Crux recipit fessum claui palmasque pedesque Traijciunt sedant fellea vinasitim Of the nayling of Christ vpon the Crosse ye may meditate these poyntes 1 Howe that being with great trouble and trauell nowe come to the mount of Caluarie which was the place where the malefactours shoulde put him to execution in steade of good wyne which they vsed to geue others that went to their sorrowfull death to comfort their spirites they gaue Christ wine that was myxte with gall because there shoulde no member or part nor yet anye sense remayne in him without torment 2 Remember the inhumanitie of them to spoyle him of his garmentes which was a new cause of griefe and torment to that most méeke Lambe and a renuing of the excéeding sorrowes which he suffered And likewise call to minde howe that béeyng spoyled of his garmentes hée stoode all naked in most bytter sorrowes griefe and shame 3 Then further consider with howe great crueltie they caused hym to bée stretched vppon that harde bedde of the Crosse which they had prepared for him On the which they perced throughe and nayled with bygge grosse nayles the most holy hands and féete of him that made bothe heauen and earth And on the other syde consyder wyth what excéedyng patience and charitie hée suffered so great tormentes as no tongue suffyceth to expresse ¶ The prayer NO tongue most mercifull Iesu sufficeth to giue thankes and prayse worthye to thée for thy burning charity which caused thée with so great patience to beare and suffer the incomparable tormentes thou diddest féele what tyme thou wast nayled vpon the Crosse For albeit the griefe smart of thy paine and sorrowe were excéedyng great yet without all comparison muche more passing great and vnspeakable was the greatnesse of thy loue that prycked thée forwarde to suffer it Thy verie works O Lorde prayse thée and for my parte I thanke and praise thée as much as I maye confessing my selfe neuer to be able to thanke thée for the least parte of that I am bounde vnto thée And therefore I praye the for those moste bitter sorowes and for the entier loue of thine which caused thée for the saluation of the worlde to suffer so gréeuous tormentes that thou wilt graunt me grace that they maye be alwayes fixed in my harte and minde as the percing arrowes of thy tender loue and that renouncing all vayne loue of this worlde I maye be surely nayled and fastened to thée in perfect loue and obedience And for so muche as thou art figured by that cluster of grapes whiche the two men broughte on a staffe vppon their shoulders from the lande of promise and waste troden foorth in that wine presse of the Crosse that out of thée should flowe moste swéete wine to swéeten and ouercome our soules swéeten and fil my soule with that wine which causeth men to become chast and pure And cause that I be fast nayled with thée with the nayles of thy loue and charitie Thoroughly nayle my fleshe with the feare of thée that it be not rebellious agaynst the spirite and let my hands and féete be so nayled with thine that they neither moue nor stretche besides thy blessed will And geue me so abundant grace that I may be desirous to suffer and to be dispraysed of all men for thée and to be pressed downe for thy diuine loue Amen Conspicitur crux alma solo caeloque verenda In qua expirauit mox viriusque parens How Christ was exalted vpon the Crosse ¶ Poynts to meditate vpon 1 How that béeing in maner aforesaide with such excessiue sorow and outcryes of the people nayled vpon the crosse he was exalted or lifted vp on high that all men might beholde him And was put in the place appoynted betwene two théeues that were also crucified with him 2 Remember the incomparable sorowe and anguishe which his moste blessed mother felt when she saw her swéete sonne wounded from toppe to toe and deformed so muche through the stripes and torments receiued that scarcely she might knowe her owne childe 3 Call to minde also howe amongst so many tormentes as our most mercifull sauiour suffered the first wordes he spake béeing nayled vpon the Crosse was to pray for his very enemies and them that crucified him whose blindnes and crueltie gréeued him more then his owne paynes and torments ¶ The prayer I Confesse my most swéet Lord and true louer of mankinde that in all the time of my life if I should do none other thing els both day and night yet I could not worthily for my part prayse and blesse thée for this vniuersall benefite of the redemption of mankinde both yll considered of me many other What may I then say O eternall loue of the father séeing thée in our mortall flesh so abased for my sake tormented for me and lifted vp vpon the crosse in the middest of two théeues and as one of them and muche worse handled O my Lord thanks be giuen to thée of all men and of all Angels for thine infinite charitie the which is sufficient to make them all to maruell séeing that I am he which hath committed the robbery and yet it is thy pleasure to suffer the punishment due therefore I beséech thée O infinite goodnesse that séeing it hath pleased thée to paye for mine iniquitie and sinnes and that thou haste pardoned me those whiche I haue committed that thou wilt giue me grace to take héede that I trespasse not in the like offences hereafter and that I deserue not eternall tormentes from whiche by meanes of thy tormentes thou haste so manye times deliuered me Giue me O Lorde the grace that I maye stande and staye my selfe surely and constantly by thy Crosse with thy moste blessed mother féeling some part of the sorowe that she felt And giue mine eyes grace to looke vp vpon thée raysed and lifted on high vpon the Crosse so that I maye be holpen from my spirituall soares as they were holpen from their corporall soares who did beholde the serpent that Moyses did in figure of thée exalt in the desart Vouchsafe also to graunt me so much thy fauour and grace that I maye reste my selfe vnder the shadow of this trée of life and that I maye taste of his moste swéete fruite the whiche maye cause me to loue euen mine enemies and to pray for them euen as thou standing nayled vpon the same trée as it were from thy chayre and pulpit doest teach and preach vnto me Amen Exanimum pectus transfigit cuspide miles Pectore ab effosso lympha cruorque fluunt How Christ was thrust into the side with a speare ¶ Poyntes to meditate 1 When that wicked generation had nailed and lifted vp the redéemer of the world vpon the crosse and coulde not nowe any more strike him with their handes they smote him with their tongs with many reprochefull words and blasphemies giuing him vineger to drinke in his great thirst vpon a sponge 2 Consider
the sonne of God and how abhominable the filth thereof is which hath outwardly so berayed darkned stayned and soyled him which is the very myrror and glasse without spotte the brightnes of eternall life This wel considered and called to thy remembraunce shall strike into thy hart gret hatred and repentance of thy sinnes which were the cause of so sore paynes and punishmentes of thy Redéemer which neuer committed sinne neither anye guyle was euer â—ouÌ„d in his mouth And so much â—he more thou oughtest to sorâ—ow and lament thy sinnes by â—ow much the oftener thou hast â—allen into theÌ„ For euery time thou hast sinned as the Apostle saith so often thou hast gone about to crucifie and despise the sonne of God And if they for their parte should repent them selues and be grieuously sorye which once onely offended him mortally and crucified him how much more oughtest thou to repent and be sory whiche haste crucified him so many times This coÌ„sideration and remembraunce maye strike into thée sometimes suche sorowe and feare of thy selfe that it shall prouoke thée to say these or the like wordes Ah my God and gracious Lorde where was my iudgement wit when I was so bolde to commit suche sinnes against thy diuine maiestie where was my vnderstanding that could not remember howe that eury time I sinned I went about to crucifie thée againe how is it possible that I should imploy my hands to offend thée thou hauing thy hands nayled on the crosse to saue me howe could I open my mouth to blaspheme thée thou hauing opened thy mouth so often to pray for me howe is my harte become so harde and stubborne to loue thée and obay thée séeing thine hart with a spere euen through perced to shewe the great loue thou barest me Thou shalt not onely learne by this consideration how to hate and be sory for thy sinnes passed but also it shal moue thée with more earnest purpose euer after to flye suche sinnes fearing agayne to runne vnto the horrible abhomination to go about to crucifie Christ agayne and likewise cause thée to be afrayed of the great punishment which thou shouldest deserue if with newe sins thou go about to defile thy self again If the sonne of a Prince would be afrayed when for the fault that he him selfe committeth he doth sée his page or slaue beateÌ„ how much more ought the slaue to feare when he séeth the sonne of the Prince beaten for the fault which he the slaue him self committeth Feare thou then and tremble miserable wretch séeing for thy fault the sonne of God thy king and Lorde is beaten and so cruelly handled and call to thy remembraunce the words he spake to the women that wept when they sawe him â—eare the crosse If they do this â—n the gréene trée what shall be â—one in the dry wood That is â—o say If in Christ which is the â—réene trée full of the leaues of most holy words and fruites of most excellent works so seuere punishment is vsed for that he hath taken vpoÌ„ him our sinnes what shal be done to thée which art a dry withered trée yéelding no good fruites neither of patience nor of charitie nor of any vertue nor yet is there to be séene in thée so much as the leaues of words profitable to thy selfe or any other and much lesse any one flowre of liuely desire to amende thyne owne life If thou then shalte be a trée not onely barren and fruitlesse but also vitious and laden with most euill and wicked fruites whaâ— shall become of thée but that which is vsed to be done of the like trée that is to be cut down and cast into the fyre And that shalt thou haue worse then any other trée for that the fyre of other wood is soone consumed but thy fyre shall be euerlasting Sée therfore how this meditation of Christes holy passion shal cause thée to sorrow for thy sinne passed to feare the sins to come because thou wouldest not willingly fall into the iustice of god the which thou séest so rigorouâ—ly and sharply executed vpon thy sauiour in that he was offered to pay thy raunsome The fourth maner of meditation which is by way of imitation or following The fourth maner howe to meditate and consider vpon the blessed passion we sayde it was by the way of imitation which is of muche fruite and highly commended by holy men For as the chiefe of the Apostles S. Peter saith one cause why that Christ suffered for vs was to leaue vs an example to followe his steps And Christ him selfe sayth that he hath giuen vs an example to do as he hath done Which so being wheÌ„ thou shalt occupie thy selfe in meditating vpon his passion marke wel the manyfold and marueilous vertues which he teacheth therein as well in that he suffered as in the maner of his suffering the which thou must desire to follow by his grace as much as is possible in thée staying thy selfe chiefly vpon the consideration of that vertue which thou knowest principally to be lacking in thée And because it may seme impossible to coÌ„sider all the vertues whiche shine in his moste glorious passion who was the most perfect paterne of all vertue and perfection I will onely â—et here before thy eyes those which thou oughtest most often to remember and whiche be moste necessarie for thy turne And first to beginne with those two vertues whiche our Lorde specially commendeth vnto vs by his owne example and to be learned of him saying Learne ye of me because I am méeke and humble of heart Consider I say howe perfectly he teacheth them in his blessed passioÌ„ Humilitie which is the foundation of all vertues he declareth playnely in humbling him selfe to so shamefull a death as that of the crosse disdaining not that the very thief Barrabas found more friendship and fauour to be deliuered before him and being content to be crucified betwéene two théeues In many other things thou mayst by discourse call to mind consider that louely humilitie which he setteth forth in the rest of his life aswel as in his passion as that in washing the féete of Iudas of his other disciples not long before in being born in an oxe stall or stable with many other examples of the same vertue whereof both the rest of â—s life death are full For in â—s birth in his liuing in his â—ing he neuer ceassed to leaue vs all examples that might be of so necessarie a vertue for vs. He shewed also a marueilous example of méekenes in his holy passion when he was led vnto death as the Prophet Esaâ— spake of him euen as shepe anâ— stoode as gentle as a lambe before them who so cruelly hanâ—led him not once opening hiâ— mouth to speake an euill word against them which railed vpoâ— him nor yet to threaten theâ— which tormented him In lykâ— maner he declared his modestâ— and sobernesse in that clere anâ— lightsome countenance of
that Lorde before whose sighte the powers of heauen feare and tremble Who can but wonder when he remembreth that he dyed who is the lyfe of all thinges liuing O howe aptly to this did the Prophete Abacuc vnderstanding in the spirite of prophesie say Lorde I considered thy works and I was afrayde And truely the causes of wonder be so greate to make a man muse thereat that it is more maruell to sée one not maruel and muse then one that dothe muse and maruell at it For howe can it be deare brother but thou must maruell and wonder if thou consider the greatnes the mightinesse the highnesse and the eternall maiestie of him that suffered so many kindes of paynes of iniuries of tormentes and of so shamefull a death And contrariwise the basenes the vilenesse and the vnthankfulnes of men for whom he suffered And if any of these things being by itselfe considered haue cause sufficient to make thée maruell what shal it be if thou ioyne all together that his high maiestie hath suffred suche and so great tormentes for so base and vile creatures That is to say that the iudge of the liuing and the dead was crucified betwéene two théeues that the king of glory which is adored of Angels was blasphemed of most vile men who woulde not maruell who would not be afrayd who would not be astonnied to thinke vpon it This is one thing that shall giue thée copious matter to woÌ„der and maruell to consider the infinite loue bountie and mercy of God in this worke of thy redemption declared And thou shalt no lesse maruell if thou consider the great wisedome he sheweth in the same his passion and crosse in that he found out so conuenient and apt meane to vanquish and ouercome our aduersarie euen as it were with the same weapon wherwith he ouercame vs. And this is it that the Catholike Churche singeth That he ordeined the trée of the crosse to be the instrument and meane of our saluation because the diuell like as he wanne the victorie ouer vs by one trée so likewise he might be vanquished and troden vnder foote by an other trée Also his crosse and passion was a most present remedie for all our infirmities For he humbling himselfe euen to the death of the crosse did pay sufficiently the price of our disobedience and pride Geuing vs the greatest example that might be of his humilitie which is so necessarie a vertue for vs besides diuerse examples els as of despising the worlde and of many other vertues spoken of before By meanes whereof we maye knowe our owne vices and amende them and chiefly renounce and forsake our selfe-love which is the roote of all vice Also the remembraunce of his Crosse and passion may encourage vs to suffer and patiently beare the manyfolde trauels miseries and griefes whereof our life is full For what greater comforte can there be had then to beholde Christ nayled on the Crosse whose woundes are sufficient to heale our woundes whose paynes and griefe if we well consider them may cause vs not so impatiently to take our troubles whatsoeuer they be And likewise to inflame and kindle our loue towardes him there can not be founde a better meane then to lay before our eyes how gretly and entierly he loued vs in suffering so much for vs and that he hath left vs so great ryches of his mercies of Sacraments of examples of coÌ„forts of satisfactions of fayth of hope of deuotion of consolation Beholde Christ with diligent eyes vpon the Crosse and thou shalt finde hid therein so great and so wonderfull treasures that they will cause thée to crye out say with Saint Paule O the depâ—nesse of the ryches of the wisedome and knowledge of God Thou shalt finde also good cause to maruell if thou consider his great power and might whiche he shewed in his passion for so muche as thereby he ouercame the diuell and being exalted on the Crosse he drew all things to him as he saide before dying he destroyed death triumphing ouer the world and hell Thou shalt likewise finde good cause to wonder if thou marke well the iustice he obserued in his passion and death in that he would not our sinnes and offences should remayne without recompence and satisfaction and by it giue remission and pardon of them and that more fréely and fully then of our part was due or deserued And by howe much more thou art willing to consider search out the secrets of the Crosse so muche the more high mysteries shall be reuealed vnto thée and cause thée not only to maruell but also to be greatly amased And then shalte thou knowe that Saint Paule the Apostle spake not without great cause when he sayde He would preache none other nor would learne to knowe any other thing but Iesus Christ and him crucified By this then hitherto said thou mayst gather and perceiue how copious matter thou haste to maruell and wonder at when thou art in this maner disposed to meditate vpon the death and passion of thy Redéemer All whiche the better to retayne in memorye thou mayest reduce and bring them to these poyntes The first is to consider the infinite highnesse and maiestie of thy Lorde that suffered for thée The seconde is the seruile and base estate of them for whom he suffered Thirdly the wonderfull tormentes and iniuries which he suffered Fourthly the wisedome power and iustice which he declared in his blessed passion and death These things in maner before specified and others that may happen to come into thy remembraunce whiles thou art in thy meditation if thou consider them as thou oughtest attentiuely shall minister occasion vnto thée greatly to maruell and wonder at this diuine mysterie A declaration of the seuenth manner of meditation which is by way of hope and reioysing The seuenth manner of meditation we sayde was by waye of reioysing and hope Whiche kinde of meditation is very necessarie also sometime to vse For when a man shal with him selfe consider howe great the wickednesse and euill of sinne is howe odious it is and howe muche it displeaseth God séeing for the due punishment thereof and for to repaye and repayre the great losses it had caused in the worlde our Lorde him self came downe from heauen and after so great trauels and paynefull life at the laste he would suffer so bitter passion and death And when he shall likewise call to minde that he hath runne and fallen into his haynous euill and sinfulnesse not only once but many times and in diuerse sortes he shall then rest so sad and dismayed that he shall néede of some speciall helpe for to comfort him that he dispayre not in him selfe when he remembreth that he shall appeare before the iudgement seate of the fearfull iudge to yéelde the account of all his life To remember this it hath made not onely many sinners to feare and tremble but also iuste men and persons of holy life as
is to be séene by those wordes whiche that iuste mâ—n Iob spake That euen as the maryner feareth when he seeth the swelling waues of the seas so he feared God And this feare doth ofteÌ„ grow to a man when he remembreth the latter day because he knoweth that to be true whiche is spoken by the Prophet Dauid that no man liuing shall be iustified before God Nowe if the iuste shall scarsly be saued as Saint Peter sayth howe shall the sinner do whiche remembreth howe greatly and howe many wayes he hath offended God for the whiche he hath deserued to be condemned not once but many times Therfore good brother when thou shalt find thy selfe to stand in like feare and dispayre one of the best remedies that thou canst haue to comfort thy selfe and pull vp thy hart againe is to remember and bethinke thy selfe what thy moste mercyfull Sauiour hath done and suffred for thée The very same remedie the prophet Dauid signified that he founde when he sayde My soule is troubled within me self and therfore will I remember me of thée in the lande of Iordan and Hermon and in the litle hill In which wordes he teacheth vs that the remedie a man may haue féeling himself sorowfull sad and troubled in spirit for the remembraunce of his sins or for any other thing is to remember him self agayne what Christe did for vs in his life which is signified by the land of Iordan and Hermon where he was baptised preached and was conuersant And likewise to call to minde that whiche he suffered which is noted by the litle hill that is to say at Caluarie where he was crucified When therefore thou shalte sée thy selfe troubled in minde sorrowfull sad and afflicted considering the bottomlesse pitte of thy sinnes of thy blindnesse passed and of the myserie present wherein thou findest thy selfe turne then thy consideration to thinke vpon the déepnesse of the mercy of thy moste gracious Lorde who for thée and thy saluation came downe from heauen and was made man and for thy sake was crucified and died Consider therfore the plentyfull redemption he hath lefte for thée and that if thou haue offended muche he hath muche satisfied for thée if thou be willing diligent to know how by his satisfaction to helpe thy self If the multitude of the sinnes thou hast committed do feare thée bicause thou hast thereby iustly deserued to be coÌ„demned comforte thy selfe in thinking howe he hath fully satisfied the iustice of God because thou shuldest participate of his mercies If thou faynt dispaire or els miscrust thy owne pouertie and the small good seruice thou hast done towards god remember thy selfe of the great riches and merites he hath lefte thée by meanes of his passion in the which thou mayest chiefly beholde and put all thy trust But yet so that thou fayle not to endeuour thy selfe to the vttermost of thy power to serue and please him And remember also howe that Lorde which in time to come shall be thy iudge is at this present thy aduocate to god the Father eternall to whom he showeth those his fiue blessed wounds with the markes and signes wherewith it was his pleasure to be séene after his resurrection because his heauenly father should thereby be inclined to haue mercy vpon vs and to vs they should be a testimony of the loue he bare vs. Whiche both the one and the other shall giue thée great occasion holdefast of hope and comfort Moreouer consider the number of Sacraments he hath left thée in this Churche as strong effectuous medicins and salues for all the wounds sores infirmities which thou canst haue Remember also that euen as the Apostle sayth better and lowder crieth the blood whiche Christ shed then the blood of Abel Because the blood of Abel asked vengeance agaynst his brother that shed it but the precious blood of Christe asketh mercy and pardon for them that shed it and also for al them that trust in it Sée therefore howe great hope and ioy thou mayest receiue in vsing of this kinde of meditation vpon the holy passion And the order thou oughtest to obserue herein is that when thou art disposed to meditate vpon that which thy Redéemer hath suffered then assuredly accounte and thinke all was done for thy sake and that the plentifull fruite benefite which by meanes of his passion and death he hath purchased was for thée and to thy behoue and he would that thou shuldest be partaker thereof if the fault be not in thy selfe So that thou mayest assuredly beléeue that his tormentes be thine that his teares and sorowes are thine the infinite price of his blood-shedding to be thine and finally that all his death and passion is thine For as we haue said for thée he suffred and he gratiously would thou shouldest be partaker of the fruite thereof so to vnderstand what precious treasure thou hast layde vp in him Whiche consideration shall so ease thée of thy payne and feare and giue thée so great hope and gladnesse that it shall cause thée to saye with Saint Paule God forbidde that I shoulde reioyce or glory in any thing els but in the Crosse of my Lorde Iesu Christ And worthily for in it thou hast an infinite treasure by meanes whereof thou hast obtayned saluation and reconciliation betwéene God and thée and thy sinnes be forgiuen thée thou art receiued for the sonne of god the gate of heauen is opened vnto thée and with it and by it all goodnesse in one heape is cast vnto thée Sée then what cause thou hast to reioyce and leape for gladnesse considering this But here I must not forget to aduise thée that when after this sort thou hast meditate vpon this holy mysterie thou must remember that this hope and ioye which thou shalt féele in finding thy selfe so enriched and full of spirituall treasures they cause thée not to wax colde negligent and slouthful in good workes but rather that therby thou be stirred pricked forward in feruent and earnest loue of God and to serue him Aswell to shew thy selfe as good reason is thankfull to thy benefactor as also lest he take away agayne from thée the same his giftes and riches as it hath happened to others for their vnthankfulnesse and negligence And thus much touching this maner of meditation A declaration of the eight maner of meditation by the way of loue The eight kinde and sorte of meditation vpon the passion is by way of loue whiche we haue placed here lastly because according to the mind of Saint Paule Like as the ende of the commaundementes is charitie or loue procéeding from a pure heart So also the principall purpose and ende of meditation vpon this holy mysterie and others is that the soule may remayne inflamed in the loue of God According to that which the holy prophet Dauid vnderstoode when he sayd In my meditation the fyre shall be kindled that is to say my soule shall be inflamed with
comfort gaine and profit ought not so much to moue thée as the ende desire thou shouldest haue in all thinges to séeke for the glory of God to please him euen as the Apostle counselleth thée that al things which we doo be for the glory of God This than being thy principall scope and intent it shall cause thée with chéerefull hart willing minde to meditate or pray consideryng that God woulde that those giftes which his seruauntes doo offer vnto him and the seruice that thy doo be offered and done chéerefully willingly And this wise thou shalt alwayes finde fruit and contentation of minde in thy prayer and meditation if perchaunce thou finde thy selfe dry without spirituall taste in it These thrée aduises which we haue hitherto declared of the cleannesse of conscience quietnes of minde from all other busines therby to come with more attentiue pure mind to the glorie of God may helpe this before thou begin to pray And the other thrée no lesse necessarie aduises are to bée vsed duryng the tyme of thy prayer of the which the first is that the misteries which thou doest meditate vpon be not curiously searched into of thée either with too much speculation in going aboute subtillye to séeke out diuers points argumēts comparisons imaginations the better to vnderstande them where as in déede it doth rather distract the vnderstanding hynder deuotion according to that which the wyse man sayeth That he which is inquisitiue of his maiestie shall be oppressed of hys glory And the heauenly spouse sayeth to the soule his spouse Turne away thy eyes from me bicause they make me fly away which is to be vnderstande by curious eyes with which shée woulde beholde him in prayer Wherfore endeuour to stand in it with a simple humble sight of the mistery which thou shalt thinke vpō beholding it inwardly or outwardly as though thou sawest it present before thée To the whiche it maye helpe thée to haue before thy eye the image of the misterie which thou shalt meditate vppon and with the onely syght and regarde of it outwardlye content thy selfe withoute busie discoursings of the minde or imaginations vpon other thinges impertinent Nor yet must thou doe any violence to thy wil that is to wrest out as it were by force some teares or sensible deuotion because all this hurteth healeth and helpeth little to that thou goest about Therefore studie to meditate quietly and closely the pointes which are sette before thée abyding with silence and hope as the scripture saieth the grace that God shall vouchsafe to giue thée The seconde aduise is that if in meditation thou shalt fynde thy selfe ouer drie and without tast of deuotion or else to much distract with diuers cogitations and wauering of the minde thou must not therfore be troubled nor yet ceasse to goe forwarde in thy exercise but in such case thou mayest helpe thy self with some colloquies talk with thy Lorde God to whom thou shalte open thy distraction and wearinesse desiring him to helpe thée to dryue away those busie flyes of thoughtes and imaginations which drawe vnto thée to wast the swéete oyntment of thy deuotion If thou wilt this doe with that faythe humilitie and patience as is requisite thereto God which regardeth and heareth the prayers of the humble will haue compassiō of the trouble thou doest suffer and will visite and comfort thée presently or after when it shal be expedient for thée For so we reade in the booke of Genesis that Abraham offring on a tyme sacrifice to God of certayne beastes which he had killed there came byrds to eate the fleshe of those beastes and to lette the sacrifice so that he was troubled and occupyed a good part of the day in driuing away those byrdes that they should not come néere the sacrifice wherby he deserued of God to bée visited and comforted with a quiet and pleasaunt vision which he sent him wherein he receaued a great reuelation The which is a figure of the rewarde that our Lorde God is wont to gyue afterwardes to them who busily driue away the little byrdes of temptation and lothsomenesse which commonly happen to them that offer the sacrifice of prayer And therefore the wyse man sayeth that the end of prayer is better than the beginning Because that albeit a man in the beginning féeleth him selfe colde distract yet afterwardes in the discourse of his meditation he gathereth himselfe to gether calling his wits to him begynneth to be feruent fyndeth consolation And if so be he fayleth of this at one tyme yet it is supplyed at an other The thirde aduise is that if contrariwyse it happen thée to finde deuotion and swéetenesse at the first or second point of that thou haste to meditate vppon than staye thy selfe in consideration of that as longe as thy deuotion shal endure and the inwarde féelyng thereof without hauyng any doubte or scruple at all for not passing any further to meditate vpon the other poyntes remayning Because it auayleth more to meditate a fewe thinges well with deuotion and fruyte then many without taste and swéetenesse And chiefely that those poyntes which for this cause are lefte vnmeditated vppon at one tyme maye bée taken in hand another tyme and recompenced in thy meditations following And of this that maye be well vnderstand which saint Paul affirmeth that it is better to speake fiue wordes with a spirituall féeling or edifying then ten thousande without attention and spirit With these thrée aduises thou mayst serue thy selfe and which I trust shall be profitable vnto thée for the tyme thou arte in thy meditation and after thou hast done thou mayest vse the other thrée which we shall here declare vnto thée Let therfore the first aduise be that when in prayer God shall vouchsafe of his goodnesse to endue thée with some inspiration and deuotion or other particular gift or grace that thou then endeuour to kéepe it diligently and not suffer thy selfe to bée colde strayghtwayes after thy meditation wyth vnprofitable thoughtes imaginations or other distractions or contrary occupations but rather endeuour to walke all day as closely with thy wyttes gathered to thy selfe as thou canst remembring to thy selfe often that which in thy prayer was commicate vnto thée and of thy good purpose and desire which thou foundest in it Because it maye so rest more fixed in thy mynde and to the entent that deuotion and feruencie which thou receiuedst whiles thou diddest pray be not lost And after this sorte thou shalt fulfill that which the wise man counselleth thée saying With all diligence kéepe thy hart because of it procedeth life And also it shall auayle thée to go all day with suche care and diligence because thou shalt not so easily fall into sinne as at other times thou wert vsed to do And bicause God maye giue thée sometime in the daye that deuotion and consolation the which was not giuen thée at the
do laude prayse thée so that I nor all men in the world know nor yet are able to thanke thée nor yet vnderstand thy so gret mercy And because I haue no tong able to do it as it ought to be I pray thée of thine infinite goodnes to graunt me an heart that may take compassion and féele in part that which thy most blessed mother felt when she beheld and saw those gréeuous woūds and scourgings of her and thy most louing sonne Geue me therfore O Lorde teares in abundance that I may bewayle with her his death also wéepe for that which was the occasion therof and that was my sinnes the which I pray thée for the same thy sonnes sake that thou wilt pardon me and for the time to come to preserue me that I offend not in the same agayne but alwayes hate and abhorre my sinnes and wickednesse Amen Et florum nimbo fusisque lignoribus vngunt Vnctaque candenti sindone membra tegunt How the blessed body of Christ was anoynted and dressed to the buriall Meditations thereof 1 When night drew neare S. Iohn Ioseph and Nicodemus as it maye be godly thought prayed our Lady to geue them leaue to annoynt the most blessed body of her sonne who agréed to their godly request albeit that she vnderstoode that there was an other principall annointing that is that he was annointed of his diuinitie with the which he was vnited 2 Consider with what great deuotion and reuerence that most diuine body was anoynted and how many sighes teares they shed euery one that were present thereat in séeing him so wounded and pitifully handled and specially beholding those fiue principall wounds worthy of so great compassion 3 Consider that when the blessed body was annoynted they decently wounde it in a white shéete they brought with them and couering his said body with a fine launde so shrowde it vp to be buried according to the maner of the Iewes ¶ The prayer MY soule blesseth thée O most louing Iesu and all the powers within me geue thankes prayse to thy most holy name for all thy works which I confesse to be most worthy of all prayse and blessings But specially I prayse and magnifie thée for that thou hast accomplished and finished that so highe and heauenly worke of our redemption on whiche my saluation and life dependeth I also adore and worship thy precious body with the which it hath pleased thée to suffer most gréeuous torments and seing thou my Lord and God wast content to accept that deuotion and pietie of thy friēds that came to do thée their seruices and wast cōtent being dead that thy body should be annoynted with those materiall oyntments which they brought of the which thou hadst no néede at all because thou wast preserued from all corruption with the swéete balme of thy diuinitie I beséeche thy clemencie that thou vouchsafe to graunt me that pietie that charitie and those teares of deuotion that I may be able to annoynt thee spirituallye whiche is the vnction that is wonte to bée most acceptable to thy maiestie Vouchsafe also my Sauiour to imprint in myne heart those fiue most holy woundes whiche maye bée at all tymes my comfort my medicine the tower of my fortresse my refuge sanctuarie more sure and safe then those Cityes whiche in the olde lawe were appoynted for offenders to runne vnto and saue them selues And that by meanes of them I maye escape what tyme it shall please thy diuine iustice to punish me for my sinnes Amen Conditur ah tumulo mundi mihi conditor in quo Vnicaspes hominum conditur vnasalus Howe Christ was put into the graue Matters of meditation 1 Howe that most sacred body was caried put with due reuerence of Ioseph in a newe sepulchre or graue the which was nere to the place where he was crucified And here you may call to minde also the multitude of sighes and abundance of teares of his most sorrowfull mother and of those holy persons that were there present 2 Consider the extreme pouertie of the king of heauen and of earth who when he was dead had not any place where to rest his head but after death was buried in the sepulchre or buriall of an other 3 Then finally consider howe loth and gréeuous that sorrowfull mother was to depart from the sepulchre where her tresure was left and layde and the dolefull desolate sadnesse she felt seing her selfe depriued from his ioyful company vntil his rising agayne whiche she looked for with a stedfast fayth ¶ The prayer AL thy works O my God and lord Christ Iesu be holy perfect wrought by infinite wisedome for the which without ende I laude giue thankes prayses to thée and specially for thy holy passion death and buryall For euen as when the worke of the creation of the worlde was finished the scripture saith thou diddest rest and ceasse from creating anye more thinges so also now the great worke of the redemption of man béeyng also finished thou tookest thy rest and dyddest ceasse from suffering any more and wouldest that thy blessed body vnited with thy diuinitie shoulde remayne closed within the sepulcher thy moste blessed soule vnited with the same Diuinitie in meane time discending to visite and comfort with thy presence glory those holy fathers thy great friendes the which with vnspeakable desire looked for that day Blessed and praysed for euer be thyne infinite mercie power and wisedome the which stretcheth ouer all and disposeth all thinges swéetely For the which I praye thee to open the eyes of my soule that I may learne to know loue and reuerence thée Geue mée also my redéemer plentie of teares of compassion with the which I maye accompanie thy moste sorrowfull mother who at this tyme remayned sole and desolate bewayling with great affection which shée felte for thy death and absence vnto the time that thou camest agayne to wype awaye those pitifull teares which ran downe her reuerende face I desyre also and praye thée to graunt me a cleane harte voide of all corruption of sinne where as in the lyke Sepulcher not of harde stone but of tender fleshe and louynge it may delight thée to rest vntyll the time thou vouchsafe of thy mercie to bring mée eternall rest Amen Mortis victor adest animis comitatus ab orco Ne tumulo hanc matres quaerite vinus abit The glorious resurrection of Christ our Sauiour ¶ Poyntes to meditate vpon 1 First consider how that when the most blessed soule of Christe had béen in Lymbo comforted those holy fathers and brought them frō thence the sonday morning it did returne againe and vnite it selfe with his most blessed bodye caused it to become glorious resplendent immortal and impassible and so with the diuine power those glorious indowmēts which it communicated to the body it rose vp out of the place where it lay the sepulcher or graue remaining fast shut and closed 2 Ye may also thinke that the first thing he did being raised from death was to visite his beloued mother which with so many teares sighes sorowes missed him and looked for him All which griefes were turned into incomparable ioyes gladnes with the glorious sight of her sonne raised agayne from death to life 3 Ye may also meditate howe he firste appeared vnto Magdalen before the other who when she knew him she was greatly comforted and likewise vppon his other apparitions as vpon this daye as when he shewed himselfe and appeared to the deuoute women which went to the sepulcher and after to his Disciples goyng towardes the castle of Emans ¶ The prayer THy name be blessed without end most swéete Iesu my redéemer for that after the tempest of thy passion there is come the faire bright day of thy glory to the night of sorrowes and teares for thy death the festiuall ioyful day of thy resurrection doth succéede For the one for the other I giue prayse and thanks to thée as for the one and for the other I am debtour to thée bicause thou wouldest dy for my sinnes rise again for our iustification And therefore it is iust that they which do suffer wepe with thée in thy sorowfull passion and death should also in thy gloryous resurrection reioyce with thée thy most blessed mother Who according to the measure of hir anguishe sorrowes passed hath receiued the ioyes consolatiōs of this day present And what tongue may suffice to expresse that vnspeakeable gladnesse which hir hart felt when she sawe thy glorious risyng againe and the darknesse of thy passion turned into such beautifull clerenesse thy shames reproches into glory thy wounds into such beautie brightnesse When she did consider that now the stormy winter of thy persecutions was past the waters of the fludde of thy sorows ceassed that there should be nowe no more Pharisies to accuse thée nor Iudasses to betray thée nor Pilates to iudge or condemne thée nor death to haue might power ouer thée If Iacob did so muche reioyce when hée vnderstood that his sonne Ioseph whō he beleued to be dead was a liue and did rule ouer all Egipt how great may we thinke the ioy of thy glorious mother to be when hauing sene thée dead yea and of such a death did sée thée alyue againe a vanquisher of death triumphing ouer the diuell hell Lorde of heauen and of earth wherefore I beséech thée my heauenly king that I calling to remembrance this great triumph gladnes of thy blessed mother thou wilt giue me grace to hate all other vaine pleasures and worldly consolations whiche may separate me frō thée Graūt me Lord I pray thée by thy holy resurrection that my soule may rise againe with thée by the life grace and that I dye no more by the death of sinne so that I may by thy mercy hereafter rise agayne glorious in body and soule and come to reigne with thée eternally in glory Amen FINIS Laude Honour and Glory be for euer to Iesu Christ our Redéemer which suffered dyed and rose agayne Amen
time of thy prayer as it hath often happened to many This diligence and care doth likewise profite thée in that thou mayest be the readier and better disposed to make thy prayers and meditations afterwards For euen as water which is already hoat may be so kept in the same heate with a litle fire the which if ye suffer it once to be loste it becommeth colde and is not without more paynes agayne made hoat So likewise chaunceth it to the soule in preseruing or suffering it to loose the heate whiche it once receyued And to this end the blessed men in times paste did vse oftentimes in the daye those kinde of prayers whiche in Latin they termed Iaculatoriae which were no more but certayne short eleuations or lyfting vppe of the minde and swéete sighes which they spéedily shotte vp to God that by them as it were wyth certayne styckes layed to the fyre they mayntayned and continued that heate still which they had before receaued And this a man maye doe easily although he be occupyed about diuers other busines exercises The seconde aduise is that sometime in the wéeke or when thou best maye thou fynde a tyme to examine thy selfe and to sée whether thou haue gone forwarde or gotten any profite of thy praying And when thou shalt sée that thou hast profited nothing at all nor founde in thy selfe any difference of one tyme better than an other then examyne and trye out from what cause it procéeded thou shalte alwayes finde that it happened of some fault or lack in thy self eyther for not mortifying thy selfe which is necessary in this exercise or for not doing it with due care diligence or for not folowing the aduises which are giuen thée or for some other negligence of thyne owne And for what cause soeuer thou shalt vnderstand that this small encrease of deuotion and profiting hath procéeded procure yet to remedie the same and make amendes for the time to come of the faulte passed And that thou mayest vnderstande the better whether thou hast gotten any fruite or no of thy prayer thou must note that which nouices or yong beginners in prayer or other their exercises haue chiefly to regarde which is the mortification of their passions their sensuall appetites and affections and to purge and clense well their soules And those which haue further entred and procéeded oughte chieflye to labour and care to attayne the vertue which they lacke and to increase and augment the same specially their charitie And those which be more auncient as it were and more forwardly entred into perfection haue to trauell for the perfect vnion and conformitie with God in making one spirite with him as muche as shall be possible for them although sometime the exercise of the one of these may attende to the ende and effect of the other According to this aduise then you may vnderstande when you haue profited more or lesse or nothing at all and so studie to remedie that shall bée conuenient The thyrde and laste aduise is that although perchaunce it séeme in long tyme thou hast lyttle profited or that thou art nothing giuen to this exercyse of meditation nor féelest in thy selfe that deuotion nor such tast therein as thou wouldest Yet oughtest thou not therefore to dispayre or slacke to procéede forwarde Because that euen as in other good workes perseueraunce is it that maketh all perfect crowneth euery vertue with rewarde So also it happeneth in this so holye necessary a worke of prayer that by howe muche the more thou shalt perseuer and continue thy good exercise therein so muche thou shalt the more merite and God shal giue thée in processe of tyme so muche the more comforte and rewarde as thou hast felte thy selfe drye and faynt in the beginning For oftentimes God permitteth that some are founde drye and bare of all deuotion without all taste and sauourinesse in theyr meditation to the intent that howe much the more they labour and trauell to perseuer and continue in the same so muche the more comforte and fruite they receiue afterwards in rewarde of their perseuerance For euen as God did in the creation of the worlde first frame the earth to be hard and dry and then couered it with waters that so it might fructifie and produce plantes of diuers gréene and fruitfull trées so also the same our Lord God permitteth some soules to be founde in their prayers drye and barren without tast or sauour of deuotion at al that by their patience in perseueraunce of this trauell of minde and lothsomnesse they come afterwards to bring forth faire fruite and plentifull of muche vertue and grace which shall be bestowed on them And that God doth signifie vnto vs in saying by the Prophet Ieremie I remembred her because she did follow me in the desertes and wildernes and in that land that is not sowen Which is to vnderstande of the soule that perseuered and continued in séeking after God although shée felte her selfe drye and desert without féeling or taste of deuotion or consolation And the same affirmeth Christ our redéemer in the Gospell saying In your patience ye shall possesse your soules Take more courage then good Christian brother and let not thy drinesse or vnsauerie lothsomenesse or payne which thou féelest in meditation or prayer cause thée to turne backe and leaue of thy godly purpose Least it happen to thée as to the children of Israel who deserued not to enter into the desired land of promise because they had not patience in their famine hunger with other payne and trauell whiche they suffered in the wildernesse Endeuour rather to followe that perseueraunce of the woman of Cananie who although she sawe her selfe not regarded and shaken off from Christ she did not for all that mistrust nor ceassed her sute or petition and so deserued to obtayne muche more of him then that whiche she asked or desired And the like thou mayest well hope shal happen vnto thée if thou wilt haue the lyke patience and trust in God which sayth he that continueth vnto the end shal be saued To conclude helpe thy selfe therefore with these thrée ternaries of aduises and counsells which I woulde thou shouldest alwayes haue freshe in thy remembraunce and to practise euerye one of them in their due place as shall bée néedefull as well before prayer in prayer as after and thereby and that principallye by Gods grace which he shall vouchsafe to geue thée thou shalte bée able with great fruite and comfort to exercise thy selfe in these meditations of the blessed passion folowing as the holy Euangelistes declare the same Certayne godly Meditations and prayers vpon the Passion of our Lord and Sauiour Iesus Christe Perfundit caput vnguentis pia faemina Christi Atque pedibus tergens crinibus ipsa fuis ¶ The first meditation is of the Supper that was made to Christ our Lord in Bethania sixe days before his passion which is the Saboth before
Palmesunday Concerning which ye may meditate these poynts following 1 HOwe that Christ oure redéemer comming vnto Bethania sixe dayes before his Passion supped in the house of Symon Leprosus where at that tyme was Lazarus his two sisters Martha and Magdalen and it is to be supposed that the most blessed virgin his mother was there also 2 Consider with what chéerfulnesse and diligence Martha serued at the table and that most feruent loue deuotion of Marie Magdalene who taking a vessell of Alabaster full of precious oyntment powred it vppon the head and féete of hir beloued maister and wyped hys féete with her heare and howe that the house was filled wyth the sauour of that swéete oyntment 3 Remember also howe the traitour Iudas murmured that Magdalene had so bestowed an oyntment of suche great value And how our most gracious Iesu defended her and praysed the woorke of so greate charitie and deuotion that she had done In the whiche was signifyed hys death and buriall that was at hande The prayer O My GOD and Lorde amongest other seruices and sacrifices which are acceptable to thée and which thou requirest of vs thou haste declared howe the sacrifice of laude and prayse pleaseth thée Wherfore knowing howe muche all men are debtours to thée for so great giftes and benefites receyued of thy most liberall hande I desire to offer to thée the same sacrifice My soule therefore most swéete Iesu maketh adoration and giueth thankes to thée and all my powers within me blesseth thy most holy name for all the works which thou hast done in the course of thy blessed lyfe for the innumerable sorowes reproches and tormentes which thou hast suffred in thy passion which thou wouldest shoulde be alwaies imprinted in my hart And first I laude prayse thée that knowing the nearer thy sorowfull death was at hand and for the whiche those thy deare friendes that loued thée so entirely should be in great sorowe and sadnesse it was thy godly pleasure first to chéere and kindly entertayne them in supping with them in Bethanie where those two moste deuoute sisters Mary and Martha declared the pure loue thy bare vnto thée I beséeche thée my good Lorde which art the faythfull louer of all them that loue thée for thine infinit loue to vouchsafe to kindle and inflame my heart with the fyre of thy loue that I may loue thée from the bottome of my heart as I am bounde and giue mée grace to followe that feruencie and deuotion which thy deuout seruaunt Magdalen shewed in casting that swéete liquor vpon thy heade and féete And that I maye also declare the same in annoynting of thée spirituallye That is in beléeuyng stedfastlye in honouring and reuerencing duely thy diuinitie and most holy humanitie in workyng accordyng to my power in the seruice of my neighbour to ayde and helpe him and to perseuer in so dooing all the dayes of my lyfe That by these meanes in exchaunge of that filthynesse and odious sauour which my sinnes haue vnto this tyme caused I may render for the time to come the swéete sauour of good workes which may bée acceptable both vnto thée and others that shall sée the same Amen Insidet in tardo regum rex Christus asello Cui vestem ac ramos plebs bona steruit ouans The solemnitie in the receiuing of Christ into the citie of Ierusalem the sunday before his passion ¶ Poynts to meditate vpon 1 How that the day folowing that is to say fyue dayes before that Christe the true Lambe should be sacrificed for vs in his passion he would present hymselfe in Ierusalem euen as the lawe commaunded of the mysticall Lambe whiche so many dayes before it shoulde be sacrificed was to be prepared And for to shewe his good wyll and with what desyre of mynde he came to offer hymselfe he woulde therefore enter into Ierusalem with that ioye and solemnitie as was shewed him 2 Consyder with what deuotion and ioye the people at that tyme receiued their true king and Lorde and the diuersitie of seruice they shewed in honouring him as in dressyng the stréetes with bowes and spreading their garments before him in the waye and praysing him with songes 3 Call to minde also howe that in the myddest of that feasting and ioye in whiche our Lorde went when he sawe the Citie of Ierusalem he shedde his sorowfull teares well knowing how farre contrarywise within the space of fiue daies he was to bée handled of them and sorowing within him selfe the destruction of that Citie which he knew for their sinnes should be destroyed and brought to ruine Consider howe straightwayes after his entring into the Citie he went to visite the Temple out of the which he draue away them that prophaned the same with their marchandize in buying and selling The prayer I Adore and worship thée most louing Iesu true and eternal King of Heauen and earthe to whom al adoration honour and reuerence is due for all the workes whiche liuing in thys worlde thou diddest with wonderfull wysedome and infinite charitie And specially I giue thankes and praise to thée for that readie good wyll with which thou most innocent Lamb knowing that thou shouldest be sacrificed for the synnes of the worlde wouldest a fewe dayes before present thy selfe in Ierusalem entring into it with feaste and triumphe willyng thereby to declare thy chéerefulnesse and moste earnest desyre wherein thou camest to offer thy self vnto death whereon thou knewest our life to depende that in dying thou shouldest ouercome and triumph ouer death it selfe hell sinne and all other our enemyes I beséech thy immeasurable bountie and goodnesse to gyue mée grace and strength willynglye and gladly to offer my selfe to suche daungers and trauele as shall behoue mée to suffer in this lyfe for thy seruice and make me to despise for thy loue all the prayses and honours with which this deceitefull world would deceiue me euen as those solemnities prayses and honours with whiche the people of Ierusalem receiued thée did not let thée with great compassion to wéepe and lament what time other sang and made great ioy Let my chiefe care be to séeke thée and haue a zeale to honour thée and thine eternall Father séeing and considering that thy care which assoone as thou haddest entred the citie thou diddest by and by goe to visite his temple and beholding that most feruent zeale of thine in dryuing oute of it all them that boughte and solde in the same not contented that the house of prayer shoulde be so prophaned I humbly therefore beséeche thy diuine maiestie that thou driue out of my heart euery thing that may prophane or defile it to the ende it maye rest as thy temple and house of prayer into the which thou mayest vouchsafe to enter and dwell Amen Conuiuis fis Christe cibus coenaque refectis Abluis ipse pedes tum loca sola petis Of the last Supper which Christ our Lorde made to his