and humbled wherefore replenished vvith excessiue ioy and comfor they vvould say to ech other Ascend o Lord ascend not to mount Caluary to be crucifyed betweene two theeues on a tree but vnto the holy hill of Sion iâ— the heauenly Hierusalem to be glorified betweene two diuine persons by the quyers of Angells and blessed soules that inuisibly accoÌ„pany thee Ascend O Lord ascend to this soueâ—aigne Court not to suffer and dye â—ut to triumph ouer death it selfe sinne c. From hence thou mayst gather how well afflictions endured for the loue of God are imployed seeing he can and will reward and recompence them so largely magnifying and exalting aboue all creatures him vvho humbled himselfe and suffered more then all Beseech him that sith he saith by Saint Iohn If I be exalted from the earth I will draw all things to my selfe it may be fulfilled in thee that thy mind and affection being separated from earthly vanities thou maist ascend with him his holy company to heauen THE 3. POINT TO consider how the holy Apostlâ— after they had lost the sight oâ— their God and Lord they vvenâ— backe to Hierusalem with great ioy because the same loue that caused them so much to lament their losse enforced them on the other side to reioyce at his glorious triumph entrance into that celestiall countrey where he should be receaued of thosâ— courtiers of heauen with singuler ioâ— exultation triumph some singing others playing on their admirable melodious instruments Ponder how different this Thursday in mount Oliuet was from that Friday in mount Caluary there solitary heere so well attended there nayled on a Crosse heere exalted aboue the clouds there cucified betweene two theeues heere enuironed with quiers of Angels there blasphemed and scorned heere honoured renowned finally there suffeing dying heere reioyeing tryumphing Gather hence great comfort to see this so wonderfull a mutation change and reioyce in this day of Christs Ascension into heauen to be thy aduocate feare his Comming to be thy Iudge THE 4. POINT TO consider the ioy of Christ our Lord in this triumph of whome it is sayd God is ascended in iubilation seeing the happy end of his trauels Ponder how much the Eternall Father exalted him aboue all vvho humbled himselfe more then all giuing him for the throne of the Crosse a throne of Maiesty for the crowne of thornes a crowne of glory for the company of theeues companies of Angells for the ignominies and blasphemies of men honours and prayses of celestiall spirits And because he descended first into the inferiour parts of the earth he made him ascend aboue all the heauens In conclusion that nature vvherto it vvas sayd Dust thou art into dust thou shalt returne now is raised from the dust of the earth aboue all the heauens Gather hence how requisite it is to humble thy selfe for Christ so to be exalâ—ed vvith Christ because if thou wilt not be like vnto him in debafing and humbling thy selfe in vaine hopest thou to follovv him in ascending raigning ¶ After the Meditation of the Ascension of Christ our Lord to heauen it vvere much to the purpose to set downe the meditatioÌ„ of his glory but in regard vve haue treated therof in the first Booke togeather vvith the last things of man we remit him who desireth to read medicate thereon to that place THE X. MEDITATION Of the comming of the Holy Ghost THE â— POINT TO consider how after our Sâ—uiour was ascended into heauen his disciples retyred themselues into an vpper chamber in Hierusalem where they all perseuered in continuall prayer expecting the Holy Ghost Ponder that the strongest and most effectuall meanes that may be to procure the comming of the Holy Ghost into thy soule is a continuall inflamed and feruent perseuerance in â—rayer for otherwise if when others pray thou sleepest if when others aâ—â—end and are carefull of their saluatiâ—n and spirituall profit thou remayâ—â— carelesse negligent of thy owne if when others haue their minds and conuersation vvith God thou hast thyne with men although thou be in company of the good and holy in one house and residence in one same Religion this diuine spirit vvill not come vpon thee Gather hence desires to perâ—euere in prayer and to be frequent therin that this diuine fire of the holy Ghost may come also vpon thee as it came vpon the Apostles who with so many sighes longing desires expected its comming THE 2. POINT TO consider how there came sodeÌ„ly a wind that filled the whole house vvhere the Apostles vvere in prayer Ponder first how this vvind and coole ayre of heauen did noâ— leaue any chamber roome closet oâ— corner of that house which it did noâ— penetrate to signifâ— that this quikninâ— spirit is offered giuen to all meâ— generally in whatsoeuer part or coâ—â—ner of the world they are Ponder secondly that when thâ— Holy Ghost entreth into a soule it filleth all her faculties by his power vvith verities and celestiall vâ—rtues not leauing any part voyd or vnfurnished From hence thou shalt gather that if thou desire this soueraigne spirit should replenish the house of thy soule vvith his diuine graces and gifts thou must not wander out of it distracting busiyng thy thoghts about creatures but remayne setled and quietly reposed therein imploying her in good desires thoughts works for doing so this diuine spirit vvill fill thee vvith his aboundanâ— loue grace THE 2. POINT TO consider how the Holy Ghost desceÌ„ded in forme of fiery toÌ„gues vpon all the Apostles and disciples that were retyred in that house verifying that vvhich Christ our Lord sayd vnto them I came to cast fire on earth and what will I but that it be kindled and inflame the harts of men Ponder that the cause why this Lord commeth in forme of 〈◊〉 vvas that the Apostles might be like vnto burning torches which should set on fire the vvhole vvorld that they might illuminate inflame the harts of men with this fire of diuine 〈◊〉 making them of wolues to become sheep of crowes doues of lions lambes of brutish people and infernall monsters spirituall Angella Gather hence great desires that this fire would vouchsafe vnto thee one sparke of his â—eat that thy lips being purified as were those of the Prophet thou mayst hence forward neither speake nor discourse of vainâ— base thinges of the world but oâ— God and his prayses endeauouring with thy speuches and conâ—ersation to inflame thy selfe and those vvith whome thou conuersest with the fire of thy diuine loue THE 4. POINT TO consider that albeit the discipleâ— which were in that chamber werâ— more then an hundred and all of 〈◊〉 different merits yet that pure spiriâ— replenished all with his diuine gifts â—nd graces imparted himselfe entierly to euery one Ponder that although all were full of the Holy Ghost yet some reâ—â—aued greater grace benefit then others that is
wants with like conâ—â—dence as thy would haue recourse to their owne Father aâ—d Mother Gather hence an earnest deâ—â—re of the loue of God who by such meanes and remedies vouchsated to restore thee vnto his grace and friendship making thee as S. Paul saith his child member of Christ and heire of heauen Acknowledge the good thou hast receiued of him and be thankefull for so great a benefit behaue thy selfe with all humility and subiection towardes thy Parents and Superiours sith he who vvas supreme and absolute Lord of al thinges did subiect himselfe obey his creatures with so great an exaâ—ple of humility THE 3. POINT TO consider hovv in the very instant that God created the soulâ— of the Blessed Virgin Mary forming there with that little and tender bodâ— of hers in the wombe of her Moâ—her Saint Anne in that very moment he did also enrich and beautify it with his soueraigne grace sanctifyâ—ng her from the very instant of her Conception preseruing her from originall sinne which as being the daughter of the terristriall and sinfull Adam she was naturally to haue incurred Ponder how great a glory and how singular an ornament it is to all mankind that a pure creaâ—â—re being naturrally conceâ—ued of a man women should bâ— so highly aduanced and adorned with tuch plenty of grace and chosen oâ— God as a most precious vâ—ssell 〈◊〉 to place and bestow all those his diuine and soâ—eraigne treasures which was fiâ— she â—ould haue who was predestinated to be the Mother of God to crush â—he Head of the infeâ—nâ—ll Serpent Inuite the blessed Angells thâ— Heauens the Earâ—â— and all Creaturâ—â—o the prayse of our Lord God for â—o singular a â—auâ—ur bestowed on thâ— Blessed Virgin and in her vpon al thâ— world For that he chose her to bâ— his Mother whereby she is also made thy Mother and Aduocate for all sinners by whome thou and we all find accesse to the Throne of his infinite mercy for none hath beene truly and sincerely deuout vnto her who hath not at last arriued at thâ— port of euerlasting blisse THE 4. POINT TO consider how Almighty God hauing creaâ—ed this glorious Virgin besides that first grace aboue mentioned of preseruing her froâ— sinne and sanctifying her soule he did both then and afterward from time to time endue her with neâ— prerogatiuâ—â— of singular priuiledges giuing her from thence forward the title claime to the dignity of Mother of God to which dignity in due time he intended to â—duance her Secondly gâ—aunting her thâ—â— she should feele no kind of bad inclynaâ—ioÌ„ or disordered appetite Thirdly confirming her in grâ—ce in such â— singuler manner as in seauenty and so many yeares which shâ— liued she neuer committed any mortall sinne not so much as in thought Fourthly preseruing her also from all veniall sinne a thing wonderfull aboue all wonders Fifthly causing her to concieue the Sonne of God by vertue of the holy Ghost and bring him forth without any paine at all or detriment of her Virginall purity c. Ponder how conuenient it was that Almighty God should exalt and honour with all these graces and priuiledges and many more this moâ—t pure Virgin For it is his generall custome and manner of proceeding to make thinges proportionable to thâ— end for vvhich he createth them Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined next to the humanity of the Sonne of God to wit to be his Mother there were also graunted her the greatest graces and priuiledges the greatest sanctity and persection next after him Reioyce and hartily be glad oâ— the infinite and soueraigne fauours which God hath bestowed vpon thiâ— Blessed Vitgin Inuâ—te the Angellâ— that afterwardes adored the Sonne of God when he entred into the world to come now with al ioy and gladnes to reuerence her that is to be the Mother of God and their heauenly Queene And ioynig thy selfe with them salute her in the wombe of her Mother with the wordes which after were spoken vnto her by the Angell Gabriell Hayle full of grace our Lord is with thee Beseech him also O Blessed Lady that he will likewise be with me to purify my soule bridle â—y â—â—esh and replenish me with hiâ— grace and vertues THE II. MEDITATION Of the 〈◊〉 of our Blessed Lady and her Presentation in the Temple THE 1. POINT To consider how the vvhole world being before ouerwhelmed with darkness and ignorance couered with an obscure and fearfull night at the birth of this most blessed Virgin it began to shinâ— with a new vnwonted brightnes the day as it were breaking vp and this soueraigne morning star spreading her beames ouer the whole face of the earth the Angels of heauen the iust that liued heere on earth reloycing and exulting when they vnderstood that the day did now approach and the Sonne of iustice to be at hand who with his heauenly light would illuminate the world deliuer it from all the euils and miseryes which it did then sustaine Ponder that with great reason our Holy Mother the Church guided by the Holy Ghost doth say in the office of this day That the Natiuity of the B. Virgin hath brought singular ioy gladnes to the world For if the Angell Gabriell truly sayd â—o Zachary That many should reâ—oyce and take pleasure at the Natiâ—ity of his Sonne Saint Iohn Baptist because he was to be the fore runner of the Messias and to point him ouâ— with his finger and say Behold the 〈◊〉 of God how much more maâ— the whole world now reioâ—ce celebrate keep Holâ— the day on which this most gloâ—â—â—us Virgin â—as borne she being to shew vnto vs our Lord and Sauiour in a far nâ—blâ—r sort then S. Iohn not only pâ—iâ—tiâ—g him out with her finger but bearing him in her armes and feeding hiâ— at her brâ—ast saving Behold this is my beloued Sonne in whome I am well pleased Stir thy selfe vp to affâ—ction oâ— ioy and to the prayse of God congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother and hartily thanking him for that he haâ—h exalâ—ed her to so great a dignity and honour as neuer before or after was graunted to any pure creature Thou shalt likewise congratulate all mankâ—nd for that now the happy houâ—â— of their Redemption is at hand Iesuâ— Christ our Lord being shorâ—y to bâ— borne of this immaculate Virgin and made Mâ—n to exalt man to the dignity of the Sonne of Almighty God THE 2. POINT TO consider how the parents of this Blessed Virgin gaue her the Name of Mary that is to say A seâ— of Graces and such and so great were those the found in the sight of God that the celestiall spirits astonished thereat demaunded one of another What is she that commeth forth likâ— the Morning faire as the Moone elect as the Sunne to whome none in the earth can be compared none
dy that the Citty of Ierusalem should be full of people that it might be vnto him an occasion of more infamy To conclude if this our Lord his election choice iudgement of things be alwaies best as doubtles it is it behooueth thee in imitation of him euer to make choice of the worst for thy selfe flying whatsoeuer tendeth to thy honour and estimation and imbracing whatsoeuer may be for thy dishonour contempt THE 4. POINT TO consider what this B Child hath in heauen as he is Almighty God what in the stable as he is man who he is in both places Ponder how this poore little Infant who is heere lodged in so vile a cottage and reposeth in a manger is a God of infinite Maiesty whose seate is heaueâ— whose throne are the Cherubims whose seruants are al the Angells and whome all do adore and serue This babe is the vniuersall Lord and eternall word in all thinges â—quall with the other two diuine perâ—ons who afterwardes was so gloriâ—usly transfigured on the mount Taâ—or betweene Moyses and 〈◊〉 and â—ho in the day of Iudgement â—â—all sit 〈◊〉 a throne of Maiesty amiddest the â—ood and bad He the very same â—ow in this his entrance into the â—orld lyeth in the cribbe in a hard â—nd abiect manger betweene two â—â—ute beastes preaching and saying â—â—to thee not by word of mouth â—ut of spirit not with many speeches â—â—t with deedes Learne of me beâ—use I am meeke humble of â—art â—â—hold how euen from my cradle â—till my dying day I haue chosen 〈◊〉 my inseparable companionsâ— poâ—â—ty contempt sorroweâ— and affliâ—â—ons Hence maist thou gather thâ—â—â—ing God himselfe so great â— Lord â—ame for thy â—ake so little thoâ—â—st also endeauour to humble 〈…〉 and to become little for vnleâ—â—◠〈◊〉 become as this little one tho◠〈◊〉 not enter into the Kingdome of heauen THE X. MEDITATIOâ— Of the ioy which the Angells and me◠〈◊〉 the Natiuity of the Sonne of Almighty God THE 1. POINT TO consider what passed in heâ—uen at such time as Christ lesus our Lord was borne oâ— earth Then the eternall Father gauâ— commandement that all the Angeâ—â— should adore him as the Apostle Sâ— Paul saith and all of them singing iâ— in the aire Hymnes and Praises 〈◊〉 this new borne King adored hiâ— with most humble and profound 〈◊〉 â—erence acknovvledging that littâ—â—â—â—be to be the only begotten Sonâ—â— of the eternall Father the King 〈◊〉 Lord of heauen earth Ponder how much this 〈◊〉 of the Incarnation of the diuâ—â—â— world was for the glory of Almigâ—ty God for in regard therof he 〈◊〉 glorified by all the celestiall Spiri◠〈◊〉 in heauen and earth who like â—â—to so many flakes of most white how did descend from aboue as it â—ere a ladder from heauen to the â—ittle porch of Bethleem and in toâ—en that they did acknowledge him or their King and Lord they kissed â—is sacred feete Gather hence a great ioy to see his soueraigne King adored by his â—oly Angels and he hartily grieued â—o see him so much forgotten neâ—lected amongst men yea so heiâ—ously offended by them Beseech â—im that thou maist not be of the nâ—uâ—er of those vngratefull persons but â—aist glorify and adore his most holy â—on on earth as the Angels did doe â—lwaies in heauen THE 2. POINT To consider how the Eternall Father did manifest the Birth of 〈◊〉 â—ost holy Sonne to the shepheardeâ— â—ho were watching ouer their 〈◊〉 â—n the night time sending his 〈…〉 bring them the happy 〈…〉 and to declare so high a 〈…〉 â—nto them of which company 〈◊〉 approaching neere vnto them saidâ— Reioyce for behould I shew vnâ—â— you great ioy that shal be to all the people because this day is bornâ— to you a Sauiour which is Christ out Lord in the Citty of Dauid And this shal be a signe to you You shall find the infant swathed in clouâ—s and laid in a manger And presently thosâ— heauenly spirits brake forth into â—â—olt diuine melody manifesting thereby the singular content which they receiued and said Glory in thâ— highest to God and in earth peace 〈◊〉 â—â—en of good will The shepâ—eardes â—earing this so happy newes witâ— great desire and loue inuited one another to seeke out him â—home they heâ—rd so much praised sayâ—ng Let vs go to Bethleem and let vs see this word that is done which our Lord had shewed to vs. Ponder the admiration of these â—oly sheepheards when following thâ— direction of the Angells they found â—ll to be so as they had told them 〈◊〉 were they greatly â—stonished to se◠〈…〉 so 〈◊〉 base 〈…〉 〈◊〉 poore stable an oxe an aslâ— and a â—anger should be the signes to find out the Lord of Maiesty But farre greater was the admiration which this very same caused in the holy Prophet I say foreseeing in spirit â—ong before these shepheardes and â—his great God and Lord so little and â—o much humbled wheresore he said Who euer beard such a thing and who hath seene the like to this God â—n infant God in swathing bandeâ— God to weep a thing so vn beseeminâ—â—is Maiesty and greatnes a thing so â—trange a worke that doth amaâ—◠〈◊〉 â—stonish the indgements of men and Angells Gather hence desires to be hâ—mble and lowly as God Almighty vouch safed to humble himselfe for he manifested himselfe freely anâ— of his own accord to the humble shepheards but not to prouâ—d Scribeâ— and Pâ—arisies He is willing 〈…〉 found of those who carefully 〈◊〉 ouer their owne soules but 〈…〉 those who are ouer whelmed 〈…〉 â—yed in the dead slâ—ep of 〈…〉 a care therefore to watch and pray â— thou shalt find our Lord as these shepheards did THE 3. POINT TO consider the great desire which these holy sheepheardes had to bring home with them to their cottage and cabins if they could haue obtained so much those lightes of the world the Sonne and the Mother seeing them so solitary poore vnprouided of all human meanes to serue and cherish them as far aâ— their small forces and ability would reach in token of gratitude for the high fauour which they had receaued of them when they disclosed manifested themselues vnto them Ponder that for the finding out of Almighty God is not required â—ither a sharp wit or a good vnderstanding much learning or great parts neither will he be found by such if togeather therewith they seeke honour and vaine glory and not God alone but he is sooner fouÌ„d out by an humble Cooke or seruaut in Religion or by a poore simple swineheard and doth most bountifully communicate vnto them his celestiall gifts and fauours as the Holy Ghost himselfe testifieth in the Prouerbes Hence thou maist gather desires to seeke Almighty God with true loue and diligence that thou maist also find him as these silly sheepheards did Beseech him that seeing he is the soueraigne shepheard and thou his sheep marked with his owne most precious bloud he will
the more holy receaued greater plenty of grace And so the most B. Virgin as fullest of grace vertue receaued more abundance therof then all the rest togeather Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit with the greaâ—â—st feruour thou canst because he communicateth himselfe more abundantly to him that is best prepared to make thy selfe such the principall vertue which thou must procure to haue is Humility which conserueth the rest as the Prophet Isay sayth Vpon vvhome reposeth my spirit sayth our Lord but vpon him that is humble and meeke Be thou then such aâ— one that with like disposâ—tion thou mayst receaue and preserue in thy soule this diuine spirit who resisteth the proâ—d and to the humble giueth his grace THE XI MEDITATION Of the death of the most Blessed Virgin our Lady THE 1. POINT TO consider hovv the B. Virgin our Lady being now in years God hauing determined her some tyme in this life which some belieue vvere fifteen others more probably say that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7â— yeare of her age Almighty God hauing preserued her heere al this tyme to giue light to the vvorld for the comfort and benefit of the whole Church also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world she had novv most earnest and inflamed desires to go to heauen vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant whome she instantly besought to take her out oâ— this exile banishment tempestuous sea conduct her to that secure port of happines where for euer she might enioy his glorioâ—s sight conpany Ponder how this most Blessed Sonne approuing the pious desires of his deerest Mother and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd Euen as the Hart desireth after the fountaines of waters so doth my soule desire after thee o God he sent vnto her an Angell which many hoâ—ly Fathers imagine was the Angell S. Gabriel who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne of the Diuell of death it selfe And the B. Virgin receaued him with great comfort ioy of spirit confiâ—ering what she so much desired was â—ow to effected Gather hence enkindled desires to see and enioy God that when thy dayes shall end and death arriue â—hou mayst receaue it with gust and â—oy hoping by meanes thereof to participate in heauen of the svveet presence and company of Christ our Lord and of his most Blessed Mother THE 2. POINT TO consider hovv the Sonne of God determining to fulfill the desires of his most B. Mother the Apostles being deuided ouer the vvhole world preaching the victories of their Lord were miraculously assembled in the house of the B. Virgin who reioyciâ—g much at their comming disclosed vnto them the newes of her death vvith a cheerfull graue couÌ„tenance declaring vnto them her desire to depart this life to go to heauen which Almighty God had graâ—nted vnto her Ponder the feeling teares and tendernes of hart wherewith this doleâ—uli relation afflicted them all seeing their Mother ready to depart thiâ— life and that diuine Sunne illuminating the Chruch to withdraw it selfâ— go downe Ponder sâ—condly how the Bleâ—â—sed Virgin without any infirmity oâ— payne at all but of meere loue and desire to see and enioy her Sonne in heauen betooke her selfe to her poore bed beholding them all vvith a countenance rather diuine then humane willed them to come neere gaue them her blessing saying God be with you my deerly beloued children lament not because I leaue you but reioyce because I goe to my best beloued Sonne Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady ioyning thy selfe to his good company beseech her to giue thee her holy blessing also that â—herwith thou mayst increase goe â—orward in grace loue of her God thy Lord. THE 3. POINT TO consider how Christ our Lord this happy houre being at hand 〈◊〉 downe from heauen accompaâ—â—ed with innumerable Angells by â—â—eir sight and presence to reioyce his â—ost B. Mother to conduct her iâ— heauen Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise make hast my loue my doue my beautifull and come for winteâ— is now past the raine is gone and departed The flowers haue appered iâ— our Land Come from libanus mâ— Espouse come from Libanus comâ— thou shalt de crowned vvith thâ— crowne of Iustice which thou hast sâ— well deserued Ponder secondly what hoâ— great the iubilies and comforts vveâ—â— that did trauerse the hart of this 〈◊〉 Lady what thanks she gaue her Soâ— and her God for such benefits bâ— stowed vpon her and for vouch sâ—â—fing to cloth himselfe with her fleâ—â— and bloud in her virginall wombâ— and calling to mind the manner of 〈◊〉 death on the Crosse would say O 〈◊〉 Father as thou art God and my 〈◊〉 as man into thy hands o Lord I coâ— mend my spirit And vvith thâ— words she yielded her spirit to hiâ— whome she had inuested within her selfe From hence thou shalt gather â—ffections to prayse God our Lord in whose sight the death of this Lady was precious giuing her so copious and large a recompence for her labours Trust in like sort to receaue reward for that thou hast endured for his seruice glory that so thy death may be precious in his sight as is that of his Saints THE 4. POINT TO consider how the holy Apostles and disciples of our Lord vvhen they beheld that body without life of which our life had taken flesh they â—ll prostrated themselues vpon the ground kissing it with great tenderâ—es deuotion affection then layâ—ng it forth with vpon a Beere they â—ooke it on their shoulders and carâ—yed it through the Citty of Hierusaâ—em singing Hymnes and deuout â—rayers till they arriued at the sepulâ—her where it was to be placed Ponder how their griefe at such â—me as the holy body vvas put into the Monument was renewed that they deuoutly kissed and with great reuerence adored it againe againe not being able to withdraw their eies from thence vvhere they had their harts Hence stir vp in thy selfe a tender feeling sorrow for the absence of this B. Lady an earnest desire spiritually with thy best endeauour to accompany her holy body conforging thy selfe with the quiers of Angels the disciples to sing with them her prayses beseeching her to obtainâ— thee such a death as thou mayst inâ— her company enioy for euer the presence glory of her
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks
any part therof from â—â—e sole of the foote to the crowne 〈◊〉 the head without impurity and vncleanesse For which cause Holâ— Iob said as one who had throughly entred into this consideration I hauâ— said to rottenes thou art my Father and to vvormes thou art my Mother and sister Weigh hovv much the trees 〈◊〉 plants of the field doe surpasse thee 〈◊〉 this for they produce flovvers leauâ—â— and very good fruit thou breedeâ— and ingendrest infinite vermine Thâ— trees plants bring forth vvine oyle and balme but thou voydest out 〈◊〉 thousand imfirmites all manneâ— of vncleanes And vvhat meruaile â— for according as the tree is so is thâ— fruit and an euill tree like as man 〈◊〉 cannot yield good fruit Of that vvhich hath been sayd â— thou mayst gather a great desire 〈◊〉 humbling thy selfe seing that thâ— miseries of thy body be so great aâ—â— so manifold beseeching our Loâ—â— to open the eyes of thy soule thâ—â— from this day forward thou cease 〈◊〉 seeke delights and contentments fâ—â— thy body vvhich is so vnworthy 〈◊〉 them chastising it with rigorous pâ—â—â—â—nce for what it hath already inâ—yed THE 3. POINT â—O consider in what state this â— thy body shal be after the seâ—â—ation of thy soule hovvsoeueâ—â—â—autifull fayre it was before how â—â—le and filthy hovv loathsome â—â—ominable it shall then remaine Ponder that the cause of alâ—â—se domages and euills wil be thâ—â—ence of thy soule and into what 〈◊〉 wretched body shall presently be â—â—uerted to wit into worms meate â—o earth and dust to be trodden â—â—der euery mans feeâ—e Whereby â—â—u mayest see wherein all flesh and 〈◊〉 glory thereof doth end and what â—ole thou art to pamper thy body â—â—milting it to run after all desires â—â—chasing with short and transitory â—â—ights euerlasting torments Hence thou mayst stir vp in 〈◊〉 selfe a great desire of knovving 〈◊〉 owne misery and to set before 〈◊〉 eyes of thy soule the earth of â—â—ich thy body was made and inâ—hich it is againe to be resolued And if this be the port and haueâ— whereat shortly thou and all meâ— are to land after the tempestuous naâ—igation of this sea of miseries it is a matter of no small importance for the knowledge of thy selfe to bâ— mindfull of what thou art and whaâ— is to become of thee at last that sâ—tting the eyes of due consideration vpon the feete of this thy proud and haughty Statua made of clay to wiâ—â— thy body thou humble and submiâ— thy selfe to the very ground for by â—ow much the higher the building iâ— to be as Saint Augustine saith foâ— much the lower is the fouudation to be laied THE 4. POINT TO consider that to know thy selfâ— perfectly and throughly thoâ— art not to rest in the knowledge oâ— thy body alone but must passe fuâ—ther to the knowledge of thy souleâ— pondering first that albeit in regâ—â—â— of thy soule thou mightest greatly esteeme thy selfe it being a creatuâ—â— wholy spirituall and like in natuâ—â— vnto the Angells a liuely resemâ—blance of Almighty God an image â—f the most Blessed Trinity indued â—ith three most perfect powers and â—ne essence able to vnderstand loue â—nd enioy infinite goodes notwithâ—â—anding thou wantest not wherin to â—umble thy selfe if thou call to mind â—â—e foule and loathsome dungeon â—herein thy soule is imprisoned the â—â—use of clay wherein it is detained â—â—d liueth remembring the saying 〈◊〉 the Apostle What hast thou that â—ou hast not receaued And if thou â—ast receaued what dost thou glory 〈◊〉 though thou haddest not receaâ—ed Secondly ponder that before Alâ—ighty God created thy soule to â—ut and infuse it into thy body it 〈◊〉 as nothing nor was of any value â—â—d would instantly returne to the â—â—me nothing againe if Almighty â—od should not continually keep â—nserue it and so thou hast not â—â—ereof to glory but in thy miseries â—â—d infirmities as Saint Paul said oâ—â—â—mselfe seeing thou art compassed â—out with innumerable remptations both within and without Reap and gather from hence desires to know and humble thy selfe and acknowledge thy selfe for lesse then nothing perceauing now vvhat thy soule is hovv little it iâ— vvorth and how much reason it hath to feare The Speech or Colloquy THE Speech or Colloquy to end the Prayer is alvvayes to be dravvne out oâ— the matter of the Meditation and so we are to doe in this and all the rest as aboue we haue noted in the fifteenth Aduertisment THE II. MEDITATION Of Sinnes THE preparatory Prayer shalbâ— like vnto the first The Composition of place shal be to see with the eyes of thy Vnderstanding thy soule shut vp imprisoned in the obscure prison and dungeon of thy body and thy selfe banished into this vale of teareâ— and misery entangled with many snarâ—s of sinnes and temptations The petition shal be to aske of our Lord light wherwith to know the grieuousnes of sinne to abhorre and be waile it and the terriblenes of Gods iustice in chastising it with euerlasting paine tormenâ—s THE 1. POINT TO consider the chastisment which Almighty God shewed vpon the Angels for one only sinne and that only in thought committed agaiâ—st his diuine Maiesty in matter of Presumption and Pride depriuing them in an instant of that supreme and high dignity wherein he had created them throwing them like thunderbolts from the highest heauen in the lowest hell without respect either to the beauty of their Nature or to the greatnes of their estate or that they were his creaturâ— made according to his image and likenes Ponder bow great and euil Mortall sinne is seeing that only one was inough to obscure and defile so 〈◊〉 beauty of the Angels Almighty God permitting the same to the end that men should feare and tremble to liue but one houre in mortall sin knowing that if God spared not the Angells being notwithstanding so noble and excellent creatures how much lesse wil he pardon men being so vile and base as they are Hence raise in thy selfe ferueâ—â— desires of contrition togeather with a great detestation of thy sinnes committed against Almighty God firmely purposing from this day forward rather to dye a thousand deathesâ— then euer to commit one moâ—tall â—inne for whatsoeuer can be suffered in this life is lesse without comparison then the paine due to one only sinne which was sufficient to make of a beautifull Angell a most foule vgly Diuell THE 2. POINT TO consider who was the authour of this most grieuous euill of sin and thou shalt find it to be Man 〈◊〉 vile and abiect creature who being so much obliged to serue and loue his Creatour and Lord for so many so iunumerable benefits receaued from his diuine and most liberall hand to wiâ— his CreatioÌ„ Conseruation Vocation and Redemption forgetting all this hath only beene mindfull to despise and offend with his manifold sinnes his Lord and God Ponder whence it proceedeth that so vile a worme so wretched a creature as thou art
the eye of thy soule that Celestiall Court replenished with whole Armies Qâ—ierâ— of Soueraigne Spiriâ—â— and Saints â—dorning and beâ—utifying it and the Holy of Holyes â—eated in the midst of them with infinite glory and Maiesty The Pâ—tition shal be to beseech our Lord God that seeing he hath vouchsafed to create thee to enioy him and so holy â— society in that heauenly Court he will giue thee grace to liue in such sort that departâ—ing out of this vale of teares and misery thou may sttruely see and enioy the same euerlastingly THE 1. POINT TO consider the excellency and the beauty of that glory and of that spacious rich and most fruitfull â—nd pleasant land of Promise The â—ength of the Eternity thereof the greatnes of Riches the seruice of â—heir tables the disposition and order of those which serue the diuersity of â—heir liueries and finally the policy â—ouernement glory of that noblâ— Citty Ponder how our Lord God â—hough he be so bountifull and libeâ—all as he is notwithstanding to make thee a way into this his glory paradise of delights he was not content with any lesser price after sinne committed then of the most precious â—loud and death of his only Sonnâ—â—esus So that it was necessary that God should dye to make thee parâ—aâ—er of that heauenly life and that â—e should endure griefes paines and sorrowes that thou mightest liue in perpetuall ioy and contentment And finally that God should be nayled on a Crosse betwxit two theeues that man might be placed among the blessed Quiers of Angells Ponder furthermore vvhat â—nd how great that good is vvhich that it might be bestowed vpon thee it vvas necessary that God should sweat so many streames of bloud be taken prisoner by his enemyes whipped spit vpon buffeted and hanged vpon a Crâ—sse Gather hence a great estimation of this glory and an earnest desire to enioy the habitation of so soueraigne a Citty and to walke the pathes â—nd streets therof that animated with this consideration thou maist endure with pleasure and delight whatsoeuer paines and difficulties may oâ—cur for the attaining of so great â— good remembring what Christ ouâ— Sauiour performed and suffered in the whole course of his life least thou shouldst loose the same THE 2. POINT TO consider that Almighty God did not prepare this house and â—â—llace for his honour alone but for â—he honour and glory also of all his elect fulfilling that which himselfe â—aid I honour and gloryfy those who honour and glorify me And â—ot content with thiâ— he doth and will glorify not only the soules but â—lso to bodies of his elect allotting â—hem a place in that his Royall Pallace Ponder that it is the will of the Father of Mercyes that the flesh vvhich deserued rather to lye like a brute beast in a stable be placed and glorifyed â—mongst the Angells in Heauen that as it hath holpen to carry the burden it be also partaker of the glory enioying the same in all the senses of the body which then shal be more pure and perfect then eâ—er before for euery one of them shall haue their speciall delight and glory as the senseâ— of the reprobatâ—â—n hell shall haue particuler paine griefe Gather hence feruent desires to mortify thy senses taking henceforward particuler care in the guard therof seeing that for the paines which last but a small while in this life thou shalt be rewarded crowned with that immensity of eternall glory without measure or end of so great ioyes THE 1. POINT TO consider the content vvhich thou shalt receaue of that hâ—auenly Society and company of Saints especially of the Saint of Sainâ—s Christ Iesus our Lord and at the glory and beauty of his sacred body which was before so much disfigured vpon the Crossâ— for thee Pondâ—r that notwithstanding the multitude of the blâ—ssâ—d be innumerable yet there is not any disorder or confusion among them but most perfect peace and vnion because the vertue of loue and charity is there obserued in the higheâ—t degree they being more perfectly vnited among themselues then the partâ— of one and the selfe same body are 〈◊〉 with another according to that â—hich our Sauiour demaunded of hiâ—â—â—ther saying I pray thee Father at they may be one by loue as 〈◊〉 also are one by Nature Ponder furthermore that alâ—â—ough so infinite number of heades 〈◊〉 adorned with most preciouâ—â—â—wnes and euery one with a scepâ—â— in his hand all notwithstandin◠〈◊〉 content with that they haue and 〈◊〉 one enuieth â—t another because â—t Kingdome is so great and so caâ—â—ble and their iurisdiction so amâ—â— and large as there is most abunâ—â—ntly and completly inough for all Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour to beâ—ld his most singular beauty and to â—ioy that glorious coÌ„tenance vpon â—ome the Angells desire to looke 〈◊〉 if thou on thy part be not baâ—keâ—â—rd in his seruice he doubtleâ— will large and bountifull in graunting 〈◊〉 these sauours and benefits â—nyfesting vnto thee his infinitâ—â—ry and beauty together with thâ— glory of all those blessed Saints and heauenly Courtiers Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company and to liue euer lastingly with thosâ— beloued children of almighty God THE 4. POINT TO consider the wonderfull â—nd excessiue ioy which the soules oâ— the blessed will receaue at the cleare sight of Almighty God wherin consisteth the essentiall glory of the Saints Ponder how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules for if the things of this world delight vs so much how much will that infinite goodnes deligâ—t vs which containeth in it selfâ— the perfection and summe of all that is good And if the sight of the creatures alone be there so glorious what shall it be to see that face and that beauty in whome all graces and beauties doe shine beholding once thâ—â—ystery of the most blessed â—rinity the glory of the Father the wisdome 〈◊〉 the Sonne and the goodnes and â—â—ue of the Holy Ghost Desire from hence forward â—ot to see haue or enioy in this â—orld any quiet ease riches or conâ—nt in which thy affection may rest 〈◊〉 only in Almighty God being â—ost willing to depart from all earthâ—â— comfort that thou mayst not be â—epriued of so diuine a sight and so â—ueraigne a good as is our God â—â—ying with the holy Prophet One â—â—ing I haue asked our Lord this will â—â—seâ—ke That I may dvvell in the â—â—use of our Lord all the dayes of â—y life that is for all eternity THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way What is the Illuminatiue Way THOSâ— who be already iustified be desirous to go forward in that which they haue begaun so gaine turâ— and solide vertues increasing dayly therein must walke this second way commonly
â—ound â—er equall Ponder â—ovv pleasing it was to the most Blessed Trinity to behold a Creature so â—eautifull so fayre and gracioâ—s in the sight of the Diuiue Maiâ—sty and a Creature who vvith the splendour and shining light of â—er vertues was to giue a happy beginning to the Blessed day of the Eternall Weale and Redemption oâ— mankind the true Sonne of Iusticâ— Chriâ—t Iesus being soone after to be borne of her and to rise out of her sâ—cred wombe Desire most ardently and affâ—â—tuouâ—ly to honour and serue thiâ— heauenly Lady and to haue continually in thy mouth and hart her most Holy Name For as the Name of Iesus is as aâ— oyle powered out for the curing and healing of all thosâ— that are stroken â—nd bitten by the inâ—ernall serpent the Diuell so the Name Mary hath such a vertue and force that being called vpon with deuotion like a most soueraigâ—e oyle it illuminateth comforteth â—ealeth and reioyceth the harr of man and ouercommeth and vanquisheth the Diuells themselues who as her sworn enemies doe vtterly abhorre and detest the sweet sound of this her most sacred Name and all those that are deuoted vnto her THE 3 POINT TO consider how this most Blessed Child being borne and now three yeares of age her parents S Ioachim and Saint Anne for the fulfilling of the vow which they had made to Almighty God to offer vp vnto him â—he fruit of the benediction which hâ— should bestow vpon them brought her to the Temple ioyfull and much â—omfâ—â—ted that she was to goe to such â— place and to remaine and serue her Creatour and Lord all her life time in that holy place Yea not content with this out of her exceeding â—ue to Almighty God she would also be the first that euer made vow of â—erpetuall Virginity and hauing made it she kept it so exactly and so perfectly that she might iustly seeme â—ather an Angel without a body thâ—â—ender Lady in mortall flesh Ponder the great deuotion where with this Blessed Child presenâ—ed and gaue vp her selfe to Almighty God offering herselfe wholy to his â—eruice For being come to the Temâ—le she was first receaued by the high â—riest by him placed on the lowest step of the fifteene which mounted â—o the Altar from which with wonâ—erfully ioy alacrity and grace no◠〈◊〉 or led in hand by any she â—ounted vp the rest of the fifteene â—ith great feruour of spirit with an â—ndaunted courage and resolute â—ind to ascend by all degrees of 〈◊〉 to the highest top of perfection Stir vp in thy selfe a feruent desire to present thy selfe to Almighty God and to offer thy selfe in like manner wholy to his seruice with a constant resolution to mount vp and increase euery day more and more in purity of soule and body and neuer to separte thy selfe from him And if his diuine Maiesty shall doe thee so much fauour as to heare thy prayers and to withdraw thee from the occasion and perils of this world to serue him in his holy Temple and house acknowledge it with much gratitude and thankes as a most euident signe of his speciall loue towards thee and a most certayne token that he hath a particular care and prouidence ouer thee as a most louing Father of his dearest child â—HE 4. POINT TO consider how this most Holy Virgin spent the yeares of her childhood in the Temple Doubtles she was a most absolute patterne of holynes and of all kind of vertues to the rest of the Virgins liuing in place with her so carefull so solicitous â—eruâ—nt she was in the seruice of God â—nd in obseruing all points of his â—oly Law the first no doubt in the â—igill of the â—ight in Humility and â—ll humble offices the most humble 〈◊〉 puritâ—â—he most pure in euery verâ—ue the mâ—st pâ—râ—â—ct Ponder the great admiration â—nd astoâ—ishment which the dayly â—â—nuersation anâ— verâ—uous exercises â—f this most Blessed Child did cause 〈◊〉 her companiâ—ns and in those who â—id treate and conuerse with her beâ—olding such eminent verâ—uâ— â—anâ—ity in so â—ender yeares Ponder 〈◊〉 with what 〈◊〉 and diligenc◠〈◊〉 spent a great part of the day in â—scendiâ—g the mâ—â—sticall ladder of the â—oly 〈◊〉 Iacob wâ—ich reached â—â—om the eaâ—â—h vnto the heauens thâ—â—â—grees wheâ—â—of are Râ—ading Mediâ—â—tion Prayer anâ— Contemplation which holy â—xercises she there holy imployed â—er sâ—lfe being 〈◊〉 visited bâ— the Blessed Angells â—scending and asenoing by this â—auenly laâ—der yea and by the 〈◊〉 of Angells standing and viewing her from the top thereof iâ— which as in many other notable thinges she seemed rather an Angell sent from heauen then a Virgin heer borne on earth Stir vpin thy selfe a great desire to imitate this tender and B. Virgin in those excellent vertues which she did exercise in the Temple which among others were Silence Solitarines Quiet of body mind Prayer and Contemplation Be ashamed to see thy selfe far from imitating her in any sort whatsoeur so remisse â—â—outhfull in the seruice of God and in all vertuouâ— exercises THE III. MEDITATION Of the betrothing of the Blessed Virgiâ— to Saint Ioseph THE 1. POINT TO consider the desires which the Blessed Virgin had being in the Temple to liue all thâ— dayes of her life in subiection and obedience vnderstanding by instincâ— â—f the Holy Ghost how dangerous 〈◊〉 thing liberty is for all especially â—or women wherefore she besought â—im very earnestly that if through â—ny occasion she were to depart out â—is House and Holy Temple she â—ight notwithstanding haue whome 〈◊〉 obey and serue Ponder how few there be â—ho desire that which this Blessed â—irgin desired or that demaund of â—linighty God that which she deâ—aunded to wit the vertue of Obeâ—ience and Humility choosing raâ—â—er to serue and obey then to be a â—istresse commander ouer others â—herefore when the diuine prouiâ—â—nce ordayned that she should â—â—me from vnder the Obedience of 〈◊〉 Superiour in the Temple he 〈◊〉 her vender S. Ioseph whome 〈◊〉 was alwayes after to obey reueâ—â—ce and respect And this she vnâ—â—rstood to be the will of God when was made her husband to wit 〈◊〉 it was to the end she should perâ—â—me those offices of Obedience toâ—rds him Desire therefore and purpose to be duely respect and obedient to thy Superiour whomsoeuer he bâ— that God shall giue thee learning of this most Holy Virgin true humility and obedience who being Queeâ—â— of heauen Mother of God obeyed and serued not only her Superioâ—â— in the Temple from three yeares oâ— age till she was thirteene but manâ— yeares after S. Ioseph her Spoâ—se that walking the path which she diâ— and following her footsteps thoâ— mayst ariue whither she did that 〈◊〉 â—o see and enioy God for euer in 〈◊〉 and endles blisse THE 2. POINT TO consider how little more theâ— ten yeares being past that the 〈◊〉 Virgin liued encloâ—ed recollectâ—â— In tâ—e Temple her parents beiâ—â— noâ— dead the high Priest thougâ—â— good for the
that other woman of the Ghospell O woman great is thy â—ayth be it vnto thee as thou wiâ—t And Almighty God dealt so boâ—nâ—ifully with her that insteed of making her his handâ— maid as she desired he chose her for his mother Meditate therefore often those thinges which this most pure Virgin did meditate vpon and wish for that which she most humbly craued to wit to serue her yea to be as her handâ— maid that was to be the Mother of the liuing God Stir vp in thy selfe speciall deuoâ—ion to this Blessed Virgin that though thou hast beene a mâ—st wretched sinner yet she may notwithstanding for thy diligent seruice heerafter account thee as one of her adopted Children THE 2. POINT TO consiâ—er how that God hauing determind to make himselfe Man and to be borne of a woman 〈…〉 from aboue all the women that were to liue from time to time in this world among all which thiâ— most câ—ast and pure Virgin Mary was most pleasing gracious in his diuine sight And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angell Gabriell Ponder first how many Queenes and principall Ladyes were then in the world on whome men bad cast their eyes and were by them highly esteemed of whome there was much speach and talke who were much regarded and greatly respected of all yea and accompted also happy amongst women yet vpon none of these did Almighty God vouchsafâ— to looke but on her alone that wâ—s forgotten of all poore retired and wholy vnknowne to the world she I say alone was chosen called by God himselfâ— Blessed aâ—ong all women Full of grace and the like Ponder â—econdly how the Angâ—ll enâ—ring into the chamber of the Blessed Virgin kneeling on the ground saluted with great reuerencâ— this Princesse of Heauen the elected Mother of Almighty God the queen of Angells the first word he sayd vnto her was Hayle full of grace our Lord is with thee Gather hence an earnest desire that our Lord would vouchsafe to cast his diuine and gracious eyes vpon thee to the end that as thou art of those who are called thou mayst be also of the elect although thou deseruest it not desiring and requesting him to doe thee the fauour and grace that seeing thou art not an Angell but a poore and silly worme thou maist speake with his diuine Maiesty 〈◊〉 his most holy Mother in thy Prayer with great reuerence feare loue THE 3. POINT TO consider how the Blessed Virgin was troubled with the sight of the Angell though he appeared in a most resplendent and glorious shâ—pe for it is credible that the Blessed Angell visited her many times treated familiarly with her but she vvas troubled at so wonderfull and so vnwonted a salutation and to heare the prayses which were spoken of her Ponder what a meane conceiâ— this most holy Virgin â—ad of her self for being in her owne sight so meane as out of her great Humility she held her selfe to be she could not be perswaded that such greatnes could be contained in her littlenesse and so she desired to be the hand mayd vnto her that should be the Mother oâ— Almighty God And thereupon waâ— confounded and troubled because whosoâ—uer is truely humble is troubled at nothing so much as hearing his ovvne prayses 〈◊〉 the Angâ—ll sayd vnto her Feare not Mary for thou hast found grace vvith God which ought to take all dread fearâ— from thee Gather hence how meane 〈◊〉 hovv base a conceit it is reason thoâ— shouldst haue of thy selfe being as thou art so vile and so miserable a creature shut out from thy hart whatsoeuer vayne prayse men shall giue vnto thee attribuâ—ing the glory thereof wholy to God and the confusion to thy selfe desire and be glad that they intreate and handle thee as thou deseruest that exercising thy selfe by this meanes in Humility thou mayst prosper increase both in the sight of God and man as did this most Holy and pure Virgin Mary THE 4. POINT TO consider the most prudent answere which the Blessed Virgin made to the Angell full of so great Humility and Obedience yielding that ioyfull consent vnto his spâ—aches which reioyced both heauen and earth saying vnto him Behold the handâ— mayd of our Lord be it done to me according to thy word And in that very instanâ— the Soâ—ne of the Eternall Father Iesus Christ our Lord was incarnate in her sacred wombe by vertue of the Holy Ghost to whoÌ„ this worke is especially attributed Ponder fiâ—st that although the dignity and office of being the Mother of God was so high and so excellent yet because it had annexed vnto 〈◊〉 â—â—â—inent labours trauells and â—â—flictions it was the will of Almighty God that it should not be imposed vpon her without her consent and good will but rather that â—he should of her owne free will accept the same dignity togeather with the charge that so she might merit a great deale the more Ponder secondly how thiâ— Blessed Virgin being chosen to be the Mother of the Sonne of God she termed her selfe a hand-maid and not a Mother as who did accept this office to serue as a hand-maid not to be serued and attended vpon as a Lady and Mistresse Agreeing in this with that which afterwards her B. Sonne â—aid of himselfe That he came not to be serued but to serue his creaturâ— and to put himselfe euen vnder their feete Enkindle in thy selfe inflameâ— desires of the loue of this vertue of Humility and of subiecting thy selfe whâ—ly to the will of Almigâ—ty God and neuer to resist any thing whicâ— he shall commaund or enioine thee how hard and painefull soeuer it shal be but alwaies and in euery thing saying Gods will be done Pouerty aduersiâ—y troubles paines necessity and whatsoeuer want of thinges in this life receaue them as sent by the hand and prouidence of Almighty God himselfe and imbrace them with alacrity and loue saying with the Blessed Virgin Gods will be done THE V. MEDITATION Of our Blessed Ladyes Visitation of Saint Elizabeth THE 1. POINT TO consider how the Angell hauing taken leaue of our Blessed Lady she remembring what had beene told her of her Cosin Saint Elizabeth being great with child did greatly reioice and comming out of her Closet arose and went vnto the Citty of Iuda and entring into the house of Zachary saluted there Saint Elizabeth her Cosin German Ponder how the loue and earâ—est desire which this Holy Virgin had to please Almighty God brake through whatsoeuer difficulties and though she saw that the way was long and painefull the time cold and her selfe tender of complexion all this notwithstanding seemed easy vnto her And presently without any stay she departed towardes that high and hilly Countrey to accomplish the diuine will and not regarding the dignity to which she was neâ—ly exalted being chosen the Mother of God she desired and reioiced to visit and serue her
holy pilgrimes ariued at Bâ—thleem late in the euening going fraÌ„ house to house from Inne to Inne did enquire after lodging either for money or for Gods sake but found none that wold receiue or lodge them all being taken vp by persons of better esteeme and faâ—hion then they were thought to be Ponder how often this soueraigne Lord hath called at the gates of thy hart said vnto thee that which he said to his chast Holy Espouse in â—n the Cantieles Open to me my bâ—loued mâ— sister my doue But such was thy obstâ—acy rebellion that thou wouldest neuer entertaine nor ledge him yea rather hast shut the dore most vngratefully against him Gather hence a great desire now at last to harbour and receiue this thy Lord and Maister giue him some place in thy hart that he may be spiritually borne in thy soule for doubtles he wil most aboundantly requite thy good hospitality and entertainement as he requited Martha Zachaeus Beseech him to come once more knocke at thy dore for that thou wilt now open it vnto him and giue him the best part of thy house to wit thy hart that he may repose remaine therein as long as it shal be pleasing vnto him THE IX MEDITATION Of the Natiuity of our Sauiour Christ in Bethleem THE 1. POINT TO Consider how the most B. Virgin not finding any other was faine to take vp her lodging in a poore forlorne cottage yea which is more in a vile loathsomâ— stable the which Saint Iosepâ— hauing accommodated after the best manner he could they there rested very well contended rendring to Almighty God many thanks for that sory â—helter aboad Ponder first that a poore â—ase habitation is nothing displeasing vnto Almighty God so it be quiet and free from all worldly vâ—â—ities For God had rather come and remaine with a poore humble man if he giue him his hart quiet free then with any Prince or King that hath his mind busied disquieâ—ed with worldly affaires Ponder secondly how the B. Virgin miraculously perceiuing the time of â—er deliuery to be at hand in place of sorrow and paines which other women do feele she was filled with ioy and gladnesse of soule and body contemplating the present benefit which Almighty God bestowed vpon the world for the redemption thereof so she brought forth her only Sonne and the only begotten of God the Father without any painâ— or griefe or loâ—â—â— of her Virginity wherat being wrapt with profound â—dmiration she cryed our It is possible that with these eies of mine I doe see God who created me now become a child for my sake in this most vile abiect place of the earth 〈◊〉 stable Is it possible that I behould â—he Sonne of the Eternall God beâ—ome a tender babe And the spleâ—â—â—our and brightnesse of the glory of â—is Father laid vpon a little straw â—nd hay That I heare and see him â—â—eep who is the only comfort of â—he miserable and the ioy of the Aâ—â—ells Gather hence a great desire to feele and experience that which the Sonne of Almighty God suffered and felt at this his entrance into the world endeauouring to get at the least some one of the vertues which then he discouered of Humility Pouerty Patience and Contempt of all thinges which this most miserable world doth yield THE 2. POINT TO consider how the sacred Virgin beholding that Blessed babe whom the Seraphims all the Blessed Spirits do serue and adore lying vpon a little straw shiuâ—ring for cold and in all thinges behauing himselfe as an infant the teares trickled downe her cheâ—kes and bowing with great deuotion her knees to the very ground with most profound reuerence she adored him as her God and kissed his sacred feet as of her King his handeâ— as of her Lord and his face as her deerest Sonne and imbracing him and laying him at her virginall breastes did reioice with him and say O child of gold O riches of heauen O ioy of Angels O mirrour of beauty thou art most welcome into the world vtterly lost without thee in good time art thou come into this land of perdition to be a meanes for vs all to ascend into heauen Ponder with how sweet and cheerfull a countenance this Blessed Infant would behould his beloued Mother smiling vpon her would discouer vnto her how the immensity of God did there lye hidden in so small a corps his infinite wisdome inatender babe that could not speke his whole omnipoteÌ„cy in those weake and feeble members Gather hence feruent desires â—o adore and serue as the Blessed Virgin did this thy Lord and Creatour seeing he debased â—umbled himselfe so much for thee so vile a seruant of his because by thus offering thy selfe to serue him body soule â—nd with all thy ability and power he will most willingly accept of this thy good will and giue thee grace to effect it THE 3. POINT TO consider the ioy deâ—otion â—eares of the Blessed Virgin and the care diligence wherewith she did performe wâ—atsoeâ—er apperâ—â—iâ—ed to the seruice of her Sonne and Lord She swathed him in a poore yet cleane and handsome swathingbandes cloathes such as she had She with most tender loue and incomparable ioy imbraced him she gaue him a thousand kisses of ioy saying My King my Prince my loue my Lord my God and forthwith laid him downe in the manger Ponder how this Blessed Inâ—ant though he speaketh noâ— a word doth notwithstanding from the manger as from out of a chaire or pulpit teach and read vnto thee a lesson of Pouerty and neglect of whatâ—oeuer is in this world for he being â— most mighty and potent King batâ—â—euertheles no other throne or placâ— but only a stable and in lieu of rich and costly hangings and cloath oâ— gold the spiders webbeâ— and hiâ— bedding straw and hay insteed of the softest warmest fethers Gather hence confusion and shame for that thou dost alwayes desire procure and seeke for thy selfe whatsoeuer is best whereas Christ our Sauiour did alwaies for himselfe choose whatsoeuer was worst as to be borne be choose a stable a most loathsome place an aboad of brute beasts to dye he made choice of an infamous place appointed for the excution of 〈◊〉 and malefactours for to be borne he selected a small and silly Village and the depâ—h of midnight when no body mighâ— see him to dye be appointed the midday and the greâ—test and fairest Citty of the world When he was to be borne in Bethleâ—m â—e ordained that there should be great concourse of people from all places of Iudea who at that time were there assembled to haue their 〈◊〉 and families enrolled once a year◠〈◊〉 to the custome the Emperâ—â—â— command of euâ—ry ones 〈…〉 which might be an 〈◊〉 that his Mother and S. Ioseph should not fâ—â—d any lodging or commodity for his birth and when he was to
To whome we may imaâ—ine that our Lord would ansâ—ere Blessed art thou Simeon Bariona beâ—cause flesh and bloud hâ—th not reuealed it to thee but my Father which is in heauen S. Iohn like wise would enkindle in himselfe affections of loue seeing his â—oueraigne Maister not only to vnite himselfe so vnto him as to permit him to leane on his breast buâ— also to do him so great a fauour 〈◊〉 to enter into his soule body for morâ— perfect coniunction Learne when thou commest tâ— receane our Lord to bring with theâ— these vertues to wit fayth purity and loue as these holy Apostles did that thou mayst reap such profit â— they did follow our Lord as they did follow him â— It is to be noted that in the enâ— of the â—â—ird booke a 〈◊〉 meditation are added for prepatation before 〈◊〉 thankes-giuing after we haue râ—ceaâ—ued this most â— Sacrameat vvherâ— he that is 〈◊〉 to know how 〈◊〉 prepare himselfe and to giue 〈◊〉 thanks after vnto our Lord for 〈◊〉 benefit receaued may find them THE XXXIII MEDITATION Of our Blessed Sauiours prayer in the Garden and agony there THE 2. POINT TO consider the great desire that Christ had to suffer for our sake and because the tyme seemed â—ong till he should be deliuered into â—he tormetÌ„ors hands that they might â—ee that he did nor shrinke nor yet â—â—y supper being ended he went into â—he garden to pray that being a place well knowne to the traytor Iudas to â—hew that of his own free will he offerâ—ed himsâ—lfe to prison to death it â—elfe Ponder how our Lord for no â—anner of afflictions or perils would â—â—aue his good and laudable exercise of prayeâ— and meditation for supâ—er being ended he betooke 〈◊〉 â—orth with to a solitary place to pray â—efore he was to enter vpon his pasâ—ion Be confounded because through thy tepidity and negligence for euery light occasion thou leauest thy prayer and forgettest thy laudable customs whereas thou shouldst do quite contrary because in time of greater perills afflictions and temptations we ought to haue more particuler recourse vnto Almighty God prayer being the only meanes to strengtheâ— our selues in them THE 2. POINT TO consider how our Redeemer being come to the garden wenâ— aside from his disciples and began 〈◊〉 wax sorrow full to be sad Ponder what is that which maâ—keth our Lord to grieue to be sad and afflicted he 〈◊〉 the ioy of Anâ—gells whom when they behold they are exceedingly reioyced thou shal find that the cause of this afflâ—ctioâ— was the feare of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to â—o staynâ—â— the remembrancâ— and liuely appâ—â— hension of the sinnes of all men preâ—sent pasts and future the multitudâ— and grieuousnes of them both waâ—s the cause of this his trouble griefâ— â— also the vnspekable domage which 〈◊〉 sinne commeth to men in that 〈◊〉 it they deserue to be condemned 〈◊〉 the euerlasting torments of hell â—â—at of all this arose his so increâ—â—ble â—â—rrow Gather hense affections of griâ—fe â—â—d sorrovv for the torments death â—â—hich is euen novv to come vpoÌ„ thv â—ord for thâ—u hast beene the cause â—his pavnes and afflâ—ctions Endeaâ—our from this day forvvard to abâ—orre and detest and fly from sinne â—â—h thou seest in what case thy Lord 〈◊〉 to deliuer thee from it and from â—â—e eternall damnation which for thy 〈◊〉 thou dâ—seruest THE 3. POINT TO consider the 〈◊〉 of our Saâ—uiouâ— in his prayer many â—â—mes crauing of his Eternall Father 〈◊〉 the selfe same thing to wit â—â—at the bitter chalice of his paâ—â—ion â—ight passe Ponder the deuotion â—wrodâ—â—eling the teares and sorrovv of thy â—ord how solitary destitute comâ—rtles he is in this his so great affliction his disciples were aloofe of fast a sleep his Eternall Father gaue him no answere neither graunted him his petition his most holy Mother was also absent his enemies now ready to come vpon him notwithstanding all these afflictions discoÌ„forts he remained constant and perseuered in his prayer Gather hence the great esteeme shou oughtst to haue of prayer seing Christ teacheth thee that the only remedy of thy afflictions and sorrows it not talke or conuerse with men but to treat with God continue in prayer confiding that though in the beginning he deâ—y that which thou askest yet at last he will graunt it if it be a thing conuenient for thee THE 4. POINT TO consider how the Son of God seeing his Eternall Father gaue him no answere the first nor second tyme had recourse vnto him the third tyme and repeating the same prayer with great loue and confidence said Father if thou wilt transfer this Chalice from me But yet not my will but thine be done Ponder that the cause why the Eterâ—all Father did defâ—r so long to make answere vnto the prayer of his most holy Sonne vvas to let thee know the great necessity thou and all haue of the passion and death of our Sauiour Learne not to complaine not to be weary when thou prayâ—st if God do not heare thee for certainely he heareth thee But if vnto Christ our Lord who deserued to be heard at the first opening of his mouth anâ—swere was not made till he had prayed the third time what vvonder is it if thy petitions be deferred who in regard of thy sinnes deseruest not to be heard at all Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer that thou mayst perceiue and know the need thou hast to haue recourse vnto him with patiâ—nce and perseuerance THE XXXIV MEDITATION Of the apparition of the Angell and the sweating of bloud THE 1. POINT TO consider how the Eternall Father seeing his most Blessed Sonne in so great affliction and anguish of mind and that according to the inferiour part he feared to suffer and dye he sent him an Angell from heauen to comfort and strengthen him and to propose vnto him the glory of God which thence wold arise the benefit which would follow to all mankind by meanes of his passion and that for humiliation and ignominy of the Crossâ— his Name should be exalted and adored of all creatures Ponder how the Lord of Angells as if he had forgotten his owne soueâ—aigne Maiesty vouchsafeâ— to receaue comfort by one of his creatures and being the Fortitude of the Father and he vvho vvith power might gouerneth and suâ—taineth the world receaueth comfort and reliefe from an Angell hauing made himself by reason of humane nature which he assumpted inferiour to the Angells Gather hence that the office of the Angells is to assist vs in our prayers to comfort and animate vs and to present our prayers in the sight of God which if they be performed as they ought they haue their effâ—â—t for God doth either deliuer vs out of tribulation or giueth vs force to endure it with patience and ioy Trâ—st in God that thou shalt reap
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
vnto our Lord after they haue receaued it For the excellency and soueraingty of this diuine Sacrament in which is contained God himselfe requireth that the disposition and preparation therto be made with all care possible And therefore one of the best preparations wherewith all may come to receaue aboundant grace will be retiring themselues first to consider well some one point of the sixe which are set downe in the two ensuing meditations vvhich are of the Feare and Loue of God because these two vertues vnite the soule with God are the two armes vvherewith she is to imbrace her spouse and which do instruct and teach her what God is and what she is For Feare causeth in the soule humility and reuerence Loue confidence deuotion Feare discouereth the greatnes of God and thy basenes Loue his goodnes and clemency Feare his iustice and our sinnes Loue the mercy and confidence we ought to haue of the pardon of them If therfore loue and feare worke so great good in the soule thou must endeauour by all meanes that these sayd considerations may ingender and produce in thine these two pearles But because our corrupt Nature so much affecteth variety that though the consideration be most excâ—llent yet is it presently most weary of it I will put in these two Meditations six points as I haue sayd which may serue for preparations to six CoÌ„munions for new meat sharpneth stirreth vp the appetite of man exciteth in him a new hunger desire to vnite himselfe with God for all these sauces and seasonings of considerations are necessary to make him eat the bread of Angels who hath set his affection on the delights food of beasts After these shall follow six Meditations which containe eighteen points or considerations wherein the seruant of God may find sufficient matter for so many coÌ„munions to render due thanks after he hath receaued out of which he may reape the fruit and profit he desireth THE I. MEDITATION Of Feare THE 1. POINT TO consider the immensity and maiesty of that Lord which really truly is contained in the most B. Sacrament for he is the very same who with his only will hath created conserueth gouerneth heauen earth with it alone can anihilate destroy it all Ponder the admiration and astonishment which it caused to King Salomon to see that the greatnes of God came to liue in that holy TeÌ„ple vvhich he had built for him being notwithstanding the most solemne the most sumptuous and most magnificent that was in the world With hovv much more reason oughtest thou to maruell feare and tremble being but a poore Emment and silly vvorme to goe to receaue into thy house of base clay that immense and diuine maiesty Creatour conseruer and gouerner of the world whome the Apostle S. Saul calleth the brightnes of the glory of God being so ill prepared as thou art thy brest also hauing beene not the Temple of the Holy Ghost as in reason it ought to be but rather a denne of dragons receptacle of serpents basiliskes Gather hence a great feare of the iustice of God with a detestation of thy manifold sins for thou being so vile a creature and vnworthy to haue in thee so great a good thou fearest not to enclose retaine harbour in thy strait and narrovv brest this omnipotent Lord God whom the heauens cannot comprehend THE 2. POINT TO consider who thou art who he is whom thou goest to receaue and thou shalt find that an abhominable sinner goeth to receaue his Sanctifier a vile creature his Ceatour a wretched slaue his Lord finally a miserable caâ—iffe the supreme omnipotent God at whose beauty the Sunne Moone do meruaile whose maiesty heauen and earth do reuerence by whose bounty the society of all the Blessed is maintayned Ponder how being so vile base as thou art thou art notvvithstanding admitted to receaue a God so high hovv being so little canst thou entertayne so soueraigne a maiesty The Creatour of the heauens the King of Angells men before whose greatnes the strongest pillars of heauen do tremble and the most high Seraphims shrink in their wings for very feare and reuerence and if all thinges created be in the sight of this great God as if they vvere not vvhat I pray thee vvilt thou be in his diuine presence to receaue him The Church singeth and much admireth that this great Lord vnto vvhome heauen and earth is a straite place disdained not to enter into the wombe of a Virgin Measure her purity with thy impurity her grace with thy deformity her innocency with thy malice and thou shalt find far greater reason to wonder at thy boldnes in harbouring the Sonne of God of the most B. Virgin whome she conceaued and conserued in her breast with so great humility Gather hence great feare least this soueraigne King and Lord command his seruants to bind thee hand and foot for that thou commest not with the garment of due innocency and purity to this holy table and celestiall banquet cast thee into the vtter darkenes of hell there to receaue thy deserued punishment THE â— POINT TO consider the great iustice of our Lord and how much he abhorreth sinne those which full often thou hast committed against his diuine Maiesty for which thou deseruedst many yeares ago to haue been burning in hell fire and as if thou wert very iust and holy with so little feare thou presumest to entertayne into thy house the terrible Iudge searcher of thy life manners not remembring the menaces threats of the Apostle against sinners who vnworthily as thou dare eat drinke the sacred body and bloud of our Lord. Ponder that if S. Iohn Baptist so pure a creature sanctified in his Mothers wombe said that he was not worthy to loose the lachet of the shoe of our Lord how shalt thou be worthy to receâ—â—e him In like manner iâ— S Peter Prince of the Apostles and heâ—d of the Church being astonished at the power Maiesty of Christ â—el downe at his knees saying Go forth from me because I am a sinnefull man how darest thou come to put thy mouth to his diuine side sustaine thy self with that precious wine that springeth Virgins From hence thou mayst gather a great feare reuerence before thou commest presumest to receaue the maiesty of this soueraigne God and an humble acknowledgement of thy basenes a deep sorrow for thy sins perfectly imitating that sinner the Publican to obtaine pardon therof who knocking his brest said God be mercifull to me a sinner THE II. MEDITATION Of Loue. THE 1. POINT TO consider that as great as God is in Maiesty in iustice and in detestation of sin as hath been said in the precedent Meditation so great he is in goodnes in mercy in loue towards sinners which causeth him to present himselfe in human flesh in the most B. Sacrament
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
a slaue Ponder how much our Lord vvho inuesteth the heauens vvith cloudes beautifyeth the fields vvith flowers couereth the trees with leaus the birdes vvith feathers the beastes with woll and haire would be abashed beholding himselfe so naked poore vvithout any thing to couer himselfe vvithall and thâ—t before such a multitude of people that were there present hauing none to take compassion on him nor so much at to cast a cloake ouer him to couer his nakednes Gather hence affection of pitty and compassion seeing thy God and Lord in such extreme need abandoned naked exposed to all ignominy shame compassed about with his enemies vvho desired to drinke his bloud THE 3. POINT TO consider how those cruell and barbarous tormeÌ„tors hauing that t hast most delicate body now naked amongst them bound him hand foot fast to a pillar that they might beate him more freely at their pleasure Ponder the great barbarousnes and cruelty wherwith theâ— began to lay on load with thonges roddes on that most tender backe of thy Saâ—iour heaping stripes vpon stripes and woundes vpon woundes vnâ—ill that most sacred body all bruized torne and flayed the bloud bursting out and trickling downe drop after drop on euery side became so diâ—â—igured and imbrued with bloud that his owne mother could hardly haue knowne him From hence thou mayst gatheâ— a great detestation of thy sinnes for they vvere the cause of so outragious a punishment and a great desire to chastise them with rigorous pennance discipline THE 4. POINT TO consider how the torturers being weary of scourging that innocent body of Christ our Lord already spent with stripes which a mounted as some Saints affirme to abouâ— fiue thousand they vnloosed him but he not being able to stand on hiâ— feete fell downe vpon the cake of hiâ— owne bloud that lay at the foot of the pillar Ponder the solicitude and desolation of Christ our only good who had not there any friend or aâ—quaintance to help him vp but his only enemies who did tread kick spurnâ— him that gathering forces out of feeblenes he might get vp agayne Neyther was there any who would go aduertise the most Blessed Virgin of the extrâ—me need nakednes of her beloued Sonne that she might with speed come to couer him with her veile who so often had vvrapped him in clothes when he was a child Gather hence a great confidence of the remission of thy sinnes seeing this Lord endureth so much to deliuer thee from them and an earnest desire to rest cleaue fast to the feet of Christ kissing sometimes in spirit deuotion the ground embrued vvith his most sacred bloud other times that holy pillar bathed and enameled with the precious bloud of this holy Lambe which was shed to make thee strong as a piller in the Church of God that is to make thee haue a couragious inuincible hart to withstand thyne enemies thy pâ—ssions temptations THE XLV MEDITATION Of the purple Garment and Crownâ— of Thornes THE 1. POINT TO consider how those cruell soldiers hauing mode an end of whipping him they iâ—uented anothet punishment to affâ—ict him withall wherfore approaching vnto our Lord Christ they cloathed him with an old scarlet cloake which was a wearing for Kings but they put it on him in derision scorne to giuâ— the people to vnderstand that being â— wile base fellow he vvould hauâ— made himselfe a King Ponder how Christ our Lord would be thus made a King in mockery to declare vnto the vvorld thaâ— all the honours Kingdomes of thiâ— life are but mockeries that therefore little reckoning is to be made of theÌ„ as our Lord himselfe did so little esteeme them so that which the world accounteth an honor in others he would vndergo therby to be disgraced abased by the same vvorld which scoffed mocked at him Gather hence great compassion at the extreme dishonour which thy Lord God suffered for this his humiliation being made the scorne mocking stocke of the people And humbly beseech him that thou mayst not make so light of him as to contemne him through thy sins as those souldiers did but rather serue loue him desiring that he would vouchsafe to inuest honour thee with this his precious costly liuery that following him albeit the world despise thee therefore thou maist deserue to see enioy him clad with the rich precious robes of grace glory THE 2. POINT TO consider how those cruell enemies forthwith brought a cruell crown of sea-rushes which were certaine sharp and long thornes fastened it on his sacred tender head by which on the one side he sustained intolerable payne on the other extreme disgrace Ponder how that this crowne was not of gold nor siluer not of pearles nor precious stones of roseâ— nor odoriferous flowres albeit this Lord right well deserued it being â—he true King of heauen and earth but that which insteed of these they gaue him was of strong boisterouâ— bâ—ambles and thornes which pierceâ— his delicate head our Lord permitting this because thou hast often bound and crovvned thy head vvitâ— roses flovvres of pleasures delights Gather hence how great thâ— bounty charity of God is toward men seeing that when they are busiâ—ed in preparing for him so cruell anâ— terrible a crowne therewith to affliâ—â— and torment him be prepareth for them a crowne of glory in heauen to reward them And seeing God teacheth thee by his example that by the crowne of thornes the crowne of glory in heauen is gayned and that the crowne of affliction which pricketh in this world is better then that of pleasures and delights which torment in the life to come Procure to crowne thy selfe and make choice of the first as S. Catherine of Siena did to auoid the second THE 3. POINT To consider how that to increase his confusion and reproach they after this put into the right haÌ„d of thy soueraigne King and Lord a Reed â—nsteed of a Kingly scepter smote his head there withall to the end that â—he world might know that his Kingdome was hollow vayne and without substance he voyd of iudgement and vvit making himselfe a King Ponder how our Lord Iesus did not refuse to take the reed into â—is hand but rather willingly accepted it held it fast as an instrument of his contempt From hence thou mayst gather how much it importeth thee to resist and reiect honour selfe estimation to imbrace humility submission of mind in regard that by this way meanes our soueraygne King entred into his Kingdome by the same no other thou must enter into the Kingdome of heauen which is not thine but anothers to giue thee if thou desire it THE 4. POINT TO coÌ„sider how those fierce people more cruell then Tygers not contenting themselues with the former iniuries which they had done to that meeke