that was far inferiour vnto her Gather out of this example of so rare Humility first a great desire to submit thy selfe to put thy selfe vnder the feet of all choosing rather to serue then to be serued in imitation of this Blessed Virgin who being Lady and Mistresse of all the world went to visit her seruent Secondly desire to imitate the great Charity of the Blessed Virgin reioicing at that great good and contentment which Saint Elisabeth had receaued for the fauour which Almighty God had bestowed vpon her for this is an admirable and most noble vertue to reioice and be glad at our neighbours good the contrary is the sinne of enuv a vice proper to â—he Diuell who is â—lwaes sory and repâ—â—ing at the good of others Be thou glad therefore and reioice because tâ—is Blessed Virgin our Lady is made the Mother of Almighty God congratulating her beseecâ— that she will vouchsafe also to be thy mother seeing she is so humble that she will visit and conâ—ort thee with her most sweet and graciouâ— presence THE 2. POINT TO consider the entrance of the B. Virgin our Lady and of her most Holy Sonne into the house of S. Eliâ—abeth whome the Blessed Virgin as being most humble saluted first replenishing both her and the little infant in her wombe Saint Iohn Baptist and all the whole house withmany beauenly giftes for therby the infant was cleansed from originall sinne filled with the Holy Ghost Saint Elisabeth his mother receaued the gift of prophesy Saint Zachâ—ry his Father the vse of his tonguâ— to prayse Almighty God withall fâ—r â—here his diuine Maiesty and hiâ— blessed Mother doe enter there cannot be wanting true â—oy and perfect comfort Ponder what a holâ— salutation this was and how different from those which now adayes are vsed in the world full of vanity and flattery where so much time is lost and so many sinnes and offences are committed against Almighty God Gather hence a great desire to be visited of this thy soueraigne King â—nd Lord that with his diuine preâ—ence the greatnessâ— of his mercies may be made manifest in thee who 〈◊〉 so vnworthy of them beseeching â—im to giue thee as he did to his Preâ—ursor Saint Iohn light and knowâ—â—dge of the high Mâ—stery of his Inâ—aâ—nation and reioice at his sacred â—â—â—sence Intreate also the Blâ—ssâ—d â—irgin to obtaine for thee of beâ— most Holy Sonne some of those heauenly fauours which by her only sight he bestowed in such plenty aboundance on this thrice happy babe on his parents that now and for euer thou maistimploy thy selfe in hâ—â— prayses as they did THE 3. POINT TO consider how Saint Elizabeth vnderstanding by diuine reuelâ—tion the misteries of the incarnation of the Sonne of God in the sacred wombe of the most Blessed Virgin Mary she began to praise and magnify her saying Whence is this to me that the Mother of my Lord doth come vnto me But the Blessed Virgin the more she was praysed the moâ—e she did humble her selfe attrâ—bâ—â—ing the glory of all to Almâ—ghty God breaking forth into this Canticle My soule doth magnify ouâ— Lord c. Ponder that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne deâ—erts so out of the like affection of Humility Saint Elizabeth wondering at the graces fauours which Christ and his Mother had done vnto her cryed out Whence is it that so great a fauour hath been shewed me I being so vnworthy theroâ— Desire thou lâ—ke wise to do the same when thou shalt be honoured and praised by men humbling thy selfe the more and acknowledging that all the good thou hast wholy commeth from Almighty God and is not of thy selfe And sav with Saint Elizabeth Whence is it that God vouchsâ—feth to remember me I hauing beene so vnmindfull of him How happen these thinges O Lord to me I hauing so often offended thee and been so vngratefull to thy diuine Maiesty Which thou must practise not only in wordes but also in works and deedes as the Blessed Virgin did when she serued her Cosin S. Elizabeth almost thâ—eâ— moneths with great care and â—ilâ—gence euen in humble and base offices â—xercising the selfe willingly yâ—â— and delighâ—ing therin aâ— Christ our Sauiour his B. Mother did all their life â—â—me THE 4. POINT TO consider the great good which the Blessed Virgin did in the house of her Cosin how much she did profit all those that liued therein with her heauenly discourses and rare examples of Modesty Humility Charity For if her only sight and presence was cause of so many so extraordinary graces both in the Mother and the child what would as Saint Ambrose well noteth the â—ompany communication of so many dayes and months as she staâ—ed with Saint Elizabeth worke and effâ—ct in them How pious may we imagine their conuersation to haue beene hoâ— singular the exaÌ„ples of vertue how would they exhort one another to prayer and to inward communication with Almighty God Ponder that if by reason that the Arke of the Testament was three moneths in the house of Obededom God heaped vpon him and vpon all his family so great bâ—nefits vviâ—h how much more reason may we iustly â—elieue that this diuine Arke of the new Tâ—stament within which lesus Christ himselfe reposed remayning as many monethes in the house of Zachary Elizabeth would fill it with a thousand benedictions heauenly fauours Gather hence a constant and an vndoubted hope that whensoeuer thou shalt come to receaue Almighty God in the most Blessed Sacrament with a liuely faith though thou be so poore miserable as thou art he will replenish thy soule in whiâ—h his diuine Maiesty desireth to make his habitation and aboad vvitâ— many celestiall benedictions and spirâ—tuall â—auours THE VI. MEDITATION of the reuelation made by the Aâ—gell vnto S. Ioseph concerning this Mystery THE 1. POINT TO consider how noble worthy a man this Patriarcâ— S Ioseph was being of a priâ—cely race and lineally descended of King Dauids house But that which did mâ—st commend and honour him was not his pedegree descent but that he was true heire of the vertues of that Holy King as of his Meeknes Iustice and Holines of life c. and finally because he was a man truely according to the hart of God And such a one doubtles it was conuenient he should be who was to be exalted to so great a dignity as to be the Spouse of the Mother of Almighty God and to whose custody was to be commended so great a treasure as was his most Holy Sonne Ponder how the Blessed Saint knew to negotiate and to help himselfe with the gifts which he had receaued daily augmenting and increasing them more and more only one thing did cause in him great sadnes and sorrow of mind to wit to see his sacred Spouse after her returnâ— from Zacharies house to be great with child he
nature it is euer to speake that which is reason therfore he is now stroken abused to satisfy for thy faults which thou hast done dost dayly commit in euill speaking Beseech our good Lord that he will giue thee grace alwayes to speake well of him to do honour vnto all THE 4. POINT TO consider that the hatred rancour of Annas of all the rest of that wicked counsell against our Redeemer vvas so great that blinded with the splendor of such patience meeknes they determined to send the most meek lambe fast bouÌ„d vnto Caiphas the high Priest that beholding him brought in that manner he might vnderstand that they thought him guilty worthy of death Ponder how different these bands and fetters were wherewith the cruell tormentors bouÌ„d the Lord of Angells from those with which he bound them to wit the bands of charity but his charity is so great that he delighted to be tyed with new fetters cords to loose thee and them from the grieuous sinnes which thou hast coÌ„mitted against his diuine Maiesty From whence thou mayst gather desires to suffer and to beare the like Crosses if in publik or in priuate thou be held guilty or faulty for in truth thou art no lesse seeing thy Lord though he be so much worthy to be glorifyed is notwithstanding so desâ—ised scoffed at THE XXXIX MEDITATION Of the deniall of S. Peter THE 1. POINT TO consider how Peter hauing fled the night of the Passion of our Sauiour with the rest of the Disciples entring into himselfe agayne desiring to know the euent of the businesse and the successe of the imprisonment of his Mayster he followed him And by Saint Iohn Euangelist his meanes vvho vvas knowne in the house of the high Priest he entred in being known by those which were there to be our Sauiours Disciple he denyed him thrice swearing and forswearing that he knew him not Ponder how deeply this sinne and grieuous offence of his Disciple did pierce the very soule of our Lord that his deere and tenderly beloued Apostle and so much honoured aboue the rest with the primacy of the Church should be ashamed to be accounted his Disciple Gather hence confusion and shame for that thou hast oftentimes denyed thy Sauiour if not in words at least in deeds beeing ashamed to keepe his holy Commandements or to performe some actions of vertue as to confesse and communicate or to suffer some iniury All which what els is it then to be ashamed to seeme the Disciple of Christ to deny him vvherefore thou mayst iustly feare least that sentence of our Sauiour and punishment fall vpoâ— thee where he sayth He that denieth me before men the Sonne of man shall deny him before the Angels of God or he that shal be ashamed to seeme my disciple before men the Sonne of the Virgin wil be ashamed to acknowledge him for his before the holy Angells THE 2. POINT TO consider how daÌ„gerous a thing it is to continue in the occasion of sinne and not to learne to beware by the first fall for the present occasion and the presuming too much of himselfe and his owne vertue and also euill company were the cause of his fall Almighty God permitting that a silly vvoman Portesse in Pilates house should preuayle against him who had the keyes of the house of God so doth he chastice pride and presumption Ponder that he vvho vvas the fundameÌ„tall stone of the Church and so much fauoured by our Lord he that confessed Iesus Christ for the Sonne of the liuing God he that offered himselfe to dye for him rather then to be scandalized and to flye now findeth himselfe so weake and fearefull that being demanded by a poore girle whether he be the disciple of Christ is ashamed to coÌ„fesse it seareth and trembleth at last flatly denieth it not once or twice but three times Gather out of this weaknes and frailty of Peter â—ow neer he is to a fal who confideth much and presumeth of himselfe And seeing thou art not a Rocke but dust and ashes and all the gould and siluer of thy vveake vertue is founded vpon feet of â—â—ay and the least stone of contradiction is sufficient to ouerthrow it and bring the whole tower to ground therfore boaâ—t nor bragge of any thing for thou hast not any stronger hold nor greater strength then vvith humble acknowledgment of thine owne nothing and vveaknes wholy to rely on the goodnes and mercy of our Lord. Wherefore not to fall it behooueth thee to fly bad company and all occasions of danger arrogancy pride and presumption THE 3. POINT TO consider that as soone as Saint Peter had denyed his Mayster Christ our Lord moued vvith compassion and grieuing to see the Pastour of his flocke and that sheep which was head of all the rest now fallen into so great calamity and mysery looking on him reclaymed conuerted him Ponder the infinite mercy and charity of Christ our Lord vvho albeit he be enuironed vvith his enemies and loaden vvith afflictions is mindefull of his Disciple insteed of chastising him hath pitty on him turning his eyes of mercy towards him illuminateth his blindnes with heauenly light that he may know see his errours for the eyes of God haue this property that they open avvake the drovvsy and reuiue the dead Gather hence affections of loue tovvardes this our Lord because wheÌ„ thou goest about to offend him he inuenteth meanes and findeth out wayes to pardon thee he hath compassion on thee he beholdeth thee vvith the eyes of his mercy he toucheth thy hart and all to the end that thou mightest know feele lament thy sins and offences THE 4. POINT TO coÌ„sider how our Lord enlightning penetrating the wounded soule of Peter with that his silent louing looke that remembring himselfe and being sory for his sinne he might bitterly bewaile the same he presently returned to himselfe and vvept bitterly for more effectuall redresse of his offence he departed the house and Pallace of the high Priest where he had found so bad intertainement and shut himselfe vp into one of those caues which were towardes the fountaine of Siloe and lamented his sin with deep sorrow sayd O treacherous old age o yeares ill spent o life naughtily imploied o blasphemous tongue o wretched sinner coward lyer what hast thou done Oughtst thou so to haue denyed thy Maister hauing receiued so many fauors benefits of him Ponder how Peter because he had denyed his Maister thrice in one night wept and repented himselfe of his sinne all his life tyme and did very sharp and rigorous pennance albeit he knew that God had already pardoned him From hence thou mayst gather desires to doe the like for thy sinnes seeing that not one night alone but all thy life tyme and not thrice but innumerable times thou hast denyed and abandoned thy God Wherfore 〈◊〉 behooueth thee if
fulfilling of the receued Law and Custome to 〈◊〉 her in some determinate state of 〈◊〉 and so they betrothed her to a 〈◊〉 man called Ioseph who thou◠〈◊〉 were poore yet was â—e nobly â—â—ended and of the bloud Royall withall a vertuous and holy man Ponder the great obedience which this Holy Virgin shewed in accepting that state of life which oâ—herwise was much against her best desires but vnderstanding that it was â—he will of Almighty God she esâ—oused her selfe to this Holy man being certified by diuine reuelation that it should be without preiudice â—f her integrity Angelicall purity â—he day therefore being come in â—hich this most chast mariage should â—e contracted behold with what â—xcellent composition of body and â—ind with what virginall bashfullâ—es and modesty the gaue her â—and â—o her earthly Spouse hauing been 〈◊〉 before espoused and wholy deâ—icated to an Heauenly King Desiâ—e most earnestly to imitat◠〈◊〉 most blessâ—d Virgin according â— thy estate persuading thy self◠〈◊〉 obaying Almighty God and â—usting in him thou shalt not want â—rtue nor comfort nor any thing â—hatsoeuer with reason tho◠〈◊〉 desire for thy saluation because God as his knowledge and power is infinite so he can ioyne Virginity with Wedlocke Contemplation with Occupation and the beauty of Rafhell with the â—ecundity of Lia so that the one shall nothing preiudice or endomage the other THE 2. POINT To consider how conuenient iâ— was that this sacred Virgin should be espoused to Saint Ioseph both in regard of her selfe and of her mosâ— B Sonne for hauing from all eterniâ—y determined to be borne of her 〈◊〉 would not that her honour famâ— should be subiect to calumniation 〈◊〉 doubâ—les it would haue beene if she had had a Son without a husband Ponder the great Humility oâ— the Sonne of Almighty God whâ—â—hose rather to be accounted the 〈◊〉 of a poore Artificer being the 〈◊〉 of his eternall Father then that 〈◊〉 â—ame of his most chast Mother shoulâ— receaue the least blemish or staine 〈◊〉 being the example and patterne of 〈◊〉 vertâ—e purity Seeke hence for ward to maintaine the good name and fame of others euer speaking well and honorably of thy Neighbourâ— though they deserue it not and especially of those who in any sort be thy superiours for as thou hast need of â— good conscience in the sight of God so thy Neighbour hath need of a good name in the sight of man to conserue â—and maintaine his honoâ—r and reputation For as the Holy Ghost saith A good Name shal be more permanent to thee then â— thousand treâ—surs precious and great And if thou faile in this thou deseruest most iustly to be punished of God as a trangressour of his holy Law which consâ—steth as our Sauiour Christ saith in two Commandements to wit 〈◊〉 louing of God â—nd of our neighbour THE 3. POINT TO consider that Almighty God would that S. Ioseph should not only be the defender and guardiaÌ„ of the person Chastity and fame of thâ— most Blessâ—d Virgin but also which is more to be admired that he should be withall her Spouâ—e and Husband Ponder the depth of the diuine Counsel and Ordination in recommending so great a treasure and so prâ—ciousâ— a relique as the sacred Virgin was to the chaâ—ge and custody of so poore a man she being so â—ighly fauoured and esteemed of God as that he particularly chose her to be his Mother For if our Lord keâ—â—eth the soules of his Saints as Dauid saith and he himselfe said to Abraham I am thy Protectour wheresoeuer thou art the defence and custody of man might seeme wholy needles in her of whome God and â—is Angells had so speciall protection Neither is it lesse wonderfull that his diuine Maiesty should appoint and ordaine that the lesser and inferiour should help and keep the greater and more eminent and that he who was lessâ— perfect and able shold haue care of her that was more able and perfect giuing vs to vnderstand that there be subiects in this life higher in grace then be their Superiours and sheep moâ—e exalted then their Pastors and sheepheards Gather hence desires to humble thy selfe in imitation of the excellent huâ—ility of our Blessed Lady who hauing so many pledges and tokens of the infallible protection of God and his Angells did notwithstanding with all Humility liue in subiection and vnder the gouernemâ—nt not of â—ome rich man or some Earle Duke or King but of a poore Carpenter who was faine to get his â—iuing by his dayly labour and maintaine himselfe as he could be his trade and sweate of his browes And in this mans company she was â—o liue at home and abroad and whiâ—her soeuer he went that so her â—ame 〈◊〉 chastity might be secure Whencâ—â—hou maist vnderstand that seeing Almighty God would not leâ—ue his owne Mother without a guard he will not also keep or protect any one that shall presume of himselfâ— as sufâ—icient of himselfe and much lâ—ssâ— will assâ—st him who shal be ingratefull â—or the guard and superiour appointed him already by God himselfe whether he be lesse or more eminent in vertue learning or whatsoeuer naturall or supernaturall partâ— THE IIII. MEDITATION Of the Annunciation of the B. Virgiâ— and of the Incarnation of the Sonne of God THE 1. POINT TO behold the most Holy Virgin in her secret Closet wholy attending to Contemplation as some Holy men doe obserue meditating the sacred Mistery of the Incarnation of the Sonne of God which had beene reuealed vnto her though it had not beene told her in what manner or time it should be executed nor who should be the Virgin that was to conceaue and to bring forth so noble a Sonne Ponder how gratefull this her pâ—ayer was in the sight of Almighty God when rising in the night time her Blessed Spouse Saint Ioseph perâ—eauing no such matter though he tooke his rest in the selfe same chamber she kneeled downe in the daâ—ke in some corner of the same chamber and beginning to speake with God from the very bottome of her hart she brake forth into these like words with farre greater feruour theÌ„ euer Moyâ—es did saying if I haue found grace in thy sight O Lord I beseech thee haue mercy on mankind redeeme the many soules that doe dayly perish send downe from a boue the Blessed Lambe of God to take a way the sinnes of the world â—â—et the desired of all Nations come â—ow at lâ—st Vouchsafe to create her that is to carry in her armes and bosome thy most Blessed Sonne our Redeemer O how happy should I be O my Lord if thou would est vouchsafe to make me the handmaid and poorest seruant of thy B. Mother More would I esteeme such a fauour then to become Queenâ— of the whole world Thus did the Bleâ—â—ed Virgin speake vnto God and obtayâ—ed doubtles more of him by such prayers then euer â—aâ—â—b or Moyses did by theirs And answere was returned her as to
mihty oâ— the world neytgher of the learned and Doctors of the Law not because he coÌ„ntemned or despised â—â—yther of them in respect that himselfe was more mighty more 〈◊〉 â—ut becâ—â—se he being God had made himselfe 〈◊〉 and of so mighty Lord was 〈…〉 and being himselfe so grâ—â—t had vouchsaâ— sed to become so little in our Nature he chose rather humble â—raile poor and contemptible persons and such as got their liuing by fishing 〈◊〉 ding of nâ—tâ— that they might no attribute vnto themselues thosâ— great gifts graces which he intended 〈◊〉 vnto them nor thos◠〈…〉 which he meaÌ„t to bring to 〈…〉 their meanes Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world mighâ— not be 〈◊〉 to humane force buâ— to 〈…〉 And this was the 〈…〉 those whome he 〈…〉 those who◠〈…〉 〈◊〉 in three things First in represâ—â—â— the violent passions of anger 〈◊〉 maketh both for the interiour 〈◊〉 exteriour quiet and repose of 〈◊〉 and body Secondly it consiâ—â—â— in being affable and courteous â—â—ardes all not iniurying nor vsing â—â—â—astful words towards any Thirdâ—â— not rendring euill for euill but â—â—â—rariwise good for euill And 〈◊〉 Almighty God calleth blessed Ponder how Christ our Lord â—â—poseth vnto vs his owne meeknes 〈◊〉 we may imitate him therein 〈◊〉 Learne of me because I am 〈◊〉 and humble of hart And 〈◊〉 sayd it so he shewed it in the â—â—dest of so many raging wolnes ially at his Blessâ—d Passion not 〈◊〉 opening his mouth not defen 〈◊〉 himselfe not repining or disâ—â—â— thereat Learne how greatly it behooâ—â—â— thee to shew thy selfe meeke 〈◊〉 towards all towards thy Suâ—â—â—â— equalls and inferiours if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart and thy passions and the harts of all men most of all the land of the liuing thy celestiall countrey THE 5. BEATITVDE TO consider how Christ our Lord calleth Blessed those that mourne or weep not with corporall teares as many worldlings doe for temporall losses of honours life and goods but such as lament for their sinnes and for the losse of so many soules which are separated from the knowledge of Almighty God wherâ— as contrary wise the foolish world calleth blessed those that laugh liuâ— in myrth pleasure but Iesus who is truth it selfe sayth that they be accursed because after their laughing endles sorrow shall succeed but happy be those who weep because their â—orrow shal be turned into 〈◊〉 sting ioy Ponder how much it imporâ—â—â—â— thee to bewayle thy sinnes and dâ— fects and that thou hast so often 〈◊〉 God and our Sauiour whome thou art to imitate and accompany in this holy exercise of teares of whom it is not read as S. Basill noteth that he euer laughed but we reade that he wept many times in the manger at the death of Lazarus vpon Hierusalem on the Crosâ—e Gather hence a desire to weep with our Sauiour and with this consideration restraine moderate thy ouermuch mirth reioycing only in the seruice of God and of our Sauiour whome if thou imitate in weeping thou shalt obtayne comfort in those very thinges for vvhich thou weepest if thou weepest for thy sins thou shalt obâ—â—â—ne pardon of them if for the sinnes of others thou shalt also obtayne pardon foe them if by reason of the exile and banishment of this life thou shalt obtanyne ioy comfort with certayne hope of thy saluation THE 4. BEATITVDE CONSIDER how our Sauiour called Blessed those who humgar and thirst after Iustice that is after vertue and holinesse of life endeauouring euer to increase therein not after an ordinary manner but in the highest degree and as one that hath a great hungar and most ardent thirst after any thing who ceaseth not vntill he be satisfied and his necessity fully supplyed for so our Sauiour did hungar and thirst was neuer satiated with doing and enduring euills for our sake wherefore he said on the Crosse I thirst And so to satisfy our thirst he hath giuen vs his most precious bloud to drinke to satiate our hungar he hath giuen vs his most sacred body to eate Ponder how much it importeth thee to haue this hungar and thirst of iâ—stice and sanctity and not of the temporall goods of the world least that malediction of Christ light vpon thee vvhen he said Woe be to you that are filled because you shal be hungry as it happened to that rich glutton who doth and shall for euer endure an eternall vnquenchable shirst and not be relieued with so much as the least drop of water Gather hence great confusion and shame for thy negligence and â—oth in the seruice of God and obserue how they that hunger after verture sanctity I meane the iust God wil replenish the with eternal goods as the most B. Virgin said in her Can ticle the floathfull and negligent shal be deuoyd therof THE 5. BEATITVDE TO consider that our Sauiour calleth Mercifull not only those that haue a certayne feeling and compassion of the corporall spirituall afflictions and miseries of their neighbours not excluding any though their enemies as Christ our Lord had of all but also those who according to their ability endeauour to help others in their miseries Ponder how mercifull our B Sauiour was and how he exercised himselfe al the time of his preaching in doing good to all curing the sicke releeuing the hungry reuiuing the dead pardoning sinners instructing the ignorant praying for all and giuing them whatsoeuer he had for remedy of their necessities that is his honour his life his body his sacred bloud Gather hence how expedient it is for thee to be mercifull towardes thy neighbours imitating as much as thou canst thy Lord and Sauiour who is the Father of mercies for it thou be hard towardes them God wil be hard towards thee for he hath sayd In what measure you meat it shal be measured to you agayne as it may be seene in the example of the naughty seruant that had not compassion of his fellow-seruant Wherfore feare least thou fall into the hands of Gods iustice if thou forgoe mercy towardes others For iudgement vvithout mercy shal be done to him that hath not done mercy THE 6. BEATITVDE TO consider hovv our Blessed Sauiour calleth Blessed the cleane of hart to vvit those vvhose affection is not entangled or addicted to any earthly thing and who do not defile themselues with sinnes and to such as these Almighty God doth promise his sight and the knowledge of hiâ— diuine Mysteries and secrets Ponder how Christ Iesus our Lord was most eminent in this purity and cleanesse of hart for neither did he euer sinne nor could he sinne in so much that his greatest enemies could not argue him of the least sinne neyther was guile found in his mouth And as this our Lord is the highest purity it selfe so also his holy will is that those who serue him be pure not contenting
forth with meekly anâ— louingly discouered himselfe vnto hâ— disciple calling her as he accustomeâ— Mary And the presently acknowâ—ledging his voice ansvvered Maâ—â—ster seeing her Lord and her Goâ— glorious and risen to life she adorâ— him Ponder how far the ioy aâ— miration deuotion and astonishmeâ— she conceiued of so great a wondeâ— might extend it selfe finding so muâ— more then she desired for seeking dead body she found her Lord aliâ— and victorious ouer death And 〈◊〉 sting her selfe at his feet she vvouâ— haue adored kissed the most cred signes of his wounds that vvâ— beautifull and resplendent but oâ— Lord vvould not permit her as the saying Do not touch me for I haâ— not yet ascended to my Father thou thinkest I am not to leaue thee so soone neyther shall this be the last tyme that thou shalt see me for he fulfilled her desires when he appeared to the women with whome she also was From hence thou mayst gather seruent desires to seeke God for if thou exercise thy selfe in the vertues of loue and deuotion patience â—nd perseuerance in which this holy sinner exercised her selfe seeking our Lord be assured that albeit thou hast been as great a sinner as this his disâ—ble as he will shew thee his mercy â—raunting thee that vvhich he gaue â—nto her to wit to see her Lord and â—ayster risen glorious THE 4. POINT TO consider the infinite charity of thy Redeemer in honouring sinâ—ers truly penitent sith that he chose â—ran eye witnes of his Resurrection woman a notorious sinner that he should deserue this â—sapnâ— the Apostles yea bâ—â—fore the 〈◊〉 of the Apostles before the â—sciple singularly belouâ—d thoue the rest of the Apostles because with so many teares such perseuerance shâ— had sought the Blessed body of her Lord. Ponder how that the multitudâ— of sinnes past do not preiudice wheâ— they are recompenced with greateâ— seruour present Wherefore in regard that Magdalen was emineÌ„t in perforâ—ming many thinges that others diâ— not for the loue of Christ as we haâ—â— said in her 25. MeditatioÌ„ of the seconâ— booke was present accompaâ— nied him at mount Caluaty assâ— sted at his buriall euen so she 〈◊〉 most fauoured cherished of all Gather hence courage conâ— dence that thou be not dismaid at thâ— multitude of thy sinnes for if thoâ— some in time art diligent in the seâ— nice of God excelling therein througâ— particuler seruices he will bestow 〈◊〉 thee speciall graces fauours thâ— thou mayst deserue to see and eâ—â— him for euer in his glory THE IIII. MEDITATION Of Christ his apparition to the Apostle Saint Peter THE 1. POINT TO consider how Saint Peter S. Iohn went to the monumeÌ„t entring in saw only the linnen clothes wherein his holy body had beene vvrapt and the napkin lying at one side which they tooke for a certaine signe of his Resurrection as the women had told them Ponder hovv that amongst the disciples of Christ Peter and Iohn were the most seruent and who â—â—celled most in the loue of Christ â— Lord for although these Apoâ—les knevv right well of the persecuâ—on that the lewes raised against the â—ciples of Christ keeping watchâ—n at the monument they resolued â—uertheles to go see how matters â—ssed Gather hence how the loue of â—d maketh all thinges easy ouermaistereth preuayleth agaynst difficulties be they neuer so great Beseech him to graunt thee that loue charity which he gaue to his Apostls that laying aside humane feare thou mayst seeke him and enter whereso euer he shall be THE 2. POINT TO consider hovv these Apostles returning to their lodging Saint Peter retired himself to pray al alonâ— and to ruminate vpon this mistery and meruayling with himselfe at thaâ— vvhich he had seene and done ouâ— Lord appeared vnto him risen anâ— glorious Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle when he perceiueâ— him present whome his soule loueâ— and desired With hovv liuely a faâ—â— of the Resurrection vvould he say I verily belieue o Lord that thou aâ—â— Christ the Sonne of the liuing Goâ— with what deuotion and tears vvoulâ— he cast himself at the feet of his Loâ—â— and Mayster who had done the samâ— vnto him the night of his Passion deeming himselfe vn worthy of such a sight and presence vvould repeate those vvordes which he had spoken vpon another occasion to wit Goe forth from me o Lord because I am asinnefull man But by how much the more he humbled and debased himselfe the greater were the prerogatiues fauours he bestowed vpon him Ponder secondly what it was whereby Saint Peter made himselfe vvorthy of this apparition and thou â—halt find that it was the prayer and meditation of the thing he had seene in the monument Gather hence desires to be a loâ—er of prayer because that a good â—ife repentance of our sinnes and purpose of amendmeÌ„t are the means â—redemy to find see enioy Christ â—sen glorious THE 3. POINT â—o consider how that the holy Apostle enioying that soueraigne â—ght and presence of Christ risen 〈◊〉 Lord would say vnto him Peace to thee it is I feare not thy sinnes are forgiuen thee Ponder how much S. Peter would be abashed and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him and it is credible that he would abundantly renew his teares weeping bitterly and lamenting his sinne crauing agayne pardon therof From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes doe pennance for them Wherefore if thou lamentest thy sins although thou be a greater sinner theÌ„ this Apostle was and so vn worthy to receaue fauour benefits yet comming in time thou shalt make thy selfe worthy oâ— his soueraygne apparitioÌ„ in the Kingâ— dome of his glory THE 4. POINT TO consider how Christ our Lorâ— hauing visited S Peter sayd vntâ— him Goe confirme thy brethe in the fayth of this mistery so hâ— our Lord vanishing out of his sighâ— betooke himself presently with great ioy content to the place where his companions were to confirme them in fayth as his mayster had giuen him in charge And the testimony he gaue of the Resurrection of our Lord was so effectuall strong that many belieued in him Ponder the great desire God hath of thy saluation and that thou shouldst know the mistery of his Resurrection giuing thee maisters to instruct declare it vnto thee that thou shouldst belieue in him thereby to obtaine eternall life And gathering hence desires to be gratefull vnto our Lord endeaâ—our to make benefit of the fauoure thou shalt receaue at his diuine hand â—o confirme thy brethren in vertue with thy exaÌ„ples words that they may glorify prayse him THE V. MEDITATION Of Christ his apparition vnto the two disciples that went to Emmaus THE
Ghost which thou wantest and hast need of THE 2. POINT TO consider that wheras our Lord God was rich he made himselfe poore as S Paul saith that by his pouerty we might be rich Ponder how much God loueth pouerty being himselfe the chiefest riches sith he calleth Blessed the poore in spirit promising vnto such the kingdome of heauen Gather hence desires to be poore in spirit in this world that thou mayst be rich in heauen saying with the Prophet Looke vpon me o Lord and haue mercy on me because I am needy and poore For what King or Prince is there in the world that lodging in the house of a poore man bringeth not with him his royall furniture for his owne chamber and at his departure bestoweth not on him great graces and fanors Wherefore O Lord seeing thou being the cheifest riches hast vouchsafed to lodge in my poore cottage adorne it with the hangings of grace and vertue which are the furniture of thy royall house and pallace doing some fauor to the maiâ—â—er of the place where thou art entertayned THE 3. POINT TO consider the graces benefits which our Lord God did bestow on Obededom and all his for hauing recaaued into his house the Arke of the Testament which was only a shadow figure of this most holy SacrameÌ„et but more greater benefits are receaued wheresoeuer this diuine Arke coffer of the treasurs of God entreth which is his most sacred body pierced opened in so many places discouering his riches Ponder how this our Lord entring corporally into the house of S. Peters wiues mother deliuered her from her Feuer entring into the house of the Arch-sinagogue he reuiued his daughter In the Pharisees house he pardoned Saint Mary Magdalen her sinnes finally entring into S. Elizabeths house he sanctified the infant Saint Iohn replenished his Mother with the holy Ghost for where God entreth he worketh great wonders and miracles Beseech him that seeing his diuine maiesty vouchsafeth to enter into thy poore house and to be lodged therein and is so rich in mercy he vvould make thee partaker thereof pardoning thy sins and restoring thee to a new life of grace to make thee a Worthy habitation of his THE V. MEDITATION That Christ our Lord is a good Pastor THE 1. POINT TO consider that Christ Iesus our Lord to make himselfe known to be a good Pastor would not only put on the grosse skin of our humanity that his sheep which are his select might know follow and loue him not fly from him but would also feed maintaine them with his owne most precious bloud Being parched with heat cold with frost leeping on the ground fasting day and night finally like a good sheepheard being slaine leaning vnto a tree to deliuer his sheepe from the infernall wolfe Ponder the good offices which this excellent sheepheard hath done for thee an vnprofitable sheep feeding thee curing thee seeking thee with the grieâ—e of his hart teares of his eyes and the sweat of his browes vndergoing so many afflictions and toyles to reduce bring thee backe to the fold vpon his shoulders and shou like a lost vngratefull sheep hast strayed and cast thy selfe so often from him to betake thy selfe to lewd pastures which did poison and kill thy soule Gather hence instamed effectuall desires to follow the steps of thy shepheard vvalking vvhere he walketh and be assured that if thou permit thy selfe to be ruled and gouerned by him nothing shal be wanting to thee THE 2. POINT TO consider how often in presence of this soueraigne shepheard without feare or shame thou hast grazed and fed in the greene meddowes and forbidden pastures of thy intemperances not fearing the perill danger of falling into the gripes teeth of the infernall wolues which be the Diuells from whence this good shepheard bath so often deliuered thee that wert their prey Ponder how vngratefull thou hast beene to this great Maystershepheard Christ Iesus for the fauors benefits he hath bestowed on thee in giuing his life for thee sith not coÌ„tent to be an vnprofitable erring sheep of his fold thou art also becom a rauenous wolfe persecuring him with thy sinnes From hence thou mayst gather desires to bewayle and lament them to call vpon thy Pastour vvith mournefull bleating that he may seek and find thee saying as a wandring and lost sheep vnto him My Pastour I knew well to stray and loose myself 〈…〉 to reclayme and recouer my 〈…〉 I knovv not Seeke me O Lord fetch me out of the briary bushes of my sinnes into the fertile pastures of thy fauour and grace THE 3. POINT TO consider that this good Pastor sayd I knovv my sheep they know me and I loue them so vvell that I haue not doubted to giue my life for them And if this seem much how great an argument of loue may it be to haue offered and giuen himselfe for those wolues which haue maÌ„gled and slaine him Ponder first how much it importeth thee to treate often with thy Pastour that thou mayst know him and vnderstand his pleasure desire will for this is it which he most expecteth of thee Secondly how much it auaileth thee to knovv thy selfe that if thou haue any thing not beseeming the sheep of such a Pastour thou correct and amend it least he expell thee out of his flocke which were the greatest disaster that could befall 〈◊〉 Gather hence 〈◊〉 to be the sheep of this sheepheard giuing him all thou hast without reseruation of any thing to thy selfe that is thy soule and body with thy senses thy hart thoughts meanes honours life and contentment sith he gaue all these first for thee and now to seale vp the whole he giueth himselfe to thee as food to eate And if he haue loued thee so much and bestowed such fauours on thee being his Enemy what will he giue thee or what will he deny thee being his Friend a good and profitable sheep in regard thou art marked and sealed with his precious Bloud THE VI. MEDITATION That Christ our Lord is a Spouse THE 1. POINT TO consider that our LORD is the Spouse of thy soule in whom in most perfect manner â— found all that which can be desired in a good Spouse Beauty as God and as man for he was goodly of beauty aboue all the sons of men Nobility of birth as well of his Fathers as of his Mothers side Discretion most perfect for he is wisedome it selfe Infinite riches for he is heire of all that God hath in heauâ— and in earth finally he is very louing and of a sweet and peaceable coÌ„dition Ponder that this spouse knoweth right well how to honour adorne and beautify with his graces and vertues the soule that is to be his Espouse obseruing towards her the ceremonies of true loue and taking pleasure to see and discourse with her dayly and to cherish her with the pretious and
same thing For not content to haue prayed once vnto his Eternall Father he repeateth the â—â—me the second and third tyme â—â—ea and the holy Euangelist addeth â—â—at towards the end longer then beâ—â—re And for this our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises â—oth make so great account of the reâ—etitions which after euery Exerâ—â—se once or twice he ordaineth to be â—ade for that which at the first is â—ot found may be afterwards found â—y repetition of the same And so our â—ord himselfe affirmeth He that seeâ—eth findeth and to him that knocâ—eth it shal be opened So it hapned â—nto that woman of Chanaan who â—or her perseuerance in renewing oft â—er petition vnto our Sauiour obâ—ained of his Diuine Maiesty the deâ—â—red health for her daughter So also 〈◊〉 will happen with vs in Praier that â—eturning thereunto once or more â—ften if need require and for seuerall â—ayes renewing and perseuering in â—he same consideration we come to â—iscouer more_vnknown grounds or 〈◊〉 to say better more heauenly misteâ—ies not knowne to vs before Much like as entring into a darke chamber at the beginning we see little or nothing but staying there a while wâ—â— come to see that which we could not see before THE XI ADVERTISMENT How we are to begin our Prayer This is generally speaking of all those who giue theÌ„selues to the practise of this holy Exercise that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA the Praier commonly called Preparatory which is as it were a preparatioÌ„ to begin Prayer saying thus I beseech thee O Lord to direct this houre or time of Praier to thy greater glory bestowing vpon me such plenty of thy grace as shall be necessary to performe it and I humbly offer vp vnto thy Diuine Maiesty whatsoeueâ— I shall thinke say or do according to thy holy will and as it shal be most pleasing vnto thee THE XII ADVERTISMENT How the Powers of our Soule are to be exercised in Prayer MENTALL Prayer whereof heere we treate is the worke of the three Povvers of the â—oule to wit of the Memory Vnâ—erstanding and Will Noting by â—he way that in euery Mistery and point we take in hand of all the Meâ—itations of the books following we â—re to exercise these three powers in Prayer in manner following First with the Memory we â—re to call to mind Almighty God our Lord with whome we speake setâ—ing before our eyes the point or Mistery on which we are to mediâ—ate belieuing with a liuely faith the â—ruth thereof Secondly with the Vnderstanâ—ing we are to discourse and consiâ—er those things which best may help 〈◊〉 moue the Will pondering and as 〈◊〉 were chewing them againe and aâ—aine by leasure to the end we may find our selues moued with the vertue and fruite included therein For that which is not well chewed is neither bitter nor sweet and so ney ther Sinne nor Death nor Iudgment nor Hell it selfe is bitter or loathsome vnto the sinner because he doth not ruminate and chew these things but swalloweth them whole running them ouer rashly without any mature consideration at all and little to his profit Hence it is also that we take no gust nor haue any feeling in the Misteries of the Incarnation Passion Resurrection of Christ because we doe not throughly ruminate chew them Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed searching out the precious diuine vertue which therein is hidden that is to say within this holy and diuine Mistery and we shall see by experience that it doth not only heat and bite vs but also prouoke and cause in vs teares of deuotion Thirdly with the Will we are â—o draw out of that consideration â—undry affections some belonging to â—ur selues and others to Almighty God for example Detestation of our â—elus in regard of our offences against God Sorrow for our sinnes the Loue â—f God and his diuine Precepts the â—iuing of thanks for benefits and faâ—ours receaued Desires of true and â—olide vertues of imitating Christ â—esus our Lord in those which he exâ—rcised in his most holy life to wit â—n Charity Mercy Humility Patiâ—nce Meeknes and Pouerty and so â—n all the rest Neglect Contempt â—f all that the world esteemeth and â—oueth seeing the small account this â—ur highest Lord made of them in his â—ife and death great longing and ferâ—ent desires to suffer and shed our â—loud for his diuine honour pondeâ—ing with attention and leasure in eâ—ery Mistery some one of these verâ—ues vntill we imprint and settle in â—ur Will an earnest desire to obtaine 〈◊〉 And these be the acts which we â—re to exercise with the power of our Will in the consideration of the life PassioÌ„ of Iesus Christ our Sauiour therby to come to the true imitation of his most perfect vertues And this third of our Will is the principall that wherin we ought to make most stay as a thing whereof most reckoning is to be made in Prayer this being alwaies in our power to perform how dry soeuer wee be or full of desolation All these and the like affections and desires of true and solid vertues we must put in practise so that we may profit our selues in some of them by one Meditation and in some by another according as the matter of Meditation shall require THE XIII ADVERTISMENT The fruit which is to be gathered out of Prayer IT is a thing of speciall moment and which maketh much to the purpose that before we begin our Prayer we forsee know the fruit which we ought to gather thereof For it is to be presupposed that we â—o to seeke remedy for our spirituall â—ecessities to obtaine victory of our â—assions and peruerse inclinations 〈◊〉 procure sorrow for our sinnes to â—â—ote out vices to plant vertues to â—â—bdue all difficulties which may ocâ—urre in the way of vertue weighing â—â—rst with our selues and very seriouâ—â—y what is the greatest spirituall neâ—essity we haue what is that which â—indereth most our progresse in verâ—â—e and that which assaulteth most â—ur soule And this is that we ought â—articulerly to forethinke haue in â—readinesse therein to insist and to â—btaine that our desire in Praier â—s if we find our selues to want the â—ertue of patience thither to direct â—ur considerations for the attayning â—f a true desire to suffer and endure â—r the loue of God thinges painfull â—nd contray to our liking If our â—hiefest want be Charity then to â—ake firme purposes to shew our â—â—lues affable courteous and sweet â—nto our neighbours not to contriâ—ate or do them any harme but raâ—her all the good we can c. For it were a great folly deceit for one when he goeth to prav to lay hand vpon that which first offereth it selfe and not that whereof he hath most need For we see the sicke person going to the Apothecaries shop doth not
O my Redeâ—â—â— for they are many and haue 〈◊〉 on me â— King of heauen and beauty of â—â—gels hovv late is it that I come to â—â—vvthee O Lord that I knew thee knevv 〈◊〉 selfe â—ermit not o Lord that euer I be â—rated from thee Graunt me O my Strengh my 〈◊〉 my spouse that I may entierly 〈◊〉 thee Giue me O Lord grace alvvaies â—erseuere in vertue to do vvorâ—â—â— pennance for my sinnes This manner of Prayer is briefe and easy for all and from whence gathered much spirituall profit beiâ—â— done with affection and deuotioâ— as holy King Dauid did who haâ—â— left the same written iterated â—â—ny times in his Psalmes Of this example those holy Moâ—â—kes of Aegypt made their benefit whome S. Basil and Cassian affirâ— that wilest they laboured with thâ— handes they did also pray most 〈◊〉 of the day Wherefore if we also 〈◊〉 accustome our selues to this holy â—â—â—â—rcise we shall performe that conâ—â—nuall Prayer which our Sauiourâ— quireth in the Ghospell where sayth by Saint Luke It be houeth alwaies to pray and not to be weaâ—â— For what better Prayer may there then to be always desiring the greaâ— honour of Almighty God and 〈◊〉 waies conforming our Will with will hauing no other will nor nillâ— the will or nill of Almighty God 〈◊〉 is as Saint Paul sayth to begin to Cittizens of the Saints and the â—â—mesticall people of God This is 〈◊〉 be as were those happy men whoâ— â— Iohn did see and sayth of them â—hey had the name of God written 〈◊〉 their forehead which is the contiâ—ual memory presence of God For â—â—eir coÌ„uersation now is not in earth â—ut in heauen And to the end that 〈◊〉 also may be so and in such meaâ—â—re as in this life we can performe 〈◊〉 vs make vse of these Iaculatory â—rayers and aspirations in our meâ—â—tations and in other times of the 〈◊〉 yea and in the middest of our â—â—cupations and busines Neither is it to be vnderstood â—â—at all those before set downe are 〈◊〉 to be vsed but whatsoeuer oâ—ers like vnto them yea such are â—ont to be better of more efficacy â—hich moued by God we conceiue 〈◊〉 frame by our selues although â—â—th wordes lesse proper and not so â—ell ordered And be assured that by â—is compendious and short way â—â—th easy and profitable in time we â—ay attaine vnto great sanctity of 〈◊〉 THE XV. ADVERTISMENT Of the speach or Colloquy which is 〈◊〉 be made at the end of Prayer THE Holy Ghost saith in thâ— Booke of Ecclesiastes that thâ— end of Prayer is better thâ—â— the beginning And the reason is foâ— that then the hart is supposed to 〈◊〉 inflamed with meditation and 〈◊〉 soule mooued taught and eleuate with the light heauenly wisdom communicated vnto her by God 〈◊〉 Prayer so as then is the proper timâ— of Colloquy to speake and conueâ—â— familiarly with God the time alâ—â— of petition request of that what 〈◊〉 desire And the sayd Colloquies 〈◊〉 to be made according to the mattâ—â— which then we haue meditated speâ—â—â— king some times mentally sometimâ— vocally with the eternall Father 〈◊〉 with his most holy Sonne Iesus For example If the matter of meditation hath beene ioyfuâ— let vs reioyce with the eternal Fathâ—â— giuing him thankes for that by 〈◊〉 â—eanes and merits of such a Sonne â—e hath communicated vnto vs such â—aces fauours benefits If it be 〈◊〉 the pains troubles of the Sonne 〈◊〉 Almighty God we ought to grieue 〈◊〉 haue Compassion because he 〈◊〉 sustayned such and so great affliâ—ions for so vile and base creatures 〈◊〉 we are And after this manner conâ—rmably vnto the matter the sayd â—â—each or Colloquy is to be made â—ere with conclude our Prayer for â—at tyme. This is likewise the time to aske not â—nly for our selues but for others also 〈◊〉 whom we haue obligation whose 〈◊〉 health and saluation we desire â—eseeching our Lord to graunt them is grace and loue that thâ—y may liue â—â—nd dye therein This is the time to â—ke for the peace increase and conâ—ruation of the Church and for â—â—ose which be in mortall sinne that God will please to haue mercy on â—â—em bring them to a better state â—inally this is the time to commend into Almighty God all those which â—â—emember vs and haue commended themselues vnto our Prayers THE XVII ADVERTISMENT Of the care in obseruing these Aduertisments and of the purity of conscience requisite for Prayer HE that beginneth to vse mentall Prayer ought not to afflictâ— and discomfort himselfe in respect that the Aduertisments and Rulâ— we haue heere prescribed for the better practising of mentall Prayer be so many diuers for it is cleare that as the soule entring into the body of it selfe is sufficient to informe animate and quicken all the members exercising therin all the offices functions of life notwithstanding they be many and sundry euen so the grace of the Holy Ghost entring into a soule is alone sufficient to make it performe all the offices of 〈◊〉 spirituall life For by Prayer out Vnderstanding is illuminated Praier instructeth and teacheth vs whatsoeuer we haue to doe Prayer moueth the will with all the interiour facultyes which depend thereon Praier â—â—ally doth facilitate and make easy â—hatsoeuer difficulties doe or may â—â—cure in this holy Exercise making 〈◊〉 way so plaine and easy that we â—eed not feare them But if perchance it should hapâ—en that setting our selues to Praier 〈◊〉 forget to obserue this order or â—â—isse in some of these Aduises and â—â—â—les As for example if we forget to â—ake in the beginning those three â—umiliations aforesayd or to make 〈◊〉 Preparatory Prayer and to put â—ur selues in presence of God c. â—â—t vs not therfore trouble and disâ—uiet our selues for our intentions c â—ndeauour only was and is to teach â—uery one that which is best most â—rofitable which supposed albeit â—e sometimes misse in one thing or oâ—her we do not therefore loose the â—â—uit of our Prayer for the infinite â—oodnes and liberality of God is not â—yed to these rules neither will he â—herefore omit to visit vs with his diâ—ine grace And wheras one of the thinges which is chiefly required in Prayer is the purity of Conscience wherof Almighty God speaking by S. Matthew sayd Blessed are the cleane of hart for they shall see God Therefore is it certaine that how much the more any shall purify and cleanse themselues so much the more they shall see and enioy him And because this purity of Conscience is by no other way better gotten and preserued then by the dayly examination of the same togeather with the act of of contrition I haue thought good to set downe in this place the manner of performing it euery night for the space of a quarter of an houre before we go to rest and this done we are to prepare our selues for the meditation of the day following by reading
the point or points of the Exercise THE EXAMEN OF our Conscience THE examen of our Conscience that it may be done well must coÌ„sist in the fiue points following heere briefly declared The first 〈◊〉 to giue thankes vnto Almighty â—od for the benefits receaued at his â—ost liberall hand to wit for that he â—ath created redeemed and conserâ—ed vs and hath made vs Christians â—nd chiefly for those which he hath â—one vnto vs in particuler for which 〈◊〉 owe vnto such a most liberall â—ord speciall gratitiude The second is to aske of his diâ—â—ne Maiesty light grace to know 〈◊〉 amend the faults committed aâ—inst him that day The third is to bethinke our â—â—â—ues diligently to examine from â—â—ure to houre since the morning 〈◊〉 did rise vntill that present tyme 〈◊〉 our thoughts wordes and deeds â—hat we haue done spoken or hath â—â—â—ssed in our mind The fourth is to render harty â—ankes vnto God our Lord for all 〈◊〉 good which we shall perceiue to â—ue done not attributing vnto our â—â—â—ues being so bad as we are any â—â—od thing of those which we haue one but vnto God who moued vs to do them The fifth and last is to be sory with all our hart for the offences we shall discouer in our selues committed against so good a Lord crauing pardon for them And so finally firmely proposing through the assistance of his diuine grace to ameÌ„d let vs repeate this Act of Contrition to obtaine pardon for our sinnes O my Lord Iesus Christ true Goâ— and Man my Creatour and Redeemer thou being whome thou art for that I loue thee aboue all things I am sory with all my hart that I haue offended thee And heere I firmely purpose neuer to sinne any more to auoid all occasions of offending thee as also purpose to confesse and fulfill the pennance enioyned mâ— for the same And in satisfaction therâ— of I offer vp vnto thee thine ownâ— sacred Passion the merits of thy 〈◊〉 Mother the Virgin Mary of all thâ— Saints and all my workes labours and paines yea and my whole life And I trust in thy infinite goodnes 〈◊〉 mercy that by the merits of thy moâ—â— â—recious Bloud and Passion thou â—ilt forgiue me all my sinnes and â—estow vpon me such plenty of thy â—race as there with I may be able to â—â—ead a holy life and perfectly to serue â—hee vnto the end Thus we are to make our Exaâ—en with all care and diligence euery â—ight the good and manifold fruits â—hereof are such and so admirable â—â—at they cannot be worthily declaâ—ed For by this Examen we cut off â—ll culpable ignorance and free our â—elues from hidden sins which thence â—o arise and do that which is in vs â—o know the truth the which Alâ—â—igty God doth also the rather disâ—lose vnto vs. By this Examen we â—ulfill those Commandements and Counsels of Christ so earnestly and â—ften repeated by him in the Ghospel â—aying Watch and pray because you â—now not the day and houre of your â—â—eath nor of your iudgment Be you â—eady for that vvhat houre you â—hinke not the Sonne of man will â—ome to call you vnto his diuine â—udgement By this Examen we keep watch ouer our selues escaping the danger and obligation of sinnes past freeing our selues from those to come By this we prepare our soule and conscience for death though euen that night it should ouertake vs catch vs at vnawares a thing very possible and perhaps to befall vs as it hath happened vnto many others And it may happen that one dying on a suddaine if he had not examined himselfe well he had been lost and condemned for euer wheras hauing examined himselfe with contrition and sorrow for his sinnes he is saued eternally That heerby we may see how much a diligent care importeth in this busines and withall the great domage which may befall vs if we neglect to do it euery day â—HE FIRST BOOKE OF MEDITATIONS â—hich appertaine vnto the Purgatiue Way THE PREAMBLE concerning the three wayes Purgatiue Illuminatiue and Vnitiue BEing now tyme to begin to set down in this first Booke the Meditations and Points which belong to the â—urgatiue Way it will not be from â—ur purpose before we declare in â—articuler what the way Purgatiue is 〈◊〉 say somewhat in generall for more â—â—rspicuity and clearnes sake of the three Waies which done I will treâ—â— in the three bookes following of euery one seuerally I say therfore that as by sinnâ— according as the Prophet I say faith man is deuided straieth from God who is his true way and last end sâ— as the meanes which he is to vse to reunite himselfe vnto him is called a Path or Way and the returning againe to Mooue and to Walke And euen as in euery motion which is made from one place to another there be three thinges first The Towne and place from whence the traueller departeth Secondly the place whither he goeth And thirdly the Motion it selfe from one place to another Euen so in the Motion whereby a Soule separated from Almighty God reuniteth it selfe with him againe we may consider threâ— other things alike First the extreme from vvhence it parteth which iâ— sinne and the euill state which therin it had Secondly the place whither it tendeth to wit God to reunite it selfe vnto him And thirdly 〈◊〉 passage froÌ„ the one 〈◊〉 the other â—o wit the space which is betweene â—â—ese two extremes which is necesâ—ry for the attaining of the designed â—nd and this is that the VnderstaÌ„â—ing be illuminated in the knowledg â—f that good which is to loue and â—herwith it is to be vnited And as the way-faring man â—â—â—rst is to leaue the place where he â—as and then to continue going till â—e come to the end of his iourney â—hich he pretended so in this spiriâ—â—all voyage the first pace or step â—â—â—rst part of the way is to get out of 〈◊〉 sinnes in which he was intangled â—hereby to come to Almighty God â—or it he would goe forward in the â—ayes Illuminatiue Vnitiue that 〈◊〉 to the height of Contemplation â—nd diuine Perfection not passing â—â—rst by the Purgatiue way exerciâ—â—ng himselfe in rooting out vices and â—ad inclinations it were to go and â—â—roceed without any foundation or â—round at all and so should he alâ—ayes remaine imperfect as a scholâ—er that would passe to higher studies not hauing grounded himselfe sufficiently in the lower schooles and mount vp vnto the last not hauing passed the first degree The way therfore to obtaine this good must be by going first the Purgatiue Way which may be declared as followeth THE PVRGATIVE WAY VVe call that the Purgatiue Way which doth purge and purify our soule and conscience from vices sinnes and doth replenish and fill the same with that purity and cleanes which is necessary to enter into the celestiall Ierusalem whither as S. Iohn saith no polluted thing shall enter But who through his manifold
this holy exercise of preparing thâ— selfe for death it being a bridle foâ— many euills and a spurre to all kinâ— of vertue THE 3. POINT TO consider that it is a law appointed by Almighty God as Saiâ—â— Paul doth testify to all men once 〈◊〉 dye not twice or oftener Wherupon ensueth that the hurt and domage of an euill death is irremediable for all eternity as likewise the profit of a good death is euerlasting Ponder that if it be but only once that thou art to dye and theron dependeth thy eternall saluation or damnation how liuest thou then so carelesly not exercising thy selfe during life in such manner that thou mayst dye a happy death Gather hence a great desire to mortify thy selfe in whatsoeuer thou disordinatly louest be they thy Parents Brethren Friends Honours riches or pleasures seeing thou art to leaue and depart from all at thy death And to the end thou mayst feele it the lesse procure often to dye in thy life tyme mortifying thy senses and shutting vp thy eyes least they may see that which is not lawfull to be desired for thy saluation refrayning thy tongue least it speake things hurtfull to thy Neighbour c. for so dying and mortifying thy selfe in thy life time thou shalt find Almighty God fauourable vnto thee at the houre of thy death THE 4. POINT TO consider how perplexed and troubled thou vvilt be in that traunce and agony of death vvhen thou shall see a holy candle lighted aâ— thy beds side and thy winding sheeâ— spread vpon thy bed and the standers by calling vpon thee to prepaâ—â— thy selfe for death and to commend thy selfe with thy hart if thou cansâ— not with thy mouth vnto the mercy of Almighty God Ponder the terrour anguish and perplexitâ— of mind thou art to feele in that passage not so much for that thou art to leaue the beloued company and society of thy body other things which thou didst willingly enioy as for to see and vnderstand that the dreadfull houre of account and finall sentence doth approach the which shal be according to thy works either of eternall saluation or damnation to enioy for euer God Almighty or to burne for all eternitâ— in â—ell fire Gather hence a great feare and â—errour calling to mind the insupporâ—able paines and trauailes that thy â—ody and soule are to endure in the â—oure of death and withall a liuely â—esire neuer more to forget the same â—hylest thou liuest Reprehend and â—ondemâ—e thy carelessenes demaund â—ften times of thy selfe How if I â—eane to dye well do I not liue well for it is a Law common and ordinaâ—y that he that liueth well dyeth â—ell he that liueth ill dyeth also 〈◊〉 Craue of thy Blessed Sauiour â—â—at by his most holy death he will â—ouchsafe to giue thee also a good â—appy passage â—HE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our â—uiour as the soueraigne Iudge seaâ—d one a Throne of Maiesty ready to â—dge thy soule which is accompaâ—ed with thy good and bad deedeâ— and that on either side of thee stand thy good and bad Angell expecting whose prey thou shalt be The Petition shal be to beseecâ— our Lord God that he will vouchâ—asâ— to shew thee his goodnes clemeâ—cy vsing toward thee not Iustice bâ—â— Mercâ— seeing he is as S. Paul â—aiâ—â— the Father of Mercies THE 1. POINT TO consider the time and placeâ— wherein the particuler Iudgmenâ— of euery one is to be to wit the verâ— instant of death at the point wheâ— the soule shall leaue the body deâ—â— poiled of all the good it had and 〈◊〉 that very time moment the whoâ—â— iudgement shal be concluded the seâ—â— tence giuen and executed Ponder how much it behoâ—â—eth thee to haue alwaies before 〈◊〉 eyes this houre and moment 〈◊〉 whichâ— is to be a beginning of thy 〈◊〉 ternall good or euill For in eueâ—â— moment of these thou maist meritâ—â— demeâ—iâ— either life or death which to endure for euer The place of 〈◊〉 iudgement shal be wheresoeuer deâ—â— â—hall first arrest thee on the land or â—n the sea in thy chamber or in the â—treet in thy bed or on the way for â—s this soueraigne Iudge hath power â—nd iurisdiction in euery place so in â—ll places he hath this Tribunall and â—â—aketh his iudgement that in euery â—lace thou mayest feare because thou â—nowest not whether that shal be the â—lace of thâ— Iudgement Out of which â—ou art to draw a great feare of ofâ—nding God in any place where he â—ay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall â—ll thee seeing it to be vniuersall â—f all thinges whatsoeuer charging â—â—ee withall thy sinnes of deedes â—ords and thoughts euen of those â—hich thou hast idly done or spoken â—â—ough thou shouldst haue quite forâ—â—tten them this accusation shall 〈◊〉 so cleare euident as no manner 〈◊〉 doubt may be made thereof Seeâ—â—g therfore thy selfe coÌ„passed about â—ith so many anguishes and straits â—hat canst thou doe but say with the Prophet The panges of death hauâ— enuironed me and the sorrowes oâ— hel haue compassed me round abouâ— Ponder the affliction paine â— sorrow wherein thy poore soule shaâ—â— find it selfc at so strait and rigoroâ—â— an examination in which it is to giâ—â— an account of vvhatsoeuer it hâ—â—â— fraudulenty taken euen of a pin 〈◊〉 â—agge of a point There thou shaltâ—â— asked account of thy life thy goodâ— and family of the inspirations 〈◊〉 God and aboue all of the most prâ—â—cious bloud of Christ and vse of thâ— holy Sacraments Gather hence a great desâ—â—â— from this day forward to examiâ—â— thy conscience with the greatest 〈◊〉 uerity thou canst chastising thy seâ—â—â— rigorously for the faultes thou â—hâ— find though theâ— seeme but littleâ— sith he that is afterwards to examiâ—â— and iudge thee is God who â—eeâ— more then thou art able to see Bâ—â— seech him that he will not enter inâ—â— iudgement with thee because noâ— liuing as his holy Prophet testify 〈◊〉 â—halbe iustifyed in his sight THE 3. POINT â—O consider how sad and sorowâ—full thy soule will be at the deâ—â—ting from thy body into which â—â—d hath infused it wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity for it shall be scarce out â—â—he body when as troupes of diâ—â—ls will straight encounter it 〈◊〉 it forth with to appeare in iudâ—â—nt before the tribunall seate oâ—â—â—d Ponder the terrours and feares â—â—ich then will be set it on euery side â—â—w then it shall feele true sorrovv 〈◊〉 paynes which in comparison of â—â—â—se it hath sustained in this life â—â—ough otherwise great shall seeme 〈◊〉 were painted What griefe shall â—aue when it shall perceiue that â—â—â—re is noâ—more appealing from the â—â—all sentence which the supreme â—ge shall pronounce How will it â—â—e to know whether it be in Godâ—â—â—our or no For of the
wants with like conâ—â—dence as thy would haue recourse to their owne Father aâ—d Mother Gather hence an earnest deâ—â—re of the loue of God who by such meanes and remedies vouchsated to restore thee vnto his grace and friendship making thee as S. Paul saith his child member of Christ and heire of heauen Acknowledge the good thou hast receiued of him and be thankefull for so great a benefit behaue thy selfe with all humility and subiection towardes thy Parents and Superiours sith he who vvas supreme and absolute Lord of al thinges did subiect himselfe obey his creatures with so great an exaâ—ple of humility THE 3. POINT TO consider hovv in the very instant that God created the soulâ— of the Blessed Virgin Mary forming there with that little and tender bodâ— of hers in the wombe of her Moâ—her Saint Anne in that very moment he did also enrich and beautify it with his soueraigne grace sanctifyâ—ng her from the very instant of her Conception preseruing her from originall sinne which as being the daughter of the terristriall and sinfull Adam she was naturally to haue incurred Ponder how great a glory and how singular an ornament it is to all mankind that a pure creaâ—â—re being naturrally conceâ—ued of a man women should bâ— so highly aduanced and adorned with tuch plenty of grace and chosen oâ— God as a most precious vâ—ssell 〈◊〉 to place and bestow all those his diuine and soâ—eraigne treasures which was fiâ— she â—ould haue who was predestinated to be the Mother of God to crush â—he Head of the infeâ—nâ—ll Serpent Inuite the blessed Angells thâ— Heauens the Earâ—â— and all Creaturâ—â—o the prayse of our Lord God for â—o singular a â—auâ—ur bestowed on thâ— Blessed Virgin and in her vpon al thâ— world For that he chose her to bâ— his Mother whereby she is also made thy Mother and Aduocate for all sinners by whome thou and we all find accesse to the Throne of his infinite mercy for none hath beene truly and sincerely deuout vnto her who hath not at last arriued at thâ— port of euerlasting blisse THE 4. POINT TO consider how Almighty God hauing creaâ—ed this glorious Virgin besides that first grace aboue mentioned of preseruing her froâ— sinne and sanctifying her soule he did both then and afterward from time to time endue her with neâ— prerogatiuâ—â— of singular priuiledges giuing her from thence forward the title claime to the dignity of Mother of God to which dignity in due time he intended to â—duance her Secondly gâ—aunting her thâ—â— she should feele no kind of bad inclynaâ—ioÌ„ or disordered appetite Thirdly confirming her in grâ—ce in such â— singuler manner as in seauenty and so many yeares which shâ— liued she neuer committed any mortall sinne not so much as in thought Fourthly preseruing her also from all veniall sinne a thing wonderfull aboue all wonders Fifthly causing her to concieue the Sonne of God by vertue of the holy Ghost and bring him forth without any paine at all or detriment of her Virginall purity c. Ponder how conuenient it was that Almighty God should exalt and honour with all these graces and priuiledges and many more this moâ—t pure Virgin For it is his generall custome and manner of proceeding to make thinges proportionable to thâ— end for vvhich he createth them Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined next to the humanity of the Sonne of God to wit to be his Mother there were also graunted her the greatest graces and priuiledges the greatest sanctity and persection next after him Reioyce and hartily be glad oâ— the infinite and soueraigne fauours which God hath bestowed vpon thiâ— Blessed Vitgin Inuâ—te the Angellâ— that afterwardes adored the Sonne of God when he entred into the world to come now with al ioy and gladnes to reuerence her that is to be the Mother of God and their heauenly Queene And ioynig thy selfe with them salute her in the wombe of her Mother with the wordes which after were spoken vnto her by the Angell Gabriell Hayle full of grace our Lord is with thee Beseech him also O Blessed Lady that he will likewise be with me to purify my soule bridle â—y â—â—esh and replenish me with hiâ— grace and vertues THE II. MEDITATION Of the 〈◊〉 of our Blessed Lady and her Presentation in the Temple THE 1. POINT To consider how the vvhole world being before ouerwhelmed with darkness and ignorance couered with an obscure and fearfull night at the birth of this most blessed Virgin it began to shinâ— with a new vnwonted brightnes the day as it were breaking vp and this soueraigne morning star spreading her beames ouer the whole face of the earth the Angels of heauen the iust that liued heere on earth reloycing and exulting when they vnderstood that the day did now approach and the Sonne of iustice to be at hand who with his heauenly light would illuminate the world deliuer it from all the euils and miseryes which it did then sustaine Ponder that with great reason our Holy Mother the Church guided by the Holy Ghost doth say in the office of this day That the Natiuity of the B. Virgin hath brought singular ioy gladnes to the world For if the Angell Gabriell truly sayd â—o Zachary That many should reâ—oyce and take pleasure at the Natiâ—ity of his Sonne Saint Iohn Baptist because he was to be the fore runner of the Messias and to point him ouâ— with his finger and say Behold the 〈◊〉 of God how much more maâ— the whole world now reioâ—ce celebrate keep Holâ— the day on which this most gloâ—â—â—us Virgin â—as borne she being to shew vnto vs our Lord and Sauiour in a far nâ—blâ—r sort then S. Iohn not only pâ—iâ—tiâ—g him out with her finger but bearing him in her armes and feeding hiâ— at her brâ—ast saving Behold this is my beloued Sonne in whome I am well pleased Stir thy selfe vp to affâ—ction oâ— ioy and to the prayse of God congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother and hartily thanking him for that he haâ—h exalâ—ed her to so great a dignity and honour as neuer before or after was graunted to any pure creature Thou shalt likewise congratulate all mankâ—nd for that now the happy houâ—â— of their Redemption is at hand Iesuâ— Christ our Lord being shorâ—y to bâ— borne of this immaculate Virgin and made Mâ—n to exalt man to the dignity of the Sonne of Almighty God THE 2. POINT TO consider how the parents of this Blessed Virgin gaue her the Name of Mary that is to say A seâ— of Graces and such and so great were those the found in the sight of God that the celestiall spirits astonished thereat demaunded one of another What is she that commeth forth likâ— the Morning faire as the Moone elect as the Sunne to whome none in the earth can be compared none
my selfe hast abandoned them and receaued me I render thee o my Lord God infinite thankes for so great a benefit and mercy Graunt I beâ—eech thee that I may duely prepare my selfe these daies to receaue thee and wellcome thee into the world as this most Blessed Virgin thy Mother and our Lady did diuinely dispose and prepare her selfe for thy comming THE 2. POINT TO consider the liuely and inflamed desire which our Blessâ—d Sauiour had in the wombe of his most Holy Mother to manifest himselfe to the world for the redeeming of mankind and to giue vs repast and food of life euerlasting Ponder that his small and tender body was not so pâ—essed and straitned in that narrow prison of the wombe of his Mother as was his louing hart kept in and straitned with the force of his vehement desire and though euery day seemed vnto him a yeare yet he would neuerthelesse remaine therein the full time of nine moneâ—hes and admiâ— no priuiledge which migâ—t exempt him from suffering or shorten the time of his durance therin Gather hence how mâ—ch it importeth thee to dispose thy selfe these dayes to celebrate with deuotion the feast of his Holy Naâ—â—iuit◠〈◊〉 the inflamed desires â—herewith those ancient Fathers disposed â—hemselues for it For so thou shalâ— reap in thy hart the Blessed fruit of thy hopes THE 3. POINT TO consider how greatly the most sacred Virgin desired at length to behold with her eies the only Sonne of Almighty God the fruit of her wombe to adore and serue him in way of gratitude and thankefullnes for the great fauour he had done herâ—in electing chosing her to be his Mother Ponder with how loude and often cries of her hart she repeated with ardent affection of desire and loue that which the holy Church doth often sing O would to God thou wouldest breake open the heauens and descend and the cloudes raine downe the Sauiour And with the Espouse O my Sonne that I â—ight see thee out of this thy enclosure sucking the breasts of thy mother that I may kisse cherish imbrace thee Hence thou maist gather like affections and desiring that thy Saâ—iour would â—ome vnto thee endeauour to imitate the Blessed Virgin our Lady to the end thou maist see and enioy the diuine treasure which she did And with these or the like words moue quicken thy desires to adorâ— serue the Son of God borne newly in thy soule as the most Blessed Virgin his mother did serue adore him THE 4. POINT TO consider what S. Ioseph did what his thoughts and meditations were these dayes doubtlesse through the great desire which he also had to see his Lord God he often spake these or the like wordes Come at last O hope of all Nations let my eies behold thee before they be closed vp when shall this be O that it were now that I might once come to kisse and imbrace thee most tenderly Ponder how this Holy man perceiuing the Blessed Virgin to be neere her deliuery serâ—ed and cherished her in whatsoeuer his small forces power and ability was able â—especting and honouring her as the Mother of Almighty God and hiâ— most chast Espouse of whose vertue â—olines purity he had now so high a conceit and esteeme Gather hence desires to doe the like esteeming and reuerencing this most pure Virgin seruing her with purity of body and soule and performing these daies some particuler seruice towards her that she may obtaine for thee of her Sonne a good preparation to receaue him as this Holy Patriarch by her meanes obtained THE VIII MEDITATION Of our Blessed Ladyes iourney from Nazareth to Bethleem THE 1. POINT TO consider how the Sonne of the euer-liuing God being to be borne into this world hâ— ordained to leaue and depâ—iue himselfe of those commodities which he might haue had in Nazareth being to haue beene borne in his Mothers house and amongst his kindred and friends where he could not haue wanted the shelter of a warme lodging or chamber yea and further commodity and attendance such as was not wanting vnto Saint Iohn borne at home in his Fathers house Ponder how Christ Iesus our Lord abandoned and contemned whatsoeuer the world loueth to wit contentments pleasures and pamperings of the flesh and sought for all that which the world abhorreth and flyeth as he demonstrated in the pouerty and want of all things in which he alwaies did exercise himselfe and choosing to be borne in Bethleem at the time when all thinges should be wanting vnto him in a houre season so incoÌ„modious sharpe rigorous Heere confound thy selfe beholding so rare an example and bâ— ashamed to see thy selfe so great a louer of thy owne commodities and delicacies Humbly beseech him to giue thee grace that thou maist renounce whatsoeuer pleasures and delights of the flesh and loue and imbrace pouerty and want of all things as he alwaies did THE 2. POINT TO consider the occasions which Christ our Sauiour tooke to make this his iourney that therby all might know he came to obey and serue and not to doe his owne will but the will of his Father who had sent him Ponder that as Christ our Sauiour was borne in obedience so he also dyed in obedience that thou mightst learne to obey In regard of which obedience his holy will was that his Mother and himselfe in her should profesâ—â— seruice and alieagiance and submit themselues to the commaundement of Augustus Caeâ—ar who as Emperour and Lord of the world had commaunded that all his subiects should be enrolled for the paying him tribute Gather hence that if the King of heauen entred into the world humbling himselâ—e and professiâ—g allegianâ—e to a temporall King it cannot be much for thee to humble subiect thy selfe to a heauenly King to thy Superiours his substitutes on earth to whose will thou must endeauour to forme all thy actions for this is the will of Almighty God THE 3. POINT TO consider the discommodityes which our Blessed Lady suffered who being poore the way long the season sharp and cold and in the hart of winter comming to Bethleem â—ll weary and destitute of humane comfort yet she carryed all with admirable patience and conformity to the will of Almighty God Ponder how the Blessed Virgiâ— and S. Ioseph went that iourney all alone vnknowne and forgotten of the world notwithstaÌ„ding they werâ— the most precious Iewells the world had â—uer yielded in highest esteem in the sight of God! O how little did the B. Virgin S. Ioseph regard the world with all the pompe honour thereof Gather hence desires to be forsaken of men and be ashamed of the little loue which thou hast to suffer that thou so easily dost complaine oâ— the leaâ—t discommodity which is offered Learn from this day forwards to set all thinges at naught but only vertue holines of life THE 4. POINT TO consider how that after two or thee daies iourney these
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
his ioy and â—omfort did interpose and mingle â—peeches of sorrow of his death and Passion because whilest he liued on â—arth he would not haue one iote of â—est but all his delightes and paâ—times were to treate of suffering and â—ying And all this to the end thou shouldest haue euer in thy mind his passion delight to thinke thereon speaking very frequently willingly of the same be ashamed if thou dost not so THE 4. POINT TO consider how the three Apostles enioying the glory of the Transfiguration Saint Peter desired to remaine there for euer whereupon he said to our Sauiour Lord it is good for vs to be heere as if he should say Let vs exchaÌ„ge O Lord all whatsoeuer for this moÌ„ntaine let vs change all the goods and pleasurs of the world for the delights of this desert Ponder how that when S. Peter saw his maister transfigured glorious he was willing to accompany abide with him but at the time of his passion and of â—fflction when he saw him appreheÌ„ded reproachfully delt withall he fled with the rest The like happeneth to thee for thou continuest no longer in the seruice of God then he doth cherish comfort thee then thou sayest as S. Peter Though I should dye with thee I wil not deny thee but perceaning pâ—rill paines to be taken forth with thou forsakest him and turnest thy backe saying I know not this man And as S. Peter knew not what he sayd so neither dost thou seeing that before thou hast taken vp thy Crosse taken paines thon desirest glory and ease Gather hence a great loue of the Crosse mortification that thereby thou maist come to enioy eternally that passing infinit comfort which is in heauen seeing that S. Peter tasting heere one only drop of that sea of delights which maketh the Citty of God ioyfull absorpt as it were out of himselfe and vn mindfull of whatsoeuer els to wit beholding the sacred body of our Redeemer with that so great splendor beauty was so fully satisfied that he could haue been content to haue â—aken vp his rest for euer But our Lord depriued him of that transitory glory to giue him the eternall in heauen THE XXVIII MEDITATION Of the raysing of Lazarus who had beene foure dayes dead THE 1. POINT TO consider how that Martha Mary seeing their brother Lazarus sicke sent vnto our B. Sauiour a briefe and discreet letter â—ontayning these wordes Lord behould whome thou louest is sicke Ponder how that to treat and â—egotiate with Almighty God many preâ—mbles and florishing phrases are not necessary for to him who knoweth and penetrateth our hart few words suffice and the common saying is that short prayer penetrateth heauen and commeth to the hearing of God as the prayer of these two holy Sisters did whome thou must imitate to negotiate and obtayne that which thou desirest saying vnto God Behold O Lord he whome thou louest is sicke and seeing thou art the heauenly 〈◊〉 cure me Behold â—old Lord that I am to comfortles â—uke warme dry vndeuout tempted with anger pride and impatience â—nd sith thou art omnipotent most â—ercifull haue mercy on me Gather hence a great desire that this soueraigne Phisitian cure â—â—ase thy soule and visit comfort with his diuine presence because it â—â—staineth many sorts of euills and â—firmities THE 2. POINT TO consider how that Christ our Lord comming out of Iewry enâ—ed into the house of these two sisters â—here Martha meeting him â—aid vnto him Lord if thou haddest beene â—eere my brother had not dyed Ponder first that if thy soule be â—ead in sinne it is because thou didst â—bsent thy selfe from Christ for if â—ou haddst not withdrawne and seâ—arated thy selfe from him no manâ—er of temptations could haue beeâ—e â—â—le to ouerthrow thee Ponder secondly that as Lazaâ—s fell sicke and dyed in Christs abâ—â—ce euen so when â—ur Lord absenteth himselfe and ceaseth to doe thee his wonted fauours and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sproutâ— forth are sometimes wont to end in deadly sinne Gather hence desires not to depart nor separate thy selfe from God because with his sight presence alâ— euill vanisheth and the health of thy soule is continually augmented anâ— increased THE 3. POINT TO consider how before our Sauâ— our raysed Lazarus as the Ghoâ—â— pell saith he wept for it is the property of Charity as the Apostâ—â— saith to weep with them that weep Ponder how that Christ weepeth lamenteth that therby thoâ— mightst vnderstand how much 〈◊〉 â—inneâ— gâ—ieue him and how great 〈◊〉 â—â—lice of them is seeing he wept â— suffered so often for them and hoâ— great the hardnesse of thy hart is â—â—ow little thou feelest the malice anâ— greatnes of thy sinnes seeing thoâ— doest shed so few teares for them Ponder secondly how stonyâ—harted thou art yea and more then â—stony for the stones made as it were â—shew for their feeling of their griese at the death of their Lord but thou feelest not nor be waylest because he suffereth for thee and for thy sinnes but when he weepeth for them thou â—aughest when he sorroweth for them thou art ioy full and without â—are Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe feeling â—eeing they cost thy Sauiour so many â—eares If thou be dry and hardly moued to any teares annoint thine eyes and hart with his teares and by â—heir vertue thine eyes will become â—ouâ—anes of teares and be able to wasâ— a way and cleane fetch out the â—taines off thy offences and sinnes â—estoring thee agayne to the life of grace which thou hadst lost by sinne THE 4. POINT TO consider how Christ our Lord caused the stone which couered he graue to be taken away and lifting vp his eyes to heauen cryed with a loud voyce saying Lazarus come forth presently obeying his voyce he came forth aliue whole out of the graue who a little before lay therein dead putrified and stinking Ponder the meruailous vertus of the voice of Christ by the power whereof he who was dead came aliâ—e out of the se pulcher it would haue been sufficient to haue reuiued all others that were deceased if he had not restrained the force thereof to Lazarus by name Gather hence a great desire to rise at the vâ—yce calling of Christ and that all those who are spiritually dead may also rise that so sinneâ—â—ing banished out of the world hâ—â—nes iustice may raigâ—e therein our Lord be glorifyed in all his creaturs THE XXIX MEDITATION of the entrance of Christ into Hierusalem vpon Palme-sunday THE 1. POINT TO consider the great charity of the Redeemer the singuler ioy and content wherewith he enbreth the Citty of Hierusalem to offer â—imselfe to death for thee for this day â—e would be receaued with so great â—riumph to declare vnto thee the content and
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
the like comfort and benefiâ— by thy paines afflâ—ctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud â—tickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâ—de of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâ—sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether â—t be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ„ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌ„ter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hâ—â—re were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâ—dergoing for him and for his honour and glory afflâ—ctions persecuâ—ions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâ—mour of light that in all thy labours and afflâ—ctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the â—iuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor â—ained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ„ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not â—hough to restraine this accursed conpâ—nion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And â—e accepted this cruell kisse that with the swetâ—es thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâ—e thy kisse nor of those sinners which desire to reconcile thâ—selues to him renew their friendship with him which they haue lost seeing he did not reiect the kiâ—â—e of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ— officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of 〈◊〉 and â—ur Lord said vnto them I am 〈◊〉 Ponder first that word of Christ whome seeke yee as if he should say â—ake heed you seek a iust innocÌ„etâ—â—an who doth good to al 〈◊〉 no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ— shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâ—to the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌ„d neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
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
belieued Ponder that albeit our Lord â—pproued the confession of S. â—hoâ—as yet wold he not call him Blessâ—â—â—he did S Peter when he confessed â—im for the Sonne of God and the â—eason was because he had been flow 〈◊〉 belieuing wherefore insteâ—d of â—raysing him he repreâ—ended him â—â—ying Because thou hast seene me Thomas thou hast belieued as who â—ould say Thankes be to thy hands 〈◊〉 eyes which I haue giuen thee to â—elieue that I am thy Lord and thy â—od Endeauour to gather hence anâ— earnest desire to see Christ thy Lord if not corporall as the disciples saw enoyed him with their corporaâ— eyes at least spiritually sith those who belieue his Resurrection not hauing seene him Almighty God calleth Blessed THE VIII MEDITATIONâ— Of his apparition to the Apostles vpoâ— Ascension day THE 1. POINT TO consider how our Sauiouâ— appearing to his disciples tolâ—â—hem that the same day he waâ— to go to his Father that if they lâ—â—ued him they shold verily be glad 〈◊〉 regard that it was expedient for theâ— that he went to heauen Ponder how desirous the discâ—â—ples were not to loose the corp orâ—â— presence of their Maister seeing it 〈◊〉 necessary vvith these and other likâ— speaches to aduertise them that was not only expedient for his 〈◊〉 to ascend to heaueÌ„ but also that it imported them much thereby to make mere perfect their faith to raise their hope to purify their charity For if I go not to my Father our Lord sayd vnto theÌ„ the Holy Ghost shall not come to you Gather hence that if to loue the corporall presence of their Lord and Mayster with a loue somewhat lesse pure in part interessed would haue hindred the comming of the Holy Ghost to the discipls how much more will it hinder thee to loue thy selfe or any other creature with an inordinate loue THE 2. POINT TO consider that our Lord sayd vnto his discipls to comfort them Reioyce my beloued disciples at my departure because I goe to prepare you a place Ponder how that thy Redeeâ—â—er directeth lik wise the same speech â—o thee as to his Apostles Reioyce â—ecause I goe to heauen that novv from this day forward thou mayst â—aue entrance therin reioyce for that I ascend and goe before to open for thee those celestiall 〈◊〉 by which thou albeit a wretched sinnefull creature mayst haue franke and free entrance vvhich beforâ— I ascended was not graunted to the iust and holy Reioyce because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 be seated by me in the place assigned thee by my Father Hence thou mayst receâ—ueâ— meruailous great ioy and content for that thy Lord and thy God ascendethâ— into heauen because for him principally it vvas created Craue of him his diuine grace that by meaneâ—â— of a good vertuous life thou maisâ— deserue to see and enioy him in his glory THE â— POINT TO consider hovv our Lord hauing comforted his disciples said vnto them Tarry in the Citty tilâ— you be endued vvith povver from aboue Ponder that word Tarry that is they should abide rest and stay vvhereby he meant to signify thaâ— they were to expect him with patience and perseuerance vvith repose of body and mynd Secondly God commanded them to keep in the Citty to giue them to vnderstand that this fauour was not done to them alone but was also ordayned for the good of the vniuersall world Gather hence desires to expect the coÌ„ming of this diuine spirit vvith repose and quietnes because God desireth that his though they liue in the middest of the streets and noyse of the world may haue their mind quiet and peaceable that they may pray and attend to him with such spirit and recollection as his diuine maiesty requireth to thee shal be necessary THE 4. POINT TO consider how Christ our Lord commanded his disciples forthâ—ith to betake themselues to mount 〈◊〉 because from thence he vvas â—ascend to heauen Ponder how these holy disciâ—les vvould call to mind that the 〈◊〉 which their Lord and Mayster had chosen to suffer iniuries reproathes on the Crosse he now chose to mount thence vp to Heauen there to enioy the immeasurable greatnes of his glory that the way to ascend to heauen is the mount Oliuet or of oliues which signifyeth charity and mercy Gather hence desires to be charitable mercifull towards thy neighbours to extoll magnify thâ— wisdome prouidence of God who is able to make that which is the beginning of thy humiliation contempt to be the origen cause oâ— thy exaltation prayse as may bâ— seene in Ioseph whose calamity iâ—â—â—amy imprisonment God vsed as meanes to mak him soueraigne Lorâ— King of Aegipt THE IX MEDITATION Of the ascension of Christ our Lord. THE 1. POINT TO consider that fourty dayes being past after the resurrection of Christ our Lord in which he had treated and conuersed with his the houre of his glorious asâ—ension being come hauing all his disciples present he tooke his leaue of them with manifold signes and demonstrations of loue and as a most louing Father who departeth lifting vp his hands he blessed them and so departed from them Ponder how great the griefe feeling of these most louing children would be for the departure of their Father when they should see that Lord to leaue them for whom they had left all thinges It is to be belieued that then some would cast themselues at his feet others would kisse his most sacred hands others would â—ang vpon his necke and all would say Hovv O Lord dost â—hou go and leaue vs thus alone and orphanes in the middest of so many enemies What shal children do without their Father disciples without their Maister sheep without a Sheepheard feeble and vveake souldiers without their Captaine But our Lord comforted them promising them the fauour and ayd of the Holy Ghost and his perpetuall assistance and prouidence vvhich neuer should fayle them Gather hence desires that this Lord before he depart to heauen vouchsafe to giue thee his benediction taking hold spiritually of his hands casting thy selfe at his feet hanging on his necke thou shalt 〈◊〉 an other Iacob say vnto him I vvill not let thee goe o Lord vnles thouâ— blesse me for thereon my whole remedy and euerlasting blisse dependeth THE 2. POINT TO consider how that glorious boâ—dy of Christ our Lord hauing imâ—parted his benediction to his in theiâ— presence ascended to heauen the disciples remayning in suspence and astonished to behold their Elias mount vp to heauen whereas they could not follow their Lord with their bodies they followed him with their eyes harts Ponder the great admiration of the Angells and men which were there assembled seeing that sacred humanity of Christ our Lord to mount aboue all celestiall spirits towards that Citty and to be seated at the right hand of the Father vvho had been so much debased