Christian wisdome is to doe good and suffer euill and to be accoumpted as a fole for thy sake o my Sauiout Pater and Aue. The seuenth mysterie TO haue left him for Barabbas a seditious fellow and publique manqueller infamous and wicked esteeming him more vnworthie of life then an open murtherer which was one of the greatest iniuries that the Iews could doe to our Sauiour Poincts of meditation 1. TO be astonished that the Iews held Christ in so small accoumpt he being of life most holie of doctrine most diuine and of miracles most wounderfull and one that in all times had done for euerie bodie most exquisite offices and they making lesse reckoning of him then of a seditious fellow a murtherer and a wicked man 2. To wounder at the great humilitie of Christ whoe suffered him self to be compared with Barabbas and lesse esteemed then he 3. To admire his open confusion when being naked whipped bloudie and so yll vsed he was shewed to the people 4. To maruell at the chaunge of the people that cried Crucifie him Crucifie him hauing cried the Sundaie before Blessed is he that commeth in the name of our Lord. 5. To wounder at the peruerse iudgment of the world which preferreth the guiltie before the guiltlesse euill before good and Barrabbas before Christ Poincts of confusion for vs. 1. HOw oftentimes haue we preferred the loue of the world which is Barabbas before that of God that is to saie our will before his 2. That we be so highlie offended when we ar not compared with men of qualitie 3. That we be so much ashamed to doe good for respect of others and of whome in the end of the miserable world 4. That we doe so soone feele things much lesse then these 5. That we doe so greatlie esteeme the iugdment of this world and so little that of God and in our dooings haue chiefelie regard of that which the world will say and not of that which God will saye The petition TO request the grace not to esteeme the iudgment of this world seeing he is vnwise that preferreth Barabbas before Christ The praier YF thow o my Lord being true God of true God consubstantiall with the father and by whome all things were made didst suffer to be compared with Barabbas and to be esteemed lesse
than he wherfore should not I whoe am but dust and ashes and for my sinnes vnworthie to liue put my selfe euen 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