do make great change of life and happy progresse in vertue by this exercise euen in this cold age of ours And although they are more frequent in other Countreys which enioy the happy freedome of the seruice of God without feares or contradictions yet there want not such and that of both sexes euen amongest vs who ouercomming the tumults of the world and the terrors of persecution do bestow daily a good part of their tyme in this importaÌ„t busines and continually reap the pleÌ„tifull fruit of their happy labours which number if it may be increased by this my poore endeauour I shall thinke it happily bestowed 7. And although the holy Ghost be the chiefe Maister of this doctrine yet it shall not be amisse to set downe some briefe method of practise taken out of approued Authors and experience that so those who haue a will to imploy themselues therein bee not depriued at least of a great part of the profit for want of instructions 8. We shall heere omit diuers diuisions which might be made of meditation and deuide it only into Spirituall and Historicall which distinction is taken from the diuersitie of the matter wheron we meditate Spirituall meditation is that wherin the matter is spirituall in that sense as we oppose spirituall to corporall for that it containes for the most part no corporall actions such are the Meditations of the end of man of sinnes death iudgment hell heauen the benefits of God his infinite perfections the like Historicall Meditation is that where the matter is some Historie as the meditations of the life passion of our B. Sauiour of the vertuous actions of his B. Mother or some other Saint Of both which kinds of matter many spirituall bookes are full so that we may easily take our choice with the counsell of our spirituall Father the fittest of all will be the holy Gospell especially hauing helped our selues at the beginning with some larger discourses 9. For the better order more profit we must begin with the end wherfore man was created with the iugdments of God exercised on sinners with the multitude and greatnes of our owne sinns with death iugdment bell and the like which will help much to the rooting out of vices Then may we meditate on the life passion of Christ from whose vertues we shall receiue glorious light to frame the like with his grace in our selues And lastly we may contemplate the glorious mysteries of our Sauiours Resurrection Apparitions Ascension and the coÌ„ming of the Holy Ghost his excessiue loue towardes vs his manifould benefits and the aboundant reward prepared for his friends in heauen The preparation for Meditation §. 1. FOR the more fruitfull meditating on the diuine mysteries there is required such puritie of CoÌ„science that we feele not remorse of any great sinne and finding our selues guilty we must seeke to cleare our soules by those remedies which God hath appointed for that purpose 2. We must endeauour so to coÌ„pose our passions and affections in a meane that they be neither too weake nor too strong 3. We must so recollect our powers and senses that willingly we neither thinke on see heare nor admit any thing which may breed distraction Briefly we must so dispose our selues before our meditation as we wish to be when we shall meditate 4. The fittest time for Meditation according to the example of the Prophet Dauid is the morning when the powers of our soule are free from other obiects To be therfore better prepared we must the night before read ouer that part of the booke or writing twice or thrice whence we take our matter then deuide it into three partes or pointes more or fewer as wee please after that propose vnto our selues that which we meane to make the especiall end of our Meditation As if we meditate on the sinnes of others our end may be shame confusion behoulding Gods iudgments excercised on them for fewer and lesser offences then we find in our selues yf we meditate vpon our owne sins we may propose for our end Sorrow and Amendment if on the paines of hell feare and horrour if on the ioyes of heauen ioyfull hope and consolation yf on the life of Christ imitation of his vertues yf on his Passion sorrow and compassion yf on his Resurrection ioy and congratulation and thus according vnto the diuersitie of the matter the end or scopâ— of our meditation must be differeÌ„t which with a litle diligence we may easily find out and vpon this end must our intention be especially fixed at the time of meditation 5. We must also determine with our selues what Preludiums as they are termed or preambles we must make of which we shall speake in their due place And lastly we must marke well what persons wordes and workes are contained in ech point yf our matter be historicall But yf it be spirituall we must call to minde the chiefe things occurring therin All which must be done by a sleight passage only to open the way for our meditation and we may find out all the persons wordes and workes which are expressed as also all those which the decencie of the history doth shew vnto vs espâ—cially the persons wordes and workes of God the angels and diuells which we may finde in euery history fit for meditation with no small spirituall profit God and the holy Angels mouing and furthering all good things and the wicked spirits prouâ—king to euil and hindering in what they can all good 6. Being in bed before we betake our selues to sleepe we must thinke on the houre we meane to rise at call to mind briefly the pointes of our meditation and the same we may doe so often as we chance to awake 7. When we awake in the morning castinge off all other thoughts we must breifly but with great aâ—fectioÌ„ giue God due thaÌ„kes for all his benefits and for those in particuler receiued that night and offer vp our selues and all our actions of the day following to his honour and glory proposing effectually with helpe of his holy Grace to auoid sinne and imperfection that day and especially that which wee endeauour most to ouercome by particuler examine and care After this we may begin to take some tast of our meditatioÌ„ and stirre vp in our soules somtimes griefe shame confusion or feare otherwhiles desire to know with some clearenes the mysteries of the life and passion of our Sauiour so to imitate him diligently loue him feruently sometimes sorrow and heauines so to be compartners with Christ suffering so many paines for vs somtimes also ioy comfort to coÌ„gratulate our Lords glorie and felicitie and at other times other affections agreable vnto ech meditation Which we may performe more easily yf we keep in our mind some similitude answering to the affectioÌ„ we would haue or yf we repeate some verse of the psalmes or other Scripture or Father which may be to that purpose so we do it
chosen vertues LXXVII MEDITATION Of the last supper that our Sauiour made with his Apostles Matt. 26.20 Mark 14.17 Luk. 22.14 1. CONSIDER hovv tovvards the euening our Lord came to the house wherein his Apostles had prepared for him to celebrate the Pasche and whilest supper was a dressing he coÌ„tinued to teach them as he was wont to do 2. How when it was time he sate downe at the table telling them that he had an earnest desire to celebrate this feast with them before his passion and that this should be the last time in which he should eate before his death 3. How after these words he did eate the Paschall lambe according to the ceremonies vsed amongst the Iewes Let vs learne 1. To eate the true Paschall lambe that is our Sauiours body with azime or vnleauened bread that is with a pure conscience and voide of all malice or affection to sinne 2. To eate the same with bitter lettice which doth denote vnto vs the bitternes of Contrition that we ought to feele for our sinnes 3. To eate it being girt and shod to wit hauing all our senses affections well shut vp and sundred as much as is possible from worldly affaires LXXVIII MEDITATION How our Lord did wash his Apostles feete Iohn 1â— 3 1. CONSIDER how our Lord rising from table and laying aside his garments tooke a towell girded himself and powring water into a basen came to wash his Apostles feetes 2. How going to begin and kneeling before S. Peter this holy Apostle told him resolutely that he would neuer suffer his Creatour and Maister to wash his feete but then vnderstanding that if he were not so wasshed he could haue no part of eternall glory with his maister he let our Sauiour do what pleased him where we may wel think how much the Apostles were astonished at this example 3. How this ceremonie being ended our Lord said vnto them I haue giuen you an example that as I haue done you do also Let vs learne 1. To arise from the table that is to leaue and abandon all consolations and commodities thereby to assist and help our neigbours 2. To humble our selues at all mens feete 3. To wash the feete of our disciples which are our disordered senses and affectioÌ„s therby to serue God more sincerely LXXIX MEDITATION Of the institution of the most holy Sacrament of the Altar Matt. â—6 26 Mark 14.22 Luk. 22.17 1. Corinth 11.24 1. CONSIDER how our Sauiour hauing washed his Apostles feete sate downe againe to the table tooke bread and giuing thankes to God his Father did blesse and giue it to his Apostles saying Take and eate this is my Body 2. How he tooke afterward the Cuppe and giuing thanks blessed it and gaue it to them saying This is my bloud do this in remembrance of me Where we may admire the goodnes and clemency of our Lord who not content to haue become man for our sakes would also leaue his most precious Body and Bloud for our sustenance 3. Consider how greatly the Apostles were amazed to vnderstand this new mysterie and much more when they felt the consolation and aboundance of grace which they got by receauing of this holy SacrameÌ„t Let vs learne 1. To be thankfull as the Apostles were for so great a benefit 2. To feele our selues inwardly inflamed with a new fire of loue 3 To dispose our selues as they also did to beare all the Crosses and aduersities that may betide vs that so we may become worthy to enioy daily so precious a gift And therefor we must force our selues to feele the same spirituall affection as often as we frequent the holy Communion LXXX MEDITATION How our Sauiour discouered the treasoÌ„ plotted against him by Iudas Mat. 26.21 Mark 14.18 Luke 22.21 Iohn 13.21 1. CONSIDER how our Sauiour sitting yet at the table with his disciples and thinking vpon the enormitie of the treason that Iudas had plotted against him was greatly troubled for the losse of that wretched soule and therefore told them that one of them should deliuer him to his enemies 2. How S. Peter vnderstanding this heauie news and desirous to know who this might be made S. Iohn as a meane to learne it who layning his head on our Sauiours lappe demaunded of him which of them was that treacherous wretch 3. How our Lord hauing giueÌ„ the token of him to his beloued disciple tooke bread dipt it and gaue to Iudas bidding him make hast to dispatch what he had vndertaken Let vs learne 1. How much we ought to make accompt of our soules since our Sauiour was so much troubled for the losse of this traitours soule 2. How the puritie of mind and body doth make vs familiar with almighty God and partakers of his secretes 3. Not to do any thing in secret which we would not should be knowen both of God and men for feare least the Diuell seduce vs as he did Iudas LXXXI MEDITATION How our Lord did foretell S. Peter that he should deny him Mat. 26.33 Mark 14.29 Luk 22.31 Iohn 13.36 1. CONSIDER how our Sauiour continuing still to think on his Passion and forseeing that not only Iudas should betray him but that also all the rest would abandone and forsake him began to take his leaue of them and told them that he was to depart and goe where none could follow him 2. How S. Peter promised to follow him though it were to prison and death if need required which also the rest of them did promise to do 3. How our Sauiour knowing right well what was to fall out did foretell them that they all should be scandalized in him that night said to S. Peter that before the Cocke crew twice he should thrice deny him Let vs learne 1. To think often on our end that we may prepare our selues the better for it 2. To be ready to suffer all that may befall vs for Gods sake 3. Not to trust ouermuch to our owne forces seeing that the most able do oftentimes breake their promises in matters of life and death LXXXII MEDITATION How our Lord went to the garden of Gethsemani Matth. 26.36 Mark 14.32 Luk. 22.39 Iohn 18.1 1. CONSIDER how it is now the time that the true lambe setteth forth to go to the place of sacrifice not omitting neuertheles to comfort his disciples so greatly afflicted for that they were to loose their maister that night 2. How when they had passed the brooke Cedron and drew towards the village of Gethsemani our Sauiour found himself so surprised with griefe and sorrow that he said vnto his disciples My soule is sorrowfull euen vnto death which is as much as to say that the sorrow which he felt was sufficient to kill him 3. Hovv being entred into the gardeÌ„ be forthvvith kneeled dovvne with his face to the ground thereby as it were not to feele so great affliction and heart-breach in beholding the sinnes of the world for which he was so much tormented Let vs
other world 3. To liue in such sort that afterwards we need not feare the last sentence which shall be peremptory of our eternall good or ill CXLIV MEDITATION Of the Generall and last Iudgment 1. CONSIDER what dread and feare men will haue when presently after the generall Resurrection they shall behold the signe of the Crosse and other armes of the Passion which will appeare in heauen borne before our Sauiour who shall come with great maiesty to iudge the world 2. How the iudgmeÌ„t being begun euery one shall be constrained to giue account euen of his most hiddeÌ„ thoughts in such sort that euery ones life shall be wholy knowne to all the rest 3. How great the confusion of hypocrites principally shall be when their malice and wicked thoughts will be discouered to the whole world Let vs learne 1. To resolue with our selues to loue and serue God more carefully to the end we may be able to appeare before him with more security 2. To make vp our accounts with the mercy that God doth now present vnto vs and not to expect the time when he will vse his iustice 3. For feare lest our sins should be knowne of all men at the day of iudgment we must presently blot them out by a good confession and by doing of pennance CXLV MEDITATION Of the same generall Iudgment 1. CONSIDER how that great Iudge will recompence the iustice of the iust will praise them for their good workes esteeming that he hath receaued in his owne person whatsoeuer they haue done to the poore 2. How reproaching the obstinate of their sinnes with a dreadful countenance he will driue them out of his presence sending them to hel-fire and deliuering them into the hands and power of the diuell 3. How suddainly these vnfortunate sinners shall find themselues enuironed and all wrapped vp in a terrible fire and so blaspheming shall be throwne downe into the bottomles pit of hell and contrariwise how the good praising and thanking God shall be led to heaueÌ„ to raigne there eternally with our Sauiour Let vs learne 1. To do good and that for the loue of God if we will haue recompence at the day of iudgment 2. Not to cast God out of our soules that in the day of iudgment he driue vs not out of his sight 3. To walke in the way of vertue and then we need not feare that we shall be sent to the house of vice nor be made companions to the dwellers therof CXLVI MEDITATION Of Hell 1. SET before your eyes the horrible bottomles pit of Hell established and appointed by Gods iustice to be the perpetuall prison of rebellious and vngrateful persons 2. Consider the paines and torments that the damned do indure in that place beholding those hideous infernall monsters hearing their cryes and enormous blasphemies and feeling infinite and intolerable stinke 3. Think what excessiue griefe these miserable soules shall feele when inclosed in this dreadfull prisoÌ„ they shall be told that it must be for euer without any hope of departing thence Let vs learne 1. That if this lodging like vs not we follow not the way that leadeth vs vnto it 2. That to eschew those paines we must keepe our selues from sinne that maketh vs worthy of theÌ„ 3. That this place is not prepared but for those that make themselues the slaues of sinne CXLVII MEDITATION Of the same Hell 1. CONSIDER that the great paine which the damned do suffer is that they see themselues for euer banished out of heaueÌ„ which was their owne country and depriued of the enioying of almighty God who is their only end soueraigne good 2. How they are tormented in all their senses with so horrible paines that they be neuer asswaged wheÌ„ce it commeth that they dye alwayes and yet neuer end 3. Consider that they were created redeemed to enioy celestiall and eternall felicity which they lost for so light and small pleasure and yet hauing meanes to remedy their euils by doing penance which they did not they are surprised with so great vehement griefe that in a manner they burst asunder Let vs learne 1. That he which doth suffer himself to be carried away with sinne deserueth to be cast out of heauen 2. That if heer we will satisfie our seÌ„sualities as we list God will afterwards satisfie his iustice as he ought to do 3. That he is ill aduised who doth not amend himself and become wise by other mens harmes CXLVIII MEDITATION Of Heauen 1. CONSIDER how Heauen which God hath ordained for those that loue him is so beautifull a place that there is nothing in this world to be compared vnto it There is no danger of death of sicknes of aduersity nor of any other misery whatsoeuer 2. How the inhabitants of heauen do liue in highest peace and coÌ„teÌ„tment haue neuer any sorrow nor disgust but do loue one another so entirely that ech one is as glad at his neighbours good as at his owne 3. What ioy and contentment the Blessed soules do receaue when after so great labours and paines they enter into that place replenished with all good delight there to repose for all eternity Let vs learne 1. That if the place do please vs we must follow the way that leadeth thither though it seeme vnto vs somwhat straite and rough 2. That he is vnwise who for worldly pelfe forgetteth heauen which is our true country 3. That those which in this world haue suffered much for the loue of God do receaue great reward and recompence for the same in heauen CXLIX MEDITATION Againe of Heauen 1. CONSIDER how those Blessed soules beholding the infinite maiesty of God are so replenished with ioy and contentment that they cannot desire any more nor any other thing 2. That they are neuer wearied in blessing the time which they haue imploied in their deuotions in frequenting of the holy Sacraments and in the exercise of the works of mercy which they see to haue ben receaued and accepted of God as if they had ben donne to his owne person 3. How they do greatly reioyce because they are certaine that their glory and felicity shall neuer faile and that it cannot be lost taken away or hindered by any once Let vs learne 1. To please Almighty God heere on earth by seruing him deuoutly and he assuredly will giue vs all contentment in heauen 2. How the world is grosly abused making so little account of deuotion and other spirituall exercises 3. How men do deceaue themselues if they send not their goods and treasures into their true countery which is a place so assured CL. MEDITATION Of the effects of deadly sinne 1. CONSIDER how deadly sinne maketh vs loose the grace of God in this lyfe 2. How it doth depriue vs of all those consolations that God is accustomed to giue to his welbeloued children in this world 3. How it doth exclude vs from the euerlasting glory for which we were created and redeemed with the most precious bloud of our Sauiour IESVS Christ 4. How it doth procure vs in this life the emnity of God who is our creatour and ought to be our God 5. How it bringeth vnto vs an infinite number of trauailes and miseries making vs seruants of our passions and flause to the diuell 6. It is cause that our good works cannnot be meritorious of eternall life 7. Consider how grosse an absurdity and folly it is of a man for a small pleasure contrary to the law and will of God to expose himself to the daunger to be throwne headlong into euerlasting paines where he shal be punished perpetually without any hope to be euer deliuered A PRAIER O MY God I should indeed be senseles yea and more then seÌ„sles if reuolting against thy sacred Maiesty I would subiect my self to the tyranny of sinne of the diuell And what would it auaile me to haue my whole hearts desire in this world if I were depriued of thy grace Alas who could defend me from those euils vnto which mans life is subiect who could help me at the houre of my death who could deliuer me froÌ„ hell if through my own demerits thou shouldst become mine enemy I had rather o my good God I had rather I say indure all the daungers misfortunes that may befall me in this life and had rather dy a thousand deaths then to liue eueÌ„ one moment out of thy â—â—â—ce fauour and protection FINIS
succours to obserue perfectly his CoÌ„mandements and fulfill his holy inspirations By praises extolling to the highest degree of our power Gods mercy bounty patience charity c. celebrating his diuine greatnes his infinite wisdome his vnmesurable goodnes his vnspeakable power By reprehending our selues as slothfull vndeuout harde vngratefull and that after so many benefits and helpes so many illuminations and incitations to goodnes By admiration wondering at the goodnes patience and charity of God at our owne negligence and coldnes in spirit at the contempt shewed by vs of so many fauours and graces so many and cleare inspirations By framing vnto our selues some person imagining sometymes that God complaines and reprehendes them that he exhorts and promises vs helpe sometymes imagining that some Saynt most notable in some one vertue laments that he is no more imitated and sometyme that the Diueâ—â— reioyceth and triumpheth that he is more followed then God and knowes so well the meanes to bring vs to sinne coldnes and carelesnesse of our perfection and saluation sometymes also faygning the very vertues in some venerable shape bewayling their neglect and contempt and many more wayes may we find by the help of the holy spirit the chiefest Maister of this heauenly doctrine of Prayer Of these wayes we may vse more or lesse answerable vnto the affections we meane to procure and according vnto our owne necessity And in the exercise of them we may very profitably repeate in our vnderstanding some affectionate words of the holy Scripture or Fathers or some other that are full of deuotioÌ„ 21. In exercising that which we haue hitherto set downe we must vse such moderation that we hurte not our head or breast with ouermuch force for besideâ— those corporall harmes that arisâ— from thence no small spiritualâ— euills follow as a certaine languishing and slacknes in meditation for feare of hurting our selues a neâ— coldnes and weakenes in our affections small disposition to receiuâ— the seedes of diuine inspirations and influences facility in leauinâ— of our meditations either of ouâ— owne accord or by the counsell oâ— our Ghostly Father which euilâ— may be easily auoyded if we vse nâ— violence vnto our selues in the actâ— of meditation As if we straine noâ— our breast if we seeke not tâ— wringe out teares if we be not toâ— intentiue in the actions of ouâ— soule but vse so much diligencâ— in our meditation as we woulâ— vse in talking with some person â— much respect which will be sufficiâ— if God who disposeth all thingâ— sweetly do not call vs extraordinarily to a more forcible application 22. At the end of our meditation we must make with our vnderstaÌ„ding some affectionate speach or Colloquium to God and somtimes also to some Saints which may be either one or more according to our deuotion being the conclusion of our whole meditation and a reuerent departure froÌ„ the great Lord of whome we haue had so gracious audience giuing him thankes offering our selues and ours to him and demanding grace and succour for our selues our friendes and benefactors and for whom soeuer we haue obligation to pray which three thinges we may ordinarily vse at the end of euery meditation We may somtimes also accuse our selues and aske pardon as also impart vnto him our affaires and those of our freinds intreating counsaile and help for their good performaÌ„ce extolling his infinite mercy and loue still following the affectioÌ„ we shall theÌ„ feele 23. In these speaches wee may talke with God as a seruanâ— with his Maister as a sonne with hâ—â— Father as one friend with another as a spouse with her beloued bridgrome or as a guilty prisoner witâ— his Iudge or in any other manneâ— which the holy Ghost shall teach vâ— 24. Hauing ended this ouâ— speach we may adde some vocall prayer if we will as thâ— Pater noster if we speake to God the Father the praier Anima Christi if to the Sonne the Hymne Vâ—â— Creator if to the holy Ghost Auâ— Maria or Aue maris stella if to the B. Virgin or some other deuout praier in which we find deuotion and comfort 25. We may make such maÌ„ner of speaches in other places of our meditation and it will be best and almost needfull so to do but at the end we must neuer omit them and then only vse the vocall praier to conclude them with all 26. Departing from the place of Meditation we may make an internall and externall reuerence to God whose conuersation we shall then leaue of with an intent to renew often in the day the remembrance of that which passed in our Meditation What is to be done after Meditation §. 3. HAVING ended our Prayer we may either sitting standing or walking examine the preparation to our Meditation the conceyuing the presence of God the making our Preparatiue praier and Preludiums the exercise of our memory vnderâ—tanding will imagination and apâ—etits and the whole progresse of â—ur meditation with our speach â—t the end that so finding our meditation to haue succeeded well we may proceed in like manner afterwardes if ill we may â—eeke out the faultes ameÌ„d them 2. We may examine the distractions we haue suffered and the remedies we haue vsed to reclaime our selues which is best done by settling our attention a new to the matter we haue in hand so soone as we perceiue the distraction or by humbling our selues before God with repreÌ„heÌ„sion of our negligence or by calling for help against the violeÌ„ce we endure 3. We may examine the consolations we haue felt seeking the occasions of them and thanking God for them These consolations coÌ„sist in internall light of Gods grace wherby we know somthing a new belonging to our saluation or perfections or els apprehend more clearly and fully such things already knowen They consist also in certaine inward motions which incline vs to loue nothing but for the loue of God In teares also springing from loue or griefe or any other cause belonging to the honour and glorie of God In the increase of faith hope and charitie â—nd in ioyfull comfort which kinâ—les in vs the desire of perfeâ—tion 4 We may examine the deâ—olations if we haue had any searâ—hing out their causes beeing sorâ—owfull for the fault which we may haue committed with purpose of amendment Vnder the name â—f desolations are comprehended â—hat which spreades it selfe like â— veile before the eies of our soule â—indring vs from the thinges apperâ—ayning to the glory of God and â—ur owne perfections That which â—roubles and prouokes as to seeke â—or earthly and externall thinges That which breedes in vs distrust â—f obtaining perfection of praying â—ell knowing the will of God â—nd of perseuerance in any good â—ourse begon That which weakens â—ope obscures fayth and cooles â—harity That which bringes our soule to spirituall coldnes slacknes â—eauines and wearines 5. We may consider whetheâ— we haue had aboundance of maâ—ter for our discourse or scarcity eâ—deauoring to find the causes oâ—
and there put himself amongst publicans and other sinners to be baptized 2. Consider how much S. Iohn did admire and was amazed seeing the Sauiour of the world come vnto him as if he had byn the most abiect creature vpon the earth And we may piouslie think that he did prostrate himself at our Sauiours feete saying vnto him the wordes recorded in the ghospel I ought to be baptized of thee 3. Consider how after that our Sauiour was baptized the heauens were opened the holy Ghost descended and there was a voâ—ce heard from heauen which said Thou art my beloued Sonne in whome I am wel pleased Let vs learne 1. To humble our selues more and more moued by our Sauiours example 2. Neuer to desire to seeme singular in any thing but to follow the order and vsage of others in all things that be good and holy 3. To purge and clense our conscience well if we desire to haue our praiers heard for our Sauiour praying after his baptisme was incontinently heard of his celestiall Father XX. MEDITATION How our Sauiour was tempted in the desert Matth. 4. Mark 1.12 Luk. 4.1 1. CONSIDER how after that our Sauiour had ben honoured by his heauenly Fathers 〈◊〉 and receaued the Holy Ghost whâ—ch desceÌ„ded visiblie vpoÌ„ him he retired into the willdernes where he remained forty daies without house bed or victualls extenuating and afflicting his body 2. Consider that whosoeuer shall sound the reasons well which moued our Lord God who nourisheth all creatures that be on the earth thus to suffer hunger and permit the diuel to come and tempt him he I say will neuer refuse to be tempted and to abide hunger and thirst for IESVS Christ his sake seeing that our Sauiour himself hath ouercome all these difficulties 3 Consider the diligence with which the Angels did serue our Sauiour and the modestie that he kept albeit he were hungrie Let vs learne 1. To separate and withdraw our selues from the world not only with our bodie but also with all our affection and will 2. To striue manfullie against temptations and neuer to suffer them to surmount vs. 3. To serue God in the person of our neighbours with as great diligence as the Angels did vse in seruing our Lord himselfe XXI MEDITATION Of the calling of the fiue first Disciples Iohn 1.35 1. CONSIDER the piety and deuotion with which S. Iohn Baptist did pronounce these words Behould the Lambe of God the immaculate Lambe whose bloud must blot out all the sinnes of the world 2. Consider with what diligence S. Iohns two disciples did follow our Sauiour and marke his lodging where he made his aboad so to bring vnto him other disciples 3. Consider Nathanaels simplicitie and how our Sauiour brought him to know the truth and to confesse that he was the sonne of God Let vs learne 1. To endeauour what lieth in vs to help and assist our neighbours shewing them IESVS Christ whome they ought to follow 2. To follow promptly our selues the good inspirations that God doth send vs. 3. To haue alwaies before our eyes our Lord God who seeth and knoweth all things as he made Nathanael plainly perceaue XXII MEDITATION Of our Sauiours first Miracle donne at the wedding Iohn 2.1 1. CONSIDER how our Sauiour for the loue he did beare vnto men was pleased to abase himself so much as to go to their banquets and honour their tables with his presence not so to fill his body but to feede their soules 2. Consider the care that our Blessed Lady had of the temporall good and reputation euen of those that had inuited her which care she shewed in representing their necessitie and want vnto her sonne at whose hands she expected speedie redresse of the same 3. Consider the admiration and as it were amazing with which the bridegroome was surprized vnderstanding that there yet remained such quantitie of exquisite wine Let vs learne 1. Neuer to disdaine any honest companie nor poore mens tables 2. To haue great compassion of the need and necessity temporall of poore folkes whosoeuer they be 3. Neuer to make shew of the best that may be in vs at the beginning but to reserue it for the end seing it is this that must crowne out worke XXIII MEDITATION How our Lord did cast out of the Temple the buyers and sellers Iohn 2.13 1. VVE must consider how carefull our Lord was to keep and solemnize the feast daies so he was amongst the rest of the Iewes and not without great trauaile went a foot to Ierusalem 2. Consider how our Sauiour entring into Ierusalem went forthwith to the Temple there to pray and adore his Father with the other Iewes 3. Consider how he that is goodnes it self cannot endure the wrong which he seeth done vnto the Temple a holy place and a place of praier which the auarice and couetousnes of men had turned into a place of traffique and merchandise but he casteth out the buyers and fellers Let vs learne 1. To sanctifie the holy daies 2. To pray willingly in euery place but chiefly in the Church 3. To be zealous of Gods honour in cleanenes and sanctifying of those places things that are dedicated vnto him XXIV MEDITATION Of our Sauiours conference with Nicodemus Iohn 3.1 1. CONSIDER how Nicodemus hauing heard a report of the Miracles which our Sauiour had wrought came vnto him by night to be instructed of the way that he was to hold to arriue to the port of saluation 2. Consider how our Sauiour hauing proposed vnto him the doctrine of the regeneration of our soules caused by the Sacrament of Baptisme did reprehend him sharply for that he vnderstood not a similitude taken from earthly things and said vnto him Thou art a maister in Israâ—l and art thou ignorant of these things 3. Consider how Christ did afterward discourse vnto him very amplie of his past on and of the deatâ— he was to suffer vpon the altar oâ— the Crosse shewing him principally in this point the greaâ—nes of God loue towards man kind Let vs learne 1. To seeke with great care arâ— diligence such things as may forward vs to our saluation 2. To render incessant thanâ— vnto almighty God for the benefâ— of Baptisme receaued at his hands 3. To haue alwaies our Sâ—uiours passion in our remembrancâ— XXV MEDITATION Of S. Iohn Baptist his imprisonment Matth. 14.1 Marke 6.14 1. CONSIDER how S. Iohn Baptist leauing now the desert into which he was retired from his tender age went oftentimes to the Court to exhort and admonish King Herod who did reforme himself in some things that S. Iohn had told him 2. Consider how after some space of time he did reprehend him more eagerly then he was accustomed to doe because the matter did so require forsomuch as he kept his brothers wife he being yet aliue contrary to all right and reason 3. Consider how Herodias being much grieued at S. Iohns words did â—oue the King in such sort that
our Sauiours side was pierced with a speare after his death Iohn 19.34 1. CONSIDER how the rage of the Iewes not being yet appeased with all those tormentes which they made our Sauiour indure they bethought them selues that it would not seeme decent to leaue those bodies hanging on the Crosse in the most solemne Sabboth day of the whole yeare 2. How therfore they praied Pilate that their legs might be broken to the end they might dye the sooner and their bodies be caried away and so it was donne to the two theeues which were crucified with our Sauiour 3. How when they came to our Lord IESVS to do the like they found him dead wherat one of the horsemē of the gard as it were grieued did strike him with a speare which did euen pierce him to the heart whēce presētly gushed forth bloud and water Let vs learne 1. To marke the singular loue of our Sauiour who would shed for vs euē that little bloud that remayned yet in his heart 2. Who would satisfie with his very inward parts for the sinnes that the world had cōmitted by thought 3. Who would witnes vnto vs the great and inuincible wound of charity which his heart had receaued for our sakes CXXV MEDITATION How our Sauiour was taken downe from the Crosse Math 27.57 Mark 1◠42 Luk 23.50 Iohn 19.38 1. CONSIDER how our Blessed Lady who remained all this while by the Crosse was greatly afflicted in mind because she had no meanes to take downe our Sauiours body when in the meane season Ioseph of Arimathia inspired by our Sauiour went boldly to Pilate and demaunded leaue of him to take downe the bodie 2. How hauing obtained his request he forthwith bought a most fine sheet and went towards mount Caluary to take him off from the Crosse which at length he did with due reuerence 3. How the sweet Mother did affoard as much help as lay in her to take him downe and after receaued him into her lappe to contemplate more neerely the wounds of his precious body Let vs learne 1. To expose our selues willingly to all sorts of labour for the loue of our Sauiour 2. To prepare our soule like a faire cleane sheet as often as we be to receaue him 3. To imbrace him straitly and to keep him in our heart after that we haue receaued him by meditating vpon his holy death and Passion CXXVI MEDITATION How our Sauiour was buried Mat. 27.59 Mark 15 4◠Luk. 23.53 Iohn 19.39 1. CONSIDER how whilest Ioseph of Arimathia and others tooke downe our Sauiours body from the Crosse Nicodemus prepared a hundred pounds of most precious ointmēt and came iust in time to honour our Sauiours buriall 2. How the disciples were much abashed at the matter when they saw themselues forced to demaund their masters body of his Mother who held it so straitly imbraced 3. How she neuertheles giuing it willingly into their hāds they buried it in a faire new mōumēt hewed out of a rock that lay in the next garden and couered the same with a great stone of marble Let vs learne 1. That if we will haue our Sauiour to dwell in our heart it is requisite that he find it first all new by a new life 2. That he find it constant and firme through a setled will alwaies to do good 3. That he find it free from all corruption of sensuall thoughts and desires CXXVII MEDITATION Of the guard that was put to keep our Lords sepulcher Matth. 27.62 1. CONSIDER how our Blessed Lady S. Iohn Ioseph of Arimathia Nicodemus and others who were present at the buriall of our Sauiour returned towards the euening ech one to his owne house very woefull and sory for our Sauiours death 2. How the last that departed were Mary Magdalene Mary of Ioseph who did marke the place very carefully where he was buried with intention to returne anoint him againe 3. How the Iewes fearing lest our Lord would rise as he had foretold demaunded souldiars of Pilate to keepe the sepulcher which they did also seale with their owne signet Let vs learne 1. Neuer to omit welldoing but to reiterate twice thrice yea a hundred times if need be the same seruice for Gods sake 2. To be as diligent and carefull to do good as the Iewes were to do ill 3. To keepe well the dores of our senses for feare lest we loose our Sauiour after we haue receaued him CXXVIII MEDITATION How our Sauiour descended into Limbo 1. CONSIDER how the soules of the Patriarches and other holy persons of the old Testament detained in Abrahams bosome expected from day to day the comming of their Messias and this more earnestly because they knew that his time was neere at hand 2. How the soule of our Sauiour who might well haue deliuered them without departing from the world did daine notwithstanding through his infinite goodnes to descēd into those obscure dungeōs to visit comfort them not as his seruants but as his well beloued children 3. How excessiue and great the ioy was that those Blessed soules receaued beholding their Redeemer and what dread did appall the infernall spirits when they perceaued themselues vanquished by him whome they caused so ignominiously to be put to death Let vs learne 1. Neuer to lose courage for any temptation that may befall vs. 2. To descend and humble our selues if we desire to be exalted 3. To visit willingly the sicke imprisoned other needy folkes CXXIX MEDITATION Of our Sauiour his glorious Resurrection Matth. 16.1 Luk. 28.1 Mark 24.1 Iohn 29.1 1. CONSIDER how the Glorious soule of our Sauiour hauing visited the Fathers that were in Limbo returned againe on the Sunday morning very early to reunite and ioyne her selfe to the body so to comfort the Apostles and Disciples 2. How at the same time the three Maries were on their way to anoint and imbalme their maisters body againe and going together they asked one of another who should open the monument vnto them 3. How comming to the sepulcher they found the stone remoued and an Angell who told them that Iesus was risen Let vs learne 1. To comfort the afflicted by the example of our Sauiour who did hasten the time of his Resurrection as much as he might so to giue heart and courage to his Disciples 2. To exercise the workes of mercy as these three Maries did 3. To forsake all our imperfections that we may arise with our Sauiour CXXX MEDITATION How our Sauiour appeared to his B. Mother 1. CONSIDER how after the friday at night that our Sauiour was buried his holy Mother was altogeather discōforted hauing alwaies in her heart before her eyes the paines torments that her deare Sonne had indured in her sight 2. How our Sauiour to acomplish the dutie of a Good child taking his body againe as soone as he could went first to his Mothers house to make her first partaker of the ioy of his Resurrection 3. What most kind