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
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
will say Seeing for your sake I receaued these wounds and haue inuited you with pardon and you haue not accepted therof refusing to receaue me therfore depart from out of my sight But whither O Sauiour dost thou â—ast them To the euerlasting torments of Hell Hence thou mayst perceiue how much it beâ—ooueth thee to reâ—ard how thou liuest and with what â—are and vigilancy thou art to watch â—oer thy selâ—e at all times seeing all â—hy workes both thy good bad â—re to be strictly examined and iudâ—ed THE VII MEDITATION Of Hell THE Preparatory Prayer shall be as before The CompositioÌ„ of place shal be to imagine in â—he harâ— or center of the earth a huge â—it and most darke caue full of terâ—ible fire where neere at hand thou â—ayst behold what passeth amongsâ—â—hose innumerable sâ—ules which are â—here tormented by the Diuell The Petition shal be to beseech our Sauiour that he will enkindle in thy soule a great feare and horrour of euerlasting paines that thou maist escape so hideous and so terrible a place THE 1. POINT To consider the dreadfullnes of this pit and dungeon of Hell which is all obscure full of darkenes whither neuer entrâ—â—eth any light of the Suune and the fire which is there giueth no light at all but only such as serueth for the greater paine and torment of those who there doâ— suffer being swallowed vp and plunged in most grieuous paines torments Ponder how if thou canst not for the space of one only houre endure the darkenes of a dungeon if thou darest not touch for a litle while the light fire of a burning candle how shalt thou be able to lye in a bed of perpetuall flames shut vp and compassed round about vvith those Fire-brands of hell both in soule and body and that for all eternity Gather hence how great the malice and hey nousnes of one only mortall sinne is for which Almighty God being so mercyfull as he is doth punish so many soules with so grieuous torments because they refused to suffer something in this life for their sinnes hazarding thereby themselues to sustaine so long and grieuous paines in so vnfortunate accursed place THE 2. POINT To consider the company which these damned soules shall haue in that hideous dungeon For though they haue beene Emperours Kings Lords of the World yet shall not any one frend of theirs now bewayle or lament this their miserable estate not any one be found to comfort them not any vassall or faythfull seruant to attend vpon them but their mortall enemyes abhorring detesting and raging against them full of wrath impatience and enuy All these things shall cause new torments and paines vnto them the which shall be also much augmented and increased with the horrible sight of the Diâ—ells themselues Ponder what a torment it will be vnto them to liue or rather more truely to dy amongst such cruell enemyes which long to drinke their very bloud Hovv much more excessiue will their paines and griefes be when they shall perceaue with hovv small and short labour they might haue escaped so long and so intollerable torments vvhich now they must abide without all hope of the least refreshing or ceasing and in comparison vvhereof the torments and paines of this life seeme rather painted then true torments indeed Gather hence a great feare of prouoking and enkindling Gods wrath against thee and desire to establishâ—friendship in his loue charityâ— louing him aboue all things maintayning true peace with all meÌ„ that thou mayst be deliuered from the wicked company of so many reprobate damneâ— persons THE 3. POINT TO consider the grieuousnesse of payns of the senses wherwith the damned shall be tormented for as the sinner hath offended God by all his senses so shall he be punished in â—hem all Ponder hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions The eares with wofull lamenâ—ings howlings and blaphemies against God ' and his Saints The â—melling with the intollerable stench that shall proceed from the place it selfe from the bodyes of the damâ—ed a torment not possible to be enâ—ured The tast with gall and such â—â—ke better drinkes which shal be giâ—en them Finally they shall haue â—eaped vpon them all manner of â—aynes torments as of the head â—he stomacke the sides the hart and 〈◊〉 other griefes whatsoeuer are wont 〈◊〉 torment vs heere in this life And besides this vpon euery â—he of the damned â—halbe inflicted ther particuier punishments conâ—â—ary to the vices vvhereunto they â—aue themselâ—es in their life time â—he glutton shal be tormented with hungar more then dogs The drunkard with vnsatiable thirst Thosâ— that were ouer curious in trimming and setting themselues forth in â—ilkes fine linnen gallantry shall there be cloathed from top to toe in frying pitch and brimstome which shall intollerably torment but not consume them Hence it iâ— good thou raise iâ— thy selfe â— great courage and vigour of mind to contemne all the pleasures delights of this life seing they are the cause of these torments standing in feare of that sentence which sayth As much as he hath gloryed himselfe and hath beene in delicacies so much giue him torment and mourning THE 4. POINT TO consider that the paine wherof we haue hitherto spoken iâ— not the most terrible of those whicâ— the damned are to sustaine for there is another without comparison greater which Deuines call Of losse and consisteth iâ— being banished for euer from the sight of Almighty God Ponder how that this payne alone shall torment the soule more then all the rest togeather doe torment the bodyes of the damned for since God is an infinit good and thâ— greatest of all goods it is manifest that to be depriued for euer therof is an infinite euill and greatest of all euills And so euery one shalâ— cursâ— his vnhappy state and misfortunate birth gnawing and pulling in peeceâ— this owne flesh and renting his very â—bowells â—nd raging with fury and â—ancour shall turne himselfe â—gainst Almighty God not ceasing to cursâ—â—nd blaspheme his holy Namâ— because he tormenteth him and by hiâ— supreme power and authority deâ—ayneth him plunged and ouerwhelâ—ed in that bottomles pit of fire enâ—losed and shut vp on euery side and â—his not for one day moneth or yeare â—r age only but for all eternity Heere mavst thou moue in thy â—elfe a great affection desire to fearâ— God and abhorre thy sinnes for by â—hem thou hast deserued already t◠〈◊〉 cast into these most grieuous painâ— of hell where many others be for fewer and lighter sinnes then those which thou hast committed agaiâ—â—â— God Shew thy selfe therefore gratefull and serue him harâ—â—ly seeing without any merit of thine he hath set thee in the way of saluatioÌ„ if thoâ— wilt thy selfe THE VIII MEDITATION Of the glory of Heauen THE Preparatory prayer as thâ— former The Composition oâ— place shal be to behold vvith
disgraces had been such and so greaâ—â—his honour also exalâ—ation should begin euen from the Crosse many of his enemies euen then confessing him to haue been the Sonne of God And therefore he ordayned that Ioâ—â—ph should ioyne with Nicodemus â—nd that both togeather shoud stoutly without respect or seare of the lewes vndertake that enterprize Gather hence desires that God would vouchsafe to touch thy hart â—ith the vertue and force of his diâ—â—ine inspiration that making no acâ—â—ount of humane feare nor of the sayâ—â—ngs of men thou mayst with great â—â—rtitude and zeale set vpon whatsoâ—â—uer shal be for the seruice honour 〈◊〉 glory of his diuine Maiesty as these â—aints did THE 2. POINT TO consider that these holy men hauing first obtayned leaue of the â—resident Pilate to bury the body of â—â—eir Maister came to the place where â—ur Lord Iesus remayned hanging â—n the Crosse and hauing comforted â—e afflicted and sorrowfull Mother â—nd craued her licence tâ— mount â—â—to the Crosse she willingly 〈◊〉 them Ponder first hovv they kneeled dovvne vpon their knees anâ— with exceeding great deâ—otion madâ— their payers to Christ crucifyed saying O good Lord thou didst perâ—it that those sacrilegious hands vvhich haue intreated thee in thiâ— manner and put thee vpon the crosse should hale and pull thee so irreueâ—renly graâ—nt that the hands of thesâ— thy deuout seruants may with reâ—erence touch thy sacred body tak◠〈◊〉 dovvne from the Crosse. Wheâ—â— they had sayd these or the like wordâ— with many teares rearing the ladderâ— they mounted vp with great silencâ— to the Crosse and tooke downe thâ— holy body placed it in the armeâ— of his most Blessed Mother who tâ— receaue it to wash it with her tearâ—â—â—te her selfe downe hauing euer beâ—fore stood constant at this rufull anâ—â—orrowfull tragedy Ponder secondly the angâ—isâ— and grieâ—e of mind that the Blesseâ— Virgin felt whâ—n she beheld and imâ—braced that sacred body of her Sonne â—nd our Lord so mangled how she held him fast in her armes and layd her face betweene the thornes of his â—acred head and ioyned her face to the face of her Beloued Sonne O â—ovv vvould this soueraigne Lady â—hen remâ—ber how far different kisses imbracings were these from those â—hich she had giuen him in his natiâ—â—ity childhood and what diffeâ—â—ence there was between these dayes â—nd those vvhich she had spent vvith â—im in Bethleem and in Hierusaâ—em â—ow cleare was that night of his naâ—â—â—ty and how darke and obscure 〈◊〉 this day of his passion How rich 〈◊〉 she in the stable and how poore 〈◊〉 the Crosse And if when she lost 〈◊〉 whiles he was yet aliue she was 〈◊〉 much grieued and aâ—â—licted for his â—â—sence how great vvas her sorrow â—ere seeing him dead in her armes 〈◊〉 in so vvocfull a shapâ— vvithout 〈◊〉 it was a sword of so excâ—ssiue 〈◊〉 vnto her that it priâ—rced he◠〈◊〉 soule and hart Gathâ—r henâ—e desires that our Blâ—ssed Lady vvould vouchsafe to giue thee licence to adore him in spiâ—rit to kisse and haue in thy armeâ— her most holy Sonne as she held him in hers obtayne for thee some inâ—vvard griefe and feling of the Passion death of her God thy Lord to the end that thou mayst be par aâ— ker of his trauells seeing thou hope â— hoaue part of his ioyes and Resuâ— rection THE 3. POINT TO coÌ„sider how that after the moâ— Blessed Virgin had held the deaâ— body of her Blessed Sonne for some time in her lap Ioseph and Nicodeâ—mus fearing least she should dyâ— with griefe besought her with all huâ—mility and respect she would moderate her sorrow giue them leau to bury him she yielded to their râ— quest forthvvith those holy me annoynted him with Mirrhe anâ— wrapt him in a cleane syndon c◠〈◊〉 his face with a napkin Ponder the loue which Chrâ— our Lord had to poueâ—ty for 〈◊〉 would not that the Myrrhe wherâ—â— with they annointed him the napkin and sheet in which they foulded him should be his owne but anothers his sepulcher borrowed as iâ— were lent him of almes Hence thou mayst gather to loue pouerty which this our Lord loued so much exercising thy selfe in this vertue in life death as he did because if thou renounce not all that thou possessest in imitation of him thou canst not be his disciple THE 4. POINT TO consider how the body of our Lord being annointed bound in a white syndon they found means to carry him bury him in a new monument which was in a new garden hard by the place where he was â—rucifyed there they layd the holy â—ody of our Sauiour And when the â— Virgin saw that there she was to â—aue him whom her soule loued so much the treasure of her hart then â—er griefe began a fresh she fell to â—ment her solitude Ponder hovv he vvho is the plendour brightnes of the Father the glory of Angells the saluation life of men refuseith not to be straitned and prest togeather as it were enclosed euery day in the loathsome stincking sepulcher of our brests couering his sacâ—ed body vvith the white vayle of the accidents or forme of bread Gather from hence desires to beâ—seech this Lord that seeing he vouch safeth to straiten as it were himselfe and to enclose himselfe so often in thy sepulcher to the end thou mayst reâ—eaue eate him being as thou arâ— a silly vile worme he would alsâ— renew thee with vertues that so thy sepulcher may become remaynâ— cleane pure as if no dead thing ha◠〈◊〉 some in it THE THIRD BOOKE OF MEDITATIONS Appertayning to the Vnitiue Way What is the Vnitiue Way THE end of the Vnitiâ—â— Way is to vnite and ioyne our soule vvith God by perfect vnion sloue being glad vvhen we conâ—â—der his innumerable and infinite â—ches and perfections reioyâ—ng at 〈◊〉 infinite glory povver and wisâ—me desiring that he be â—â—â—wne of all the world and that his holy and diuine will be done and performed in all creatures For this is the way by which those who arriue to the perfect state of vertue do walke exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION How our Lord descended into Limbo of his glorious Resurrection THE 1. POINT TO consider how our Lord Iesuâ— Christ hauing finished the conâ—bate of his Passion to accomplish fully the businesse of our saluation as soone as he had giuen vp hâ—â— sacred Ghost leauing his body deaâ— on the Crosse in soule he descendeâ— to the lowest parts of the earth intâ— Limbus to deliuer the soules of thoâ— holy Fathers that were there and 〈◊〉 carry them with him to heauen Ponder how our Lord thouâ—â— he were so mighty and powerfuâ—â— that he could vvith one only word haue deliuered out of Limbo those holy soules without descending thither personally as he did vvith Lazarus when he called
for according to the measure his Mother sorrowes he gaue her 〈◊〉 sâ—lation and ioy so if thou accompâ— nie Christ crucified in his paynes â— Passion thou shalt also be partak of his rest shalt rise as he did to new life of glory THE 3. POINT To contemplate the most Blessed Virgin enioying those graces and â—â—uours which her most Blessed SoÌ„ne had done her and what tender pleasant and louing discourses he held vvith her perchance these or such like Mother behold thy Sonne I doe not now recommend thee from the Crosse to my disciple Iohn I doe not call thee woman thou dost not hold me dead in thine armes but â—ehold I am aliue and risen agayne â— come to bestow on thee a thouâ—nd imbraces and to shew thee the â—peciall loue affectioÌ„ which I beare â—hee Ponder the ioy that wholy posâ—essed the soule of this most Blessed â—ady when she saw her selfe so fauoâ—ed honoured and cherished and â—vith such loue vviping avvay the â—eares from her virginall eyes full of â—euotion doubtles and prostrating â—er selfe vpon the ground she would â—dore him and say O my Sonne â—y God I giue thee infinit thankes â—r that according to the multiuude of my sorrovves my consolation haue abounded And making no enâ— of kissing those Blessed signes of thâ— sacred wounds which yet remaynâ— In his glorious body and had cause vnto him so great payne in his passâ— on and seeing them now so beautâ— full and shining they were a cause â— great confort vnto her Gather hence desires to giâ—â— thanks vnto this Lord for so special and singular sauours done vnto hâ— Blessed Mother as to one most woâ— thy thereof for disposing thy selâ— to a good life holy desires workâ— he will doe thee the like fauour aâ— graces albeit thou be vnworthy the of THE 4. POINT TO consider how well accompaned Christ our Lord was when came to visit his beloued Mothâ— with that most bright shining squâ— dron and troupe of so many Saiâ— which he had deliuered from Limbâ— where diuers of them had for so mâ— ny thousands of yeares expected enioy him in heauen Ponder how that when all those â—â—ints saw themselues in presence of 〈◊〉 B. Virgin our Lady acknowleding her for the mother of their Reâ—eemer bruizer of the infernal serâ—ents head they would kneele down â—prostrate themselues vpon the groâ—nd yielding her a thousand thankes â— congratulations for such a Sonne â— she had there for the paines she â—ad taken in the worke of their Reâ—mption Ponder secondly how glad and â—yfull the Blessed Virgin was to see â—e fruit of the PassioÌ„ which now the â—red tree of the holy Crosse began yield in so many soules ransomed 〈◊〉 with O how well imployed did â— B. Lady then account all those afâ—tions sorrowes labours trauaills paynes which pierced her soule all life tyme seeing that which then saw enioying that which then enioyed Hence thou mayst gather deâ— to associate and ioyne thy selfe â—h this holy company to adore â—rence this most Holy Virgin for the Mother of such a Redeemer aâ— knowledging that by her meames thou take her for thy Patronesse anâ— become truly deuout vnto her thoâ— mayst by the grace of God be paâ— taker of the glory and eternall blissâ— which thou hopest to enioy in heâ—â—en THE III. MEDITATIONâ— Of the apparition of Christ to S. Mâ— ry Magdalen THE 1. POINT TO consider how S. Mary Mâ— dalen vpon Sunday very eaâ— came to the monument briâ— ging with her odoriserous oyntmâ— and aromaticall spices to anoynt maysters body and not finding hiâ— she thought that he had been stollâ— vvhich occasioned in her soule nâ— griefe sorrow for before the wâ— because her Lord was dead and because they had taken him a way put him she knew not where Anâ— she stood at the monument coâ— not depart thenâ—e but sayd O may◠〈◊〉 where art thou where shall I seeke thee my ioy my life where 〈◊〉 they put thee O Lord whither shall I goe where may I seeke thee â—â—ome shall I aske for thee Ponder how muoh the earnest â—nd longing desire the â—boundant â—eruent teares of this holy sinner â—rought in the louing breast of God â—r by her tears she obtained pardon â—her sinnes by teares she obtained â—he resurrection of her deceased broâ—her by her teares she deserued to â—ue Angells for her comforters yeal â—d the Lord of Angells himselfe â—be the first vnto whome our Sauiâ—r did appeare Gather hence a great shame and â—susion for that thou so little feelest â—d lamentest thy sinnes hauing by â—em so often lost God and his grace â—t if thou desire to find and not to â—se him imitate this holy and sferâ—â—t woman not taking comfort in thing vntill thou find possessd Creatour for if thou seek in â—sort thou shalt find him and he will comfort thee with 〈◊〉 sight anâ— presence THE 2. POINT To consider how that our Sauiouâ— seeing the holy desires of his diâ—ciple would now without further dâ— lâ—y fulfill them appearing vnto he yet disguised so that she might 〈◊〉 know him and speaking vnto he◠〈◊〉 a different voyce from that he vvâ— wont to vse vnto her he sayd Wâ— man vvhy weepest thou vvhomâ— seekest thou And she answered him Because they haue taken a way mâ— Lord I know not where thâ— haue put him Ponder that when this sinner bâ— fore wept at the feet of Christ wâ— shed them with the tears of her eyâ— our Lord said not to her Why wâ— pest thou nor whome seekest thoâ— because those teares proceeded frâ— the selfe knowledge of her sinnes from a liuely fayth and loue of Lord whome she had present wâ— knew and approued them but inâ— gard these teares proceeded out of norance and want of fayth bewâ— â—ing him as dead who liued and seeâ—ung the liuing among the dead he sayth Why weepest thou whome â—eekest thou For doubtlesse thou snowest not because knowing thou wouldest not lament for me in this manner neither wouldst thou seeke him as absent whome thou hast preâ—â—m with thee Gather hence desires to examine and discusse wel the cause of thy â—eares because many tymes thou wile â—â—rswade thy selfe that thou weepest â—r thy sinnes and thou dost not â—t for the temporal losse which they â—aue caused thee And other whiles â—hou wilt thinke that thou lamentest â—ith desire to see and enioy God yet â—â—ou dost not but only tofly the traâ—ell which thou endurest And in like â—anner thou wilt thinke that thou â—okest God his glory in very â—ed thou seekest thy selfe thine â—ne honour and commodity And â—â—king God in this â—ort with good â—son he will aske thee Whom seeâ— thou Seeke therefore Gâ—d in â—th sore that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne for they shal be comforted THE 3. POINT To coÌ„sider the mercy of our Lorâ— vvho vvould not long concealâ— himselfe but
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks
and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse and ioyning our hands togeather stand and pause for the space of a Pater Noster then liâ—ting vp our hart and the powers of our soule to heauen â—e are to behold and as it were to place our selueâ— in the presence of the liuing God being vndoubtedly there by Essence Presence and Povver considering that we are not all alone but before that grâ—aâ— and infinite Maiesty of Almigâ—ty God then and there looking vpon vâ— according as â—he great Prophet Elias did when he savd our Lord liueth the God of Israel in whose sight I stand And heerewith quickning our fayth let vs make to this our Lord and God three in person and one in essence whome innumerable Angels doe adore a great and profound reuerence bending before him the knees of our hart and body vnto the ground one twice and thrice adoring and worshipping the three diuine persons first the Father then the Sonne lastly the Holy â—host And this humiliation wherwith â—e begin our Prayer is not only to â—e exteriour and with the body but â—lso interiour and with the mind enâ—ring into our selues and considering that we haue not any thing of our selâ—es eyther in Being Substance or â—alue nor any thing but innumerable â—innes for which we deserue euerâ—asting payne and torment And this may be an effectuall meanes to pray well for by this humiliation the iust become more iust and the holy more â—oly Wherof giue â—estimony Abraâ—am Tobias Daniel and other Saints of whome the holy Scripture â—elateth that they began their praiers â—y humbling themselues And by this â—inners obâ—aâ—ne mercy and become â—uit Manasses Kind of Israel a great â—inner and the Publican in the Gosâ—ell by humbling himself in his Prayâ—r went thence iustified And so shall we â—ithout doubt if we humble our selues in like manner as we ought to do THE VI. ADVERTISMENT How and with what composition of body we ought to pray THE composition of body 〈◊〉 Prayer is to be waâ—ghed anâ— vsed according to the health disposition and forces thereof noâ— kneeling if we be in good health anâ—â—ble now prostrate vpon the ground sometimes standing especially 〈◊〉 drowsines do molest and trouble vs sometimes sitting with humility 〈◊〉 our indispositioÌ„ require it yet so that the humble manner of our sitting declare the desire we haue not to rest but to pray For if the body should be in payne or torment we cannoâ— haue the repose and quiet of mind which is required for this holy exerâ—ise although sometymes it wilbâ— good to mortify and punish the body therein also not graunting all that it asketh especially if thereby we â—â—nde our selues remisse negligent â—nd distracted We haue many examples in 〈◊〉 holy Scripture of the exteriour reâ—â—rence which the holy Saints vsed in â—â—ayer Of that great seruant of God â—oyses it is sayd that to pray vnto â—od in the mount Synai he did proâ—â—ate himselfe vpon the ground And 〈◊〉 Daniell that he prayed bowing â—oth knees vnto the ground This â—anner of reuerence did our Lord â—â—sus Christ himselfe vse in the long â—â—ayer made vnto his eternal Father 〈◊〉 the garden where kneeling downe 〈◊〉 prostrated himselfe vpon the groâ—nd and it is credible that he did the â—me other times as when he â—ent 〈◊〉 pray in the mountaines This example the Apostles â—ther holy Saints haue followed And â—mongst the rest it is recorded of S. â—â—mes the yonger that through conâ—nuall kneeling both by day and â—ight his kneeâ— became as hard 〈◊〉 â—â—ose of a camell teaching vs thereâ—y the great esteem we ought to haâ—◠〈◊〉 exteriour reuerence in Prayer aâ— thing singularly helping 〈◊〉 â—euotion greatly glorifying God 〈…〉 meruailous edificâ—tion 〈…〉 Neighbours Let vs therefore 〈◊〉 procure to glorify him and edify 〈◊〉 Neighbour when we pray THE VII ADVERTISMENâ— How we ought to couuerse and speâ—â— with God in Prayer THE manner to conuerse 〈◊〉 Almighty God in mental Praâ—er must be not with exteriouâ— but interiour wordes not long 〈◊〉 for all the time our Pâ—ayer enduretâ— but briefe and in few words accâ—â—ding as our Blâ—ssâ—d Sauiour teache◠〈◊〉 in the Ghospell saying Wheâ— you pray speake not much And S Augustine â—xpouâ—ding this place 〈◊〉 the Ghospell noteth that it is 〈◊〉 thing to speake much and discouâ—â— with the vnderstanding â—nd anothâ—â— thing to stay long in the act of louâ— aâ—d affections of the Will Wheâ—fore the former is that which is to be aâ—â—yded in Prayer for that is 〈◊〉 to speake and prattle much whereâ— the busines or nature of Prayer â—â—â—sisteth not in many words 〈◊〉 〈◊〉 way to negotiate with Almighâ—â— God to vse much Rhetorike a â—â—dance of discourse and curious â—ceits but rather by sighes teares 〈◊〉 compunction of hart For although we say nothing with our lips 〈◊〉 may cry neuertheles with our hart â—Moyses did vnto whom our Lord 〈◊〉 Why cryest thou vnto me â—hereas the Holy man said not a 〈◊〉 but only prayed with so great â—â—our and efficacy in his hart as 〈◊〉 had cryed out aloud vnto God We therefore in this manner â—ght also to make our prayer and vnto Almighty God and if perâ—â—enture heerewith we find our 〈◊〉 distracted being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire 〈◊〉 rather find our selues assaulâ—ed 〈◊〉 diuers thoughts distractions â—illbe good to make vse of a reâ—dy which the R. Father M. Iohn â—â—la giueth in one of his spirituall â—â—stles saying That we mâ—st cast 〈◊〉 selues at the feet of Christ being 〈◊〉 for the fault and cause giuen of that distraction And so complâ—ning and lamenting in humble 〈◊〉 louing manner we may say vocâ— these or the like wordes How is it possible O my Goâ— that thou wilt permit that I so 〈◊〉 creature and so vile a worme 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence atteâ—tion and deuotion and so much â—â—stracted Do not permit so vnworâ—â— a thing I beseech thee Then 〈◊〉 to thy soule and say vnto her my soule reflect vpon thy selfe 〈◊〉 what thou dost and with whom 〈◊〉 speakest Consider that perhâ—â— this may be the last houre that thâ— hast to pray in and that this may the last day of thy life This done let vs returne our prayer againe and interiour coâ—munication with God as hath beeâ— said and if neuertheles we canâ— cast off and be rid of these distractâ—â—â— as being pâ—rhaps the iust deserâ—â— chastizement of Almighty God 〈◊〉 the great and manifold sinnes of 〈◊〉 life past and present negligence may say vnto him O my God I accept with a 〈◊〉 good will and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 drinesse this distraction â—â—mfort and spirituall solitude of 〈◊〉 thus forsaken of thee and left 〈◊〉 selfe And we may be assured 〈◊〉 patience and humility and this â—ormity with the will of
sinnes and abhominations shall find himselfe polluted and defiled must know that the only meanes to wash and cleanse himselfe from the same heere in this life is duely to consider them and with abundance of teares to be sory for them togeather with the remeÌ„braÌ„ce of the good he hath lost which is God himselfe and the present euill â—hich he suffereth Also the consiâ—â—ration of Death Iudgement and â—ell for these and such like consideâ—â—tions are included in this first pasâ—â—ge or Purgatiue Way which apâ—â—rtaine to beginners in which so â—uch time is to be speÌ„t by euery one 〈◊〉 particuler as shall seeme necessary 〈◊〉 him to walke this way with â—â—rity fruit seing that some haue â—ore sinnes and a more soft and â—â—der hart and conscience then oâ—â—ers Wherefore I remit the yong â—â—ginner to the end he go not astray â—his prudent and discreet spirituall â—â—her to direct guide and instruct 〈◊〉 in euery thing according as the â—urse of his life hath beene more or 〈◊〉 disordered For it were no discreâ—â—â—n to detaine one in the exercise of 〈◊〉 Purgatiue Way longer time theÌ„â—â—necessary which of it owne naâ—â—â—e doth cause in the soule seruile â—â—re that hindereth the perfection Charity and vnto which Charity 〈◊〉 ought to endeauour to attaine in 〈◊〉 course of a spirituall life because as S. Iohn sayth perfect charity expelleth feare Wherefore it seemeth conuenient and reasonable that hauing spent in these laudable and holy exercises sifteene or twenty dayes we proceed to the Illuminatiue and Vnitiue wayes out of which likewise motions of Sorrow Feare and Humility may be gathered as out of the Purgatiue For certaine it is that one wil be grieued more that he hath offended Christ our Lord considering his excellent vertues of Humility Patience Charity and the like then if he should consider his ownâ— sinnes Death Iudgment and Hell And albeit these considerationâ— be more proper to those who desirâ— of new to conuert themselues to Almighty God or be but beginners iâ— vertue yet reason it is that the iuâ—â— also to purify themselues the 〈◊〉 from the sinnes present withall to make surer the pardon of those whicâ— be past do now then as for exaÌ„plâ— once euery yeare refresh and reneâ— the memory of these Meditations following the counsaile which Ecâ—â—â—siasticus doth giue vs saying Be 〈◊〉 hindred to pray alwaies and are not to be iustified euen vnto â—ath And our Sauiour saith He â—â—at is iust let him be iustified yet 〈◊〉 let the holy be sanctified yet inâ—â—easing daily in purity of conscience 〈◊〉 in sanctity of life The Meditations following of â—â—e Purgatiue Way will giue a good â—â—ginning to this enterprise in which 〈◊〉 haue thought good and expedient 〈◊〉 follow the counsaile opinion of Gregory and other Saints who 〈◊〉 that the firme and true foundaâ—â—â—n of a spirituall building is the â—â—owledge of our selues and they â—oue it very well for if one doe not â—â—st practise himselfe in the consideâ—â—tion and knowledge of his owne â—â—â—isery and weakenesse he shall reâ—aine ignorant and blind and not â—ow how to aske in Prayer that â—hich is conuenient for him Wherâ—â—â—re I will beginne the Meditations 〈◊〉 this first Booke with this consideâ—â—â—ion which shal be the fundamenâ—â—ll stone of all this spirituall building wheron the rest must stand The points and considerations whereof haue gathered out of diuers placese 〈◊〉 the holy Scripture and Saints anâ— for such they are to be estemeed anâ— practised And because we all aspiâ—â— vnto vertue and holines of life it 〈◊〉 expedient that we also imitate anâ— follow theÌ„ this way which they haâ—â— shewed vs. THE I. MEDITATION Of the Knowledge of our selues THE Preparatory Prayer prâ—supposed whereof we treatâ—â— in the eleuenth Aduertisment two thinges are to be done in euâ—â— Meditation contained in this Manâ—â— all to wit First the Composition place Secondly the Petition whiâ—â— must be alwaies conformable to 〈◊〉 matter of the Meditation as in 〈◊〉 and the rest of this first Booke is said Composition of the place THE Composition of the place hâ— shal be to behold consider 〈◊〉 〈◊〉 eyes of the soule that the whole â—â—mpasse of the earth in comparison 〈◊〉 the heauens the gratnes therof as it were a point or graine of sand â—hich being so what shalt thou then 〈◊〉 before thy God Creatour of the 〈◊〉 heauen and earth in whose preâ—â—â—ce thou art lesse then nothing The Petition THE PetitioÌ„ shal be to aske of our Lord God that he communiate vnto thee his diuine light thereâ—â— to know thy owne basenes miâ—â—y knowing it to humble thy â—â—â—fe in humility to serue adore 〈◊〉 as thy Lord and God this done â—â—â—gin thy Meditation as followeth THE 1. POINT TO consider the matter whereof 〈◊〉 thy body was composed made 〈◊〉 thou shalt find that it was not fraâ—â—ed either of the heauens or of criâ—â—all neither of the supreme element 〈◊〉 fire nor of water nor of other â—eare bright and transparent matter â—ut of the most vile and base element 〈◊〉 all which is the earth and hence â—â—th thy body his origen and beginning which God himselfe remembred our first Father Adam of wheâ— laying this consideration before hiâ— eyes he said vnto him Dust thoâ— art and into dust thou shalt returnâ— Consider thou as much and thoâ— shalt receiue sight and knowledge 〈◊〉 thy selfe as he that was blind froâ— his natiuity receaued sight whome Christ our Lord cured both corpoally and spiritually laying vpon hiâ— eyes the clay of earth wherof he waâ— first framed made Ponder that it is the will of Almighty God that man be alwaieâ— very carefull diligent in knowinâ— and vnderstanding his owne baseneâ— and misery and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himselfâ— in humility and subiection knowinâ— that he deserueth not to be esteemed and honoured but rather to be troâ—den vnder foot and trampled vpon as is the earth this being the only râ—â—â— medy and meane to obtaine the veâ—tue of Humility Hence shalt thou gather two â—hinges First Confusion and shame â—eeing how contrary thou hast done â—eereto hauing euer desired and taâ—en pleasure nor in submitting and â—umbling but in extolling and boaâ—ing of thy selfe as if thou wert â—â—mthing remembring those words â—f the Apostle If any man esteeme â—imselfe to be something whereas he 〈◊〉 nothing he seduceth himselfe Seâ—ondly A firme purpose continually 〈◊〉 exercise thy selfe in the base esteem â—â—d acknowledgment of thy selfe as â—id S. Augustine and Saint Francis â—â—c of whome the first was wont to â—y vnto God Lord Let me know â—â—y selfe and know thee The seâ—ond Lord Who art thou who â—m I THE 2. POINT O coÌ„sider what thy body is whilst 〈◊〉 it liueth and thou shalt find that 〈◊〉 is a sacke of earth a coÌ„tinuall flowâ—â—g water of all filth and stench and â—â—at there is not
any part therof from â—â—e sole of the foote to the crowne 〈◊〉 the head without impurity and vncleanesse For which cause Holâ— Iob said as one who had throughly entred into this consideration I hauâ— said to rottenes thou art my Father and to vvormes thou art my Mother and sister Weigh hovv much the trees 〈◊〉 plants of the field doe surpasse thee 〈◊〉 this for they produce flovvers leauâ—â— and very good fruit thou breedeâ— and ingendrest infinite vermine Thâ— trees plants bring forth vvine oyle and balme but thou voydest out 〈◊〉 thousand imfirmites all manneâ— of vncleanes And vvhat meruaile â— for according as the tree is so is thâ— fruit and an euill tree like as man 〈◊〉 cannot yield good fruit Of that vvhich hath been sayd â— thou mayst gather a great desire 〈◊〉 humbling thy selfe seing that thâ— miseries of thy body be so great aâ—â— so manifold beseeching our Loâ—â— to open the eyes of thy soule thâ—â— from this day forward thou cease 〈◊〉 seeke delights and contentments fâ—â— thy body vvhich is so vnworthy 〈◊〉 them chastising it with rigorous pâ—â—â—â—nce for what it hath already inâ—yed THE 3. POINT â—O consider in what state this â— thy body shal be after the seâ—â—ation of thy soule hovvsoeueâ—â—â—autifull fayre it was before how â—â—le and filthy hovv loathsome â—â—ominable it shall then remaine Ponder that the cause of alâ—â—se domages and euills wil be thâ—â—ence of thy soule and into what 〈◊〉 wretched body shall presently be â—â—uerted to wit into worms meate â—o earth and dust to be trodden â—â—der euery mans feeâ—e Whereby â—â—u mayest see wherein all flesh and 〈◊〉 glory thereof doth end and what â—ole thou art to pamper thy body â—â—milting it to run after all desires â—â—chasing with short and transitory â—â—ights euerlasting torments Hence thou mayst stir vp in 〈◊〉 selfe a great desire of knovving 〈◊〉 owne misery and to set before 〈◊〉 eyes of thy soule the earth of â—â—ich thy body was made and inâ—hich it is againe to be resolued And if this be the port and haueâ— whereat shortly thou and all meâ— are to land after the tempestuous naâ—igation of this sea of miseries it is a matter of no small importance for the knowledge of thy selfe to bâ— mindfull of what thou art and whaâ— is to become of thee at last that sâ—tting the eyes of due consideration vpon the feete of this thy proud and haughty Statua made of clay to wiâ—â— thy body thou humble and submiâ— thy selfe to the very ground for by â—ow much the higher the building iâ— to be as Saint Augustine saith foâ— much the lower is the fouudation to be laied THE 4. POINT TO consider that to know thy selfâ— perfectly and throughly thoâ— art not to rest in the knowledge oâ— thy body alone but must passe fuâ—ther to the knowledge of thy souleâ— pondering first that albeit in regâ—â—â— of thy soule thou mightest greatly esteeme thy selfe it being a creatuâ—â— wholy spirituall and like in natuâ—â— vnto the Angells a liuely resemâ—blance of Almighty God an image â—f the most Blessed Trinity indued â—ith three most perfect powers and â—ne essence able to vnderstand loue â—nd enioy infinite goodes notwithâ—â—anding thou wantest not wherin to â—umble thy selfe if thou call to mind â—â—e foule and loathsome dungeon â—herein thy soule is imprisoned the â—â—use of clay wherein it is detained â—â—d liueth remembring the saying 〈◊〉 the Apostle What hast thou that â—ou hast not receaued And if thou â—ast receaued what dost thou glory 〈◊〉 though thou haddest not receaâ—ed Secondly ponder that before Alâ—ighty God created thy soule to â—ut and infuse it into thy body it 〈◊〉 as nothing nor was of any value â—â—d would instantly returne to the â—â—me nothing againe if Almighty â—od should not continually keep â—nserue it and so thou hast not â—â—ereof to glory but in thy miseries â—â—d infirmities as Saint Paul said oâ—â—â—mselfe seeing thou art compassed â—out with innumerable remptations both within and without Reap and gather from hence desires to know and humble thy selfe and acknowledge thy selfe for lesse then nothing perceauing now vvhat thy soule is hovv little it iâ— vvorth and how much reason it hath to feare The Speech or Colloquy THE Speech or Colloquy to end the Prayer is alvvayes to be dravvne out oâ— the matter of the Meditation and so we are to doe in this and all the rest as aboue we haue noted in the fifteenth Aduertisment THE II. MEDITATION Of Sinnes THE preparatory Prayer shalbâ— like vnto the first The Composition of place shal be to see with the eyes of thy Vnderstanding thy soule shut vp imprisoned in the obscure prison and dungeon of thy body and thy selfe banished into this vale of teareâ— and misery entangled with many snarâ—s of sinnes and temptations The petition shal be to aske of our Lord light wherwith to know the grieuousnes of sinne to abhorre and be waile it and the terriblenes of Gods iustice in chastising it with euerlasting paine tormenâ—s THE 1. POINT TO consider the chastisment which Almighty God shewed vpon the Angels for one only sinne and that only in thought committed agaiâ—st his diuine Maiesty in matter of Presumption and Pride depriuing them in an instant of that supreme and high dignity wherein he had created them throwing them like thunderbolts from the highest heauen in the lowest hell without respect either to the beauty of their Nature or to the greatnes of their estate or that they were his creaturâ— made according to his image and likenes Ponder bow great and euil Mortall sinne is seeing that only one was inough to obscure and defile so 〈◊〉 beauty of the Angels Almighty God permitting the same to the end that men should feare and tremble to liue but one houre in mortall sin knowing that if God spared not the Angells being notwithstanding so noble and excellent creatures how much lesse wil he pardon men being so vile and base as they are Hence raise in thy selfe ferueâ—â— desires of contrition togeather with a great detestation of thy sinnes committed against Almighty God firmely purposing from this day forward rather to dye a thousand deathesâ— then euer to commit one moâ—tall â—inne for whatsoeuer can be suffered in this life is lesse without comparison then the paine due to one only sinne which was sufficient to make of a beautifull Angell a most foule vgly Diuell THE 2. POINT TO consider who was the authour of this most grieuous euill of sin and thou shalt find it to be Man 〈◊〉 vile and abiect creature who being so much obliged to serue and loue his Creatour and Lord for so many so iunumerable benefits receaued from his diuine and most liberall hand to wiâ— his CreatioÌ„ Conseruation Vocation and Redemption forgetting all this hath only beene mindfull to despise and offend with his manifold sinnes his Lord and God Ponder whence it proceedeth that so vile a worme so wretched a creature as thou art
hath beene so bold as to offend the infinite Maiesty of thy Creatour before whome the most highest Saints doe tremble and thou shalt find that it is thy presumption and pride and want of Humility which maketh thee to stumble fal not permitting thee to vnderstaâ—d that to sinne is worse then not to be at all and that it had been better not to haue beene borne then to haue sinned as our Sauiour said speaking of Iudas For it is certainâ— that there is no place so base conteÌ„ptible in the sight of God among either things created or not created as is man who is in mortall sinne Gather hence a great desire 〈◊〉 be despised and contemned of men for that with thy sinnes thou hast dishonoured and contemned Almighty God and doe sharp pennance foâ— them therby to incline thy Sauiour to pardon thee beseeching him thâ—â— seeing he hath not beene wearyed in suffering for thee he will vouchsafe to pardon thee restoring thee againâ— to gis grace and friendship THE 3. POINT TO consider how much the Sonne of Almighty God doth abhorâ—e and detest sinne for that louing and esteeming so much his life as it wâ—â— reason that so iust and holy a life aâ— his should be loued and esteemed did choose neuertheles to loose and spend it to destroy this bloudy and cruell best Sinne feeling more ouâ— faults then his owne paines Ponder that if sinne cost Almighty God so much in that for to destroy the same he imbraced the Crosse offering on it his most precious bloud and life in satisfaction of â—â—nne how art thou so blind and fooâ—â—sh that thou wilt needes loue and â—steeme a thing so abhominable vnâ—o God How art thou so besotted â—s to choose death it selfe How so â—old and foole-hardy as to adâ—enture the committing of a mortall â—â—nne it hauing cost God himselfe so â—igh a price And if this be true as 〈◊〉 is is it not a madnes incredible to â—elieue with fayth what thou belieâ—est and to liue in manner as thou â—uest That is to say to belieue that â—nne is so bad and detestable and euertheles to commit the same so â—â—peratly to belieue that God is so â—od and notwithstanding to offeÌ„d â—â—m Hence thou shalt gather a great â—islike and detestation of sinne seeâ—â—g that for the curing thereof humâ—â—eanes did not suffice but diuine aâ—ne And know that he who comâ—itteth it as much as lyeth in him â—s S. Paul saith doth crucify againe â—â—e Sonne of God THE 4. POINT TO coÌ„sider the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commiâ—ted Where ponder first how all those damned soâ—les vvere men aâ— thou art and many of them Christians and were perhaps sometimes highly in the fauour of Almighty God but by little little they greâ— carelesse and came to fall into thaâ— miserable estate by the iust iudgments of God death ouertooke thâ—â— therein and so were they most iustly condemned for all eternity Secondly vvith hovv much more reason thou deseruest to be iâ— Hell as those soules are for hauinâ— offended God in that very kind oâ— sinne not once but many times how iust reason there was that death should haue caughâ— thee in commiâ—ting the first sinne and that God should haue giuen theâ— no time oâ— repentance Hence thou shalt gather desirâ—â— and affections of loue and gratitudâ— towardes Almighty God for the fâ—uours and benefits done vnto thee in deliuering thee from the dangâ—â— before thou didest fall into it Alâ—â— feruent desires of doing satisfaction for thy offences in this life lameâ—ting and bewayling them THE III. MEDITATION Of Death THe Preparatory Prayer as before The Composition of place shall be to imagine the King of heauen seated on his Royall throne dispatching thence his Iudges Sergeants Apparitors and other his Officers to depriue of their liues all those that are to dye Suppose that the last day of thy life is now come and that this is the last houre therof and that thou preparest thy selfe for the finall account The Petition shal be to beseech our Loâ—d to open the eyes of thy soule giuing thee grace To liâ—e so now as thou wouldst then wiâ—h thou hadst liued so composing and ordering now thy disordered life that thou mayst dye a happy death THE 1. POINT TO consider how doubtfull and vncertaine this day and houre of thy death is so that thou neyther knowest when nor in what manneâ— it will attach thee For that ordinarily when a man is most carelesse and thinketh least thereof it then commeth the diuine prouidence so oâ—dayning to oblige thee to be alwayes watchfull expecting this day and fearing this houre For as there is nothing more vncertaine then thaâ— houre so thou must belieue that nothing is more certaine then that after health followeth sicknesse afâ—er life ensueth death Ponder how this Verity is most sure and vndoubted yet thoâ— liuest neuertheles with so great carelesnes and negligence not preparing for death which daily doth threaâ—en thee And mooue heere in thy selfâ— a great desire to liue well to day as one that is to dye to morrow for the day wiil â—ome and that very quickly wherein thou shalt line to â—ee the morning but not the eueningâ— or the euening but not the morning and order thy life from this day forward in manner as thou wouldest wish to haue liued at the houre of thy death And if thou wouldest not that death should seize vpon thee in the state in which now thou staÌ„dest procure forth with to come out of it for it is not good to liue in that state wherein thou wouldst not dye THE 2. POINT TO consider of what importance it is as the holy Ghost saith to haue alwayes in mind the presence of Death thereby not to sinne for euer For thou wert very vnwise if in a businesse of so great consequence â—nd importance as is alwayes to walke prepared and armed witâ— his â—oly and wholsom remembraÌ„ce â—hou wouldst so much forget thy selâ—â—s to deferre it to the very point and â—nstant of thy death not knowing how or in what manner thou aâ—t to dye whether sodainly or by some â—tone throwne at randoâ— or by a tile of a house falling downe vpon thee by sword fire or water for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee as it hath befallen many othersâ— Ponder that euery sinner whosoeuer doth deserue to be chastised with this sodaine death and to perish and dye therein as very many haue done Seeing therfore thou aâ—â— so great a sinner how doest thou noâ— tremble to be but one houre in moâ—tall sinne Why art thou not carefull hovv death may find thee well or ill prepared That is in mortall sinne or in the grace fauour of Almighty God Hence raise in thy selfe an earnest desire with a firme purpose and resolution to do so and not to be sâ— carelesse as hitherto thou hast beeâ— in
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
sinnes iâ—â—â—h committed it is certaine but 〈◊〉 of true repentance for them And â—â—en the mercy of God should leaue thee what wouldst thou doe poore silly soule enuironed with so many rauenous wolues desirous to swaâ—low thee vp at one morsell Hence raise in thy selfe a great desire to gaine by some speciall seâ—uice and endeauour the friendship oâ— thy iudge and to fulfill in all thingâ— his most holy will obeying him reâ—pecting him fearing him and most hartily louing him and finally representing vnto him his manifold merits that therby by thine owne good workes the sentence may bâ— giuen not against thee but in tâ—â— fauour for thereon dependeth thâ— eternall weale or woe THE 4. POINT TO consider how strait the Processe of this iudgement shalbeâ— how vpright the iudge how busâ— and sollicitous thy accusers how feâ— thy patrons and defenders For theâ— those things which most thou louest and for which thou didst most anâ— which as it seemeth should most assist and ayde thee will noâ— only not help thee but rather will entanglâ— â—â—d put thee in greater straits Ponder how that thing which â—â—e Absolom did most loue and eâ—â—eme to wit his haire as the Holy â—â—ipture recounteth Almighty God 〈◊〉 iust iudgment ordained to be the â—se and instrument of his death â—â—en so it will befall thee if thou be â—â—d that the thinges which in thy 〈◊〉 time thou most regardedst and â—inducement whereof thou offenâ—dst God the very same will then â—â—ad most stifly against thee and â—â—ke thy case more doubtfull and â—â—se thee greater torment so thy gods honours delights and pleaâ—â—â—es which were thy Idols in thy 〈◊〉 time shall there be executioner◠〈◊〉 shall torment thee most cruelly â—â—â—ing a meanes of thy perdition Gather hence a great desire â—â—t God will please to illuminate â—â—ne eyes that thou sleep not in â—â—th at any time and least thine â—â—my say I haue preuayled against 〈◊〉 Beseech Christ our Sauiour aâ—â—is a most mercifull Iudge thaâ—â—â—en he shall come to iudge he condemne thee not nor deliuer thee into the bloudy clawes of those most fierce lyons which rage for hunger and are at all times ready to denouâ—e thee THE V. MEDITATION Of the body after death THE Prepatory Prayer as the first The composition of place shall be to behold thy selfe with the eyes of thy soule dead and shrowded in a sheet lying in some Hall or chamber vpon a cloath oâ— couerlet alone without company thy body couered with a blackâ— hearse and thereon a Crucifixe lying with two candles on either side The Petition shal be to askâ— light of our Lord to make no reckoning at all of whatsoeuer is in this life but only of his grace THE 1. POINT TO coÌ„sider how thy body as soonâ— as thou hast giuen vp thy Ghost will remayne without life sense or â—otion like vnto a block all pale disfigured foule cold horrible and â—â—king and finally in such a shape â— euery one will fly from it Ponder what is the end of all â—â—auty estimation honour and deâ—â—ht of the flesh how little whatâ—â—uer thou hast enioyed hitherto 〈◊〉 then pleasure thee for he who â—â—ttle before pleased the eye of the â—â—older with his beauty and comeâ—â—es now causeth horrour dread â—â—to all that looke vpon him Procure hence a great desire of â—â—stising thy said body and mortiâ—â—ng thy selfe for pamper it neuer â—â—uch yet will it still remaine flesh 〈◊〉 what is flesh but as saith the 〈◊〉 Prophet Isay a little grasâ—e â—â—â—at is the glory thereof but as the â—â—wer of the field that fadeâ—th and â—â—ereth away with a blast And â—â—â—ng that this thou art and in this â—â—â—u art to end it behooueth thee to â—â—y thy selfe as one dead to thâ—â—â—ld to all that is flesh bloud THE 2. POINT TO consider how thy body shall â—â—e part this world bound hand foote not richely adorned with goâ—â—geous and precious garments bâ—â—clad in a poore shroud made of 〈◊〉 old sheet or some rent and pachâ—â—â— bit the house chamber and 〈◊〉 that they will allot it shal be the 〈◊〉 earth and a narrow pit of seauen 〈◊〉 long and three foot broad and 〈◊〉 this it shall and must rest contentâ—â— who through meere vanity and pâ—â—â— as another Alexander the great 〈◊〉 whole world could scarce contaâ—â— before Ponder how the hard groâ—â— shall succeed in place of a soft 〈◊〉 a poore shroud in lieu of preciousâ—rich apparell stench and rottâ—â— for the fragrant smells and sweeâ— dours wormes for delicacies 〈◊〉 pleasures who shall gnaw and 〈◊〉 sume that belly which before 〈◊〉 heldest for thy God Reâ—pe hence great confusioâ— shame for thy vanity and sensuâ—â— in desiring costly apparell soft â—â—ding and large habitation encoâ—â—ging thy selfe to mortify thy 〈◊〉 great lauishenes hâ—erin and beâ—â—â— â—â—â—ntly whatsoeuer vvant of these â—â—ings or whatsoeuer is not such or 〈◊〉 good as thou couldest wish sith â—â—hat thou hast at this present how â—â—lesoeuer it be is very much and â—â—ry large coâ—pared with that which â—â—pecteth thee and art to haue heerâ—â—er THE 3. POINT TO consider the iourney of thy 〈◊〉 body towards the graue and the â—â—mpany that shall carry thee to be â—â—ied how thou shalt be borne â—oÌ„ a beare on other mens shoulders â—to the Church some weeping oâ—â—ers singing Ponder first that he who but â—hile before strutted vp downe 〈◊〉 streets looking on euery side â—â—red into the Church registring eâ—â—ry thing that passed therein goeâ—h â—â—w vpon other mens feet blind â—afe dumbe For then although â—â—â—u hast eyes eares and tongue 〈◊〉 shalt thou neither see heare nor â—ake because thou art dead Ponder secondly how after 〈◊〉 Office of the dead being ended they will cast thee into thy graue and couer thee with earth least the people should see thy filâ—h putrefaction where the greatest benefit any friend thou then hast â— can do thee shal be to honour thee with casting vpon thee a handfull thereof Why therefore art thou so desirous of aboundance in this life siâ—h at that houre so little will content thee Hence thou maist gather that thou art not to make any account oâ— the vaine honours of this life but deeply to humble thy selfâ— and in thine ovvne estimation to put thy selfe vnder the feete of all sith thou â—rt to be layd vnder the feete of the poore man that shall bury thee vvho will not stricke to trample and tread vpon thee and deale roughly vvith thee yea and to bruse thy head with his spade or mattock Learne by this not to contemne the poore little ones seing in thy death thou shalâ— soone be equall with them THE 4. POINT TO consider thy body in the graue couered with earth and vpon 〈◊〉 a heauy stone corrupted consuâ—â—ed and brought to naught yeâ—â—â—ade food for wormes who beforâ—â—idst hunt after all kind of dainty â—uory morsels svveâ— musicke pleaâ—â—nt odours and beautifull aspects â—â—e all this shal be vnto thee as if
it â—â—vere not hauing lost the instrumeÌ„ts â—nd organs whereby thou mightest â—â—nioy them Ponder what profit rotten â—â—ands doe now reap of thy riches so â—reedily sought and hoarded vp toâ—eather What fruit doe thine eyes â—ovv enioy of all the vanities which â—hey haue beheld what vviâ— all thy â—elicacies prouided for thy tast then â—â—uayle thee of vvhat continuance â—aue those castles of aire been framed â—n that thy head what end haue all â—hose gusts and pleasures had proâ—ured by so heynous sinnes vnto thy â—â—retched body And turning thâ— speach vnto thy soule say Looke â—nd consider well what will be the â—nd of this flesh thou novv hast Consider vvhome thou cherishest â—home thou now adorest O miserable wretch that I am wherefore 〈◊〉 all these riches if I am to become so â—aked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ— To what end are these delicacies and banquettings if so soone after I am tâ— be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ— soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ— which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent â—right shining cloud and thereon a â—ate or chaire of Estate and Maiestâ— â—here Christ our Sauiour is to sit 〈◊〉 iudge all mankind The petition shal be to crauâ—â—f Almighty God grace to apprehend â—nd feele now that which thou arâ—â—hen to see endeauoring that since â—â—ou art one of those which are to be â—here called thou maist also be of â—he elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâ—ures at the day of Iudgement For 〈◊〉 Christ our Lord saith the Sunne â—halbe darkened the Moone shalbâ—â—urned into bloud the stâ—rrs shall fall â—rom heauen and the sea shal be trouâ—led Finally the dread and horrour â—hich then shall possesse the harts of â—en shal be so great that they shall â—ot find any place or corner secure â—herein to hide themselues wherevpon they will all waxe pale dry â—ither away for feare and become 〈◊〉 it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâ—gel with fearefull voice in maâ—ner of a trumâ—â—et shall summon all the dead to â—udgement And in a moment all both good and bad shall rise againe â—ith their proper bodies which they â—ued in heere on earth and come toâ—eather into the valley of Iosaphat â—here to attend the Iudge that is to â—â—dge them Ponder the sorrowes paines â—hich the damned will feele vvhen â—â—eir soules brought out of hell shalâ—â—e againe coniovned with their boâ—ies vvhat vvill they say vnto one another hauing been Authours and â—auses of ech others torments and â—â—iseries O with vvhat curses vvill â—â—ey vpbraid one another being the◠〈◊〉 be linked togeather to be ech oâ—hers executioners Contrarâ—vvise â—ow gâ—eat content shall the soule of â—he iust receaue at the good compaâ—y of the body which whilest they â—ued togeather on earth was a mean â—nd help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâ—fall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâ—fe and rage of the bad wil be who were so much honoured in this life wheâ— they will see themseluâ—s on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ— they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ— haue imbâ—aced the Crosse and Mortificatioâ— to follow me come and receaue the reward which is â—ue vnto you and take possession thereof with eternall rest And to the wicked he
called the Illumiâ—â—tiuâ— Way The end of which way is to Illuminate the soule with the light of sundry truthes and vertues with â—iâ—ely and effectuâ—ll desirâ—â— of knowing God and to vnite himselfe witâ—â—im exercising himselfe in the conâ—iderations of the diuine Mysterieâ— of the life and death of our B. Sauiâ—ur for by meditating of these and â—y carrying them alwâ—yes in his hâ—rt â—e shall stâ—r vp and enkindle in himâ—elfe motions of deuotion proper 〈◊〉 peculiar to this way to wit louâ—â—nd desire of the vertues of Humiâ—â—ity Patience Chastity Obedience â—ouerty of spirit Câ—arity the like For to what vertue can any one bâ—â—nclined wherof he may not find in â—he life and death of our Sauiour meruaillous examples it being as iâ— were a royall table or banquet furâ—ished with all sorts of meates a pâ—â—radise full of all delights a garden â—et forth with all manner of flowers â— market abounding with all things â—and as it were a spirituall Faire repleâ—â—â—shed with all good thinges that wâ—â—an wish for as in this second bookâ—â—halbe seene An Aduertisement â—T seemeth vnto me conueniâ—â—◠〈◊〉 for the better obseruing of our intended breuity not to treate froâ— hence forward in the ensuing Meditations of the Preparatory Prayer of the composition of Place or oâ— the Petition since it wil suffice to hauâ— done it in all the Mediâ—ations of thâ— first Boobe of which euery one may make his benefit and haue a generall knowledge light inough to make alwaies the sayd three thinges according as the subiects of the Meditation shall require for more perspicuity whereof let vs put an example or two Will you meditate vpon the Birth of our Sauiour Christ or on the pennance which he did in the desert c In the Former the composition of place may be as followeth Imagine that you see with the eyes of consideration as it were â— house or cottage vnhabitable forsaken of all open on euery side full of cobwbes and filth exposed vnto the wind and snowy weather and in a corner thereof on the ground vpon â— little straw the only begotten Sonne â—f Almighty God Iesus Christ ouâ— Lord crying like a little infant trâ—bling and quaking for cold the most Blâ—ssâ—d Virgin our Lady and her Spouse S. Ioseph full of deuotion admiration and astonishment adoring him on their knees Let thy Petition be to obtainâ— grace of his Maiesty to performe the like with them and to know serue and be gratefull for the fauours and benefits he commeth to bestow vpon thee thou being so vnworthy of â—hem In the Meditation of the desert the composition of the place may be made thus Behold with the interiour sight of thy soule Iesus Christ our Lord all alone in a desert compassed with high mountaines and craggâ— rocks doing for the space of forty dayes hard and rigorous pennance not eating any thing at all enuironed with the fierce and wild beâ—stes of the woods cast vpon the ground vnder a hedge or at the fooâ— of some tree for such was his shelter and place of repose treating day and â—ight with his Eternall Father about thy saluation The Petition shal be that his Maiesty will vouchsafe to doe thee so great a fauour as thou maist serue accompany him in that desert willdernes for such holy company wilbâ— to thee a paradise and glory And after this manner â—hou mayst alvvaies make in the beginning and entrance of thy Prayer the Composition of place and Petition according as the passage or Mystery which thou dost meditate shall reqâ—ire humbly crauing ayd and fauour of the holy Ghost who as â— most excellent maister of spirit will teach thee far better then I can But one thing is specially to be noted that when thou art to make the Composition of place in some passage or Mistery of Christ either newly borne or bound to the pillar or nayled â—o the crosse thou must not imagine as though it happened a far off in Bethelem or in Ierusalem a thousand and so many yeares since for this doth wearâ— the imâ—gination and is not of so much force to moue But rather imagine those thinges as if they were present and euen now did passe before thyne eyes seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger And as it were heare the strokes of whips and knocking of the nailes whereby â—hou shalt both pray with more facility swetnes attention and deâ—otion and be moued more reaâ— more aboundant fruite and profit â—hereof THE I. MEDITATION Of the Conception of our B. Lady THE 1. POINT TO consider and with the eyâ—â— of thy vnderstanding to behold the three diuine Persons Faâ—her Sonne and Holy Ghost in thâ—â—hrone of their glory and Maiesty in whose presence do assist an innuâ—erable number of Angells ordayâ—ing and decreeing in thaâ— supremâ— Councell that seeing the â—uine â—nd perdition of mankind and the forgetfullnes of their eternall weale and saluation was so great to redresse the domage and vniuersall hurt the second person of the most B. Trinity the only begotten Sonne of the Eternall Father should become Man to redeeme vs. Ponder the excessiue louâ— which did burne and inâ—â—ame his diâ—ine breast for hauing many other meanes to redeemee thee which would haue cost him farre lesse he would notwithstanding make choice of no â—ther but of that which should â—ost him most of all the more to declare his vnspeakable loue towardes thee making himselfe Man that he might be more humbled therby and inueâ—ting himselfe with the basenes of thy flesh to communicate vnto thee â—is greatnesse he that was before impassible became mortall be that was Eternall temporall and oâ— a Lord a â—laue of the king of heauen a worme and reproach of the earth Hence thou mayst gather the great longing desire our good Lord had of thy saluation seeing he would vndertake so much for thee for thy soules health Stir thou vp likewise in thy selfe feruent desires of humiliation the better to serue him for that he so huÌ„bled himself to redeeâ— thee THE 2. POINT To consider how Almighty God hauing determined to make himselfe Man and to be borne of a Mother as other men are ordayned that his holy spirit should begin to build the house wherein he vvas to dwell creating the sacred Virgin our B. Lady pure and without spoâ— or blemisâ— free from all stayne of sinne originall or Actuall And certainely it â—as meete that such a priuiledge should be graunted her in whomâ— God was to lodge and dwell as in hiâ— holy Temple Ponder that as all our hurt and perdition entred into the world by a man and woman God in like manner would that our redemptioâ— should haue beginning by another â—an and another women And 〈◊〉 death entred into the world by Adam and Eâ—e when they sinned so the life of grace should enter by Iesus Mary which neuer sinned vnto whomâ— men should repaâ—re for remedy of their
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
holy pilgrimes ariued at Bâ—thleem late in the euening going fraÌ„ house to house from Inne to Inne did enquire after lodging either for money or for Gods sake but found none that wold receiue or lodge them all being taken vp by persons of better esteeme and faâ—hion then they were thought to be Ponder how often this soueraigne Lord hath called at the gates of thy hart said vnto thee that which he said to his chast Holy Espouse in â—n the Cantieles Open to me my bâ—loued mâ— sister my doue But such was thy obstâ—acy rebellion that thou wouldest neuer entertaine nor ledge him yea rather hast shut the dore most vngratefully against him Gather hence a great desire now at last to harbour and receiue this thy Lord and Maister giue him some place in thy hart that he may be spiritually borne in thy soule for doubtles he wil most aboundantly requite thy good hospitality and entertainement as he requited Martha Zachaeus Beseech him to come once more knocke at thy dore for that thou wilt now open it vnto him and giue him the best part of thy house to wit thy hart that he may repose remaine therein as long as it shal be pleasing vnto him THE IX MEDITATION Of the Natiuity of our Sauiour Christ in Bethleem THE 1. POINT TO Consider how the most B. Virgin not finding any other was faine to take vp her lodging in a poore forlorne cottage yea which is more in a vile loathsomâ— stable the which Saint Iosepâ— hauing accommodated after the best manner he could they there rested very well contended rendring to Almighty God many thanks for that sory â—helter aboad Ponder first that a poore â—ase habitation is nothing displeasing vnto Almighty God so it be quiet and free from all worldly vâ—â—ities For God had rather come and remaine with a poore humble man if he giue him his hart quiet free then with any Prince or King that hath his mind busied disquieâ—ed with worldly affaires Ponder secondly how the B. Virgin miraculously perceiuing the time of â—er deliuery to be at hand in place of sorrow and paines which other women do feele she was filled with ioy and gladnesse of soule and body contemplating the present benefit which Almighty God bestowed vpon the world for the redemption thereof so she brought forth her only Sonne and the only begotten of God the Father without any painâ— or griefe or loâ—â—â— of her Virginity wherat being wrapt with profound â—dmiration she cryed our It is possible that with these eies of mine I doe see God who created me now become a child for my sake in this most vile abiect place of the earth 〈◊〉 stable Is it possible that I behould â—he Sonne of the Eternall God beâ—ome a tender babe And the spleâ—â—â—our and brightnesse of the glory of â—is Father laid vpon a little straw â—nd hay That I heare and see him â—â—eep who is the only comfort of â—he miserable and the ioy of the Aâ—â—ells Gather hence a great desire to feele and experience that which the Sonne of Almighty God suffered and felt at this his entrance into the world endeauouring to get at the least some one of the vertues which then he discouered of Humility Pouerty Patience and Contempt of all thinges which this most miserable world doth yield THE 2. POINT TO consider how the sacred Virgin beholding that Blessed babe whom the Seraphims all the Blessed Spirits do serue and adore lying vpon a little straw shiuâ—ring for cold and in all thinges behauing himselfe as an infant the teares trickled downe her cheâ—kes and bowing with great deuotion her knees to the very ground with most profound reuerence she adored him as her God and kissed his sacred feet as of her King his handeâ— as of her Lord and his face as her deerest Sonne and imbracing him and laying him at her virginall breastes did reioice with him and say O child of gold O riches of heauen O ioy of Angels O mirrour of beauty thou art most welcome into the world vtterly lost without thee in good time art thou come into this land of perdition to be a meanes for vs all to ascend into heauen Ponder with how sweet and cheerfull a countenance this Blessed Infant would behould his beloued Mother smiling vpon her would discouer vnto her how the immensity of God did there lye hidden in so small a corps his infinite wisdome inatender babe that could not speke his whole omnipoteÌ„cy in those weake and feeble members Gather hence feruent desires â—o adore and serue as the Blessed Virgin did this thy Lord and Creatour seeing he debased â—umbled himselfe so much for thee so vile a seruant of his because by thus offering thy selfe to serue him body soule â—nd with all thy ability and power he will most willingly accept of this thy good will and giue thee grace to effect it THE 3. POINT TO consider the ioy deâ—otion â—eares of the Blessed Virgin and the care diligence wherewith she did performe wâ—atsoeâ—er apperâ—â—iâ—ed to the seruice of her Sonne and Lord She swathed him in a poore yet cleane and handsome swathingbandes cloathes such as she had She with most tender loue and incomparable ioy imbraced him she gaue him a thousand kisses of ioy saying My King my Prince my loue my Lord my God and forthwith laid him downe in the manger Ponder how this Blessed Inâ—ant though he speaketh noâ— a word doth notwithstanding from the manger as from out of a chaire or pulpit teach and read vnto thee a lesson of Pouerty and neglect of whatâ—oeuer is in this world for he being â— most mighty and potent King batâ—â—euertheles no other throne or placâ— but only a stable and in lieu of rich and costly hangings and cloath oâ— gold the spiders webbeâ— and hiâ— bedding straw and hay insteed of the softest warmest fethers Gather hence confusion and shame for that thou dost alwayes desire procure and seeke for thy selfe whatsoeuer is best whereas Christ our Sauiour did alwaies for himselfe choose whatsoeuer was worst as to be borne be choose a stable a most loathsome place an aboad of brute beasts to dye he made choice of an infamous place appointed for the excution of 〈◊〉 and malefactours for to be borne he selected a small and silly Village and the depâ—h of midnight when no body mighâ— see him to dye be appointed the midday and the greâ—test and fairest Citty of the world When he was to be borne in Bethleâ—m â—e ordained that there should be great concourse of people from all places of Iudea who at that time were there assembled to haue their 〈◊〉 and families enrolled once a year◠〈◊〉 to the custome the Emperâ—â—â— command of euâ—ry ones 〈…〉 which might be an 〈◊〉 that his Mother and S. Ioseph should not fâ—â—d any lodging or commodity for his birth and when he was to
themselues with exteriour purity alone as the foolish virgins and Pharisies did but much more procuring the interiour Because all the glory of the daughter of the King which is euery pure soule as the Holy Ghost sayth is within Gather hence a desire if thou desire to ascend vp to the mount of God and enioy his blessed sight to obtayne not only corporall but also much more spirituall purity for it is not fit that the TeÌ„ple of God should be polluted or not pure seeing therfore thou art his Temple as S. Paul sayth and the Holy Ghost hath his aboad in thee endeauour and striâ—â— alâ—ayes to be pure and cleane both in body and soule that in thee the beames of the diuine light may appeare and shine as in a very clean pure christall glasse for if thou loue this cleanesse and purity of hart thou shalt haue the King and Lord of heauen for thy friend and enioy his sight THE 7. BEATITVDE TO consider how God calleth the peace-makers the children of God for not only those who haue peace in their soules with Almighty God but those chieâ—â—y who also procure to haue the same with their neighbours shal be the children of God and of our Sauiour who with special prerogatiue is called the peaceable King and ordained that when he came into the world his Angells should salute men with this peace and made so much reckoning thereof that he vsually saluted his Disciples with this peace saying vnto them Peace be with you Ponder the innumerable perâ—ecuâ—ions afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs purchasing for vs true peace and sheâ—ing himselfe peaceable euen with those who did hate him Gather hence how behoofull it is for thee to haue peace with thy self and with thy neighbours Thou shalt haue it with thy selfe if thou be carefull to breake and subdue thine inordinate appetites attending to the contituall exercises of mortificationâ— and vvaging continuâ—ll vvaâ—re with vice for peace is gotten by warre With thy neighbours thou mayst haue peace if thou endeauour neuer to giue them occasion of offence or trouble but rather to agree make peace with euery one and so doing though shalt be the beloued child of Almighty God THE 8. BIATITVDE TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice that is for verâ—ue and sanctity sake which perseâ—ution is not vnderstood to be suffeâ—ed in one or two things only but in all kind of iniuries to wit in lands liuings honour content life and death c. Ponder how our Saâ—ioâ—r Christ from his very cradle till his dying day suffered for iustice and sanctity the greatest persecutions and 〈◊〉 which were euer endured and with the greatest patience that eues any had and for the most iust and innocent cause that could be to wit for reprehending vice and sinne and for the saluation of soules Gaâ—her hence a great desire to suffer persecution in imitation oâ— Christ neyther esteem it any wonder sith his enemies persecute him that thine also persecute thee but remâ—ebring that if it was necessary that Christ our Lord shold pass through innumerable tribulations and affâ—actions and so enter into his ovvnâ— glory it is euident that neyther thoâ—â— not any other shal enter into the glory which is not thine but only bâ— this way of persecuion Wherfor animate thy selfe to suffer persecutioâ— and affliction because our prefeâ— tribulation which is momentary and light as also our life is workeâ—h aboue measure as the Apostle â—aitâ— an eternall weight of glory in vs. THE XXIII MEDITATION Of thetempest at sea THE 1. POINT TO consider that our Blessed Sauiour being entred with his Disciples into a little boat he fell a sleep forth with a great tempest arose on the sea Ponder two things first that if the ship wherein Christ sayled be tossed and couered with waues what will become of that wherein the Diuell is Pilot that is if the soule of a just and holy person be persecuted afflicted with temptations the soule of a wicked man and of a sinner what shall it endure What will become of such a one Secondly ponder how that all those that betake themselues to the seruice of God ordinarily sustayne tempests and tentations for so the Holy Ghost sayth Sonne comming to the seruice of God stand in iustice and feare and prepare thy soule to temptation Wherfore many times Almighty God permitteth great teâ—â—peâ—tuous stormes of temptation and pâ—rsecutious to be raysed against vs and he semeeth to vs as if he were a sleep neglected vs. Gather hence purposes to 〈◊〉 the fury of thy temptations for God will assist thee and relieue thee in time of thy greatest need and deliuer shee out of danger as he deliuered his Apostles when they came vnto him and craued his help and assistance THE 2. POINT TO consider how the Apostles seeing all their labour to be in vaine went presently to our Sauiour foâ—r help and awaking him sayd Lord saue vs we periâ—h Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles albelt he saw the danger in which they were partly that they might know and vnderstand how little they could doe without his help and partly because he would they should call vpon him in time of their greatest necessity Ponder furthermore how negligent thou hast beene in stormes of temptations wherein thou hast byn often tossed and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord in beseeching him to fauour and ayde thee And hence it hath come to passe that the little boat of thy soule hath beene often plunged and ouerwhelmed with the waues Gather hence purposes to run to God at all times for his help but especially in time of temptation and affliction saying vnto him O Lord deliuer me from this temptation that â—auseth this tempest in my soule delyuer me from this vice from this perill and affliction For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles And will command by the vertue of his diuine word the blustering winds of thy temptations tribulations which are those that raise these stormes in thy soule to cease and be quiet presently great tranquility and peace of mind will follow THE 3. POINT TO consider how Christ our Sauiour awaking reprehended his disciples sayd vnto them Why ase you fearefull O yee of little faith as if he should say I being in your company you need not feare Ponder the loue that Christ sheweth to his Disciples and how he requireth the like loue of them againe and that they trust in him fasten the anker of their hope in him for they shal be secure in the middest of the raging and tempestuous sea of this life though the waues should riss to the very clouds Gather hence a great desire to
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
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
was made receauing for the sonne of the liuing God the sonne of a poore fisherman for the Mayster of heauen an earthly disciple for the Lord a seruant for him that can do all things him that can do nothing without his grace Gather hence a great earnest desire to take this Blessed Lady â—or thy mother to loue and serue â—er with speciall care And a firme â—urpose to obey the diuine will learâ—ing to reuerence as in place of God his creature that is to say thy Superiour Father or Mayster which he shal aâ—â—igne thee whosoeuer he be to serue obey him as God himselfe as our B. Lady did who tooke S. Iohn for her Son he tooke her for his mother THE 4. WORD TO consider the fourth Word which Christ sesuâ— our Lord spak to his Eternall Father reprâ—sâ—nting him the affliction which he felt by reason of his internall desolation of mind for he cried with a loud voicc and sayd My God my God why hast thou forsaken me Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son to suffer and to continue in torment and released him not out of those terrible paines sorrows which he had vndertaken for our good and remedy neyther in them did he giue him any comfort or ease at all To the crossâ— it selfe he could not leane his head on any side without increase of painâ— and griefe the thornes thrusting in deeper thereby of this hands he had no help because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face nor the tears which he did shed from his eyes they being nayled fast to the Crosse. Neyther of his feet for they were not able to sustaine the poyse of â—is body but rent themselues vvith â—reater payne Wherfore our Lord â—eeing himselfe so afflicted cryed vnâ—to his Eternall Father and sayd My God why hast thou forsaken me Gather hence sorrow and compassion to see that there is scarce any â—hat make benefit of his passion or â—hat accompany our Lord in his hard 〈◊〉 painefull tâ—auels foz his disciples 〈◊〉 forsaken him his people abandoed him many men lost their faith â—hich before they had in him Hartiâ—â— beseech him that he will not forâ—â—ke thee now nor at the houre of 〈◊〉 death THE 5. WORD TO consider how that our Sauiour being novv quite and cleane exhaust his body though the abundance of bloud which he had shed being dryed vp and all the conduitâ— of his veines emptied he had naturaâ—ly a most grieuous thirst therforâ— he sayd I thirst Ponder how great griefe pierced the soule of the B. Virgin seeinâ— her beloued Sonne and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort for asking little water to coole his thrist withâ—â— there was no body that would giue him and albeit she could haue goâ—â— for water she durst not leaue hiâ— fearing least in the meane tyme 〈◊〉 shold depart this life seeing him noâ— at the point of death Ponder secondly that besideâ— corporall thirst which our Lord 〈◊〉 had he had a much greater thirst other three thinges First he had insatiable thirst to obey his eterâ— Father in all thinges without 〈◊〉 ting any thing how painfull soeuâ— should be And because he knew it to be the will of God that they should giue him vinegar and gall he would not omit to fulfill his will in accepting that also His second thirst was an inflamed desire to suffer for our sakes far more then he had yet suffered The third thirst was of the saluation of soules and in particuler of thyne and that thou wouldst serue him with perfection Gather hence confusion and shame seeing that thy thirst is not to suffer for Christ our Lord nor to be obedient patient humble and poore as he was but to haue plenty of all thinges and that nothing be vvanâ—ing euen for superfluous expences Beseech him to graunt thee some praâ—ticall knowledge of the thirst which â—e had that thou mayst become his â—isciple in something THE 6. WORD To consider that the sixt word that Christ our Lord spake from the â—aire of the Crosse was Consâ—maâ—m est It is consumate all what soâ—uer my Father commanded me to suffer from the cribbe vnto the Crosâ—â— is accomplished ended Ponder how thy Lord vvho now in this chaire of ignominy reaâ—â—dy to giue vp the Ghost will comeâ—the day of iudgement in another veâ—â— different throne of glory and maiesâ— to iudge and will say in like mannâ—this word Consummatum est noâ— the world is at an end and the vayâ— pompe and glory thereof now 〈◊〉 delights of the wicked are past 〈◊〉 also the trauels of the iust From hence thou mayst gathâ—â— desires tâ— liue in such sort that at 〈◊〉 houre of thy death thou mayst 〈◊〉 with S Paul I haue consumated 〈◊〉 course I haue ended my life wherâ—â—as a good Christian or as a good Râ—ligious man I haue fulfilled the obâ—â— gations of my state But if thou 〈◊〉 been slacke remisse in this 〈◊〉 mayst not say It is consumated 〈◊〉 now my payne eternall woe begâ—â—neth Beseech our Lord to giue 〈◊〉 grace that thou mayst begin from 〈◊〉 day forward continue to the 〈◊〉 in his holy seruice THE 7. WORD TO coÌ„sider that the last word which our Lord spake on the Crosse beâ—â—g now ready to giue vp the Ghost â—as to commend his spirit into the â—ands of his Eternall Father Ponder first that he sayth not I â—â—mend vnto thee my liuings or posâ—â—ssions for he hath none not my â—onour for he is not much follicitous â—erof not my body for â—â—at is not that which he regardeth most but his â—pirit which is the principall ought â—ost to be reckoned of by man Ponder secondly that our Lord â—oth not only commend vnto his Faâ—â—er his own â—â—irit alone but also the spirit of his elect which he esteemet◠〈◊〉 his Gather hence desires in thy lif◠〈◊〉 and in the houre of thy death 〈◊〉 â—â—mmend thy spirit into the hands of â—od for theron dependeth the eterâ—â—â—ll wâ—ale of thy soule THE L. MEDITATION Of the taking downe from the Crosse of the buriall of our Lord. THE 1. POINT TO consider that the euening oâ— that sad and dolefâ—ll daâ— beinâ— novv come the Blessed Virgiâ— being poore and besides destitute oâ— all help knew not which way to turâ—â—e her selfe for there was no bodâ— that would bring her a ladder to takâ— downe the body of her beloued Sonâ—â— neither had she any body to assist hâ— disciple Saint Iohn the night dreâ—â—on euery one be tooke himselfe 〈◊〉 his home At last she saw two princiâ—pall men comming Ioseph Nicoâ—demus who brought necessaryes foâ— the buriall Ponder how our Lord God oâ— dayned that because his most Holâ— Sonne had a poore and reproach fuâ—â— death he should haue a rich glorâ—â—ous sepulcher and that vvhereas 〈◊〉
him out of his sepulcher he would not withstanding descend thither to discouer by this heroicall act of humility the loâ—e he bare vnto them From hence thou mayst gather to performe by thy selfe the busines which God commandeth vnto thee of helping of soules how meane soeuer they seeme humbling thy selfe as Christ our Lord humbled himselfe on earth that thou mayst be exalted in heauen THE 2. POINT TO consider the great ioy which the soule of Christ our Lord had â—eeing it selfe to vanquish death to â—riumph ouer hell to glorify such multitude of soules as were there in Limbo How well would he then â—hinke the labours of the Crosse imployed seeing the fruit which that saâ—ed tree began now to yield Ponder the wonderfull ioy and exultation which those holy Fathers receaued who for so many thousand of yeares with such patience considence and expectation had looked for that happy houre of their ransome and liberty when they saw that Blessed soule of Christ their Redeemer triumphant in those bottomles pits and obscure dâ—ngeons of hell destroying with his diuine vertue povver the gates of brasse and iroâ— barres of that dungeon and turning that obscure and monefull place into a ioyfull and pleasant Paradise Gather hence a firme considence in God when thou shalt find thy selfe assaulted with sundry sorrowes and afflictions be not wearied afflicting thy selfe for continuâ— ance of them seeing there is no timâ— that commeth not at last nor any euill that hath not an end as the imâ— prisonement of those Saints had 〈◊〉 happy end THE 3. POINT TO consider how that most Blesâ—â— soule of thy Sauiour accompâ—â—yed with that resplendent brighâ— shining army of holy Fathers came with them to the sepulcher where his body lay disioynted disfigured wrapt vp in a winding sheet Ponder that the first thing which our Lord did was to disâ—ouer vnto them the lameÌ„table shape of his sacred body that they might vnderstand how deere their ransome had â—ost him and when they beheld that holy body all blacke and blew out of ioynt and so bruized mangled 〈◊〉 euery side they yielded agayne â—â—to the deliuerer infinite thanks for â—uing redeemed them with so great â—â—bours paines Ponder secondly how that as â—one as that Blessed soule entred aâ—ine into that body which was more â—â—â—figured then any body euer was transformed it into a far more exâ—â—lleÌ„t shape then it had on the mount â—abor made it a thousand times â—â—re beautifull resplendent then 〈◊〉 Sunne And with a ioyfull counâ—â—â—â—nce he arose out of the sepulcher mortall and glorious without reâ—â—uing the stone from the place which was layd vpon the sepulcher as he issued out of the sacred bowell of the moâ—â— Blessed Virgin vvithouâ— domage of her integrity and purity Out of all this thou mayst gaâ— ther affections of thankesgiuing 〈◊〉 laud prayse to the Eternall Father for that he hath conuerted the sorroâ— of his most Blessed Sonne into so vâ— speakable ioy so incomparabâ—â— beauty communicating vnto his bâ— dy the prerogatiues of immortalitâ— glory THE 4. POINT TO consider that Christ our Lorâ— when he was risen againe did nâ—â— forth with mount vp to heaueÌ„ whicâ— is the seat due to glorified bodyes but remayned in the vvorld for tâ—â— space of forty dayes to comfort anâ— animate his disciples informing the of many things concerning the Kinâ— dome of God that being eye witnâ— ses of his Resurrection they migâ— preach it more considently to 〈◊〉 world it may piously be thouâ—â— that at that tyme all the quiers of Angels came downe to gratulate his victory to celebrate the feast of â—is glorious triumph for if they destended to celebrate his Natiuity wheÌ„ he came to liue heere a mortal passibe life with great reason may we thinke they came at his Resnrrection when he began to liue an immortall glorious life Ponder how the heauenly spirits with Angelicall harmony renewed â—hat canticle of the Natiuity Glory in â—he highest to God in earth peace 〈◊〉 men of good will with great â—son seeing that by meanes of this â—uce of enemies we were made friâ—ds of sâ—ues of sin the diuell we â—â—re made children heyres of hie â—bry Gather hence desireâ— to reioyce to â—ay with the holy Prothet This the day which our Lord hath made vs reioyce be glad therein Deing that all may doe the like aâ—â— him for that he hath gotten so â—rious a triumph victory ouer his enemies THE II. MEDITATION Of our Sauiours apparition vnto hâ—â— most Blessed Mother THE â— POINT To consider that the first visit apparition which Christ Iesuâ— our Lord made is thought tâ— haue been to the most Blessed Virgâ— his Mother to cleare that Heauâ— darkened and ouercast with sorrow and to dry the â—louds of teares froâ— those virginall eyes which had weâ— so much aboue al others had 〈◊〉 thâ— sorrovves and afflictions of 〈◊〉 Passion of his absence Ponder how the Blessed Vâ—â—gin being in her retirement not sleep but in prayer expected 〈◊〉 new light with liuely sayth and sured hope of the Resurrection of â— Sonne mediâ—ating those wordes the Royall Prophet Arise my gloâ— arise my psalter and harp and reioâ— with thy musicke those that are 〈◊〉 and lament thy absence And if vid contemplating his God and Lord so far off had such a thirst longing desire to be partaker of his Resurrection how great desires had the most Blessed Virgin louing him and desiring him much more then Dauid being so neere to the tyme and euery â—oment expecting to see and inioy â—gayne her beloued Sonne now gloâ—ious in his Resurrection Gather hence like affections â—esires And beseech this our Lord that he will vouchsafe to rise in thy â—ule to visit and comfort it as he â—d his most holy Mother that thou â—â—yst deserue to see and enioy him â— his glory at the generall Resurreâ—ion THE 2. POINT TO consider hovv the Blessed Virgin our Lady being in this conâ—mplation and these Ionging desires â— most holy Sonne entred in and â—unifested himselfe vnto her with all â— glory and brightnes which his saâ—ed body had streÌ„gthening her corâ—iall sight to be able to behold him 〈◊〉 enioy him Ponder how great the ioy of thâ— Blessed Virgin was when she saw thâ— body of her most sweet Sonne noâ— now hanging amiddst theeues buâ— enuironed with Angells and Saint not recoÌ„mending her from the crossâ— to the beloued disciple but himself giuing her a louing kisse of peace not dissigured as he was at his death but resplendent beautifull O hoâ— fully content and satisfied did she reâ— mayne vvith this comfortable sighâ— how sweetly dyd they imbrace on another what teÌ„der speach in waâ—â— feelings would there passe betweeâ— those two blessed harts From hence thou mayst gathâ—â— desires to giue thanks vnto this Lorâ— who is so certaine a friend so read to comfort those who suffer for hâ— loue
he had negotiated and broght to passe by his death said vnto them Peace be with you Ponder how great a friend Christ our Lord is of peace sith the first word he vttered by the ministery of his Angells when he came into the world was giuing peace to men And being in the world he sayd to his Apostles My peace I giue vnto you And being to depart out of thâ— vvorld My peace I leaue to vouâ— purchased by my death and Passion Whence it followeth by good conâ—sequence that our Lord recommended vnto vs in life death nothing so much as peace and because sinnâ— had beene cause of so great emnitâ— betweene God and man Christ ouâ— Lord vouchfased thereby to reconcile and set vs at peace with his Eternall Father to receaue the blowes oâ— his rigorous iustice vpon that sacreâ— humanity rent and torne in a thoâ—sand places and setting himselfe 〈◊〉 the middest to say Peace be vviâ— you Hence thou maâ—st gather two thinges the first how often thou being at emnity with God he hath inâ—â—ted thee to peace thou hast not â—dmitted it nâ—uer ceasing to warre â—gainst him with thy sinnes The seâ—ond how little peace thou hast kept with thy neighbour falling out with â—im for matters of small importance â—nd trifles Beseech this Lord who is God of peace to come into thy soule â— graunt thee that which the world â—annot giue establishing peace beâ—vvene thy soule and thy spirit beâ—eene thy powers and senses beâ—eene his Eternall Father thy breâ—ren THE 4. POINT To consider how Christ our Lord entring the disciples were troâ—â—ed and affrighted imagining that â—ey saw a spirit and our Lord sayd them Why are you troubled and â—gitations arise into you harts See 〈◊〉 handes and feet that it is I â—dle and see for a spirit hath not 〈◊〉 and bones as you see me to 〈◊〉 Ponder the sweetnes of his voice which was sufficient to appease them rid them of all feare to makâ— them to know him as who shoulâ— say My deerest disciples I am thâ— same I was wont to be in my nature in person in quality I am you Sauiour your Master your brother your God feare not the fury of thâ— Iewes nor the indignation of thâ— Gentills nor the cruelty of Kings Princes who haue risen against me nor those who oppose theÌ„selues anâ— persecute you for I being in your câ—â—â—pany you are secure in safeguard Gather hence security confâ—â—dence for thy soule timerous feaâ— full through the manifold sinnes thâ— hast committed saying to her O mâ— soule feare not for although thy 〈◊〉 be many this Lord promiseth sureth thee of the pardon of them This Lambe is he that taketh avvâ— the sinnes of the world and he 〈◊〉 will take away thine if he be protectour of thy life of who shouldst thou be afrayd â—HE VII MEDITATION â—f Christ his apparition to the Apostles Saint Thomas being present THâ— 1. POINT TO consider how our Lord the disciples being gathered togeather entred and sayd to his â—isciple who had not belieued the Miâ—â—â—ery of his Resurrection Put in thy â—nger hither see my handes being hither thy hand put it into â—y side be not incredulous but â—ithfull Ponder the infinite charity oâ—â—od in being solicitous for the vvellâ—re of his sheep for hauing expected 〈◊〉 dayes to see if Thomas vvould call himselfe and acknowledge the â—rdnes of his â—art he would not â—ferre the remedy any longer but me in pâ—rson to cure this his 〈◊〉 and lost sheep and taking him by â—hand desired to put place him his hart Gâ—ther hence hovv great the mercy of God is graunting thee 〈◊〉 infallible promise and assurance 〈◊〉 he will not conceale himselfe froâ— thee if thou seeke him yea albeit thâ— hast been as incredulous as S. Thâ—â— mas confessing him for thy 〈◊〉 thy God as he did he will grauâ—â— thee that which he afforded him thâ—â— is his body not only to touch hiâ— but also to receaue and enioy him thy brest THE 2. POINT TO consider how that our Lorâ— who permitted not himselfe to 〈◊〉 touched by Mary Magdalen louiâ—â—â— him so deerly and seeking him earnestly taketh Thomas as we 〈◊〉 being incredulous by the cold 〈◊〉 froâ—en hand maketh it warme 〈◊〉 cherisheth it and putteth it into bosome heaping vpon him so maâ—â— benefits Ponder how that whatsoeâ—â—â— S. Thomas desired and asked 〈◊〉 Lord graunted him as if by his liâ—uing some profit were to ensuâ—â—â— Christ whome loue made to 〈◊〉 for gaynes as his owne yea 〈◊〉 procure them euen with his losse Gather hence an exceeding deâ—â—re to beare with the defects of thy brother not to be slacke nor weaâ—yed with seeking his redresse but euen leauing thy owne right to goe vnto him if he will not come to thee â—nd with breach of thine owne will â—o coÌ„descend vnto his perfectly imiâ—ating Iesus Christ our Lord who alâ—eyt he was triumphant and glorious â—et did he not omit to come and doe â—aint Thomas so great and speciall â—auours and priuiledges And as he â—id with him so doth he also dayly â—ith thee when thou commest to reâ—eaue him corporally and spiritually â—arne to be gratefull and seruiceable â—erfore THE 3. POINT TO coÌ„sider S. Thomas his worthy 〈◊〉 confession for as soone as he touâ—â—ed as piously vve may belieue â—e precious wounds of his Sauiour had his eyes enlightned with that â—â—uine Sunne he became so illumiâ—â—â—ed with the rayes beames of his â—â—uine light and splendour that he confessed plainly clearly the articlâ— of his resurrection which he had noâ— belieued before Ponder the loue which Chrisâ—â— our Lord hath to sinners and whicâ— himselfe shevved to haue to this hiâ— incredulous and sinnefull Apostleâ—â— sâ—th the sinne of his small sayth waâ— not inough to make him leaue to bâ—â—stow such fauours and benefits vpoâ— him as being impâ—ssible gloriouâ— to vouchsafe him his diuine hands 〈◊〉 feet bowells and hart to touch anâ— handle Ponder secondly how the Apâ—â—stle seeing himselfe so honoured anâ— fauoured of our Lord brake out iâ— to these tender and deuoâ—t vvord saying My Lord and my God 〈◊〉 with good reason he called him hiâ— and not our Lord because he louâ— him so tenderly that for his good loue â—e appeared to all the Apostleâ— and forgetting as it were all the 〈◊〉 vpon him alone bestovved the 〈◊〉 and benefit to inflame him in his â—â—uine loue From hence thou mayst 〈◊〉 desires to confesse with S. Thomas that Iesus is thy Lord and thy God for his loue is so exceeding great that â—he is ready to do for thee alone that which he did for Saint Thomas sith that as well for thee as for him he deliuered himselfe vp to death to purchase for thee eternall life THE 4. POINT TO consider the worder which our Lord said to his Disciples Becausâ—â—hou hast seene me Thomas thou haâ—â— belieued Blessed are they that haue not seene haue