〈◊〉 thy selfe poorely apparelled and to want necessiâ—ies seeing so rare an example as Christ our Lord hath giuen thee of sâ—fferances nakednâ—sse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerâ—y thy riches his conâ—usion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers â—aying the Crosse on the ground they commanded him to lye downe vpon it on his backe that he might be nayled to it so he did Ponder first the most excellent obedience of thy Sauiour which shined most in hearing and obaying in whatsoeuer hard difficult matters those cruell tormentors proposed vnto him giuing thee an example to subiect thy selfe to euery humane creature for his loue where there is no sinne Ponder secondly â—ow our Sauiour lying vpon that bed of the Crosse which thy sinnes had prepared for him lifted vp his eyes to heauen and rendred thankes to his Eternall Father for hauing brought him to that point wherein he beheld himselfe so poore so dishonoured and misused for his loue Gather hence whâ—n thou shalâ— see thy selfe in adâ—ersity and distresâ—e to be resigned to the diuine vvill in thâ— giuing Almighty God due thanks for them for once giuing thanks to God in aduersity is more worth and of mâ—re merit then many tymes iâ— prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the â—xâ—essiue paines which he felt when those rough and boisterous nailâ— eâ—tred breaking the veynes piercing 〈◊〉 sinewes and renting thâ— most tender parts of the most delicatâ— body of all bodyes enduring with great patience and loue to see himselfe so loaden with painâ—â— ful of vâ—â—peakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâ—ed hands and diuine feet to shew theâ— that he should haue thee alwayes imprinted in his hands feet so great was the loue and holy zeale whicâ—â—e had of the saluation of soules and of thine in particuler Gather hence deâ—ires of thy he owne saluation and of thy neighbours setting light by whatsoâ—uer difficultyes paynes and trauells which to deliuer them out of siâ—ne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some â—ort thy Captaine Iesus who vvith so great loue gaue his life for them hanging on the Crosse. THE 4. POINT TO consider that after Christ our Lord was nayled to the Crosse his enemies lifted it vp on high with that true lambe of God vpon it who taketh away the sinnes of the world letting it fall downe voilently into the pit which they had made for the purpose Ponder the paine confusion and shame vvhich Christ our Lord had when he savv himselfe on high naked in the middest of an open field full of innumerable people and as another Noe exposed shamefuâ— to the sight of all without any thing to couer his nakednes withall noâ— hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him Gather hence a great shame confusion at the small griefe sense feeling thou hast of the paynes of our Lord not shedding so much as onâ— teare of compassion wheras he powreth out all his bloud And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord that they were â—orne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause â—hy he endured that which he did shouldst acknowledge be thankeâ—ull for it and haue a speciall and inâ—ard feeling thereof seeing he suffeâ—ed it in benefit of thee THE XLIX MEDITATION Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD TO consider the great charity of our Lord which waâ— such that before he vvould comfort his Mother before he vvould prouidâ— for his friends before he would coÌ„mend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ— Crosse was to excuse his enâ—miâ—â— who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâ—ous dâ—lors paines in euery part of his body noâ— finding any place of rest in that harâ— bed of the Crosse euen then did lifâ— vp his diuine eyes to heauen shedâ—ding teares of most tender loue anâ— compassion opening his diuiâ— mouth not to commaund that firâ—â— should câ—me from heauen as Eliâ—â— prayed but to beseech his Eternall Father to pardon those which were there and the sinne they committed in crucifying him Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee To loue thyne enemyes to pray for them that persecure thee that by this example thou mayst learne and know to doe the like THE 2. WORD TO consider how that the second Word which thy Redeemer spake from the chayre of the Crosse was to pardon the Theefe graunt him heauen Because he confessed his fault and declared the innocency of Christ our Lord and freely and plainely â—alling him King craued fauour aâ— his hands saying Lord remember â—e when thou shalt come into thy Kingdome And so our Lord Iesus â—id honouring this thâ—eâ—e before his â—ternall Father aâ— he conâ—essed him â—eforâ— men â—nduing him with so exceeding great graces priuiledes that being the last 〈◊〉 made him of all mortall men the first who departing this life should presently reâ—eaue the reward of glory Ponder that if God rewarded him with so great liberality who did only follovv him not fully three houres hovv will he reward those who shall serue and follow him vvith perfection all the houres dayes of their life And if our Lord shewed himselfe so gratefull to this sinner who had iniuried him innumerable tymes for one only time that he confessed and honoured him what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him Gather hence desires to serue him alwayes that securely vvitâ— confidence thou mayst haue accâ—ssâ— vnto him and aske him thâ—â— vvhich this good theese did aske him saying Remember me o Lord that is remember not my sinnes nor the robberies which I haue done but that am a frayle man and infirme that am thy creature made to thy imagâ— likenesse wherefore I beseâ—h the to remember me THE â— WORD TO consider that the third word which Christ our Lord spake froÌ„ the Altar of the Crosse was to recommend his B. Mother to Saint Iohn S. Iohn vnto his Mother And from that houre the disciple tooke her to his owne and loued her with speciall loue Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin for she throughly weighed the inequality of the change which
called the Illumiâ—â—tiuâ— Way The end of which way is to Illuminate the soule with the light of sundry truthes and vertues with â—iâ—ely and effectuâ—ll desirâ—â— of knowing God and to vnite himselfe witâ—â—im exercising himselfe in the conâ—iderations of the diuine Mysterieâ— of the life and death of our B. Sauiâ—ur for by meditating of these and â—y carrying them alwâ—yes in his hâ—rt â—e shall stâ—r vp and enkindle in himâ—elfe motions of deuotion proper 〈◊〉 peculiar to this way to wit louâ—â—nd desire of the vertues of Humiâ—â—ity Patience Chastity Obedience â—ouerty of spirit Câ—arity the like For to what vertue can any one bâ—â—nclined wherof he may not find in â—he life and death of our Sauiour meruaillous examples it being as iâ— were a royall table or banquet furâ—ished with all sorts of meates a pâ—â—radise full of all delights a garden â—et forth with all manner of flowers â— market abounding with all things â—and as it were a spirituall Faire repleâ—â—â—shed with all good thinges that wâ—â—an wish for as in this second bookâ—â—halbe seene An Aduertisement â—T seemeth vnto me conueniâ—â—◠〈◊〉 for the better obseruing of our intended breuity not to treate froâ— hence forward in the ensuing Meditations of the Preparatory Prayer of the composition of Place or oâ— the Petition since it wil suffice to hauâ— done it in all the Mediâ—ations of thâ— first Boobe of which euery one may make his benefit and haue a generall knowledge light inough to make alwaies the sayd three thinges according as the subiects of the Meditation shall require for more perspicuity whereof let vs put an example or two Will you meditate vpon the Birth of our Sauiour Christ or on the pennance which he did in the desert c In the Former the composition of place may be as followeth Imagine that you see with the eyes of consideration as it were â— house or cottage vnhabitable forsaken of all open on euery side full of cobwbes and filth exposed vnto the wind and snowy weather and in a corner thereof on the ground vpon â— little straw the only begotten Sonne â—f Almighty God Iesus Christ ouâ— Lord crying like a little infant trâ—bling and quaking for cold the most Blâ—ssâ—d Virgin our Lady and her Spouse S. Ioseph full of deuotion admiration and astonishment adoring him on their knees Let thy Petition be to obtainâ— grace of his Maiesty to performe the like with them and to know serue and be gratefull for the fauours and benefits he commeth to bestow vpon thee thou being so vnworthy of â—hem In the Meditation of the desert the composition of the place may be made thus Behold with the interiour sight of thy soule Iesus Christ our Lord all alone in a desert compassed with high mountaines and craggâ— rocks doing for the space of forty dayes hard and rigorous pennance not eating any thing at all enuironed with the fierce and wild beâ—stes of the woods cast vpon the ground vnder a hedge or at the fooâ— of some tree for such was his shelter and place of repose treating day and â—ight with his Eternall Father about thy saluation The Petition shal be that his Maiesty will vouchsafe to doe thee so great a fauour as thou maist serue accompany him in that desert willdernes for such holy company wilbâ— to thee a paradise and glory And after this manner â—hou mayst alvvaies make in the beginning and entrance of thy Prayer the Composition of place and Petition according as the passage or Mystery which thou dost meditate shall reqâ—ire humbly crauing ayd and fauour of the holy Ghost who as â— most excellent maister of spirit will teach thee far better then I can But one thing is specially to be noted that when thou art to make the Composition of place in some passage or Mistery of Christ either newly borne or bound to the pillar or nayled â—o the crosse thou must not imagine as though it happened a far off in Bethelem or in Ierusalem a thousand and so many yeares since for this doth wearâ— the imâ—gination and is not of so much force to moue But rather imagine those thinges as if they were present and euen now did passe before thyne eyes seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger And as it were heare the strokes of whips and knocking of the nailes whereby â—hou shalt both pray with more facility swetnes attention and deâ—otion and be moued more reaâ— more aboundant fruite and profit â—hereof THE I. MEDITATION Of the Conception of our B. Lady THE 1. POINT TO consider and with the eyâ—â— of thy vnderstanding to behold the three diuine Persons Faâ—her Sonne and Holy Ghost in thâ—â—hrone of their glory and Maiesty in whose presence do assist an innuâ—erable number of Angells ordayâ—ing and decreeing in thaâ— supremâ— Councell that seeing the â—uine â—nd perdition of mankind and the forgetfullnes of their eternall weale and saluation was so great to redresse the domage and vniuersall hurt the second person of the most B. Trinity the only begotten Sonne of the Eternall Father should become Man to redeeme vs. Ponder the excessiue louâ— which did burne and inâ—â—ame his diâ—ine breast for hauing many other meanes to redeemee thee which would haue cost him farre lesse he would notwithstanding make choice of no â—ther but of that which should â—ost him most of all the more to declare his vnspeakable loue towardes thee making himselfe Man that he might be more humbled therby and inueâ—ting himselfe with the basenes of thy flesh to communicate vnto thee â—is greatnesse he that was before impassible became mortall be that was Eternall temporall and oâ— a Lord a â—laue of the king of heauen a worme and reproach of the earth Hence thou mayst gather the great longing desire our good Lord had of thy saluation seeing he would vndertake so much for thee for thy soules health Stir thou vp likewise in thy selfe feruent desires of humiliation the better to serue him for that he so huÌ„bled himself to redeeâ— thee THE 2. POINT To consider how Almighty God hauing determined to make himselfe Man and to be borne of a Mother as other men are ordayned that his holy spirit should begin to build the house wherein he vvas to dwell creating the sacred Virgin our B. Lady pure and without spoâ— or blemisâ— free from all stayne of sinne originall or Actuall And certainely it â—as meete that such a priuiledge should be graunted her in whomâ— God was to lodge and dwell as in hiâ— holy Temple Ponder that as all our hurt and perdition entred into the world by a man and woman God in like manner would that our redemptioâ— should haue beginning by another â—an and another women And 〈◊〉 death entred into the world by Adam and Eâ—e when they sinned so the life of grace should enter by Iesus Mary which neuer sinned vnto whomâ— men should repaâ—re for remedy of their
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
his ioy and â—omfort did interpose and mingle â—peeches of sorrow of his death and Passion because whilest he liued on â—arth he would not haue one iote of â—est but all his delightes and paâ—times were to treate of suffering and â—ying And all this to the end thou shouldest haue euer in thy mind his passion delight to thinke thereon speaking very frequently willingly of the same be ashamed if thou dost not so THE 4. POINT TO consider how the three Apostles enioying the glory of the Transfiguration Saint Peter desired to remaine there for euer whereupon he said to our Sauiour Lord it is good for vs to be heere as if he should say Let vs exchaÌ„ge O Lord all whatsoeuer for this moÌ„ntaine let vs change all the goods and pleasurs of the world for the delights of this desert Ponder how that when S. Peter saw his maister transfigured glorious he was willing to accompany abide with him but at the time of his passion and of â—fflction when he saw him appreheÌ„ded reproachfully delt withall he fled with the rest The like happeneth to thee for thou continuest no longer in the seruice of God then he doth cherish comfort thee then thou sayest as S. Peter Though I should dye with thee I wil not deny thee but perceaning pâ—rill paines to be taken forth with thou forsakest him and turnest thy backe saying I know not this man And as S. Peter knew not what he sayd so neither dost thou seeing that before thou hast taken vp thy Crosse taken paines thon desirest glory and ease Gather hence a great loue of the Crosse mortification that thereby thou maist come to enioy eternally that passing infinit comfort which is in heauen seeing that S. Peter tasting heere one only drop of that sea of delights which maketh the Citty of God ioyfull absorpt as it were out of himselfe and vn mindfull of whatsoeuer els to wit beholding the sacred body of our Redeemer with that so great splendor beauty was so fully satisfied that he could haue been content to haue â—aken vp his rest for euer But our Lord depriued him of that transitory glory to giue him the eternall in heauen THE XXVIII MEDITATION Of the raysing of Lazarus who had beene foure dayes dead THE 1. POINT TO consider how that Martha Mary seeing their brother Lazarus sicke sent vnto our B. Sauiour a briefe and discreet letter â—ontayning these wordes Lord behould whome thou louest is sicke Ponder how that to treat and â—egotiate with Almighty God many preâ—mbles and florishing phrases are not necessary for to him who knoweth and penetrateth our hart few words suffice and the common saying is that short prayer penetrateth heauen and commeth to the hearing of God as the prayer of these two holy Sisters did whome thou must imitate to negotiate and obtayne that which thou desirest saying vnto God Behold O Lord he whome thou louest is sicke and seeing thou art the heauenly 〈◊〉 cure me Behold â—old Lord that I am to comfortles â—uke warme dry vndeuout tempted with anger pride and impatience â—nd sith thou art omnipotent most â—ercifull haue mercy on me Gather hence a great desire that this soueraigne Phisitian cure â—â—ase thy soule and visit comfort with his diuine presence because it â—â—staineth many sorts of euills and â—firmities THE 2. POINT TO consider how that Christ our Lord comming out of Iewry enâ—ed into the house of these two sisters â—here Martha meeting him â—aid vnto him Lord if thou haddest beene â—eere my brother had not dyed Ponder first that if thy soule be â—ead in sinne it is because thou didst â—bsent thy selfe from Christ for if â—ou haddst not withdrawne and seâ—arated thy selfe from him no manâ—er of temptations could haue beeâ—e â—â—le to ouerthrow thee Ponder secondly that as Lazaâ—s fell sicke and dyed in Christs abâ—â—ce euen so when â—ur Lord absenteth himselfe and ceaseth to doe thee his wonted fauours and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sproutâ— forth are sometimes wont to end in deadly sinne Gather hence desires not to depart nor separate thy selfe from God because with his sight presence alâ— euill vanisheth and the health of thy soule is continually augmented anâ— increased THE 3. POINT TO consider how before our Sauâ— our raysed Lazarus as the Ghoâ—â— pell saith he wept for it is the property of Charity as the Apostâ—â— saith to weep with them that weep Ponder how that Christ weepeth lamenteth that therby thoâ— mightst vnderstand how much 〈◊〉 â—inneâ— gâ—ieue him and how great 〈◊〉 â—â—lice of them is seeing he wept â— suffered so often for them and hoâ— great the hardnesse of thy hart is â—â—ow little thou feelest the malice anâ— greatnes of thy sinnes seeing thoâ— doest shed so few teares for them Ponder secondly how stonyâ—harted thou art yea and more then â—stony for the stones made as it were â—shew for their feeling of their griese at the death of their Lord but thou feelest not nor be waylest because he suffereth for thee and for thy sinnes but when he weepeth for them thou â—aughest when he sorroweth for them thou art ioy full and without â—are Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe feeling â—eeing they cost thy Sauiour so many â—eares If thou be dry and hardly moued to any teares annoint thine eyes and hart with his teares and by â—heir vertue thine eyes will become â—ouâ—anes of teares and be able to wasâ— a way and cleane fetch out the â—taines off thy offences and sinnes â—estoring thee agayne to the life of grace which thou hadst lost by sinne THE 4. POINT TO consider how Christ our Lord caused the stone which couered he graue to be taken away and lifting vp his eyes to heauen cryed with a loud voyce saying Lazarus come forth presently obeying his voyce he came forth aliue whole out of the graue who a little before lay therein dead putrified and stinking Ponder the meruailous vertus of the voice of Christ by the power whereof he who was dead came aliâ—e out of the se pulcher it would haue been sufficient to haue reuiued all others that were deceased if he had not restrained the force thereof to Lazarus by name Gather hence a great desire to rise at the vâ—yce calling of Christ and that all those who are spiritually dead may also rise that so sinneâ—â—ing banished out of the world hâ—â—nes iustice may raigâ—e therein our Lord be glorifyed in all his creaturs THE XXIX MEDITATION of the entrance of Christ into Hierusalem vpon Palme-sunday THE 1. POINT TO consider the great charity of the Redeemer the singuler ioy and content wherewith he enbreth the Citty of Hierusalem to offer â—imselfe to death for thee for this day â—e would be receaued with so great â—riumph to declare vnto thee the content and
the like comfort and benefiâ— by thy paines afflâ—ctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud â—tickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâ—de of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâ—sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether â—t be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ„ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌ„ter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hâ—â—re were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâ—dergoing for him and for his honour and glory afflâ—ctions persecuâ—ions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâ—mour of light that in all thy labours and afflâ—ctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the â—iuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor â—ained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ„ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not â—hough to restraine this accursed conpâ—nion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And â—e accepted this cruell kisse that with the swetâ—es thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâ—e thy kisse nor of those sinners which desire to reconcile thâ—selues to him renew their friendship with him which they haue lost seeing he did not reiect the kiâ—â—e of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ— officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of 〈◊〉 and â—ur Lord said vnto them I am 〈◊〉 Ponder first that word of Christ whome seeke yee as if he should say â—ake heed you seek a iust innocÌ„etâ—â—an who doth good to al 〈◊〉 no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ— shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâ—to the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌ„d neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
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
him out of his sepulcher he would not withstanding descend thither to discouer by this heroicall act of humility the loâ—e he bare vnto them From hence thou mayst gather to performe by thy selfe the busines which God commandeth vnto thee of helping of soules how meane soeuer they seeme humbling thy selfe as Christ our Lord humbled himselfe on earth that thou mayst be exalted in heauen THE 2. POINT TO consider the great ioy which the soule of Christ our Lord had â—eeing it selfe to vanquish death to â—riumph ouer hell to glorify such multitude of soules as were there in Limbo How well would he then â—hinke the labours of the Crosse imployed seeing the fruit which that saâ—ed tree began now to yield Ponder the wonderfull ioy and exultation which those holy Fathers receaued who for so many thousand of yeares with such patience considence and expectation had looked for that happy houre of their ransome and liberty when they saw that Blessed soule of Christ their Redeemer triumphant in those bottomles pits and obscure dâ—ngeons of hell destroying with his diuine vertue povver the gates of brasse and iroâ— barres of that dungeon and turning that obscure and monefull place into a ioyfull and pleasant Paradise Gather hence a firme considence in God when thou shalt find thy selfe assaulted with sundry sorrowes and afflictions be not wearied afflicting thy selfe for continuâ— ance of them seeing there is no timâ— that commeth not at last nor any euill that hath not an end as the imâ— prisonement of those Saints had 〈◊〉 happy end THE 3. POINT TO consider how that most Blesâ—â— soule of thy Sauiour accompâ—â—yed with that resplendent brighâ— shining army of holy Fathers came with them to the sepulcher where his body lay disioynted disfigured wrapt vp in a winding sheet Ponder that the first thing which our Lord did was to disâ—ouer vnto them the lameÌ„table shape of his sacred body that they might vnderstand how deere their ransome had â—ost him and when they beheld that holy body all blacke and blew out of ioynt and so bruized mangled 〈◊〉 euery side they yielded agayne â—â—to the deliuerer infinite thanks for â—uing redeemed them with so great â—â—bours paines Ponder secondly how that as â—one as that Blessed soule entred aâ—ine into that body which was more â—â—â—figured then any body euer was transformed it into a far more exâ—â—lleÌ„t shape then it had on the mount â—abor made it a thousand times â—â—re beautifull resplendent then 〈◊〉 Sunne And with a ioyfull counâ—â—â—â—nce he arose out of the sepulcher mortall and glorious without reâ—â—uing the stone from the place which was layd vpon the sepulcher as he issued out of the sacred bowell of the moâ—â— Blessed Virgin vvithouâ— domage of her integrity and purity Out of all this thou mayst gaâ— ther affections of thankesgiuing 〈◊〉 laud prayse to the Eternall Father for that he hath conuerted the sorroâ— of his most Blessed Sonne into so vâ— speakable ioy so incomparabâ—â— beauty communicating vnto his bâ— dy the prerogatiues of immortalitâ— glory THE 4. POINT TO consider that Christ our Lorâ— when he was risen againe did nâ—â— forth with mount vp to heaueÌ„ whicâ— is the seat due to glorified bodyes but remayned in the vvorld for tâ—â— space of forty dayes to comfort anâ— animate his disciples informing the of many things concerning the Kinâ— dome of God that being eye witnâ— ses of his Resurrection they migâ— preach it more considently to 〈◊〉 world it may piously be thouâ—â— that at that tyme all the quiers of Angels came downe to gratulate his victory to celebrate the feast of â—is glorious triumph for if they destended to celebrate his Natiuity wheÌ„ he came to liue heere a mortal passibe life with great reason may we thinke they came at his Resnrrection when he began to liue an immortall glorious life Ponder how the heauenly spirits with Angelicall harmony renewed â—hat canticle of the Natiuity Glory in â—he highest to God in earth peace 〈◊〉 men of good will with great â—son seeing that by meanes of this â—uce of enemies we were made friâ—ds of sâ—ues of sin the diuell we â—â—re made children heyres of hie â—bry Gather hence desireâ— to reioyce to â—ay with the holy Prothet This the day which our Lord hath made vs reioyce be glad therein Deing that all may doe the like aâ—â— him for that he hath gotten so â—rious a triumph victory ouer his enemies THE II. MEDITATION Of our Sauiours apparition vnto hâ—â— most Blessed Mother THE â— POINT To consider that the first visit apparition which Christ Iesuâ— our Lord made is thought tâ— haue been to the most Blessed Virgâ— his Mother to cleare that Heauâ— darkened and ouercast with sorrow and to dry the â—louds of teares froâ— those virginall eyes which had weâ— so much aboue al others had 〈◊〉 thâ— sorrovves and afflictions of 〈◊〉 Passion of his absence Ponder how the Blessed Vâ—â—gin being in her retirement not sleep but in prayer expected 〈◊〉 new light with liuely sayth and sured hope of the Resurrection of â— Sonne mediâ—ating those wordes the Royall Prophet Arise my gloâ— arise my psalter and harp and reioâ— with thy musicke those that are 〈◊〉 and lament thy absence And if vid contemplating his God and Lord so far off had such a thirst longing desire to be partaker of his Resurrection how great desires had the most Blessed Virgin louing him and desiring him much more then Dauid being so neere to the tyme and euery â—oment expecting to see and inioy â—gayne her beloued Sonne now gloâ—ious in his Resurrection Gather hence like affections â—esires And beseech this our Lord that he will vouchsafe to rise in thy â—ule to visit and comfort it as he â—d his most holy Mother that thou â—â—yst deserue to see and enioy him â— his glory at the generall Resurreâ—ion THE 2. POINT TO consider hovv the Blessed Virgin our Lady being in this conâ—mplation and these Ionging desires â— most holy Sonne entred in and â—unifested himselfe vnto her with all â— glory and brightnes which his saâ—ed body had streÌ„gthening her corâ—iall sight to be able to behold him 〈◊〉 enioy him Ponder how great the ioy of thâ— Blessed Virgin was when she saw thâ— body of her most sweet Sonne noâ— now hanging amiddst theeues buâ— enuironed with Angells and Saint not recoÌ„mending her from the crossâ— to the beloued disciple but himself giuing her a louing kisse of peace not dissigured as he was at his death but resplendent beautifull O hoâ— fully content and satisfied did she reâ— mayne vvith this comfortable sighâ— how sweetly dyd they imbrace on another what teÌ„der speach in waâ—â— feelings would there passe betweeâ— those two blessed harts From hence thou mayst gathâ—â— desires to giue thanks vnto this Lorâ— who is so certaine a friend so read to comfort those who suffer for hâ— loue
belieued Ponder that albeit our Lord â—pproued the confession of S. â—hoâ—as yet wold he not call him Blessâ—â—â—he did S Peter when he confessed â—im for the Sonne of God and the â—eason was because he had been flow 〈◊〉 belieuing wherefore insteâ—d of â—raysing him he repreâ—ended him â—â—ying Because thou hast seene me Thomas thou hast belieued as who â—ould say Thankes be to thy hands 〈◊〉 eyes which I haue giuen thee to â—elieue that I am thy Lord and thy â—od Endeauour to gather hence anâ— earnest desire to see Christ thy Lord if not corporall as the disciples saw enoyed him with their corporaâ— eyes at least spiritually sith those who belieue his Resurrection not hauing seene him Almighty God calleth Blessed THE VIII MEDITATIONâ— Of his apparition to the Apostles vpoâ— Ascension day THE 1. POINT TO consider how our Sauiouâ— appearing to his disciples tolâ—â—hem that the same day he waâ— to go to his Father that if they lâ—â—ued him they shold verily be glad 〈◊〉 regard that it was expedient for theâ— that he went to heauen Ponder how desirous the discâ—â—ples were not to loose the corp orâ—â— presence of their Maister seeing it 〈◊〉 necessary vvith these and other likâ— speaches to aduertise them that was not only expedient for his 〈◊〉 to ascend to heaueÌ„ but also that it imported them much thereby to make mere perfect their faith to raise their hope to purify their charity For if I go not to my Father our Lord sayd vnto theÌ„ the Holy Ghost shall not come to you Gather hence that if to loue the corporall presence of their Lord and Mayster with a loue somewhat lesse pure in part interessed would haue hindred the comming of the Holy Ghost to the discipls how much more will it hinder thee to loue thy selfe or any other creature with an inordinate loue THE 2. POINT TO consider that our Lord sayd vnto his discipls to comfort them Reioyce my beloued disciples at my departure because I goe to prepare you a place Ponder how that thy Redeeâ—â—er directeth lik wise the same speech â—o thee as to his Apostles Reioyce â—ecause I goe to heauen that novv from this day forward thou mayst â—aue entrance therin reioyce for that I ascend and goe before to open for thee those celestiall 〈◊〉 by which thou albeit a wretched sinnefull creature mayst haue franke and free entrance vvhich beforâ— I ascended was not graunted to the iust and holy Reioyce because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 be seated by me in the place assigned thee by my Father Hence thou mayst receâ—ueâ— meruailous great ioy and content for that thy Lord and thy God ascendethâ— into heauen because for him principally it vvas created Craue of him his diuine grace that by meaneâ—â— of a good vertuous life thou maisâ— deserue to see and enioy him in his glory THE â— POINT TO consider hovv our Lord hauing comforted his disciples said vnto them Tarry in the Citty tilâ— you be endued vvith povver from aboue Ponder that word Tarry that is they should abide rest and stay vvhereby he meant to signify thaâ— they were to expect him with patience and perseuerance vvith repose of body and mynd Secondly God commanded them to keep in the Citty to giue them to vnderstand that this fauour was not done to them alone but was also ordayned for the good of the vniuersall world Gather hence desires to expect the coÌ„ming of this diuine spirit vvith repose and quietnes because God desireth that his though they liue in the middest of the streets and noyse of the world may haue their mind quiet and peaceable that they may pray and attend to him with such spirit and recollection as his diuine maiesty requireth to thee shal be necessary THE 4. POINT TO consider how Christ our Lord commanded his disciples forthâ—ith to betake themselues to mount 〈◊〉 because from thence he vvas â—ascend to heauen Ponder how these holy disciâ—les vvould call to mind that the 〈◊〉 which their Lord and Mayster had chosen to suffer iniuries reproathes on the Crosse he now chose to mount thence vp to Heauen there to enioy the immeasurable greatnes of his glory that the way to ascend to heauen is the mount Oliuet or of oliues which signifyeth charity and mercy Gather hence desires to be charitable mercifull towards thy neighbours to extoll magnify thâ— wisdome prouidence of God who is able to make that which is the beginning of thy humiliation contempt to be the origen cause oâ— thy exaltation prayse as may bâ— seene in Ioseph whose calamity iâ—â—â—amy imprisonment God vsed as meanes to mak him soueraigne Lorâ— King of Aegipt THE IX MEDITATION Of the ascension of Christ our Lord. THE 1. POINT TO consider that fourty dayes being past after the resurrection of Christ our Lord in which he had treated and conuersed with his the houre of his glorious asâ—ension being come hauing all his disciples present he tooke his leaue of them with manifold signes and demonstrations of loue and as a most louing Father who departeth lifting vp his hands he blessed them and so departed from them Ponder how great the griefe feeling of these most louing children would be for the departure of their Father when they should see that Lord to leaue them for whom they had left all thinges It is to be belieued that then some would cast themselues at his feet others would kisse his most sacred hands others would â—ang vpon his necke and all would say Hovv O Lord dost â—hou go and leaue vs thus alone and orphanes in the middest of so many enemies What shal children do without their Father disciples without their Maister sheep without a Sheepheard feeble and vveake souldiers without their Captaine But our Lord comforted them promising them the fauour and ayd of the Holy Ghost and his perpetuall assistance and prouidence vvhich neuer should fayle them Gather hence desires that this Lord before he depart to heauen vouchsafe to giue thee his benediction taking hold spiritually of his hands casting thy selfe at his feet hanging on his necke thou shalt 〈◊〉 an other Iacob say vnto him I vvill not let thee goe o Lord vnles thouâ— blesse me for thereon my whole remedy and euerlasting blisse dependeth THE 2. POINT TO consider how that glorious boâ—dy of Christ our Lord hauing imâ—parted his benediction to his in theiâ— presence ascended to heauen the disciples remayning in suspence and astonished to behold their Elias mount vp to heauen whereas they could not follow their Lord with their bodies they followed him with their eyes harts Ponder the great admiration of the Angells and men which were there assembled seeing that sacred humanity of Christ our Lord to mount aboue all celestiall spirits towards that Citty and to be seated at the right hand of the Father vvho had been so much debased
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
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
A MANVALL OF DEVOVT MEDITATIONS AND EXERCISES â—nstructing how to pray mentally â—rawn for the most part out of the spiâ—ituall Exercises of S. Ignatius â—EVIDED INTO THREE BOOKS â—ritten in Spanish by the R. F. Thomas de Villa Castin of the Society of IESVS 〈◊〉 translated into English by H. M. of the same SOCIETY 〈…〉 Superiorum Anno 1624. TO THE RELIGIOVS BROTHERS OF THE SOCIETY OF IESVS In the English Nouitiate â— WATTEN RELIGIOVS BROTHERS I send you heerâ— a Manuall of spiriâ—uall Exercises set forth some â—eares agoe in the Spanish â—ongue by Fa Thomas de Villaâ—astin of your Society now traÌ„slated into English which doubtlesse will produce speciall vertues in you who haue the same spirit wherewith it was written And this hath moued me to present the same to you in whom I hoped my small labours heerein should be most abundantly recompensed by the increase of your spirituall Comfort and Profit I was furthermore induced heereunto because I deemed no Booke more fit to be presented vnto you then this being deriued as it seemeth froÌ„ the very fountaine of your holy Patriarke S. Ignatius his Spirituall Exercises And I could not doubt but you the Sonnes of so worthy a Father would receaue with great afâ—ection and tendernes an Orâ—hane of so worthy a Parent Another reason was for that I hauing receaued so many and continuall benefites from your Society to whom I am euer more then most obâ—iged and neuer yet finding opportunity to shew my selfe gratefull answerable to my desires I thought this small occasion not to be neglected â—n offering so meane a present vnto you in signe at least of gratefull memory towardes your Holy Order In this Manuall you may behold and contemplate â—ost perfectly the liuely vertues of our Sauiour of his Blessed Mother propounded vnto you for your dayly Exercise of Meditation Heere may you learne to follow and trace out the footsteps of true Pouerty Humility Charity Obedience the like Heere may you tast spiritually of the most pleasant fruite which from these deuout and piouâ— Meditations is gathered In a word heere may you exercise your selues in all the heroicall acts of Vertue which our Lord Maister Christ Iesus the most exact perfect patterne of all Perfection hath left vnto vs for example I will not be tedious thereby to detayne you from the triall of what I haue promised by meditating the Mysteries that ensue It shall suffice me that you wil be pleased to takâ— in good part this my least labour and now and then in these and other youâ— deuotions to remember Your humble deâ—oted seruant I. VV. THE PREFACE OF THE AVTHOVR TO THE Christian Reader ONE of the principall Reasons which moued me to write this Manuall of pious Considerations for the help of such as vse to pray mentally is the great desire I know many Religious other secular Persons seruanâ—s of God haue of some briefe Treatise whereby they might with profit speÌ„d their time in prayer Wherefore I haue thought good briefly to set downe the summe of that which many graue Authors â—nd Mâ—ysters of spirituall life haue more largeâ—y and profitably handled Whose doctrine especially those of our own Order I haue endeauored to â—ollow vsing for my chiefe guide heerin the spirituall Exercises of â—ur glorious FouÌ„der S. Ignatius to adorne this my little Manuâ—ll desiring to haue that portable â—n our bosome which ought euer â—o be fixed in our soule hart â—aying with the Spouse Fasciâ—ulus myrrhae dilectus meus â—ihi inter vbera mea comâ—orabitur A bundle of myrrâ—â—y beloued vnto me betwixt â—y brests he shall abide The Aduertisâ—ents placed in the beginning do particulerly shew how to treat and conuerse with the diuine Maiesty togeather with the vse of the Meditations Considerations set down in the three Bookâ— following The first whereof shal be of the Last things of man The second and third of the Life Passion Death and Resurrection of Christ placing in eâ—ery Meditation foure points ech one of them sufficient for the Exercise of one or more houres about three seueral things which euery Point shall containe towit Consideration Examination and Application to the fruiâ— which out of that full measure of perfection which Christ exercised in the whole course of his life may be gathered In the end of the third Booke I adioyne also seuerall Meditations directing vs both how to prepare our selues before and how to giue thankes after the holy Communion thâ—t time being farre more fit for Meditation then for vocall prayer Thus much I propose briefly and plainely to the pious Reader for whatsoeuer sauoureth of curiosity cooleth deâ—otion and hindreth Prayer in which Truth not Eloqueâ—â—e iâ— to be sought But because nothiâ—g of this is to be obtayâ—ed without the grâ—ce of God I mosâ— humbly beâ—eech him to graâ—n◠〈◊〉 such plenty theref that hâ—s most holy lifâ—â—nd dâ—ath may 〈◊〉 vnto vs a â—erfect patterne rule and guide of all our thoughts words and deeds that like true souldiers of his spirituall warfare following our Captayne CHRISTâ— IESVS we may be partakers heere in this world of his grace and in heauen of his Glory Amen A MANVALL OF SPIRITVALL EXERCISES â—or the help of such as desire to practise mentall Prayer The Introduction HE that deâ—ireth to increase and go forward in spirituall life let him know that the certayne and vndoubted way to the same the interiour and mutuall commuâ—â—cation with Almighty God perâ—â—rmed in the holy vse and exerciseâ—â— prayer because in prayer vertues 〈◊〉 obtayned conserued and augâ—ented Prayer as the Apostle Saiâ—â— Iames saith ascending vnto heaueâ— before the tribunall seat of Almighâ—â—â—od bringeth vnto men euery goâ—â— and perfect gift causing such a leagâ—â— and vnion betweene God and theâ— that it maketh them apt to receaue 〈◊〉 graces and benefits from his 〈◊〉 Maiesty Daniell by prayer conuerted 〈◊〉 â—â—erce and hungry Lyons into meeâ—â— Lambeâ— Praier made the fire to looâ—â—â—is force being notable to burne 〈◊〉 three Children in the middest of 〈◊〉 â—â—aming fornace of Babylon Prayâ—â— stayed the course altered the 〈◊〉 forme motion of the heauens giuiâ—â— power vnto the voice of man to stoâ—â—â—nd detaine the Sunne and Moonâ— and that so many houres as was nâ—â—cessary for obtayning the victory â—â—gainst his Enemies Iacob throuâ—â— the vertue and efficacy of prayeâ— preuailed against the Angell Yâ—â— Prayer tyed the handes and infinâ—â— power if so we may say of the Loâ—â— of Angelâ—s for by the prayers 〈◊〉 Moyses Almighty God seemed to 〈…〉 it â—ere disabled to câ—astice striâ— â—â—â—ending people when he said vnto 〈◊〉 seruant Suffer me that my fury â—ay be angry against them as if he â—ould say detaine me not with thy â—â—â—ayers Prayer finally obtaineth parâ—â—n for whatsoeuer offences the Puâ—â—ican getteth remission of his sinnes 〈◊〉 the Prodigall child returneth aâ—â—ine into fauour friendship with 〈◊〉 Father Prayer therefore being so proâ—able and necessary vnto spirituall 〈◊〉 and containing
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
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
my selfe hast abandoned them and receaued me I render thee o my Lord God infinite thankes for so great a benefit and mercy Graunt I beâ—eech thee that I may duely prepare my selfe these daies to receaue thee and wellcome thee into the world as this most Blessed Virgin thy Mother and our Lady did diuinely dispose and prepare her selfe for thy comming THE 2. POINT TO consider the liuely and inflamed desire which our Blessâ—d Sauiour had in the wombe of his most Holy Mother to manifest himselfe to the world for the redeeming of mankind and to giue vs repast and food of life euerlasting Ponder that his small and tender body was not so pâ—essed and straitned in that narrow prison of the wombe of his Mother as was his louing hart kept in and straitned with the force of his vehement desire and though euery day seemed vnto him a yeare yet he would neuerthelesse remaine therein the full time of nine moneâ—hes and admiâ— no priuiledge which migâ—t exempt him from suffering or shorten the time of his durance therin Gather hence how mâ—ch it importeth thee to dispose thy selfe these dayes to celebrate with deuotion the feast of his Holy Naâ—â—iuit◠〈◊〉 the inflamed desires â—herewith those ancient Fathers disposed â—hemselues for it For so thou shalâ— reap in thy hart the Blessed fruit of thy hopes THE 3. POINT TO consider how greatly the most sacred Virgin desired at length to behold with her eies the only Sonne of Almighty God the fruit of her wombe to adore and serue him in way of gratitude and thankefullnes for the great fauour he had done herâ—in electing chosing her to be his Mother Ponder with how loude and often cries of her hart she repeated with ardent affection of desire and loue that which the holy Church doth often sing O would to God thou wouldest breake open the heauens and descend and the cloudes raine downe the Sauiour And with the Espouse O my Sonne that I â—ight see thee out of this thy enclosure sucking the breasts of thy mother that I may kisse cherish imbrace thee Hence thou maist gather like affections and desiring that thy Saâ—iour would â—ome vnto thee endeauour to imitate the Blessed Virgin our Lady to the end thou maist see and enioy the diuine treasure which she did And with these or the like words moue quicken thy desires to adorâ— serue the Son of God borne newly in thy soule as the most Blessed Virgin his mother did serue adore him THE 4. POINT TO consider what S. Ioseph did what his thoughts and meditations were these dayes doubtlesse through the great desire which he also had to see his Lord God he often spake these or the like wordes Come at last O hope of all Nations let my eies behold thee before they be closed vp when shall this be O that it were now that I might once come to kisse and imbrace thee most tenderly Ponder how this Holy man perceiuing the Blessed Virgin to be neere her deliuery serâ—ed and cherished her in whatsoeuer his small forces power and ability was able â—especting and honouring her as the Mother of Almighty God and hiâ— most chast Espouse of whose vertue â—olines purity he had now so high a conceit and esteeme Gather hence desires to doe the like esteeming and reuerencing this most pure Virgin seruing her with purity of body and soule and performing these daies some particuler seruice towards her that she may obtaine for thee of her Sonne a good preparation to receaue him as this Holy Patriarch by her meanes obtained THE VIII MEDITATION Of our Blessed Ladyes iourney from Nazareth to Bethleem THE 1. POINT TO consider how the Sonne of the euer-liuing God being to be borne into this world hâ— ordained to leaue and depâ—iue himselfe of those commodities which he might haue had in Nazareth being to haue beene borne in his Mothers house and amongst his kindred and friends where he could not haue wanted the shelter of a warme lodging or chamber yea and further commodity and attendance such as was not wanting vnto Saint Iohn borne at home in his Fathers house Ponder how Christ Iesus our Lord abandoned and contemned whatsoeuer the world loueth to wit contentments pleasures and pamperings of the flesh and sought for all that which the world abhorreth and flyeth as he demonstrated in the pouerty and want of all things in which he alwaies did exercise himselfe and choosing to be borne in Bethleem at the time when all thinges should be wanting vnto him in a houre season so incoÌ„modious sharpe rigorous Heere confound thy selfe beholding so rare an example and bâ— ashamed to see thy selfe so great a louer of thy owne commodities and delicacies Humbly beseech him to giue thee grace that thou maist renounce whatsoeuer pleasures and delights of the flesh and loue and imbrace pouerty and want of all things as he alwaies did THE 2. POINT TO consider the occasions which Christ our Sauiour tooke to make this his iourney that therby all might know he came to obey and serue and not to doe his owne will but the will of his Father who had sent him Ponder that as Christ our Sauiour was borne in obedience so he also dyed in obedience that thou mightst learne to obey In regard of which obedience his holy will was that his Mother and himselfe in her should profesâ—â— seruice and alieagiance and submit themselues to the commaundement of Augustus Caeâ—ar who as Emperour and Lord of the world had commaunded that all his subiects should be enrolled for the paying him tribute Gather hence that if the King of heauen entred into the world humbling himselâ—e and professiâ—g allegianâ—e to a temporall King it cannot be much for thee to humble subiect thy selfe to a heauenly King to thy Superiours his substitutes on earth to whose will thou must endeauour to forme all thy actions for this is the will of Almighty God THE 3. POINT TO consider the discommodityes which our Blessed Lady suffered who being poore the way long the season sharp and cold and in the hart of winter comming to Bethleem â—ll weary and destitute of humane comfort yet she carryed all with admirable patience and conformity to the will of Almighty God Ponder how the Blessed Virgiâ— and S. Ioseph went that iourney all alone vnknowne and forgotten of the world notwithstaÌ„ding they werâ— the most precious Iewells the world had â—uer yielded in highest esteem in the sight of God! O how little did the B. Virgin S. Ioseph regard the world with all the pompe honour thereof Gather hence desires to be forsaken of men and be ashamed of the little loue which thou hast to suffer that thou so easily dost complaine oâ— the leaâ—t discommodity which is offered Learn from this day forwards to set all thinges at naught but only vertue holines of life THE 4. POINT TO consider how that after two or thee daies iourney these
made before the holy Kings tooke their iourney homward they receiued answere in fleep that they should not returne to Herod nor the same way they came Ponder that after thou hast once found God and dedicated thy selfe to his seruice thou oughtest not to do as thou wert wont to doe before nor walke in those rough and crooked pathes which before thou dâ—dest tread but must change thy course imbracing humility and detesting pride casting away anger and reioyâ—ing in patience c. Gather also hence how necessary it is for thee to withdravv thy selfe from all vice and sinne vvhich lead thee headlong into hell and to follovv and imbrace all manner of vertue which will bring thee to heauen as the holy Kings did For so doing Almighty God who is the true light and way which leadeth to life will illuminate and guide thee as he did illuminate guide these his seruants and fill thee with the like gifts of his grace with which he did replenish them if thou dispose prepare thy selfe to receiue it as they did THE XII MEDITATION Of the presentatioÌ„ of the Child IESVS And of the Purification of our Blessed Lady THE 1. POINT TO consider how the most B. Virgin though after the birth of her dearest Son she remayned more pure and immaculate then the starrs of heauen did not withstanding subiect her selfe to the Law of the Purification not being obligeâ— thereunto yea though in some sor◠〈◊〉 vvere preiudiciall to her honour Wherefore as if she had beene liâ—â— to other women vncleane commiâ—g out of the stall of Bethleem where she was deliuered in company of her Spouse 〈◊〉 â—arryed her only begotten Sonne to the Temple of Ieruâ—alem there to present him to the Eternall Father and to offer sacrifice for him Ponder how different this entrance and obligation is which the Sonne of God this day maketh in the bâ—ginning of his life from that which he made in the end of the same for noâ— he enters into Ierusalem borne in the armes of the most Blessed Virgin but afterwardes he shall enter a foot carrâ—ng the Crosse vpoÌ„ his sholders whereon he iâ— to be crucified To day he entreth to be offered in the armes of Holy Simeon then to be offered in the aâ—mes of the Crosse. To day he shal be offered and redeemed with fiue â—iclâ—s a certâ—inâ— coâ—ne of that time then as Redeâ—mer â—ill 〈…〉 for the louâ— of men to be whipped crowned with â—hrones naâ—led anâ— cruâ—ifâ—ed vpon the Crosse to a most painefull 〈◊〉 death Gaâ—â—er hence great and earnest desires to offâ—r thy selfe togeaâ—â—er 〈…〉 thy Lord vnto the Eternaâ—l Fathers alwaies to execute his most holy will and to carry thy Crosse and the aduersities which befal thee after his most Holy Sonne seeing that he and his Blessed Mother being most innocent and most pure submitted themselues to the law of sinners as if they had beene themselues also sinners with such and so heroicall acts of humility And be ashamed seeing thy selfe so foule and so abominable a sinner as thou art to be so proud and haughty desiring to be reputed regarded of all as pure holy and iust THE 2. POINT TO consider the spirit deuotion wher with the Blessed Virgin perâ—ormed this obligation or offering â—or all manking to the Eternall Father And in imiâ—ation of her offer â—hou also vnto our Lord the sacrifice â—f his Sonne in remission of thy sinâ— â—or it is better and more grateâ—ull â—n his sight then were all the sacrifices â—xhibited in old time by the Patriâ—rches Prophets And if Almighâ—â— God had respect to Abell and to his gifts how much more will he respect the Blessed Virgin and that B. Lambe her Sonne which this day she offered vnto him Ponder the little spirit and deâ—otion wher with thou makest thine offerings in Masse and Commuâ—ion not offering to the heauenly Father his Eternall Sonne with such deuotion and thankesgiuing 〈◊〉 it behooueth thee to do in regard that he hâ—th giuen thee him for thy Redeemer and Mayster yea which is more to be admired hath deliuered him into the hands of death it selfe for thee for thy sinnes Stir vp in thy selfe affections of deuotion with a great desire of aâ—eÌ„dement of thy life beseeching ouâ— Lord to accept this thy offering Foâ— though on the one side in regard oâ— thy selfe who doest make this offer thou maist iustly feare to be reiecteâ— as thou deseruest yet because he dotâ— also make offer of himselfe for thee trust and haue great confidence thâ—â— thou shalt be admitted and haue th◠〈◊〉 forgiueâ— thee THE 3. POINT TO consider that although at the same tyme at which the Blessed Virgin our Lady entred into the Temple with her most Holy Sonne in her armes there were many more of all sorts and conditions Priests learned men noble and of the vulgar sort yet to Simeon and Anna the Prophetesse only God imparted his heauenly light to know the Sauiour of the world in reward of their good life and holy desires Ponder first with what feruour and alacrity that Holy old man Simeon came with stretched out armes to receiue his Sauiour and sayd as we may piously belieue vnto the B. Vâ—rgin Giue me O Virgin your only Sonne for he is my God and Lord he iâ— the desired of all Nations who is to pay for my trespasses and sinnes who must open me the gates of heauen and who must saue me Ponder secondly when this holy old man sayd these or the like words what â—loods of tears trickled downe his venerable cheeks What thanks and praises did he yield vnto him who had reserued him for so great a fauour How tenderly did he imbrace the infant in his armes saying with the Espouse in the Canticles I haue found him whome my soulâ— loueth I hold him neither will I let him goe Gather hence the like longing dsires to receiue thy God and to place him within thy very bowells to put him with the Holy Espouse as a seale vpon thy hart for so doing thou mayst iustly hope that becausâ— he is faithfull in his promises though he stay a while he will come as last comfort thee as he comforted Saint Simeon in reward of the feruour and deuotion wherwith he serued him in his holy Temple THE 4. POINT TO consider that this Holy old man Simeon receiuing the child in his armes made oblation of him to the Eternall Father for that he had a very great desire to see Christ our Lord in morâ—all flesh and Almighty God had made him promise thereof And not only this his desire of seeing him â—as fullfilled but also it was gâ—aunted him to tak him in his armes to kisse and imbrace him and to vnderstand by reuelation of the Holy Ghost that within that little body was included all the greaâ—nes Maiesty immensity of Almighty God himselfe Ponder that God Almighty is not wanting in performing his promise but rather doth performe more then
he promiseth wheras the world the flesh and Diuell contrary wise doe promise that whicâ— they cannot giue vs they promisâ— that which is good but performe that which is euill they promise pleasurs and contentments and giue disgustâ— and sorrowes finally in lien of lifâ— they bring eternall death Gather hence an â—â—flamed desire with this Holy old man S. Simâ—â— to haue in thy armes this most sweet babe the heyre King of the world the only begotten Sonne of God the eternall weale and saluation of mâ—â—kind the summe of all happinesse the Author of thy euerlasting blisse seeke craue and sigh after this for if it be granted thee this alone will aboundantly supply all other wants and fulfill thy desires THE XIIII MEDITATION Of the flying into Egipt THE 1. POINT TO consider how King Herod hauing vnderstood by the Sages of the birth of Christ our Sauiour King Lord of the whole â—orld fearing least he would take from him the Kingdome which he had vsurped determined to seek him out and to make him away though he knew by the Holy Scriptures that he was to be at least a great Prophet sent by God for the saluation of the world Ponder how soone our Sauiour Christ beginneth to be persecuted for he was scarcely borne when presently Herod sought his life the Eternall Father so ordaining that his most Holy Sonne and his Blessed Mother should from their infancy walke the way of persecution and affliction which ought to be a great comfort vnto thee if peraduenture thou see thy selfe persecuted in regard of thy vertue remembring that which our Sauiour Christ said to his Disciples The seruant is not greater then his Maister if they haue persecuted me you also will they persecute For they hate not those who are of their owne crew and faction but those who are contrary vnto theÌ„ and resist them Heere out of compassion lament and be sorry that there should be found any so wicked and vngracious as to seeke Iesus Christ with intention to kill him whereas he commeth to giue life vnto the dead and an eternall Kingdome of heauen for a temporall Take heed lest thou do not the same which that wicked King did through thy sins for they doe seeke to persecute and kill him THE 2. POINT TO Consider how Saint Ioseph being a sleep an Angell appeared vnto him and sayd Arise and take the child and his Mother and fly into Aegypt Ponder the punctuall obedience of this Holy man in putting in execution the diuine will for being a sleep and reposing at which time trauaile is most yrkesome vnto vs he forth with arose and obeyed in that which he was commanded not being scandalized nor troubled with such a nouâ—lty and sodaine flight To â—eaâ—h thee that in the middest of thy case and prosperity thou art to be prepared for afflictions at al times to leaue thy bed and rest whensoeâ—er Almighty God shall command thee esteeming it a thing of highest price to know and fulfill the diuine wil whether it be manifest vnto thee by reuelation of God or his Angells or by ordination of men For albeit the first be more glorious yet in the second is exercised more humility Conceiue a great desire to obay Almighty God as Saint Ioseph did because heerin consisteth true iustice and sanctity that thou do not reply not contradict the Commandement of God in any thing but speedily fullfill the diuine will reioycing â—o subiect thy iudgement not only vnto God but also vnto men for the loue of God THE 3. POINT TO Consider the small security wherewith Iesus Christ our Sauiour liueth amongst those of his own Countrey For comming to remaine with them they receiued him not wherefore it was necessary an Angell should aduise Saint Ioseph to tak the child and his Mother and to fly into Aegypt amongst a strange and barbarous Nation Ponder how Christ our Lord being to fly into the desert he might haue gone to the Contrey of â—â—e three Sages where he should haue beene knowne râ—spâ—cted and serued be would not doe so but went into Aegypt amongst his enemies strangers where he had nâ—â—â—her house nor barbour nor any maintenance at all that by wanting all commodities he might haue occasion of more to suffer Gather hence how pleasing it is â—o God that his elect especially such as be Religious persons remaine where his will is they should and not where they guided by their owne fansy desire to dwell because the true security of the soule doth not consist or proceed from the place but from the assistance and protection of Almighty God Consider also that the Angell said vnto Saint Ioseph Be there tâ— wit in Aegipt vntill I shall tell thee that is that he should remaine in Aegipt vntill he should heare further from him giuing therbâ— to vnderstand that in matter of afflâ—ctions and desolations and also in whatsoeuer offices and imployments he imposeth vpon thee thou oughtest not to assigne nor seeke to known the â—ime how long they are to continue but must leaue this care vnto Alâ—ighty God be it little or much who knoweth much better what is befitting vs then we our selues THE 4. POINT TO consider how the most Blessed Virgin as soone as she vnderstood by Saint Ioseph the diuine wil being most humble and obedient sheforth with obeyed and fearing to fall into the hands of Herod and so endanger that precious Iewell which was all her riches not standing vpon labours of paines nor vpon the incommodities of the way she presently arose and with all speed tooke the Blâ—ssed babe in her armes fled not regarding that she leaueth her countrey parents and friends her house and whatsoeuer she had there so that she might keep and assure that which of her was for more esteemed then all the rest Ponder how the most Blessed Virgin and Saint Ioseph trauailed all alone that wearisome way vnprouided of all commodities in great pouerty vpon some little beast or asse carrying a few cloaths of the B. child and some tooles of S. Ioseph the rest he carryed on his backe Also what extrâ—me cold the B. Virgin endured being tender of a delicate complexion it being then the depth of winter Behold the foule wayes durâ—y passages which they met withall and finally how after long trauaile and paines taken they came into Aegypt betooke themselues to some poore cottage vnknowne neglected of the world but very much coÌ„â—orted for that the Blessed Infant had escaped the hands of his enemies Gather hence a great loue to pouerty to be contemned forgotten of the world seeing in this world thou art as a way-faring man desire to ioyne thy selfe with this holy company in their iourney and see if thou canst serue them in any thing Peraduenture the B. Viâ—gin will giue thee her Sonne sometimes to carry in thy armes O happy art thou if it be graunted vnto thee THE XV. MEDITATION Of tâ—e murder of the
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
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
for according to the measure his Mother sorrowes he gaue her 〈◊〉 sâ—lation and ioy so if thou accompâ— nie Christ crucified in his paynes â— Passion thou shalt also be partak of his rest shalt rise as he did to new life of glory THE 3. POINT To contemplate the most Blessed Virgin enioying those graces and â—â—uours which her most Blessed SoÌ„ne had done her and what tender pleasant and louing discourses he held vvith her perchance these or such like Mother behold thy Sonne I doe not now recommend thee from the Crosse to my disciple Iohn I doe not call thee woman thou dost not hold me dead in thine armes but â—ehold I am aliue and risen agayne â— come to bestow on thee a thouâ—nd imbraces and to shew thee the â—peciall loue affectioÌ„ which I beare â—hee Ponder the ioy that wholy posâ—essed the soule of this most Blessed â—ady when she saw her selfe so fauoâ—ed honoured and cherished and â—vith such loue vviping avvay the â—eares from her virginall eyes full of â—euotion doubtles and prostrating â—er selfe vpon the ground she would â—dore him and say O my Sonne â—y God I giue thee infinit thankes â—r that according to the multiuude of my sorrovves my consolation haue abounded And making no enâ— of kissing those Blessed signes of thâ— sacred wounds which yet remaynâ— In his glorious body and had cause vnto him so great payne in his passâ— on and seeing them now so beautâ— full and shining they were a cause â— great confort vnto her Gather hence desires to giâ—â— thanks vnto this Lord for so special and singular sauours done vnto hâ— Blessed Mother as to one most woâ— thy thereof for disposing thy selâ— to a good life holy desires workâ— he will doe thee the like fauour aâ— graces albeit thou be vnworthy the of THE 4. POINT TO consider how well accompaned Christ our Lord was when came to visit his beloued Mothâ— with that most bright shining squâ— dron and troupe of so many Saiâ— which he had deliuered from Limbâ— where diuers of them had for so mâ— ny thousands of yeares expected enioy him in heauen Ponder how that when all those â—â—ints saw themselues in presence of 〈◊〉 B. Virgin our Lady acknowleding her for the mother of their Reâ—eemer bruizer of the infernal serâ—ents head they would kneele down â—prostrate themselues vpon the groâ—nd yielding her a thousand thankes â— congratulations for such a Sonne â— she had there for the paines she â—ad taken in the worke of their Reâ—mption Ponder secondly how glad and â—yfull the Blessed Virgin was to see â—e fruit of the PassioÌ„ which now the â—red tree of the holy Crosse began yield in so many soules ransomed 〈◊〉 with O how well imployed did â— B. Lady then account all those afâ—tions sorrowes labours trauaills paynes which pierced her soule all life tyme seeing that which then saw enioying that which then enioyed Hence thou mayst gather deâ— to associate and ioyne thy selfe â—h this holy company to adore â—rence this most Holy Virgin for the Mother of such a Redeemer aâ— knowledging that by her meames thou take her for thy Patronesse anâ— become truly deuout vnto her thoâ— mayst by the grace of God be paâ— taker of the glory and eternall blissâ— which thou hopest to enioy in heâ—â—en THE III. MEDITATIONâ— Of the apparition of Christ to S. Mâ— ry Magdalen THE 1. POINT TO consider how S. Mary Mâ— dalen vpon Sunday very eaâ— came to the monument briâ— ging with her odoriserous oyntmâ— and aromaticall spices to anoynt maysters body and not finding hiâ— she thought that he had been stollâ— vvhich occasioned in her soule nâ— griefe sorrow for before the wâ— because her Lord was dead and because they had taken him a way put him she knew not where Anâ— she stood at the monument coâ— not depart thenâ—e but sayd O may◠〈◊〉 where art thou where shall I seeke thee my ioy my life where 〈◊〉 they put thee O Lord whither shall I goe where may I seeke thee â—â—ome shall I aske for thee Ponder how muoh the earnest â—nd longing desire the â—boundant â—eruent teares of this holy sinner â—rought in the louing breast of God â—r by her tears she obtained pardon â—her sinnes by teares she obtained â—he resurrection of her deceased broâ—her by her teares she deserued to â—ue Angells for her comforters yeal â—d the Lord of Angells himselfe â—be the first vnto whome our Sauiâ—r did appeare Gather hence a great shame and â—susion for that thou so little feelest â—d lamentest thy sinnes hauing by â—em so often lost God and his grace â—t if thou desire to find and not to â—se him imitate this holy and sferâ—â—t woman not taking comfort in thing vntill thou find possessd Creatour for if thou seek in â—sort thou shalt find him and he will comfort thee with 〈◊〉 sight anâ— presence THE 2. POINT To consider how that our Sauiouâ— seeing the holy desires of his diâ—ciple would now without further dâ— lâ—y fulfill them appearing vnto he yet disguised so that she might 〈◊〉 know him and speaking vnto he◠〈◊〉 a different voyce from that he vvâ— wont to vse vnto her he sayd Wâ— man vvhy weepest thou vvhomâ— seekest thou And she answered him Because they haue taken a way mâ— Lord I know not where thâ— haue put him Ponder that when this sinner bâ— fore wept at the feet of Christ wâ— shed them with the tears of her eyâ— our Lord said not to her Why wâ— pest thou nor whome seekest thoâ— because those teares proceeded frâ— the selfe knowledge of her sinnes from a liuely fayth and loue of Lord whome she had present wâ— knew and approued them but inâ— gard these teares proceeded out of norance and want of fayth bewâ— â—ing him as dead who liued and seeâ—ung the liuing among the dead he sayth Why weepest thou whome â—eekest thou For doubtlesse thou snowest not because knowing thou wouldest not lament for me in this manner neither wouldst thou seeke him as absent whome thou hast preâ—â—m with thee Gather hence desires to examine and discusse wel the cause of thy â—eares because many tymes thou wile â—â—rswade thy selfe that thou weepest â—r thy sinnes and thou dost not â—t for the temporal losse which they â—aue caused thee And other whiles â—hou wilt thinke that thou lamentest â—ith desire to see and enioy God yet â—â—ou dost not but only tofly the traâ—ell which thou endurest And in like â—anner thou wilt thinke that thou â—okest God his glory in very â—ed thou seekest thy selfe thine â—ne honour and commodity And â—â—king God in this â—ort with good â—son he will aske thee Whom seeâ— thou Seeke therefore Gâ—d in â—th sore that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne for they shal be comforted THE 3. POINT To coÌ„sider the mercy of our Lorâ— vvho vvould not long concealâ— himselfe but
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
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