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
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
〈◊〉 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
hath beene so bold as to offend the infinite Maiesty of thy Creatour before whome the most highest Saints doe tremble and thou shalt find that it is thy presumption and pride and want of Humility which maketh thee to stumble fal not permitting thee to vnderstaâ—d that to sinne is worse then not to be at all and that it had been better not to haue beene borne then to haue sinned as our Sauiour said speaking of Iudas For it is certainâ— that there is no place so base conteÌ„ptible in the sight of God among either things created or not created as is man who is in mortall sinne Gather hence a great desire 〈◊〉 be despised and contemned of men for that with thy sinnes thou hast dishonoured and contemned Almighty God and doe sharp pennance foâ— them therby to incline thy Sauiour to pardon thee beseeching him thâ—â— seeing he hath not beene wearyed in suffering for thee he will vouchsafe to pardon thee restoring thee againâ— to gis grace and friendship THE 3. POINT TO consider how much the Sonne of Almighty God doth abhorâ—e and detest sinne for that louing and esteeming so much his life as it wâ—â— reason that so iust and holy a life aâ— his should be loued and esteemed did choose neuertheles to loose and spend it to destroy this bloudy and cruell best Sinne feeling more ouâ— faults then his owne paines Ponder that if sinne cost Almighty God so much in that for to destroy the same he imbraced the Crosse offering on it his most precious bloud and life in satisfaction of â—â—nne how art thou so blind and fooâ—â—sh that thou wilt needes loue and â—steeme a thing so abhominable vnâ—o God How art thou so besotted â—s to choose death it selfe How so â—old and foole-hardy as to adâ—enture the committing of a mortall â—â—nne it hauing cost God himselfe so â—igh a price And if this be true as 〈◊〉 is is it not a madnes incredible to â—elieue with fayth what thou belieâ—est and to liue in manner as thou â—uest That is to say to belieue that â—nne is so bad and detestable and euertheles to commit the same so â—â—peratly to belieue that God is so â—od and notwithstanding to offeÌ„d â—â—m Hence thou shalt gather a great â—islike and detestation of sinne seeâ—â—g that for the curing thereof humâ—â—eanes did not suffice but diuine aâ—ne And know that he who comâ—itteth it as much as lyeth in him â—s S. Paul saith doth crucify againe â—â—e Sonne of God THE 4. POINT TO coÌ„sider the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commiâ—ted Where ponder first how all those damned soâ—les vvere men aâ— thou art and many of them Christians and were perhaps sometimes highly in the fauour of Almighty God but by little little they greâ— carelesse and came to fall into thaâ— miserable estate by the iust iudgments of God death ouertooke thâ—â— therein and so were they most iustly condemned for all eternity Secondly vvith hovv much more reason thou deseruest to be iâ— Hell as those soules are for hauinâ— offended God in that very kind oâ— sinne not once but many times how iust reason there was that death should haue caughâ— thee in commiâ—ting the first sinne and that God should haue giuen theâ— no time oâ— repentance Hence thou shalt gather desirâ—â— and affections of loue and gratitudâ— towardes Almighty God for the fâ—uours and benefits done vnto thee in deliuering thee from the dangâ—â— before thou didest fall into it Alâ—â— feruent desires of doing satisfaction for thy offences in this life lameâ—ting and bewayling them THE III. MEDITATION Of Death THe Preparatory Prayer as before The Composition of place shall be to imagine the King of heauen seated on his Royall throne dispatching thence his Iudges Sergeants Apparitors and other his Officers to depriue of their liues all those that are to dye Suppose that the last day of thy life is now come and that this is the last houre therof and that thou preparest thy selfe for the finall account The Petition shal be to beseech our Loâ—d to open the eyes of thy soule giuing thee grace To liâ—e so now as thou wouldst then wiâ—h thou hadst liued so composing and ordering now thy disordered life that thou mayst dye a happy death THE 1. POINT TO consider how doubtfull and vncertaine this day and houre of thy death is so that thou neyther knowest when nor in what manneâ— it will attach thee For that ordinarily when a man is most carelesse and thinketh least thereof it then commeth the diuine prouidence so oâ—dayning to oblige thee to be alwayes watchfull expecting this day and fearing this houre For as there is nothing more vncertaine then thaâ— houre so thou must belieue that nothing is more certaine then that after health followeth sicknesse afâ—er life ensueth death Ponder how this Verity is most sure and vndoubted yet thoâ— liuest neuertheles with so great carelesnes and negligence not preparing for death which daily doth threaâ—en thee And mooue heere in thy selfâ— a great desire to liue well to day as one that is to dye to morrow for the day wiil â—ome and that very quickly wherein thou shalt line to â—ee the morning but not the eueningâ— or the euening but not the morning and order thy life from this day forward in manner as thou wouldest wish to haue liued at the houre of thy death And if thou wouldest not that death should seize vpon thee in the state in which now thou staÌ„dest procure forth with to come out of it for it is not good to liue in that state wherein thou wouldst not dye THE 2. POINT TO consider of what importance it is as the holy Ghost saith to haue alwayes in mind the presence of Death thereby not to sinne for euer For thou wert very vnwise if in a businesse of so great consequence â—nd importance as is alwayes to walke prepared and armed witâ— his â—oly and wholsom remembraÌ„ce â—hou wouldst so much forget thy selâ—â—s to deferre it to the very point and â—nstant of thy death not knowing how or in what manner thou aâ—t to dye whether sodainly or by some â—tone throwne at randoâ— or by a tile of a house falling downe vpon thee by sword fire or water for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee as it hath befallen many othersâ— Ponder that euery sinner whosoeuer doth deserue to be chastised with this sodaine death and to perish and dye therein as very many haue done Seeing therfore thou aâ—â— so great a sinner how doest thou noâ— tremble to be but one houre in moâ—tall sinne Why art thou not carefull hovv death may find thee well or ill prepared That is in mortall sinne or in the grace fauour of Almighty God Hence raise in thy selfe an earnest desire with a firme purpose and resolution to do so and not to be sâ— carelesse as hitherto thou hast beeâ— in
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
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
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
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