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
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
AN ABRIDGMENT OF MEDITATIONS of the Life Passion Death Resurrection of our Lord and Sauiour IESVS CHRIST Written in Italian by the R. Father Vincentius Bruno of the Society of IESVS And translated into English by R G. of the same Society VVhereunto is premised a briefe Methode for Instruction Practice of Meditation Permissu Superiorum 1614. TO THE VERTVOVS AND RELIGIOVS GENTLE-WOMEN MISTRESSE MARY WARDE AND THE REST OF HER DEVOVT COMPANY IN S. OMERS MVCH HONOVRED AND RESPECTED GENTLE-VVOMEN FOR three or foure Reasons commonly are men moued to dedicate their labours vnto others Either for their Honourable Descents in Bloud or for their eminent Places in Dignity or for their Vertuous Example of life or lastly for some respect of Desert due to their Persons And although in your Humility you will not acknowledge any of these Titles in your selues yet do I so cleerly see them eyther all or the most part therof summ'd as it were and compact togeather in your deuout Congregation that I haue made choice to present this little Treatise of Meditations vnto your pious Reading Considerations in regard that you ayme at nothing more thē true Perfection in your selues by procuring the spirituall good of others as a most speciall meanes to arriue therunto which through your industrious labour diligēce you haue already begun with no lesse laudable then successefull profit in the education of yonge Gentlewomen of our Nation in Piety Vertue other excellent Qualities beseeming your sexe In this Booke shall you behould as in a most cleare and christall Mirrour the vertues of our Blessed Sauiour liuely propounded vnto you for speculation Herein shall you learne to imitate His and his Blessed Mothers Humility Heere shall you spiritually tast of the fruite it selfe which from these deuout Meditations and practicall applications thereof either to your selues or others may be gathered And therfore I seriously commend the same vnto your diligent Perusall for that the most easy and readiest way in your more fruitfull progresse is in my opinion not only to haue a bare knowledg but also a practicall exercise of the Heroicall Vertues of your Lord and Maister Christ Iesus the most exact and perfect Modell of all Perfection whatsoeuer Accept then Worthy Gentlewomen this little Diamond as I may so terme it or rather inestimable Treasure in regard of the heauenly food of Soules it conteyneth so much the more proper to your Vocation to the course of life by you chosen by how much the meanes profit therby likely to ensue are answerable to your intēded purpose desyre My labour heerin hath byn the least but your profit shal be my Comfort and my poore prayers your Attendāts euer ready to assist you for the purchasing and increase of such vertues as are principally requisite to the performance of so pious and worthy a worke This 30 of September 1614. Yours euer I. W. P. THE PRACTICAL METHODE OF MEDITATION MEDITATION which we treate of is nothing els but a diligēt forcible application of the vnderstanding to seeke and knowe and as it were to tast some diuine matter from whence doth arise in our affectionate powers good motions inclinations and purposes which stirre vs vp to the loue and exercise of vertue and the hatred auoiding of sinne it is the shortest almost the only way to attaine to Christian perfection it is the path which all holy men of what estate soeuer haue troden Wherfore let those who desire to enioy their cōpany follow their example 2. And surely it seemes a thing euen impossible to arriue vnto any notable degree of perfection without this so necessary a meanes For perfection beeing nothing els but the rooting out of vices and planting of vertues in our soules vnles we withdraw our affections from earthly obiects and settle thē on heauenly we shall neuer performe the one nor attaine to the other And seeing that our affectionate part imbraceth nothing vnlesse our vnderstanding both know it and iudge of it neither can it find out fit obiects for heauēly affections vnles it discourse on them nor moue therwith the will except it consider the goodnes which often lieth hidden in them it followeth euidently that without meditation no man can attaine to any height of Perfection 3. Besides it is the most excellent manner of praising God employing euery power of our soule in shewing forth the excellencies of their Creator which is the chiefest end of our creation neither doth it rest heere but bringeth a man to heauen that so I may say before his tyme making him enioy after a sort euē in this life the blessednes of the life to come which being nothing els but the seeing louing and enioying of Gods diuine Maiesty we giuing our selues by meditation to the most perfect knowledge to the straitest bande of loue and the sweetest fruition of God which this wretched life affoards we participate in the best manner which our estate will permit vs of the happines of the Blessed in heauen 4. True it is that through the vnhappy estate of this troublesome world man beeing distracted by other thoughts and surprised by other affections cannot cōtinually nor without some little violence especially at the first enioy this so great a happines yet may he ioyning his owne diligence to Gods help so vnite himselfe to his Creator by this exercise that at least for some determinate time he may enioy him with some familiarity 5. It will therfore be good for those who intende to reape the fruit of this heauenly emploiment to appointe vnto themselues by the counsell of some one skilfull in matters of spirit the tyme they meane to spend euery day therin and that with so stedfast a resolution that they make conscience to omit it without vrgent occasion which omission although necessary let them supply at some other tyme of the day if it be possible And let them be but diligent constant at the beginning it will proue an excercise most full of spirituall profit and delight which will aboundantly counteruaile the paines bestowed therin 6. And let those who thinke Meditation to belong only to Religious persons and that secular ought not or need not busy themselues therwith be fully persuaded that they ar in an errour very pernicious For as secular men haue more distractions by reason of their diuers worldly employments then Religious more temptations by the continuall presence of many alluring obiects more imperfections sinnes and ill habits to conquer so haue they more need to retire themselues by this holy recollectiō to propose vnto themselues the highest obiects most worthy of loue affection and prosecution to exercise themselues in the acts of th◠noblest verues all which is performed by meditation And if religious persons being Gods sworne souldiars vse these weapons as thinges belonging to their estate and dignity secular people must put them on also at least for their necessary defence and of these many
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—
his espouse and the diuinity of the infant that she was to bring forth Let vs learne 1. How holy persons are somtymes tossed and vexed with tentations masked with the veile of some good thing 2. That God doth neuer suffer vs to be tempted aboue our forces 3. That we ought to beare singular deuotion to S. Ioseph spouse of the Blessed Virgin who is of great authority with our Sauiour his blessed mother VII MEDITATION How the Blessed Virgin when her time grew neere went to Bethleem Luke 2.1 CONSIDER how the Emperour hauing published an Edict by which it was inioyned that euery one should repaire to the chiefe Citty of the Quarter where he did reside dwell there to be enrolled and registred the B. Virgin in company only of her husband Ioseph departed towards Bethleem indurirg many discommodities through roughnes of the winter 2. How being entred into Bethleem going through the whole Citty to find a lodging she was shamefully refused of many and skorned of others and finally could get no house nor Inne where to harbour 3. How being at the length constrained to withdraw her selfe from the presse of people she retired into the suburbes and lodged in an old stable a place more fit for beastes then for men where she passed ouer all that night Let vs learne 1. To obey the secular Magistrate and worldly power 2. To haue pitty and compassion of the succourlesse estate of Pilgrims 3. To beare patiently the discommodities of pouerty and want when occasion is presented VIII MEDITATION Of the Natiuity of Christ Luke 2.6 1. BEHOLD how the Sonne of God hath humbled himselfe to exalt vs and in what pouertie he would be borne to enrich vs. Consider also how so soone as he was borne he began to suffer for vs. 2. How the holy mother is forced to lay her sonne in a crib or maÌ„ger of beastes and with what reuerence she adored him and wrapped him vp in poore swadling clothes 3. Contemplate what ioy the Angels receaued and what feast they made at our Sauiours natiuity albeit they knew right well that he came into the world to exalt humane nature aboue theirs Let vs learne 1. To be humble and neuer to contemne pouerty 2. To beare great reuerence respect to so high and potent a Lord that is borne in so great humility pouerty 3. To reioyce euermore at the good of our neighbours IX MEDITATION Of the Sheepheards watching ouer their flock Luke 2.8 1. CONSIDER how our Lord and soueraigne Sheepheard being borne vouchsafed to manifest himself not to great Princes and Lords but to poore and humble sheepheards that did watch for the good of their flock in the same couÌ„try where he was borne 2. Consider how the sheepheards seeing the Angel and the brightnes wherewith he was enuironed had great feare but yet they receaued greater consolatioÌ„ when they heard that the Messias Sauiour of the world was borne 3. Marke the signes which the Angel gaue them to find out and know our Sauiour You shall find quoth he the infant swadled in clothes and laid in a manger Heere are to be noted the conditions of those by whome God doth suffer himself to be found Let vs learne 1. That he is found by those that loue Simplicity signified by his chilhood or infancy 2. By the Poore noted by the swadling clothes in which he was wrapped 3. By the Humble base and coÌ„temned of the world represented by the manger in which he was laâ—d X. MEDITATION Of the Circumcision of Christ Luke 2.21 1. CONSIDER how the sonne of God not content to haue obeied his eternall Father becomming man in his incarnation would also submit himself to the Law of Moyses by his Circumcision as if he had byn a sinner 2. Consider the paine which his so tender body did feele when he was circumcised with a knife of stone as also the compassion that his sweet mother had of him 3. Consider how being circumcised he was called IESVS that is to say Sauiour and was afterward restored to his mother all bloudy as he remained Let vs learne 1. Humility by our Sauiours example in that he tooke vpon him the marke and signe of a sinner 2. Not to care much whatsoeuer men do say of vs for if our Sauiour being most innocent was put in the rank of sinners we may well comfort our selues to be held and esteemed for such 3. To haue a speciall deuotion to the name of IESVS who doth promise vs saluation and life euerlasting XI MEDITATION Of the comming of the three Kings Matth. 2.1 1. CONSIDER the great affection and deuotion which these good Kings had to see and adore our Sauiour newly borne when to come and find him they left their goods howses countries families and all that they had 2. How being arriued in Ierusalem they did boldly demauÌ„d where he was that was borne King of the Iewes notwithstanding that they might easily perceaue the feare and dread that these newes brought as well to king Herod as to all the people 3. How hauing receaued intelligence that he whome they sought for should be borne in Bethleem they departed thither and finding him in very poore estate they did notwithstanding adore him and present him with the most pretious gifts they had and by commaundemeÌ„t of God which the Angel declared vnto them they returned home by another way Let vs learne 1. Not to spare any thing to find â—nd serue our Creatour and Sauiâ—ur 2. Not to feare any man liuing â—e he neuer so great and potent wheÌ„ doth concerne the honour of God 3. To reuerence and honour our Sauiour in the Bâ— Sacrament of the Altar albeit he seeme to our corporall senses not to be there with the greatnes and magnificence conuenient to so high a Maiesty XII MEDITATION Of the Purification of our B. Lady Luke 2.22 1. CONSIDER how our B. Lady weÌ„t vp to Ierusalem to present her sonne according to the law although he were not bound thereunto 2. How the contentment and ioy which old Simeon felt taking our Sauiour in his armes was sâ—ch and so great that desyring nothinâ— els in this life with incredible deuotion he requested to die in peace 3. Cast your eyes vpon our B. Ladâ— and behold with what reuerence shâ— doth offer her Sonne vnto God thâ— Father and thinke how the Sonne himselfe for our loue and saluation doth also present himselfe to the eternall Father Let vs learne 1. To be obedient to the Law of God and to the ordinances of our Superiours 2. Not to desire any other thing in this life but IESVS Christ to the end we may dye content 3. To offer our selues often and with all our harts to God and not â—o be vngratefull for the benefits beâ—towed vpon vs. XIII MEDITATION Of Christ his flight into Egypt Matth. 2.23 VVE must consider how good Ioseph being â—y night admoniâ—hed by thâ— Angel take the litle infant IESVS and his mother and
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