inferiour motiues We offer gale to Christ when we complie with the world more then with his loue We offer a mixed cuppe of vineger and gale when we thinke to serue God and Mammon to liue piously and yet follow our owne inclinations passions and pleasures In fine we offer vineger and gale to Christ when knowing much we performe but litle knowing his blessed will we endeuour not to accomplish the same 2. Point Considera Noe sooner was this inhumane and barbarous present made but my sweete Sauiour pronounced againe Consummatum est all is consummated or ended All the ancient sacrifices types and figures For here the true Abel is slaine by his owne brother The harmelesse Ioseph is sold to the Ismaelites The saueing Noe is turned naked and mocked by his owne children The innocent Isaac is sacrificed by his owne father being otherwise the same Fathers onely hope and ioy So that vpon the Crosse we find the accomplishment of them all Affect To witt my soule our deare all-sauing Noe may seeme to conceiue the Deluge ouer because he drawes neere to the periode of his life sending out this voyce as a gentle doue to bring the good tydings of the same All is accomplished Our peace my soule is neere vpon the point of being concluded with his heauenlie father Our saluation is neere at hand O how many haue desired to see what we now see and to heare the Consummatum est which we haue the happinesse now to heare and yet saw and heard it not Resolution We wil be for euer thankfull for this so singular a grace which God out of his free mercy pleased to bestow vpon vs. THE XXVIII MEDITATION Of the same subiect 1. Point COnsideration All is accomplished or fulfilled All the Prophecies He hath giuen his body to the strikers and his cheekes to those that boxed them He hath not turned his face away from rebukers and spitters He hath bene despised and made the most abiect of men He hath borne our infirmities we haue seene him as à leper and strucken of God He hath putt vpon him the iniquities of vs all He hath bene offered because he himselfe would and opened not his mouth He hath bene ledd as a sheepe to slaughter and as a lambe before his shearer His soule hath laboured he hath bene reputed with the wicked and deliuered his soule vp vnto death As the Prophete longe agoe foretold We haue seene him in his thirste presented with vineger and gale We haue seene lotts cast vpon his garments We haue seene him à worme and not a man a reproche of men and out-caste of the people We haue seene him compassed with calues and dogges and beseiged by fatt bulls We haue heard him crye out my God my God why hast thou forsaken me Euen as it was foretold by Dauid Affect Is it not true then my soule that all is consummated all the Prophecies fulfilled Is it not true that sicut audiuimus sic vidimus that what was foretold we haue seene accomplished Is it not true that all these testimonies are made but too too credible exceeding apparant to all the world But ah my Iesu thou dearest Authour and Consummatour of our faith Is it not true too that thou didst strugle through strange cōtradictions the while for my sinnes for my saluation for the loue of me Ah this consummation was purchaced at too too deare a rate If euer I forgett these abismall labours let my right hand be forgotten and let my tongue sticke to my iawes if I euer cease to magnifie these ineffable mercyes of thyne 2. Point Consideration All is accomplished in fine to witt the whole law for our good law giuer came not to breake the lawe but to accomplishe it nor is the accomplishment of the Law any other thinge but the loue of God and our neighbour nor can any expresse a greater loue then to lay downe his life and such a life the life of a God not for friends neither but for enemyes for vnworthy seruants for loste slaues and that too in circumstances of greatest tormentes abismall abandonnements infamie and scorne Affect Yes the Law is indeed accomplished my soule since loue is the fulnesse accomplishment and perfection therof as to dye for the beloued is the fulnesse and perfection of loue Our louing Lawgiuer then hath performed his owne law in perfection since he dyes for loue and that not for his friendes onely but euen for his enemyes euen while they persecuted him to death Ah how pure how generous how disinteressed is this loue of his He finds himselfe forsakem by his Father and yet he is noe lesse readie to dye for his loue and honour He finds vngratefull man paying his loue and labours with iniuries and yet for his loue he will lay downe his life This ought to be the rule of our proceeding We must not lesse loue and serue God because he seemes some tymes to leaue vs in afflictions in temptations c. nor leaue off to loue our neighbour because he renders euil for good Noc for our ayme and obligation is to accomplishe the lawe with Christ and the accomplishment of the law is loue THE XXIX MEDITATION 1. Point COnsideration Finally all is consummated his obedience to his heauenly father euen vnto death and the death of the crosse All the great worke of mans redemption imposed vpon him and imbraced by him with such an infinite measure of charitie that he was pressed and oppressed by the same till he accomplished it All his labours and paynes and dolours All the mysteries of infirmitie and documents of vertue Affect It s true my deare Sauiour the lesson of obedience is cōsummated Thou hast left vs so perfect à paterne of it that contempt scorne ignominie tormentes death it selfe could not shake it Thou hast bene in labours from thy youth and thy paynes and dolours haue increased with thy yeares Thou hast past through all the Mysterie and as I may say all the miseries of infirmitie a cold stable a hard manger a locke of hay poore cloutes heate cold hunger thirst and much bodily wearinesse And thou hast left vs all the documents of vertue of humilitie myldnesse pouertie patience c. so that thou mightest wel say to mans hart what could I haue done to my vinyarde which I haue not done And we should as we might most iustlie answer nothing deare Lord for thou hast absolutly performed all that might be glorious to thy heauenly father all that might conduce to our plentifull redemption and spirituall instruction and putt the highest commendations vpon thy loue to poore man that could be putt by cruel torments streames of bloud and the most infamous death of a God 2. Point Consideration Hitherto hath my sweete Sauiour looked vpon his heauenly father as a sterne Iudge by whom he is smitten as he himselfe professes saying propter scelera populi mei percussi eum for the sinnes of my people I strucke him By whom
harte by the hole of his side and confirmes vs in faith by the familiaritie of his presence and makes vs absolutly conclude with the same S. Thomas Dominus meus Deus meus Affection Obserue my soule what aduantages accrue to vs by this vigilant care of shutting the doores and liuing retiredly at home to our selues Iesus doth againe and againe visite vs. He answers our secrete desires We touch him we talke with him we behold him by faith and by that secreete and sweete communication he affords so much delight to our mynds that our weake faith is more and more confirmed so that we cannot doubt but that it is indeede our Lord Iesus God and man who is present with vs and makes our hartes burne AN ENTERTAYNEMENT FOR THE ASCENSION OF OVR B. SAVIOVR THE FIRST MEDITATION That it is the Feast of most absolute ioy I. POINT CONSIDER that of all the feastes of Christ this bringes the most absolute and accomplish't ioy to all Christians which truly loue Christ The Natiuitie gaue him to teares labours pouertie and miserie The Circumcision to bloudsheding The Epiphanie how euer he was adored by a few to the malice of many but this wipes away all teares and bloud and makes him to be adored by men and Angells And albeit his glorious Resurrection shewed him Conquerour ouer the world death sinne and the Diuell yet did it restore him to the world againe but this restores him to heauen to the Angells to his heauenly Father Affection Let heauen and earth then and all those that haue bene so happie as to was he their stoles in the bloud of the Lambe conspire togeither with great ioy and iubilie to sing tbe Canticle of the Lambe saying with a loud voyce The Lambe that was slayne is worthy to receiue power and diuinitie and wisdome and strength and honour and glorie and benediction on this most triumphant day and for euer and euer Amen That it is a confirmation of our faith leauing noe doubt behind it In their sight he was cleuated c. II. POINT CONSIDER that the rest of the feastes of Christ left still some doubts in the heauie hartes of men who are slow in beleeuing The Angells gloria at the Natiuitie was comfortable but the childs teares then and bloud in his Circumcision litle perswayded the Presence of a God To dye for sinners was an argument of greatest loue yet it was deemed a follie by many His Resurrection though glorious and apt to conuince yet was it doubted by the most and found some incredulous Thomases who would giue credit to it vpon noe lesse assurance them putting his hands into the wounds of his side But this best and brightest of dayes leaues noe mistes of doubte behind it where the eyes are witnesses of the power of a God in raysing God-man aboue the cloudes At this sight we are forced to to crye with S. Thomas Dominus meus Deus meus Affection Most iustly therfor my soule may we conclude with blessed S. Augustine that the Ascension of our Lord is the absolute Confirmation of our Catholike faith The ioyfull Natiuitie indeede brought the first hopes the Circumcision gaue the earnest pennie in dropps the sacred passion plentifully payd downe more then the whole debt in flouds of pretious bloud the glorious Resurrection comfortably raysed drouping hartes But this day signes seales and deliuers the whole Deede of mans Redemption neuer more to be doubted of let vs exult and reioyce in it Alleluya Alleluya Alleluya THE II. MEDITATION The first fruite of Christ's Ascension I. POINT CONSIDER that if by the first Adam man was banished out of Paradice By the seconde Adam he was restored to Heauen If by the first he fell lower then man by the second he is raysed aboue the Angells Archangells Cerubines and Seraphins being placed at the right hand of his heauenly Father There is our nature praysed magnified adored by all those celestiall Courtiers in the person and vpon the sight of that God-man Affection O admirable dignation To what a stupendious hight is this that mercy hath raysed poore lost man O great God what dost thou discouer in man that thou dost so mightily magnifie him and what is the matter that thou dost so put thy heauenly hart vpon him Ah my soule looke vp to this dignitie with a louing and gratefull astonishment and learne from it a holy pride to looke downe with disdayne vpon the world and all earthly thinges knowing that thou art better then they The 2. fruite of Christs Ascension The raysing of our hopes II. POINT CONSIDER to what a high pitch our hopes must needes ascend in the Ascension of Christ to see our humane nature in the person of him inuested in his heauenly fathers glorie Since in Iesus Chr. as saith holy S. Augustine there is a portion of the flesh and bloud of euery one of vs bones of our bones and flesh of our flesh For thy Sonne our God did not take vpon him the nature of an Angell but the seede of Abraham being made like to vs in all thinges saue sinne alone witnesseth S. Paule Affection Say then my soule in an humble confidence with B. Sainte Augustine where any part of me raignes there I conceiue my selfe to raigne where my flesh is glorified there I apprehend my selfe to be glorious where my bloud beares dominion there I find my selfe to rule Though my sinnes keepe me backe yet my substance and communication in bloud calls me on to a stronge confidence My deare Lord loues the flesh which he tooke vpon him to seeke vs out and saue vs. Herein my soule let vs place our whole confidence THE III. MEDITATION The third fruite of Christs Ascension The sending of the H. Ghost I. POINT CONSIDER that our Iesus hauing now absolutly accomplished his Fathers will in performing the worke for which he was sent and hauing put a happie periode to his painefull pilgrimage hath left vs yet we ought to reioyce since it is to returne to his father yes to his father and our Father to his God in qualitie of man and to our God He hath left vs but it is expedient for vs it is to send vs another comfortinge Spirit which would not come to vs vnlesse he departed from vs. Affection Reioyce my soule reioyce and how euer comfortable the presence of Iesus may seeme to thee be alwayes willing to leaue Iesus for Iesus for the accomplishment of his will for the aduancement of his glorie If you loued me saith that deare brother of ours you would reioyce because I goe to my father That is to rest after labour to glorie after ignominie from the societie of men to that of Angells from man to God to your father Ah my soule let not selfe loue deceiue vs we loue not indeede Iesus as we ought if we loue the sweetnesse of his presence more then the accomplishment of his euer best and most adorable pleasure Nor can we loose by that
who could profit thee nothing could bring nothing tothyne immensitie since indeede thou art thence conuinced to be our God because thou standest in neede of nothinge that is ours Howbeit if in lieu of gratitude we render nothing but ingratitude coldnesse and neglect we may iustly feare my soule that he will turne his loue into wroth and destroye vs disloyall wretches THE SECONDE POINTE. Many be called but few elect CONSIDER that this short sentence from the mouth of Truth it selfe ought most iustly to sticke to the verie rootes of our harte and continually to mynde vs that we are to worke our saluation with feare and trembling since God workes in vs both the velle and perficere the will and performance according to his good pleasure Many are called for the sound of the Apostles went out into all the earth and yet it is sayd who beleeueth our hearinge Many are called and giue credit to their calling too yet complie so ill with their vocation that Gods name is blasphemed in them Many againe are called and begin to run yet they perseuere not to be end they comprehend not Affection When I duely reflect dreade Lord vpon this doubtfull doome which issued from thy sacred mouth whence neuer any thinge issues but infallible truth in what a doubtfull perplexitie ought I not to stand Many are called and of those I haue had the happinesse to be one But few elected and who is wise enough to know that he is of that number What are we then to doe my soule but to be carefull to giue eare to the diuine call to lay faste hold vpon discipline least we might perish in a iust way to make sure our vocation by good workes and incessantly to pray for perseuerance to the end that we may so run as to comprehend THE FIRST MEDITATION FOR THE XX. SVNDAY AFTER WHITSVNDAY There was a certaine Lord or Prince whose sonne was sicke in Capharnaum Iohn 4. CONSIDER that as noe greenesse of yeares in our infancie nor vigour in youth nor strength in our more riper age can exempt vs from the assaults of infirmities sicknesse and death so can noe dignitie highth of power or principalitie free vs from the same Well may Potentates Lord it ouer townes and nations but against the deseases which growe upon them and the approches of death the most powerfull haue noe warrantie but all conditions of men are equally lyable to sicknesse and death the iuste punishments of sinne Affection My soule howeuer the greate power we may seeme to haue and the highth of dignitie wherin we are placed makes vs oft forgett that we are the banished sonns of Eue condemned to dye before we attayne to the vse of the light yet wholsome sicknesse makes vs all equally know that man be he neuer so powerfull is but man that is a poore creature borne of a woman liuing a short tyme replenished with many miseries The sicknesses the death the forgotten dust of all your Alexanders and Caesars crye out this truth that all men without exception are doomed to dye Make a vertue of necessitie my soule by willingly accepting Gods iust iudgementes herein which none euer yet or to the end of the world euer shall be able to auoyde THE SECONDE POINTE. CONSIDER that it oft happens with vs as it did with this afflicted … ce that that which we apprehend to be most disaduantagious and disasterous to vs proues the verie meanes which Gods sweete prouidence makes vse of to worke both our temporall and eternall felicitie For who I pray amongst vs doth looke vpon sicknesse with a good eye And yet had not this younge Princes sicknesse made his life be despaired of by his father he had happlie neuer thought of Christ neuer approched to him neuer sued for his sonns cure and so as well the father as the sonne had bene left to perish in their infidelitie Affection O happie affliction my soule which giues vs vnderstanding to knowe our selues O happie corporall infirmitie which brings forth the life of the soule Were we not some tymes thus lost to our owne apprehension we should forgett our selues and be lost for euer The deuoute Psalmist experienced this truth when he said it is good for me that thou didst humble me because before I was humbled I offended But being once humbled by aduersities I learnt thy iustifications I learnt that euery punishment was the punishment of sinne So that sinne brought out paine paine moued the harte to pennance and pennance couered the multitudes of sinne And thence bonum est mihi quia humiliasti me THE SECONDE MEDITATION FOR THE SAME SVNDAY The Prince saide come downe with me before my sonne dye THE FIRST POINTE. CONSIDER that this good Prince in being refused what in formall tearmes he demanded obteyned more then he either as yet wished for or euen thought of He stoode absolutly perswaded that vnlesse our Sauiour descended and went with him to his sicke sonne the cure could not be wrought His demande therfore was that Christ would come downe with him But our Sauiour though he went not wrought the cure notwithstanding at the same tyme and at that distance and thence powerfully perswaded him that he was God indeede who could doe equally all that he would as well in absence as presence Affection Learne hence my soule neuer to prescribe to God either the tyme the place or meanes how he is to performe what we demande of his mercy Leaue that vast power to worke as it pleases with out limiting the same to our narrow conceipts It reacheth from the one pole to the other and sweetly disposeth all thinges bene omnia fecit Haue patience my soule whether in his wisdome our great God refuse vs either absolutly what we desire or at least in the way we desire it and we shall find in the close that he did all graciously and to the best aduantage of the faithfull soule Ah should he grant vs all our owne desires we were lost for euer THE SECONDE POINTE. Goe saith our Sauiour thy sonne liueth The man beleeued the word which was said to him and went home CONSIDER the great fruites and comforts which accrued to this good Prince and all his by his simple faith obedience and good example He beleeued our Sauiours words and presently departed And loe he had not yet recouered his owne house but his seruantes came out to meete him and ioyfully assured him of his sonns perfect health He examined the tyme of his recouerie and found it to be the verie houre in which our Sauiour said goe thy sonne liueth whence he and his whole familie beleeued Affection Let vs humbly my soule giue credit to euery word of God whether it be written or spoken to our hartes by his frequent inspirations without disputing how it should come to passe or by what meanes it should be accomplished hope in his fidelitie and goodnesse leauing the rest to his sweete prouidence In his good tyme and euen
Behold the man a man of dolours a man humbled if euer man were humbled Behold the man nor is he a brute beast but a man and as such might deserue to be looked vpon with an eye of pittie But noe pittie was found for poore Iesus for the High Priest and people hauing seene him cryed out Crucifie him Crucifie him Affect In vaine Pilate in vaine dost thou striue to appease madd men in vaine is reason imployed whete furie raignes in vaine is innocencie pleaded where malice hath resolued the sentence before hand These reproches this pubblike derision these scornefull garments and scepters this crowne of thornes this gorie bloud alreadie powered out will not doe it noe lesse then his sacred harts bloud will be able to glutt their bloudsucking humour Behold thou then the man my soule behold the man who for thy sake is readie to powre euen that out to the last droppe Behold the man I say but behold him in a quite other manner with a hart full of veneration gratitude and compassion resoluing firmely for his loue to be willing to be exposed to what euer scorne disgrace contempt c. THE XV. MEDITATION Vpon the same subiect Cons 1. COnsider Christian yet further and behold this man againe and againe the deeper to imprint this lamentable spectacle in the very bottome of thy hart Pilateinuites thee to behold him a man and in that he tells thee noe newes for thyne eyes reade that in his bloud the most pittifull plight in which thou discouerest him speakes him a frayle poore miserable man to thy hart were it euen of flinte But behold him with the eyes of faith and thou shalt at the same tyme see him a God too And howeuer he appeares at present a worme and not a man by this abismall abiection of his yet is he no other then thy verie God who created thee and is now with all made an obiect of contempt to redeeme thee Affect Deare Lord I behold thee and most willingly acknowledge thee a man yea I cordially venerate imbrace and loue thee as the dearest mildest and best of men euen amidst this thicke cloude of reproches which inuolue thee Yet forgett I not nor blush nor feare to publish the King of glorie vnder thy crowne of thornes the Lord of Maiestie though couered with a mantle of scorne The Authour of order comelynesse and beautie in the midst of thy deformitie and confusion And while I see and touch thy wounds as it were I confidently with S. Thomas professe thee my Lord and my God and with my whole hart fall downe and adore rhee Beseeching thee euen for the same charitie and mercy to engraue the sadd idea I now make of thee so deeply in my hart that conceiuing a sound sense of sorrow and compunction I may neuer more affect to behold any vaine and curious thinges nor eye any lustfull or carnall obiect for euer Cons 2. Consider how painefull reprochfull and ignominious a procession our Sauiour Iesus Christ had of it Hee s taken and ledd like a theefe or malefactour to Annas and there receaues a boxe of the eare Hee s thence haled to Cayphas and there is receaued with reproches spitts blowes and scorne Thence to the Councell where he meetes with iterated iniuries and fowle blasphemies Thence to Pilate where he is loaden with false accusations Thence to Herode where he is treated like a foole in a white garment From thence he is hurried backe againe to Pilate and there a seditious rogue is preferred before him Thence he is trayled into Pilats yeard and whipped Thence by Pilate he is exposed to the peoples scorne in a purple robe and a crowne of thornes wherby not preuayling to appease the iewish rage he causeth him to be ledd into Lichostratus and pronounces sentence of death against Iesus and his owne conscience Affect O deare Iesus what strange indignities are these which thou daignest to suffer for me thy poore and miserable seruant thy rebellious subiect thy prodigall sonne Ah how powerfully doe these things preach to a hart that hath anie sense of Christianitie left in it what is it that man should finde strange to suffer after these prodigious sufferances of his God who made and created him Thou art happly true and honnest neither dost wrong thy neighbour in thoughts wordes nor worke yet thou art reputed a theefe a malefactour c. So was thy God Thy best actions are misconstrued and paid with reproches blowes and iniuries so were thy Gods Thou art made a scorne to others they make thee passe for a foole thou art openly derided calumniated falsely accused vniustly condemned whilst thou art indeede innocent and acknowledged to be such euen by those that condemne thee and is not here thy Christ thy God innocencie it selfe so dealt withall too for thy loue for thy example Endeuour to print this deepely in thy hart to haue it readie vpon accasions making a firme resolution patiently to endure such and such things as are wont to trouble thee for Christ his loue that by imitation thou maist become like to thy Master THE XVI MEDITATION Hovv Iesus carried his heauie Crosse tovvards Caluarie Cons 1. COnsider that the sentence is pronounced not because iustice would haue it so but the people for Pilate finds him who is iudged a iust man Iesus is deliuered ouer to their wills and dye he must And that of a death both for the kind and manner of it most ignominious that it might so be sutable to the rest of their violences Iewrie knowes noe death more disgracefull then that of the Crosse Vpon the Crosse then Iesus must dye Nature knowes nothing more barbarous then to compell a sentenced person to beare the instruments of his owne punishment to the place of execution vpon his owne shoulders and yet a heauie loade of a Crosse about 15. or sixteene foote longe is placed vpon the poore Isaacs backe Ah my soule what a sadd sentence is this Thy innocent Iesus thy spouse of bloud thy God must dye Crucifie him Crucifie him is the generall voyce of Hierusalem and dye he must It is not onely Pilates iniustice will haue it so but his heauenly Fathers mercy hath resolued it so in the Court of Heauen and his obedient sonne in earth hath charitie abundantly enough to performe it O what a strange conspiracie is here for the same thing to witt the death of Iesus but by how diuers ends and meanes and motiues Pilate is lead by iniustice least he might appeare an enemy to Cesar The people by rage to raze his memorie out of the earth But God the Father by mercy to saue the world and to glorifie his innocent sonne The sonne by louing obedience to magnifie his Fathers mercy in redeeming man that man might for euer singe Gods Mercyes Cons Consider how the meeke Lambe who came to take away the sinnes of the world is ledd out as a sheepe to slaughter He mutters not he murmurs
his humanitie is lefte to struggle with his cruell tormentes and to satisfie for those sinnes of ours in the verie rigour of iustice But now hauing consummated and fulfilled all the figures types sacryfices prophecies and euen the whole Law and hauing punctually obserued all his fathers orders with filiall obedience and admirable humilitie euen to the last gaspe he beings to behold him as a tender and louing father and so testifies with a lowde voyce that it is into the hands of such a father that he deliuers vp his spiritt Pater in manus tuas commendo spiritum meum Affect May thy wearied soule ô my kind Pelican happily returne into its rest May thou our too too kind Prodigall ioyfully returne into thy fathers house out of this forraigne land of ours where thou hast spent all thy substance euen to the last droppe of thy pretious bloud vpon vngratfull man from whom thou meetest with noe better returnes then euill for good hatred for loue vineger and gale to drinke where thou art readie to perish with thirst Ah my soule my soule Haeccine reddis Domino Deo tuo are these the kindnesses which thou rendrest to thy Lord thy God for his loue for his labours for his bloud for his life which here he is laying downe for thee Resolution Be my afflictions neuer so many be my temptations neuer so great and importune I will appeale from a rigourous Lord to a louing father and cast my selfe into his bosome THE XXX MEDITATION 1. Point COnsider in this action of Christ where he commends his spirit or soule into the hands of his heauenly father where the true hopes of a Christian ought to be placed to witt in the hands that is in the will and disposition of our heauenly father to be dealt withall according to his good pleasure Accursed is that man who places his hopes in man or in the heapes of his riches which he must leaue behind him or in the multitudes of his merites which are none without mercy but in Gods mercy alone which is indeede our merite nor shall we euer want merit so long as we cleaue to that mercy Affect Returne into thy rest my wandering soule which is alone in the bosome of thy heauenly father and fixe thy confidence there Trust not in the sonnes of men in whom there is noe saluation noe truth mendaces filij hominum Leaue not the care of thy selfe to such as haue noe care of themselues much lesse of thee Such as thou hast found thy selfe to others such at the best will others proue to thee Our dearest friends doe easily forgett vs they will not they cannot goe along with vs. O how good it is then while we haue yet tyme to make him our friend aboue all our friends who when they all fayle hath as much power as goodnesse to make good our trust Into thy handes then ô dearest father doe I commend my soule In those mercifull hands of thyne not in my miserable ones doe I repose the whole confidence of my saluation 2. Point Consideration Well may Gods prouidence my soule which we are not able to found permitt vs to be tempted with Christ to be in agonie in our deuoutest prayers with Christ and giue vs ouer as it were into the power of darknesse with Christ Well may we suffer wronges crosses calumnies tauntes and scornes with Christ Well may our bodyes be left in tormentes vpon the Crosse with Christ yea our poore soules suffer a strange anguish with Christ when we seeme to be forsaken by our God Yet still by adhearing to Christ and by following his foot-stepps we shall infallibly wade out of all and come to a happie consummation with him and find a louing fathers bosome layd open to receiue our soules Affect Doe not then ô my soule so much regarde what thou sufferest or by whom or how as for what for whom and with whom It is not for a smale prize thou fightest but for an eternall waight of glorie It is not for some ordinarie person but for the loue of thy Lord and Master to become in some sorte like to him Nor art thou left alone but in his companie and vnder the guidance of his grace I am with him saith he in tribulation I will deliuer him and I will glorifie him Looke ouer thy afflictions then ô my soule be they of what nature they will and with a liuely faith looke vpon Christ Iesus the Authour and Consummatour of faith who ioy being proposed to him sustained the Crosse contemning confusion It is not too much that the coheire should be treated like the true heire the adoptiue like the natural sonne Resolution Come then what will and from what hand it will I am resolued to looke vpon it as coming indeede from the hand of a tenderly louing father for my eternall good THE XXXI MEDITATION Christ giues vp his Ghost 1. Point COnsidera Christianes draw neere and see death shutt vp thy sweete Sauiours eyes See life dye see thy God dye Not that death man or diuell had right to exercise any such power ouer the Author of life who saith nemo tollit animam meam none takes away my soule or life but because he himselfe would when he pleased and as he pleased And to what end but to be the death of death it selfe ero mors tua ô mors I will be thy death ô death To ransacke Hell it selfe ero stimulus tuus ô inferne To be Iesus that is a Sauiour to man and to leaue him the greatest testimonies of loue imaginable by man or Angell And therfor bowing downe his head he of his owne accorde deliuered vp his spirit or soule Affection Ah my soule what 's this we heare The soule of thy Sauiour is deliuered vp to death In death then must we find true life with Christ Nolo viuere volo mori cupio dissolui esse cum Christo Dye dye then my soule to all thinges which are not his verie selfe Ther 's noe liuing without life Christ is my life mihi viuere Christus and my Christ being deade my life is deade and dye I must mihi mori lucrum I desire to dye that I may see my Christ I refuse to liue that I may liue with my Christ Ah my deare deade Master fcra pessima deuorauit te the worst of wild beastes hath deuoured thee Ah my soule thy sinnes haue slaine thy Master Thy enuie sought him thy auarice sold him thy Hypocrisie betrayed him thy rashnesse deliuered him vp thy licenciousnesse bound him thy crueltie whipped him thyne ambition crowned him thy sluggishnesse loaded him thy pride putt him vpon the Crosse thy irreligiousnesse taunted scorned and blaspheamed him thy vnmercifulnesse caused his thirst thy forsaking of God made him be forsaken by God thy disloyaltie disobedience hard hartednesse ingratitude for all his benefits putt him to death And thence my Sauiour dyed Nay it was God the fathers mercy which sacrificed him His
hart hath said to thee I haue sought thy countenance Lord thy countenance will I seeke Le ts fixe vpon this if we desire to be happie le ts ayme at noe other thinge then this this alone will abundantly suffice How being found he ought to be adored II. POINT CONSIDER how the good Kinges make their approches to Christ and fall downe before him after the true Christian way not in word and discourse but in worke and truth The Euangelists make mention of noe one word they vsed Nor was it indecde so sutable to vse words in the presēce of the eternall WORD which lay speachlesse nor doe they doubt but that he could read their hartes in presence which he had powerfully touched at so great a distance But their workes by mysterious presentes speake their hartes and errands By gold they proclame a Kinge by frank-incense they professe a God by myrre they declare a man Affect O my soule let vs diligently looke vpon these progenitours of ours these Presidentes of our faith Let vs I say looke vpon their Christian behauiour and striue to imitate them Let not so much words as hartes speake our humble sutes and true submissions Where we meete with the eternall word silenced le ts adore him in silence silence being the worshippe of iustice Let the gold of our hartie loue that burning gold of S. Iohn the Euangelist publish him the Kinge of our hartes ouer which we wish his absolute raigne Let out feruent sighes and sobbes and incessant breathinges after him be our frankincense testifying that he is the God and Authour of our beeing in whom we liue moue and are all that we are And let the myrre of our mortifications and cheerefull sufferances declare to all the world that he is the man that suffered and dyed for vs leauing vs an example of patient suffering which his blessed will is We should follow Ah! thus doe these words of workes and hart and willing suffering speake lowdest and most effectually in the eares of God THE VIII MEDITATION That the kinges historie representes ours I. POINT CONSIDER and in the three Kinges historie reade our owne in their happines obserue our owne felicitie For were we not all deade in sinne which had dispersed it selfe ouer all the veynes of mankinde were we not benighted in infidelitie and lay wounded impotent blind naked lame poore and miserable were we not borne in a forraigne land farre from Bethleem where few seeke Christ fewer knowe or care for him was not Herode the persecutor in our way who pretended to adore him but indeed hated his memorie Had we not by his gift not onely the grace to beleeue in him but the courage to be readie to suffer for him and the resolution to leaue parentes countrie and all that was deare to vs to find him in pouertie obedience chastitie in a land which we knew not Affection Le ts giue glorie to God and let the memorie of these blissings of preference take vpp the whole capacitie of our hartes We were borne in the midest of a peruerse and incredulous generation and yet we were culd out of it that we might not perish with it Not by chance nor is there any chance with God but by choyce not because we loued him first but he vs and therfor he drew vs taking mercy on vs. Not because we willed or run but because he would haue mercy vpon whom he would haue mercy Say then my soule but say it hartily and incessantly with the Psalmist I wil singe the mercies of our Lord for euer I will sound out his prayse from generation to generation and let all the world know by the odour of our life our workes and sufferings how great thinges he hath done to vs poore creatures of his which he hath not done to all nations The diuers operations of two Natures in one Person II. POINT CONSIDER the blessed comfortable mixture of the diuers operations and demonstrations of two Natures in one and the same Person As man he lyes betwixt an oxe and an asse in miserie Yet as God he forgetts not his maiestie but commands his Angells to call the shephards to adore him As man he is subiect to childish scriks and teares But as God the Angells singe his Gloria As man he seemes neglected vnknowen vnconsidered by all Iewrie But as God he strikes terrour into all the Iewes Herode and all Hierusalem with him are troubled at his birth As man the Kinges find him the Kinge of the Iewes whom they came so farre to seeke in a poore caue accompanied with a poore mayde and their eyes reade him such as they see him a poore child But looking vpon his starre their constant guide they conclude him a powerful God whom the starrs obeye and their harts instantly breath after Affection Be thou euer blessed and magnified ô my lowe and mightie my abiect and powerfull Lord. Thou art lowe to come downe to my pouertie high to rayse my thoughtes hopes towards thy riches Lowe for my instruction and humiliation high for my protection and defence Lowe to teach my proude hart that all greatnesse ought to subiect it selfe to this admirable humilitie of thyne High to be our true refuge in all our weaknesses deiections but lowe to conuince our hartes that the true highth of a Christian is to be humble and lowe with and for his Christ When I am infirme then I am powerfull saith the great S. Paule AN ENTERTAYNEMENT FOR EASTER THE I. MEDITATION The I. Christian ioy I. POINT CONSIDER that though the great God of all consolation suffers his seruants to fall into afflictions desolations and sorrowes yet they are not continuall If there be mourning at night there is ioy in the morning yea and euen in the mourning too The dolourous dayes past were spent in following our deare Sauiour who suffered death it selfe for our loue while we looked but on Or if we euen dyed with him in our pious desires and resolutions or seemed to indure worse then death it selfe by our frequent and tormenting temptations they will not proue to death but to Gods glory and our beatitude they will produce more plentifull ioyes in rysing with him For harke while the teares are yet in our eyes for him being deade an Angell assures vs he liues and liues to dye noe more but to raigne He is rysen he is not here Affection Sing then my soule Alleluya Alleluya Alleluya Christ is truly rysen That he dyed he dyed but once and for our sinnes but that he now liues he liues to God the life of glorie for euer His sufferances were but for a tyme but his life and ioyes and in him ours too are for all eternitie Alleluia Alleluia Alleluia If he seemed forsaken it was but for a moment and that for our consolation for our example to assure vs that seeme we neuer so forsaken suffering with Christ we shall ryse with Christ in newnesse of life to a
better life the life of grace the life of glorie Alleluia Alleluya Alleluia II. POINT CONSIDERATION He is rysen he is not here Noe for Magdalene and the rest of the good women who had carefully obserued where he was layd and who as earely as carefully sought to find him where they had seene him layd find indeede the monument open but misse of their Masters body nor know they where they are to find it Marie spies two Angells but misses of the Lord of Angells till she heares Marie pronounced and so see 's and knowes her deare Rabboni who sent her backe while she sought his dead body among the deade to be the first preacher to his brethren of the glorie of his liuing body among the liuing Affect See my soule what ioyes sorowes bring forth see how the returne of our deare Lord wipes away the teares from our eyes See how true it is that he foretold vs. I goe from you but to returne to you I will not leaue you orphants See the fruites of a carefull attendance and due perseuerance which meetes with more then it lookes for and finds all euen amidst doubts distrusts and seeming despaire where it feared to haue lost all It finds not Angels onely but the verie God of Angells truly pious truly good the God of all consolation who makes the weake ones of the world to confound the strong a poore desolate Marie to be first Apostle of the most important point of the faith of Christ Alleluya Alleluya Alleluya THE SECOND MEDITATION The 3. Christian ioy THE I. POINT CONSIDER that our best friend our pious Lord the dearest husband of ourhartes who out of a goodnes beyond all comparison died ignominiously these dayes past for our loue is this daye gloriously risen The newes is certaine The best beloued mother the mournefull maides the fearefull Apostles haue all seene him â—e is risen he is truly risen Alleluya O what ioy what ioy the poore innocent lambe that we saw barbarously treated and butchered and slaine to take awaye the sinnes of the world with laying downe his life is risen with peace and reconcilement to the world Alleluya Alleluya Alleluya Affection Ah my soule the spouse of thy hart who spent his harts blood for thy saluation is risen againe and appeares to manie for thy consolation which though thou seest not as they the Apostles c. did with thy bodily eyes yet faith makes thee as sure of it as they were that thy best friend thy most pious Master thy dearest spouse is risen liues and raignes If then thou hast indeed the hart of a friend the dutie and tendernesse of a child the ardent loue of a spouse reioyce my soule reioyce and with exultation pay benediction and honour and glorie and power to the tender lambe who was slaine for thy loue for euer and euer Amen The 4. Ioy. II. POINT CONSIDERATION Yes my soule the newes is most certaine He 's returned back with the woundes he receiued he carries the markes about with him certaine witnesses as well of his painefull death as his excessiue loue his glorious resurrection The incredulous Thomas hath seene him had his fingers in holes of his hands his in the hole of his side through his wounds he hath felt his bowells Affection O singularly good newes my soule ô admirable graciousnesse ô what ioy what ioy It was not iudged enough to that maker and louer and Sauiour of mankind to haue spent 33. yeares in a familiar and common manner amongst men nay to haue spent the laste droppe of his most pretious blood in the view of all the world vnlesse he returned to them againe in his glorified bodie to make good in effect that he left them not orphants but made the wounds which he had suffered for them the louing and palpable arguments of his Resurrection and presence THE THIRD MEDITATION The 5. Ioy. I. POINT CONSIDERATION Yes my soule Our harmelesse brother Ioseph liues and raignes not ouer Egipt only but euen ouer all the world Gods sweete prouidence and milde mercie hath made vse of his bretherens malice to magnifie his owne power and singular goodnes and euen to relieue their and all our miseries and wants Our innocent Isaac liues Our Ionas is come safe to the shore Our sauing Noe hath passed the floud and is secure vpon the toppe of the Mountaine Affection See my soule how graciously he hath consummated all that was foretold of him Obserue how all the tipes of the olde lawe are accomplished in him Our deare Ioseph liues and raignes and hath turned the worst of mans malice to mans aduantage Our Isaac dies not but is reserued to afford the world a frutefull progenie of the faithfull Our Ionas seemed only to be deuowred but is indeed kept safe from shipwrack to preach gods power where mans wisdome gaue all for lost Our Noe is secured from the Deluge not so much to people the world with sinners as Heauen with Saintes Liue then and raigne for euer my sweete Sauiour ouer my soule and turne all seeming disasters to the aduantage of thy glorie The 6. Ioy. II. POINT CONSIDERATION Yes my soule the tender child which was borne in Bethlehem that true Nazarite that innocent milde young-man of Galilee is become now a Lion of the Tribe of Iuda hath made a swift course and returned with victorie Vicit Leo de Tribu Iudae Yes he hath wrought wonders he hath killed death ransaked Hell subdued the world and sayes to our hartes Be confident children by sufferance I haue ouercome the world and so too you may and ought to ouercome it Affection Ah my soule if that tender heauenly babe who was no lesse then the wisedome of heauen marked thee out the waye to it by Crosses contumelies and contempts let not the wisedome of the world which is true follie point thee out an other and deceiue thee If that lambe of God by suffering death it selfe be returned a victorious Lion neuer hope for victorie ouer the world the flesh and sinne but by patient sufferance of whateuer Gods prouidence shall permitt to fall vpon thee and by dyeing to the world and all its vanities Suffer then or dye my soule that with Iesus thou maist victoriously rise to a glorious life THE FOVRTH MEDITATION That Christ being risen is to be sought I. POINT CONSIDER that our lately dead Lord is risen indeede an Angell assures vs so Surrexit he is risen nor is there anie more doubt to be made of it yet haue we assurance too by the same mouth that he his not here nor indeed can Magdalens care learne where they haue put him If we loue him then we must looke him and looke him faithfully not with despayring feare but with confidence to find him in his good tyme for we are willed not to feare nolite timere Not among the dead for we are told be is risen and dyes no more Not finally in wordly delights ease and securitie but in the
nothing els then so manie effects of his free grace without which we are not able of our selues to thinke one good thought nothing lesse then so many new obligations heaped vpon vs obligations I saye to imploy the rest of our tyme here belowe without intermission as the Angells their eternitie aboue in ioyfull Alleluya's that is peales of hartie Prayses and thankes-giuing for so great benefits Affection Say my soule with the great S. Augustine Let our Lord be alwayes magnifyed neuer my selfe in no place my selfe how euer I haue profitted to what degree of vertue soeuer I may haue attayned but our Lord alwayes Am I a sinner let him be magnified that I may be called to pennance Doe I confesse my sinnes let him be magnified that he may pardon me Doe I liue a good life let him be magnified that he may guide me Doe I perseuere to the end Let him be magnified that he may glorifie me Be he therefor alwayes magnified Let this alwayes be the iust mans profession and the profession of all those who seeke our Lord. Fruits of Christs Resurrection II. POINT CONSIDER how necessarie this Resurrection was to confirme our staggering faith to erect our daunted hope and to inflame our drooping charitie Wee did hope said the Disciples as who should saye but now we haue cause to doubt and so should we all haue said had not his resurrection bene rendred vndoubted For what did his poore natiuitie speake but a man borne in miserie And what did his death preach but a man dyeing in torment But his glorious Resurrection by sealing the truth of all the Prophecies wonderfully hightens our hopes and inflames vs with the loue of him who through loue of vs gaue waye to death from which he had strength enough in three dayes to raise himselfe Affection Well might our weake faith my soule haue staggered in seeing our God but a day olde in hearing him weepe like another childe in beholdinge him in pouertie and miserie Well might our faith haue been shaken when we sawe a God most ignominiously dye But now seeing him gloriously rise againe how can we doubt of all the rest Nay what may we not iustly hope for from so much goodnesse as would dye for vs and so much power as could rise againe And how is it possible that our harts should not burne with his loue who dyeing for ours makes good the faith of his Deitie by his so powerfull so manifest and glorious a Resurrection THE VIII MEDITATION Other fruites of our Sauiours Resurrection I. POINT CONSIDER as a second fruite of our Sauiours Resurrection a strong and constant hope of the Resurrection of our mortall bodie being first subdued by death Let the pagan Philosofers doubt and dispute as much as they will the resurrection of the dead is the vndoubted faith of the Christians after the resurrection of Christ and by vertue of the same For saith S. Leo If we beleeue in hart what we professe with our mouth in him we are crucified in him we are dead in him we are buried and in him we rise againe Affection Yes yes my soule the Resurrection of my Sauiour hath put this out of doubt Man is risen in him and therefore we shall also rise and we confidently professe with holy Iob that we know our Redeemer liueth and in the last day we shall rise out of the earth and we shall be compassed againe with our skinnes and in our flesh we shall see God whom we our selues shall see and our eyes shall behold and no other This hope is 〈◊〉 vp in our bosome II. POINT CONSIDER as the third fruite of this ioyfull and glorious day our Blessed Sauiours triumph and raigne ouer all the world happily beginning at Hierusalem and extending it selfe to the vttermost confines of the same thereby making his words I haue ouercome the world appeare in effect For if the world had malice enough to haue razed his name out of the hartes of men by his death vpon an infamous Crosse he contrarily had goodnes and power enough by the same death to imprint his memorie much deeper in their mindes to abolish Idolatrie the worshipp of false Gods and true Diuells and in their places to establish the worshippe of one true God ouer all the face of the earth all which at this day with much ioy to true Christian hartes we see effected Affection Reioyce my soule to see that Gods goodnes hath turned the malice of men to the aduantage of his owne glorie and their Saluation What excesse of ioy ought it not afforde to a true Christian hart to see the faith of a God-man infamously dyeing vpon a Crosse willingly imbraced all the world ouer To see that Crosse erected in triumph in euerie place To see regall and imperiall Crownes fall at the feete of it To see Idolles fall and Diuells flye at the verie signe of it Finally to see Iesus of Nazareth crucified acknowledged imbraced magnified adored in euerie corner of the earth THE IX MEDITATION I. POINT CONSIDER how our blessed Sauiour appeares a true louer of man not only in his life and at his death but euen after his Resurrection also And still becomes all to all that he might gaine all In the garden he appeares a Gardener to S. Marie To the Disciples fishing at sea as a passinger desiring fish To the two Disciples walking to Emmaus as a Pilgrime who accompaigned them to witt whether we seeke him with Magdalen or we follow our ordinarie imployments according to our state and calling with the Apostles or wee walke betwixt feares and hopes with the two Disciples Iesus sorsakes vs not for Iesus also himselfe approching went with them saith S. Luke Affection Ah my deare Lord to what excesse doth not thy loue goe into what posture doth it not put it selfe to gaine mans loue For him he dyes for him he riseth from death he walkes with him he talkes with him he eates with him he suffers his perfidious hand to sound his deare wounds Ah my euer dearest Rabboni how iustly may we saie with one of thy great Saintes Thou bestowest great blessings vpon vs euen caressest vs least we might waxe wearied in the waye Thou correctest whippest and smitest vs least we might wander out of the waye whether therefore thou dost caresse vs least we might faint in the waye or thou dost chastice vs least we might stray from the waye thou deare Lord art alwayes our Refuge II. POINT CONSIDER with whom it is that Iesus doth willingly walke in the waye of this our pilgrimage with whom he doth comfortably discourse and you shall finde by the example of the two Disciples goeing to Emmaus that it is with such as seriously conferre together or meditate vpon those deare passages of the life and death of our sweete Sauiour According to that of the Psalmist in my Meditation the fire begins to burne vp Affection Let vs. then my soule euer hence-forth make it our
chiefe businesse to meditate vpon the Passion of our sweete Sauiour let vs willingly conferre with others vpon the same subiect and God will infallibly make good what he hath promised by S. Matthew where two or three are gathered together in my name I am in the middest of them He will walke with vs he will speake to our hartes and replenish them with his heauenly blessings And we shall confesse with the Disciples that after Meditation of him and therby communication with him our hartes began to burne THE X. MEDITATION How we may surely know Christs Presence I. POINT CONSIDER that Christ often-tymes leaues vs to sadd thoughts doubts in the waye and we apprehend him at a great distance from vs or euen lost to vs whiles yet he walkes with vs which we may securely discerne by what followes to witt if our thoughts be fixed vpon what past in Hierusalem these dayes past If in contemplation thereof we thinke vpon and applie our selues to what 's humble abiect contemptible and hard to flesh and blood we may so I say be humbly confident that Iesus is with vs vpon the way Affection Why art thou sadd my soule and why dost thou trouble me Thy Iesus liues and forsakes thee not vnlesse thou forsakest him first He liues and raignes in thy hart howeuer by his adorable prouidence he letts thee not all times perceiue it thy eyes being held as the Disciples were that thou maist not see him He liues in thy hart I saie while thy hart how sad soeuer saith constantly Liue Iesus that is welcome be the humiliations abiections contempts and drynesses which by his permission fall vpon vs. II. POINT CONSIDER that Christ left vs not only in these dayes past a blessed example of sufferance for Christians to imitate and afterwards accompanies vs in the waye to comfort vs in the midst of our doubts and desolations but also powerfully prouokes vs to the same by vrging his owne example saying to his two Disciples and in them to vs all ought not Christ to haue suffered these things and so to enter into his glorie Affection Thus my soule doth Christ seeme to dispute and vrge to our hartes O fooles and men of slow hartes to beleeue The seruant is not greater then the Master But the Master suffered therfor the seruant ought to suffer None can haue better right to his fathers inheritance then his first begottē and onely begotten sonne but Christ the first begotten and onely begotten of his heauenly father was to suffer and so enter into his owne glorie therfor the seruant ought to suffer too whose right to glorie is but the effects and merires of Christs sufferances THE XI MEDITATION I. POINT CONSIDER that if as longe as we faile not to apply our selues to the Meditation of Christs Passion he failes not to accompanie and discourse with vs in our waye certainly this also must infallibly follow that such thoughts and such companie cannot but proue happie to vs and at Gods good tyme turne all our desolations into delights so truth foretold vs with his owne mouth you shall be sadd but your sadnes shall be turned into ioy So too in effect wee see it fared with the two Disciples who confesse that their harts burnt with loue while he spoke to them in the waye Affection Haue patience then my soule and wholy confide in him who is nothinge but goodnes and who indeede is neuer neerer to vs then when in our troubles we apprehend him furthest from vs. He loues vs that deare Spouse of ours and loues to be loued by vs and so leaues vs to increase our desire and to be more frequently called vpon He loues vs and so as saith S. Paule giues vs not only to beleeue in him but to suffer for him and with him He loues vs and death it selfe cannot diuide him from vs. He goes as he said to dye for vs and after death returnes to vs. He will not leaue vs orfants In this verie hope shall my troubled soule repose and rest II. POINT CONSIDER that if at anie tyme Christ seeme to leaue vs after he hath louingly walked along with vs opened his Scripiures to vs and inflamed our hartes it is but to make vs the more earnestly desire his presence and with the Disciples euen to force him to stay that hee may more aboundantly heape his blessings vpon their greedily longeing harts saying tarrie with vs because it drawes towards night the day being farre spent and he went in with them Affection Say then my soule and repeate it a thousand tymes but say it with faith with feruour with hope euen against hope tarrie tarrie with vs ô deare Iesu because we are sadd in thy absence because thoughts arise in our hartes because we suffer violence because we begin to be benighted and being in darkenes iustly feare the Prince thereof THE XII MEDITATION I. POINT .. CONSIDERATION Our Sauiour saith S. Iohn the dores of the Place being shutt where the Apostles were assembled together for feare of the Iewes appeared in the middest of them saying Peace be to you Consider how great a good this must needs be and how deare it ought to be to Christian harts which Christ the Prince of peace soe frequently commends vnto them Before he entered into the world peace was made all the world ouer Noe sooner was he borne into the world but presently after his fathers glorie peace was denounced to men of good will All his life longe he preached peace and promised beatitude to the peace-maker When he was to depart out of this world hee left peace as an inheritance he gaue Peace And now againe returning into the world Peace is his first prayer or sermon to his deare Apostles Pax vobis Peace be to you Affection Deare Lord make me loue what thou so much louest and laudest and so industriously commendest vnto vs. Let it in the first place possesse mine owne distracted hart calme it and reconcile it wholly to thee to the end that those mutinous subiects my vnruly passions may neuer rise vp against thy sacred orders And then let it extend it selfe to the hartes of all men that a generall peace may be concluded Saye often ô Lord to all our soules Pax vobis but say it so that we may heare it and loue it and enioy it II. POINT CONSIDERATION But what arguments doth he vse to his Apostles and in them to all Christians to induce them to what he commends so earnestly to them Marrie the most pressing conuincing ones that euer could be produced not words speaking to the eares but wounds which by the eyes spoke to their harts He shewed them saith S. Iohn his hands and his side Oh deare pressing and peircing arguments of a Gods peirced hands and side graciousty imployed to subdue the bitternesse of our disunited iarring mindes Affection Looke my soule looke vpon these conuincing arguments written in blood the blood of a God Looke vpon
creatures but in thee and for thee Let my senses dye which begett bastard desires in me And keepe my eyes for euer fixed vpon my crucified Lord and Loue who is my life my health my strength my saluation I was euen wholy plunged in death and thou hast wholy reuiued me And therfor as all my whole life and beeing are thyne so I offer vp my whole selfe to thee Let my whole Spirit my whole hart my whole body and my whole life liue to thee Yes my deare life thou hast deliuered me wholy that thou mightst possesse me wholy Let me loue thee deare Lord let me loue thee as much as I desire and as much as I ought O dearest heauenly Father what my hart most desires or desires to desire is but what thy heauenly hart most earnestly demands and most absolutly commands knocking instantly incessantly at this poore miserable hart of myne to witt that I should loue thee Giue then ah giue then what thou commandest and commande what thou wilt Amen PRAYERS TAKEN OVT OF THOMAS A KEMPIS A Prayer for the Loue of vertue and the hatred of Vice O Lord God of vertues to whom euery best thing belongs ingraue the loue of thy most sweet name vpon my hart Plant the rootes of true vertues in me and make the seedes of holie Mediation with the vardant freshnes of good works increase and sprout vp least I remaine idle in thy howse like an vnfruitfull tree but rather tille me as a fruitfull oliue and absolutelie roote out and reduce to nothing whatsoeuer thou findest vicious in me Grant me grace to hate my vices giue me force victoriously to conquer my passions to mortifie my concupiscences and to suppresse the motions of my pride in me to appease anger to expelle sloath to detest auarice to repulse bad sadnesse to contemne glorie to flie honour and to renounce all earthlie consolations so that nothing that is terreane fraile vaine curious carnall fawning harsh couetous base false or feyned may touche moue intice catch insnare or seduce my hart Grant that I may loath all terreane things earnestly desire eternall things loue what euer is good attaine to all vertue know the prime truth and enioy eternall felicitie Grant that I may meete with a blessed and happie howre of death and in the interim continually walke in thy feare and loue Free my hart from all creatures and from euerie thing which might hinder or obscure the same Grant that I may bee simple pure and all glewed to thee and wholie adheare vnto thee Grant me true internall and diuine peace and that I may possesse a quiete minde deuoide of all perturbation Grant that I may not be viciously affected to anie temporall thing nor desire to be knowne cared for or be foolishlie loued by men because they all seduce and are seduced who inordinatly desire or loue any thing out of thee Permitt me not to drawe anie one to me by flatterie and obsequiousnesse but wisely to remoue all men from my selfe and securely direct them to thee and not to loue or looke vpon anie thing in man or any creature saue what is thine and for what they were made A Prayer for patience in time of tribulation and anguish of hart O My beloued Lord God my holy Father I am not worthie to be comforted and visited by thee but to be chasticed and whipped with sharpe stripes I haue well deserued manie afflictions and tribulations because I haue grecuiously offended and been vngratful for thine innumerable benefits I am not worthy as are the rest of good faithfull Christians and my deuout bretheren to be recreated with diuine consolations and to be numbred among the heauenly banqueters But I humbly beseeche thee ô my holy Father my deare and pious Lord make me one of the least of thy hyreling that I may at least be one of their laste seruants whose footstepps I am not worthie to kisse Let them enioy manie and great consolations whom thou louest and honorest by speciall priuiledge of loue But let it be a great and most acceptable present to me who am the least and most miserable of all that thou sparest me not but dost afflict me with manifold contradictions and sorowes Giue patience ô pious Lord and let all tribulation and anxietie be farre more wishfull and welcome to me then anie consolation And grant that I may accept of and suffer this particularly for thine honour not out of a desire of adding to mine owne aduantage or hope of a greater reward Let no gaine be greater to me then cheerefullly to suffer for thy honour to desire to be vnderualued and annihilated euen to the ground and in verie deede to bee made subiect and humbly to be throwne downe vnder the feete of all men O Soueraigne Truth My God eternall light ingraue this into my hart that I may waxe vile in mine owne eyes and that I may contemne my selfe and esteeme my selfe in this world as a bannished pilgrime a poore vnknowne man a neglected solitary person abandoned by euerie creature and that I may no where seeke for hope and solace saue in thy selfe alone Nay grant that I may repute my selfe as one dead vpon earth and buried to the world whose memorie is alreadie longe a goe past by and hath left no other footestepps or markes of it selfe saue a poore miserable graue which lyes hidd vnder ground Grant ô eternall Wisdome of the Father that I may frequently and seriously run ouer these things in my hart and continually fixe it vpon my laste things by a deepe consideration and so prepare my selfe for future iudgement running out before thy face by prayers and lamentations A Prayer to prayse God feruently MY God my praise and my glorie I earnestly desire to prayse thee with as loude a voice and as deuoute a hart as euer anie creature praysed thee in heauen or earth I ardently desire to honour thee with as great and worthy an honour as euer thou wast honored by anie Sainte in thy Celestiall Kingdome I wish to venerate and loue thee with as ardent affection and as amorous a hart as euer anie deuout and perfect person did or doth loue thee in this world Let the heate of thy sacred and pure loue be alwayes renewed in me and inflame my reynes and hart as a fire descending from aboue Let it purifie and burne all my interiour partes that nothing of vicious may remayne in me which may offend the eyes of thy Maiestie O my God thou true searcher of my hart all my desires are in thy sight and all my grones for my manifold defects to wit my Spirit often failes through the want of inward sweetnesse and charitie I offer vp therefore to thee the desire of my desire to the honour of thy name Receiue my hartes desires as a morning Sacrifice and let my prayers ascend vnto thee as an euening incense and please thee for euer Amen THE FIRST MEDITATION FOR THE CONCEPTION OF
imployed all her tyme in heauenly contemplations feruent eleuations of harte and inflamed aspirations after her dearely beloued child How often said she with more then a S. Paules feruour that she desired to be dissolued and to be with Christ How often did she adiure the daughters of Sion to stay her with flowers to compasse her about with apples because she languished with loue Tell him saith she that I languish with loue Affection Thus it was my soule that this heauenly hart continually euaporated it selfe out thus while her body was detayned in earth did her soule liue in heauen and thus it is too that euery chaste turtle should behaue herselfe in the absence of her mate sometymes moaning herselfe with holy Dauid saying ay mé why is my seiourning stil prolonged Sometymes with S. Paule Christ is my life and death is my gaine Some tymes againe with the feruent S. Augustine Liue I will not dye I will I desire to be dissolued and to be with Christ That her life wasted away like incense in the flames of loue II. POINT CONSIDER that Blessed Marie hauing as truly conceiued in her hart the sacred fire which her Sonne brought downe as she had conceiued him in her Virginall wombe she continually watched it like a holy Vestall and did not onely keepe it a liue but euen added new fewell to it by euery least action of her life so that that holy flame was increased to such a degree that it was impossible for a humane hart to endure it without wasting away like incense in the thurible to imbalme the world with her heauenly odours Affection Ah my soule comme and behold this heauenly VisioÌ„ See how Moyses his burning bush whom noe fire of concupiscence could euer touch begins to melt away in the fire of loue See our sacred Salamander readie to consume in the flames which she loued wherin she liued wherwith she was â—o deliciously nourished O that this cold luÌ„pe were better acquainted with this deare torment with this fire which burnes so delightfully At least ô thou Blessed Holocauste of Loue preuayle by thy powerfull prayers that the fire of the Holy Ghost may burne my reynes and hart that I may serue him with a chaste body and please him with a cleane hart THE II. MEDITATION For the Assumption That she dyed of Loue. I. POINT COnsider that Marie must dye then because she was a child of Adam because she was the Mother of a God who dyed because a pretious delicious death will doe her the right to deliuer her vpp to her Sonne in glorie nor is glorie to be had but by death she must dye then who brought out life But as loue brought her Iesus downe from heauen and by loue she coÌ„ceiued him so must noe other hand then that of loue which is now growen stronger then deathin her breake the band of mortalitie and restore her to her life her loue her Iesus Affection O death louingly vitall ô loue vitally mortall O death of loue the noblest of all deathes And therfor due to the most noble life that euer was amonst creatures whereof the verie Angells would desire to dye if dye they could Be ah returne returne thou Sunamitesse returne that we may haue the happinesse to looke vpoÌ„ thee to craue thyne assistance in our necessities O Marie thou Mother of grace Mother of mercy protect vs against our enemyes in our life and receiue vs at the houre of our death Amen II. POINT CONSIDER that if loue gaue the blow it was the most noble death that euer creature endured If loue gaue the stroke it was the most deliciously deare and desired that euer humane hart tasted And as this death was most noble and most sweete so was it attended by the most noble compagnie All the Apostles as witnesseth the great Areopagite by Gods Prouidence and power and all the Primitiue Christians about Hierusalem being prefent at it Yea euen Millions of Angells and Christ himselfe Witnesse S. I. Damascene with many others Affection O what a mixture of delight sorrow did possesse those Apostolicall and primitiue hartes Of sorrow to see themselues readie to become Orphants hauing both the Mother and the SoÌ„ne taken from them Of delight to behold that diuin-Phenix melting away vpon her bed of hoe nour amidst the odoriferous flames of Sacred loue readie to flye into their Masters Celestiall imbracements O what Canticles of prayses did not they singe what actions of grace did they not render THE III. MEDITATION That her body was free from corruption I. POINT CONSIDER that though a death of loue or a beloued death could separate the soule from that B. Virgines body which was buried by the Apostles c. in Gethse many yet deathes corruptioÌ„ durst not at all fasteÌ„ vpon that incorruptible body which had brought out life As we deney not saith S. Augustine that the Mother of God was subiect to the Law of death so haue we learnt in the Shoole of Christianitie to priuiledge her from corruption whose grace and sanctitie was such that she singularly merited to lodge God in earth Affection Noe my soule the immaculate body of this incomparable Virgine was not subiect to corruption it was not fitting that that chaste flesh which gaue flesh to clothe our humanised God should be deliuered ouer to the wormes Though death was her gaine yet had corruption bene her losse God would not permitt that holy one who was vncorrupt in her Conception in her childbirth and after her childbirth should meete with corruption in her graue That her body was assumpted vp to heauen by her Sonne II. POINT CONSIDER that scarcely had this sacred Depositum of her immaculate body remayned three dayes in the graue after her vitall death witnesse S. I. Da. till he that rose the third day by his owne power came to rayse his blessed mothers body that her body and soule being vnited againe he might inioy his whole mother and she him in his glorie Saying to her ryse make haste my friend or according to S. Augustine come from Lybanus my spouse come from Libanus come thou shalt be crowned taking her by the right hand saith he and conducting her in pompe and magnificence according to his good pleasure Affection O my soule with what heauenly acclamations with what Angelicall admirations and exaltations was this singular triumph accompaigned While euen the astonished Angells cryed out who is this who comes vp from the desert flowing with delightes and has the confidence to leane vpon her beloued our Kinge Let vs my soule earnestly begge her intercession what cannot she preuayle for whom the God of heauen so much honours THE VI. MEDITATION How inthronised I. POINT CONSIDER whither this best of Sonns could leade this best of Mothers but to the best place that euer creature was capable of euen aboue the Cherubins and Seraphins to the Throne of God S. Augustine is my warantie saying of her Thou didst passe the Angelicall
i' st your sute to liue I 'am endlesse life and endlesse life doe giue O then quitt vncoulth wayes hope not in lyes To find out truth nor th' life that neuer dyes In fading moments Ah you seeke in vaine To find true life in th'land where death doth raigne THE COMMVNICATION OF THE diuine goodnesse by imparting of his Glorie OVR sea of goodnesse still streames on there is Noe end in it we tend to endlesse blisse Those guifts of nature grace and all the rest Are gu'in to bringe vs to eternall rest Our joyes were great at the coming of that guest Our hearts reioyc'd to lodge him in our breast But ah he will not haue vs end our storie Till he conduct vs to the state of glorie So saith our faith to this our hopes are raysd With this excesse our charitie's amays'd That goodnesse free from want our dust should choose To place it's loue vpon and kindly loose Himselfe on man Ble'st prodigalitie By th' guifts of his diuine Hypostasie To be himselfe companion in his way To call him backe by grace in case he stray To feede and fatten him with his owne bloode O that this happinesse were vnderstoode To proue in death bis sauing sacryfice And endlesly to be himselfe his price So saith his word I 'le be my selfe thy hyre What more then this can vastest heart desire AN APOSTROPHIE TO THE DAMES OF SION O Then deare Dames let th' loue I dayly find Mongst you increase and all your hearts cobind In one loue-knott vse all your wit and Arte To haue but all one comon soule one heart This God command's this Austine doth aduise Doe this alone deare soules it will suffice FINIS SINE FINE GLORIA TIBI DOMINE MEDITATIONS Vpon our blessed Sauiours Passion THE FIRST MEDITATION Of the last supper THE FIRST POINT CONSIDER that now the blessed tyme of grace and mercy drawing neere wherin our sweete sauiour Iesus-Christ had determined to pay mans ransome not with the corruptible price of gold and siluer but euen with the effusion of his owne pretious bloude he graciously daigned in testimonie of true loue to feaste with his beloued Apostles before his departure See him louingly accompanie them into the roome where they were to suppe and let vs take the humble boldnesse to follow him inn and to receiue some of his last words I haue had an ardent desire saith he to eate this pascall lambe with you it being the consummation of all the ancient sacrifices and the last I shall eate And say to him cordially Affection That in verie decede we find our selues exceeding hungerie but that we neither doe nor indeede can possibly find any meate which feeds and saciates vs saue himselfe or from his table The rest doe but puffe vp and swell they doe not solidly feed and fatten so that by how much more we eate by so much the more doe we languish and pine away Tell him that verily you are not worthy you know it well you confesse it to the whole world but thar it is he alone who makes vnworthy creatures worthy who makes sinners iust and that for your part you relie not vpon your owne merites which are none without his mercys but run intirely to his free mercy Tell him that euen your dogges eate the crums which fall from their masters tables and in that confidence you approche or els with an humble and contrite hart fall downe at his sacred feete with the mournfull Magdalaine and make lamentations teares and grones more fully speake your hart The seconde Pointe Consider with what compassion and mildnesse our blessed sauiour begins to comfort his disciples whyle he obserues them sorrowfull and sadd vpon the apprehensiō of his departure which he fore told them saying my deare Disciles be not sorrowfull let not your harts be troubled I vvill not leaue you Orphantes t is for your sakes that I goe But seeing them yet some weeping some sighing his fatherly bowells were wholie moued to compassion and he spoke to them in these sweete tearmes my tenderly beloued sons my deare Disciples be not terrified bee not troubled behold I am vvith you till the end of the vvorld Affect This sweet sauiour shall be my comfort in all my desolations that though thou seemest to absēt thy selfe yet wilt thou not leaue me an Orphā whether it be that thou goest from me by permitting me to fall into some temptations or spirituall drynesse for my greater trial and merite or it be that thou often lettest me fall into little faultes that I may better learne to run back to thee my louing father this shall still be my consolation that thou dearely sweete and loueing Lord ar◠still with me till the end of the world THE II. MEDITATION Of Christs humilitie and loue shevven at his last supper Cons 1 COnsider what is done at that his last supper looke about and you shall see him rise vp from the table to giue by his owne example and in his owne person that first and most necessarie lesson humilitie the ground of our christian building and euen of all christian discipline as S. Augustine esteemes it You shall see the master become all his seruants seruant the vertue of the highest lowe laid at his creatures foule feete him in whose name all knees are bowed kneeling to wash to drye to kisse his seruants feete in fine the king of glorie so farre as I may say forgett his glorie as humbly officiously and louingly to fall downe euen at a disloyal Iudas loathsome feete Affect Ah my soule what is this we behold are wee deceaud or is it the king of heauen we see at the traiterous Iudas his feete shall we euer then haue the hart and courage to swell againe after this wonderfull humiliation If God indured this for me shall not I endure this or that reflecting vpon some difficultie we haue to stoope for him nay for my selfe for myne owne aduantage and eternall good or if this cannot moue me what will be euer able to moue my proud hart O my sweet sauiour euen for thy felfes sake bestow vpon me some scrappe of this wholesome dishe and grant me in euerie occurrence of difficultie submission or humiliation to haue this thy blessed example liuely placed before myne eyes Consid 2. Consider that notwithstanding that Christ knew by certaine knowledge that his heauenlie father had giuen all power and authoritie into his hands that he came from him and went to him rhat is that he was indued with fulnes of knowledge issuing from him by his eternall generation and returning to him to take possession of his owne right yet disdained hee not for our example to rise from supper to putt off his vpper garment to take a linen and girt about him to putt water into a basine to washe his disciples feete to wipe them with the Iinen which he had put before him Affect O God I haue nothing to saie but am lost in astonishement and
then to bee esteemed as a naturall foole And this he would vndergoe for loue of vs and can we proue so vnkind as not to requite him in what we are able shall not the white habites we weare for his sake be deare vnto vs in memorie of his white garment shall wee not willingly indure the gibes and scornes of others while our owne conscience assures vs we doe well c. Cons 2. Consider what a contemptible conceipt the wicked Iewes had of our sweete Sauiour not only equalising a wicked rogue with him but without all hesitation and delay preferring him before him straight answering Pilat non hunc sed Barrabam We demande pardon not for this man but for Barabbas O strange blindnes ô vn happie choice non hunc sed Barrabam not a louing Sauiour but a damnable villaine not the mildest of creatures an innocent noe but a nocent a rogue a theefe See the iudgment of the world and learne hence what credit you are to giue to it the treasure of heauen once before sold for 30. pence now esteemed at lesse then nothing the price of a Rogue for harke they persist in their vngracious choice crying out with one voice tolle tolle Crucifige Crucifige Away with him away with him Crucifie him Crucifie him Affect Haue we not good reason then alwaies to suspect yea neuer to trust the worlds opinion for verily one is exceeding blind that cannot discerne the sonne by his splendant rayes Well could I curse their sinfull and foule mouthes their hellish harts their blind choice but woe is me the conscience of a like contempt stopps my mouth for haue we not my soule in earnest haue we not or at least haue not our actions often said non hunc sed Barabbam while this or that fond affection this or that light and momentarie delight hath been deliberately preferred before Gods pleasure or at least these imbraced that neglected ay mee therefore THE XIII MEDITATION Hovv Iesus vvas vvhipped at Pilates Cons 1. ANd now see Barbarous furie armed with authoritie Pilat giues him ouer into their hands to be scourged into the hands of vile desperate slaues what vsage may you easily thinke he had Marrie they binde him with cordes to a pillar though he had neuer yet made resistance no not so much as in one high word or distempered looke they bind him with cords I saie haueing already stripped him quite naked I leaue it to your consideration how much contrary to his virginall bashfullnes so hard that they force blood to spring out at his fingers ends ô God! what a pittifull paine must this needes be in so delicate a complection Affect And all this for his too much loue to vs vngratfull vs ô my soule t was our loue that tied him so fast to loose the tye of our sins no other cord could haue held him that was only stronge enough to tye Omnipotencie And shall not the same cord be stronge enough to tye vs to him to tye our hands from sinning so that we may answere our passions our vnlawfull desires I cannot I cannot the loue of my sweete spouse hath tyed my hands I cannot In fine shall not this confounding manner of suffering make such and such acts of humiliation seeme farre more tollerable when I consider that the innocent sonne of God indured worse for my loue Cons 2. See now alas how vnhumanly they teare his delicate and sacred bodie not leauing a place whole for a new wound see how the blood streames downe nay the skin falls off nay yet more peeces of his blessed flesh dropp downe ah pittifull sight quo nate Dei quó tua flagrauit charitas ah sonne of God how high did thy Charitie flame out behold your spouse with compassion in his wedding garment died in rich scarlet die nor was it anie meruaile sith as S. Bonauenture saith he receaued more then 5000. woundes verè vermis erat non homo opprobrium hominum abjectio plebis He was truly a worme and not a man the reproche of men and the scorne of the people Affect Looke Angels looke is this your King looke Queene of heauen is this thy child looke my soule looke is this thy spouse that euen now was so diuinely faire I I t is euen he true said the Prophet vidimus eum reputauimus quasi leprosum We saw him we sawe him and we reputed him as a leaprous person Ah me what cruell hart vsed my loue thus ah let vs run to imbrace him for t is euen he Le ts wash his deformed face with our teares ò sweete Iesus ô loueinge Lord ô deare spouse my sick hart can indure no longer to see thee thus abused THE XIV MEDITATION Hovv Iesus vvas crovvned vvith thornes c. Cons 1. COnsider how scarcely yet the torne Iesus in that his extreame wearines had sought out and put on his garments till behold a new torment a new contempt is inuented for him so without end are his sufferings And what ah goe out yee true daughters of Sion and see your true Salomon in the diademe in which his mother crowned him in a diademe of thornes sharp thornes peircing skin and skull euen to the braines as S. Bernard saith in a thousand places saith S. Anselme iudge what an vnheard of paine this must needes be And see yet to add scorne to his torment they put a reede into his hand for a Scepter nay with it they beate the sharpe thornes deepor in-to his head Affect Vâ—ere langores nostros ipse tulit infirmitates nostras ipse portauit Truly he suffered our languours and tooke our infirmities vpon him Ours euen ours O my soule things that he was not subiect vnto but by his owne will Ah my hart see how heapes of gorie blood stand vpon his heade and temples see that fairest face of men or Angells all disfigured and this for loue of vs Come come all yee soules that are moued by loue come and see a louers extasie he hath giuen vs this sure argument of loue let vs not loose our affections vpon anie lesse then himselfe And thou my poore soule die rather then be so vngratefull as euer to lett this bloodie Picture which diuine loue made so be painted for loue of vs be blotted out of our hartes Cons Vpon the Ecce homo behold the man Consider that when Pilate could neither find cause of death in him nor meanes to saue his life so farre was the implacable rage of the people causeleslie insensed against him he brings him out with a crowne of thornes vpon his head and a purple garment vpon him hopeing by the aspect of a most miserable and despicable person to incline the most barbarous hart to pittie and compassion saying Ecce homo behold the man as who should say looke vpon one so disfigured that you can hardly find man in him and know him to be what indeede he is were you not told he is a man
torments but solace my smale sufferances in the same THE XXI MEDITATION Our Sauiours Prayer vpon the Crosse Father pardon them c. 1. Point COnsider how our high preist who is now readie to sacrifice himselfe a torne and bloodie host such as you haue seene him for the sinns of his people begins first to offerr vp his praiers for them to his heauenly father saing Pater dimitte illis non enim sciunt quid faciunt Father pardon them for they know not what they doe Affect O ineffable mercie mildnesse and longanimitie While their inhumanitie hath left him neither hand nor foote free he wantes not a tongue to pleade for his persequutors peace and reconcilement O my soule let vs Learne le ts learne by this example to pardon our enemies be the offence neuer so great 2. Point Consider that thus it was that our Sauiour Iesus Christ taught vs from the Crosse euen amidst his greatest torments when the most innocent person that euer liued receiued the most barbarous treatie that euer malice inuented and euen in such circumstances this lesson of praying for our enemies c. he left vs to followe Obserue with shame how we Christians complie with it Is our first addresse to God when we meete with Crosses tribulations contradictions c. Is our first sute for pardon for those that iniure vs Doe we studie to finde out some excuse for them or rather doe we not indeede fall to muttering and murmuring and impatience and euen offend God by returning euill for euill because others offende vs In lieu of pardoning or begging pardon for them doe we not desire and seeke for reuenge Doe we not insteede of extinuating striue by the sophistrie of the Diuell to aggrauate little and inconsiderable deedes words or mistakes And yet we are not Christs we are not innocencie it selfe yea contrarily we are faultie enough and as subiect to doe as to receiue iniuries Affect Alas alas my soule the Copie hath no resemblance with the originall it s as farre differēt as light from darknesse This is not to expresse Christ in our actions but the Diuell his mortall enemie It is but in words and in name to professe Christ and infacts to denie him and to sweare with S. Peter that we know not the man whose language wee speake whose liuerie we weare and beare his name And yet this was a lesson he alwaies taught in his life A lesson which he preached and practised dying A lesson which he left written in letters of blood for vs to practise after his death Resolution I vvill pardon such and such a vvrong in memorie of this excessiue mercy THE XXII MEDITATION Of the Ievves tauntes scornes and blaspheamies 1. Point Consider how their tygerish rage runs still on against this innocent dying Lambe which mutters not The streames of blood which flowe downe from euery part gluts not their malice extreame torments which their rude violence puts him to appeases not their furie It seemes not enough to their hellish madnesses to leaue no member without its torture vnlesse they fill his eares and hart with scoffes and scornes and blasphemies If he be the king of Israel let him come dovve from the Crosse and vve le beleeue him If thou beest the sonne of God descend from the Crosse He saues others and cannot saue himselfe Vau avvaie vvith him vvho destroies the Temple and vvithin three daies builds it vp againe Affect Ah my deare dying Lord what extreamitie of torment is this that thou sufferest for me and by thine owne nation what hart conceaues not an absolute detestation against those most barbarous bloodsuckers yet beware my soule that by the same iudgement which thou zealously conceauest against them thou condemnest not thy selfe Looke home and see with confusion whether a great part of that rage that malice that madnesse be not lodged in thine owne hart As often dost thou crucifie him with them as thou preferrest the concupiscence of the flesh concupiscence of the eyes or pride of life before him And as often dost thou add new woundes ouer and aboue the wounds they inflicted as often as thou comest downe or callest others downe by ill example or counsell from the Crosse which is putt vpon them for Gods glorie or despairest of his power to be able to helpe thee in thy greatest Crosses afflictions and temptations Let sinne therefor be most hated as it is indeede most criminall and truly put thy Christ to death 2. Point Consider that though this so hugely afflicted person is he who is only said to be free and subiect to no restraint yea he who alone giues power to others to tye and vntye hath often been tyed for our loue and our libertie as in the stable in poore clothes in the garden and from thence to Annas Caiphas and Herods howses in cordes in the Pretorie to the Pillorie to be whipped yet neuer was my deare Lord and spouse so closely and cruelly tied and torne as I see him here vpon the hard Racke of the Crosse where he neither findes nor hopes for any case or libertie at all but that which he must purchace with the price of his life when death shall free his afflicted soule out of his barbarously tortured body Affect Ah my soule must thy deare Lord treade the wine presse alone Must thy Master and Redeemer who is alone free among the dead purchace him selfe and thee libertie by the losse of his owne life And must the bounden slaue liue still at libertie and ease Whereas indeede we are neuer free so long as we liue vnder false libertie which is true slauerie and not vnder the true seruitude of Christ which is true libertie Gods seruice is a true raigne Happie saith your holy father is that necessitie or tye which compels vs to better vnhappie that libertie which lyes open to our ruine Resolution My calling is and shall be my happie Crosse to vvhich the consideration of these cords shall tye me for my Masters loue and honour for euer Hic habitabo quoniam elegi eum Here vvill I euer dvvell because it vvas mine ovvne choice THE XXIII MEDITATION Of the Princes of the people and Priests blaspheamies 1. Point COnsider that though all these bodily torments of my deare innocent crucified Lambe be inormiously greate beyond all measure yet they are but as it were the body of torment whereas the life and soule of torment indeede is the torment of the soule Those cruell Deicides tooke him they bound him they haled him they boxed him they whipped him they spitt in his face they crowned him with thornes they nailed him hand and foote to the Crosse they brought him to the verie doore of death but all this was performed vpon his bodie But when he heares his Fathers power and loue to him called into question by the Princes and Preists and People saying he saies he is the sonne of God in him he is confident let God now deliuer him if he will
then he cries out that intrauerunt aquae vsque ad animam meam the waters of bitternesse haue entred into my very soule Affect O my soule how happie were we if we could once haue the true sense and zeale of Gods honour and haue lesse sense and feeling of our owne short and light sufferances though for our owne defaults We see what a lesson our Sauiour giues vs who is able to looke ouer all that reflects vpon himselfe and only eyes his heauenly fathers honour to witt all the waters of tribulation are not able to extinguish the liuely flame of his charitie But we my soule are selfe louers and selfe flatterers and farre too delicate and tender soldiers to liue vnder a Captaine who with a thornie helmet on his head exposeth his naked body to deadly blowes for his fathers honour Whereas wee if we can sleepe at ease in a whole skinne seeme little concerned when we heare and see our Masters name and fame vilified blasphcamed and euen torne in peeces Is this to be followers of Christ He commends his mother to S. Iohn and S. Iohn to his mother 2. Point Consider that though the waters of bitternesse and a sense of inward sorrow had possessed his hart yet did mildnesse filiall care dutie and dearenesse still raigne therein for with blubbered bloodie and dyeing eyes espying his mother and the Disciple whom he loued he said to his mother pointing at S. Iohn behold thy sonne and then to his Disciple behold thy Mother O how heauenly loue is able to liue and raigne amidst our greatest anguishes And where loue liues and raignes what anguish is able to make vs faile of our dutie Affect Obserue my soule the order and dutie of charitie Christs greatest care is his heauenly Fathers honour and consequently he feeles the greatest torment where he findes it violated and thence his first praiers are imployed for pardon for those that violate it and his first pardon is granted to the good theife that acknowledged him with a repentant hart In the next place he paies the honour which hee owes to his parents and the loue which he owes to his friends Mother behold thy sonne Disciple behold thy Mother Thus are vve taught my soule to loue God incomparably aboue all things and to seeke his glorie euen before and aboue the loue of our parents Next vve are to loue and honour those authors of our beeing and lastly to loue our friends and our neighbours as our selues c. Resolution Zeale of Gods glorie c. and loue of our parents THE XXIV MEDITATION Of the sorrovves of Iesus and Marie 1. Point COnsider and ponder well the circumstances of this sonne and this Mother and this standing and if there be anie sense of Christianitie or euen humanitie left our harts cannot misse to melt with pittie The sonne the most louely the most louing the most beautifull child that euer heauen knew the Mother the most gracefull most gratefull most louing and most beloued virgine that euer the earth produced or can produce The sonne innocencie it selfe and the Mother the most innocent Lady that euer the world beheld And that virgine Mother stands neere the Crosse to behold that sonne that man that God dying vpon that most accursed and ignominious wood in all the circumstances of greatest torment and contempt of body and soule imaginable dying I say for her for vs for those that put him to death for all mankind Affect O my soule stand astonished at this saddest spectacle that euer the amayzed heauens beheld and let the same nayles which through the innocent sonns hands peirced the dolorous mothers hart wound thine also The sonne is plentifully powring out for sinners that pure and harmelesse blood which he receiued in that mothers chast wombe without all spott of sinne and she the most innocent and louing and most beloued of all mothers stands to behold it Ah what swords of sorrow doe not pearce her tender hart Well may we conceiue she paies the panges of childbirth with huge vsurie which she felt not in his immaculate natiuitie She now indeede brings forth Iesus the most painefull waie that euer woeman experienced since the child must absolutly dye and the mother hardly escape The sunne is eclipsed the earth quakes the rockes burst in sunder 2. Point COnsideration But while hard and vngratefull and vnnaturall man wil bestow no compassion neither vpon the dying sonns blood nor vpon the dolorous mothers teares the senselesse elements may seeme to turne sensible to mans confusion and acknowledge the master who made them while he litle considers the God that redeemed him euen in the painfull and ignominious act of his redemption The sunne withdrawing its light for three howres space couers his shame the veyle of the temple burstes in peeces the very rockes rend and all the earth is in a commotion to wit saith S. Iohn Chrysostome the creatures could not indure the wrong done to their Creator Affect Ah sonns of men and may I not adde sonns of God too Christians brothers of Christ Spouses of Christ vsque quo graui corde how longe how longe will you remaine heauie harted and appeare lesse sensible then the verie rockes themselues O God vouchsafe I beseech thee in vertue of the pretious blood of thy deare sonne which so plentifully streames downe either to smite this fleshly hart of mine with thy feare and with thy loue or turne this senselesse fleshly hart of mine into a very rocke that that rodd of Moyses may draw waters out of it that these hammers may bruse and burst it a sunder Smite ô Lord smite I beseech thee this hard hart of mine with the pious and powerfull dart of thy loue that I may be sensible at least among the senselesse creatures and testifie that it is my God that 's dying Resolution I vvill continually lament the hardnes and vnsensiblenesse of myne ovvne hart as to any respects of God c. THE XXV MEDITATION My God my God vvhy hast thou forsaken me 1. Point COnsidera And well might all nature stand astonished well might the dumme elements crye out by earthquakes and prodigious signes to stupid man whose crimes had brought the God of nature the true sonne of God to such extreamitie of all kind of torments that the most lamentable and daunting voice that euer was heard vnder the sunne broke out from his mouth My God my God vvhy hast thou forsaken me To witt our eyes were witnesses of greatest exorbitancie and vniuersalitie of torments inflicted vpon him that euer creature suffered but his owne tongue alone was able to expresse his inward sense and sorrow of his soule Affection O eternall God the father of my Lord Iesus Christ dispose graciously and looke downe towards vs not vpon me but vpon the glorious face of thy Christ that coeternall sonne of thine in whom thou hast testified thou wert alwaies well pleased who cryes out to the worlds astonishment that thou hast
Iustice exacted satisfaction and his mercie found the meanes which to effect he spared not his owne onely sonne but deliuered him vp to death for vs all Nay but euen Christ himselfe too both accepted the hard commission and complyed with the painfull dutie and willingly offered himselfe vp If then sinne gaue the cause if mercy found out the meanes if transcendant chartiie executed the office by the death of a God deteste sinne my soule extolle that so admirable mercy and magnifie that boundlesse charitie for euer And least we who are most concerned may seeme least sensible let vs take a deepe share with all the creatures in this dolefull mourning If there be any sense of mans miserie left in vs if any gratitude for greatest mercy if any loue for most admirable charitie weepe my soule weepe If thou art a sunne for light brighnesse and beautie farre beyond all the other creatures eclipse thy glorie for a while in lamentations If a Temple of God burst in peeces If earth and ashes putt thy mouth into thy dust weepe in thy ashes and let thy earth quake to see thy God dye If thy hart be euen a rocke let it rend in peeces at least with the rockes laying a close seige to it make the Crosse the hammer and the nayles the wedges to riue it à sunder If it be yet harder then the rockes and be growen to the hardnesse of a diamāt which nothing but bloud can mollifie oh take the streames of the innocent bloud of the Lambe and applie it continually till it relent and bring out a shewre of teares at the king of heauens funeralls who dyed for our loue 2. Point Consideration O all yee that passe by the way attend and see whether there be any sorow like my sorowe cryes out our Sauiour by the mouth of mournefull Ieremie O all you spouses of Christ then ô all you Christian hartes doe not slightly passe by or passe ouer this saddest sight but make a stoppe ponder deeply feelingly obserue whether there was euer sorrowe comparable to the sorrow of your deare Lord and spouse who lyes deade for your loue deuoyde of all beautie and comelinesse For we haue seene him all disuigoured and deformed contemptible miserable and the last of men a worme and not a man a man of dolours and ouerloaden with all the extremitie of miseries We haue seene him like a leprous person to the eyes of all men strucken by God and made abiect Affect And yet my soule this last and most dolourous of men was in the Begining without Begining before the Angells yet were his owne souueraigne ioy and Beatitude O what a huge distance there is betwixt that Begining and this ignominious dolourous and dismale end He was there selfe-happie or happinesse is selfe here miserable and ablect There framinge all thinges all the vaste varietie of creatures of nothing here forsaken by all his creatures and reduced to nothing there before the day starre inhabiting an inaccessible light here dyinge and deade in darknesse O prodigious change of the Highest by the hand of the Highest O daunting disproportion betweene such a Begining and such an End O then at least le ts attend and see vvhether there be any sorovve like his sorrovve Resolution My beloued spouse shall be to me a posie of mirre and shall for euer dwell betwixt my breastes THE XXXII MEDITATION Our Sauiours side is opened by the Lance. 1. Point COnsider that as Christs loue and the iewes malice goe on and increase euen till death so rest they not there but euen out-liue death it selfe He is now subiect to noe more paines his soule being departed yet he is subiect to more iniuries his dead body is capable of more wounds markes of more malice in them and more dearenesse in him to whom nothing happened by accident Yet thy malice profits thee not ô cruell Iewe. since thou hurtest not him and thou profitest me All thinges concurre to the aduantage of those that loue him whom you hate Affect Ah deare Lord thy charitie is boundlesse It leades thee with ioy to death for ioy being proposed vnto him he sustayned the Crosse saith S. Paule It victoriously raignes in death and ouer death It out-liues death Ah was it not enough to haue payd the first droppe of thy pretious bloud which was more then sufficient to haue redeemed a thousand worlds vnlesse thou payedst the laste droppe too O too too plentifull a price O too too diuinely deare and prodigall a loue which payes an infinitie of millions more then is due prouing Christs loue to be incomparably greater then the Iewes malice and his mercy infinitly out-speaking mans miserie 2. Point Consideration We wanted not indeede streames of innocent bloud wherin to washe our leprosie and to cure the deepest wounds of our soule We wanted not deare argumentes and euen open conuictions of infinite loue since we saw our selues written as it were in his bored hands But we wanted as yet the best treasure which was left for Longinus his launce to open We wanted an open side for our languishing faith to enter into with incredulous Thomas his hand and grope out a God We wanted yet a passage to his hart wheras nothing can euer speake so much dearenesse or so absolutly subdue a hart as a kind hart lying open to it Affect Let vs then my soule yeald our selues vp to this last batterie which comes indeede the conquering way Let vs not fayle by this blessed breatch to find out our God and to adore him Dominum nostrum Deum nostrum our Lord and our God For by this blessed wound we gett free accesse to his fatherly tender bowells and learne the secreetes of his diuine hart Dominus meus Deus meus Here is my Lord here is my God indeede Here will I enter here will I adore him here will I loue him here will I rest here will I taste how sweete my God is Here finally will I safely singe his mercyes for euer Resolution As this open hart speakes powerfully to me my beloued is myne so shall my hart replye to him And I am intirely thyne for euer THE XXXIII MEDITATION 1. Point COnsider Iosephe of Arimathias great religion and courrage who went boldly to Pilate and demanded the body of Iesus He might iustly haue feared to haue mett with resistance from the Synagogue wroth and reuenge from the high Preists and a shamefull repulse at Pilates handes The cold prudence of the world would easily haue suggested that the best way was to lett their furie passe ouer least losse or ruine might haue followed Yet Gods prouidence for whose loue he vndertooke the worke so prouided that neither Synagogue preist nor Pilate either opposed refused or did any thing els to Iosephes preiudice Affect Learne my soule by Iosephs pious courage seconded with wished successe not to let thyne be shaken by imaginarie feares so thou be truly called vpon by the interests of Christs necessarie
refuge that there I may securely liue and dye and euen be buried to this vvicked vvorld in that glorious TOMBE that so I may ioyfully rise vvith thee and to thee eternally Amen IHS REFLECTIONS IN forme of prayer vpon the particular partes of our Sauiour vpon the Crosse To his feete I Giue thee thankes my most humble Iesu for thy incomprehensible loue and the great paines which thou didst suffer in thy wounded feete casting my selfe wholy into those holes togeither with all the sinnes and delightes of my life past especially My pride vaine glorie and arrogancie My selfe will disobedience and irreuerence to thee and thy vicars My impatience anger and rancour My tatling detraction and the like to th end they may be abolished and expiated by thy pretious bloud beseeching thee by thy humilitie obedience patience and admirable silence to daigne to bestow vpon me all the same and all Such other vertues that hence forth by the assistance of thy grace in all my thoughtes words and workes I may be truly Humble reduceing my selfe to nothing vnder the feete of all creatures Obedient renounceing myne owne will vnder thee and all men Patient most willingly receiuing all aduersitie from thy holy hand Moderate in speaking interiourly and in high silence giuing eare to thy words alone And that all my life long butt especially at the terrible houre of my death my most certaine Refuge may be in those most sacred wounds of thine To his heade I Giue thee thankes my most wise Iesu for the loue and dolour of thy sacred and most holy heade which was wounded and torne with such excesse of crueltie and inhumanitie hyding my infirme heade togeither with all my senses and powers as also all my sinns and transgressions in the multitude of those sacred wounds in particular All obstinacie in sticking to myne owne prudence and iudgement as also the dissolution and abuse of my senses The neglect of thy feare and the feare and flatterie of men My indiscretion and too great want of moderation My impuritie of intention and seeking of my selfe and all other vices of the like nature to th end they may be expiated by thy most pretious bloud And I humbly beseech thee by thy wisdome feare discretion and vnspeakable simplicitie that thou wouldst voutchsafe to bestowe vpon me those vertues and all other of the like kind That hence forth by the assistance of thy grace I may in all my thoughtes words and workes be truly Wise being vnited and conioyned to thee by a disinterressed vnderstanding and will Piously fearefull keeping an inward and outward watch ouer my selfe least I might offend thée Discreete making choyce of vertue which is placed betwixt two extreámes Simple and internall dwelling onely in thee and purely seeking thee alone And that all my life long especially in the agonie of death I may find a most assured Refuge in thy wounded heade To his hart I Giue thee thankes most amiable Iesu for thy infinite loue and for the sorowes of thy sweetest hart which was run through with a lance while thy most sorowfull mother looked on deposing resigning and plunging my whole hart into that fountaine of all blesse as also all my sinnes and transgressions especially All priuate and vicious loue to created thinges of what kind soeuer and the abuse and neglect of thy sacramentes and benefits bestowed vpon me Diffidence infidelitie and errour Timerousnesse pusillanimity and despaire My carelesnesse and inconstancie in the thinges which belong to my state and calling and all vice leading thervnto to be abolished expiated in thy pretious bloud And I beseech thee by that charitie faith hope and vn speakeable constancie of thyne be pleased to grant me a share in those and such other vertues that henceforth by thy grace I may be in all my thoughts words and workes truly Feruent still breathing after thee and louing thee alone with all my strength Full of faith and hope wholy relying vpon thee as well in prosperitie as aduersitie Constant aymeing at nothing els by all my earnest endeuours but my aduancement in vertue And that all my life long but especially at the houre of my death this sacred wound may be my assured Refuge To his right hand I Giue thee thankes my most iust Iesus for the incomprehensible loue and doulour which thou didest expresse and suffer by the wound of thy most holy right hand casting my selfe wholy into it togeither with all my sinnes and transgressions especially All my iniustice to thee and thy creatures Biternesse of hart displeasure and enuie Falshood lying and hypocrisie Ingratitude to thee for all thy benefits to th end that all may be abolished and expiated in thy most pretious bloud and beseech thee by thy ineffable iustice mercy truth and gratitude to please to indue me with these and such other vertues that hence forth by thy grace I may be in all my thoughtes words and workes truly Iust giuing euery one what is due to them Mercifull wishing and doing good to all creatures Zealous of thy honour with puritie of intention conforming my selfe in all thinges to thee Gratefull rendering dayly thankes to thee and all my benefactours And that all my life longe but especially at the dreadfull houre of my death I may find and assured Refuge in these sacred wounds To his left hand I Giue thee thankes most strong Iesu for thy incomprehensible loue and for the paines of thy left hand casting my selfe wholy into it togeither with all my offences especially All my slouthfulnesse and mispending of tyme. All impuritie of body and soule All intemperance in meate drinke and clothes All couetousnesse vnlawfull desires and the like to be abolished and expiated in thy pretious bloud And beseech thee by thy ineffable power puritie temperance and pouertie to grant me those and such other vertues that hence forth by thy grace I may be in all my thoughtes words and workes truly stronge and diligent c. Chaste conseruing my senses and soule in all puritie Sober seeking onely necessaries Poore in meanes and mynde wholy relying vpon thee And that all my life long but especially at the houre of my death I may haue my certaine refuge in this wounde Amen A CONTEMPLATION or Meditation for Good friday 1. HAVING with what recollection quiet of mind and compassion you possibly can placed before your eyes three crucified demand who they are that suffer in such ignominious wise especially that one in the midst who seemes to be the capitall criminall Aske St. Iohn and he 'le tell you that it is the Sonne of God Sic Deus dilexit mundum vt filium suum vnigenitum daret St. Paule vsque ad mortem mortem autem Crucis Dauid Isaias and other Prophets foretold this truth Aske his mournfull mother Marie and if she can speake for griefe she will mournefully answere you that alas yes it is euen her deare sonne Iesus God and man S. Marie Mag. will tell you the
knowledge to tempt and teache him Le ts first beleeue in him that he is the sonne of the liuing God because without faith it is impossible to please him and learne of him to be mylde and humble of harte and so we shall finde rest to our soules which in high and proude questions can neuer be found THE SECONDE POINTE. Thou shalt loue thy Lord thy God from thy whole harte with thy whole soule and with thy whole mynde This is the greatest and first commandement CONSIDER that this commandement of the loue of God aboue all thinges is most iustly called the first and greatest The first because it ought to possesse the first place in our harte The first againe because it ought to be in mans soule what the first … oouer is in the heauens which giues first motion to all the rest And it is the greatest because its whole ayme is summum bonum the souueraigne Good the greatest too because it comprises all Gods Lawe and all the vertues in a most eminent manner Affection O my soule how sweete how heauenly sweete is this lawe of loue which either finds all thinges easie or makes them such How gracious is this diuine Law giuer who deliuers vs so sweete a Lawe What is man ô Lord thou shouldst so magnifie him and place thy heauenly harte vpon him What is man to thee I say that thou shouldst commande him to loue thee yea and to be angrie and threaten to lay huge punishments vpon him if he loue thee not Alas is it not of it selfe punishment great enough if he doe not loue Alas should poore subiects who holde all of the Kinges of the earth neede any such threates to induce them to loue them THE SECONDE MEDITATION FOR THE SAME SVNDAY Thou shalt loue the Lord thy God with all thy hart c. THE FIRST POINT CONSIDER in what manner and with what measure we ought to loue our Lord God And we are told by S. Bernard that the measure of louing God is to loue him without measure from our whole harte saith our blessed Sauiour by placing all our affections vpon him With our whole soule not permitting any of the passions to contest with it With our whole mynd by making choyce of the best meanes imaginable to accomplish his blessed will in the most perfect manner that man is capable off here belowe Affection This is the onely thinge my soule wherin there can be noe excesse He is infinitly more louely then we are able to be louinge O what a happinesse it is to be oppressed with the abundance of goodnesse Le ts dilate our narrow hartes dare as much as we are able breath after him incessantly and yet humbly acknowledge that we fall infinitly shorte of what is due saying with S. Augustine let me loue thee ô Lord as much as I wishe and as much as I ought wherin that I may not fayle proue as the Authour of the precept so the giuer of the grace to performe it giue what thou commandst ô Lord and command what thou wilt THE SECONDE POINTE. And the seeonde commandement is like to this Thou shalt loue thy neighbour as thy selfe CONSIDER that our B. Sauiour had noe sooner established that right of loue which is indispensably due to his heauenly Father but he falls vpon the dutie of his adoptiue brethren to one another which he also places in loue saying thou shalt loue thy neighbour as thy selfe With this difference notwithstanding that the measure of the loue of God is to loue him without measure and the measure of the loue of our neighbour is to loue him as our selues that ought to be exhibited to God because he is infinitly Good this to our neighbour be he good or badd because it was commanded vs by an infinite Goodnesse Affection O deare God how good thou art to men of right hartes O diuine wisdome how wisely and sweetly thou disposest of all thinges My soule if man had bene left to wishe what he would what other lawe could he haue wished then what he has a lawe of loue Wherin God and mans interests are so wouen togeither that the one will not be admitted without the other In vaine doe we professe to loue God if we hate our neighbour whom he commands vs to loue Nay saith the louing S. Augustine this must be putt downe for a certaine truth that there is noe surer way to attaine to Gods fauour then the loue of man to man Ama fac quod vis THE FIRST MEDITATION FOR THE XVIII SVNDAY AFTER WHITSVNDAY Iesus c. said to the sicke of the palsey haue a good harte sonne thy sinns are forgiuen thee Matt. 9. CONSIDER that Gods goodnesse and bountie is so greate that he often giues vs not onely what we aske but euen other thinges which we aske not which are farre greater and better The poore sicke of the palsey aymed onely at a temporall blessing the cure of his infirmitie and behold he meetes with farre more the remission of his sinnes from the mouth of truth saying haue a good harte sonne thy sinnes are forgiuen thee Affection Such is the goodnesse of our good and bountifull God my soule that when we haue an humble recourse to him in simplicitie of harte he grantes vs often not onely what we desire but what he sees we most neede As at other tymes in exercising his mercy he refuses vs what we desire to grante vs thinges more conducing to our eternall good being still equally good as well in what he giues as what he denyes If we pray then day and night and be not heard as it happened to our blessed Sauiour himselfe let vs rest assured that what we asked was not for our aduantage acquiescing therin to Gods wise prouidence and desiring aboue all thinges to heare sonne thy sinnes are forgiuen thee THE SECONDE POINTE. CONSIDER that this wise Physitian of ours doth not onely shew his goodnesse and liberalitie in the care of the poore mans corporall and spirituall infirmities but manifestes his wisdome also in the manner of the cure to witt he first takes away the cause which is sinne By sinne it was saith the great Apostle that death and consequently all deseases leading to death gott first footing in the world and this woefull cause being once remoued from the soule he proceeds to the cure of the bodie Arise take vpp thy bedd and goe into thy house Affection Let vs learne then my soule of wisdome it selfe to be wise when we endeuour the cure of our deseased soule Le ts obserue the causes and occasions wherin we find our selues It is still in such and such circumstances I finde my fall It is in such companies I continually meete with the desease or death of my soule Let vs in tyme iudge our selues that we may not be more rigourously iudged That eye of scandall must necessarily be plucked out and throwne away without the reach of danger which who loueth shall perish in
it That hand which drawes vs into sinne must be cutt off its mercy to our selues not crueltie Better it is saith Truth it selfe that one of thy limmes perish rather then that thy whole bodie goe into Hell fire THE SECONDE MEDITATION FOR THE SAME SVNDAY Certaine Scribes say within themselues he blaspheameth THE FIRST POINTE. CONSIDER that as charitie and goodnesse makes the best of all thinges by a friendly interpretation so pride and malice turns all to the worst Our B. Sauiour graciously daignes as well to cure the infirmities of the sicke man's body as the wounds of his soule and the Scribes with their wordly wisdome crye out he blaspheames Wheras lesse learning then they proudly pretended to might easily haue fitted them with a better consequence To witt none can forgiue sinns but God alone But this man Iesus forgiues sinns therfor he is God the sonne of God the Messias whom we expect Affection It is the venimous propertie of the spider my soule to turne all into poison while the gentile honie bee makes honie of all shee meetes with Le ts not iudge and we shall not be iudged for in varie deede if we obserue it well we condemne our selues in the verie thinge wherin we iudge another while we doe our selues the same thinge Let vs learne hereby to be slow in censuring for we seldome fully vnderstand the businesse as also to haue patience to haue our best actions censured by others who vnderstand them not since we best know how subiect we are to offend in many thinges THE SECONDE POINTE. The multitudes seeing it c. glorified God who gaue such power to men THE FIRST POINTE. CONSIDER that while the proude and malicious Scribes turne Christ's best actions to their owne perdition the simple multitudes turne them to their aduantage and Gods glorie They both heare and see the same things To witt thy sinnes are forgiuen thee arise take vpp thy bedd and goe into thy house The Scribes find blaspheamie in it the simple people contrarily Gods power and wisdome which they acknowledge with admiring reuerence and glorifie him who gaue such power to men Affection The high conceipts we haue my soule of our owne knowledge was neuer the way to know God He is high indeede but he graciously lookes downe vpon lowe thinges while high hartes he places a faire off It is not my soule it is not the viuacitie of vnderstanding but the simplicitie of beleeuinge which saues the most parte of men saith holy S. Augustine as here we see it happens with the vnlearned multitude The myndes of men haue noe sure accesse to wisdome and saluation vnlesse humble faith first prepare them to reason and true knowledge which pride is not capable of THE FIRST MEDITATION FOR THE XIX SVNDAY AFTER WHITSVNDAY A Kinge made a mariage to his sonne and sent his seruantes to call them that were inuited to the mariage Matt. 22. THE FIRST POINTE. CONSIDER that the Kinge who made this mariage was the Kinge of heauen who decreed in his high counsell from all eternitie that his onely begotten sonne should espouse mans nature and become like to one of vs. His seruants who were sent to inuite were the Patriarkes and Prophetes first Then the sonne himselfe who spoke by his owne mouthe and after that the Apostles and Disciples who were sent into all the earth to preach The inuited were men dispersed ouer all the world Affection O the infinite goodnesse of God who while he inioyed himselfe in his blessed eternitie in selfe beatitude without any want or possibilitie of want of any thinge could euer be ours who I say had thoughts of loue for vs while we yet were not to make vs bee and so to bee as euen to be capable of himselfe and of the happinesse he inioyed from all eternitie And wheras he had but one onely sonne he would not haue him alone but sent him downe to make men his adop tiue brethren to share with him in that eternall kingdome of his He sent I say a sonne to inuite seruants to that same sonns mariage Banket which is to be made in heauen and to continue for all eternitie THE SECONDE POINTE CONSIDER how vngratefull man dealt with those who were sent to inuite him a thinge so honorable to him to the mariage of a kinges onely sonne and so aduantagious withall to witt not onely to feaste with him but to be coheires with him of his Kingdome He did not onely refuse to come but euen layed violent hands of those who were sent to inuite yea of them you kill and crucifie and of them you scourge in your Synagogues and persecute from citie to citie Nay mans malice went yet further the Kings onely sonne is sent and of him they say this is the heyre let vs kill him and the inheritance will be ours Affection Admire my soule to see Gods free mercy so continually resisted by mans miserie his longanimitie bountie and benignitie by mans obstinacie ingratitude and rebellion This we easily grant in the Iewes but alas Let vs looke but diligently into our owne hartes and we shall finde the like come home to our owne dores for doe we heare the teachers of Gods word as God himselfe who sayes who heares you heares me Or rather tho we kill them not are we not deafe to their counsells and euen contemne them Nay doe we not alas doe we not by our crymes crucisie the sonne of God againe and againe and make him a mockerie to his enemyes THE SECONDE MEDITATION FOR THE SAME SVNDAY When the Kinge heard that his inuitation and fauours were despised and his seruants murdered he was wroth and sending his hosts destroyed those murderers THE FIRST POINTE. CONSIDER that as God is most gracious and bountifull in the generall distribution of his blissings and heauenly guifts so is he most exacte and rigorous in punishing the contempt and neglect of them He made his goodnesse and bountie appeare in this that while there was nothinge to moue him to inuite man to his sonns mariage and in that to the possession of an eternall Kingdome with him but his owne infinite goodnesse noe accessions of power or greatnesse by poore man since to infinite nothing can be added Noe foresight of the merits of his workes seeing he knew that noe workes were euer or could be truly good but by his gracious assistance he pleased yet to inuite him But when he sees nothing but hatred returned for his loue he makes his rigour appeare in sending his hostes to distroye those murderers Affection Not to vs then ô Lord not to vs but to thy holy name to thy free goodnesse to thyne infinite goodnesse let glorie be giuen Thou didst not looke vpon vs and loue vs because we were in our selues louely but because thyne owne mercifull lookes made vs so Without that gracious aspect we had remayned in our nothinge without that being otherwise made we had bene but vnprofitable sinfull lost seruantes