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love_n	jesus_n	lord_n	sin_n	5,533	5	4.3157	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17070	An abridgment of the Meditations of the life, passion, death, & resurrection of our Lord and Sauiour Iesus Christ. Written in Italian by the R Father Vincentius Bruno of the Society of Iesus. And translated into English by R.G. of the same Society. VVherento is premised a briefe method for instruction & practice of meditation; Delle meditationi sopra principali misterii della vita, et passione di Christo n.s.. English. Abridgments	Bruno, Vincenzo, S.J.; Gibbons, Richard, 1550?-1632.; Dawson, Edward. aut	1614 (1614)	STC 3941; ESTC S114248	73,032	306

our Sauiours side was pierced with a speare after his death Iohn 19.34 1. CONSIDER how the rage of the Iewes not being yet appeased with all those tormentes which they made our Sauiour indure they bethought them selues that it would not seeme decent to leaue those bodies hanging on the Crosse in the most solemne Sabboth day of the whole yeare 2. How therfore they praied Pilate that their legs might be broken to the end they might dye the sooner and their bodies be caried away and so it was donne to the two theeues which were crucified with our Sauiour 3. How when they came to our Lord IESVS to do the like they found him dead wherat one of the horsemē of the gard as it were grieued did strike him with a speare which did euen pierce him to the heart whēce presētly gushed forth bloud and water Let vs learne 1. To marke the singular loue of our Sauiour who would shed for vs euē that little bloud that remayned yet in his heart 2. Who would satisfie with his very inward parts for the sinnes that the world had cōmitted by thought 3. Who would witnes vnto vs the great and inuincible wound of charity which his heart had receaued for our sakes CXXV MEDITATION How our Sauiour was taken downe from the Crosse Math 27.57 Mark 1● 42 Luk 23.50 Iohn 19.38 1. CONSIDER how our Blessed Lady who remained all this while by the Crosse was greatly afflicted in mind because she had no meanes to take downe our Sauiours body when in the meane season Ioseph of Arimathia inspired by our Sauiour went boldly to Pilate and demaunded leaue of him to take downe the bodie 2. How hauing obtained his request he forthwith bought a most fine sheet and went towards mount Caluary to take him off from the Crosse which at length he did with due reuerence 3. How the sweet Mother did affoard as much help as lay in her to take him downe and after receaued him into her lappe to contemplate more neerely the wounds of his precious body Let vs learne 1. To expose our selues willingly to all sorts of labour for the loue of our Sauiour 2. To prepare our soule like a faire cleane sheet as often as we be to receaue him 3. To imbrace him straitly and to keep him in our heart after that we haue receaued him by meditating vpon his holy death and Passion CXXVI MEDITATION How our Sauiour was buried Mat. 27.59 Mark 15 4● Luk. 23.53 Iohn 19.39 1. CONSIDER how whilest Ioseph of Arimathia and others tooke downe our Sauiours body from the Crosse Nicodemus prepared a hundred pounds of most precious ointmēt and came iust in time to honour our Sauiours buriall 2. How the disciples were much abashed at the matter when they saw themselues forced to demaund their masters body of his Mother who held it so straitly imbraced 3. How she neuertheles giuing it willingly into their hāds they buried it in a faire new mōumēt hewed out of a rock that lay in the next garden and couered the same with a great stone of marble Let vs learne 1. That if we will haue our Sauiour to dwell in our heart it is requisite that he find it first all new by a new life 2. That he find it constant and firme through a setled will alwaies to do good 3. That he find it free from all corruption of sensuall thoughts and desires CXXVII MEDITATION Of the guard that was put to keep our Lords sepulcher Matth. 27.62 1. CONSIDER how our Blessed Lady S. Iohn Ioseph of Arimathia Nicodemus and others who were present at the buriall of our Sauiour returned towards the euening ech one to his owne house very woefull and sory for our Sauiours death 2. How the last that departed were Mary Magdalene Mary of Ioseph who did marke the place very carefully where he was buried with intention to returne anoint him againe 3. How the Iewes fearing lest our Lord would rise as he had foretold demaunded souldiars of Pilate to keepe the sepulcher which they did also seale with their owne signet Let vs learne 1. Neuer to omit welldoing but to reiterate twice thrice yea a hundred times if need be the same seruice for Gods sake 2. To be as diligent and carefull to do good as the Iewes were to do ill 3. To keepe well the dores of our senses for feare lest we loose our Sauiour after we haue receaued him CXXVIII MEDITATION How our Sauiour descended into Limbo 1. CONSIDER how the soules of the Patriarches and other holy persons of the old Testament detained in Abrahams bosome expected from day to day the comming of their Messias and this more earnestly because they knew that his time was neere at hand 2. How the soule of our Sauiour who might well haue deliuered them without departing from the world did daine notwithstanding through his infinite goodnes to descēd into those obscure dungeōs to visit comfort them not as his seruants but as his well beloued children 3. How excessiue and great the ioy was that those Blessed soules receaued beholding their Redeemer and what dread did appall the infernall spirits when they perceaued themselues vanquished by him whome they caused so ignominiously to be put to death Let vs learne 1. Neuer to lose courage for any temptation that may befall vs. 2. To descend and humble our selues if we desire to be exalted 3. To visit willingly the sicke imprisoned other needy folkes CXXIX MEDITATION Of our Sauiour his glorious Resurrection Matth. 16.1 Luk. 28.1 Mark 24.1 Iohn 29.1 1. CONSIDER how the Glorious soule of our Sauiour hauing visited the Fathers that were in Limbo returned againe on the Sunday morning very early to reunite and ioyne her selfe to the body so to comfort the Apostles and Disciples 2. How at the same time the three Maries were on their way to anoint and imbalme their maisters body againe and going together they asked one of another who should open the monument vnto them 3. How comming to the sepulcher they found the stone remoued and an Angell who told them that Iesus was risen Let vs learne 1. To comfort the afflicted by the example of our Sauiour who did hasten the time of his Resurrection as much as he might so to giue heart and courage to his Disciples 2. To exercise the workes of mercy as these three Maries did 3. To forsake all our imperfections that we may arise with our Sauiour CXXX MEDITATION How our Sauiour appeared to his B. Mother 1. CONSIDER how after the friday at night that our Sauiour was buried his holy Mother was altogeather discōforted hauing alwaies in her heart before her eyes the paines torments that her deare Sonne had indured in her sight 2. How our Sauiour to acomplish the dutie of a Good child taking his body againe as soone as he could went first to his Mothers house to make her first partaker of the ioy of his Resurrection 3. What most kind

AN ABRIDGMENT OF MEDITATIONS of the Life Passion Death Resurrection of our Lord and Sauiour IESVS CHRIST Written in Italian by the R. Father Vincentius Bruno of the Society of IESVS And translated into English by R G. of the same Society VVhereunto is premised a briefe Methode for Instruction Practice of Meditation Permissu Superiorum 1614. TO THE VERTVOVS AND RELIGIOVS GENTLE-WOMEN MISTRESSE MARY WARDE AND THE REST OF HER DEVOVT COMPANY IN S. OMERS MVCH HONOVRED AND RESPECTED GENTLE-VVOMEN FOR three or foure Reasons commonly are men moued to dedicate their labours vnto others Either for their Honourable Descents in Bloud or for their eminent Places in Dignity or for their Vertuous Example of life or lastly for some respect of Desert due to their Persons And although in your Humility you will not acknowledge any of these Titles in your selues yet do I so cleerly see them eyther all or the most part therof summ'd as it were and compact togeather in your deuout Congregation that I haue made choice to present this little Treatise of Meditations vnto your pious Reading Considerations in regard that you ayme at nothing more thē true Perfection in your selues by procuring the spirituall good of others as a most speciall meanes to arriue therunto which through your industrious labour diligēce you haue already begun with no lesse laudable then successefull profit in the education of yonge Gentlewomen of our Nation in Piety Vertue other excellent Qualities beseeming your sexe In this Booke shall you behould as in a most cleare and christall Mirrour the vertues of our Blessed Sauiour liuely propounded vnto you for speculation Herein shall you learne to imitate His and his Blessed Mothers Humility Heere shall you spiritually tast of the fruite it selfe which from these deuout Meditations and practicall applications thereof either to your selues or others may be gathered And therfore I seriously commend the same vnto your diligent Perusall for that the most easy and readiest way in your more fruitfull progresse is in my opinion not only to haue a bare knowledg but also a practicall exercise of the Heroicall Vertues of your Lord and Maister Christ Iesus the most exact and perfect Modell of all Perfection whatsoeuer Accept then Worthy Gentlewomen this little Diamond as I may so terme it or rather inestimable Treasure in regard of the heauenly food of Soules it conteyneth so much the more proper to your Vocation to the course of life by you chosen by how much the meanes profit therby likely to ensue are answerable to your intēded purpose desyre My labour heerin hath byn the least but your profit shal be my Comfort and my poore prayers your Attendāts euer ready to assist you for the purchasing and increase of such vertues as are principally requisite to the performance of so pious and worthy a worke This 30 of September 1614. Yours euer I. W. P. THE PRACTICAL METHODE OF MEDITATION MEDITATION which we treate of is nothing els but a diligēt forcible application of the vnderstanding to seeke and knowe and as it were to tast some diuine matter from whence doth arise in our affectionate powers good motions inclinations and purposes which stirre vs vp to the loue and exercise of vertue and the hatred auoiding of sinne it is the shortest almost the only way to attaine to Christian perfection it is the path which all holy men of what estate soeuer haue troden Wherfore let those who desire to enioy their cōpany follow their example 2. And surely it seemes a thing euen impossible to arriue vnto any notable degree of perfection without this so necessary a meanes For perfection beeing nothing els but the rooting out of vices and planting of vertues in our soules vnles we withdraw our affections from earthly obiects and settle thē on heauenly we shall neuer performe the one nor attaine to the other And seeing that our affectionate part imbraceth nothing vnlesse our vnderstanding both know it and iudge of it neither can it find out fit obiects for heauēly affections vnles it discourse on them nor moue therwith the will except it consider the goodnes which often lieth hidden in them it followeth euidently that without meditation no man can attaine to any height of Perfection 3. Besides it is the most excellent manner of praising God employing euery power of our soule in shewing forth the excellencies of their Creator which is the chiefest end of our creation neither doth it rest heere but bringeth a man to heauen that so I may say before his tyme making him enioy after a sort euē in this life the blessednes of the life to come which being nothing els but the seeing louing and enioying of Gods diuine Maiesty we giuing our selues by meditation to the most perfect knowledge to the straitest bande of loue and the sweetest fruition of God which this wretched life affoards we participate in the best manner which our estate will permit vs of the happines of the Blessed in heauen 4. True it is that through the vnhappy estate of this troublesome world man beeing distracted by other thoughts and surprised by other affections cannot cōtinually nor without some little violence especially at the first enioy this so great a happines yet may he ioyning his owne diligence to Gods help so vnite himselfe to his Creator by this exercise that at least for some determinate time he may enioy him with some familiarity 5. It will therfore be good for those who intende to reape the fruit of this heauenly emploiment to appointe vnto themselues by the counsell of some one skilfull in matters of spirit the tyme they meane to spend euery day therin and that with so stedfast a resolution that they make conscience to omit it without vrgent occasion which omission although necessary let them supply at some other tyme of the day if it be possible And let them be but diligent constant at the beginning it will proue an excercise most full of spirituall profit and delight which will aboundantly counteruaile the paines bestowed therin 6. And let those who thinke Meditation to belong only to Religious persons and that secular ought not or need not busy themselues therwith be fully persuaded that they ar in an errour very pernicious For as secular men haue more distractions by reason of their diuers worldly employments then Religious more temptations by the continuall presence of many alluring obiects more imperfections sinnes and ill habits to conquer so haue they more need to retire themselues by this holy recollectiō to propose vnto themselues the highest obiects most worthy of loue affection and prosecution to exercise themselues in the acts of th● noblest verues all which is performed by meditation And if religious persons being Gods sworne souldiars vse these weapons as thinges belonging to their estate and dignity secular people must put them on also at least for their necessary defence and of these many

do make great change of life and happy progresse in vertue by this exercise euen in this cold age of ours And although they are more frequent in other Countreys which enioy the happy freedome of the seruice of God without feares or contradictions yet there want not such and that of both sexes euen amongest vs who ouercomming the tumults of the world and the terrors of persecution do bestow daily a good part of their tyme in this importāt busines and continually reap the plētifull fruit of their happy labours which number if it may be increased by this my poore endeauour I shall thinke it happily bestowed 7. And although the holy Ghost be the chiefe Maister of this doctrine yet it shall not be amisse to set downe some briefe method of practise taken out of approued Authors and experience that so those who haue a will to imploy themselues therein bee not depriued at least of a great part of the profit for want of instructions 8. We shall heere omit diuers diuisions which might be made of meditation and deuide it only into Spirituall and Historicall which distinction is taken from the diuersitie of the matter wheron we meditate Spirituall meditation is that wherin the matter is spirituall in that sense as we oppose spirituall to corporall for that it containes for the most part no corporall actions such are the Meditations of the end of man of sinnes death iudgment hell heauen the benefits of God his infinite perfections the like Historicall Meditation is that where the matter is some Historie as the meditations of the life passion of our B. Sauiour of the vertuous actions of his B. Mother or some other Saint Of both which kinds of matter many spirituall bookes are full so that we may easily take our choice with the counsell of our spirituall Father the fittest of all will be the holy Gospell especially hauing helped our selues at the beginning with some larger discourses 9. For the better order more profit we must begin with the end wherfore man was created with the iugdments of God exercised on sinners with the multitude and greatnes of our owne sinns with death iugdment bell and the like which will help much to the rooting out of vices Then may we meditate on the life passion of Christ from whose vertues we shall receiue glorious light to frame the like with his grace in our selues And lastly we may contemplate the glorious mysteries of our Sauiours Resurrection Apparitions Ascension and the cōming of the Holy Ghost his excessiue loue towardes vs his manifould benefits and the aboundant reward prepared for his friends in heauen The preparation for Meditation §. 1. FOR the more fruitfull meditating on the diuine mysteries there is required such puritie of Cōscience that we feele not remorse of any great sinne and finding our selues guilty we must seeke to cleare our soules by those remedies which God hath appointed for that purpose 2. We must endeauour so to cōpose our passions and affections in a meane that they be neither too weake nor too strong 3. We must so recollect our powers and senses that willingly we neither thinke on see heare nor admit any thing which may breed distraction Briefly we must so dispose our selues before our meditation as we wish to be when we shall meditate 4. The fittest time for Meditation according to the example of the Prophet Dauid is the morning when the powers of our soule are free from other obiects To be therfore better prepared we must the night before read ouer that part of the booke or writing twice or thrice whence we take our matter then deuide it into three partes or pointes more or fewer as wee please after that propose vnto our selues that which we meane to make the especiall end of our Meditation As if we meditate on the sinnes of others our end may be shame confusion behoulding Gods iudgments excercised on them for fewer and lesser offences then we find in our selues yf we meditate vpon our owne sins we may propose for our end Sorrow and Amendment if on the paines of hell feare and horrour if on the ioyes of heauen ioyfull hope and consolation yf on the life of Christ imitation of his vertues yf on his Passion sorrow and compassion yf on his Resurrection ioy and congratulation and thus according vnto the diuersitie of the matter the end or scop● of our meditation must be differēt which with a litle diligence we may easily find out and vpon this end must our intention be especially fixed at the time of meditation 5. We must also determine with our selues what Preludiums as they are termed or preambles we must make of which we shall speake in their due place And lastly we must marke well what persons wordes and workes are contained in ech point yf our matter be historicall But yf it be spirituall we must call to minde the chiefe things occurring therin All which must be done by a sleight passage only to open the way for our meditation and we may find out all the persons wordes and workes which are expressed as also all those which the decencie of the history doth shew vnto vs esp●cially the persons wordes and workes of God the angels and diuells which we may finde in euery history fit for meditation with no small spirituall profit God and the holy Angels mouing and furthering all good things and the wicked spirits prou●king to euil and hindering in what they can all good 6. Being in bed before we betake our selues to sleepe we must thinke on the houre we meane to rise at call to mind briefly the pointes of our meditation and the same we may doe so often as we chance to awake 7. When we awake in the morning castinge off all other thoughts we must breifly but with great a●fectiō giue God due thākes for all his benefits and for those in particuler receiued that night and offer vp our selues and all our actions of the day following to his honour and glory proposing effectually with helpe of his holy Grace to auoid sinne and imperfection that day and especially that which wee endeauour most to ouercome by particuler examine and care After this we may begin to take some tast of our meditatiō and stirre vp in our soules somtimes griefe shame confusion or feare otherwhiles desire to know with some clearenes the mysteries of the life and passion of our Sauiour so to imitate him diligently loue him feruently sometimes sorrow and heauines so to be compartners with Christ suffering so many paines for vs somtimes also ioy comfort to cōgratulate our Lords glorie and felicitie and at other times other affections agreable vnto ech meditation Which we may performe more easily yf we keep in our mind some similitude answering to the affectiō we would haue or yf we repeate some verse of the psalmes or other Scripture or Father which may be to that purpose so we do it