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
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
days which he was in the temple from his parents how he watched and prayed there all the night offering himselfe vp to his Eternall Father for the saluation of the world Ponder that his bed whereon he reposed all that while was the hard ground or some stoole or bench in the Temple and yet thou must haue thy bed so soft His dyet was a little bread gotten of almes and thou seekest delicacies and superfluities yea it is more probable he passed all the time without eating for of all these temporall matters he made but small reckoning where contrary wise thou wilt that nothing be wanting vnto thee but wilt abound in all Hence thou mayst gather affections and purposes of imitating our Sauiour by imbracing the pouerty and want of all thinges seeing the Lord of them all endured suffered in himselfe so great penury of them Haue also compassion of his pouerty and solitarines because for thy sake he put himselfe in these straits of extreâ—â— necessity THE 3. POINT TO consider how the day followin the most Blessed Virgin returned with Saint Ioseph to seeke her beloued Sonne our Lord in Hierusalem Ponder with how great solicitude with what fighes groanings and teares and with how much care she sought him demanding of all she met whether they had seene whome her soule loued and giuing them signes whereby they might know him she said with the Espouse in the Canticles My beloued is white and ruddy chosen from amongst thousands But when no body could answere her demand she turned her selfe to the Eternall Father with most seruent and deuout prayer beseeching him not to chastice her so rigorously if she had committed any negligence in the seruice of his Sonne and her God acknowledging her selfe not worthy to be his handâ—ayd From hence thou mayst gather two things First that a most certain and assured meanes to find Almighty God is to acknowledge that thou deseruest not to find him and peradâ—enture he hath left thee through thine owne default albeit thou knowest it not The second is that Christ our Lord is not to be found among the delights and pamperings of the flesh bâ—t in afflictions paines and desolations not among kinsfolkes and acquaintance but in his holy Temple there thou art to seeke him if thou desire to find him THE 4. POINT TO consider how that after our B. Lady togeather with her Spouse Saint Ioseph had sought her beloued Sonne both within and without the Citty of Ierusalem at last after three dayes they found him in the Temple it selfe sitting in the middest of the Doctors hearing them and asking them with so great modesty with such gsauity prudence with so singular wisdome and eloquence that all were astonished that heard him demading of one another Who is this What child is this What â—isdome is this in so â—èder years Whose Sonne is this child Ponder how great ioy and content our Blessed Lady receiued when she found her most holy Sonne and saw him so much honoured esteemed and her hart being not able to endure any delay she entred among the middest of the Maisters and Doctours approaching vnto him she speake these moanefull and tender words Son why hast thou so done to vs Behold thy Father I sorrowing did seeke thee He answered her That he had done so that he might attend and imploy himselfe in the affayres of his Father Gather hence a desire that all thy whole life and endeauours may be imployed not in the aâ—rayres of this world or of selfe-loue but in â—hose which are of God and for God â—ee ashamed to see how far thou hast â—itherto beene from obseruing this â—duise and procure from this day â—orward euer to imploy thy powerâ—â—nd senses in the seruice of Almighty God seeing his diuine Maiesty alwaies imployed himselfe in that which was for thy good and benefit For by so seeking our Lord God thou shalt find him and neuer loose him THE XVII MEDITATION Of the life of Christ our Lord til he 〈◊〉 thirty years of age THE 1. POINT To consider that as Christ our Lord grew euery day in years so likewise he increased in wisdome and grace with God and men Not that he properly receaued any more wisdome grace or sanctity as he did increase in age for nothing could be added to that which he had in these things because 〈◊〉 the very instant of his conception he was endued with all plenitude of graceâ— buâ— he increased in the exercise thereof giuing dayly greater demonstration of knowledge and vertue or wisedome and sanctity to all the world Ponder how gracious our Saâ—iour was in the sight of his Eternalâ— Father and how pleasing a thing â— was vnto him to see his holy Sonne not only in that height of all wisdom and grace wherewith he was replenished but also to see him to proceed therin in the sight of men to so higâ— a perfection Learne to desire to proceed daily increase in vertue endeauouring to be perfect in that state wherunto thou art called whether it bâ— religious or secular and be ashameâ— considering how often tho◠〈◊〉 gone back in the way of vertue remembring that as S. Bernard saith in the way of God not to go forward is to go backeward THE 2. POINT TO consider how our Sauiour foâ— the space of thirty yeares was â—â—biect to his Holy Mother and to S. Ioseph vntill he dyed obeying them in all they commanded him Ponder who he is that obeyeth and subeicteth himselfe to whom and in what things He that obeyeth is God Lord and Creatour of all things whome all are obliged to obey and be subiect vnto Whome doth he obey Not only the Blessed Virgin who was his true Mother but also for her sake obeyeth Saint Ioseph who though he were not indeed his Father yet was he so accounted being a poore Carpenter In what thinges doth he obey To wit in meane and base thinges such as are wont to be done in the house of a poore Artificer as to saw hew timber and other thinges of the like â—â—tture Be confounded and greatly â—shamed considering thy Sauiour Christ Iesus hewing timber driuing â—ayles c. and beholding thy selfe â—ow thou refusest to do such things And gather hence that the exâ—ellency of a spirituall life consistâ—th â—osrso much in doing workes whiâ—h of théselues be glorious as to preach to gouerne to teach c. as in doing those works which God commandeth vs to doe by meanes of our Superiours though of themselues they be but base and very meane And bâ— ashamed of thy pride and little obedience in not subiecting thy selfe not obeying thy parents and Superiourâ— for the loue of God euen in little matters seeing the King of Heaueâ— as Saint Bernard sayth subiecting himselfe to the very dust of the earth the Creatour of all things to his creatures and be ashamed to desire and seeke after honourablâ— offices and imployments seeing Almighty God to exercise himselfe in thinges
be a faithfull disciple of Iesus Christ our Lord and to follow him whithersueuer he shall goe by sea and by land mountanes or valleys and that no perill or payneâ— may be able to make thee forsake his holy company nor trouble or dismay thee though thou shouldst behold thy self as Susanna did compassed round about with the waters of tribulation euen vp to thy necke least thou be reprehended by Christ our Lord as his Disciples were For if they had reflected and considered that they were in the company of Iesus Christ. they would not haue feared nor doubted of his power will and wisedome Euen so thou if thou be Religious and in his house company in the boat of Religion cast thy selfe at all tymes into his hands but especially when thou shalt be tempted or afflicted trusting in him that he will deliuer thee when it shall please him and shal be most for thy good THE 4. POINT TO consider how Christ our Lord commanded the winds the sea and there ensued a great calme the vvindes and the sea obeying vvith great punctuality And those that vvere present meruayling at such power demanded of one another What a one is this for the vvindâ— the sea obey him Ponder the domination rule which our Lord hath ouer his creatures and their punctuall obedience towards him in whatsoeuer be commandeth them He ruleth ouer the povver of the sea and doth mitigate the mouing of the vvaues therof he bringeth forth the windes out of his treasures and when he pleaseth in a moment he calleth them in againe He gouerneth the whole world and without his disposition there is not moued the least lease of a tree Gather hence great confusion and shame that being a creature of his yea a reasonable creature andâ— Christian and perhaps Religiousâ— created to obey him to serue him thou dost the same so poorely and dost to little obey his coÌ„mandemeÌ„ts yea dost so often and dayly disobey him and offend him not performing those thinger which he commandeth thee as if he were not thy Creaâ—our and he who hath giuen thee all thy being which thou hast THE XXIIII MEDITATION How Christ our Lord walkedâ—â— the sea THE 1. POINT TO consider how our Sauiour commanded his Disciples to go into a boate and to goe before â—m ouer the water and he ascended 〈◊〉 to a mountaine alone to pray Ponder first the great esteeme â—ououghtest to haue of prayer sith â—ur Lord that had no necessity therâ— only to giue thee example retyâ—â— himselfe for many houres from company to pray giuing thee to â—nderstand the necessity thou hast of â—ayer thereby to arme thy selfe aâ—ynst such temptations as dayly â—ng ouer thy head Ponder secondly the griese his â—isciples felt at the absence of their ayster for they knew and did forâ— how dâ—ngerous a matter it was â—l of perill to enter into the boate commit themselues to the waters without him and had rather haue borne him company in his prayer but the vertue of obedience preuail led for God is to be obeyed in all things although it were to vndergoe some great danger to intermit thy recollection and prayer for this is to leaue God for God Gather hence a great desire to exercise thy selfe in these two vertueâ— in which our Lord did proue his disciples to wit obedience and prayer highly esteeming them and making great account of them specially â—â—â—ing our Sauiour is thy example and thy guide in them both for he liue and dyed in prayer and obedience And his will pleasure is that those that be his do the like thou especialy if thou desire to be his disciple THE 2. POINT TO consider how that Christ oâ—â— Lord being absent from his Disciples that were at sea there arose great tempest and held them till was almost day and then their Loâ—â— Maister shewed himselfe vnto thâ—â— Ponder first how that if Chriâ—â— our Lord absent himselfe from thy soule it is forthwith tofâ—ed plunged and ouer whelmed with the furious waues of temptations Secondly our Lord doth sometimes prolonge and deferre his comming vntill the morning as heere he did that thou mayst fight valiantly against thy temptations for as they do increase so much more doth vertue sanctity increase by them Hence thou maist gather a desire alwaies to walke in the presence of God beseeching him not to forsake thee though it be his pleasure sometimes to proue thee by temptaâ—ions nor longe to deferre his fauour and aide but to returne as he did to â— Antony S. Catherine THE 3. POINT TO consider how our Blessed Sauiour from the mouÌ„â—aine beheld he affliction wherein his Disciples were the need they had of his help â—nd assistance in â—â—at danger and â—â—ausing compassion of them came â—owne to aid and succour them and â—alking vpon the sea he made himselfe knowne vnto them saying Haue confidence it is I feare yee not Ponder first how Christ ouâ— Lord walking on the sea did not sincke because he was Lord of both sea and land whome all creatureâ— do obey and serue man only excepted Secondly ponder how he said to his Disciples It is I feare yee not that is to say I your Father your ayd your repose I your ioy comfort in all your trauailes I your way truth life For so he is to those thâ—â— be good but to the wicked who will he say he is I am the iudge that am to iudge you I the God of râ—uenge that will chastice you finally I am the Almighty that shall coâ—demne you Gather hence a desirâ— that our Lord will vouchsafe to visit thee with his heauenly presence speake in such manner to thy hart whensoeuer thou shalt be troubled and â—fflicted that when he shall say It is I feare not tâ—ou mayst forth with know him reuerence him and serue him loue him and haue full confidence in him THE 4. POINT To consider how S. Peter seeing Christ our Lord walking vpon the sea befought him that he would bid him come to him vpon the water and our Lord seeing that his petition proceeded from true loue gaue him leaue and the Holy Apostle walked vpon the water as if it had beene firme land and beginning to doubt and to sayle in his sayth he presâ—ntly began to sincke Ponder that if thou hast faith and confidence thou shalt walk â— vpon the waters of tribulations and temptations without feare as if thou shouldst â—alke vpon firme land but if thou begin to doubt presently thou shalt sincke Ponder secondly how it beâ—ooueth thee â—ot to enter into the occasions of temptations vpon thy owne head sith S. Peter â—ntred not â—nto the sea nor cast himselfe into the â—ater without the commandement of God Learne to call vpon God when thou feest thy selfe plunged in perills and afflâ—ctions because heerein consisteth all thy good and remedy and he will giue thee his potent hand 〈◊〉 he did to S. Peter will bring thee safe
iubily which was in his â—art for that the day of thy redemption did now approach Ponder how Almighty God difâ—oâ—eth and prepareth himselfe with â—reat longing and ioy of mind to â—ndergoe afflictions and paines for â—hee whereas when any thing is to be â—one for his seruice or to be suffered â—or his loue thou art presently affilâ—ted and discomforted and flyest away Ponder furthermore how that â— the iniuries persecutions ignominies and reproaches which our Lord receaued in Hierusalem vvere not able to diminish his great loue charity towards vs. Gather hence an inflamed loue and desire to suffer something for thy Lord thy eternall louer seeing that all the times thou hast offended him with thy so grieuous sins which haue not beene few haue not beene able to extinguish in his diuine breast the loue be beareth thee and his desire to doe thee good and to saue thee THE 2. POINT TO consider the humility and pouerty of the Sonne of God who as alvvaies before vvas vvont to make his iourney on foot so this day being to enter in triumph into Hierâ—sâ—lem he chose not to go in coach orin a chariot but vpon a â—illy aâ—re vvhich also vvas another mans and albeit he entred with so great humility yet all the people receaued him with exceeding ioy solemnity and triumph Ponder that the cause why our Lord would this day be so magnified receaued with so great honour applause of all hauing euer fled such honours before was that his reproaches ignominies might be the greater his dishonour the more notorioâ—s Gather hence a great desire to condemne and abhorre all worldly pompâ—s and honours and to loue â—mbrace the pouerty humility and meekenes of thy Sauiour because if these be the armes ensignes of thy King and God they ought also to be theirs who esteeme themselues his vassals and seruauts THE 3. POINT TO consider how our B. Saâ—iour and Lord of the Angels being mouâ—ted vpon the asse innumerable people by dinine inspiration came to ceceaue him with boughes palmes in their hands with voices of laud and praise said Hosanna to the Son of God Blessed is he that commeth in the name of God Hosanna in the highest Ponder how the Eternall Father did honour his most B. Sonne not only when he entred first into the world and was borne poore in Betaleem sending â—osts of Angells to solemnize his entrance and to bring those happy tidinges of glory to God and peace to men But this day also when he entred humble and meeke a multitude of people came to solemnize and celebrate his entrance into Hierusalem and his departure out of the world giuing God many thankes and praises for so great a benefit Gather hence a desire to imitate the great deuotion where with this people receaueth their God and be ashamed that thou commest so often to receiue thy Lord and God in the most Blessed Sacrament with so great vndeuotion coldnes THE 4. POINT TO consider the deuotion loâ—e where with all did spread their clothes and garments on the ground to adorne the way by which our Sauiour passed accounting it a great happines to cast themselues and â—hatsoeuer they had at the feet of his our Lord that he might dispose of it all according to his most holy will acknowledging that vnto hims as to the owner and Lord of all all subiection seruice was most due Ponder the little regard and esteem which is to be had of the glory of this world seeing it receaued our Sauiour to day with so great honour within few dayes after it held him for worse then Barabbas and sought his death crying out against him Crucify Crucify him And whome to day it extolled termed the Son of Daâ—uid that is the Holy of Holyes and the most holy amongst Saints toâ—morrow it reckoneth the most vile of all men and treateth him as a maâ—lefactour loading his sacred shoulders with a heauy Crosse on which he was to be crucifyed and dye Gather hence great compassion and griese to see the Lord of Angells so much neglected and despised by men and to seeke their honour at so great charge and cost of his Dâ—sire thou to serue and honour hiâ— much more heereafter and say 〈◊〉 him Behold O my King my Loâ—â— I cast at thy most holy feet not onlâ— all my goods and wealth but my honour also my content my life my selfe and all tread vpoâ— me and do with me what thou wilt for thou art my God my King and Lord the head of Angelâ— and men better and exalted aboue them all THE XXX MEDITATION Of the supper which Christ our Lord made which his Disciples THE 1. POINT TO consider how Christ our Sauiour sent Saint Peter S Iohn his Apostles to prepare for the legall supper of the Lambe and how that forth with the Goodman of the house to whome they were sent inspired by the Holy Ghost gaue them the best best accoÌ„modated roome of the whole house Ponder the fauour which Alâ—mighty God vouchsafeth to doe theâ— in pdrticuler wheÌ„ he entred into thy house that is into thy soule to celebrate therein his feast and Pasch and make thee thereby partaker of the merits of his most precious bloud passion Gather hence great sorrow and repentance for that thou â—ast bebaued thy selfe so ill towardes so louing a Lord seeing not once but many times thou hast shut the dore of thy soule vpon him shutting it against his diâ—ine inspirations thou hast opened it to the persâ—asions of thy enemy the Diuell whome thou hast receaued and entertained as if he not God had beene the owner and Lord of thy soule And therfore that which thou ougntest to do is to offer him not only the best roome in thy house that is thy soule but also to giue it him wholy for it is all wholy his And would to God it were better then it is that it might please his diuine Maiesty to â—ome dwell in it for euer THE 2. POINT TO consider how that Christ our Lord the day being come wheÌ„ the Paschal lambe was to be eaten wold fullfill that ceremnny of the Law for the accomplishing of the shadows and figures of the old law be sacrificed as the true Lambe which taketh away the sinnes of the world at the same time and in the same place that the mysticall Lambe was wont to be sacrificed Wherefore our Lord being at the table with his disciples and all things being prepared and ready he said vnto them With desire I haue desired to eate this pasch with you to giue you to vnderstand how much I loue you as if he should say Very long haue I greatly desired this day and this houre wherein you shall see nothing in me but ignominies reproaches blowes stripes woundes c. Ponder the great and earnest desire which God had to suffer and to giue his life for thee longing to be plunged
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
〈◊〉 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
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
wâ—thall so many 〈◊〉 so great helps and excellencies 〈◊〉 we haue seene obtaining by the â—â—â—uine vertue power therof whatâ—â—euer it will in heauen and earth it 〈◊〉 necessary that no day passe espeâ—â—ally with a Religious person who â—â—sireth perfection without prayer 〈◊〉 that he spend therin one or more â—â—ures Some peraduenture will heere 〈◊〉 that although he graunt this 〈◊〉 to be both expedient and neâ—â—ssary yet not for him who knoweth 〈◊〉 how to pray nor discourse therâ—â— because considerations do not oâ—currâ— where with to dilate and extenâ— his discourses and so his skeine 〈◊〉 threed being cut off and presently eâ—â—ded therewith the gust and desiâ—â— he had to perseuere in this holy exeâ—â—cise is also ended and he wearied for that as it seemeth vnto him 〈◊〉 profiteth not at all thus he leaueâ—â— it quite off To whome I answere and 〈◊〉 is very much to be noted that 〈◊〉 such a one should vnderstand thâ—â— Prayer doth rather consist in affect and desires of the Will then in diâ—â—courses and speculations of the Vâ—â—derstanding he would not find suâ—â— difficulty nor yet be discouraged 〈◊〉 discomforted so much â—or woulâ— intermit and leaue off his prayer 〈◊〉 soone and much lesse if he kneâ— that as the directors and Maisters 〈◊〉 spirituall life doe obserue great heâ—â— is to be taken that the speculation 〈◊〉 the vnderstanding be not vsed iâ— eâ—cesse bâ—cause it doth greatly hindâ—â— the deuotion prayer effect of 〈◊〉 Will especially when we entertaiâ—â— our selues with subtill and curioâ—â— â—â—nsiderations Whence it commeth to passe 〈◊〉 experience teacâ—eth that many â—â—â—es ignorant and vnlearned perâ—â—ns pray better and are more deâ—ut then those who haue much â—ore learning and their prayer alâ—â— often succedeth better becausâ—â—â—ey doe not busy nor distract themâ—â—lues with curiosities but forth with â—â—deauour by prayer and the first ocâ—â—rring considerations to moue and 〈◊〉 the Will to affections And 〈◊〉 them such humble and ordinary â—â—nsiderations cause more deuotion â—â—d moue them more working in â—â—em greater effects then high and â—â—rious do in the learned Let vs bring an example seeâ—â—g we haue such plenty of them in â—oly Scripture where the holy Ghost â—ith very plaine and common comâ—arisons doth declare vnto vs most â—igh and subtâ—â— thinges As in those â—ords of the 54. Psalme where thâ—â—oyall Prophet sayth Who will â—iue me wings as a doue and I will 〈◊〉 and rest And S. Ambrose asketh the question Wherefore the holâ— Prophet desiring to flâ— and to ascenâ— aloft required the winges of a douâ—â— and not of other birds not withstanding there be others more swift theâ— the doue And he thus answereth because he knew well that to fly vp tâ— the height of perfection and to pray well are fitter the winges of a doue that is to say the simple and right oâ— hart then those of sharpe and subtill vnderstanding Hence it â—olloweth that if ouâ— Lord do shew vnâ—o thee this fauour that with a plaine and ordinary consideration wherof there be many iâ— this Manuall as if by the only consideration how God became man was borne layd in a manger and dyed vpon the Crosse for thee thou art inflamed with his loue and with desire of humbling and mortifying thy selfe and in this thou imploiest the whole houre thou hast theÌ„ made a far better prayer and much more profitable then if thou haddst performed it with many discourses and with high and very learned considerations and conceites for that thou â—ast imploied and detayned thy selfe 〈◊〉 the very best and most substantiâ—ll part of Prayer and in that which 〈◊〉 the end and fruite of the same Neither doth the perfection of prayer consist in hauing certaine sensible gustes and consolations nor in â—auing great and vnwonted contemâ—lation for this is not in our owne â—ower nor yet in performing the â—aid acts with such sensible feeling But in this the fruite consisteth that â—hou arise from Prayer very humble â—atient obedient indifferent and mortifyed And seeing that this is alwaies in our owne power the grace of God presupposed know that if â—hou wilt thy selfe thou mayst euer make a good and fruitfull prayer which is a thing of very great comfort for those who giue themselues to this holy Exercise Wherfore it seemeth vnto me that hauing layd so good a foundation in this Introduction and sowed in so good an earth as are the harte of such as desire Perfection so important seed we may well hope tâ—â—gather with the Diuine assistance not only Fruit of thirty but also 〈◊〉 threescore and an hundred fold Especially obseruing the ensuing Adâ—ertisments it being a matter of nâ—â— small momeÌ„t to performe our prayeâ— in the best manner which thereforâ— must be read with leasure not once but many tymes and that with attention and consideration least wâ— walke as blind men in the way of this holy Exercise These Aduertisments instruct how we ought to prepare our selues how to enter continue speake and treat with Almighty God in Prayer they shew the fruite profit which thence is to be gathered of vvhich though some to the eyes of worldly iudgment seeme not to be of such importance yet are they such in regard of the end which is pretended for as much as they dispose to the attayning of great matters vvithout the which we can very hardly be recollected and deuout And nothing is to be esteemed as little but of great â—oment when it is done with intent â—â—d desire thereby the more to please â—â—d serue our Lord. Whereupon 〈◊〉 Holy Ghost saith that he who â—â—â—reth God neglecteth nothing neiâ—â—er in little nor in much because â—â—at euery little helpeth and furtheâ—â—â—h that which is great the great â—â—nnot be conserued without the â—â—le THE I. ADVERTISMENT How we ought to prepare the matter for Prayer â—N the Euening before we goe to bed let vs euer read one or more points of the meditations contaiâ—â—d in this booke whereof the day â—â—xt following we are make our â—â—ayer And the better to put away â—ule vnclean imaginations which 〈◊〉 the night more then at other â—â—â—es the Diuell vseth to 〈◊〉 in the â—â—ansy let vs fall asleep thinkâ—â—g â—â—on the aforesaid Exercise 〈◊〉 â—e morning as soone as we 〈…〉 vs offer vnto God all our thoughâ—â— wordes deedes of the day to come This done we may presently call to mind the points of the Exercise which we read ouer night endeauouring to imprint in our memory the verities of our holy Faith for iâ— the vnderstanding be occupyed in other extrauagant imaginations they will be an ocasion of distraction â—loth and ircksomnes in prayer yeâ— and a cause sometimes the sooner to leaue it off S. Bonauenture and S. â—hoâ— Climacus esteeme this aduise vâ—ry important and it may well be that from them our Holy Father Ignatiuâ— had the same whome we know both to haue vsed it himselfe and to haue â—ommended it vnto vs his childreâ— very seriously For we read of
and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse and ioyning our hands togeather stand and pause for the space of a Pater Noster then liâ—ting vp our hart and the powers of our soule to heauen â—e are to behold and as it were to place our selueâ— in the presence of the liuing God being vndoubtedly there by Essence Presence and Povver considering that we are not all alone but before that grâ—aâ— and infinite Maiesty of Almigâ—ty God then and there looking vpon vâ— according as â—he great Prophet Elias did when he savd our Lord liueth the God of Israel in whose sight I stand And heerewith quickning our fayth let vs make to this our Lord and God three in person and one in essence whome innumerable Angels doe adore a great and profound reuerence bending before him the knees of our hart and body vnto the ground one twice and thrice adoring and worshipping the three diuine persons first the Father then the Sonne lastly the Holy â—host And this humiliation wherwith â—e begin our Prayer is not only to â—e exteriour and with the body but â—lso interiour and with the mind enâ—ring into our selues and considering that we haue not any thing of our selâ—es eyther in Being Substance or â—alue nor any thing but innumerable â—innes for which we deserue euerâ—asting payne and torment And this may be an effectuall meanes to pray well for by this humiliation the iust become more iust and the holy more â—oly Wherof giue â—estimony Abraâ—am Tobias Daniel and other Saints of whome the holy Scripture â—elateth that they began their praiers â—y humbling themselues And by this â—inners obâ—aâ—ne mercy and become â—uit Manasses Kind of Israel a great â—inner and the Publican in the Gosâ—ell by humbling himself in his Prayâ—r went thence iustified And so shall we â—ithout doubt if we humble our selues in like manner as we ought to do THE VI. ADVERTISMENT How and with what composition of body we ought to pray THE composition of body 〈◊〉 Prayer is to be waâ—ghed anâ— vsed according to the health disposition and forces thereof noâ— kneeling if we be in good health anâ—â—ble now prostrate vpon the ground sometimes standing especially 〈◊〉 drowsines do molest and trouble vs sometimes sitting with humility 〈◊〉 our indispositioÌ„ require it yet so that the humble manner of our sitting declare the desire we haue not to rest but to pray For if the body should be in payne or torment we cannoâ— haue the repose and quiet of mind which is required for this holy exerâ—ise although sometymes it wilbâ— good to mortify and punish the body therein also not graunting all that it asketh especially if thereby we â—â—nde our selues remisse negligent â—nd distracted We haue many examples in 〈◊〉 holy Scripture of the exteriour reâ—â—rence which the holy Saints vsed in â—â—ayer Of that great seruant of God â—oyses it is sayd that to pray vnto â—od in the mount Synai he did proâ—â—ate himselfe vpon the ground And 〈◊〉 Daniell that he prayed bowing â—oth knees vnto the ground This â—anner of reuerence did our Lord â—â—sus Christ himselfe vse in the long â—â—ayer made vnto his eternal Father 〈◊〉 the garden where kneeling downe 〈◊〉 prostrated himselfe vpon the groâ—nd and it is credible that he did the â—me other times as when he â—ent 〈◊〉 pray in the mountaines This example the Apostles â—ther holy Saints haue followed And â—mongst the rest it is recorded of S. â—â—mes the yonger that through conâ—nuall kneeling both by day and â—ight his kneeâ— became as hard 〈◊〉 â—â—ose of a camell teaching vs thereâ—y the great esteem we ought to haâ—◠〈◊〉 exteriour reuerence in Prayer aâ— thing singularly helping 〈◊〉 â—euotion greatly glorifying God 〈…〉 meruailous edificâ—tion 〈…〉 Neighbours Let vs therefore 〈◊〉 procure to glorify him and edify 〈◊〉 Neighbour when we pray THE VII ADVERTISMENâ— How we ought to couuerse and speâ—â— with God in Prayer THE manner to conuerse 〈◊〉 Almighty God in mental Praâ—er must be not with exteriouâ— but interiour wordes not long 〈◊〉 for all the time our Pâ—ayer enduretâ— but briefe and in few words accâ—â—ding as our Blâ—ssâ—d Sauiour teache◠〈◊〉 in the Ghospell saying Wheâ— you pray speake not much And S Augustine â—xpouâ—ding this place 〈◊〉 the Ghospell noteth that it is 〈◊〉 thing to speake much and discouâ—â— with the vnderstanding â—nd anothâ—â— thing to stay long in the act of louâ— aâ—d affections of the Will Wheâ—fore the former is that which is to be aâ—â—yded in Prayer for that is 〈◊〉 to speake and prattle much whereâ— the busines or nature of Prayer â—â—â—sisteth not in many words 〈◊〉 〈◊〉 way to negotiate with Almighâ—â— God to vse much Rhetorike a â—â—dance of discourse and curious â—ceits but rather by sighes teares 〈◊〉 compunction of hart For although we say nothing with our lips 〈◊〉 may cry neuertheles with our hart â—Moyses did vnto whom our Lord 〈◊〉 Why cryest thou vnto me â—hereas the Holy man said not a 〈◊〉 but only prayed with so great â—â—our and efficacy in his hart as 〈◊〉 had cryed out aloud vnto God We therefore in this manner â—ght also to make our prayer and vnto Almighty God and if perâ—â—enture heerewith we find our 〈◊〉 distracted being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire 〈◊〉 rather find our selues assaulâ—ed 〈◊〉 diuers thoughts distractions â—illbe good to make vse of a reâ—dy which the R. Father M. Iohn â—â—la giueth in one of his spirituall â—â—stles saying That we mâ—st cast 〈◊〉 selues at the feet of Christ being 〈◊〉 for the fault and cause giuen of that distraction And so complâ—ning and lamenting in humble 〈◊〉 louing manner we may say vocâ— these or the like wordes How is it possible O my Goâ— that thou wilt permit that I so 〈◊〉 creature and so vile a worme 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence atteâ—tion and deuotion and so much â—â—stracted Do not permit so vnworâ—â— a thing I beseech thee Then 〈◊〉 to thy soule and say vnto her my soule reflect vpon thy selfe 〈◊〉 what thou dost and with whom 〈◊〉 speakest Consider that perhâ—â— this may be the last houre that thâ— hast to pray in and that this may the last day of thy life This done let vs returne our prayer againe and interiour coâ—munication with God as hath beeâ— said and if neuertheles we canâ— cast off and be rid of these distractâ—â—â— as being pâ—rhaps the iust deserâ—â— chastizement of Almighty God 〈◊〉 the great and manifold sinnes of 〈◊〉 life past and present negligence may say vnto him O my God I accept with a 〈◊〉 good will and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 drinesse this distraction â—â—mfort and spirituall solitude of 〈◊〉 thus forsaken of thee and left 〈◊〉 selfe And we may be assured 〈◊〉 patience and humility and this â—ormity with the will of
same thing For not content to haue prayed once vnto his Eternall Father he repeateth the â—â—me the second and third tyme â—â—ea and the holy Euangelist addeth â—â—at towards the end longer then beâ—â—re And for this our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises â—oth make so great account of the reâ—etitions which after euery Exerâ—â—se once or twice he ordaineth to be â—ade for that which at the first is â—ot found may be afterwards found â—y repetition of the same And so our â—ord himselfe affirmeth He that seeâ—eth findeth and to him that knocâ—eth it shal be opened So it hapned â—nto that woman of Chanaan who â—or her perseuerance in renewing oft â—er petition vnto our Sauiour obâ—ained of his Diuine Maiesty the deâ—â—red health for her daughter So also 〈◊〉 will happen with vs in Praier that â—eturning thereunto once or more â—ften if need require and for seuerall â—ayes renewing and perseuering in â—he same consideration we come to â—iscouer more_vnknown grounds or 〈◊〉 to say better more heauenly misteâ—ies not knowne to vs before Much like as entring into a darke chamber at the beginning we see little or nothing but staying there a while wâ—â— come to see that which we could not see before THE XI ADVERTISMENT How we are to begin our Prayer This is generally speaking of all those who giue theÌ„selues to the practise of this holy Exercise that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA the Praier commonly called Preparatory which is as it were a preparatioÌ„ to begin Prayer saying thus I beseech thee O Lord to direct this houre or time of Praier to thy greater glory bestowing vpon me such plenty of thy grace as shall be necessary to performe it and I humbly offer vp vnto thy Diuine Maiesty whatsoeueâ— I shall thinke say or do according to thy holy will and as it shal be most pleasing vnto thee THE XII ADVERTISMENT How the Powers of our Soule are to be exercised in Prayer MENTALL Prayer whereof heere we treate is the worke of the three Povvers of the â—oule to wit of the Memory Vnâ—erstanding and Will Noting by â—he way that in euery Mistery and point we take in hand of all the Meâ—itations of the books following we â—re to exercise these three powers in Prayer in manner following First with the Memory we â—re to call to mind Almighty God our Lord with whome we speake setâ—ing before our eyes the point or Mistery on which we are to mediâ—ate belieuing with a liuely faith the â—ruth thereof Secondly with the Vnderstanâ—ing we are to discourse and consiâ—er those things which best may help 〈◊〉 moue the Will pondering and as 〈◊〉 were chewing them againe and aâ—aine by leasure to the end we may find our selues moued with the vertue and fruite included therein For that which is not well chewed is neither bitter nor sweet and so ney ther Sinne nor Death nor Iudgment nor Hell it selfe is bitter or loathsome vnto the sinner because he doth not ruminate and chew these things but swalloweth them whole running them ouer rashly without any mature consideration at all and little to his profit Hence it is also that we take no gust nor haue any feeling in the Misteries of the Incarnation Passion Resurrection of Christ because we doe not throughly ruminate chew them Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed searching out the precious diuine vertue which therein is hidden that is to say within this holy and diuine Mistery and we shall see by experience that it doth not only heat and bite vs but also prouoke and cause in vs teares of deuotion Thirdly with the Will we are â—o draw out of that consideration â—undry affections some belonging to â—ur selues and others to Almighty God for example Detestation of our â—elus in regard of our offences against God Sorrow for our sinnes the Loue â—f God and his diuine Precepts the â—iuing of thanks for benefits and faâ—ours receaued Desires of true and â—olide vertues of imitating Christ â—esus our Lord in those which he exâ—rcised in his most holy life to wit â—n Charity Mercy Humility Patiâ—nce Meeknes and Pouerty and so â—n all the rest Neglect Contempt â—f all that the world esteemeth and â—oueth seeing the small account this â—ur highest Lord made of them in his â—ife and death great longing and ferâ—ent desires to suffer and shed our â—loud for his diuine honour pondeâ—ing with attention and leasure in eâ—ery Mistery some one of these verâ—ues vntill we imprint and settle in â—ur Will an earnest desire to obtaine 〈◊〉 And these be the acts which we â—re to exercise with the power of our Will in the consideration of the life PassioÌ„ of Iesus Christ our Sauiour therby to come to the true imitation of his most perfect vertues And this third of our Will is the principall that wherin we ought to make most stay as a thing whereof most reckoning is to be made in Prayer this being alwaies in our power to perform how dry soeuer wee be or full of desolation All these and the like affections and desires of true and solid vertues we must put in practise so that we may profit our selues in some of them by one Meditation and in some by another according as the matter of Meditation shall require THE XIII ADVERTISMENT The fruit which is to be gathered out of Prayer IT is a thing of speciall moment and which maketh much to the purpose that before we begin our Prayer we forsee know the fruit which we ought to gather thereof For it is to be presupposed that we â—o to seeke remedy for our spirituall â—ecessities to obtaine victory of our â—assions and peruerse inclinations 〈◊〉 procure sorrow for our sinnes to â—â—ote out vices to plant vertues to â—â—bdue all difficulties which may ocâ—urre in the way of vertue weighing â—â—rst with our selues and very seriouâ—â—y what is the greatest spirituall neâ—essity we haue what is that which â—indereth most our progresse in verâ—â—e and that which assaulteth most â—ur soule And this is that we ought â—articulerly to forethinke haue in â—readinesse therein to insist and to â—btaine that our desire in Praier â—s if we find our selues to want the â—ertue of patience thither to direct â—ur considerations for the attayning â—f a true desire to suffer and endure â—r the loue of God thinges painfull â—nd contray to our liking If our â—hiefest want be Charity then to â—ake firme purposes to shew our â—â—lues affable courteous and sweet â—nto our neighbours not to contriâ—ate or do them any harme but raâ—her all the good we can c. For it were a great folly deceit for one when he goeth to prav to lay hand vpon that which first offereth it selfe and not that whereof he hath most need For we see the sicke person going to the Apothecaries shop doth not
so but maketh choice of that which is most to the purpose for the curing of his infirmity So we see that blind man in the Ghospell to haue done who went to our Sauiour crying and beseeching him to haue mercy on him whome when our Lord asked what he would haue him to do vnto him he forhwith represented vnto him his greatest necessity and that wherin he receaued most affliction which was the want of sight and of this therfore he craueth remedy So that we see he did not demannd any otherâ—thing whereof he had also need for he did not say Lord Bestow a garment on me for I am poore giue me necessaries to maintaine me for I am in need these thinges he did nor beg but all the rest omitted he imploreth remedy for his greatest necessity After this manner we see the holy Prophet Dauid to haue done for he directed his Prayers to obtaine that which he desired and had most â—eed off and so he sayth in one of his â—psalmes One thing I haue asked of our Lord this will I seeke for and procure vntill I obtaine it Euen so we ought to doe in our Praiers to Almighty God insisting perseuering therin vntill we obtaine And hauing once preuayled against that vice pasâ—ion or bad inclinatioÌ„ which did most â—fflict and molest vs then are we to â—all in hand with another thus in â—ime we shall subdue and cut off the â—eads of them all with the sharpe â—iercing sword of Prayer But heere it seemeth vnto me â—hat some will doubt and say How is â—t possible for me to apply this point of Prayer mistery which I mediâ—ate and wherin the charity of Christ â—nd his loue towardes me doth most â—ppeare and wherein his greatnesse â—nd goodnesse is most apparent to â—he necessity I haue of humility patiâ—nce purity and other vertues And how when thinking on the glorious misteries of Christ can I haue sorrow for my sinnes and in his dolorous and painefull passage ioy and spirituall contentment Wherto I answer two thinges the first that it cannot be denied but that some Mysteries are more to the purpose then others to gather the fruit of some vertues more then they be for others Let vs put an example In the birth of the child Iesus who doubteth but that the humility pouerty which Christ there did practise and experience in his owne persoÌ„ do shine most bright and are most eminent in that mistery In the crowning with thornes the contempt of worldly honour In the whipping at the piller the mortification of the flesh and in the mystery of the Crosse the humility patience and obedience which Christ exercised suffering himselfe to be nayled thereunto The second thing is and that of much importance to be knowne that vpon whatsoeuer point or mystery we meditate we may apply it to â—he vertues we haue most need of 〈◊〉 most for our purpose for that the â—onsideration of euery one of them is 〈◊〉 certaine diuine Manna which tastâ—th to euery one according to his deâ—ire If we will that it tast of humility â—hen of humility the consideration of â—innes of hell of death will sauour â—nd tast If of patience and the loue â—f God hereof the Passion and Reâ—ection of Christ will tast being euery where full of motiues for the one 〈◊〉 incitements to the other If of poâ—â—erty and mortification of the flesh â—nd so of all the rest the most holy â—fe of our Lord Iesus will affoard vs â—atter for our spirituall gust in ech â—ne abundantly But let vs see the â—ractise of this declaring it by some â—ew examples Put the case we meditate vpon â—ome part of the Passion and Paines â—f our Sauiour would draw therâ—ut desire and affection of ioy and â—pirituall gladnes Consider to this â—nd and reflect vpon the exceeding â—reat glory and praise which through â—â—ese paines and ignominies did arise vnto God both in heauen and earth and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ were purchased for mankind and heerat we may reioice therein fulfilling the counsayle of the Apostle Reioice in our Lord alwaies If we meditate vpon the glorious Resurrection of Christ our Lord and desire to haue sorrovv for our sinnes Consider that this our Lord doth therefore rise againe to bestow on vs the life of grace deliuering vs from the death of sinne and by the beauty of the glorious life which he promiseth in this spirituall Resurrection we may gather the lothsomnesse and deformity of the death of sinne from which by his death he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is and to loue and imbrace the beauty seemlinesse of grace If meditating on the Ascension of our Sauâ—our we desire to reape the fruit of patience let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne for the paynes he suffered 〈◊〉 his loue that we may like wise â—â—ue patience in ours Finally if thinking vpon the â—â—ost holy lyfe of Christ we would be â—â—ued to the contempt of the world â—hold the little reckoning he made the honours and vaine estimation â—â—â—erof that the glory which ought be esteemed is the Eternall which â—â—â—rist our Lord hath and doth comâ—unicate vnto his But now all this supposed â—â—ich hath bin said that which hereâ—â—maketh most for our purpose is 〈◊〉 light and direction of the holy â—â—ost who in what mystery soeuer 〈◊〉 shall meditate will best suggest 〈◊〉 graunt vnto vs the feeling of the â—â—rtue we most pretend and which it â—â—houeth vs most to seeke for and 〈◊〉 obtaine at his holy hands THE XIIII ADVERTISMENT Of Iaculatory Prayers to be made 〈◊〉 in and out of Meditation IT is a very good remedy to exeâ—â—cise and stir vp the soule that prayâ—eth as well in time of distractioâ—â— and driâ—esse in meditation as to coâ—serue deuotion in the rest of thâ— day to walke alwaies as in the presence of Almighty God and no lessâ— for such as haue not health to pray 〈◊〉 mediâ—ate to vse some short payeâ—â— or iaculatory aspiratioÌ„s which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto heâ—â—uen crauing of Almighty God 〈◊〉 few words his diuine loue his graâ—â— or some vertue whereof he standetâ— most in need as it were represeâ—ting and laying before his maiesty his owne weaknesse asking humblâ— remedy therof or victory ouer somâ—â— vice from which he most desireth 〈◊〉 be freed The practise of these shoâ—â— prayers is as solloweth â— my God that I could alwayes â—e thee â— that I could perfectly obey thee â— that I could alvvaies serue thee â— that I neuer had offended thee â—â—at I could see my self free from 〈◊〉 or that imperfection â— that I could obtaine this or that â—â—â—ellent vertue Giue me o Lord purity of soule â—â—â—nility of hart pouerty of spirit Pardon my sinnes
it â—â—vere not hauing lost the instrumeÌ„ts â—nd organs whereby thou mightest â—â—nioy them Ponder what profit rotten â—â—ands doe now reap of thy riches so â—reedily sought and hoarded vp toâ—eather What fruit doe thine eyes â—ovv enioy of all the vanities which â—hey haue beheld what vviâ— all thy â—elicacies prouided for thy tast then â—â—uayle thee of vvhat continuance â—aue those castles of aire been framed â—n that thy head what end haue all â—hose gusts and pleasures had proâ—ured by so heynous sinnes vnto thy â—â—retched body And turning thâ— speach vnto thy soule say Looke â—nd consider well what will be the â—nd of this flesh thou novv hast Consider vvhome thou cherishest â—home thou now adorest O miserable wretch that I am wherefore 〈◊〉 all these riches if I am to become so â—aked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ— To what end are these delicacies and banquettings if so soone after I am tâ— be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ— soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ— which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent â—right shining cloud and thereon a â—ate or chaire of Estate and Maiestâ— â—here Christ our Sauiour is to sit 〈◊〉 iudge all mankind The petition shal be to crauâ—â—f Almighty God grace to apprehend â—nd feele now that which thou arâ—â—hen to see endeauoring that since â—â—ou art one of those which are to be â—here called thou maist also be of â—he elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâ—ures at the day of Iudgement For 〈◊〉 Christ our Lord saith the Sunne â—halbe darkened the Moone shalbâ—â—urned into bloud the stâ—rrs shall fall â—rom heauen and the sea shal be trouâ—led Finally the dread and horrour â—hich then shall possesse the harts of â—en shal be so great that they shall â—ot find any place or corner secure â—herein to hide themselues wherevpon they will all waxe pale dry â—ither away for feare and become 〈◊〉 it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâ—gel with fearefull voice in maâ—ner of a trumâ—â—et shall summon all the dead to â—udgement And in a moment all both good and bad shall rise againe â—ith their proper bodies which they â—ued in heere on earth and come toâ—eather into the valley of Iosaphat â—here to attend the Iudge that is to â—â—dge them Ponder the sorrowes paines â—hich the damned will feele vvhen â—â—eir soules brought out of hell shalâ—â—e againe coniovned with their boâ—ies vvhat vvill they say vnto one another hauing been Authours and â—auses of ech others torments and â—â—iseries O with vvhat curses vvill â—â—ey vpbraid one another being the◠〈◊〉 be linked togeather to be ech oâ—hers executioners Contrarâ—vvise â—ow gâ—eat content shall the soule of â—he iust receaue at the good compaâ—y of the body which whilest they â—ued togeather on earth was a mean â—nd help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâ—fall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâ—fe and rage of the bad wil be who were so much honoured in this life wheâ— they will see themseluâ—s on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ— they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ— haue imbâ—aced the Crosse and Mortificatioâ— to follow me come and receaue the reward which is â—ue vnto you and take possession thereof with eternall rest And to the wicked he
most B. Virgin receiued her beloued Sonne endeauouring to comfort him taking him in her armes laying him at her virginall breasts giuing him to sucke of her most pure milke and saying O spouse and King of glory how deare doth the sinne of â—dam cost thee how soone dost thou performe the office of a redeemer suffering paines â—heding thy bloud for mankinâ— Stir vp in thy selfe a desire to accompany this Blessed Virgin in her teares and good offices towardes her Sonne And shedding aboundant teares of compassion bewaile thy sinnes and offences that thou mayst obtaine pardon of them And render vnto Christ our Sauiour most humble thankes for the bloud and teares which he shed for thee auoyding heereafter to increase his paine with other new offences Beseech the B. Virgin to obtaine for thee grace of her most holy Sonne that at the entrance and beginning of this new yeare thou mayst renew thy life forsaking and casting off thy old garments wherein thou hast been hitherto wrapped to wit thy lukewarmnesse sloth and negligence in thy spirituall exercises putting on from hence forwardes feruour loâ—e and charity towardes God and thy neighbour THE XII MEDITATION Of the comming of the three Kings and of their giftes THE 1. POINT TO consider how the same day on which Iesus Christ our Sauiour was borne in Bethleem he sent to these Kings or Sages a new and most bright shining star giuing them thereby to vnderstand that the true King redeemer of the world was borne in Iury and they illuminated with that heauenly light and inflamed with diuine loâ—e much reioyced at the sight therof congratulating and iouiting one another to go and adore that true King of Kings and forthwith leauing their Counâ—â—ey they went with much content and ioy to seeke Câ—rist Iesus in a forraine Land and to behold with their corporall eyes whome they had already seene with the eyes of â—ayth knowing very well how blessed those eyes should be that should behould him Ponder how great the deuotion was of these Kinges which moued them to leaue their owne Countrey to vndertaâ—e so long and so dangâ—rous a iourney to breake through so many difficultâ—es which they might well imagine would befall them herein whereas many though they be no Kings because they will not depriue themselues of their coâ—modityes and vndergoe some small difficulties for the loue of God will not so much at set one foot before another for his seruice and so doe not find him And it falleth out oftentymes that those who are very faâ— from Christ do bâ— little little draw neere vnto him and find him as may be seene by these holy Kings and that those who be neere at hand are cast backe and left of Almighty God for their ingratitude as it happened vnto Herod and to those of his Court. Gather hence a liuely 〈◊〉 to seeke find and adore this great King â—nd soueraigne Lord of all 〈◊〉 as often as thou shalt see the starre of his diuine inspiration to vvit the voice of thâ— Superiour the rule of thy profession following it with great alacrity though it bring thee to the stable because there thou shalt certainly â—ind Almighty God THE 2. POINT TO consider how the Kings being come to Bâ—thleem the star stood ouer the place where our Sauiour was borne and sparckling cast forth bright beames of light as it wâ—râ— saying vnto them Loe heere he is whome you doe seeke And entring the place they found the true Lambe of God who taketh away the sinneâ— of the world reposed in the armes and sucking at the breasts of his B. Mother Who illuminating their vnderstanding with a celestiall beame of diuine light discouered vnto theâ— how that little babe though in exteriour shew the most poore and contemptible in the world was true God and Lord of all Ponder the goodnes mercy of this our Lord who vouchsafed 〈◊〉 impart the faith of this sacred Mystery of the incarnation in such plenty vnto the Gentills and communicated himselfe vnto them so gratiouâ—â—y as to call them vnto him though they had no knoledgh at all of him before to seeke them out in so farre Countreyes though they liued without thoght of him to call as it werâ— at their dores eÌ„ter into their harts as if he had need of them not they of him Hence thou mayst gather that he hath often done the same to thee for thou being neither able to desire him nor to tast of any such matter he hath sought called chosen theâ— euen when thou wert most carrelesse of him and didst fly away from him Be therefore thankefull and seruiceable towards him for it as these holy Kings were And if thou hast nothing els to offer take all thy sinnes togeather and with harty sorrow and repentance for thine offences committed against this thy Lord God offer them vp vnto him that they may be consumed with the fire of his diuine charity and thy soule remaine perfectly cleane and pure from them all THE 3. POINT TO consider that albeit these holy Kings saw this poore infant lodged in a vile stable â—rapped in poorâ— ragges layd in a â—ard manger so destâ—â—â—te and forsâ—ken of all humane help and comfort yet they stedfastly belieued that he was the true King and Lord of heauen and earth and forth with câ—st their Sceptâ—râ— and Crownes at his feet and prostate on the ground with great humility and reuerence â—dored him and offered him gold as to their King Incense as to their God and myrrh as to a mortall man Ponder that as these holy Kings offered vnto this heauenly King and Blessed Infant these three mysticall gifâ—es so were it meet thou didst offer him whatsoeuer thou hast receiued from his most bountifull hands And prostrâ—â—ing thy selfe before him and adoring him as thy King and Lord â—ith ferueâ—t loue in lieu of gold wouldst offer vnto him all the riches goods of the world so that if they were thine thou â—ouldst most willingly lay them at his feet In lieu of Incense all the smoke and vanity of the honours and glory which the world can affoard thee And insteed of myrrh the delights pleasures of the flesh wholy and most vvâ—llingly renouncing them and desiring not to haue or enioy them although they were offered thee Hence thou mayst gather great â—onfidence in the liberality of this Soueraigne Lord that he will râ—ceaue this thy Presenâ— and returne thee abundance of spirituall riches for the pouerty which thou hast promised him Victory ouer thâ— Paâ—â—â—ons and thy flesh for the vow of Chastity which thou hast made vnto him And for the vow of Obedience his diuine loue grace that thou maâ—st alwayes keep his holâ— Law and Câ—mmandements And â—hou maâ—st offer thy selfe vp wâ—oly and entierly 〈◊〉 euery thing to thy Lord God as â—â—ese holy Kings his disciples did offer themselues and al that they had THE 4. POINT TO consider that after the offering was
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
store Ponder the great pouerty of our B. Lord and of his Disciples 〈◊〉 the small care they had of their owne comfort and corporall sustenance seeing for thirteen persons others which might ioyne themselues vnto them they had only fiue loaues and those also made of barley vvhich was the most vnsauory bread that then was in vse and peculiar vnto poore people hauing fed in the desert that vngratefull Nation vvith bread from heauen whereas him selfe his Blessed Apostles were fed with barly bread Purpose firmely to choose for thy selfe such thinges as Christ our Lord did choose for himselfe intreating thy body with like seuerity and rigour where with he treated his being ashamed from this day forward of thy ouer much solicitude in seâ—king after supersluitieâ— and dainties in meate and drinke otherwise then is pleasing to our Lord who reproueth these things THE 3. POINT TO consider how that our Sauiour and Lord of all things taking the bread into his holy and povverfull hands blessed it and gaue it vertue to be multiplied and become better so that though euery one did eat therof it was not consumed but rather did multiply increase Ponder first the omnipotency of God which so easily could conuert a few vnsaucry loaues into thousands those most sauory toothsome bread Ponder secondly the prouidence of God resplendent and manifest in this miracle For wheras those vvhich did eate of this bread were many thousands of different ages complexions yet all of them eating thereof of the selfe same kind of bread were notwithstanding satisfyed as well content with a small portion as with a great quantity therof Gather hence a great desire wholy to rely trust on the omnipotent hand of God for they can neuer want but will increase and prosper alwaies whose Lord God is Christ our Saâ—iour THE 4. POINT TO consider how this heauenly bâ—aquet being ended our Saâ—iour commanded his Apostls to gather vp the leauings they therefore gathered them and filled twelue baskets with the fragments of those fiue barly loaues which remained after all had eaten Ponder the goodnes bountifulnes of our Lord in rewarding the liberality and free hart wher with his Discipls offered him their fiue loaues for he restored them twelue baskets full of most delicate hrâ—â—d that they might vnderstand that as they were twelue so he would that the baskets of the remnant should be twelue as it were to bestow vpon euery one of them a whole basket full for the smal part which each of them had renouâ—ced in the fiue loaues they had before presented him Gather hence a desire to be mercifull and bountifull towardes the poore of Christ because all those who offer him any thing for his seruice he rendreth them much more then they gaue him as it is manifest in the mercy he â—vsed with that widdow which â—ed Elias the Prophet who for a little meale which she had freely libâ—rally bestowed vpon him in the name of God multiplyed the same making it to Iuffice for many dayes And for one glasse of bad wine which was giuen vâ—to Christ our Lord at the marriage wherennto he was inuited he bountifully rendred six vessells full of most excellent wine And if this our Lord dealt so liberally in this life with sinners giuing â— hundred sold for one what will be giue in the eternall to the iust Good measure sayth S. Luke and pressed downe and shaken togeather and running ouer shal be giuen in their bosome infinitely surpassing that which is or can be done for him in this life THE XXVII MEDITATION Of the Transfiguration of our Lâ—rd THE 1. POINT TO consider that when Christ our Lord transfigured himselfe and vouchsafed as it were to make a heauen heere vpon earth manifesting his glory and heauenly beauty vnto men he retyred himselfe vnto an high mountayne taking with him only three of his best beloued and most familiar disciples toâ— place where no body but only they might enioy those diuine comfoâ—â—s fauours which in the night of his transfiguration he was to impart vâ—to them Whereas to shew himselfe disfigured in Mount Caluary there to suffer a most painefull and oppâ—obrious death he would it should be at midday in the fight of the whole world Ponder how that God doth not bestow these graces fauours such as was to be preseÌ„t at the glory of hiâ— transfiguration vpon all those that are iust and holy but only vpon the most feruorous and his best beloued and peraduenture he tooke not the rest with him not because they were lesse seruent in his loue neither were they so but because Iudas was amongst them who deserued not to enjoy so great a fauour neither wold he exclude him alone not to defame him Whence thou maist gather how much it importeth thee to be feruorous in the lone of God and how much harme one bad member doth vnto a whole community of good men being the cause why they are depriued of such sauours and benefitâ— which Almighty God would do theÌ„ if such a one were not in their house company THE 2. POINT TO consider how that Christ our Lord transfigured himsâ—lfe in praver permitting the glory of his soule which was hidden â—hen and restrained to communicate it selfe to the body though for all small time Ponder how that thy sinnes were the cause why that most holy body of thy redeemer was deprtued all the time he liued in this world of that glory which he made known in this his transfiguratioÌ„ as also why it as passible and mortall albeit now he admitted that glory it was but for a very short space choosing rather to prosecute the worke of our Redeâ—ption and to suffer and dye with great â—gnominy and shame for men then here to haue rest enioy his glory Gather hence two things firsts desire and loâ—e rather of paynes and tranells and to suffer with Christ in mount Caluary then to enioy the quiet of mount Tbabor Secondly how it importeth thee to be a great louer of prayer and to profit therein if thou desire to be transfigured into the image of the Sonne of God for by prayer our life is tranâ—formed changed from terrene and worldly into a celestiall and diuine consolatiâ—ion THE 3. POINT TO consider how our B. Sauiour being in so great glory and Maiesty there appeared Moyses Elias and spake of his death that he was to suffer in Hierusalem Ponder how that the reason why Christ our Lord made choice of those two Prophets before many others and to honour himselfe and them by this communication was because they were eminent in sanctity and zealous of the obseruance of the Law and withall very much giuen to fasting prayer Gather from hence two things first a great desire of those vertues which these Saints had thereby to be So inward familiar with our Lord as they were Secondly how our Sauiour in the middest of
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
occasion shal be offered thee seeiâ—â— thou hast so manâ— imperfections 〈◊〉 sinns as thou hast Is it much 〈◊〉 thou beare be silent for the loue 〈◊〉 God who being free from all faâ—â— gaue thee so great an example of â—â—â—uincible patience sufferance THE 2. POINT TO consider the shouts outcryes of those wicked ministers when they entred the citty with our Blessed Sauiour proclayming and vanting themselues of the prey they had gotten Ponder how different this entrance into Hierusalem was from that which the same our Lord made on Palme suÌ„day when many went with him with boughes of palmes in their hands in token of the victory which â—he had atchieued ouer his enemies But novv they bring him in vvith swords launces as if they had got the victory ouer him In that entraÌ„câ— all cryed out in his prayse Blessed is he that commeth in the name of our Lord in this they cry out in derision of him making him their laughing-stocke calling him by a thousand vnworthy names In that they spead their garments on the ground that he might passe vpon them In this they â—haled rent and tore his garments froÌ„ him â—ea pulled the hayre from his â—â—eard sacred head From hence thou mayst gather a certaine equality of mind and conformity vvith the diuine vvill in all thinges being mindfull of aduersity in tyme of prosperity of disgraces reproaches in tyme of honour of a bad day in the good for it is cleare that of little pleasure much sorrow followeth THE 3. POINT TO consider in what plight those sacred feet of thy Sauiour vvere being embrued with bloud the skin flayed of them with often stumbling and with being troden on spurned at by those hellish ministers Ponder first how those diuine feet begin to pay for the sinne which thy feet haue committed in the rash crooked ways by which they haue walked to fulfill thy desirs inordinate appetites Secondly the spirit and affection wherewith our Lord goeth a long that way and the vertues he exerciseth of humility patience offering those painefull steps vnto his Eternallâ— Father in satisfaction of those which thou makest to offend him And gathering hence desires of thankefulnesse vnto so good a Lord. vvho hath walked such waies for thy saluation and remedy beseech him to giue thee grace to ordaine thyne to his holy seruice and to the performance of his holy Law and Commandements THE 4. POINT TO consider in what manner thy Sauiour vvas receaued when he arriued at Annas his Pallace and was brought in before him and before the Scribes or Interpreters of the Law with what arrogancy they began to examine our Lord causing that diuine Maiesty to stand before theÌ„ as one that was esteemed guilty and they in the meane time remayâ—ing sitting as Iudges they in state and in their Doctorall robes and the Lord and Maister of the Wisdome of heauen manacled and bound before them as if he had beene a theefe malefactour Ponder how differently God our Lord is now among the doctors and Lawiers from that he was when being twelue yeares of age he sate among them hearing them and asking theÌ„ al being astonished vpon his wisdom answers Then he was seated in the midst of them hearing answering to the esteeme admiration of all but now he standeth if he make answere to the questions they aske him he is scorned mocked being the Doctor of all Nations Gather hence a desire to humble thy selfe to beare patiently iâ—â—â— imitation of our Lord when thou shalt be accounted by others as vnwise ignorant and perswade thy selfe that thou art so indeed and be glad to imitate in something and to be like thy Sauiour THE XXXVIII MEDITATION Of the blow giuen to our Sauiour vpon the face how he was sent bound vnto Caiphas THE 1. POINT TO consider how that Lord of vvhome it is said in Saint Iohns Neuer did there man speake so as this man giuing novv a mild and gentle answere to the high Priest is stroken and buffised by a base fellow Ponder how the face of our Sauiour remayned sorely brused and disfigured with this cruell blow and was exceeding red partly with it and partly throgh his naturall bashfulnes modesty hauing receaued so great an affront And albeit the buffets blowes and spurnes which were heaped vpon thy Lord by his enemies vvhen he vvas apprehended vvere many yet of none but only of this mention is made in particuler in holy Scripture because it was more reproachfull iniurious then the rest and because it was giuen in presence of the high Priest of many nobles of the chiefe of the people Gather from hence compassion sorrow beholding that soueraigne countenance of thy Redeemer so buffered and wounded On whome the Angells desire to looke And be ashamed to grieue and complaine not for that thou art buffeted for thou art not arriued so high as to endure so much but because others donot honour and countenance thee when thou art in presence with them desiring heerin to be better then thy Lord God who was so much reuiled scoffed at and despised for thy sake THE 2. POINT TO consider the great patience meeknes cheerfulnes and â—erenity of mind which our Lord kept in his most holy soule receauiug â—uch a wrong neuer reueÌ„ging it eyther by word or deed Ponder that wheras Christ our Lord could haue caused fire to come from heauen or the earth to haue opened and to swallow and consume that wicked fellow he did it not but in all patieÌ„ce shewed that he was ready to turne the other cheeke if he would haue stroken it Gather and take example heerby not to be angry or offended for any thing vvhatsoeuer may befall thee be it neuer so weighty nor to render euill for euill Beseeching him in this misery to giue thee in all occasions vvhich shal be offered thee that constancy of mind and meeknes which he had and shewed heere that thou mayst be meeke and humble of hart as he was THE 3. POINT TO consider the mild ansvvere which Christ Iesus our Lord gaue vnto him who had thus abused and wronged him to wit If I haue spoken euill giue testimony of euill but if well vvhy strikest thou me and accusest me of vndutifulnesse seeing thou art no Iudge but only a witnesse Ponder that albeit this reason was good and conuincing yet it was not admitted neyther did it auayle him nor any reckoning was made of it but rather all that were present vvere glad and reioyced that that blow on the cheeke was giuen him and none was found that would take his part and reprehend the audacity of that bold and barbarous companion From hence thou mayst gather conformity vvith the diuine Will when thy answers and reasons shall not be heard nor admitted nor account made of them seeing no accouÌ„t was made of the answere which the Sonne of God gaue whose
plight in which thou seest â—m and his vnspeakable charity giâ—th testimony of him that he is the â—nne of the liuing God For no oâ—â—r then he could haue vndergone so â—ny torments for the sinnes which neuer committed And adoring 〈◊〉 with all thy hart thou shalt say â—ou o Lord art my Christ my â—â—d my Sauiour my Redeemer he who thirty and three yeares â—st so great and earnest desire and â—ging to see this day of payne and â—ction once come to deliuer me from the eternall affliction and payne THE 2. POINT TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demauÌ„d he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue And thinking any punishment that they coulâ— inflict vpon him by their lavv to little they yielded him vp to the seâ—cular power of the president Pilate that he might sentence tormeÌ„t hiâ— more cruelly Ponder the prouidence aâ— vvisedome of our Lord God vvâ—â— would that the Iewes and Gentiâ— should concurre to the death of hiâ— who dyed for the saluation of all 〈◊〉 his death is our life his condemâ—tion our saluation Gather hence compassion griefe to behold thy Lord 〈◊〉 God hated of all as well of these his owne nation as of strangers 〈◊〉 lament for that many Christians the like through their sins if those who haue obligation to serue honour him do this what wonder is it iâ— the Turkes Gentills who know him not do offend him THE 3. POINT TO consider the presentation and accusation of Christ before Pilate as if he had beene a malefactour and a seditious person being accused as one vvho prohibited Tribute to be giuen to Caesar making himselfe the Messias promised of God Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his â—vvne defence shevving heerin his great meeknes and patience and declaring in fact how earnest a desire he had to dy for our saluation seeing he would not by speaking for himselfe cause his death to be one iote deâ—ayed From hence thou mayst gather â—hat the strongest armour to resist â—y enemyes in the midst of the temâ—ests of aduersity and persecution 〈◊〉 confidence in God such as our Lord had whose name is Admirable for he is not only admirable in perfections miracles but also in humiliations and afflictions Admirable in meeknes admirable in patience in suffering admirable in silence giuing thee example how thou oughtst to keep silence and not excuse thy selfe when thou art reprehended for thy misdeeds sins albeit thou find not thy selfe in conscience guilty of any thing THE 4. POINT TO consider hovv Pilate hauing heard all these accusations entred vvith Christ our Lord into the Pallace to examine enquyre of him concerning all that vvhich vvas layd to his charge hauing heard all his diuine answers from the mouth of God in whome neuer was found deceit perceiuing his vprightnes integrity iudged him to be an innocent man Ponder the desire our Lord had that that miserable iudge would open the eyes of his soule to receauâ— the beame of his diuine light But thâ— vn happy wretch although he began to haue a desire to know the truth yet he did not expect answere because he deserued not to heare it from the mouth of the true God Gather from hence desires to know the truth and that God as the Father and author thereof will reach it thee beleeuing that his life is truth his miracls truth his SacrameÌ„ts truth truth all that he taught preached Wherfore seeing this is the most certayne truth although the defence thereof cost thee thy life as it cost thy God his life be glad to loose it for him neyther loosing it shalt thou loose it but gayne it euerlastingly THE XLII MEDITATION Of the presentation of Christ our Lord before Herod THE 1. POINT TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee and vnder Heâ—rods iurisdiction who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe sent him vnto him that he might iudge discusse the processe of that prisoner whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace those his cruell enemies carrying him with great violence tumult and noyse through the middest of the market place streets of Hierusalem that he might be seene noted of all esteemed guilty Haue compassion to see the Son of God haled to so many Tribunalls and Iudges euery one vvorse then the other his diuine maiesty ordayning it so that he might haue abundant matter wherein to shew his inuincible patience humility and longanimity giuing thee an example that thou mayst know wherein to imitate him and follovv his vertues THE 2. POINT TO consider how glad King Herod was when he saw our Sauiour because he had heard many thinges of him the wonders he wrought the miracles he did so desired that he would do some before him Ponder how Christ our Lord to eschew death or any other torment would not do any miracle before Herod also because he knew that he was moued to desire it through pride and vaine curiosity not of a desire of his own spirituall benefit neyther would our Lord speake one word in defence of himselfe or to that he asked him all which redounded to hiâ— greater reproach Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence make answere for thee in all thy doubts difficulties for the benefit of thy soule thou being full of darknes ignorance of thy selfe art not able to giue any answere to the purpose nor to rid thy selfe of the questions impugnations of others THE 3. POINT TO consider how that Herod seeing our Lord not to yield to his desire nor to satisfy his curious leuity did contemne him and with all those of his court held him for a simple foolish fellow and therefore not so much worthy of death as to be mocked scorned at so in derision mockage put on him a vvhite homely garment Ponder hovv Christ our Lord 〈◊〉 heere mocked disgraced by the King and all his Courtiers who made a foole of him stood plucking him pinching him iesting at him in most rude vnciuill manner And when they had done the King sent him backe to the President Pilate as if he should haue sayd vnto him Loe I send you backe this foole idiot From whence thou mayst gather desirs to accompany in spirit thy true King Lord vvho suffered all these opprobrious things with admirable patience teaching thee to make small reckoning of the iudgements opinions of this world which are meer folly what people say or do desire to suffer for iustice
Lambe they add yet another iniury for bowing their knes before him in mockery scorne they sayd vnto him Hayle King of the Iewes and presently they stroke his diuine face with a reed deriding making faces at him Ponder iâ— how different a manner the celestiall spirits adore thiâ— great King and Lord from that men adorâ— him on earth The Angâ—ll◠〈◊〉 him as God and King of all thinges men adore him as a falsâ— God and counterfaite King they calâ— him holy holyâ— and men wicked sinner possessed with a Diuell Gather hence desires throâ—ghly to feele and lament thy sinneâ— and that which thy Lord and God suffâ—â—eth and as his louing child and true friend prostrating thy selfe on the ground adore him as thy King and Lord after another manner theÌ„ these â—do and say from the bottome of thy â—art Hayle king of heauen earth King of Angells and men saue me O Lord and admit me into thy heauenâ—y Kingdome when I shal depart this â—â—iserable life â—HE XLVI MEDITATION â—f the words ECCE HOMO THE 1. POINT TO consider hovv these cruell souldiers led thy Sauiour in this so lamentable a plight vnto the President Pilate who wondering to see him so ill handled carryed him vp to an eminent place whence he might be seene of all to the end that moued with compassion they might cease to seeke his death Ponder first how much our Lord was ashamed at his appearing in so reproachfull an habit with the crowne of thornes vpon his head 〈◊〉 â—eed in his hand a rope about hiâ— necke his body all bruized rent weaâ— ried exhaust with so many stripes all goare bloud through the multyâ—ude of those blowes and with thâ— drops of bloud which trickled dowâ— his venerable face those lights oâ— heauen vvere eclipsed almost blinded Ponder secondly the differencâ— betwene the figure wherein our Sâ—uiour appeareth now and that whiâ—â— he shewed in the glory of the mouâ— Thabor that which was so glorioâ—â— and pleasant he discouered only 〈◊〉 three of his disâ—iples this so paineâ—â— and ignominious he sheweth to 〈◊〉 the people of Hierusalem that iâ— mountaine all alone and retyred this in the middest of a great populous Citty Be confounded at thy pride seeing thy Lord so much humbled and despised for thy sake and thou endeauourest not to be so handled of men but rather with all honour and esteeme desirest that they should know the good which is in thee that they may prayse thee THE 2. POINT TO consider hovv Pilate shevving Christ our Lord in presence of all the people sayd aloud Behould the Man Ponder these words in the sense and meaning with which Pilate did pronounce them and thou shalt find that moued with pitty to behold so wofull a spectacle he desired to deâ—iâ—uer Christ our Lord and therefore the savd Ecce Homo Behold this man and you shall perceaue him to be so punished that he hardly retavâ—eth the shape of man being so diâ—â—igured misused wherfore in regard â—hat he his a man as you are and no bâ—ast haue compassion on him But they vvould not affoard him a good looke nor haue any pitty on him Hence thou mayst gather deâ—â—rs that God would graunt thee eyeâ— of compassion and a hart of flesh that beholding him thou mayst be â—oued to compassion seeing he suffered so much for thy sake and giuâ— thee grace to loue theÌ„ that hate thee seing that in thiâ— kind our souâ—raignâ— Lord God and man hâ—th giuen the◠〈◊〉 rare an example THE 3. POINT TO consider vpon the sayd words of Eccâ— Homo how much it behoouâ—th thee to stir vp thy selfe and to behold with the eyes of liuely â—â—yth this our Lord say vnto thy â—oule Eccâ— Homo behold â— my soulâ— this man for albeit he is so wounded with stripes so defiled with spittle sâ— bruized with buffets crowned witâ— thornes hath a reed insteed of a scâ—pâ—ter in his hand iâ— clad with an igâ—nominious garment yet he is morâ— then a man he is also God Ponder the great desire whicâ— the Eternall Father hath that thou wouldst behold this soueraigne Lord God and man with meeke compassionate eyes and make benefit of thy tyme he allotteth thee to do it and not mispend so great a lewell nor omit to reap profit by beholding this man for if thou marke it well thou shalâ— find that this is the man which that sicke man that lay at thâ— Pond stood in need of and requiâ—â—â— his help that he might rise goe inâ—â— the pond and be cured of his disâ—aâ—â—â— infiâ—mities This is the man whâ— is the head oâ—â—ngellâ— men and iâ— so much disgraced to honour them so defiled to beautify them condemned to death to exâ—mpt men from a greater death and to saue them finally he is the man who is madâ— thâ— outcast of men to make theÌ„ the children of God Gather from hence hoâ— abominable a thing sin is in the sight 〈◊〉 God seeing it brought his only Soâ— to such a passe and in what case thy sinnes may haue left thy soule wheâ— the sinnes of others haâ—â—â—rought sâ— straâ—g an effect in the fountayne of all beauty it selfe what confusion shame will a sinner sustaâ—ne for his owne seeing the Sonne of God hath sustayned so much for the sinnes of other men THE 4. POINT TO consider the hatred and rancour of those cruell enemies against Christ our Lord seeing that so lamentable and pittifull a spectacle was not able to mollify their harts but rather raysing their voyces they began to cry aloud Away away with him out of our sight as who woâ—â—d say seeing thou hast made so good a beginning commanding him to be whipped make an end of that which thou hast begun and crucify him Ponder that although such so woful a spectacle could not assâ—age pacify those raging minds yet was it doubtles of force to appease the wrath of the Eternall Father who had beene moued to iust indignation foâ— beholding his most Blessed Sonne so ill handled for to obey him and for our loue he graciously pardoned all those sinners who with sorrow for their sins with deuotion and confidence beholding this figure of their Sauiour shold represent it vnto him saying Ecce homo Thoâ— seest O Lord the man which thou hast giuen vs the worke of thy right hand thâ—e man that is so humble so obedient so meeke so louing From hence thou mayst gather harty sorrow coÌ„passion to see him so much abhorred by his own people who deserued to be loued most of all Endeauour from this day forward â—o be so much the more seruent in the seruice of this Lord by how much his enemies did the deeper abhorre him so doing he will giue thee grace with pure and cleare eyes to behold imitate him THE XLVII MEDITATION How our Blessed Sauiour carryed his Crosse. THE 1. POINT To consider how the President seated in his tribunall seat
was made receauing for the sonne of the liuing God the sonne of a poore fisherman for the Mayster of heauen an earthly disciple for the Lord a seruant for him that can do all things him that can do nothing without his grace Gather hence a great earnest desire to take this Blessed Lady â—or thy mother to loue and serue â—er with speciall care And a firme â—urpose to obey the diuine will learâ—ing to reuerence as in place of God his creature that is to say thy Superiour Father or Mayster which he shal aâ—â—igne thee whosoeuer he be to serue obey him as God himselfe as our B. Lady did who tooke S. Iohn for her Son he tooke her for his mother THE 4. WORD TO consider the fourth Word which Christ sesuâ— our Lord spak to his Eternall Father reprâ—sâ—nting him the affliction which he felt by reason of his internall desolation of mind for he cried with a loud voicc and sayd My God my God why hast thou forsaken me Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son to suffer and to continue in torment and released him not out of those terrible paines sorrows which he had vndertaken for our good and remedy neyther in them did he giue him any comfort or ease at all To the crossâ— it selfe he could not leane his head on any side without increase of painâ— and griefe the thornes thrusting in deeper thereby of this hands he had no help because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face nor the tears which he did shed from his eyes they being nayled fast to the Crosse. Neyther of his feet for they were not able to sustaine the poyse of â—is body but rent themselues vvith â—reater payne Wherfore our Lord â—eeing himselfe so afflicted cryed vnâ—to his Eternall Father and sayd My God why hast thou forsaken me Gather hence sorrow and compassion to see that there is scarce any â—hat make benefit of his passion or â—hat accompany our Lord in his hard 〈◊〉 painefull tâ—auels foz his disciples 〈◊〉 forsaken him his people abandoed him many men lost their faith â—hich before they had in him Hartiâ—â— beseech him that he will not forâ—â—ke thee now nor at the houre of 〈◊〉 death THE 5. WORD TO consider how that our Sauiour being novv quite and cleane exhaust his body though the abundance of bloud which he had shed being dryed vp and all the conduitâ— of his veines emptied he had naturaâ—ly a most grieuous thirst therforâ— he sayd I thirst Ponder how great griefe pierced the soule of the B. Virgin seeinâ— her beloued Sonne and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort for asking little water to coole his thrist withâ—â— there was no body that would giue him and albeit she could haue goâ—â— for water she durst not leaue hiâ— fearing least in the meane tyme 〈◊〉 shold depart this life seeing him noâ— at the point of death Ponder secondly that besideâ— corporall thirst which our Lord 〈◊〉 had he had a much greater thirst other three thinges First he had insatiable thirst to obey his eterâ— Father in all thinges without 〈◊〉 ting any thing how painfull soeuâ— should be And because he knew it to be the will of God that they should giue him vinegar and gall he would not omit to fulfill his will in accepting that also His second thirst was an inflamed desire to suffer for our sakes far more then he had yet suffered The third thirst was of the saluation of soules and in particuler of thyne and that thou wouldst serue him with perfection Gather hence confusion and shame seeing that thy thirst is not to suffer for Christ our Lord nor to be obedient patient humble and poore as he was but to haue plenty of all thinges and that nothing be vvanâ—ing euen for superfluous expences Beseech him to graunt thee some praâ—ticall knowledge of the thirst which â—e had that thou mayst become his â—isciple in something THE 6. WORD To consider that the sixt word that Christ our Lord spake from the â—aire of the Crosse was Consâ—maâ—m est It is consumate all what soâ—uer my Father commanded me to suffer from the cribbe vnto the Crosâ—â— is accomplished ended Ponder how thy Lord vvho now in this chaire of ignominy reaâ—â—dy to giue vp the Ghost will comeâ—the day of iudgement in another veâ—â— different throne of glory and maiesâ— to iudge and will say in like mannâ—this word Consummatum est noâ— the world is at an end and the vayâ— pompe and glory thereof now 〈◊〉 delights of the wicked are past 〈◊〉 also the trauels of the iust From hence thou mayst gathâ—â— desires tâ— liue in such sort that at 〈◊〉 houre of thy death thou mayst 〈◊〉 with S Paul I haue consumated 〈◊〉 course I haue ended my life wherâ—â—as a good Christian or as a good Râ—ligious man I haue fulfilled the obâ—â— gations of my state But if thou 〈◊〉 been slacke remisse in this 〈◊〉 mayst not say It is consumated 〈◊〉 now my payne eternall woe begâ—â—neth Beseech our Lord to giue 〈◊〉 grace that thou mayst begin from 〈◊〉 day forward continue to the 〈◊〉 in his holy seruice THE 7. WORD TO coÌ„sider that the last word which our Lord spake on the Crosse beâ—â—g now ready to giue vp the Ghost â—as to commend his spirit into the â—ands of his Eternall Father Ponder first that he sayth not I â—â—mend vnto thee my liuings or posâ—â—ssions for he hath none not my â—onour for he is not much follicitous â—erof not my body for â—â—at is not that which he regardeth most but his â—pirit which is the principall ought â—ost to be reckoned of by man Ponder secondly that our Lord â—oth not only commend vnto his Faâ—â—er his own â—â—irit alone but also the spirit of his elect which he esteemet◠〈◊〉 his Gather hence desires in thy lif◠〈◊〉 and in the houre of thy death 〈◊〉 â—â—mmend thy spirit into the hands of â—od for theron dependeth the eterâ—â—â—ll wâ—ale of thy soule THE L. MEDITATION Of the taking downe from the Crosse of the buriall of our Lord. THE 1. POINT TO consider that the euening oâ— that sad and dolefâ—ll daâ— beinâ— novv come the Blessed Virgiâ— being poore and besides destitute oâ— all help knew not which way to turâ—â—e her selfe for there was no bodâ— that would bring her a ladder to takâ— downe the body of her beloued Sonâ—â— neither had she any body to assist hâ— disciple Saint Iohn the night dreâ—â—on euery one be tooke himselfe 〈◊〉 his home At last she saw two princiâ—pall men comming Ioseph Nicoâ—demus who brought necessaryes foâ— the buriall Ponder how our Lord God oâ— dayned that because his most Holâ— Sonne had a poore and reproach fuâ—â— death he should haue a rich glorâ—â—ous sepulcher and that vvhereas 〈◊〉
disgraces had been such and so greaâ—â—his honour also exalâ—ation should begin euen from the Crosse many of his enemies euen then confessing him to haue been the Sonne of God And therefore he ordayned that Ioâ—â—ph should ioyne with Nicodemus â—nd that both togeather shoud stoutly without respect or seare of the lewes vndertake that enterprize Gather hence desires that God would vouchsafe to touch thy hart â—ith the vertue and force of his diâ—â—ine inspiration that making no acâ—â—ount of humane feare nor of the sayâ—â—ngs of men thou mayst with great â—â—rtitude and zeale set vpon whatsoâ—â—uer shal be for the seruice honour 〈◊〉 glory of his diuine Maiesty as these â—aints did THE 2. POINT TO consider that these holy men hauing first obtayned leaue of the â—resident Pilate to bury the body of â—â—eir Maister came to the place where â—ur Lord Iesus remayned hanging â—n the Crosse and hauing comforted â—e afflicted and sorrowfull Mother â—nd craued her licence tâ— mount â—â—to the Crosse she willingly 〈◊〉 them Ponder first hovv they kneeled dovvne vpon their knees anâ— with exceeding great deâ—otion madâ— their payers to Christ crucifyed saying O good Lord thou didst perâ—it that those sacrilegious hands vvhich haue intreated thee in thiâ— manner and put thee vpon the crosse should hale and pull thee so irreueâ—renly graâ—nt that the hands of thesâ— thy deuout seruants may with reâ—erence touch thy sacred body tak◠〈◊〉 dovvne from the Crosse. Wheâ—â— they had sayd these or the like wordâ— with many teares rearing the ladderâ— they mounted vp with great silencâ— to the Crosse and tooke downe thâ— holy body placed it in the armeâ— of his most Blessed Mother who tâ— receaue it to wash it with her tearâ—â—â—te her selfe downe hauing euer beâ—fore stood constant at this rufull anâ—â—orrowfull tragedy Ponder secondly the angâ—isâ— and grieâ—e of mind that the Blesseâ— Virgin felt whâ—n she beheld and imâ—braced that sacred body of her Sonne â—nd our Lord so mangled how she held him fast in her armes and layd her face betweene the thornes of his â—acred head and ioyned her face to the face of her Beloued Sonne O â—ovv vvould this soueraigne Lady â—hen remâ—ber how far different kisses imbracings were these from those â—hich she had giuen him in his natiâ—â—ity childhood and what diffeâ—â—ence there was between these dayes â—nd those vvhich she had spent vvith â—im in Bethleem and in Hierusaâ—em â—ow cleare was that night of his naâ—â—â—ty and how darke and obscure 〈◊〉 this day of his passion How rich 〈◊〉 she in the stable and how poore 〈◊〉 the Crosse And if when she lost 〈◊〉 whiles he was yet aliue she was 〈◊〉 much grieued and aâ—â—licted for his â—â—sence how great vvas her sorrow â—ere seeing him dead in her armes 〈◊〉 in so vvocfull a shapâ— vvithout 〈◊〉 it was a sword of so excâ—ssiue 〈◊〉 vnto her that it priâ—rced he◠〈◊〉 soule and hart Gathâ—r henâ—e desires that our Blâ—ssed Lady vvould vouchsafe to giue thee licence to adore him in spiâ—rit to kisse and haue in thy armeâ— her most holy Sonne as she held him in hers obtayne for thee some inâ—vvard griefe and feling of the Passion death of her God thy Lord to the end that thou mayst be par aâ— ker of his trauells seeing thou hope â— hoaue part of his ioyes and Resuâ— rection THE 3. POINT TO coÌ„sider how that after the moâ— Blessed Virgin had held the deaâ— body of her Blessed Sonne for some time in her lap Ioseph and Nicodeâ—mus fearing least she should dyâ— with griefe besought her with all huâ—mility and respect she would moderate her sorrow giue them leau to bury him she yielded to their râ— quest forthvvith those holy me annoynted him with Mirrhe anâ— wrapt him in a cleane syndon c◠〈◊〉 his face with a napkin Ponder the loue which Chrâ— our Lord had to poueâ—ty for 〈◊〉 would not that the Myrrhe wherâ—â— with they annointed him the napkin and sheet in which they foulded him should be his owne but anothers his sepulcher borrowed as iâ— were lent him of almes Hence thou mayst gather to loue pouerty which this our Lord loued so much exercising thy selfe in this vertue in life death as he did because if thou renounce not all that thou possessest in imitation of him thou canst not be his disciple THE 4. POINT TO consider how the body of our Lord being annointed bound in a white syndon they found means to carry him bury him in a new monument which was in a new garden hard by the place where he was â—rucifyed there they layd the holy â—ody of our Sauiour And when the â— Virgin saw that there she was to â—aue him whom her soule loued so much the treasure of her hart then â—er griefe began a fresh she fell to â—ment her solitude Ponder hovv he vvho is the plendour brightnes of the Father the glory of Angells the saluation life of men refuseith not to be straitned and prest togeather as it were enclosed euery day in the loathsome stincking sepulcher of our brests couering his sacâ—ed body vvith the white vayle of the accidents or forme of bread Gather from hence desires to beâ—seech this Lord that seeing he vouch safeth to straiten as it were himselfe and to enclose himselfe so often in thy sepulcher to the end thou mayst reâ—eaue eate him being as thou arâ— a silly vile worme he would alsâ— renew thee with vertues that so thy sepulcher may become remaynâ— cleane pure as if no dead thing ha◠〈◊〉 some in it THE THIRD BOOKE OF MEDITATIONS Appertayning to the Vnitiue Way What is the Vnitiue Way THE end of the Vnitiâ—â— Way is to vnite and ioyne our soule vvith God by perfect vnion sloue being glad vvhen we conâ—â—der his innumerable and infinite â—ches and perfections reioyâ—ng at 〈◊〉 infinite glory povver and wisâ—me desiring that he be â—â—â—wne of all the world and that his holy and diuine will be done and performed in all creatures For this is the way by which those who arriue to the perfect state of vertue do walke exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION How our Lord descended into Limbo of his glorious Resurrection THE 1. POINT TO consider how our Lord Iesuâ— Christ hauing finished the conâ—bate of his Passion to accomplish fully the businesse of our saluation as soone as he had giuen vp hâ—â— sacred Ghost leauing his body deaâ— on the Crosse in soule he descendeâ— to the lowest parts of the earth intâ— Limbus to deliuer the soules of thoâ— holy Fathers that were there and 〈◊〉 carry them with him to heauen Ponder how our Lord thouâ—â— he were so mighty and powerfuâ—â— that he could vvith one only word haue deliuered out of Limbo those holy soules without descending thither personally as he did vvith Lazarus when he called
1. POINT To consider the desolation and sorrow wherewith the two disciples going to a towne called Emmaus talked and reasoned with themselus of the paines and Passion of Christ our Lord who approaching went with them and vouchsafed to accompany them in this voyage but their eyes were held they might not knovv him meaning to discouer vnto them in the end of the iorney his glorious Resurrection Ponder the loue of Christ towordes these two disciples sith the small slâ—nder faith they had of his Resurrection was not a cause to with dravv him from their company beâ—cause he is infinitly delighted to 〈◊〉 with them who speake and discoursâ— of holy thinges vvho sayth Wherâ— there be two or three gathered in my name there am I in the middest of them Gather hence how fit and beseeming a thing it is euer to talke of God and to entertayne thy selfe in like discourses with thy companions especially in tyme of affliction sith our Lord is at hand to comfort them conuerting their sorrow and deâ—olation into ioy and content And contrary wise hovv ill it is to speake of prophane and bad matters because such do banish exclude Christ Ieâ—us from their company he flyeth from them THE 2. POINT To consider how Christ our Lord encountred these his two seruant◠〈◊〉 a pilgrimes weed as if he had â—ot known sayd vnto them What 〈◊〉 these communications that yoâ—â—onferre one with another walking 〈◊〉 are sad Ponder that our Lord is not â—nly glad and recreated for that ha◠〈◊〉 endured so much as he hath yea 〈◊〉 death it selfe being so reproachfull and ignominious but desireâ—â— that all should heare it recounted anâ— spoken off And therefore he asked hiâ— disciples which he as an eye vvitâ— nesse knew right well of what they only by hear saâ— treated off for theiâ— feare cowardlines had caused theâ— to fly Gather hence confusion and shame considering hovv forgetful thou att of vvhat our Lord suffered for thee whereas thou hauing donâ— sustayned so little for him noâ— withstanding most mindfull therof expecting that he reward crownâ— thy flender seruice desirous to bâ— esteemed as one who hath trauelled and endured much for the loue oâ— God yea art discontented to be oâ— therwise reputed THE 3. POINT To consider how our Lord haâ— uing heard them forthwith beâ— gan to rid deliuer them from theâ—â— ignorance and reprehending theâ— for their incredulity and hardnes oâ— hart proued vnto them by authoritâ— out of the Prophets hovv Chriâ—â— oughâ— to haâ—e suffered so to enter into his glory Ponder that if it were necessaâ—y that Iesus Christ should suffer such so grieuous iniuries reproaches thereby to enter into glory which was his by inheritance as being the â—aturall Sonne of God how will it be possible that thou who art a seruant 〈◊〉 spendst all thy life in coâ—tentmeÌ„ts pleasures vanities shouldst enter into glory which is not thine but that it must cost thee a Crosse mortificatiâ—â—s and afflictions for costing God 〈◊〉 this â—houldst thou enioy it at free â—ost that is for nothing From hence thou mayst gather â—esires to imitate in some thing thy Captaine Iesâ—â— with a great feare least â—hy want of fayth be a iust cause why â—hou deseruest to be reprehended of â—s diuine maiesty and held as foolish â—nd slow of hart to belieue vnderâ—â—nd his diuine Misteryes THE 4. POINT To consider that as these holy pilgrimes drew neere to the tovvne vvhither they vvent our Lord made femblance to goe further but they with much instance and intreaty forced him saving Tarry because it iâ— towards night and the day is novâ— far spent Ponder that howsoeuer Chriâ—â— our Lord made semblance to go further his intention and desire was tâ— remaine vvith them to impart vntâ— thâ—egrave e that toothsome repast to opeâ— their eyes and manifest himselfe vnâ—â— to them as he did in this occasion râ—freshing feeding them with his â—â—cred body for his delights are to bâ— and conuerse vvith the children 〈◊〉 men Hence thou maist gather coâ—fusion and shame that thy delighâ— are not to be with God nor to draâ—neere and conuerse with him but withdravv thy selfe from him 〈◊〉 to discourse and treat of him but the vayne transitory and periâ—â—â—â— thinges of this world not reflecâ—â—â— hovv that the day of thy life passeth on and hasteneth to an end the night of thy death approcheth wherin thou art to giue an account to God of all THE VI. MEDITATION Of his apparition to the Apostles upoâ— easter-Easter-day THE 1. POINT To consider hovv Christ our Lord appeared to his Apostles being gathered togeather vâ—on the day of his Resurrection Ponder the great care our Saâ—iour hath to visit his beloued disâ—iples forgetting the small â—idelity â—hey shewed him in his Passion when â— leauing him in the handes of his â—â—emies they all fled and forsooke â—im Gather hence desires of gratiâ—de to this Lord vvho many times â—oardeth thee spiritually that which did to his Apostles visibly corâ—ally for albeit thou hast beene so vngratefull and dislovall vnto him shonned forsaken fled from him many tymes he neuertheles omiteth not oftentimeâ— to visit â—hee with his diuine inspirations giuing himselfe also vnto thee with great lone corporally as often as thou commeâ—â—o receaue him in the most B. Sacrâ—ment THE 2. POINT To consider how our Lord entred in to his disciples hauing the dores of the house shut wherâ— they vvere retyred for feaâ—e of thâ— Iewes our Lord entring in far betteâ— then the Sunne entreth through thâ— chinks of the windows to awakâ— thâ— sleepy to rid the fearefull of theiâ— dread Ponder that the causes why ouâ— Lord entred to visit his disciples thâ— dore being shut amongst otherâ— were these The first was to manifeâ— vnto them that his body being glorifyed he could enter and penetraâ— by the grace of subtility whitheâ— foeâ—eâ— he would without any obstâ—cle or let at all The second to maâ— knoâ—ne vnto them the efficacy of his 〈◊〉 The third that which maâ—eth most for thy purpose is to teach thee that Gods ' holv will pleasure is thou shouldst keep shut â—he gates and windows of thy harâ— which are thy senses that theeues may not enter therat which are the â—iuells to robbe spoyle the fruit of a good conscience Gather hence liuely effâ—ctuâ—ll desires from this day forwardes to be very vigilant and circumspect â—â—er the guard and custody of thy â—oule powers senses not permitâ—ing them to wander without bridle 〈◊〉 pursuit of creatures And so doing â—â—e Lord and owner thereof will entâ—â— to replenish her with true ioy â—omfort THE 3. POINT â—o consider how our Lord the disciples being thus gathered toâ—ather came with a cherfull counâ—ance and placing himselfe in the â—iddest of them which is the place him who maketh peace to infiâ—â—te thereby that for this effect he had come into the world that this vvas which
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
Ghost which thou wantest and hast need of THE 2. POINT TO consider that wheras our Lord God was rich he made himselfe poore as S Paul saith that by his pouerty we might be rich Ponder how much God loueth pouerty being himselfe the chiefest riches sith he calleth Blessed the poore in spirit promising vnto such the kingdome of heauen Gather hence desires to be poore in spirit in this world that thou mayst be rich in heauen saying with the Prophet Looke vpon me o Lord and haue mercy on me because I am needy and poore For what King or Prince is there in the world that lodging in the house of a poore man bringeth not with him his royall furniture for his owne chamber and at his departure bestoweth not on him great graces and fanors Wherefore O Lord seeing thou being the cheifest riches hast vouchsafed to lodge in my poore cottage adorne it with the hangings of grace and vertue which are the furniture of thy royall house and pallace doing some fauor to the maiâ—â—er of the place where thou art entertayned THE 3. POINT TO consider the graces benefits which our Lord God did bestow on Obededom and all his for hauing recaaued into his house the Arke of the Testament which was only a shadow figure of this most holy SacrameÌ„et but more greater benefits are receaued wheresoeuer this diuine Arke coffer of the treasurs of God entreth which is his most sacred body pierced opened in so many places discouering his riches Ponder how this our Lord entring corporally into the house of S. Peters wiues mother deliuered her from her Feuer entring into the house of the Arch-sinagogue he reuiued his daughter In the Pharisees house he pardoned Saint Mary Magdalen her sinnes finally entring into S. Elizabeths house he sanctified the infant Saint Iohn replenished his Mother with the holy Ghost for where God entreth he worketh great wonders and miracles Beseech him that seeing his diuine maiesty vouchsafeth to enter into thy poore house and to be lodged therein and is so rich in mercy he vvould make thee partaker thereof pardoning thy sins and restoring thee to a new life of grace to make thee a Worthy habitation of his THE V. MEDITATION That Christ our Lord is a good Pastor THE 1. POINT TO consider that Christ Iesus our Lord to make himselfe known to be a good Pastor would not only put on the grosse skin of our humanity that his sheep which are his select might know follow and loue him not fly from him but would also feed maintaine them with his owne most precious bloud Being parched with heat cold with frost leeping on the ground fasting day and night finally like a good sheepheard being slaine leaning vnto a tree to deliuer his sheepe from the infernall wolfe Ponder the good offices which this excellent sheepheard hath done for thee an vnprofitable sheep feeding thee curing thee seeking thee with the grieâ—e of his hart teares of his eyes and the sweat of his browes vndergoing so many afflictions and toyles to reduce bring thee backe to the fold vpon his shoulders and shou like a lost vngratefull sheep hast strayed and cast thy selfe so often from him to betake thy selfe to lewd pastures which did poison and kill thy soule Gather hence instamed effectuall desires to follow the steps of thy shepheard vvalking vvhere he walketh and be assured that if thou permit thy selfe to be ruled and gouerned by him nothing shal be wanting to thee THE 2. POINT TO consider how often in presence of this soueraigne shepheard without feare or shame thou hast grazed and fed in the greene meddowes and forbidden pastures of thy intemperances not fearing the perill danger of falling into the gripes teeth of the infernall wolues which be the Diuells from whence this good shepheard bath so often deliuered thee that wert their prey Ponder how vngratefull thou hast beene to this great Maystershepheard Christ Iesus for the fauors benefits he hath bestowed on thee in giuing his life for thee sith not coÌ„tent to be an vnprofitable erring sheep of his fold thou art also becom a rauenous wolfe persecuring him with thy sinnes From hence thou mayst gather desires to bewayle and lament them to call vpon thy Pastour vvith mournefull bleating that he may seek and find thee saying as a wandring and lost sheep vnto him My Pastour I knew well to stray and loose myself 〈…〉 to reclayme and recouer my 〈…〉 I knovv not Seeke me O Lord fetch me out of the briary bushes of my sinnes into the fertile pastures of thy fauour and grace THE 3. POINT TO consider that this good Pastor sayd I knovv my sheep they know me and I loue them so vvell that I haue not doubted to giue my life for them And if this seem much how great an argument of loue may it be to haue offered and giuen himselfe for those wolues which haue maÌ„gled and slaine him Ponder first how much it importeth thee to treate often with thy Pastour that thou mayst know him and vnderstand his pleasure desire will for this is it which he most expecteth of thee Secondly how much it auaileth thee to knovv thy selfe that if thou haue any thing not beseeming the sheep of such a Pastour thou correct and amend it least he expell thee out of his flocke which were the greatest disaster that could befall 〈◊〉 Gather hence 〈◊〉 to be the sheep of this sheepheard giuing him all thou hast without reseruation of any thing to thy selfe that is thy soule and body with thy senses thy hart thoughts meanes honours life and contentment sith he gaue all these first for thee and now to seale vp the whole he giueth himselfe to thee as food to eate And if he haue loued thee so much and bestowed such fauours on thee being his Enemy what will he giue thee or what will he deny thee being his Friend a good and profitable sheep in regard thou art marked and sealed with his precious Bloud THE VI. MEDITATION That Christ our Lord is a Spouse THE 1. POINT TO consider that our LORD is the Spouse of thy soule in whom in most perfect manner â— found all that which can be desired in a good Spouse Beauty as God and as man for he was goodly of beauty aboue all the sons of men Nobility of birth as well of his Fathers as of his Mothers side Discretion most perfect for he is wisedome it selfe Infinite riches for he is heire of all that God hath in heauâ— and in earth finally he is very louing and of a sweet and peaceable coÌ„dition Ponder that this spouse knoweth right well how to honour adorne and beautify with his graces and vertues the soule that is to be his Espouse obseruing towards her the ceremonies of true loue and taking pleasure to see and discourse with her dayly and to cherish her with the pretious and
soueraigne food of his sacred Body and Bloud which she receaueth in the most holy Sacrament that by these pledges and tokens of loue she may know that he desireth to be her Maister and Spouse alone Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such so worthy Spouse and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation and keeping the word thou hast giuen him beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe that thou maist be able to correspond with loue to that great loue he beareth vnto thee THE 2. POINT TO consider how that Christ our Lord oÌ„ly out of his meere goodnes hath set his affection on thy soule deformed poore thou hauing been disloyall and broken thy faith to him not once but an hundred times yet the loue neuertheles which he beareth thee is such that he doth solicite and intreate thee to open him the dore of thy soule and hart for his desire is to be vnited with thee Ponder thy indignity folly want of loue how vnwise and how much ouerseene thou hast beene in â—ot acknowleging this diuine spouse as an adulteresse hast been disloyall vnto him hauing so often cast thy â—ies and affection on base and deformed slaues Yet the bouÌ„ty of this our Lord is such that albeit thou deseruest a thousand hells he pardoneth thee inuiteth and intreateth thee to returne as a fugitiue to his house falling on thy necke as on the prodigall sonne receaueth louingly entertaineth and cherisheth thee honoring thee with the garment of his graces and vertues Gather from hence desires to enter into his house purposing rather to dye a thousand deaths then to forsake such a Lord such a Father such a Spouse Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him commending thy soule all the powers thereof vnto him that thou mayst be no more thine but his who hath taken thee for Espouse saying with her I haue found him whome my soule loueth I hold him neither will I let him go THE 3. POINT TO consider how great the dignity honour hath been in which thy Spouse hath placed thee sith not regarding what thou deseruest nor thy slender fidelity he graciously giueth thee his hand ring of his hart that henceforward thou mayst account receaue enioy him as thine with pledges of so great loue Ponder how great reckoning thou art to make of thy soule sith God esteemeth so much thereof that he giueth himselfe all thinges els to espouse himselfe with her notwithstanding her deformity and misery And such is his loue and mercy that he hathfull often set his affection been enamoured with soule slaues to make theÌ„ his beautifull daughters which he hath bought not with delight and pleasure but with sorrowes torments which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord so to be no longer thine own but his who hath bought thee with his precious bloud and taken thee for his espouse Beseech him to graunt thee his grace that thou mayst obserue fidelity and loyalty towardes him and that seeing hitherto thou hast been barren thou mayst from hence forward begin with his grace to yield fruit of benediction with holy desires words deeds FINIS THE TABLE The Introduction contayning XVI AduertisemeÌ„ts shewing the vse of the MeditatioÌ„s following THE FIRST BOOKE THE 1. Meditation Of the knowledge of our selues pag. 68. The 2. Medit. Of sinns pag. 76. The 3. Meditat. Of death pag. 83. The 4. Meditat. Of the particuler Iudgemeut pag. 89. The 5. Medit. Of the body after our death pag. 96. The 6. Medit. Of the generall Iudgment pag. 102. The 7. Medit. Of Hell pag. 109. The 8. Medit. Of the glory of Heauen pag. 116. THE SECOND BOOK THE 1. Meditation Of the Couception of our B. Lady pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth pag. 160. The 6. Medit. Of the reuelatioÌ„ therof made to S. Ioseph pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat pag. 194. The 11. Medit. Of the Circumcision and of the Name of IESVS pag. 201. The 12. Medit. Of the comming of the three Kings of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady pag. 215. The 14. Medit. Of the flying into Aegypt pag. 222. The 15. Medit. Of the murther of the holy Innocents pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age pag. 241. The 18. Medit. Of the Baptisme of our Sauiour pag. 247. The 19. Medit. Of the temptation of our Lord in the desert pag. 253. The 20. Medit. Of the vocation and election of the Apostles p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee pag. 265. The 22. Medit. Of the eight Beatitudes pag. 271. The 23. Medit. Of the tempest at the Sea pag. 283. The 24. Medit. How Christ onr Lord Wâ—lked on the sea pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen pag. 294. The 26. Medit. Of the myracle of the fiue Loaues pag. 300. The 27. Medit. Of the TransfiguratioÌ„ of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples pag. 322. The 31. Medit. Of washing the Apostles feet pag. 328. The 32. Medit. Of the institution of the most B. Sacrament pag. 335. The 33. Medit. Of our Lords prayer in the garden agony there p. 341. The 34. Medit. Of the apparitioÌ„ of the Angel the sweating of bloud p. 346. The 35. Medit. Of the comming of Iudas to betray him pag. 351. The 36. Medit. How Christ our Lord was apprehended pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas pag. 367. The 39. Medit. Of the deniall of S. Peter pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house pag. 783. The 41. Medit. Of Christs presentatioÌ„ before Pilate pag. 384. The 42. Med. Of the presentation of Christ before Herod pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar p. 399. The 45. Medit. Of the purple Garment and crowne of thornes pag. 404. The 46. Medit. Of the wordes Ecce Homo pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse buriall pag. 438. THE THIRD BOOKE THE 1. Meditat. How our Lord descended into Limbo of his glorious Resurrection pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother pag. 452. The 3. Med. Of the apparitioÌ„ of Christ to S Mary Magdalen pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter pag. 465. The 5. Medit. Of Christ his apparitioÌ„ vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition S. Thomas being present pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost pag. 497. The 11. Medit. Of the death of our most B. Lady pag. 502. The 12. Medit. Of the Assumption Coronation of our B. Lady pag. 509. Meditations before Communion THE 1. Medit. Of Eeare pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion THE 1. Medit. How Christ is a Phisitian pag. 533. Med. 2. How he is Fire pag. 537. Medit. 3. How Christ is Food p. 541. Medit. 4. How Christ is riâ—h p. 545. Medit. 5. How he is a Pastour p. 549. Medit. 6. How he is a Spouse p. 553. FINIS
O my Redeâ—â—â— for they are many and haue 〈◊〉 on me â— King of heauen and beauty of â—â—gels hovv late is it that I come to â—â—vvthee O Lord that I knew thee knevv 〈◊〉 selfe â—ermit not o Lord that euer I be â—rated from thee Graunt me O my Strengh my 〈◊〉 my spouse that I may entierly 〈◊〉 thee Giue me O Lord grace alvvaies â—erseuere in vertue to do vvorâ—â—â— pennance for my sinnes This manner of Prayer is briefe and easy for all and from whence gathered much spirituall profit beiâ—â— done with affection and deuotioâ— as holy King Dauid did who haâ—â— left the same written iterated â—â—ny times in his Psalmes Of this example those holy Moâ—â—kes of Aegypt made their benefit whome S. Basil and Cassian affirâ— that wilest they laboured with thâ— handes they did also pray most 〈◊〉 of the day Wherefore if we also 〈◊〉 accustome our selues to this holy â—â—â—â—rcise we shall performe that conâ—â—nuall Prayer which our Sauiourâ— quireth in the Ghospell where sayth by Saint Luke It be houeth alwaies to pray and not to be weaâ—â— For what better Prayer may there then to be always desiring the greaâ— honour of Almighty God and 〈◊〉 waies conforming our Will with will hauing no other will nor nillâ— the will or nill of Almighty God 〈◊〉 is as Saint Paul sayth to begin to Cittizens of the Saints and the â—â—mesticall people of God This is 〈◊〉 be as were those happy men whoâ— â— Iohn did see and sayth of them â—hey had the name of God written 〈◊〉 their forehead which is the contiâ—ual memory presence of God For â—â—eir coÌ„uersation now is not in earth â—ut in heauen And to the end that 〈◊〉 also may be so and in such meaâ—â—re as in this life we can performe 〈◊〉 vs make vse of these Iaculatory â—rayers and aspirations in our meâ—â—tations and in other times of the 〈◊〉 yea and in the middest of our â—â—cupations and busines Neither is it to be vnderstood â—â—at all those before set downe are 〈◊〉 to be vsed but whatsoeuer oâ—ers like vnto them yea such are â—ont to be better of more efficacy â—hich moued by God we conceiue 〈◊〉 frame by our selues although â—â—th wordes lesse proper and not so â—ell ordered And be assured that by â—is compendious and short way â—â—th easy and profitable in time we â—ay attaine vnto great sanctity of 〈◊〉 THE XV. ADVERTISMENT Of the speach or Colloquy which is 〈◊〉 be made at the end of Prayer THE Holy Ghost saith in thâ— Booke of Ecclesiastes that thâ— end of Prayer is better thâ—â— the beginning And the reason is foâ— that then the hart is supposed to 〈◊〉 inflamed with meditation and 〈◊〉 soule mooued taught and eleuate with the light heauenly wisdom communicated vnto her by God 〈◊〉 Prayer so as then is the proper timâ— of Colloquy to speake and conueâ—â— familiarly with God the time alâ—â— of petition request of that what 〈◊〉 desire And the sayd Colloquies 〈◊〉 to be made according to the mattâ—â— which then we haue meditated speâ—â—â— king some times mentally sometimâ— vocally with the eternall Father 〈◊〉 with his most holy Sonne Iesus For example If the matter of meditation hath beene ioyfuâ— let vs reioyce with the eternal Fathâ—â— giuing him thankes for that by 〈◊〉 â—eanes and merits of such a Sonne â—e hath communicated vnto vs such â—aces fauours benefits If it be 〈◊〉 the pains troubles of the Sonne 〈◊〉 Almighty God we ought to grieue 〈◊〉 haue Compassion because he 〈◊〉 sustayned such and so great affliâ—ions for so vile and base creatures 〈◊〉 we are And after this manner conâ—rmably vnto the matter the sayd â—â—each or Colloquy is to be made â—ere with conclude our Prayer for â—at tyme. This is likewise the time to aske not â—nly for our selues but for others also 〈◊〉 whom we haue obligation whose 〈◊〉 health and saluation we desire â—eseeching our Lord to graunt them is grace and loue that thâ—y may liue â—â—nd dye therein This is the time to â—ke for the peace increase and conâ—ruation of the Church and for â—â—ose which be in mortall sinne that God will please to haue mercy on â—â—em bring them to a better state â—inally this is the time to commend into Almighty God all those which â—â—emember vs and haue commended themselues vnto our Prayers THE XVII ADVERTISMENT Of the care in obseruing these Aduertisments and of the purity of conscience requisite for Prayer HE that beginneth to vse mentall Prayer ought not to afflictâ— and discomfort himselfe in respect that the Aduertisments and Rulâ— we haue heere prescribed for the better practising of mentall Prayer be so many diuers for it is cleare that as the soule entring into the body of it selfe is sufficient to informe animate and quicken all the members exercising therin all the offices functions of life notwithstanding they be many and sundry euen so the grace of the Holy Ghost entring into a soule is alone sufficient to make it performe all the offices of 〈◊〉 spirituall life For by Prayer out Vnderstanding is illuminated Praier instructeth and teacheth vs whatsoeuer we haue to doe Prayer moueth the will with all the interiour facultyes which depend thereon Praier â—â—ally doth facilitate and make easy â—hatsoeuer difficulties doe or may â—â—cure in this holy Exercise making 〈◊〉 way so plaine and easy that we â—eed not feare them But if perchance it should hapâ—en that setting our selues to Praier 〈◊〉 forget to obserue this order or â—â—isse in some of these Aduises and â—â—â—les As for example if we forget to â—ake in the beginning those three â—umiliations aforesayd or to make 〈◊〉 Preparatory Prayer and to put â—ur selues in presence of God c. â—â—t vs not therfore trouble and disâ—uiet our selues for our intentions c â—ndeauour only was and is to teach â—uery one that which is best most â—rofitable which supposed albeit â—e sometimes misse in one thing or oâ—her we do not therefore loose the â—â—uit of our Prayer for the infinite â—oodnes and liberality of God is not â—yed to these rules neither will he â—herefore omit to visit vs with his diâ—ine grace And wheras one of the thinges which is chiefly required in Prayer is the purity of Conscience wherof Almighty God speaking by S. Matthew sayd Blessed are the cleane of hart for they shall see God Therefore is it certaine that how much the more any shall purify and cleanse themselues so much the more they shall see and enioy him And because this purity of Conscience is by no other way better gotten and preserued then by the dayly examination of the same togeather with the act of of contrition I haue thought good to set downe in this place the manner of performing it euery night for the space of a quarter of an houre before we go to rest and this done we are to prepare our selues for the meditation of the day following by reading
sinnes and abhominations shall find himselfe polluted and defiled must know that the only meanes to wash and cleanse himselfe from the same heere in this life is duely to consider them and with abundance of teares to be sory for them togeather with the remeÌ„braÌ„ce of the good he hath lost which is God himselfe and the present euill â—hich he suffereth Also the consiâ—â—ration of Death Iudgement and â—ell for these and such like consideâ—â—tions are included in this first pasâ—â—ge or Purgatiue Way which apâ—â—rtaine to beginners in which so â—uch time is to be speÌ„t by euery one 〈◊〉 particuler as shall seeme necessary 〈◊〉 him to walke this way with â—â—rity fruit seing that some haue â—ore sinnes and a more soft and â—â—der hart and conscience then oâ—â—ers Wherefore I remit the yong â—â—ginner to the end he go not astray â—his prudent and discreet spirituall â—â—her to direct guide and instruct 〈◊〉 in euery thing according as the â—urse of his life hath beene more or 〈◊〉 disordered For it were no discreâ—â—â—n to detaine one in the exercise of 〈◊〉 Purgatiue Way longer time theÌ„â—â—necessary which of it owne naâ—â—â—e doth cause in the soule seruile â—â—re that hindereth the perfection Charity and vnto which Charity 〈◊〉 ought to endeauour to attaine in 〈◊〉 course of a spirituall life because as S. Iohn sayth perfect charity expelleth feare Wherefore it seemeth conuenient and reasonable that hauing spent in these laudable and holy exercises sifteene or twenty dayes we proceed to the Illuminatiue and Vnitiue wayes out of which likewise motions of Sorrow Feare and Humility may be gathered as out of the Purgatiue For certaine it is that one wil be grieued more that he hath offended Christ our Lord considering his excellent vertues of Humility Patience Charity and the like then if he should consider his ownâ— sinnes Death Iudgment and Hell And albeit these considerationâ— be more proper to those who desirâ— of new to conuert themselues to Almighty God or be but beginners iâ— vertue yet reason it is that the iuâ—â— also to purify themselues the 〈◊〉 from the sinnes present withall to make surer the pardon of those whicâ— be past do now then as for exaÌ„plâ— once euery yeare refresh and reneâ— the memory of these Meditations following the counsaile which Ecâ—â—â—siasticus doth giue vs saying Be 〈◊〉 hindred to pray alwaies and are not to be iustified euen vnto â—ath And our Sauiour saith He â—â—at is iust let him be iustified yet 〈◊〉 let the holy be sanctified yet inâ—â—easing daily in purity of conscience 〈◊〉 in sanctity of life The Meditations following of â—â—e Purgatiue Way will giue a good â—â—ginning to this enterprise in which 〈◊〉 haue thought good and expedient 〈◊〉 follow the counsaile opinion of Gregory and other Saints who 〈◊〉 that the firme and true foundaâ—â—â—n of a spirituall building is the â—â—owledge of our selues and they â—oue it very well for if one doe not â—â—st practise himselfe in the consideâ—â—tion and knowledge of his owne â—â—â—isery and weakenesse he shall reâ—aine ignorant and blind and not â—ow how to aske in Prayer that â—hich is conuenient for him Wherâ—â—â—re I will beginne the Meditations 〈◊〉 this first Booke with this consideâ—â—â—ion which shal be the fundamenâ—â—ll stone of all this spirituall building wheron the rest must stand The points and considerations whereof haue gathered out of diuers placese 〈◊〉 the holy Scripture and Saints anâ— for such they are to be estemeed anâ— practised And because we all aspiâ—â— vnto vertue and holines of life it 〈◊〉 expedient that we also imitate anâ— follow theÌ„ this way which they haâ—â— shewed vs. THE I. MEDITATION Of the Knowledge of our selues THE Preparatory Prayer prâ—supposed whereof we treatâ—â— in the eleuenth Aduertisment two thinges are to be done in euâ—â— Meditation contained in this Manâ—â— all to wit First the Composition place Secondly the Petition whiâ—â— must be alwaies conformable to 〈◊〉 matter of the Meditation as in 〈◊〉 and the rest of this first Booke is said Composition of the place THE Composition of the place hâ— shal be to behold consider 〈◊〉 〈◊〉 eyes of the soule that the whole â—â—mpasse of the earth in comparison 〈◊〉 the heauens the gratnes therof as it were a point or graine of sand â—hich being so what shalt thou then 〈◊〉 before thy God Creatour of the 〈◊〉 heauen and earth in whose preâ—â—â—ce thou art lesse then nothing The Petition THE PetitioÌ„ shal be to aske of our Lord God that he communiate vnto thee his diuine light thereâ—â— to know thy owne basenes miâ—â—y knowing it to humble thy â—â—â—fe in humility to serue adore 〈◊〉 as thy Lord and God this done â—â—â—gin thy Meditation as followeth THE 1. POINT TO consider the matter whereof 〈◊〉 thy body was composed made 〈◊〉 thou shalt find that it was not fraâ—â—ed either of the heauens or of criâ—â—all neither of the supreme element 〈◊〉 fire nor of water nor of other â—eare bright and transparent matter â—ut of the most vile and base element 〈◊〉 all which is the earth and hence â—â—th thy body his origen and beginning which God himselfe remembred our first Father Adam of wheâ— laying this consideration before hiâ— eyes he said vnto him Dust thoâ— art and into dust thou shalt returnâ— Consider thou as much and thoâ— shalt receiue sight and knowledge 〈◊〉 thy selfe as he that was blind froâ— his natiuity receaued sight whome Christ our Lord cured both corpoally and spiritually laying vpon hiâ— eyes the clay of earth wherof he waâ— first framed made Ponder that it is the will of Almighty God that man be alwaieâ— very carefull diligent in knowinâ— and vnderstanding his owne baseneâ— and misery and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himselfâ— in humility and subiection knowinâ— that he deserueth not to be esteemed and honoured but rather to be troâ—den vnder foot and trampled vpon as is the earth this being the only râ—â—â— medy and meane to obtaine the veâ—tue of Humility Hence shalt thou gather two â—hinges First Confusion and shame â—eeing how contrary thou hast done â—eereto hauing euer desired and taâ—en pleasure nor in submitting and â—umbling but in extolling and boaâ—ing of thy selfe as if thou wert â—â—mthing remembring those words â—f the Apostle If any man esteeme â—imselfe to be something whereas he 〈◊〉 nothing he seduceth himselfe Seâ—ondly A firme purpose continually 〈◊〉 exercise thy selfe in the base esteem â—â—d acknowledgment of thy selfe as â—id S. Augustine and Saint Francis â—â—c of whome the first was wont to â—y vnto God Lord Let me know â—â—y selfe and know thee The seâ—ond Lord Who art thou who â—m I THE 2. POINT O coÌ„sider what thy body is whilst 〈◊〉 it liueth and thou shalt find that 〈◊〉 is a sacke of earth a coÌ„tinuall flowâ—â—g water of all filth and stench and â—â—at there is not
the eye of thy soule that Celestiall Court replenished with whole Armies Qâ—ierâ— of Soueraigne Spiriâ—â— and Saints â—dorning and beâ—utifying it and the Holy of Holyes â—eated in the midst of them with infinite glory and Maiesty The Pâ—tition shal be to beseech our Lord God that seeing he hath vouchsafed to create thee to enioy him and so holy â— society in that heauenly Court he will giue thee grace to liue in such sort that departâ—ing out of this vale of teares and misery thou may sttruely see and enioy the same euerlastingly THE 1. POINT TO consider the excellency and the beauty of that glory and of that spacious rich and most fruitfull â—nd pleasant land of Promise The â—ength of the Eternity thereof the greatnes of Riches the seruice of â—heir tables the disposition and order of those which serue the diuersity of â—heir liueries and finally the policy â—ouernement glory of that noblâ— Citty Ponder how our Lord God â—hough he be so bountifull and libeâ—all as he is notwithstanding to make thee a way into this his glory paradise of delights he was not content with any lesser price after sinne committed then of the most precious â—loud and death of his only Sonnâ—â—esus So that it was necessary that God should dye to make thee parâ—aâ—er of that heauenly life and that â—e should endure griefes paines and sorrowes that thou mightest liue in perpetuall ioy and contentment And finally that God should be nayled on a Crosse betwxit two theeues that man might be placed among the blessed Quiers of Angells Ponder furthermore vvhat â—nd how great that good is vvhich that it might be bestowed vpon thee it vvas necessary that God should sweat so many streames of bloud be taken prisoner by his enemyes whipped spit vpon buffeted and hanged vpon a Crâ—sse Gather hence a great estimation of this glory and an earnest desire to enioy the habitation of so soueraigne a Citty and to walke the pathes â—nd streets therof that animated with this consideration thou maist endure with pleasure and delight whatsoeuer paines and difficulties may oâ—cur for the attaining of so great â— good remembring what Christ ouâ— Sauiour performed and suffered in the whole course of his life least thou shouldst loose the same THE 2. POINT TO consider that Almighty God did not prepare this house and â—â—llace for his honour alone but for â—he honour and glory also of all his elect fulfilling that which himselfe â—aid I honour and gloryfy those who honour and glorify me And â—ot content with thiâ— he doth and will glorify not only the soules but â—lso to bodies of his elect allotting â—hem a place in that his Royall Pallace Ponder that it is the will of the Father of Mercyes that the flesh vvhich deserued rather to lye like a brute beast in a stable be placed and glorifyed â—mongst the Angells in Heauen that as it hath holpen to carry the burden it be also partaker of the glory enioying the same in all the senses of the body which then shal be more pure and perfect then eâ—er before for euery one of them shall haue their speciall delight and glory as the senseâ— of the reprobatâ—â—n hell shall haue particuler paine griefe Gather hence feruent desires to mortify thy senses taking henceforward particuler care in the guard therof seeing that for the paines which last but a small while in this life thou shalt be rewarded crowned with that immensity of eternall glory without measure or end of so great ioyes THE 1. POINT TO consider the content vvhich thou shalt receaue of that hâ—auenly Society and company of Saints especially of the Saint of Sainâ—s Christ Iesus our Lord and at the glory and beauty of his sacred body which was before so much disfigured vpon the Crossâ— for thee Pondâ—r that notwithstanding the multitude of the blâ—ssâ—d be innumerable yet there is not any disorder or confusion among them but most perfect peace and vnion because the vertue of loue and charity is there obserued in the higheâ—t degree they being more perfectly vnited among themselues then the partâ— of one and the selfe same body are 〈◊〉 with another according to that â—hich our Sauiour demaunded of hiâ—â—â—ther saying I pray thee Father at they may be one by loue as 〈◊〉 also are one by Nature Ponder furthermore that alâ—â—ough so infinite number of heades 〈◊〉 adorned with most preciouâ—â—â—wnes and euery one with a scepâ—â— in his hand all notwithstandin◠〈◊〉 content with that they haue and 〈◊〉 one enuieth â—t another because â—t Kingdome is so great and so caâ—â—ble and their iurisdiction so amâ—â— and large as there is most abunâ—â—ntly and completly inough for all Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour to beâ—ld his most singular beauty and to â—ioy that glorious coÌ„tenance vpon â—ome the Angells desire to looke 〈◊〉 if thou on thy part be not baâ—keâ—â—rd in his seruice he doubtleâ— will large and bountifull in graunting 〈◊〉 these sauours and benefits â—nyfesting vnto thee his infinitâ—â—ry and beauty together with thâ— glory of all those blessed Saints and heauenly Courtiers Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company and to liue euer lastingly with thosâ— beloued children of almighty God THE 4. POINT TO consider the wonderfull â—nd excessiue ioy which the soules oâ— the blessed will receaue at the cleare sight of Almighty God wherin consisteth the essentiall glory of the Saints Ponder how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules for if the things of this world delight vs so much how much will that infinite goodnes deligâ—t vs which containeth in it selfâ— the perfection and summe of all that is good And if the sight of the creatures alone be there so glorious what shall it be to see that face and that beauty in whome all graces and beauties doe shine beholding once thâ—â—ystery of the most blessed â—rinity the glory of the Father the wisdome 〈◊〉 the Sonne and the goodnes and â—â—ue of the Holy Ghost Desire from hence forward â—ot to see haue or enioy in this â—orld any quiet ease riches or conâ—nt in which thy affection may rest 〈◊〉 only in Almighty God being â—ost willing to depart from all earthâ—â— comfort that thou mayst not be â—epriued of so diuine a sight and so â—ueraigne a good as is our God â—â—ying with the holy Prophet One â—â—ing I haue asked our Lord this will â—â—seâ—ke That I may dvvell in the â—â—use of our Lord all the dayes of â—y life that is for all eternity THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way What is the Illuminatiue Way THOSâ— who be already iustified be desirous to go forward in that which they haue begaun so gaine turâ— and solide vertues increasing dayly therein must walke this second way commonly
wants with like conâ—â—dence as thy would haue recourse to their owne Father aâ—d Mother Gather hence an earnest deâ—â—re of the loue of God who by such meanes and remedies vouchsated to restore thee vnto his grace and friendship making thee as S. Paul saith his child member of Christ and heire of heauen Acknowledge the good thou hast receiued of him and be thankefull for so great a benefit behaue thy selfe with all humility and subiection towardes thy Parents and Superiours sith he who vvas supreme and absolute Lord of al thinges did subiect himselfe obey his creatures with so great an exaâ—ple of humility THE 3. POINT TO consider hovv in the very instant that God created the soulâ— of the Blessed Virgin Mary forming there with that little and tender bodâ— of hers in the wombe of her Moâ—her Saint Anne in that very moment he did also enrich and beautify it with his soueraigne grace sanctifyâ—ng her from the very instant of her Conception preseruing her from originall sinne which as being the daughter of the terristriall and sinfull Adam she was naturally to haue incurred Ponder how great a glory and how singular an ornament it is to all mankind that a pure creaâ—â—re being naturrally conceâ—ued of a man women should bâ— so highly aduanced and adorned with tuch plenty of grace and chosen oâ— God as a most precious vâ—ssell 〈◊〉 to place and bestow all those his diuine and soâ—eraigne treasures which was fiâ— she â—ould haue who was predestinated to be the Mother of God to crush â—he Head of the infeâ—nâ—ll Serpent Inuite the blessed Angells thâ— Heauens the Earâ—â— and all Creaturâ—â—o the prayse of our Lord God for â—o singular a â—auâ—ur bestowed on thâ— Blessed Virgin and in her vpon al thâ— world For that he chose her to bâ— his Mother whereby she is also made thy Mother and Aduocate for all sinners by whome thou and we all find accesse to the Throne of his infinite mercy for none hath beene truly and sincerely deuout vnto her who hath not at last arriued at thâ— port of euerlasting blisse THE 4. POINT TO consider how Almighty God hauing creaâ—ed this glorious Virgin besides that first grace aboue mentioned of preseruing her froâ— sinne and sanctifying her soule he did both then and afterward from time to time endue her with neâ— prerogatiuâ—â— of singular priuiledges giuing her from thence forward the title claime to the dignity of Mother of God to which dignity in due time he intended to â—duance her Secondly gâ—aunting her thâ—â— she should feele no kind of bad inclynaâ—ioÌ„ or disordered appetite Thirdly confirming her in grâ—ce in such â— singuler manner as in seauenty and so many yeares which shâ— liued she neuer committed any mortall sinne not so much as in thought Fourthly preseruing her also from all veniall sinne a thing wonderfull aboue all wonders Fifthly causing her to concieue the Sonne of God by vertue of the holy Ghost and bring him forth without any paine at all or detriment of her Virginall purity c. Ponder how conuenient it was that Almighty God should exalt and honour with all these graces and priuiledges and many more this moâ—t pure Virgin For it is his generall custome and manner of proceeding to make thinges proportionable to thâ— end for vvhich he createth them Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined next to the humanity of the Sonne of God to wit to be his Mother there were also graunted her the greatest graces and priuiledges the greatest sanctity and persection next after him Reioyce and hartily be glad oâ— the infinite and soueraigne fauours which God hath bestowed vpon thiâ— Blessed Vitgin Inuâ—te the Angellâ— that afterwardes adored the Sonne of God when he entred into the world to come now with al ioy and gladnes to reuerence her that is to be the Mother of God and their heauenly Queene And ioynig thy selfe with them salute her in the wombe of her Mother with the wordes which after were spoken vnto her by the Angell Gabriell Hayle full of grace our Lord is with thee Beseech him also O Blessed Lady that he will likewise be with me to purify my soule bridle â—y â—â—esh and replenish me with hiâ— grace and vertues THE II. MEDITATION Of the 〈◊〉 of our Blessed Lady and her Presentation in the Temple THE 1. POINT To consider how the vvhole world being before ouerwhelmed with darkness and ignorance couered with an obscure and fearfull night at the birth of this most blessed Virgin it began to shinâ— with a new vnwonted brightnes the day as it were breaking vp and this soueraigne morning star spreading her beames ouer the whole face of the earth the Angels of heauen the iust that liued heere on earth reloycing and exulting when they vnderstood that the day did now approach and the Sonne of iustice to be at hand who with his heauenly light would illuminate the world deliuer it from all the euils and miseryes which it did then sustaine Ponder that with great reason our Holy Mother the Church guided by the Holy Ghost doth say in the office of this day That the Natiuity of the B. Virgin hath brought singular ioy gladnes to the world For if the Angell Gabriell truly sayd â—o Zachary That many should reâ—oyce and take pleasure at the Natiâ—ity of his Sonne Saint Iohn Baptist because he was to be the fore runner of the Messias and to point him ouâ— with his finger and say Behold the 〈◊〉 of God how much more maâ— the whole world now reioâ—ce celebrate keep Holâ— the day on which this most gloâ—â—â—us Virgin â—as borne she being to shew vnto vs our Lord and Sauiour in a far nâ—blâ—r sort then S. Iohn not only pâ—iâ—tiâ—g him out with her finger but bearing him in her armes and feeding hiâ— at her brâ—ast saving Behold this is my beloued Sonne in whome I am well pleased Stir thy selfe vp to affâ—ction oâ— ioy and to the prayse of God congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother and hartily thanking him for that he haâ—h exalâ—ed her to so great a dignity and honour as neuer before or after was graunted to any pure creature Thou shalt likewise congratulate all mankâ—nd for that now the happy houâ—â— of their Redemption is at hand Iesuâ— Christ our Lord being shorâ—y to bâ— borne of this immaculate Virgin and made Mâ—n to exalt man to the dignity of the Sonne of Almighty God THE 2. POINT TO consider how the parents of this Blessed Virgin gaue her the Name of Mary that is to say A seâ— of Graces and such and so great were those the found in the sight of God that the celestiall spirits astonished thereat demaunded one of another What is she that commeth forth likâ— the Morning faire as the Moone elect as the Sunne to whome none in the earth can be compared none
â—ound â—er equall Ponder â—ovv pleasing it was to the most Blessed Trinity to behold a Creature so â—eautifull so fayre and gracioâ—s in the sight of the Diuiue Maiâ—sty and a Creature who vvith the splendour and shining light of â—er vertues was to giue a happy beginning to the Blessed day of the Eternall Weale and Redemption oâ— mankind the true Sonne of Iusticâ— Chriâ—t Iesus being soone after to be borne of her and to rise out of her sâ—cred wombe Desire most ardently and affâ—â—tuouâ—ly to honour and serue thiâ— heauenly Lady and to haue continually in thy mouth and hart her most Holy Name For as the Name of Iesus is as aâ— oyle powered out for the curing and healing of all thosâ— that are stroken â—nd bitten by the inâ—ernall serpent the Diuell so the Name Mary hath such a vertue and force that being called vpon with deuotion like a most soueraigâ—e oyle it illuminateth comforteth â—ealeth and reioyceth the harr of man and ouercommeth and vanquisheth the Diuells themselues who as her sworn enemies doe vtterly abhorre and detest the sweet sound of this her most sacred Name and all those that are deuoted vnto her THE 3 POINT TO consider how this most Blessed Child being borne and now three yeares of age her parents S Ioachim and Saint Anne for the fulfilling of the vow which they had made to Almighty God to offer vp vnto him â—he fruit of the benediction which hâ— should bestow vpon them brought her to the Temple ioyfull and much â—omfâ—â—ted that she was to goe to such â— place and to remaine and serue her Creatour and Lord all her life time in that holy place Yea not content with this out of her exceeding â—ue to Almighty God she would also be the first that euer made vow of â—erpetuall Virginity and hauing made it she kept it so exactly and so perfectly that she might iustly seeme â—ather an Angel without a body thâ—â—ender Lady in mortall flesh Ponder the great deuotion where with this Blessed Child presenâ—ed and gaue vp her selfe to Almighty God offering herselfe wholy to his â—eruice For being come to the Temâ—le she was first receaued by the high â—riest by him placed on the lowest step of the fifteene which mounted â—o the Altar from which with wonâ—erfully ioy alacrity and grace no◠〈◊〉 or led in hand by any she â—ounted vp the rest of the fifteene â—ith great feruour of spirit with an â—ndaunted courage and resolute â—ind to ascend by all degrees of 〈◊〉 to the highest top of perfection Stir vp in thy selfe a feruent desire to present thy selfe to Almighty God and to offer thy selfe in like manner wholy to his seruice with a constant resolution to mount vp and increase euery day more and more in purity of soule and body and neuer to separte thy selfe from him And if his diuine Maiesty shall doe thee so much fauour as to heare thy prayers and to withdraw thee from the occasion and perils of this world to serue him in his holy Temple and house acknowledge it with much gratitude and thankes as a most euident signe of his speciall loue towards thee and a most certayne token that he hath a particular care and prouidence ouer thee as a most louing Father of his dearest child â—HE 4. POINT TO consider how this most Holy Virgin spent the yeares of her childhood in the Temple Doubtles she was a most absolute patterne of holynes and of all kind of vertues to the rest of the Virgins liuing in place with her so carefull so solicitous â—eruâ—nt she was in the seruice of God â—nd in obseruing all points of his â—oly Law the first no doubt in the â—igill of the â—ight in Humility and â—ll humble offices the most humble 〈◊〉 puritâ—â—he most pure in euery verâ—ue the mâ—st pâ—râ—â—ct Ponder the great admiration â—nd astoâ—ishment which the dayly â—â—nuersation anâ— verâ—uous exercises â—f this most Blessed Child did cause 〈◊〉 her companiâ—ns and in those who â—id treate and conuerse with her beâ—olding such eminent verâ—uâ— â—anâ—ity in so â—ender yeares Ponder 〈◊〉 with what 〈◊〉 and diligenc◠〈◊〉 spent a great part of the day in â—scendiâ—g the mâ—â—sticall ladder of the â—oly 〈◊〉 Iacob wâ—ich reached â—â—om the eaâ—â—h vnto the heauens thâ—â—â—grees wheâ—â—of are Râ—ading Mediâ—â—tion Prayer anâ— Contemplation which holy â—xercises she there holy imployed â—er sâ—lfe being 〈◊〉 visited bâ— the Blessed Angells â—scending and asenoing by this â—auenly laâ—der yea and by the 〈◊〉 of Angells standing and viewing her from the top thereof iâ— which as in many other notable thinges she seemed rather an Angell sent from heauen then a Virgin heer borne on earth Stir vpin thy selfe a great desire to imitate this tender and B. Virgin in those excellent vertues which she did exercise in the Temple which among others were Silence Solitarines Quiet of body mind Prayer and Contemplation Be ashamed to see thy selfe far from imitating her in any sort whatsoeur so remisse â—â—outhfull in the seruice of God and in all vertuouâ— exercises THE III. MEDITATION Of the betrothing of the Blessed Virgiâ— to Saint Ioseph THE 1. POINT TO consider the desires which the Blessed Virgin had being in the Temple to liue all thâ— dayes of her life in subiection and obedience vnderstanding by instincâ— â—f the Holy Ghost how dangerous 〈◊〉 thing liberty is for all especially â—or women wherefore she besought â—im very earnestly that if through â—ny occasion she were to depart out â—is House and Holy Temple she â—ight notwithstanding haue whome 〈◊〉 obey and serue Ponder how few there be â—ho desire that which this Blessed â—irgin desired or that demaund of â—linighty God that which she deâ—aunded to wit the vertue of Obeâ—ience and Humility choosing raâ—â—er to serue and obey then to be a â—istresse commander ouer others â—herefore when the diuine prouiâ—â—nce ordayned that she should â—â—me from vnder the Obedience of 〈◊〉 Superiour in the Temple he 〈◊〉 her vender S. Ioseph whome 〈◊〉 was alwayes after to obey reueâ—â—ce and respect And this she vnâ—â—rstood to be the will of God when was made her husband to wit 〈◊〉 it was to the end she should perâ—â—me those offices of Obedience toâ—rds him Desire therefore and purpose to be duely respect and obedient to thy Superiour whomsoeuer he bâ— that God shall giue thee learning of this most Holy Virgin true humility and obedience who being Queeâ—â— of heauen Mother of God obeyed and serued not only her Superioâ—â— in the Temple from three yeares oâ— age till she was thirteene but manâ— yeares after S. Ioseph her Spoâ—se that walking the path which she diâ— and following her footsteps thoâ— mayst ariue whither she did that 〈◊〉 â—o see and enioy God for euer in 〈◊〉 and endles blisse THE 2. POINT TO consider how little more theâ— ten yeares being past that the 〈◊〉 Virgin liued encloâ—ed recollectâ—â— In tâ—e Temple her parents beiâ—â— noâ— dead the high Priest thougâ—â— good for the
that other woman of the Ghospell O woman great is thy â—ayth be it vnto thee as thou wiâ—t And Almighty God dealt so boâ—nâ—ifully with her that insteed of making her his handâ— maid as she desired he chose her for his mother Meditate therefore often those thinges which this most pure Virgin did meditate vpon and wish for that which she most humbly craued to wit to serue her yea to be as her handâ— maid that was to be the Mother of the liuing God Stir vp in thy selfe speciall deuoâ—ion to this Blessed Virgin that though thou hast beene a mâ—st wretched sinner yet she may notwithstanding for thy diligent seruice heerafter account thee as one of her adopted Children THE 2. POINT TO consiâ—er how that God hauing determind to make himselfe Man and to be borne of a woman 〈…〉 from aboue all the women that were to liue from time to time in this world among all which thiâ— most câ—ast and pure Virgin Mary was most pleasing gracious in his diuine sight And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angell Gabriell Ponder first how many Queenes and principall Ladyes were then in the world on whome men bad cast their eyes and were by them highly esteemed of whome there was much speach and talke who were much regarded and greatly respected of all yea and accompted also happy amongst women yet vpon none of these did Almighty God vouchsafâ— to looke but on her alone that wâ—s forgotten of all poore retired and wholy vnknowne to the world she I say alone was chosen called by God himselfâ— Blessed aâ—ong all women Full of grace and the like Ponder â—econdly how the Angâ—ll enâ—ring into the chamber of the Blessed Virgin kneeling on the ground saluted with great reuerencâ— this Princesse of Heauen the elected Mother of Almighty God the queen of Angells the first word he sayd vnto her was Hayle full of grace our Lord is with thee Gather hence an earnest desire that our Lord would vouchsafe to cast his diuine and gracious eyes vpon thee to the end that as thou art of those who are called thou mayst be also of the elect although thou deseruest it not desiring and requesting him to doe thee the fauour and grace that seeing thou art not an Angell but a poore and silly worme thou maist speake with his diuine Maiesty 〈◊〉 his most holy Mother in thy Prayer with great reuerence feare loue THE 3. POINT TO consider how the Blessed Virgin was troubled with the sight of the Angell though he appeared in a most resplendent and glorious shâ—pe for it is credible that the Blessed Angell visited her many times treated familiarly with her but she vvas troubled at so wonderfull and so vnwonted a salutation and to heare the prayses which were spoken of her Ponder what a meane conceiâ— this most holy Virgin â—ad of her self for being in her owne sight so meane as out of her great Humility she held her selfe to be she could not be perswaded that such greatnes could be contained in her littlenesse and so she desired to be the hand mayd vnto her that should be the Mother oâ— Almighty God And thereupon waâ— confounded and troubled because whosoâ—uer is truely humble is troubled at nothing so much as hearing his ovvne prayses 〈◊〉 the Angâ—ll sayd vnto her Feare not Mary for thou hast found grace vvith God which ought to take all dread fearâ— from thee Gather hence how meane 〈◊〉 hovv base a conceit it is reason thoâ— shouldst haue of thy selfe being as thou art so vile and so miserable a creature shut out from thy hart whatsoeuer vayne prayse men shall giue vnto thee attribuâ—ing the glory thereof wholy to God and the confusion to thy selfe desire and be glad that they intreate and handle thee as thou deseruest that exercising thy selfe by this meanes in Humility thou mayst prosper increase both in the sight of God and man as did this most Holy and pure Virgin Mary THE 4. POINT TO consider the most prudent answere which the Blessed Virgin made to the Angell full of so great Humility and Obedience yielding that ioyfull consent vnto his spâ—aches which reioyced both heauen and earth saying vnto him Behold the handâ— mayd of our Lord be it done to me according to thy word And in that very instanâ— the Soâ—ne of the Eternall Father Iesus Christ our Lord was incarnate in her sacred wombe by vertue of the Holy Ghost to whoÌ„ this worke is especially attributed Ponder fiâ—st that although the dignity and office of being the Mother of God was so high and so excellent yet because it had annexed vnto 〈◊〉 â—â—â—inent labours trauells and â—â—flictions it was the will of Almighty God that it should not be imposed vpon her without her consent and good will but rather that â—he should of her owne free will accept the same dignity togeather with the charge that so she might merit a great deale the more Ponder secondly how thiâ— Blessed Virgin being chosen to be the Mother of the Sonne of God she termed her selfe a hand-maid and not a Mother as who did accept this office to serue as a hand-maid not to be serued and attended vpon as a Lady and Mistresse Agreeing in this with that which afterwards her B. Sonne â—aid of himselfe That he came not to be serued but to serue his creaturâ— and to put himselfe euen vnder their feete Enkindle in thy selfe inflameâ— desires of the loue of this vertue of Humility and of subiecting thy selfe whâ—ly to the will of Almigâ—ty God and neuer to resist any thing whicâ— he shall commaund or enioine thee how hard and painefull soeuer it shal be but alwaies and in euery thing saying Gods will be done Pouerty aduersiâ—y troubles paines necessity and whatsoeuer want of thinges in this life receaue them as sent by the hand and prouidence of Almighty God himselfe and imbrace them with alacrity and loue saying with the Blessed Virgin Gods will be done THE V. MEDITATION Of our Blessed Ladyes Visitation of Saint Elizabeth THE 1. POINT TO consider how the Angell hauing taken leaue of our Blessed Lady she remembring what had beene told her of her Cosin Saint Elizabeth being great with child did greatly reioice and comming out of her Closet arose and went vnto the Citty of Iuda and entring into the house of Zachary saluted there Saint Elizabeth her Cosin German Ponder how the loue and earâ—est desire which this Holy Virgin had to please Almighty God brake through whatsoeuer difficulties and though she saw that the way was long and painefull the time cold and her selfe tender of complexion all this notwithstanding seemed easy vnto her And presently without any stay she departed towardes that high and hilly Countrey to accomplish the diuine will and not regarding the dignity to which she was neâ—ly exalted being chosen the Mother of God she desired and reioiced to visit and serue her
that was far inferiour vnto her Gather out of this example of so rare Humility first a great desire to submit thy selfe to put thy selfe vnder the feet of all choosing rather to serue then to be serued in imitation of this Blessed Virgin who being Lady and Mistresse of all the world went to visit her seruent Secondly desire to imitate the great Charity of the Blessed Virgin reioicing at that great good and contentment which Saint Elisabeth had receaued for the fauour which Almighty God had bestowed vpon her for this is an admirable and most noble vertue to reioice and be glad at our neighbours good the contrary is the sinne of enuv a vice proper to â—he Diuell who is â—lwaes sory and repâ—â—ing at the good of others Be thou glad therefore and reioice because tâ—is Blessed Virgin our Lady is made the Mother of Almighty God congratulating her beseecâ— that she will vouchsafe also to be thy mother seeing she is so humble that she will visit and conâ—ort thee with her most sweet and graciouâ— presence THE 2. POINT TO consider the entrance of the B. Virgin our Lady and of her most Holy Sonne into the house of S. Eliâ—abeth whome the Blessed Virgin as being most humble saluted first replenishing both her and the little infant in her wombe Saint Iohn Baptist and all the whole house withmany beauenly giftes for therby the infant was cleansed from originall sinne filled with the Holy Ghost Saint Elisabeth his mother receaued the gift of prophesy Saint Zachâ—ry his Father the vse of his tonguâ— to prayse Almighty God withall fâ—r â—here his diuine Maiesty and hiâ— blessed Mother doe enter there cannot be wanting true â—oy and perfect comfort Ponder what a holâ— salutation this was and how different from those which now adayes are vsed in the world full of vanity and flattery where so much time is lost and so many sinnes and offences are committed against Almighty God Gather hence a great desire to be visited of this thy soueraigne King â—nd Lord that with his diuine preâ—ence the greatnessâ— of his mercies may be made manifest in thee who 〈◊〉 so vnworthy of them beseeching â—im to giue thee as he did to his Preâ—ursor Saint Iohn light and knowâ—â—dge of the high Mâ—stery of his Inâ—aâ—nation and reioice at his sacred â—â—â—sence Intreate also the Blâ—ssâ—d â—irgin to obtaine for thee of beâ— most Holy Sonne some of those heauenly fauours which by her only sight he bestowed in such plenty aboundance on this thrice happy babe on his parents that now and for euer thou maistimploy thy selfe in hâ—â— prayses as they did THE 3. POINT TO consider how Saint Elizabeth vnderstanding by diuine reuelâ—tion the misteries of the incarnation of the Sonne of God in the sacred wombe of the most Blessed Virgin Mary she began to praise and magnify her saying Whence is this to me that the Mother of my Lord doth come vnto me But the Blessed Virgin the more she was praysed the moâ—e she did humble her selfe attrâ—bâ—â—ing the glory of all to Almâ—ghty God breaking forth into this Canticle My soule doth magnify ouâ— Lord c. Ponder that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne deâ—erts so out of the like affection of Humility Saint Elizabeth wondering at the graces fauours which Christ and his Mother had done vnto her cryed out Whence is it that so great a fauour hath been shewed me I being so vnworthy theroâ— Desire thou lâ—ke wise to do the same when thou shalt be honoured and praised by men humbling thy selfe the more and acknowledging that all the good thou hast wholy commeth from Almighty God and is not of thy selfe And sav with Saint Elizabeth Whence is it that God vouchsâ—feth to remember me I hauing beene so vnmindfull of him How happen these thinges O Lord to me I hauing so often offended thee and been so vngratefull to thy diuine Maiesty Which thou must practise not only in wordes but also in works and deedes as the Blessed Virgin did when she serued her Cosin S. Elizabeth almost thâ—eâ— moneths with great care and â—ilâ—gence euen in humble and base offices â—xercising the selfe willingly yâ—â— and delighâ—ing therin aâ— Christ our Sauiour his B. Mother did all their life â—â—me THE 4. POINT TO consider the great good which the Blessed Virgin did in the house of her Cosin how much she did profit all those that liued therein with her heauenly discourses and rare examples of Modesty Humility Charity For if her only sight and presence was cause of so many so extraordinary graces both in the Mother and the child what would as Saint Ambrose well noteth the â—ompany communication of so many dayes and months as she staâ—ed with Saint Elizabeth worke and effâ—ct in them How pious may we imagine their conuersation to haue beene hoâ— singular the exaÌ„ples of vertue how would they exhort one another to prayer and to inward communication with Almighty God Ponder that if by reason that the Arke of the Testament was three moneths in the house of Obededom God heaped vpon him and vpon all his family so great bâ—nefits vviâ—h how much more reason may we iustly â—elieue that this diuine Arke of the new Tâ—stament within which lesus Christ himselfe reposed remayning as many monethes in the house of Zachary Elizabeth would fill it with a thousand benedictions heauenly fauours Gather hence a constant and an vndoubted hope that whensoeuer thou shalt come to receaue Almighty God in the most Blessed Sacrament with a liuely faith though thou be so poore miserable as thou art he will replenish thy soule in whiâ—h his diuine Maiesty desireth to make his habitation and aboad vvitâ— many celestiall benedictions and spirâ—tuall â—auours THE VI. MEDITATION of the reuelation made by the Aâ—gell vnto S. Ioseph concerning this Mystery THE 1. POINT TO consider how noble worthy a man this Patriarcâ— S Ioseph was being of a priâ—cely race and lineally descended of King Dauids house But that which did mâ—st commend and honour him was not his pedegree descent but that he was true heire of the vertues of that Holy King as of his Meeknes Iustice and Holines of life c. and finally because he was a man truely according to the hart of God And such a one doubtles it was conuenient he should be who was to be exalted to so great a dignity as to be the Spouse of the Mother of Almighty God and to whose custody was to be commended so great a treasure as was his most Holy Sonne Ponder how the Blessed Saint knew to negotiate and to help himselfe with the gifts which he had receaued daily augmenting and increasing them more and more only one thing did cause in him great sadnes and sorrow of mind to wit to see his sacred Spouse after her returnâ— from Zacharies house to be great with child he
holy pilgrimes ariued at Bâ—thleem late in the euening going fraÌ„ house to house from Inne to Inne did enquire after lodging either for money or for Gods sake but found none that wold receiue or lodge them all being taken vp by persons of better esteeme and faâ—hion then they were thought to be Ponder how often this soueraigne Lord hath called at the gates of thy hart said vnto thee that which he said to his chast Holy Espouse in â—n the Cantieles Open to me my bâ—loued mâ— sister my doue But such was thy obstâ—acy rebellion that thou wouldest neuer entertaine nor ledge him yea rather hast shut the dore most vngratefully against him Gather hence a great desire now at last to harbour and receiue this thy Lord and Maister giue him some place in thy hart that he may be spiritually borne in thy soule for doubtles he wil most aboundantly requite thy good hospitality and entertainement as he requited Martha Zachaeus Beseech him to come once more knocke at thy dore for that thou wilt now open it vnto him and giue him the best part of thy house to wit thy hart that he may repose remaine therein as long as it shal be pleasing vnto him THE IX MEDITATION Of the Natiuity of our Sauiour Christ in Bethleem THE 1. POINT TO Consider how the most B. Virgin not finding any other was faine to take vp her lodging in a poore forlorne cottage yea which is more in a vile loathsomâ— stable the which Saint Iosepâ— hauing accommodated after the best manner he could they there rested very well contended rendring to Almighty God many thanks for that sory â—helter aboad Ponder first that a poore â—ase habitation is nothing displeasing vnto Almighty God so it be quiet and free from all worldly vâ—â—ities For God had rather come and remaine with a poore humble man if he giue him his hart quiet free then with any Prince or King that hath his mind busied disquieâ—ed with worldly affaires Ponder secondly how the B. Virgin miraculously perceiuing the time of â—er deliuery to be at hand in place of sorrow and paines which other women do feele she was filled with ioy and gladnesse of soule and body contemplating the present benefit which Almighty God bestowed vpon the world for the redemption thereof so she brought forth her only Sonne and the only begotten of God the Father without any painâ— or griefe or loâ—â—â— of her Virginity wherat being wrapt with profound â—dmiration she cryed our It is possible that with these eies of mine I doe see God who created me now become a child for my sake in this most vile abiect place of the earth 〈◊〉 stable Is it possible that I behould â—he Sonne of the Eternall God beâ—ome a tender babe And the spleâ—â—â—our and brightnesse of the glory of â—is Father laid vpon a little straw â—nd hay That I heare and see him â—â—eep who is the only comfort of â—he miserable and the ioy of the Aâ—â—ells Gather hence a great desire to feele and experience that which the Sonne of Almighty God suffered and felt at this his entrance into the world endeauouring to get at the least some one of the vertues which then he discouered of Humility Pouerty Patience and Contempt of all thinges which this most miserable world doth yield THE 2. POINT TO consider how the sacred Virgin beholding that Blessed babe whom the Seraphims all the Blessed Spirits do serue and adore lying vpon a little straw shiuâ—ring for cold and in all thinges behauing himselfe as an infant the teares trickled downe her cheâ—kes and bowing with great deuotion her knees to the very ground with most profound reuerence she adored him as her God and kissed his sacred feet as of her King his handeâ— as of her Lord and his face as her deerest Sonne and imbracing him and laying him at her virginall breastes did reioice with him and say O child of gold O riches of heauen O ioy of Angels O mirrour of beauty thou art most welcome into the world vtterly lost without thee in good time art thou come into this land of perdition to be a meanes for vs all to ascend into heauen Ponder with how sweet and cheerfull a countenance this Blessed Infant would behould his beloued Mother smiling vpon her would discouer vnto her how the immensity of God did there lye hidden in so small a corps his infinite wisdome inatender babe that could not speke his whole omnipoteÌ„cy in those weake and feeble members Gather hence feruent desires â—o adore and serue as the Blessed Virgin did this thy Lord and Creatour seeing he debased â—umbled himselfe so much for thee so vile a seruant of his because by thus offering thy selfe to serue him body soule â—nd with all thy ability and power he will most willingly accept of this thy good will and giue thee grace to effect it THE 3. POINT TO consider the ioy deâ—otion â—eares of the Blessed Virgin and the care diligence wherewith she did performe wâ—atsoeâ—er apperâ—â—iâ—ed to the seruice of her Sonne and Lord She swathed him in a poore yet cleane and handsome swathingbandes cloathes such as she had She with most tender loue and incomparable ioy imbraced him she gaue him a thousand kisses of ioy saying My King my Prince my loue my Lord my God and forthwith laid him downe in the manger Ponder how this Blessed Inâ—ant though he speaketh noâ— a word doth notwithstanding from the manger as from out of a chaire or pulpit teach and read vnto thee a lesson of Pouerty and neglect of whatâ—oeuer is in this world for he being â— most mighty and potent King batâ—â—euertheles no other throne or placâ— but only a stable and in lieu of rich and costly hangings and cloath oâ— gold the spiders webbeâ— and hiâ— bedding straw and hay insteed of the softest warmest fethers Gather hence confusion and shame for that thou dost alwayes desire procure and seeke for thy selfe whatsoeuer is best whereas Christ our Sauiour did alwaies for himselfe choose whatsoeuer was worst as to be borne be choose a stable a most loathsome place an aboad of brute beasts to dye he made choice of an infamous place appointed for the excution of 〈◊〉 and malefactours for to be borne he selected a small and silly Village and the depâ—h of midnight when no body mighâ— see him to dye be appointed the midday and the greâ—test and fairest Citty of the world When he was to be borne in Bethleâ—m â—e ordained that there should be great concourse of people from all places of Iudea who at that time were there assembled to haue their 〈◊〉 and families enrolled once a year◠〈◊〉 to the custome the Emperâ—â—â— command of euâ—ry ones 〈…〉 which might be an 〈◊〉 that his Mother and S. Ioseph should not fâ—â—d any lodging or commodity for his birth and when he was to
vouchsafe to take from thee all presumption and pride which is the disease and infection that doth vvast thee away and make thee so leane and that he will shew thee as he did his holy and chast Espouse where he â—eedeth where he lyeth in the mid-day to wit in the manger that seeing thou hast made thy selfe a beast through sinne thou maist find him in the stable a place proper for beastes THE 4. POINT To consider that the Eternall Father sent this multitude of Angells to honour his only Sonne who had â—â—uch humbled himselfe for his loue to teach instruct vs by their 〈◊〉 ample what infinite thanks we owe vnto God for so soueraigne a benefit as he now had bestowed vpon vs in giuing vs his best beloued Sonne not only as a Sauiour King or Lord but which is more wonderfull as our Brother our flesh and bloud Ponder what care the Eternall Father euer had to exalt his most holy Sonne when he did most humble and debase himselfe as is to be well seene both heere and in all other passages and mysteries of his most holy life He was Circumcised and a Name most honorable and most glorious was giuen to him to wit the naâ—e of IE â— VS He was Baptized and the Heauens were opened for him the Holy Ghost descended vpon him and the Eternall Father honoured him saying This is my beloued Sonne He was Crucified betweenâ— two theeues and presently the heauens grew darke the earth quaked the rockes rent the dead rose all the elements altered Finally he was acknowledged of his enemies for the Sonne of God Gather hence a great and earnest desire to imploy thy selfe wholy all thy life time in honouring and praysing so good a God and he will haue care to exalt and honour thee as he had of his most holy Sonne who humbled himselfe so much for his honour and glory And so doing thou maist also sing the Hymne of the Angels with the like spirit and deuotion as they did THE XI MEDITATION Of the Circumcision and of the Name Of IESVS THE 1. POINT To consider how God Almighty hauing sent his only 〈◊〉 into the world in habit likenesse of a sinner he was not conteâ—â— to take only vpon him humane Nature and to seeme lesse then the Angells in our mortall flesh but â—ould also on the eight daâ— after his moâ—â— holy natiuity subiect himselfe â—o the Law of circumcision which was the badge of a sinnefull child and shed not only teares from his eies but also sacred bloud from out his veines Ponder how great loue towards vs he doth daily discouer for he cannot endure that his suffering for our weale and remedy should be any with delayed though those who were to see him Circumcised might iudge and account him a sinner as taking vpon him the marke badge of a sinner Whence thou maist gather very great confusion that being so great a sinner as thou art thou wilt not seem to be accounted so but rather iust and a very Saint and to that end often excusest thy sinnes Wherefore thou must humble thy selfe and giue thanks vnto this thy Lord who hath so wonderfully humbled and sought to hide himselfe Beseech his diuine Maiesty that as he subiected himselfe to carry vpon his tender shoulders â—he old Law of CircuÌ„cision so heaâ—y and painefull thou maist likewise carry and haue before thine eyes and in thy hart the sweet Law of his diuine Commandement and that he will vouchsafe to season it with one drop of his most precious bloud which he so liberally shed vpon the ground to the end it may loose all the hardnes distast which it hath THE 2. POINT TO consider 〈◊〉 is Gods will pleasure tha◠〈◊〉 Circumcise thy selfe spiritually that is that thou cut off all superfluities in pampering thy flesh in honour and commodities of this world Circumcising and mortifying thine eies not suffering them to behould that which is not lawfull to desire circumcising thy tongue making it to keep silence from vaine idle wordes Circumcising thy tast that it feed not it selfe with gluttâ—nies delicacies Ponder in how much need thoâ— standest of this Circumcision how much thou art giuen vnto thine owâ—â—â—ill and 〈◊〉 much it â—â—hoouetâ— â—hee allwaies to carry in thy handesâ— that is in all thy actions the knife of Circumcision Gather hence also a great and earnest desire to suffer willingly that others both Superiours Inferiors may circumcise thee if thy selfe shouldst be remisse and slacke therin and help thee to cut away whatsoeuer may hinder thee from comming vnto this thy Lord whether they doe it with a good 〈◊〉 intention bearing it patiently 〈◊〉 they shall depriue thee of thy delight honour pleasure and content euen to she sheading of thy bloud for him who first hath shed it for thee THE 3. POINT TO Consider how they imposed vpon this child the Name of Iesus which is to say Sauiour of sinners as one who was to deliuer them not only from all euill but also to bestow vpon them most excellent fauours and riches that theiâ— remedy saluation might be most abundant Ponder that this glorious Name â—as imposed vpon him 〈…〉 greater honour For his Eternall Father seeing him so humbled and marked with the badge of a sinner would that he should euen then be exalâ—ed haue giuen him as S. Paul saith a Name which is aboue all Names that is IESVS And whereas our saluation was to cost him the sheding of his most precious bloud he gaue leaue to whatsoeuer instrumeÌ„ts were fit for the drawing of bloud to worke their effect vpon him to the knife at his entrance into this world and at the end therof to the whip scourges thornes nayles spâ—are Hence thou mayst gather affections and desires to adore and reueâ—ence this â—ost holy and most sweet Name of IESVS hauing it alwaies in thy mouth and hart thereby to obtaine victory oâ—er thine enemies For the Diuells doe flye from this holy Name and the infernall powers do tremble at it and by it and in it sinners haue their hope and confidence because IESVS is as much to say as Sauiour And if to saue thee and truely to beare that Name cost him so deare as the sheding of his most precious bloud and the spending of his life for thy sake what is it meet thou shouldst doe for thine owne saluation And seeing all is but little though it should cost thee thy very hart bloud life say vnto him with the Prophet My hart is ready o God my hart is ready so to doe so that thou vouchsafe to make me partaker of that sacred pledge THE 4. POINT TO consider how the Circumcision bsing performed the knife of griefe hauing pierced the tender flesh of thy Sauiour they restored him vnto our Blessed Lady all bloudy and the teares trickling down his cheeks Ponder with what griefe of hart with how many teares gushing out of her eyes this
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
so base humble THE 3. POINT TO consider how Christ our Lord vntill he was thirty years of age exercised himselfe in the trade of a Carpenter for he was not only called the Sonne of a Carpenter but also a Carpenter as S. Marke sayth And where as he might haue chosen to himselfe some more honourable imployments he vndertooke this meane office therein to exercise humility to be dealt with as noble and pâ—incipall men do deale with mecanicall artificers that so the treasurs of wisdome knowledge of God which are all in this our Lord as his holy Apostle sayth might be hidden from the eyes of the world Ponder the rare silence of Christ our Lord who during all this â—yâ—e would not make himselfe knowne but did so long hold his peace and being the Wisdome and Eternall Word of his Father would not speake nor make knowne who he was by publike preaching vntill he was thirty yeares of age leading in the meanâ— while a life full of pouerty humility and silence couering his graces other prerogatiues with rare humility Learne by this patterne example how to keep silence in thy exterâ—all businesse and corporall exercises if thou art imployed in any imitating Iesus Christ our Lord who lâ—bouring in body prayed in mind Eâ—deauour likewise to conceale the giftes and talents which God hath giuen thee when there is no need to publish them laying first deep root in humility seeing thy Redeemer vouchsafed to walke this way for so long time togeather THE 4. POINT TO consider how the B. Virgin did profit and benefit her selfe increasing in all sorts of Vertues but especially in Humility seeing her most Blessed Sonne and her God being wisdome it selfe and yet concealed vnder such signes and exercises of Humility Ponder how our Blessed Lady was euer contemplating and obseruing him and his examples keeping and ruminating all these thinges in her hart and calling them often to mind she endeauoured to imitate her Sonne and after his example to increase in humility wisedome and grace O how contented did she liue hauing in her company such an incomparable mirrour and patterne of vertues How ioyfull vvas she 〈◊〉 haue him alwaies at her side to see him dayly at her table to hearâ— his words to enioy his presence Gather hence a great desire to haue Christ our Lord presâ—nt and before thine eyes in all thy workes Beseech him that he vouchsafe neuer to depart from thee nor thou from him that thou mayst performe thy actions whith spirit and life as his diuine Maiesty desireth thou shouldest THE XVIII MEDITATION Of the Baptisme of our Sauiour THE 1. POINT TO consider how Christ our Lord hauing liued in company of his most Holy Mother who was now a widdow thirty yeares such a life as we may â—ell imagine doubtles to haue been more diuine then humane the time being now come wherin he was to manâ—â—est himselfe to the world performing the office of a redeemer and Mayster he came one day to our B. Lady with most tender affection disclosed vnto her the whole matter c as an obedient sonne craued leaâ—e of her and her benediction that he might go and attend to the worke of our Redemption The Blessed Virgin through the great desire she had of the saluation of mankind not requesting him to deferre it any longer tyme with perfect resignation to the diuine will denying her owne will to conforme it to the wil of Almighty God sayd vnto him that which her most Holy Sonne said to his eternall Father in the Garden Let not o Lord my will but thine be done and imbracing her Sonne her God most tenderly she gaue him her Blessing and licence where with he departed and remayned with teares trickling fast down her cheeks alone a poore widdow and without her Sonne Ponder the punctuall obedience of the sonne in thus abandoâ—ing that chast doue his Mother and the pleasant and contented life he led with her to lead his life among wild beasts the sacrifice of the mother depriuing her selfe of such a Sonne Take example from hence and learne of Christ our Redeemer so to loue thy parents and kinsfolkes that whâ—â—soeuer the glory or seruice of God shall require they may not stay nor hinder thy good purposes and desires neyther Father nor Mother kinsfolkes nor friends no nor all the world procuring if they attempt any such thing to fly from them as 〈◊〉 domesticall enemies for so Christ our Sauiour calleth them THE 2. POINT TO consider how our Sauiour as soone as he was departed out of the preseÌ„ce of his beloued Mother tooke his vvay tovvardes Iordan where S. Iohn was baptizing the Publicans sinners Ponder first how poore how solitary how destitute of all company our Sauiour goeth on his way and aboue all how he placeth himselfe in the number of sinners thereby to giue vs another example of humility and not desiring to be known besought S. Iohn to baptize him Secondly how great the ioy content of this Saint was when he knew by the spirit of prophesy Christ our Lord how he leaped againe for ioy as he did when he acknowleged him in his mothers wombe beholding him there so humble Gather hence desires to humble and submit thy selfe to the very dust of the earth not desiring from hence forward to iustify thy selfe nor preferre thy selfe before others seeing thy Sauiour so humble going to be baptized as if he had beene a great sinner and seeing thou art indeed a sinner desire to vse conuenient remedyes though thereby thou be noted knowne to be a sinner THE 3. POINT TO consider how S. Iohn refused to baptize our Sauiour saying vnto him I O Lord ought to be baptized of thee and commest thou to me Ponder the admiration and aâ—â—onishment of Saint Iohn seeing our Sauiour so humble and those short but mysticall vvordes Thou commest to me to be baptized Thou God infinite Thou Sauiour of the world Thou forgiuer of sinnes Thou who sanctifiedst me in my mothers wombe commest to me thy creature a vile and silly worme and thy seruant Hence thou mayst gather that vertue and sanctity consisteth in humility and obedience that is iâ— obeying God and his Vice-gerents I meane those which be in higher degree of dignity office age and â—cience Also our equals giuing them greater honour and the better place And our inferiours delighting to subiect thy selfe vnto them as if they were thy superiours taking example by Christ our Lord who humbled himsâ—â—fe to much this day obeying and kneeling downe before his Precursor S. Iohn Baptist to be baptized of him THE 4. POINT TO consider how while S. Iohn baptized our Sauiour the Eternall Father authorized honouâ—ed him most wonderfully fulfilling the truth of that saying Whosoeuet humbleth himselfe shal be exalted And to this end the heauens were opened and there descended a doue and rested vpon our Sauiours head to declare his innocency and sanctity that he was
the Lambe of God that taketh away the sinnes of the world a maiesticall and graue voice was heard from the heauenly Father saying this is my beloued Son in whom I am well pleased by whome I am appeased and reconciled vnto mankind Ponder that although Christ our Lord desired to conceale himselfe permitting himselfe to be accounted but an ordinary man and a sinner yet the Eternall Father manifested his innocency declaring who he was by a voice from heauen for it was not reason that so great humility should passe without teâ—timoâ—y of great glory And it is the condition of Almighty God to glorify the humble Gather hence desires to please this our Lord humbling thy selfe as Christ humbled himselfe hiding concealing thy selfe for his loue as he did for thy example which if thon dost he will haue care when occosion shall serue to manifest honour and exalt thee before God and men THE XIX MEDITATION Of the temptation of Christ in the desert and of his victory THE 1. POINT TO consider how that after our Sauiour was Baptized by Saint Iohn moued of his owne holy spirit he betooke himselfe to the desert as a place ministring occasion of temptation there to be tempted where he performed most holy and retyred exercise and remayned there forty dayes and forty nights neyther eating nor drinking And this to satisfy for thy riotousnes and delicacyes exercising himselfe in continuall prayer and fasting and other corporall austerities liuing not in company of his Blessed Mother or of Saint Iohn by the riuer Iordan but all alone among sauage and wild beastes being Lord of Angels to humble himselfe for man who through sinne vvas become a brute beast Ponder how the Holy Ghost led our Sauiour into the desert to challenge the Prince of darkenesse to enter into the field and to fight and vanquish him that knowing by experience what it is to be tempted of the Diuell he might haue compassion of those who are tempted and that with the victory of his temptations he might instruct thee to withstand ouercome thine with magâ—animity courage Gather hence a very feruent earnest desire to giue thy selfe to prayer fasting and mortification especially when thou art tempted according to the example of this thy Lord who armed himselfe for the combat and temptation with these spiritual weapons taught thee how greatly he alwayes esteemed these vertues that exercising thy selfe in them thou mightst so obtain victory ouer thine enemies THE 2. POINT TO consider how those forty daies of fasting being ended our Sauiour was hungry to wit as he was man and forth with the Diuell was at hand who watched and obserued whatsoeuer he did and vnder colour of pittying him said vnto him If thou be the Sonne of God command that these stones be made bread and eate which he sayd to try if by this meanes he might deceaue him Ponder that the Diuell perswadeth that the stones should be conuerted into bread and not into some other more dainty meate for that which he pretendeth in temptations is not thy gust and pleasure for if he could deceaue thee by giuing thee a â—edious life full of a thousand bitternesses disgustes he should not giue the any contentment at all From hence gather that thou must neuer be carelesse how thou 〈◊〉 uest because the solicitude and care wherwith the Diuell goeth about to entrap thee is great and continuall For our Blessed Sauiour was no sooner hungry but he was ready to tempt him thinking to ouerthrow him Take heed for so will he deale with thee marke well how much it importeth thee to watch and pray as our Sauiour sayd vnto his Diseiples in the night of his so great afflictions that thou enter not into teptation THE 3. POINT TO consider how the second temptation was of vayne glory when the Diuell in his owne likenesse carryed our Saniour from rhe desert to the pinnacle of the Temple perswading him to cast himselfe dovvne headlong from aboue because much people being belovv and seeing so strang a thing that falling so high be receaued no harme many of them would belieuin him Ponder the meekenes of our Lord God in permitting himselfe to be carryed by the Diuell without resistance concealing for the present his omnipotency that the Diuell might not know him for the Sonne of God Resolue and purpose firmely that whensoeuer the Diuell shall tempt thee by himselfe or others to vaunt thy selfe of thy vertues thou wilt rather hide them by common and ordinary behauiour and conuersation and couer the interiour and hidden Iewells of thy soule with the precious veyle of Humility For where this vertue is there is also as the Wiseman sayth wisdome and so by his diuine ayd thou mayst obtaine thy desired victory THE 4. POINT TO consider how the third temptation was of couetousnes ambition procuring to ouerthrow our Sauiour at last by this way and so he tooke him vp into a very high mouÌ„taine and from thence he shewed him all the Kingdomes of the world presenting thâ—Ì„al vpon condition that falling downe he would adore him Ponder the vnsatiable thirst the Diuell hath of thy perdition for he would giue thee the whole world if it were his so that thou wouldest commit one only mortall sin against Almighty God Gather hence a great esteemâ— of thy saluation with a firme purpose not to do any thing in preiudice therof for all the world for against this temptation our Lord sayd What doth it profit a man if he gayne the whole world and sustaine the domage of his soule Wherefore putting him a way with vehemeâ—â—â— he sayd vnto him Aâ—â—ant Satan for it is written the Lord thy God shalt thou adore and him only shalt thou serue Whereby our Lord giueth thee to vnderstand that if thou shalt perseuere in the combat with his grace thou shalt ouercome whatsoeuer teÌ„ptation and the Diuell being vanquâ—â— shed shall depart confounded and leaâ—e thee with the crowne of victory in thy handes as he did in spite of his craft in this conflict with our Sauiour vnto whom the Eternal Father seat after his conquest not one Angel alone to minister vnto him in that necessity but many to congratulate him the victory and spreading the table they attended on him at dinner as seruants on their Lord and Mayster Learne hence to confide and trust in God and he will nourish thee and remedy thy necessity when and in what manner it shal be most fitting for thee THE XX. MEDITATION Of the vocation and election of the Apostles THE 1. POINT TO consider how Christ our Sauiour being to choose twelue men that might be the tweluâ— foundations or vpholâ—ers of his Church himselfe in person not trusting therin to any other made choice of them called them Ponder how absolute and perfect in all points this election of our Sauiour Christ was who being the infinite wisedome that can â—ote 〈◊〉 made choice not of the noble ricâ— and
mihty oâ— the world neytgher of the learned and Doctors of the Law not because he coÌ„ntemned or despised â—â—yther of them in respect that himselfe was more mighty more 〈◊〉 â—ut becâ—â—se he being God had made himselfe 〈◊〉 and of so mighty Lord was 〈…〉 and being himselfe so grâ—â—t had vouchsaâ— sed to become so little in our Nature he chose rather humble â—raile poor and contemptible persons and such as got their liuing by fishing 〈◊〉 ding of nâ—tâ— that they might no attribute vnto themselues thosâ— great gifts graces which he intended 〈◊〉 vnto them nor thos◠〈…〉 which he meaÌ„t to bring to 〈…〉 their meanes Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world mighâ— not be 〈◊〉 to humane force buâ— to 〈…〉 And this was the 〈…〉 those whome he 〈…〉 those who◠〈…〉 〈◊〉 in three things First in represâ—â—â— the violent passions of anger 〈◊〉 maketh both for the interiour 〈◊〉 exteriour quiet and repose of 〈◊〉 and body Secondly it consiâ—â—â— in being affable and courteous â—â—ardes all not iniurying nor vsing â—â—â—astful words towards any Thirdâ—â— not rendring euill for euill but â—â—â—rariwise good for euill And 〈◊〉 Almighty God calleth blessed Ponder how Christ our Lord â—â—poseth vnto vs his owne meeknes 〈◊〉 we may imitate him therein 〈◊〉 Learne of me because I am 〈◊〉 and humble of hart And 〈◊〉 sayd it so he shewed it in the â—â—dest of so many raging wolnes ially at his Blessâ—d Passion not 〈◊〉 opening his mouth not defen 〈◊〉 himselfe not repining or disâ—â—â— thereat Learne how greatly it behooâ—â—â— thee to shew thy selfe meeke 〈◊〉 towards all towards thy Suâ—â—â—â— equalls and inferiours if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart and thy passions and the harts of all men most of all the land of the liuing thy celestiall countrey THE 5. BEATITVDE TO consider how Christ our Lord calleth Blessed those that mourne or weep not with corporall teares as many worldlings doe for temporall losses of honours life and goods but such as lament for their sinnes and for the losse of so many soules which are separated from the knowledge of Almighty God wherâ— as contrary wise the foolish world calleth blessed those that laugh liuâ— in myrth pleasure but Iesus who is truth it selfe sayth that they be accursed because after their laughing endles sorrow shall succeed but happy be those who weep because their â—orrow shal be turned into 〈◊〉 sting ioy Ponder how much it imporâ—â—â—â— thee to bewayle thy sinnes and dâ— fects and that thou hast so often 〈◊〉 God and our Sauiour whome thou art to imitate and accompany in this holy exercise of teares of whom it is not read as S. Basill noteth that he euer laughed but we reade that he wept many times in the manger at the death of Lazarus vpon Hierusalem on the Crosâ—e Gather hence a desire to weep with our Sauiour and with this consideration restraine moderate thy ouermuch mirth reioycing only in the seruice of God and of our Sauiour whome if thou imitate in weeping thou shalt obtayne comfort in those very thinges for vvhich thou weepest if thou weepest for thy sins thou shalt obâ—â—â—ne pardon of them if for the sinnes of others thou shalt also obtayne pardon foe them if by reason of the exile and banishment of this life thou shalt obtanyne ioy comfort with certayne hope of thy saluation THE 4. BEATITVDE CONSIDER how our Sauiour called Blessed those who humgar and thirst after Iustice that is after vertue and holinesse of life endeauouring euer to increase therein not after an ordinary manner but in the highest degree and as one that hath a great hungar and most ardent thirst after any thing who ceaseth not vntill he be satisfied and his necessity fully supplyed for so our Sauiour did hungar and thirst was neuer satiated with doing and enduring euills for our sake wherefore he said on the Crosse I thirst And so to satisfy our thirst he hath giuen vs his most precious bloud to drinke to satiate our hungar he hath giuen vs his most sacred body to eate Ponder how much it importeth thee to haue this hungar and thirst of iâ—stice and sanctity and not of the temporall goods of the world least that malediction of Christ light vpon thee vvhen he said Woe be to you that are filled because you shal be hungry as it happened to that rich glutton who doth and shall for euer endure an eternall vnquenchable shirst and not be relieued with so much as the least drop of water Gather hence great confusion and shame for thy negligence and â—oth in the seruice of God and obserue how they that hunger after verture sanctity I meane the iust God wil replenish the with eternal goods as the most B. Virgin said in her Can ticle the floathfull and negligent shal be deuoyd therof THE 5. BEATITVDE TO consider that our Sauiour calleth Mercifull not only those that haue a certayne feeling and compassion of the corporall spirituall afflictions and miseries of their neighbours not excluding any though their enemies as Christ our Lord had of all but also those who according to their ability endeauour to help others in their miseries Ponder how mercifull our B Sauiour was and how he exercised himselfe al the time of his preaching in doing good to all curing the sicke releeuing the hungry reuiuing the dead pardoning sinners instructing the ignorant praying for all and giuing them whatsoeuer he had for remedy of their necessities that is his honour his life his body his sacred bloud Gather hence how expedient it is for thee to be mercifull towardes thy neighbours imitating as much as thou canst thy Lord and Sauiour who is the Father of mercies for it thou be hard towardes them God wil be hard towards thee for he hath sayd In what measure you meat it shal be measured to you agayne as it may be seene in the example of the naughty seruant that had not compassion of his fellow-seruant Wherfore feare least thou fall into the hands of Gods iustice if thou forgoe mercy towardes others For iudgement vvithout mercy shal be done to him that hath not done mercy THE 6. BEATITVDE TO consider hovv our Blessed Sauiour calleth Blessed the cleane of hart to vvit those vvhose affection is not entangled or addicted to any earthly thing and who do not defile themselues with sinnes and to such as these Almighty God doth promise his sight and the knowledge of hiâ— diuine Mysteries and secrets Ponder how Christ Iesus our Lord was most eminent in this purity and cleanesse of hart for neither did he euer sinne nor could he sinne in so much that his greatest enemies could not argue him of the least sinne neyther was guile found in his mouth And as this our Lord is the highest purity it selfe so also his holy will is that those who serue him be pure not contenting
to the happy port of euerlasting blisse THE XXV MEDITATION Of the conuersion of Saint Mary Magdalen THE 1. POINT TO consider the course of the life of S. Mary Magdalen Before her conuersion she was of light behaâ—iour giuen to company-keeping and to wordly meerings esteeming only that which was agreable to her owne gust and pleasure She had neither shame nor feare of God nor of men she regarded not her fame repâ—tation nor what people did say of her but was held for a publicke sinner Ponder that although this woman was so bad as hath beene said yet her hart being once touchâ—d with the inspiration of Almighty God she presently withdrew herselfe from all occasions and retyred herselfe from company betooke herselfe to râ—pentance and shedding teares of sorrow from her eies began to tearâ—s cast away her gay attâ—re and her Ie wells which were the snares where with the Diuell held her entangled Purpose not to 〈◊〉 thy coâ—uersion vvhen God shall call thee learne of this holy penitenâ— to reject abhorre those things which were instrumeâ—ts of offending him and labour for two things first 〈◊〉 to haue a â—oly feare and distust of thy owne frâ—ilty learning to beware by the example of this Magdalen who from little euills came to fall into many grieuous sinnes Secondly to hauâ— great conâ—idence in the mercy of God at whose hands this sinner found remedy and thou also maist find the like if as thou hast followed her in sinning thou imitate her in repenting THE 2. POINT TO consider how S. Mary Magdalen vnderstanding that her Lord and Mayster dined in the house of Simon the Pharisy tooke an Alabaster boâ—e of ointment putting on meane apparell repayred thither to seeks the health of her soule Ponder how she that was a sinner came to the iust and holy she that was sicke and infirme came to the Phisitian the defiled to the Sanctifier the last sleep to the good shepheard And approaching vnto him cast her selfe at his feet and began to water them with teares and wiped them with the haire of her head and kissed them annointed them with a precious oyntment with sighes feruent desires of her hart crauing that she might be reconciled vnto him 〈◊〉 the kisse of peace Gather out of all this how necesiary it is for remedy of thy sinnes to haue speedy recourse to Christ our Lord and prostrating thy selfe at his feet and cleauing fast vnto them by humble feruent affection to powre out teares of compunction proceeding from the very bortome of a contrite hart And as S. Mary Magdalen conuerted those thinges which had beene the occasion of her perdiâ—ion to be instruments of her satisfaction imploying her eyes hayre lips and precious ointments and odours and her selfe wholy in the seruice of God so thou oughtest to turne to his seruice whatsoeuer heâ—retofore thou hast imploied in offending him casting all thy honour reputation at the feet of Christ for there it nothing greater nor better theÌ„ to cleaue fast to the feete of thy Lord God and Mayster THE 3. POINT TO consider what opinion the Pharisy had concerning B. Mary â—agdalen esteeming her a sinner Christ himselfe lesse pure because he permitted himselfe to be touched â—y her Ponder how that those who â—onuert themselues to God haue â—resently some that murmur againâ—t them and censure their actions but God himselfe hath care to defend the as he did Saint Mary Magdalen whâ—e he demanded of the Pharisy if he did see the woman and her teares sighes and humiliation and confusioÌ„ that considering them well he mighty blush and be ashamed of the little he did towardes our Saniour and theâ—eby obtaine pardon of God Thou maist gather hence a desire to serue louâ— God very much because these things moue his diuine Maieâ—ty to pitty and clemeâ—cy and to pardon thy sinnes be they neuer so great and enormous as he did pardon this holy penitent and of captiue of the Diuell set her free and deliuered her out of his chaines and exalted her to the happy and blessed 〈◊〉 of the children of God THE 4. POINT TO consider how that albeit Saiâ—â— Mary Magdalen had heard from the mouth of Christ Iesus that all her â—nnes were forgiâ—en her and that she was absolued from all botâ— guik 〈◊〉 paine through the abundant grace which was communicated vnto her she notwithstanding remained still fixed at her Redeemers feet wold not depart from thence vntill her maister said to her Goe in peace And she began presently to punish her body did great rigorous pennanee all her life time which endured the space of two and thirty yeares after Ponder what an one she was when she came to the feet of Christ what an one she departed thence she came dead but departed aline she came a sinner but departed holy she came the slaue of the Diuell and enemy of God but departed the daughter Espouse of Christ. Gather hence a desire to do pennance for thy sinnes for these be the fruits which this vertue bringeth do not presently forget them againe making accouÌ„t that they are already â—orgiuen thee because this happy woman and Blessed Saint did not so â—mitate her and although thy sinnes should haue beene many more and much 〈◊〉 then here were though thou hast lost the grace of God â—at oftener thou mayst recouer it and attayne vnto a great degree of sanctity aboue many iust which neuer lost it THE XXVI MEDITATION Of the miracle of the siue Loaues THE 1. POINT TO consider hovv different the piety mercy of the Apostles is from that of our B. Sauiour for they besought him seeing there was not where with to feed so great a multitude to dismisse them that going into the towne they might buy themselues victualls But our Sauiour perceauing the stendernes of their mercy and charity shewed the greatnes of his owne most bountifull mercy and sought by himselfe affectually to remedy that necessity 〈◊〉 he did Ponder the care which Christ â—ath to supply the wantes of those which serue him and how that his will desire and pleasure is such and it pleaseth him greatly that thy mercy be not scant or sparing but great free Teaching thee to lift vp thine eyes to heauen and acknowledging that from thence all good is to be expected Gather hence desires to place thy confidence not in money albeit all thinges obey it neyther in the world or humane forces but in the bounâ—y and infinite goodnes of thy Creatour whose hand as the Apostle saith is alwaies open to releeue and giue his blessing to the hungry and needy not only of corporall but also much more of spirituall food THE 2. POINT TO consider how the Apostles being demanding by our Blessed Sauiour of the fiue loaues which they had forth with and without repugnance and with a very good will they presented them vnto him togeather with the two fishes they had in
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
in the bitter sea of his passiâ—n and to encounter with death expecting it as a thing after which he much hungred tooke much pleasure and delight in And this was that which he desired as he sayd with a great desire because it was very pleasing to him and a thing wherein he receaued speciall gust Gather hence great confusion and shame considering thy desires are not like vnto those of thy Lord and God to suffer and endure something for his honour and glory thou being so worthy of all reproach and contempt but rather thy desires are to follow thine owne pleasure c contentment not to serue his diuine maiesty but to fulfill thy owne will and disordeded appetite THE 3. POINT TO consider how christ our Lord did behold and contemplate that Lambe which he had before him on the table layd there dead flayed â—osted It is no question he saw himselfe represented more innocent then â— lambe and how without any his deserts he was to be flayed with stripes and embrâ—ed with his owne most precious bloud through most cruell torments and finally to be put as it were vpon the spit stretched on the table of the Crosse where with the hote burning coals of loue he was to be rosted to death Ponder how bitter this supper was vnto thy Redeemer being mingled with sauce of so distastfull a representation as was that of his death and passion Purpose when thou sittest at table to mingle thy meat vvith this â—auce to wit with the consideration of the passion and paines of thy Sauiour that thou be not carryed away with the gust and sauour of the meat and that if thy meat be not good or not so well dressed or seasoned or not in such due time prepared 〈◊〉 thou wouldst thou maist haue patience and haue somewhat to offâ—â— vnto God make thy spirituall profit therof THE 4. POINT TO consider how the lâ—gall supper being ended Christ our Lord gaue thanks to his eternall Father did offer himselfe perfectly entierly to accomplish his holy will as hauing taken vpon him our mortall flesh to be sacrificed dye vpon the Crosse. Ponder how pleasing this offering sacrifice of the Sonne of God was to the heauenly Father in which he offered himselfe to fulfill in all things the diuine will for where this perfect resignation is wanting whatsoeuer other sacrifices and holocausts are not of any value because we offer not our selues Gather hence an inflamed and effectuall desire to offer thy selfe vnto God with an humble prompt will to performe whatsoeuer he shall command thee how painefull difficult soeuer it be THE XXXI MEDITATION Of washing the Apostles feet THE 1. POINT TO consider that Supper being ended Christ Iesus our Lord arose from table putting off and as it were despoyling his royall Maiesty of his authority and greatnes humbled himselfe to be the seruant of his seruants and laying aside his vpper garment himselfe alone not admitting the help of any girded himselfe with a towell tooke the taukerd in his hand and put water into the bason and washed not the hands but the foule and dirty feet of those poore silly fishermen his Disciples and louingly tenderly did bâ—th them wipe them make them cleaue Ponder the excellency of the person that performeth this so meane and so base an office and humbleth himselfe to these things The Creator of the world the beauty of the heauens the splendour and brighnes of the glory of the Father the fountaine of wisdome in whose hand God hath put heauen earth â—ell life death Angells and men power and authority to pardon sinnes the saluation and iustification of soules the glory of the iust and all the treasure of God this same our Lord so great in Maiesty abased himselfe to this act of so great humility charity Gather out of all this great confusion to see thy selfe so proud notwithstanding that thou art so base a creature Admire thy haughtinesse of mind yea thy foolishnes that being most ignorant and most poore and vile canst be so proud seeing Christ who is Lord of infinite power and wisdome hath so humbled himselfe Our Lord Iesus himselfe teacheth vs â—o exercise workes of humility and charity choosing rather to practise these acts then to coÌ„mand why then wilt not thou do the like seriously â—et vpon that worke from which so great profit and abundant fruit is to â—e reaped THE 2. POINT TO consider how Christ our Lord being now ready to performe this so humble and base an office came first to S. Peter to wash his feet but the Apostle was so amazed and coâ—founded considering vvith liuely faith the greatnes of his Lord and Maister togeather his owne basâ—nes that he said with admiration Lord dost thou wash my feet Thoâ— being the infinite God and Lord of all thinges And I the most vile and basest of them all Thou the Creatour of heauen earth Lord of the Angells and Seraphims aud I thy creature thy slaue a most vile sinâ—er yet wilt thou wash with thosâ— hands which giue sight to the blind health to the sicke life to the dead not my head or my hands but my filthy and abominable feet This O Lord I may not endure but I shall fall dismayed at thy blessed feet But our Lord saying vâ—to him Peter know for certaine that if I wash thee not thou shalt not haue part with me â—his threat was so terrible vnto him that forth with he yelded not only to haue his feet â—â—â—hed but also his hands head Ponder what so high and soueâ— raigâ—e a God doth for so low base a creature and what his diuine Maiesty vndertaketh himselfe to doe to make vs humble esteeming highly of this which Christ doth and meanly of thy selfe Gather affections of admiration of thank sgiuing and imitation propose vnto him the necessity which thou hast that his diuine Maiesty wash purify thee from thy sinnes seeing he is so humble so desirous to doe thee this fauour to the end thou mayst haue part with him for no creature hath this power and authority of himselfe but the only Son of God alone THE 3. POINT TO consider how Christ Iesus our Lord prosecuting this act of humility charity vouchsafed also to doe the same to Iudas And prostrating himselfe at his feet as if he had â—eene the Lord and Mayster and Christ Iesus the seruant he washed â— wiped his feet with signes of more speciall loue to mollify that his hard rebellious and obstinate hart and to win him if it had beene poâ—â—ible to some good with this inspeakable humility and charity Ponder and behold Christ our Lord prostrate at the feet of so wicked a fellow as Iudas And we may piously thinke that our Blessed Sauiour being thus humbled and prostrate at the feet of this traytour and wretched Disciple would with teares falling from his eyes for his impiety and hardnes
of hart say vnto him Come Iudas mv deere Apostle giue me thy feet for I will wash them and bath them and wipe them euen now it being the eue of that day in which my feet are to be nayled vpon the Crosse and washed in my bloud for thy sinnes and by occasion of thy treachery And if thou hast any complaint against me behould I am heer at thy feet doe with me what thou wilt vpon condition that thou beâ—â—ray me not nor offend me no more Gather out of this so remarkable an example of humility two thingsâ— First motiues of loue tovvards him who humbled himselfe so much for thee and learne to humble thy selfe that thou mayst doe good to thy neighbours although in regard of their vnvvorthinesse they deserue iâ— not Secondly learne out of the obstinacy of Iudas to be wiser by others harmes Beseeching Almighty God to take away thy stony hart to change it into a hart of flesh thaâ— thou mayst feele his diuine inspirations and imbrace his louing examples Tâ—E 4. POINT TO consider how that Christ our Lord hauing finished this worke of so rare humility and charity tooke his garments sitting downe againe at the table sayd to his Apostles â—now you what I haue done to you Ponder this demand as if our Lord would say Know you the myâ—tery which is comprehendâ—d in this my deed and the end wherfore I do it make account that God sayth vnto thee Dost thou know what I haue done for thee the benefits which I haue bestowed vpon thee the euills dangers from which I haue preserued thee knowest thou how much I haue humbled my selfe to exalt thee Dost thou know that I made my self man to make thee the Sonne of God if then I haue washed your feeâ— being your Lord Maister that is if I haue humbled my selfe so much with how much more reason ought you to humble your selues exercise all works of humility and charity specially I hauing spent my whole life in giuing you so rare and admirable examples of these other vertues Gather a desire and firme purpose from this day forward to do that which our Lord Iesus doth counsaile and command thee Because humbling thy selfe thou shalt euer find grace in the sight of God and therby be exalted to the dignity of the sonne of God THE XXXII MEDITATION Of the institution of the most Blessed Sacrament THE 1. POINT TO consider the vnspeakable greatnes of the loue which our Lord bare to mankind seeing â—n the very selfe same night of his passâ—on when men went about to kill him and to deuour his sacred flesh as it were by bits and sucke his preâ—ious bloud with terrible torments disgraces and ignominies he was preparing for them this soueraigne morsell and celestiall banquet to make them partakeâ—s of euer lasting life Ponder how neither the conâ—radictions of the wicked nor the presence of death and of any torments were able to turne his mind â—or to diminish his inflamed charity and make him relent in his loue and purpose of comforting his elect with this soueraigne banquâ—â— From thence thou mayst gather purposes that no afflictions conteÌ„pts or persecutions or torments or pains shal be able to separate thee froÌ„ him nor to make the omit to serue him or to receiue him often in this most B Sacrament for to this end he hath vouchsafed to stay heere with vs vnder the forme of bread which is a meat that all eate off great little poore rich THE 2. POINT TO consider the place which Christ our Redeemer did choose to institute this most Blessed Sacrament which was a great Hall and comely adorned offered freely for his vse by a man whose name is not known Ponder how this hall is thy soule into which Christ entreth and reâ—ayneth there in this most diuinâ— Sacrament and it importeth thee very much to haue it adorned with all kind of vertues which be the hanâ—gings of the house wherin God dwelâ—leth Ponder secondly how Christ our Lord esteemeth greatly of a ready and prompt will to reâ—eaue him â— maketh no account of the state â—â—les of the world And therefore he â—old that this mans name that gaue â—im this house or Hall should nor be â—nowne to signify that he regardeth â—ot whether he be poore or rich noâ—le or ignoble learned or vnlearned â—hat is to receâ—ue him into his soule â—ut only that he offer what he hath â—nto him with a prompt and deuout â—ill Gather hence a great affection â—nd longing desire to giue the selfe â—holy vnto this thy Lord offering â—y selfe willingly vnto his seruice â—ting though thou be so miserable â—nd so vile and base yet he vseth so â—reat mercy towardes thee that he â—ouchsafeth to make thee his house â—nd aboad and to celebrate his saâ—â—ed and diuine Mistery in thee THE 3. POINT TO consider how Christ Iesus our Lord whiles he was at supper â—â—oke bread in his Blessed hands sayâ—â—g This is my body c. by vertue 〈◊〉 which wordes he conuerted the â—bstance of the bread into his owne most sacred body and bloud Ponder the omâ—ipotency â— this our Lord for in an iustant he â—â—uerted the bread into his sacred flesh in such a sort that both God maâ— entâ—erly wholy is vnder that smâ— quantity of the host in euery paâ— or parcell therof without any diuâ—sion of the body although the hoâ— be broken and deuided Ponder secondly that Chrâ— our Lord sayd not this is part of mâ— body or of my flâ—sh but this is mâ— body wholy and perfectly for albeiâ— euery least particle of his Blessed 〈◊〉 would haue sufficed to sanctify va â— would neuertheles be there wholy euery part of him that is his heaâ— eyes eares breast and hart to giâ—â— thee to vnderstand by the partiâ—â—pation of his most holy members â— would sanctify all those that woâ— duely receiue him perâ—â—ctly 〈◊〉 and heale them Gather hence a desire to giâ—â— thy selfe vâ—holy vnto our Lord â— ploying all thy members and senâ—â— in his 〈…〉 that thoâ— maâ—â— wholy be a perfect representation of him THE 4. POINT TO consider how Christ Iesus our Lord communicated all his Apostles and Iudas amongst the rest albeit he knew what an one he was because as yet his sinne was not noâ—torious wherefore to him as to all â—he rest he gaue in this diuine Sacraâ—ment all he had to wit his most â—oly body and bloud his soule diuiâ—ity and humanity that they might euer haue in mind his great loue toâ—ards them what he had suffered for their sake Ponder the reuerence and deâ—otion wherewith those B. Apostles â— Iudas only excepâ—ed who was in mortall sinne â— did take and receiue â—nto their breasts that most Blessed â—read There S. Peter did stir vp his â—avth and turning his speech to him â—hat he beleeued to be contained to â—ye hidden in that sacred bread said â—hou art Christ the Sonne of the liâ—ing God
kill him he is iudge that shall iudge and condemne them Finally he is he which is to their losse and eternall griefe THE 4. POINT TO consider how Christ our Lord the most innocent Lambe himselfe giuing place to the fury of his enemyes was deliuered vp to the rauenous wolues and prinoes of darknes which are the infernall spirits by meanes of his seruants and ministers to be put to all manner of torments and cruelties his life not eâ—cepted as in holy Iob it was when he was delluered to the power of Sathan but without any limitation at all that they might wreâ—ke their fuâ—y vpon his most sacred hamanity Ponder the 〈◊〉 rudeneâ— of those sauadge suryes maâ—ing their sport pastime to iniure â—nd torment the Sonne of God of whome they had receaued so great â—enefits and whome a little before they had iudged worthy of highest â—onour but forgetting all this they Stroke him on the face they spurned and buffeted him with their fists they plucked him by the haire by the heard Hence thou maist stir vp in thy selfe shame and confusion for that thou hast beene so bold as to handle thy Sauiour as ill as these traitors did laying thy sacrilegious and violent hands vpon him if not in outâ—ard shew at least through thy manifold sinnes and wicked deeds persecuting him with them as hit enemies did not once only as they did but many times THE XXXVI MEDITATION How Christ our Lord was apprehended THE 1. POINT TO consider how our Lord being Innoâ—â—ncy it self was reckoned treated as a Theese and for such his enemies came to apprehend him with chaines and cordes vvith swords and clubbâ— and our Sauiout gaue them power ouer his body to spurne torment it at their pleasure Ponder the surpassing great â—umility of our Lord and how he is â—ast at the feet of most vile sinâ—ers whose sâ—at and throne is aboue the Seraphims hovv he is kicked at and troden vnder foot as a malefactour who is the mirrour of innocenâ—y and the vnsported Lambe Admire the rare submission humiliation of so great a God who did not only prostrate himselfe at the feet of his Apostles and of Iudas and washed them and kissed them but also suffered this traytor and his accursed company to set thâ—ir abominable fert vpon him to tread vpon him and spurne him Gather hence an earnest desire to yield and humble thy selfe to thy inferiours be holding Christ thy Redeemer so humblâ— and meeke and considering of whom and for whom he recâ—â—ueth such iniuries râ—proaches THE 2. POINT TO consider how that wicked band of souldiers after they had striken and abused Christ our Lord tying him by the wrests with strong cords like a Theefe they brought him bound vnto Annas the High Priestes house Ponder how farour Lord was from being a Theefe and robber of other mens goods for he gaue all he had and that which was particuler to himselfe alone for thy good tooke vpon him the forme of a seruant concealing the dignity of a Lord and Maister But if to rescue and deliuer soules out of the thraldom of Sathan and to dravv our harts to his loue which he hath euer done be to beâ— Theese beseech him to take thy hart and all that which thou hast besides And with earnest affection say vnto him Bind o Lord I beseech thee my hands with the fetters of thy loue that my workes may be grateful vnto thee Bind my memory that it for get not so many fauours and benefit which thou dayly bestowest vpon me Bind my eyes that they may not behold vnlawfull thinges Binâ— my tongue that it detract not noâ— murmure against my neigbour Bing my feet that they may only walke the pathes of thy diuine Commandements Bind finally O Lord this nature of myne and all my seâ—es and powers from all that which is sin and offence set me free to all that which is vertue THE 3. POINT TO consider that the Apostls seeing their Lord Maister apprehended by the lewes â—ast bouÌ„d much affrighted fled away and forsooke him Ponder how thy Sauiour in this â—xigent is all alone and forsaken of his friends enuironed with cruell and mercilâ—sse enemies how he was well accompayned at his supper and in time of prosperity but now abandoned of all in time of 〈◊〉 From hence thou mayst gather confusion and shame for 〈◊〉 often forsaken left thy Father Lord and Maister and omitted to accomplish his holy will to fulfill thine ovvne And our Sauiour heere being forsaken of his heauenly Father and of his disciples giuâ—th thee a rate example of patience that if thoâ— be destitute left by thy friendes kinsfolkes thou eâ—dure it patiently for iâ— is not much that the disciple suffeâ— that which his Maister hath suffered before him Beseech him humbly that seeing he is a true faythfull friend he will neuer forsake thee although all others should forsake thee but esâ—pecially that he will not leaue thee iâ— the houre of thy death THE 4. POINT TO consider who this Lord is vpâ—â— whome so many iniuries are discharged who he is that sustaineth 〈◊〉 many reproaches indigâ—ities 〈◊〉 whose hands he taketh them Ponder first that he is the Etâ—â—nall Word of the Father of infinit vertue innumerable goodnâ—s truâ—â— glory and the cleare fountiane of a beauty He it is that is bound manaâ—â— cled buffâ—ted haled spurned an trâ—dden vnder foot He it is that handled in so vâ—humane and ruâ—â— manner Ponder secondly the grieâ— which our Sauiour sâ—lfe seing himself â— much abused by so base a people â—nd so vngratefull that for so many â—enefits returned him so many so â—â—ieuous iniuries And if God tooke so heauily to be so delt with all by â— enemies how heauily did he take suffering the like from his friendes â—eing himselfe all alone and desolate in so great aâ—fliction hauing beene trayed and sould by one of them â—nyed by another and forsaken of 〈◊〉 Gather from hence a desire to come a true disciple of our Lord deuouring neuer to leaue him but accompany him and follow him â—en to the Crosse that so thou maist â—oy him in his glory â—HE XXXVII MEDITATION 〈◊〉 Christ our Lord was presented before Annas the high Priest THE 1. POINT â—O consider vvhat thy God and Lord suffered in that long way betweene the garden Annas his house vnto vvhome his enemieâ— carryed him buffeting him spuâ—â—ning him and forcing him to goe aâ— pace halfe running and trayling hiâ— on the ground as it is wont to happâ— to them that are led like theeues anâ— maleâ—actours are fettered chaâ—â—ned Ponder the meeknes silenâ—â— wherewith our Lord suffered so mâ—â—ny affronts not hauing deserued 〈◊〉 of them for he neuer had 〈◊〉 could haue coÌ„â—nitted any fault thouâ—â— his aduersaries pretended that he 〈◊〉 guilty of many Gather hence a great desire â—â—â—mitate the exaÌ„ple of thy Lord in bâ—â—ing silent suffering patiently whâ—â—
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
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
gaue finall sentence in his cause and our Lord Iesus being condemned to the death of the Crosse the souldiers forthwith pulled off the purple garment which they had put on him iâ— scorne stripping him naked they put him to that sham againe the secoÌ„d tyme not only before the officers but in presence of all the people also gaue him backe his owne garmentâ— embrued in bloud to put on Ponder how Christ our Lord to carry his Crosse layd aside the garments which others had put on him in Herods and Pilats house cloathed himselfe vvith his ovvne not without extreme great paine for they cleaued fast to his sacred vvoundes vvere dryed into them they being now cold Gather hence desires to put 〈◊〉 all affections vn worthy the child of God that is all vicious customeâ— of the world of the flesh wherewiâ—â— thou hast gone clad and assume thosâ— which are beseeming and proper to Christ to wit humility charity the like by vvhich thou must be knowne and held for his disciple for this was euermore the liuery of the Sonne of God THE 2. POINT TO consider how our Lord taking the Crosse vpon his tender and wearied shoulders because there was not any one found among so many who would carry it for him to thâ— place of punishment for the 〈◊〉 held it an accursed thing the Genâ—ills esteemed it reproachfull he 〈◊〉 â—orced himselfe to go with it on 〈◊〉 â—acke to wards mount Caluary Ponder hovv this meeke Laâ—bâ—â—ull willingly spread forth his armâ—◠〈◊〉 imbrace the Crosse and not withâ—â—anding it was so heauy a burden 〈…〉 his so great dishonour and shamefull death he carryed it vvith more loue then he did euer before any other crtsse because the vâ—iliâ—y fruit the honour glory which through the weight of this Crâ—sse was to be gathered was thine it is credible that he did vvelcome it vvith kisses of peace interiourly saluting it with a thousand svveet louing acts fat better then S. Andrew did the crosse of his Martyrdome Hence thou mayst gather confusion and shame to be an enemy of the Crosse of Christ flying so much â—aking of paynes and procuring to cast thy burden vpon another mans shoulders imitating in this rather these wicked people for if thou wert the seruant of Christ thou wouldest be glad reioyce to follow him with thy Crosse although it should cost thee thy life and shouldst dye in thâ— fact THE 3. POINT TO consider how the obedient Isaac commeth out of Pilats housâ— with the burden of the wood of thâ— Crosse vpon his backe The trumpeâ—â— foundeth the common Cryer cryeth aloud clamours outcryes are heard on euery side an infinite multitude of people approach they behold coÌ„ming out of the pallace gate a lamentable and such as was neuer seene before a most afflicted creature doubled ouercharged with the weight of a Crosse of fitten foot long crowned with a crowne of thorne scarce able to stand on his feet nor to sustayne the weight of the Crosse without crouching falling vnder it Ponder the barbarousnes of those mercilesse harts agaynst our Sauiour for insteed of helping him vp to rise agayne taking compassion on him as to make him goe on that bitter and paynefull iourney they gaue him a thousand blowes kickes and spurnes saying vnto him Arise traitour sorcerer didst not thou say that thou weâ—t the Sonne of God he who in three dayes could build vp his holy Temple vvhy dost not thou rayse now thy selfe Gather hence comfort in thy â—fflictions carrying with patience and loue in imitation of our Lord Iesus the crosse which shall fall to thy lot though it be very heauy and should make thee stoop for it is impossible in this life to want Crosses and afflictions Trust in God and in his diuine mercy who will prouide one to assist thee to carry it that thou mayâ—t not be ouerloaden and fall vnder it THE 4. POINT TO consider that the Blessed Virgin vnderstanding how they carryed her most holy Sonne to crucify him accompanyed him in this last iourney and making â—ast finding meanes to passe through the throng of the people according as some deuouâ—â—ontemplatiue persons obserue 〈◊〉 came 〈◊〉 met her deerest Soâ—â—e Ponder what may haue passed betvveene these tvvo diuine â—arts where that â—unne and Mâ—one so sad and â—cliâ—sed behold one the other this was no doubt one of the greatest sorrowes which Christ our Lord endured to see that meâ—ke Doue his 〈◊〉 come out of the â—rkâ— of 〈◊〉 retirement so much grieued afflicted at the sight of him so disfigured enuironed with his enemies that desired to make a finall end of him and loaden vvith so heauy a burden that it permitted him not to goe one step more forward the Blessed Virgin would haue holpen him but the cruell mynisters would not permit her And this sorrowfull encouÌ„ter was so mouing and full of compassion that this peraduenture vvas the tyme and place where the vvomen beholding it burst out into â—eares bewayled and lamented hiâ— so much that theâ— enforced our Lord to say vnto them that they should not weep vpon him but vpon themselâ—es and for the sinnes of the people and the punishments which for them weâ—e to befall that vngratefull Citty For if in the greeâ—e wood they do these thinges in the dry what shal be done By vvhich he vvould say If the diuine iustice chastice me so terribly for other mens sinneâ— who am a greene and fruitfull tree hovv vvill he I pray you punish sinners who are dry withered stocks vnfruitfull trees for their owne sinnes If I who am innocent haue beene scourged buffited spit vpon â—euiled though I deserue nothing of all this doe not withstanding now go with this Crosse on my shoulders to be nayled vpon it what will becomâ— of the guilty what stripes what buffets finally what torments will befall them From hence thou mayst gather desires to bewaile thy sins offâ—ces for they were that which ouercharged weighed downe the wearyed â—houlders of thâ— Lord God made him stoop 〈◊〉 THE XLVIII MEDITATION How our Sauiour was crucifyed THE 1. POINT TO consider that Christ ouâ— Lord being arriued at mount Caluary sore afflicted tyred with going that long and payneâ—ull iorney was by those furious souldiers with barbarous cruelty dispoyled of his sacred garments and because the bloud was now dry and cold his garments stucke fast to his body and so they agayne rent flayed that meeâ— lambâ— who did not open his mouth nor speake a word against them that thus tormented him Ponder that of all the times that they stripped our Lord which werâ— in all soure this was the most painefull most ignominious being now stripped naked from top to toe not only of his garments but of his skin also Gather hence patience longanimity in iniuries and aduersity and not to be angry nor offended when thou shalt
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
forth with meekly anâ— louingly discouered himselfe vnto hâ— disciple calling her as he accustomeâ— Mary And the presently acknowâ—ledging his voice ansvvered Maâ—â—ster seeing her Lord and her Goâ— glorious and risen to life she adorâ— him Ponder how far the ioy aâ— miration deuotion and astonishmeâ— she conceiued of so great a wondeâ— might extend it selfe finding so muâ— more then she desired for seeking dead body she found her Lord aliâ— and victorious ouer death And 〈◊〉 sting her selfe at his feet she vvouâ— haue adored kissed the most cred signes of his wounds that vvâ— beautifull and resplendent but oâ— Lord vvould not permit her as the saying Do not touch me for I haâ— not yet ascended to my Father thou thinkest I am not to leaue thee so soone neyther shall this be the last tyme that thou shalt see me for he fulfilled her desires when he appeared to the women with whome she also was From hence thou mayst gather seruent desires to seeke God for if thou exercise thy selfe in the vertues of loue and deuotion patience â—nd perseuerance in which this holy sinner exercised her selfe seeking our Lord be assured that albeit thou hast been as great a sinner as this his disâ—ble as he will shew thee his mercy â—raunting thee that vvhich he gaue â—nto her to wit to see her Lord and â—ayster risen glorious THE 4. POINT TO consider the infinite charity of thy Redeemer in honouring sinâ—ers truly penitent sith that he chose â—ran eye witnes of his Resurrection woman a notorious sinner that he should deserue this â—sapnâ— the Apostles yea bâ—â—fore the 〈◊〉 of the Apostles before the â—sciple singularly belouâ—d thoue the rest of the Apostles because with so many teares such perseuerance shâ— had sought the Blessed body of her Lord. Ponder how that the multitudâ— of sinnes past do not preiudice wheâ— they are recompenced with greateâ— seruour present Wherefore in regard that Magdalen was emineÌ„t in perforâ—ming many thinges that others diâ— not for the loue of Christ as we haâ—â— said in her 25. MeditatioÌ„ of the seconâ— booke was present accompaâ— nied him at mount Caluaty assâ— sted at his buriall euen so she 〈◊〉 most fauoured cherished of all Gather hence courage conâ— dence that thou be not dismaid at thâ— multitude of thy sinnes for if thoâ— some in time art diligent in the seâ— nice of God excelling therein througâ— particuler seruices he will bestow 〈◊〉 thee speciall graces fauours thâ— thou mayst deserue to see and eâ—â— him for euer in his glory THE IIII. MEDITATION Of Christ his apparition to the Apostle Saint Peter THE 1. POINT TO consider how Saint Peter S. Iohn went to the monumeÌ„t entring in saw only the linnen clothes wherein his holy body had beene vvrapt and the napkin lying at one side which they tooke for a certaine signe of his Resurrection as the women had told them Ponder hovv that amongst the disciples of Christ Peter and Iohn were the most seruent and who â—â—celled most in the loue of Christ â— Lord for although these Apoâ—les knevv right well of the persecuâ—on that the lewes raised against the â—ciples of Christ keeping watchâ—n at the monument they resolued â—uertheles to go see how matters â—ssed Gather hence how the loue of â—d maketh all thinges easy ouermaistereth preuayleth agaynst difficulties be they neuer so great Beseech him to graunt thee that loue charity which he gaue to his Apostls that laying aside humane feare thou mayst seeke him and enter whereso euer he shall be THE 2. POINT TO consider hovv these Apostles returning to their lodging Saint Peter retired himself to pray al alonâ— and to ruminate vpon this mistery and meruayling with himselfe at thaâ— vvhich he had seene and done ouâ— Lord appeared vnto him risen anâ— glorious Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle when he perceiueâ— him present whome his soule loueâ— and desired With hovv liuely a faâ—â— of the Resurrection vvould he say I verily belieue o Lord that thou aâ—â— Christ the Sonne of the liuing Goâ— with what deuotion and tears vvoulâ— he cast himself at the feet of his Loâ—â— and Mayster who had done the samâ— vnto him the night of his Passion deeming himselfe vn worthy of such a sight and presence vvould repeate those vvordes which he had spoken vpon another occasion to wit Goe forth from me o Lord because I am asinnefull man But by how much the more he humbled and debased himselfe the greater were the prerogatiues fauours he bestowed vpon him Ponder secondly what it was whereby Saint Peter made himselfe vvorthy of this apparition and thou â—halt find that it was the prayer and meditation of the thing he had seene in the monument Gather hence desires to be a loâ—er of prayer because that a good â—ife repentance of our sinnes and purpose of amendmeÌ„t are the means â—redemy to find see enioy Christ â—sen glorious THE 3. POINT â—o consider how that the holy Apostle enioying that soueraigne â—ght and presence of Christ risen 〈◊〉 Lord would say vnto him Peace to thee it is I feare not thy sinnes are forgiuen thee Ponder how much S. Peter would be abashed and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him and it is credible that he would abundantly renew his teares weeping bitterly and lamenting his sinne crauing agayne pardon therof From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes doe pennance for them Wherefore if thou lamentest thy sins although thou be a greater sinner theÌ„ this Apostle was and so vn worthy to receaue fauour benefits yet comming in time thou shalt make thy selfe worthy oâ— his soueraygne apparitioÌ„ in the Kingâ— dome of his glory THE 4. POINT TO consider how Christ our Lorâ— hauing visited S Peter sayd vntâ— him Goe confirme thy brethe in the fayth of this mistery so hâ— our Lord vanishing out of his sighâ— betooke himself presently with great ioy content to the place where his companions were to confirme them in fayth as his mayster had giuen him in charge And the testimony he gaue of the Resurrection of our Lord was so effectuall strong that many belieued in him Ponder the great desire God hath of thy saluation and that thou shouldst know the mistery of his Resurrection giuing thee maisters to instruct declare it vnto thee that thou shouldst belieue in him thereby to obtaine eternall life And gathering hence desires to be gratefull vnto our Lord endeaâ—our to make benefit of the fauoure thou shalt receaue at his diuine hand â—o confirme thy brethren in vertue with thy exaÌ„ples words that they may glorify prayse him THE V. MEDITATION Of Christ his apparition vnto the two disciples that went to Emmaus THE
the more holy receaued greater plenty of grace And so the most B. Virgin as fullest of grace vertue receaued more abundance therof then all the rest togeather Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit with the greaâ—â—st feruour thou canst because he communicateth himselfe more abundantly to him that is best prepared to make thy selfe such the principall vertue which thou must procure to haue is Humility which conserueth the rest as the Prophet Isay sayth Vpon vvhome reposeth my spirit sayth our Lord but vpon him that is humble and meeke Be thou then such aâ— one that with like disposâ—tion thou mayst receaue and preserue in thy soule this diuine spirit who resisteth the proâ—d and to the humble giueth his grace THE XI MEDITATION Of the death of the most Blessed Virgin our Lady THE 1. POINT TO consider hovv the B. Virgin our Lady being now in years God hauing determined her some tyme in this life which some belieue vvere fifteen others more probably say that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7â— yeare of her age Almighty God hauing preserued her heere al this tyme to giue light to the vvorld for the comfort and benefit of the whole Church also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world she had novv most earnest and inflamed desires to go to heauen vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant whome she instantly besought to take her out oâ— this exile banishment tempestuous sea conduct her to that secure port of happines where for euer she might enioy his glorioâ—s sight conpany Ponder how this most Blessed Sonne approuing the pious desires of his deerest Mother and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd Euen as the Hart desireth after the fountaines of waters so doth my soule desire after thee o God he sent vnto her an Angell which many hoâ—ly Fathers imagine was the Angell S. Gabriel who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne of the Diuell of death it selfe And the B. Virgin receaued him with great comfort ioy of spirit confiâ—ering what she so much desired was â—ow to effected Gather hence enkindled desires to see and enioy God that when thy dayes shall end and death arriue â—hou mayst receaue it with gust and â—oy hoping by meanes thereof to participate in heauen of the svveet presence and company of Christ our Lord and of his most Blessed Mother THE 2. POINT TO consider hovv the Sonne of God determining to fulfill the desires of his most B. Mother the Apostles being deuided ouer the vvhole world preaching the victories of their Lord were miraculously assembled in the house of the B. Virgin who reioyciâ—g much at their comming disclosed vnto them the newes of her death vvith a cheerfull graue couÌ„tenance declaring vnto them her desire to depart this life to go to heauen which Almighty God had graâ—nted vnto her Ponder the feeling teares and tendernes of hart wherewith this doleâ—uli relation afflicted them all seeing their Mother ready to depart thiâ— life and that diuine Sunne illuminating the Chruch to withdraw it selfâ— go downe Ponder sâ—condly how the Bleâ—â—sed Virgin without any infirmity oâ— payne at all but of meere loue and desire to see and enioy her Sonne in heauen betooke her selfe to her poore bed beholding them all vvith a countenance rather diuine then humane willed them to come neere gaue them her blessing saying God be with you my deerly beloued children lament not because I leaue you but reioyce because I goe to my best beloued Sonne Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady ioyning thy selfe to his good company beseech her to giue thee her holy blessing also that â—herwith thou mayst increase goe â—orward in grace loue of her God thy Lord. THE 3. POINT TO consider how Christ our Lord this happy houre being at hand 〈◊〉 downe from heauen accompaâ—â—ed with innumerable Angells by â—â—eir sight and presence to reioyce his â—ost B. Mother to conduct her iâ— heauen Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise make hast my loue my doue my beautifull and come for winteâ— is now past the raine is gone and departed The flowers haue appered iâ— our Land Come from libanus mâ— Espouse come from Libanus comâ— thou shalt de crowned vvith thâ— crowne of Iustice which thou hast sâ— well deserued Ponder secondly what hoâ— great the iubilies and comforts vveâ—â— that did trauerse the hart of this 〈◊〉 Lady what thanks she gaue her Soâ— and her God for such benefits bâ— stowed vpon her and for vouch sâ—â—fing to cloth himselfe with her fleâ—â— and bloud in her virginall wombâ— and calling to mind the manner of 〈◊〉 death on the Crosse would say O 〈◊〉 Father as thou art God and my 〈◊〉 as man into thy hands o Lord I coâ— mend my spirit And vvith thâ— words she yielded her spirit to hiâ— whome she had inuested within her selfe From hence thou shalt gather â—ffections to prayse God our Lord in whose sight the death of this Lady was precious giuing her so copious and large a recompence for her labours Trust in like sort to receaue reward for that thou hast endured for his seruice glory that so thy death may be precious in his sight as is that of his Saints THE 4. POINT TO consider how the holy Apostles and disciples of our Lord vvhen they beheld that body without life of which our life had taken flesh they â—ll prostrated themselues vpon the ground kissing it with great tenderâ—es deuotion affection then layâ—ng it forth with vpon a Beere they â—ooke it on their shoulders and carâ—yed it through the Citty of Hierusaâ—em singing Hymnes and deuout â—rayers till they arriued at the sepulâ—her where it was to be placed Ponder how their griefe at such â—me as the holy body vvas put into the Monument was renewed that they deuoutly kissed and with great reuerence adored it againe againe not being able to withdraw their eies from thence vvhere they had their harts Hence stir vp in thy selfe a tender feeling sorrow for the absence of this B. Lady an earnest desire spiritually with thy best endeauour to accompany her holy body conforging thy selfe with the quiers of Angels the disciples to sing with them her prayses beseeching her to obtainâ— thee such a death as thou mayst inâ— her company enioy for euer the presence glory of her
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks
is the cause why he permitteth himselfe to be once many times sold scorned crucifyed nayled betweene theeues for such are they vvho receaue him vnworthily Ponder how far the goodnes of God reached and how much the beames of his diuine and inflamed loue extended it selfe sith it made that generous and magnificent Lyon vvho vvith his roaring terrified the world to put on such meeknes that he hath couched himselfe vpon the Altar and is become a meeke Lambe that thou mighâ—st eat him And this same Lord being he who commaunded that no sinner should dare to approach vnto him vnder payne of malediction his loue hath now so disposed and so changed him and he is become so desirous that al men approach vnto him to giue himselfe entierly to all that he doth not only call and inuite them but also eateth vvith them yea and his loue doth proceede so far as that he doth not only eate vvith them but commandeth them also to eate him giuing them his sacred body and bloud to eate From hence thou mayst gather feruent desires to loue him vvho hath loued thee so much to haue confidence in him vvho hath beene so liberall with thee to haue accesse vnto him who is so good so communicatiue of himselfe saying vvith the holy Prophet What shall I render to our Lord for so many fauours and benefits which he hath rendred to me and especially for this I am to receaue now but now I know that it is my hart which he desireth and this will I intierly offer vp vnto him as his diuine Maiesty willeth commandeth me THE 2. POINT TO consider hovv that Father of mercy who vouchsafed to be chastized in his owne flesh for thy loue â—o shed his most precious bloud dye vpon a Crosse for thee this very same is there glorious and him thou goest to receaue The same that dyed for thee is there aliue to giue thee life making himselfe as he himselfe said thy meate that by vertue of this â—acred food thou mayst come to transforme thy selfe spiritually into God to put in his liuery Ponder the great desire this our Lord hath of thy weale and remedy â—ith he stood not vpon his owne cost and charges nor regarded the losse of his honour life and liuing so that he might feed cherish thee vvith this diuine food Giuing it vnto thee not only to see adore and kisse as to the theepheardes and Kinges but that thou mayst receaue him also haue him in thy breast as his holy chast Espouse had Gather from hence desires to consecrate thy selfe wholy vnto this Lord endeauouring to be like vnto him in life manners seeing he said Be holy because I am holy to thee in particuler he sayth Learne of me that is to be humble as Christ chast and pure as Christ patient and obedient as Christ and by this meanes thou shalt goe clad with his garmenâ— liuery THE 3. POINT TO coÌ„sider that God loued sinners so much as that he was not only content to take flesh in likenesse of a sinner but vouchsafed also therby to communicate vnto thee his riches and treasures to remaine in this most Blessed Sacrament vnder that sacred veile in that humble curâ—ayne of that sacred host and this not for a small tyme but euen to the consummation of the world Ponder hovv the loue that brought him into the world mâ— him put himselfe into the handes oâ— sinners this very same is that which maketh him to come the second and infinite tymes into the world and to shew himselfe so inamoured as it were and so much in loue vvith them that he sayd that all this delights â—oyes and affections are to be and conuerse vvith sinners And yet he far more affectionatly declareth and specifieth his loue saying that He who toucheth them toucheth the apple of his eye and veynes of his â—art From hence thou mayst gather desires to haue accesse vnto him and to set thy loue and affection entierly vpon this Lord. And although thy grieuous sinnes on the one side detayne and terrify thee not withstanding let his great loue and clemency on the other side preuaile and moue thee â—imitating the prodigall Sonne who albeit he saw his owne basenes and misery yet the goodnes and loue of his Father encouraged him to goe vnto him and to cast himselfe at his feet do thou also as he did seeing thou hast imitated him that sinned imitate him that repented and thy heauenly Father will runne out to receaue thee and as to a beloued child will fall vpon thy necke in token of his singular loue vnto thee HEERE FOLLOW SIX MEDITATIONS Of the most Blessed Sacrament to giue thankes vnto our Lord ofter Communion and to meditate vpon the Feasts Octaues therof AN ADVERTISMENT THERE is wont to be much negligence distraction in some after they haue receaued the â—ost Blessed Sacrament they reap â—hall fruit and profit thereby beâ—se they are not prepared vvith â—e pious consideration to render due thankes vnto our Lord or because they alwayes meditate one and the selfe same thing Wherfore to remedy this negligence and to repayre this domage it wil be good that he vvho is Priest be prepared before Masse and others before Communion with one or more points of the six ensuing Meditations that variety may take a way wearisomnes which deprineth both of gust profit And heereby they may drâ—sse this diuine meat in sundry manners sith it hath no lesse properties in it then had that celestiall Manna vvhich gauâ— such tast as euere appetite desired Sâ— this diuine Manna is of such vertuâ— and substance that euery one maâ— apply it as he liketh best and it wiâ— sauour vnto him of vvhatsoeuer hâ—â—art shall desire for whatsoeuer is i◠〈◊〉 is profitable to be eaten and pleâ— sing to the tast as the diuine Espouâ— doth note Saint Ambrose othâ— holy Fathers say Christ is all thinâ— vnto vs If thou be sicke of an aguâ— he is a Phiâ—â—â—ian if thou feare dearâ— he is 〈◊〉 if thou fly darknes hâ— light if thou seeke sustenance he is food if thou be cold he is fire if thou haue want he is rich Let the conclusion be â—aith this holy Doctor that we proue and tast of this soueraigne food because our Lord who is in it is most sweet pleasing to the palate of the soule If therfore whatsoeuer may be and thou canst desire thou findest hast in Christ coÌ„sideâ— him euery tyme thou communicatest according to these or the like attributes that thou mayst reape the fruit thou desirest know how to render due thankes vnto our Lord because that time is more fit for mentall prayer then to read vocall prayers or to say beads Wherfore before thou enter into the Meditation or coÌ„sideratioÌ„ of any of the eÌ„suyng points to illuminate thine vnderstanding stir vp deuotion thou mayst first euerv tyme thou communicatest
Almighâ—â—â—od to be a very good Prayer more acceptable vnto his diuine â—esty then the Prayer would be 〈◊〉 we desired to make for sanctiâ—â—d holines of life doth not conâ—â— hauing the gift of Prayer but â—ing the will of Almighty God 〈◊〉 if his diuine Maiesty do please â—â—nduct vs by this way yet eueâ—â—ein we shall not faile to become 〈◊〉 and perfect as well as in the oâ— THE VIII ADVERTISMENâ— With what force and attention 〈◊〉 ought to pray TO the end that our Prayer 〈◊〉 performed with recollection 〈◊〉 â—ttention it importeth 〈◊〉 much not to take it in hand as a bâ— sinesse of little or small moment â—â—rashly but aduisedly not sleepily 〈◊〉 drowsily noâ— with a slow and 〈◊〉 â—art but with a liuely attent 〈◊〉 vndaunted courage for otherwise 〈◊〉 should not be void of fault migâ— iustly feare the malediction and 〈◊〉 of the prophet Ieremy who saith Cursed be he that doth the workeâ— our Lord frâ—udulenâ—ly And it is mâ— nifest that this worke of God meâ—tioned by the Prophet is Prayer Neither yet is such and so 〈◊〉 attention and force to be vsed 〈◊〉 prayer as if by force of armes as 〈◊〉 may say we would seeme to get 〈◊〉 conserue attention and deuotion 〈◊〉 so in lieu of pleasing sweet milkâ— we should wring our bloud as 〈◊〉 â—â—â—edome of God signifieth in thâ—â—uerbes And so this labour and 〈◊〉 would serue to no other end 〈◊〉 to breake and weary the head 〈◊〉 ouerthrow our health causing 〈◊〉 a certaine feare and horrour of 〈◊〉 holy Exercise the which also we 〈◊〉 then be forced to intermit and 〈◊〉 off in the mid-way for want of â—ces to continue as they vse to bâ—â—nting vnto the waâ—-faring man â—en â—e maketh ouermuch hast 〈…〉 beginning of his iourney Wherefore to eschew these two â—â—remes such a moderation is to be â—ed that neyther by ouermuch striâ—g for attention the head be weariâ— nor yet by ouermuch carelesnesse 〈◊〉 negligenâ—â— our thoughts be perâ—itted to wander without restraint 〈◊〉 one of the things which are wont trouble and hinder vs very much Prayer are these importunate and â—seasonable thoughtâ— which occurre well through our owne frailty as â—o by the suggestion subtility and â—alice of the Diuell labouring to â—nder our praiers and attention Wherefore the remedies which 〈◊〉 are to vse for the ouercoÌ„ming of 〈◊〉 with the grace of God may be the 〈◊〉 that follow First not to behold regarâ—â—â— search into or fight against euery 〈◊〉 of them in particuler but rather tuâ—ning our mind from them to 〈◊〉 them away yea and making no aâ—count of them to prosecute and 〈◊〉 on without stay in our meditation 〈◊〉 ready begun The second and most principaâ— remedy must be the true loue of Almighty God for therby is obtaineâ— a sweet repose and deuout attentioâ— in praier Hereby with ease 〈◊〉 vaine and fruitlesse thoughts are expelled and banished out of the mind both in and out of Prayer For 〈◊〉 Truth it selfe saith Where thy treasure is there is thy hart also that 〈◊〉 to say whersoeuer our loue and affection is and the thing we much esteeme there is our thought so experience it selfe teacheth that whatsoeuer we loue or desire much thaâ— we continually thinke on without labour or difficulty yea and without 〈◊〉 endeuour of ours euen of themâ—â—lues our thoughts will euer be runâ—â—ng vpon that which our hart loueth 〈◊〉 desireth Let vs procure therfore with 〈◊〉 our endeauour to increase goe â—â—rward in the loue of God for by 〈◊〉 much the more we shall loue â—im so much the more easily shall 〈◊〉 thinke of him and without laâ—â—â—ar or difficulty be vnited with him 〈◊〉 thus with a quiet sweet repose 〈◊〉 may find our desired attention â—â—euotion in Prayer THE IX ADVERTISMENT â—ow in Prayer we are to passe from one point to another VVHEN Almighty God shal mooue our Will with any affection through the â—â—â—sideration of any one point in that â—â—nistery wheron we meditate we are â—â—ot to passe vnto another but therin 〈◊〉 we can to spend the vvhole houre 〈◊〉 time of our Praâ—er and so interrupting the discourse of our Vnderâ—standing it is good to make a pausâ—â— and stay in some affection and desireâ— of the Will vntill we haue satisfied our selfe therin and imprinted it very well in our mind because for the spending of an houre or more in Prayer many pointes are not necessary nor variety of discourses and considerations neither is it needfull by and by to passe from one consideration to another or from one point to another but finding one which of it selfe affoardeth sufficient matter to worke vpon abide sometime therin weighing and pondering it with leasure attention vntill our will be moued to some affection of moment or admiration of such or such a benefit or with some speciall desire of seruing our Lord who hath laboured so much to bestow that benefit vpon vs. And vpon this we are to insist as long as it shall endure though it be the whole time of our Praier This is a very important aduise and for such is left by our B. F. Ignatius in his booke of Exercises where 〈◊〉 sayth That hauing found the â—â—â—ling and deuotion we desire we 〈◊〉 to rest and stay there without anâ—â—â—ety or care to passe any further 〈◊〉 we be satisfied For this is the end â—hich we pretend and ayme at this 〈◊〉 fruit we are to reap therein and â—hallâ— this is the marke and scope â—herunto we are to direct all the meâ—tations considerations discourses 〈◊〉 our Vnderstanding Neyther is it necessary that beâ—â—use we haue prouided two or three â—oints therfore all must needs be run â—her in our Meditation for the nuÌ„â—â—er variety of points are set downe â—ast matter of discourse be wanting â—nd that if we should be dry and litle â—â—oued with the consideration of aâ—y one point or mistery wherein we â—editate we may passe to another And if notwithstanding this it â—â—ance that we find our Will not to 〈◊〉 moued all the time being spent â—ith passing from one consideration 〈◊〉 another let vs not therefore afflict â—nd disquiet our selues seeing the will of Almighty God heerin is fulfilled which is the principall end we are to pretend in Praier and not ouâ— owne gust and consolation THE X. ADVERTISMENT How profitable a thing it is to repeate one and the selfe same thing once or oftener IT is a matter of speciall moment in the consideration of the diuine mysteries which in this booke we haue briefly set downe not to passe ouer any of them in hast or sleightly as hath beene said but by leasure staying in one the same point therby to ponder it throughly For one Mistery thus well considered will profit vs more then many superficially passed ouer Of this our Lord and Sauiour Iesus hath giuen vs example who in his Praier in the garden taught this manner of Prayer and perseuerance in one and the