worke that man or Angell is capable of since we we goe to pay to God the worshippe of Latria which is properly due to himselfe alone To receiue him into the narrow cottage of our hart whom the highest heauens cannot comprehend To eate the bread of Angells the body of the son of God This is the qualitie of the blessed worke we ayme at Affection Be wise then my soule and wisely discerning what thou goest about striue to imploy thy best and euen outmost endeuours vpon the best of workes Be iust withall and proue not a slow Creditour in paying what thou owest This God thou receiuest is the Lord of life and death and both are iustly due to him He giues himselfe all wholy to thee giue thy selfe wholy backe to him Man is but a sparing exchange for a God If thy hart be alreadie farre too straight to receiue him whom the heauens cannot conteyne let not the world at least possesse any part of it and make it yet more narrow lesse capable Striue to haue the hart of an Angell since thou eatest their foode yea a God like hart indeed since the son of a God is made thy foode THE FIRST MOTIVE Gods proper worshippe II. POINT CONSIDER that as this Sacrament and Sacrifice is the onely proper worshippe due to God so haue we noe other meanes to worshippe him according to his infinite dignitie but this Sacrament and Sacrifice wherin God the Sonne a person equall to him is offered to God the Father But the desire of our hart is to serue God in the best manner we can therfor we must needs frequently desire this Sacrament and Sacrifice Affection My soule my soule le ts not complement God with fictions and Sacryfice him with a lye If the desire of thy hart be indeede to serue him in the best manner we are able and to pay him the proper worshippe due vnto him thou hast in this Blessed Sacrament mett with the meanes to performe it What thou hast not of thyne owne he lends thee of his Hauing riches enough offered thee by him that became poore to inrich thee proue not slow in paying what thou owest If without him we confesse we cannot let vs not fayle to concurre with his blessings to the performance of our dutie And make resolutions accordingly THE II. MEDITATION THE SECOND MOTIVE Loue of vnion with God I. POINT IF we be the true children of Christ we desire truly and indeede to be true Christians and truly to loue Christ But loue leades to neerenesse familiaritie and vnion with the thing beloued therfor must we desire vnion Nor is there a more neere and deare vnion then to lodge him in our harte which is done by receiuing this Blessed Sacrament we must needes then earnestly desire often to receiue this Blessed Sacrament Affection In vaine my soule doe we vsurpe the name of Father if we haue not the hart of children In vaine pretend we to be Christians if we loue not Christ And falsely doe we seeme to haue or desire his loue whose companie we flye whose familiaritie we seeke not this our owne conscience and experience assures vs is true in all we loue saue him whom we should most of all loue For hauing alwayes the meanes at hand of a most neere and deare and blesse-full and glorious vnion if by coldnesse neglect or carelessenesse we make noe vse of it what doe we but declare to the world that we haue not indeede the hartes of children we haue not the Loue of Christians w◠remayne in a lukewarme condition which God hates and reiects THE THIRD MOTIVE Gratitude II. POINT CONSIDER that if we be truly gratefull for the innumerably many and great benefits which we haue continually receiued and dayly doe receiue and expect still to receiue from the hand of God we truly desire some fitt meanes to shew our gratitude nor can we find any more worthy more acceptable more effectuall then to fall vpon the Psalmists conclusion when he was in the same care I will receiue saith he the cupp of my Sauiour That is I will offerre vp Christ to his heauenly Father I must be carefull then frequently to communicate Affection Ah my soule how long shall we remayne heauie harted how long shall we putt vniust rates vpon thinges and waigh benefits in deceiptfull ballances Are we not kindly sensible enough of the smale fauours which we receiue from mē and doe we not find our selues more then sufficiently liuely in point of requitall is it God alone who made the hart that can find noe fauour with it Must toyes from the hand of man be esteemed and extolled and must innumerable benefits from the hand of God be still vnderualued fall to the ground or be receiued as duties must we steale tyme from tyme to gratifie the one and let tyme slide idlely by lent to complie with the other could we pretend the want of abilitie our excuse were currant before men though as to God there can neuer be want where the hartes desires are admitted for payment but while we haue the most easie most acceptable most effectuall meanes and yet not make vse of it make we not our ingratitude to God euident to all men THE III. MEDITATION THE FOVRTH MOTIVE Our heauenly Fathers inuitations I. POINT CONSIDER that if we haue the true harts of children we can neuer turne a deafe eare to a louing fathers inuitations especially where they come home to our owne aduantages but our heauenly father earnestly inuites vs some tymes by promises of comfort come vnto me all you that are oppressed and I will refreshe you some tymes intices by hopes of life euerlasting he that eates my flesh c. shall liue for euer And sometymes he incites by pressing necessitie vnlesse you eate the flesh of the sonne of man c. you shall not haue life in you We must needs then be carefull to communicate frequently Affection Our hartes ake we are not able to dissemble the sense of our continuall anxietie nor yet can we preuayle with our selues to haue recourse to the milde Lambe who promises solace Our life runs dayly into decay we languish and dye nor yet can we resolue to run to the foode which giues sure hopes of life euerlasting We see our necessitie and cannot find in our hartes to fixe vpon the remedie To witt we are selfe murtherers we haue not indeede hartes of children we are deafe to his inuitations and cryes and to our owne aduantages and repose Alas what a miserable senselessenes is this solace life libertie God himselfe is presented And yet wearied dying inthraled man lookes vpon that vnspeakable benefite as a thing oblidging to losse THE FIFT MOTIVE The Saintes example I. POINT CONSIDER that if our absolute aymes and desires be to liue in euerlasting ioyes with the Saintes of God in heauen it were but fitting that we should begin now in earth to honour them to reioyce them and to ioy with them but that
better life the life of grace the life of glorie Alleluia Alleluya Alleluia II. POINT CONSIDERATION He is rysen he is not here Noe for Magdalene and the rest of the good women who had carefully obserued where he was layd and who as earely as carefully sought to find him where they had seene him layd find indeede the monument open but misse of their Masters body nor know they where they are to find it Marie spies two Angells but misses of the Lord of Angells till she heares Marie pronounced and so see 's and knowes her deare Rabboni who sent her backe while she sought his dead body among the deade to be the first preacher to his brethren of the glorie of his liuing body among the liuing Affect See my soule what ioyes sorowes bring forth see how the returne of our deare Lord wipes away the teares from our eyes See how true it is that he foretold vs. I goe from you but to returne to you I will not leaue you orphants See the fruites of a carefull attendance and due perseuerance which meetes with more then it lookes for and finds all euen amidst doubts distrusts and seeming despaire where it feared to haue lost all It finds not Angels onely but the verie God of Angells truly pious truly good the God of all consolation who makes the weake ones of the world to confound the strong a poore desolate Marie to be first Apostle of the most important point of the faith of Christ Alleluya Alleluya Alleluya THE SECOND MEDITATION The 3. Christian ioy THE I. POINT CONSIDER that our best friend our pious Lord the dearest husband of ourhartes who out of a goodnes beyond all comparison died ignominiously these dayes past for our loue is this daye gloriously risen The newes is certaine The best beloued mother the mournefull maides the fearefull Apostles haue all seene him â—e is risen he is truly risen Alleluya O what ioy what ioy the poore innocent lambe that we saw barbarously treated and butchered and slaine to take awaye the sinnes of the world with laying downe his life is risen with peace and reconcilement to the world Alleluya Alleluya Alleluya Affection Ah my soule the spouse of thy hart who spent his harts blood for thy saluation is risen againe and appeares to manie for thy consolation which though thou seest not as they the Apostles c. did with thy bodily eyes yet faith makes thee as sure of it as they were that thy best friend thy most pious Master thy dearest spouse is risen liues and raignes If then thou hast indeed the hart of a friend the dutie and tendernesse of a child the ardent loue of a spouse reioyce my soule reioyce and with exultation pay benediction and honour and glorie and power to the tender lambe who was slaine for thy loue for euer and euer Amen The 4. Ioy. II. POINT CONSIDERATION Yes my soule the newes is most certaine He 's returned back with the woundes he receiued he carries the markes about with him certaine witnesses as well of his painefull death as his excessiue loue his glorious resurrection The incredulous Thomas hath seene him had his fingers in holes of his hands his in the hole of his side through his wounds he hath felt his bowells Affection O singularly good newes my soule ô admirable graciousnesse ô what ioy what ioy It was not iudged enough to that maker and louer and Sauiour of mankind to haue spent 33. yeares in a familiar and common manner amongst men nay to haue spent the laste droppe of his most pretious blood in the view of all the world vnlesse he returned to them againe in his glorified bodie to make good in effect that he left them not orphants but made the wounds which he had suffered for them the louing and palpable arguments of his Resurrection and presence THE THIRD MEDITATION The 5. Ioy. I. POINT CONSIDERATION Yes my soule Our harmelesse brother Ioseph liues and raignes not ouer Egipt only but euen ouer all the world Gods sweete prouidence and milde mercie hath made vse of his bretherens malice to magnifie his owne power and singular goodnes and euen to relieue their and all our miseries and wants Our innocent Isaac liues Our Ionas is come safe to the shore Our sauing Noe hath passed the floud and is secure vpon the toppe of the Mountaine Affection See my soule how graciously he hath consummated all that was foretold of him Obserue how all the tipes of the olde lawe are accomplished in him Our deare Ioseph liues and raignes and hath turned the worst of mans malice to mans aduantage Our Isaac dies not but is reserued to afford the world a frutefull progenie of the faithfull Our Ionas seemed only to be deuowred but is indeed kept safe from shipwrack to preach gods power where mans wisdome gaue all for lost Our Noe is secured from the Deluge not so much to people the world with sinners as Heauen with Saintes Liue then and raigne for euer my sweete Sauiour ouer my soule and turne all seeming disasters to the aduantage of thy glorie The 6. Ioy. II. POINT CONSIDERATION Yes my soule the tender child which was borne in Bethlehem that true Nazarite that innocent milde young-man of Galilee is become now a Lion of the Tribe of Iuda hath made a swift course and returned with victorie Vicit Leo de Tribu Iudae Yes he hath wrought wonders he hath killed death ransaked Hell subdued the world and sayes to our hartes Be confident children by sufferance I haue ouercome the world and so too you may and ought to ouercome it Affection Ah my soule if that tender heauenly babe who was no lesse then the wisedome of heauen marked thee out the waye to it by Crosses contumelies and contempts let not the wisedome of the world which is true follie point thee out an other and deceiue thee If that lambe of God by suffering death it selfe be returned a victorious Lion neuer hope for victorie ouer the world the flesh and sinne but by patient sufferance of whateuer Gods prouidence shall permitt to fall vpon thee and by dyeing to the world and all its vanities Suffer then or dye my soule that with Iesus thou maist victoriously rise to a glorious life THE FOVRTH MEDITATION That Christ being risen is to be sought I. POINT CONSIDER that our lately dead Lord is risen indeede an Angell assures vs so Surrexit he is risen nor is there anie more doubt to be made of it yet haue we assurance too by the same mouth that he his not here nor indeed can Magdalens care learne where they haue put him If we loue him then we must looke him and looke him faithfully not with despayring feare but with confidence to find him in his good tyme for we are willed not to feare nolite timere Not among the dead for we are told be is risen and dyes no more Not finally in wordly delights ease and securitie but in the
of thy holy Spirit Ah my soule what doe the heauens seeme to make of vs what rate putt they vpon vs while we vnderualue our selues The holy Trinitie may seeme to be whâ—llâ— imployed to saue vs while we are b … 〈…〉 … ll our selues away for moments of â—â—â—nsitorie pleasures for vanities for lyes Our thoughtes are languishing after the hope of I know not what delightes which the world promiseth while our dearest delight ought to be to receiue in hand more then we are able to conceiue Ah my soule what dearer delight could euer mans hart wish for then to be deliciously oppressed with heauenly plentie II. POINT CONSIDER the vnspeakable honour conferred vpon man by the presence of the holy Ghost He receiues saith S. Basil a Propheticall Apostolicall and Angelicall dignitie being before but earth and ashes abiection and rottennes Yea saith he by vertue of this presence euerie holy soule becomes a God Ego dixi Dij estis I haue said you are Gods and all sonns of the highest For who adheares to God which is is done by loue in the Holy Ghost is one Spirit with him Affection Good Iesu what is man that thou dost so magnifie him or what is the sonne of man that thou dost so place thy hart vpon him What did Gods mercy discouer in our miserie my poore soule that he should honour it with a dignitie due the Prophetes Apostles Angells yea euen rayse it to a certaine vnion with himselfe For this it was that Iesus-Christ while he was yet in this world prayd so ardently to his heauenly Father I pray saith he that they his Apostles c. all may be one as thou ô heauenly Father in me and I in thee that they also in vs may be one by participation by charitie by grace by glorie O vnspeakablely deare vnion ô more then most Blessed Communion betwixt God and man THE VII MEDITATION To what end the holy Ghost comes I. POINT CONSIDER that the holy Ghost comes vnto vs to purge illuminate and perfect our soules and to reforme them to the image and likenes of God to which they were made thereby to make them partakers of himselfe He being the diuine sanctitie in this life and disposing them to a more neere and noble likenes thereof in the life to come to which euery cause striues to produce effects like to it selfe it followes then that the holy Ghost endeauours to make the soule which it doth inhabit which is the soueraigne perfection and dignity of a reasonable creature feruent spirituall holy and diuine Affection Why doe we then my soule remayne in our wonted languishments why doe we still liue in league with our accustumed imperfections making reflection what they are and how often we haue had the light to know them and resolution to amend them our luke-warmenesse in Gods seruice our impuritie of harte our ingratitude to God for his innumerable giftes and graces c. Why doe we why doe we alas resiste the designes of the holy Ghost His aymes are to purge our hartes and we remayne in our impurities To illuminate vs and we affect darknesse more then light we feare to know his will least we might be oblidged to doe it To burne our hartes and we persiste in our coldnesse To render vs spirituall holy diuine and we continue indeuoute carnall and earthly Alas my soule is not all this too too true II. POINT CONSIDER that the holy Ghost comes to be the Soule of our Soule and to furnish vs with all things necessarie to the perfection of our spirituall life euen as the soule of our bodie giues force to the great diuersitie of the functions and actions of the senses and faculties of the said soule as farre as is necessarie to our naturall life for what want wee which this Spirit brings not If light and knowledge of truth He is truth it-selfe If strength He is power itselfe If heate He is a consuming fire Are we sicke he is the Phisitian and the Phisicke Is the cause of our eternall reconcilement to be pleaded before the dreadfull Tribunall of Gods Maiestie He is our Aduocate Are we oppressed with temptations and tribulations he is our comforter our Deus omnia our God who is to vs all things Affection It is not it is not from this body of ours that the same body hath life motion action and vigour but from the soule without which it remaynes an vnprofitable bulke of corruption Nor is it from the soule that the soule liues remembers vnderstands wills but from God who is the life of the soule Nor doth it euer liue vnderstand or will any thing profitably but by his grace diffused into our hartes by the holy Ghost Come then oh come then thou holy Spirit and be our light our truth our fortitude our fire our salue our Phisitian and cure Proue our second Aduocate to the heauenly Father togeither with that deare Lord of ours who both merited thy sending and graciously sent thee Proue our comforter in our tribulations temptations c. Proue finally our God and our all THE VIII MEDITATION Of the aduantages or fruites of the Holy Ghosts Coming I. POINT CONSIDER what huge aduantages we receiue by the coming of the holy Ghost adn we shall finde that thereby we are taken into the participation of all the blessings and riches in some measure which our Blessed Sauiour possessed in plentitude and fulnesse The Spirit of wisdome and vnderstanding the Spirit of Counsell and fortitude the Spirit of science and pietie and the Spirit of the feare of our Lord. These are the seauen lightes or seauen Lampes by which the faithfull are enlightned wisedome is a light by which we know Superiour things Vnderstanding a light by which we discerne interior things Science a light wherby we know inferiour things Counsell a light by which dangers are discouered Fortitude is giuen to repulse and master them as Pietie to mollifie the hardnesse and Feare to subdue the pride of our hartes Affection Blessed be the Father of our Lord Iesus-Christ who mercifully sent his Sonne to saue vs sinners Blessed be his only begotten Sonne who spent his most pretious blood and life vpon the worke of Mans Redemption And blessed be the holy Ghost whose infinite loue plentifully bestowed those good giftes vpon vs which were purchased for vs by Christs merits whereby we haue light and strength to walke and without which like sensuall men not knowing what belongeth to Spirit we had wandred in darknesse without either the true knowledge of God or ourselues had quaked with feare through want of Fortitude where there was nothing indeede to be feared and for want of Councell had not feared him whom we ought to feare who can throw the bodie and soule into Hell fire II. POINT CONSIDER the excessiue loue of God to Man in the distribution of these gifts The verie same which were giuen in their full extent to that flower of the field which
can neuer be done more highly more dearely more ioyfully more acceptably or more honorably then by offering this Sacrament to God in their honour with care and feruour therfor let vs frequently receiue this Sacrament Affection Ah my soule is it placed in our power by a graciousnesse which the heauens could neuer haue conceiued to reioyce and make glad the verie Saintes in heauen and yet can our coldnesse refuse them this comfort and honour whose prayers we dayly begge certes we may well conclude that they are blotted out of our Callender and are as deade to vs as we to our owne vtilitie We desire to liue with them in eternall ioyes and yet hauing the most acceptable and honorable meanes in our hands we can haue hartes to deney them temporall obseruances may we not iustly feare that we may find them but cold intercessours for vs to whose accidentall glorie we might so easily and yet doe so coldly contribute THE IV. MEDITATION The sixt Motiue Our imperfections and miserie I. POINT CONSIDER that what is said by S. Iames as it is most true so we all most willingly acknowledge it to witt that we all offend in many thinges and our negligences imperfections and omissions can scarcely be numbred But we are not by Gods grace fallen in loue with our sinnes and imperfections or resolue to liue in them but truly desire and labour to be freed from them nor is there any thing so powerfull to expiate crymes as this Sacrament and Sacryfice of which the Councell of Trent affirmes that our Lord being appeased therby grantes grace and the gift of pennance and pardons euen huge crymes and sinnes To this therfor ought we to haue an humble confident and frequent recourse Affection O my soule my soule were our case that of some of our poore persequuted parentes and friends whose fortunes libertie and life run hazard to be lost for a communion what excuses would not our negligence find But to slipp ouer the occasions of so great and necessarie a good to our selues where the performance is lyable to noe losse yea is ledd on with so much facilitie and called vpon by God and man and laudable custome what reply can be made to this We grant we neede to be purged we find grace not too strong in vs we acknowledge the souueraigne vertue of the remedie presented And yet must cold cras crases Be still taken for payment Ah my soule Is a longer lying sicke likely sooner to cure the desease Le ts not deceiue our selues we doe not indeed so much desire our cure as loue our languishment THE SEAVENTH MOTIVE True Consolation II. POINT CONSIDER that we all find that this worldly pilgrimage of ours is longe and teadious That such as are subiect to sinne find thēselues wearied and worne out in the paynefull wayes of iniquitie That such as are louers of vertue and striue to approch neerest to God are not exempt from temptations nay the tribulations of the iust are many though the Spirit be prompt yet the body is infirme and doth waigh downe the soule and they are forced to crye out mournefully with S. Paule who will deliuer vs from this mortall body We all then both desire and neede consolation and in this Sacrament we confesse we may receiue the God of all consolation Ought we not then ioyfully and frequently haue recourse to him therin Affection Le ts still my soule seeke what we seeke but le ts not seeke it where we seeke it True and permanent consolations are not found beleeue it my soule they are not found saue in God alone that father of mercyes and God of all consolation who comforts vs in all our tribulations Nor can we euer find God more happily or more comfortably then when we receiue him really and truly possesse him Heauen possesses him not more truly where he is the eternallioy and beatitude of all the Blessed By how much more then my troubles and temptations are multiplyed by so much more will I run to that sourse of solace that fountaine of grace as the wearied Hart to the fountaines of fresh water That we ought to receiue the B. Sacrament with reuerence feare and Loue as the best dispositions THE V. MEDITATION The I. Motiue Of reuerence and feare c. I. POINT CONSIDER the greatnesse of his Maiestie whom we are to receiue whose essence or beeing is ineffable It cannot be expressed by any definition because it transcends or outstripps all thinges He 's a bottomelesse sea and none is able to sound it saith Salomon His iudgements are incomprehensible his wayes not to be found out saith S. Paule He 's higher then the Heauens and what will you doe deeper then Hell and how should you know him saith Iob. And yet he is that then which nothing is either greater or better concludes S. Augustine with all the world Affection If the blessing I am about to receiue from thy bountifull liberalitie ô Lord be so excessiue greate that workes cannot reach it that words cannot speake it that thoughtes cannot comprehend it or euen arriue to it If sight taste and touche be all deceiued in it and bring in euidence of bread onely what rests but infallible faith which comes into our ayde assuring that it is God indeede which we receiue who is so the greatest that he is immensitie it selfe and so the best that he is goodnesse it selfe a vaste Ocean which can neuer be sounded and so leaues vs as it were in that blessefully vnsatisfactorie satisfaction that a Christian hart is capable of more happines then it hath capacitie to comprehend Prone layd then in our owne incapacitie and miserie let vs feare reuerence and loue that immense Maiestie which we haue the happines to receiue into our breastes but haue not power to comprehend it THE II. MOTIVE Of feare c. II. POINT CONSIDER yet the greatnesse of his Maiestie by the words and comportments of the Saintes and Angells who see and know him For it is euen he whom that greatest among the sonns of women feared to touche It is he whom the Prince of the Apostles through feare put a way from him saying Goe from me ô Lord for I am but a sinfull man It is he in whose presence the pillers of heauen quake the Dominations adore and the Powers tremble and in his sight the Cherubins and Seraphins fall downe and hide their faces Affection And yet my soule it is to this Maiestie so venerated so dreaded so adored by the most holy among men by the greatest among the Apostles by the burning Cherubins and Seraphins of the heauenly Court that thou aduenturest to approch Yea it is this Maiestie that graciously inuites himselfe and resolues to enter and remayne vnder this litle poore Zacheus his roofe What are we to doe then but without delay with Zacheus to stoope downe from our high thoughtes to looke vpon our smale stature our noe abilitie our nothing worthy to appeare in his sight
enterchange sacred kisses with hym Nothing but sweet words as my beloued is myne and I am his is heard Le ts thus my soule find out receiue and entertayne our deare spouse 2. Point Consider that faith hope and charitie can neuer be more profitably and agreeably imployed to the making vp of a perfectly good preparation then vpoÌ„ the death and passion of our deare Sauiour who left vs himselfe in this Blessed Sacrament for a speciall memorie therof saint Bernard giues vs this assurance With such ornaments as these is our heauenly Spouse delighted gladly enters he into the Bride chamber of the harte where he finds the ensignes of his Passion his Crosse crowne and lance diligently reflected vpon and made familiar Affection Yes my soule for what can be more desire in vs then that for which he so louingly left himselfe with vs to the end of the world where could euer faith be more meritoriously exercised then vpon a God dying for his sinfull people where humane reason found nothing but a man ignominiously dying Where could hope more firmely ancor then where it mett with such excesse of mercy Where could charitie so delightfully solace it selfe as in the continuall memorie of a God dying for loue Let our thoughtes then ô my soule be wholy taken vp in the memorie of Iesus-Christ and him crucified THE INSTITVTION OF the B. Sacrament THE XI MEDITATION Of the truth of the reall presence And while they supped Iesus tooke bread and Blessed and broke and gaue to his Disciples and said take and eate this is my body c. Matt. 26. Mar. 14. Luc. 22. And. S. Paule 1. Cor. 11. saith I receaued from our Lord what I deliuerd vnto you because our Lord Iesus the night in which he was deliuered toke bread and giuing thankes broke and said take and eate this is my body which shall be deliuered for you doe this in remembrance of me I. POINT CONSIDER that ether these testimonies doe manifestly and infallibly conclude the truth of the realitie of our Sauiours presence in the consecrated hoste or els we can neuer expect any certaine truth out of holy Scripture Nothing is more vnanimously deliuered in all Scripture This is my body saith S. Mathew This is my body saith S. Marke This is my body saith Saint Luke This is my body concluds saint Paule Noe words can be deuised either shorter or clearer to expresse the same truth The nature of the busines exacted clearenes for he gaue vs an example of what we were to doe in imitation and memorie of him and againe it was a last will and that some few houres onely before he knew he was to dye for vs wherin all men striue to expresse themselues clearely and sincerely without all varnish trope figure equiuocation or mentall reseruation as far as may be Affection O God how thou hast closely besieged as it were and left no passage to euasion forcing in a manner this Confession from us that vpon this truth thy testimonies are too too credible for is it credible that 3. Euangelists and the great Apostle of the Gentiles would vnanimously conspire to misleade all their posteritie Or can it be imagined that Truth would striue to deceaue vs by leauing vs affirmatiues to be vnderstood for negatiues in a matter of practise would a tender Father teach his rude and ignorant children by hisbodie to vnderstand not his bodie to witt bread Would the goodnesse and wisedome of heauen in his verie laste words haue left to his deare Spouse the Church an ineuitable occasion of error and perpetuall Idolatrie euer since Farre is it from a Christian vnderstanding and farr be it euer from the hartes of thy seruants whom thou feedest with thy flesh which is truly meate and with thy blood which is truly drinke We deuoutly adore thee ô hidden Deitie who art truly and really vnder the formes of bread and wine Let 's rather dye then denye depart from or entertaine the least doubt of this certaine Truth Of the tyme of the institution 2. Point Consider that our Sauiour instituted this Sacrament of loue in a tyme where most loue and tendernes vseth to be expressed to witt at his last supper with his Apostles as the last memorie of a dying man as a pledge of his loue which he desired to imprint deepely in their harts And this too expressed in words full of loue Desiderio desideraui I haue earnestly desired to eate this Pascall or passe-ouer with you before I suffer To witt the present apprehension of his paynefull death is not able to allay the pressings of his tender loue of which he will euen leaue himselfe a pledge Affection Sweete Sauiour Iesu to what higth doth thy Charitie burne Was it not enough for that deare Lord of ours to haue instituted this Sacrament of loue wherein loue left God to man for his food vnlesse still more and more to commend the same loue vnto vs he had performed it in a circustmance of most loue and tendernesse euen iust when he was readie to goe out to signe with his pretious blood spilt for our loue the deed of gift of his bodie blood left for our food And that too acompaigned with dearest expressions loue could inuent 〈◊〉 haue exceeding earnestly desired to eate this Passcâ—all with you before my departure And wilt not thou then ô my soul feruently approch to this Sacrament desiring it with all the desires of thy hart not receiuing it with coldenesse and out of custome c. OF THE CAVSES OF THE Institution of the B Sacrament THE XII MEDITATION The 1. Cause to leaue a Sacryfice Gods worshippe CONSIDER that Christ did institue this Blessed Sacrament and Sacryfice that the holy Church his spouse might be alwayes prouided of a meanes to offer to God the highest worshipe imaginable yea euen condigne and proportionable to his owne infinite dignitie while a victime of an infinite value is offered to him to witt Christ God and man and there-for equall to himselfe as worthy as good as great as himselfe so that nothing ether greater or better can ether be payd owen or exacted nay euen be wished for or imagined by the wisdome of heauen it selfe Affection O great dignation ô infinite loue and bountie of God to man Man was not furnished with any thing worthy of God all the worshipe he could exhibite as proceeding from a pure and poore creature was base and vile and bore noe proportion to the great Creatour What doth he then doe but bestowe a sone and that sone himselfe vpon vs in this Sacred Mysterie himselfe not whit inferiour to his heauenly father and by that meanes inables vs to make an offering of equall worshipe and to pay more then we could euen contract O too too rich and happie Christians if we would know and consider our owne worth and happines The second Cause To leane vs a Legacie of Loue. II. POINT CONSIDER that the second cause of the Institution of
we forgett him Isay who least he might haue bene forgotten by vs continues still with vs leauing vs noe lesse memoriall of himselfe then himselfe O be thou euer blessed and magnified my dearest Lord And be they euer accursed who forgett thee who art the fountaine of liuing waters flowing into life euerlasting THE XV. MEDITATION The seauenth Cause That being fedd with diuine foode we might become diuine I. POINT CONSIDER that a seauenth cause of the Institution of the Blessed Sacrament was to th end that being continually fedd and delighted with his heauenly body we might be wayned from and contemne the gliding delights of earthly ones with all their paynefull delights and concupiscences and therby leading a spirituall and heauenly not a terreane life that that of Saint Paule may indeede as it ought be verifyed of vs. I liue now not I but Christ liues in me Affection Such my soule should we be indeede persons quite wayned from the fleshpotts and vnions of Egipt since we are continually fedd with heauenly Manna With the true foode of the children of God with the foode which is truly God Our aymes are God our foster-father God our food is God And what should our thouhtes words and workes be but of God and for God Let vs then neuer proue so vnhappie as loathing this heauenly delicious and fattening foode to fall vpon windie and emptie huskes which indeede feede not fatten not saciate not The eight Cause The continuall presence of the Angells II. POINT CONSIDER as an eight cause of the Institution of the B. Sacrament the continuall presence of the B. Angells of heauen for as S Chrisostome saith Where Christe is in the Euchariste there are not wanting the frequent troopes of Angells Ambrose where this body is there the Eagles are gathered togeither fluttering about with their spirituall wings I saith he in another place the Eagles are about the Altar where the body is Affection Yes my soule we haue power by a vertuous life framed according to the life of Christ to take soretastes of heauen and to turne this base land we liue in into a heauenly Paradice The God of Angells is with vs and in vs when we please They come downe to vs and we mutually soare vp to them by our heauenly thoughtes and conuersation when we will They and we feede of one and the same foode though in a differēt manner loue and adore the same God singe the same Gloria's Alleluia's and Sanctus Sanctus Sanctus THE XVI MEDITATION Of the excellencie of the Blessed Sacrament I. POINT CONSIDER that our Sauiour Iesus Christ as a most tender gratious bountifull father made a most excellent and admirable will and testament and left vs thereby a legacie more pretious and better then heauen and earth to witt his most sacred bodie for our daylie food and his Blessed blood for our drinke Affection O sacred and soueraigne food ô most admirable mysterie ô diuine and deare inuention ô all you that loue God come come make haste and see with admiration and astonishment praise proclaime and magnifie for euer the name of our gracious God who hath daigned to worke such thinges in our days and in vs in vs poore miserable wormes of the earth II. POINT CONSIDER that though it were an ineffable dignation farr passing the inuention of men and Angells that he who was in the beginning with God and was euen God himselfe should build himselfe a cottage of our clay and become man like one of vs indeede yet doth it farre surpasse that againe to see the same not only take our humanitie but bestowe vpon vs also his diuinitie conioyned and vnited with the same humanitie to dwell in vs to take vp his delights and suppe with vs and euen to become our repast and nourishment Affection O what thought of man of Angells is in any measure able to diue into the infinite Abysse of the burning charitie which our Sauiour Iesus Christ meant to expresse in this most venerable Sacrament his pious fatherly hart could deuise nothing so sublimely and soueraignely good as himselfe and therefore himselfe hee bequeathes to leaue our harts charged with the demonstration of the greatest excesse of loue imaginable THE XVII MEDITATION I. POINT CONSIDER that though to giue all one hath be an argument of great loue yet to giue ones selfe is farr greater but incomparably the greatest of all to giue what we haue and what we are in such a manner and for such an end for we receiue him not now as a father and companion a brother a price but as our foode by which being worthily receiued we are made one with him not that wee chāge this diuine foode into our nature but we are rather changed and transformed into it euen as fire changes the nature of wood into it selfe Affection Ah whose hart is not stirred to deuotion and euen burnt vp with loue when he seriously considers with what excesse of loue and charitie with what solicitude as it were that Lord of Maiestie that powerfull King of glorie striues to gaine our hartes to his loue hartes which are but earth and ashes full of frailtie viciousnesse and indignitie and farr vnworthie to be chosen to be the habitacles and temples of the adorable Trinitié II. POINT CONSIDER how God could neither haue depressed himselfe lower or raised vs higher then that the bread of Angells should become the poore pilgrimes food then that the Creatour should be the creatures meate then that he who fills heauen and earth with the glorie of his diuine Maiestie should be receiued and handled and eaten by our miserie the highest heauens are not able to comprize his Magnitude and yet he will please to inhabite the narrow spaces of our howses of clay Affection Is it possible then may we not only saie with Salomon that God doth dwell with or amongst men but more is it possible that God hauing taken a humane nature vpon him and become man should also become mans food and dwell not only with man but euen in him there to cure our diseases languors and infirmities not with an infinitie of other meanes which his wisedome could inuēt but euen by the presence ' and application of his owne pretious body and blood III. POINT CONSIDER that Christ comes vnto vs accompayned with a thousand blessings for he brings into the soule that worthily receaues him what euer vertue he practised in his life all the fruite of his Passion Resurrection and Ascension the beatitude of his most Blessed bodie the efficacie of his most pretious blood and the merits of his most excellent soule and in a word all that euer can be desired or imagined Affection What is there then ô man which thou standest not possessed of what is it thou wantest if thou be not wanting to thy selfe in either not worthily preparing thy selfe to receiue so great a guest or hauing receiued him in not worthily entertaining him That man is euidently conuinced to be
magnifie our Lord and to reioyce in God our Sauiour for that he dayned graciously to looke vpon our vilenesse abiection and miserie by which looke or loue of his all our happinesse was begun THE III. MEDITATION For the Visitation I. POINT CONSIDER what was the seconde cause for which our Blessed Lady did so magnifie our Lord and you will heare her selfe againe shew it Still remouing all prayse from her selfe to ascribe it to the sourse of all Good because saith she he that is mightie hath done greate thinges to me as though she should say let none be slow in giuing credit to this ineffable mysterie let none admire that I. a Virgine haue conceiued for how euer it is in me that this astonishing wonder is wrought yet it was not I but the Almightie God that wrought it in the power of the most high who ouershaded me And the whole reason of the worke is the omnipotent power of the workman who alone workes great inscrutable and wonderfull thinges Affection Feare not my soule to acknowledg with our Blessed Lady that he who is mightie hath wrought great thinges in thee so thou humbly with her too confesse vpon whom they were wrought and by whom for so thou shalt stille haue thyne owne misery and Gods power mercy and bountie before thyne eyes so shalt thou neuer forgett that he is all and thou thy selfe nothinge at all and yet finding so many benefits whether of body or soule or fortune freely bestowed vpon thy pouertie and nothinge thou wilt euen melt away with admireing loue and willingly and ioyfully spend what soeuer thou hast of life or abilitie in continuall Magnifying of so good a Lord and in Spirituall exultations in so Deare a Sauiour II. POINT CONSIDER how hugely great that grace of Gods looking vpon B. Maries abiection must needs haue bene sith from thenceforth all generations shall call her blessed as she her selfe feares not to foretell hauing first giuen the honour of it to him that was truly the Authour therof Certainly that aspect or looking vpon was the effect of eternall direction according to that vbi amor ibi oculus and singular election his looke or aspect onely following his loue since as S. Augustin saith Gods looking vpon one by grace is the deliuering of him from abiection and abandonnement Affection O my soule what an excessiue ioy is it to a truly Christian hart to see this prediction so fully verified Blessed art thou began the Angell blessed art thou went on S Elizabeth and from them 16. ages and vpwards tooke and euer since continued the same songe all the Ancient Fathers being as it were at a holy strife which might take it the highest and all the Christian world from the rysing of the sunne till the setting of the same hauing nothing after Iesus so frequently in its mouth as our Blessed Lady that being as it were among them all her proper name whervpon millions of millions of all sexes and ages and conditions all the world ouer euery day fayle not to sing her Canticle and publish and confirme her blessed by all generations THE I. MEDITATION For the Natiuitie of our Blessed Sauiour I. POINT CONSIDER yet how many iust reasons concurre to oblidge all mankind to proclaime her blessed for euer First because she beleeued 2. Because she was full of grace 3. Because she brought out a most blessed fruite 4. Because the All-powerfull or Almightie wrought wonderful thinges in her 5. Because she was the Mother of our Lord the King of Glorie 6. Because she reserued the puritie of a Virgine togeither with the fecunditie of a Mother 7. Because neither was their before her or euer shall there be after her any like or comparable to her Affection Blesse her then my soule blesse her togeither with heauen and earth with Angells and Saintes and withall learne of her to blesse to prayse to magnifie that powerfull hand which wrought wonders in her and by her that fruite of her wombe that God her Sauiour whom she brought out blesse her firme faith her fulnesse of grace her pure maternitie her fruite full Virginitie Say say my soule with the deuoute Saint Bernard while the riuers run into the Sea while the woodes ouershade the mountaines while the starres possesse the heauens thyne honour thy name thy prayses shall alwayes remayne II. POINT CONSIDER that though Blessed Marie were a iustest subiect of admiratioÌ„ to men and Angells in all the states of her life as being designed for a worke which passed all their capacities euen to conceiue it yet was she then most blessefull and blessed when she did not onely promise but present her blessed fruite when our God was not onely our Lord with her and in her but our Emmanuel or our God with vs by her when that flower of the field began to appeare in our Land and her Virgine earth brought out a Sauiour when finally her dayes were fully come that she should be deliuered she brought-forth her first begotten Sonne and swadled him in clootes and layd him downe in a manger Affection Then then my soule it was indeede that all men of good will began to blesse her ioyninge with the multitudes of Angels who compasse about our more then Salomons litle bedd to sing a Gloria to the child of her wombe and peace to the world Then did she place her young Sonne our God visibly amongst vs and therby freed vs from that ancient reproche vbi est Deus tuus where is thy God Now thou mayst tell the Diuell my soule that here he is to subdue his pride Thou mayst tell the incredulous Iewes that here he is to confound their malice Thou maist tel all men of good will that here he is to breake our chaynes to cure our wounds to direct to protect to comfort to saue the poore banished Sonns of Eue. THE II. MEDITATION In the Natiuitie of our Sauiour I. POINT CONSIDER that then it was indeede that she shewed her selfe to be a Mother when she brought forth to the world her first begotten Sonne and layd him in a manger Then she was indeede Mother in effect and Mother of God and in that name and qualitie according to S. Thomas of Aquine the greatest creature that euer was or euer shall or can be made euen by the Almighties power since to be the Mother of God as being ioyned to a thing of an infinite perfection includes in it selfe a certaine infinite dignitie Affection Stand amaysed my soule at this heauenly prodigie as hauing neither words nor thoughtes sutable to this ineffable dignitie or at least say with that great S. Andrew of Hierusalem O holy Lady Thou art the incomprehensible secreete of the diuine economie whom the Angells desire incessantly to behold Thou art the admirable lodging of an humbled God Thou art that agreeable earth which made him descend from heauen and gave him entrie among vs. Thou art the treasure of â—he mysteries shut vp before all ages
imployed all her tyme in heauenly contemplations feruent eleuations of harte and inflamed aspirations after her dearely beloued child How often said she with more then a S. Paules feruour that she desired to be dissolued and to be with Christ How often did she adiure the daughters of Sion to stay her with flowers to compasse her about with apples because she languished with loue Tell him saith she that I languish with loue Affection Thus it was my soule that this heauenly hart continually euaporated it selfe out thus while her body was detayned in earth did her soule liue in heauen and thus it is too that euery chaste turtle should behaue herselfe in the absence of her mate sometymes moaning herselfe with holy Dauid saying ay mé why is my seiourning stil prolonged Sometymes with S. Paule Christ is my life and death is my gaine Some tymes againe with the feruent S. Augustine Liue I will not dye I will I desire to be dissolued and to be with Christ That her life wasted away like incense in the flames of loue II. POINT CONSIDER that Blessed Marie hauing as truly conceiued in her hart the sacred fire which her Sonne brought downe as she had conceiued him in her Virginall wombe she continually watched it like a holy Vestall and did not onely keepe it a liue but euen added new fewell to it by euery least action of her life so that that holy flame was increased to such a degree that it was impossible for a humane hart to endure it without wasting away like incense in the thurible to imbalme the world with her heauenly odours Affection Ah my soule comme and behold this heauenly VisioÌ„ See how Moyses his burning bush whom noe fire of concupiscence could euer touch begins to melt away in the fire of loue See our sacred Salamander readie to consume in the flames which she loued wherin she liued wherwith she was â—o deliciously nourished O that this cold luÌ„pe were better acquainted with this deare torment with this fire which burnes so delightfully At least ô thou Blessed Holocauste of Loue preuayle by thy powerfull prayers that the fire of the Holy Ghost may burne my reynes and hart that I may serue him with a chaste body and please him with a cleane hart THE II. MEDITATION For the Assumption That she dyed of Loue. I. POINT COnsider that Marie must dye then because she was a child of Adam because she was the Mother of a God who dyed because a pretious delicious death will doe her the right to deliuer her vpp to her Sonne in glorie nor is glorie to be had but by death she must dye then who brought out life But as loue brought her Iesus downe from heauen and by loue she coÌ„ceiued him so must noe other hand then that of loue which is now growen stronger then deathin her breake the band of mortalitie and restore her to her life her loue her Iesus Affection O death louingly vitall ô loue vitally mortall O death of loue the noblest of all deathes And therfor due to the most noble life that euer was amonst creatures whereof the verie Angells would desire to dye if dye they could Be ah returne returne thou Sunamitesse returne that we may haue the happinesse to looke vpoÌ„ thee to craue thyne assistance in our necessities O Marie thou Mother of grace Mother of mercy protect vs against our enemyes in our life and receiue vs at the houre of our death Amen II. POINT CONSIDER that if loue gaue the blow it was the most noble death that euer creature endured If loue gaue the stroke it was the most deliciously deare and desired that euer humane hart tasted And as this death was most noble and most sweete so was it attended by the most noble compagnie All the Apostles as witnesseth the great Areopagite by Gods Prouidence and power and all the Primitiue Christians about Hierusalem being prefent at it Yea euen Millions of Angells and Christ himselfe Witnesse S. I. Damascene with many others Affection O what a mixture of delight sorrow did possesse those Apostolicall and primitiue hartes Of sorrow to see themselues readie to become Orphants hauing both the Mother and the SoÌ„ne taken from them Of delight to behold that diuin-Phenix melting away vpon her bed of hoe nour amidst the odoriferous flames of Sacred loue readie to flye into their Masters Celestiall imbracements O what Canticles of prayses did not they singe what actions of grace did they not render THE III. MEDITATION That her body was free from corruption I. POINT CONSIDER that though a death of loue or a beloued death could separate the soule from that B. Virgines body which was buried by the Apostles c. in Gethse many yet deathes corruptioÌ„ durst not at all fasteÌ„ vpon that incorruptible body which had brought out life As we deney not saith S. Augustine that the Mother of God was subiect to the Law of death so haue we learnt in the Shoole of Christianitie to priuiledge her from corruption whose grace and sanctitie was such that she singularly merited to lodge God in earth Affection Noe my soule the immaculate body of this incomparable Virgine was not subiect to corruption it was not fitting that that chaste flesh which gaue flesh to clothe our humanised God should be deliuered ouer to the wormes Though death was her gaine yet had corruption bene her losse God would not permitt that holy one who was vncorrupt in her Conception in her childbirth and after her childbirth should meete with corruption in her graue That her body was assumpted vp to heauen by her Sonne II. POINT CONSIDER that scarcely had this sacred Depositum of her immaculate body remayned three dayes in the graue after her vitall death witnesse S. I. Da. till he that rose the third day by his owne power came to rayse his blessed mothers body that her body and soule being vnited againe he might inioy his whole mother and she him in his glorie Saying to her ryse make haste my friend or according to S. Augustine come from Lybanus my spouse come from Libanus come thou shalt be crowned taking her by the right hand saith he and conducting her in pompe and magnificence according to his good pleasure Affection O my soule with what heauenly acclamations with what Angelicall admirations and exaltations was this singular triumph accompaigned While euen the astonished Angells cryed out who is this who comes vp from the desert flowing with delightes and has the confidence to leane vpon her beloued our Kinge Let vs my soule earnestly begge her intercession what cannot she preuayle for whom the God of heauen so much honours THE VI. MEDITATION How inthronised I. POINT CONSIDER whither this best of Sonns could leade this best of Mothers but to the best place that euer creature was capable of euen aboue the Cherubins and Seraphins to the Throne of God S. Augustine is my warantie saying of her Thou didst passe the Angelicall
Augustine though such as vowe Virginitie to God hold a more ample degree of honour and dignitie in the Church of God yet are not they without mariage for they belonge to the mariage with the whole Church wherin Christ is the spouse Affection O admirable dignitie of the Virgine where the humble handmayd is raysed to the honour of a Bride to Christ himselfe the Bridegroome whom whē she loues she is chaste whom when she touches she is pure whom when she takes in mariage she is a Virgine O supercelestial mariage from whence fidelitie and fertilitie is expected as well as in other mariages for such as breake this first faith haue damnation saith the Apostle and the happie state of Virgines assures S. Augustine is more fruitfull and fertile not to haue bigge bellies but great mynds not to haue breasts full of mylke but harts full of candour and in lieu of bringing forth earth out of their bowells they bring forth heauen by their prayers Hence issues a noble progenie puritie iustice patience mildnesse charitie followed by all her venerable traine of vertues This is the Virginns worke to be sollicitous of what belongs to God and to haue her whole conuersation in Heauen THE SECONDE MEDITATION FOR THE SAME SVNDAY CONSIDER yet a third sort of mariage wherin the whole Catholike Church that is all faithfull soules are espoused to Christe in faith hope and charitie but especially by charitie which as Queene drawes a longe with her all the powers and affections of the soule to conforme and subiect them to the pleasure of her diuine spouse making but one will and nill of two wills to witt that of God and man And this conformitie saith the deuoute S. Bernard maries the soule to God Whence results an ineffable content and pleasure and such a heate of diuine loue that the soule and all her affections are absorpt therin Affection Let the world then my soule boast as much as it will of the pleasures and contentements which it inioyes they are not like to the lawe of the Lord thy God that sweete law of loue in comparisō of which the most prosperous earthly pleasure is but vile and base The cheife Good is our Good of which Tertulian saith excellently soome goods as well as some euills bring an intolerable waight with them and most dearely and deliciously oppresse the soule Hence it was that that holie Apostle of the Indies cryed out Satis est Domine satis est It is enough ô Lord it is enough THE SECONDE POINTE CONSIDER yet a fourth sorte of Mariage which is made euery day to all kinds of faithfull soules which approche to the B. Sacrament Wherin we are made one with that diuinely deare spouse of ours not onely by charitie but euen in realitie and in verie deede we are mingled with that sacred flesh of his in that celestiall banket which he bestowes vpon vs to shew vs the excesse of his loue Whence S. Christome saith therfor it was that he ioynd himselfe with vs and mixed his body into vs to the'nd we might be come one with him as the body is ioyned to the heade for euen as one who powres melted waxe saith Cyrill into other waxe must necessarily wholy mixe the one with the other so he that receiues the body and bloud of our Lord is so ioyned with him that Christ is found in him and he in Christ Affection O excesse of goodnesse ô ineffable delightes of that most chaste and sacred mariage betwixt the kinge of heauen and poore man Here in this mariage banket is serued in the foode of Angells nay the kinge of the Angells himselfe becomes the whole feaste Nor is there neede there of any other wine then the precious bloude of the Lambe who dyed for our loue say then my soule and let all that loue and feare our Lord Iesus say with vs quoniam bonus quoniam in saeculum misericordia eius that he is infinitly good and his mercys are without end THE FIRST MEDITATION FOR THE THIRD SVNDAY AFTER THE EPIPHANIE If thou wilt said the Leper to our sauiour thou canst make me cleane Matt. 8. THE FIRST POINTE. CONSIDER that the poore Leper had found by a longe and painfull experience that there was noe hope of cure by the power of man all his owne and others endeuours prouing vneffectuall and therfor he wisely resolued in an humble confidence to haue recourse to him whom he knew by faith to be able to doe all that he would in heauē and in earth By adoration he acknowledges him to be God and by his words he publishes him to be all powerfull He came and adored him sayinge Lord If thou wilt thou canst and the present effects proue that his faith is powerfull and gratefull to Christ who graciously replyes I will Be thou made cleane and forth with his leprosie was made cleane Affection Our great and good Lord my soule neither wants power nor good will to cure all our infirmites if we aske as we ought If he some tyme delaye vs it is but the better to trye vs and more euidently to acquainte vs with our owne want of abilitie till he putt his powerfull hand to the worke for then our leprosie is forth with cured If he delaye vs and sometyme permitt vs for a longe space to languish and euen to be ouerspredd with our leprosie it is but the more perfectly to humble vs and throughly to cure the more dangerous desease of pride Finally if he delay the cure till we waxe more desparatly sicke it oblidges vs being at length cured the more highly to magnifie his mercy and publish his power to all men THE SECONDE POINTE. CONSIDER that there is noe stayne so deeply setled which Gods power is not able to fetch out noe leprosie of body or soule so inueterate and incurable which God with a word doth not cure Our application or addresse is onely to be looked to We must approche to the Lord of life and death as to one such with a liuely faith with an absolute confidence that with a word he can worke what he will his power being onely limited by his will as the faithfull leper plainly expresses Lord if thou wilt thou canst make me cleane Affection Be then my soule thy leprosie and other spirituall deseases neuer so peremptorie Be it that they haue growne on with thee since thy youth Seeme they rather to be another nature then natures defects yet haue but a frequent confident humble recourse to this souueraigne Physitian with a true acknowledgement of thyne owne miserable and otherwise desparate estate crying out with afirme faith O Lord if thou wilt thou canst cure all myne infirmities and infallibly in his good tyme we shall heare I will be thou made cleane THE SECONDE MEDITATION FOR THE SAME SVNDAY Of the Centurion or Capitaine of an hundred Soldiers who sued to our Sauiour for the cure of his seruante THE FIRST POINTE. CONSIDER that we may
they were taught by experience to distruste in their owne endeuours and to expect Christs orders and tymes with absolute dependance of his good pleasure they were so farre from labouring in vaine that they presently inclosed a huge multitude of fishes and were in a manner agreably oppressed with plentie Affection We must not fayle to labour my soule and to vse our vttermost endeuours for this the God who indowed vs with witt and industrie requires at our hands howeuer they may not alwayes be answered with wished successe But this done le ts stay Gods order and pleasure and as absolutly depende vpon his prouidence and goodnesse as though we had vsed noe endeuours at all which without Gods assistance would proue vneffectuall to our purpose Neither he who plantes is any thinge nor he who waters but God who giues increase THE SECONDE POINTE. Peter fell downe at Iesus his knees saying goe forth from me ô Lord for I am a sinfull man CONSIDER that Peter was so farre from ascribing the taking that vnexpected multitude of fish at one draught either to his owne skill or euen to the great credit he had with Christ by whose power indeede that wonder was wrought that contrarily he enters vpon it into himselfe by reflection what he is and what God is and humbly falls downe at Iesus his feete giuing all the glorie to him and acknowledging himselfe to be a poore sinner vnworthy of his presence Affection Let vs my soule in all our achiuements and progresse in spitit learne a Christian behauiour of this humble sainte and neuer ascribe any thinge to our selues but to the good giuer of all good gifts saying with the Psalmist not to vs ô Lord not to vs but giue glorie to thyne owne name for if we began well it was by the fauour of his preuenting grace if we aduanced it was by the conduct of his concomitante grace if we made any considerable progresse it was he that wrought it in vs who workes as well the will as the performāce according to his good pleasure we being otherwise noe better then poore sinfull men We are onely my soule the happie free or voluntarie instruments which his mercy makes merite to receiue afterwards a crowne of iustice at his heauenly hands THE FIRST MEDITATION FOR THE FIFT SVNDAY AFTER WHITSVNDAY Matt. 5. Vnlesse your iustice abound more then that of the Scribes and Pharisies you shall not enter into the Kingdome of heauen CONSIDER that the Scribes and Pharisies fasted often to witt twice a weeke prayed much payd the tythes of all they possessed gaue almes liberally were verie conuersant in holy scriptures and like great Rabbys interpreted them to the people and yet Truth it selfe Iesus Christ who can neither deceiue nor be deceiued threatens vs Christians that vnlesse our iustice vertue and perfection be greater then theirs we shall not enter into the Kingdome of heauen Affection Alas my deare Lord if this be put downe for an absolute and irreuocable Doome pronounced by thy holy mouth that vnlesse the iustice of vs Christians doe abounde more then that of the scribes c. We shall not enter into the Kingdome of heauen what will become of vs when we fall short euen of what they performe for are not our prayers cold and full of distractions Our workes of mercy as well corporall as spirituall verie fewe our fastes rather suffered then performed with feruour And yet vnlesse our iustice surpasse theirs there are noe hopes of heauen for vs. THE SECONDE POINTE. CONSIDER that Christian iustice and perfection doth not indeede consiste in exteriour actions though otherwise good of their owne natures but take their worth and excellencie from the interiour intention because all the beautie of the kinges daughter the soule issues from the interiour If the intention the eye of the the soule be simple the whole body of the actions proceeding from thence will be beautifull and agreeable Nor are againe euery well meant action Christian perfection but onely wayes to it perfection consisting absolutly in the loue of God and our neighbour Affection We are not then my soule so much to looke what we doe as how it is done Nor how good the action is in it selfe as from what harte it proceedeth with what puritie of intention it is done God is not delighted with the sacryfice of our lipps but of our hartes and those too sett vpon that one necessarie thinge charitie from which all our actions ought to issue and to her finally to tende because true Christian perfection and the plenitude of the lawe is loue THE SECONDE MEDITATION FOR THE SAME SVNDAY Thou shalt not kill was it said of old But I Christ say vnto you that he who is angrie against his brother shall be coulpable of iudgement CONSIDER how sweete this lawe of loue is wherin Christian iustice consists and how deare it ought to be to vs all since it prouides for all our aduantages It setts not onely our life in assurance by saying thou shall not kill but euen striues to make our otherwise miserable liues delightfull to vs by forbidding anger taunting and deridinge words and all manner of vnderualuing one an other intimated by the words Raca and foole Affection O how happie how happie were we Christians my soule did we liue according to the prescript of this heauenly sweete lawe O what a heauen should we finde in earth were our actions framed according to the directions and precepts of our diuine Law-giuer Our liues our honours our goodes and all were in an vndoubted safetie and our soules would inioy a perpetuall saboath while noe detractions ruinating neighbours fame would be heard noe carying of ill reports to one another which is destructiue to brotherly charitie would be vsed noe contumelies contempts and tauntes would be practised Labour the due obseruance of this lawe my soule and so blesse thy selfe with two heauens Consider how agreeable this brotherly charitie must needes be to our sweete Sauiour since he doth not onely prouide safetie and delight of our life while we obserue his holy Lawe according to that how goode and delightfull it is for brethren to liue vnanimously togeither but euen in case of transgression therof for our perfect reconcilement to our brother and him if thou offerest thy gift at the Altar and there thou remembrest that thy brother hath any thinge against thee leaue there thy offering c. and goe first to be reconciled to thy brother and then coming thou shalt offerre thy gift Affection O most delicious and heauenly Law O admirable goodnesse of God to poore man Who so closely lincked his interests with ours that if we be not right amongst our selues we are not right with him If we haue not peace with our brethren we haue not peace with him If any man say I loue God and hates his brother he is a lier saith the beloued Apostle Learne then to loue my soule whom thy exemplar Christ so much loues
that he chuses rather to want his owne proper worshippe sacryfice then that thy brother should want thy loue Thy offeringes of thyne austerities thy prayers thy communions will neuer proue gratefull to him as longe as thou willingly harbours grudging in thy breast against that poore brother of thyne for whom through loue he dyed The Meditations for this 6. sunday are the same with the 4. sunday in Lent pag. 100. THE FIRST MEDITATION FOR THE SEAVENTH SVNDAY AFTER WHITSVNDAY Take great heede of false Prophetes who come to you in the clothing of sheepe but inwardly are rauening wolues Matt. 7. CONSIDER that we oft proue false Prophetes or teachers to our selues and consequently our owne seducers while we vse the fawning perswasion of our owne vertue and goodnesse drawen from outward apparances from the barke leaues or flowres that is from the clothing of sheepe Wheras we are taught by Wisdome it selfe that the true and certaine decernement of solide from seeming vertues is placed in the fruites they produce that is the subduing of the great sinne pride the mortification of our passions Finally the vanquishing of our selfe loue selfwill and selfe interest Affection Le ts then my soule diligently and impartially examine our selues in pointe of our aduancement in these vertues and so we shall beware indeede of false Prophetes and be sure not to proue selfe-seducers Doe we make it our businesse to subdue pride which doth then most assault vs when we most aduance in vertue Are the passions which we obserue most to domineare in vs brought lowe Is selfe loue and self-will those pernicious sourses of all our miserie vanquished Is selfe interest subiected to the common good Humbly hope then in our Lord that all goes well with vs. If not knowe that vertue is not yet solidly rooted in vs. THE SECONDE POINTE. Euerie good tree yealdeth good fruites and the euil euill fruites Matt. 7. CONSIDER the good or bad fruites of the tree of our harte and thence we shall be able by the Euangelicall maxime to decerne whether If we meete with grapes and figues that is with mild and meeke thoughts words and comportments know for certaine the tree is good they are not the fruites of thornes and brambles marrie if we are true or false teachers or guides to our selues while we seeke for grapes and figues we meete with thornes and thistels that is with distaynefull bitter and sharpe thoughtes words and behauiour know that the roote is depraued the fruites viciated they are the productions of the badd tree which cannot bring out good fruite Affection Doe we my soule fast watch pray much doe we discipline vse great austerities and communicate often They are indeede excellent meanes for the produceing good fruites yet are they not for all that the fruites themselues They are certainely the clothings of the sheepe yet may a wolfe lye vnder them Our fruite saith S. Aug. is charitie see then whether coming from ours prayers c. we finde our selues patient benigne without enuie without peruersitie not puffed vp not ambitious not seeking our owne not prouoking to anger not thinking euill not reioycing vpon iniquitie but rejoycing at truth suffering all thinges beleeuing all thinges hopeing all thinges bearing all thinges and remayne assured thence that our hart is right and that we are happily tendinge towards our Beatitude THE SECONDE MEDITATION FOR THE SAME SVNDAY Euery tree which brings not forth good fruite shall be cutt downe and cast into the fire THE FIRST POINT CONSIDER that euery reasonable creature of what qualitie soeuer is a vine or tree planted in the vineyearde or orcharde of Christ Iesus against whom this dreadfull doome is pronounced it shall be cutt downe and cast into the fire in case it answer not to his expectation but in lieu of true grapes yealde nothinge but wilde grapes that is in lieu of true and solide vertues thinke to pay with apparances and in lieu of the sweete and agreeable fruites of charitie yeald nothing but bitternesse animosities and auersions amongst the citizens of heauen and Gods domestikes who should but all haue one hart and one soule Affection Let vs daylie and diligently my soule examine what fruites this tree of our hart produceth It importeth noe lesse then a blessed or cursed eternitie If sowre grapes bitternesse of hart enuie emulation dissension ah then Truth affirmes it shall be cutt downe and cast into the fire Alas it was not planted so that such fruites should be expected from it It was planted by the hand of God watered which the pretious bloud of Chr. let nothing then but the sweet fruites of Christianitie proceede from it THE SECONDE POINTE He that doth the will of my Father which is in heauen he shall enter into the Kingdome of heauen CONSIDER that here the wisdome of heauen in a few words layes vs downe the abridgement of all perfection and the blessed imitation of his whole life and passion to witt an absolute and louing resignation to the holy will of his heauenly father as well in all that he did as all that he suffered I come not saith that sweete Sauiour to doe myne owne will but the will of my father who is in heauen the thinges that please him I doe alwayes not as I will but as thou wilt Fawning words and Lord Lord may please fooles who desire to be flattered but the actuall complying with the will of God is onely gratefull in his eyes who sees hartes Affection Let vs then my soule absolutly and for euer renounce our owne will that disturber of our life and depriuer of our rest peace and true libertie and yeild it vp into the secure guidance of Gods holy will hauing alwayes vpon all occasions in all our doinges and sufferings in our harte and mouth thy blessed will be done my deare Lord and Master who best knowes what is most behoofull for me I am most willingly in thy holy hands turne me and winde me when thou wilt where thou wilt and how thou wilt thatthy will and myne may be but one Represse in me ô Lord that vnhappie libertie by which I am able to will any other thinge then what thou willest THE FIRST MEDITATION FOR THE EIGTH SVNDAY AFTER WHITSVNDAY There was a certaine rich man who had a Bailife Luc. 16. CONSIDER that this rich man was God the greate Maker and Master of all the earth and the Bailife man euery one of vs be we Masters or seruants rich or poore who hold all that we haue of that great Land-Lord the goods of our body the goods of our soule and those of fortune all is his and all proceeds from his bountifull hand we haue the stewardshippe of them to worke therby our saluation but the propertie remaynes still his Affection Let vs not then my soule mistake our selues apprehending that we are Lords and Masters while we are but indeede farmers and remoueable at pleasure of what seemes to be ours Be it farre from vs to vaunt
flowres of the field are prouided with feathers to clothe them and fitting nourishment to releiue them much more man then concludes our Sauiour who is the Lord and Master of them all Affection Let a diligent and moderate care my soule be vsed in all thinges but let inordinate care and sollicitude be banished from that Christiā harte which should be wholie free to seeke Christ his iustice and his Kingdome Those other thinges may be sought too but with moderation with iudifferencie without distrust of that great prouidence which doth furnish necessaries for farre lesse cansiderable thinges Let them be sought as thinges to be vsed in the way not to be inioyed not to take vp our thoughtes and ingage our hartes which must be reserued as a place for our Lord and a tabernacle for the God of Iacob THE SECONDE POINTE. For your father knoweth that you neede all these thinges CONSIDER that our Saniour goes still on to breake downe our sollicitude and selfe confidence that our cheife dependance may be of his diuine prouidence not in our owne First by reason of the litle power we haue being not able to adde one inch to our stature secondly because by that strange sollicitude we should be like the heathens who seeke the same thinges Thirdly because therby we forgett our owne happie condition of being children to an almightie Father who knowes that we neede all these thinges Affection To depende vpon our selues my soule is to depende vpon miserie and pouertie and to fayle in our expectation and hope in our Lord and pray to him and thou shalt be fedd in his riches There is noe want to those that loue him We haue a good father who is all-seeing and knowes what we wāt who is all-powerfull and able to giue it Let vs be good children then and intirely confide in his fatherly prouidence he loues vs nor doth he loue and forsake Nay saith that deare father of ours I will not leaue you orphants THE FIRST MEDITATION FOR THE XV. SVNDAY AFTER WHITSVNDAY Iesus went into a citie called Naim c. And behold a deade man was caried forth Luc 7. THE FIRST POINTE. CONSIDER that though God is iustly admirable and ought most iustly to be admired in all his workes yet it happens almost generally by mans stupiditie and dulnesse that he is more admired magnified and praysed for things lesse admirable while greater thinges are past ouer with litle consideration One younge man is here restored to life and the whole multitu de who accompaigned the corps magnified God publishing that a greate prophete was rysen amongst them and that God had visited his people Thousands are daylie restored to the life of the soule by verrue of the Sacramentes of Baptisme and pennance and litle notice is taken of it Affection Aye me my soule we are but litle ones and thence we speake as litle ones we vnderstand as litle ones we thinke as litle ones our thoughtes reach litle further then our eyes are able to see and by them we frame our iudgements not by the light of faith And thence it is that we more magnifie God for some temporall blessing as deliuerie from sicknesse danger or death then for multitudes of mercy which we daylie experience And more admire and loue him vpon the deliuerie of one body from a temporall death then a thousand thousand soules by his grace from an eternall death THE SECONDE POINTE. Behold a deade man was caried forth the onely sonne of his mother CONSIDER that as gray heires length of yeares and frequent infirmities doe daylie and hourely threaten the old man that he cannot liue longe so frequent experience ought to assure vs that young men may and often doe dye soone yea in the verie flowre of their age as did he here being the onely sonne of his mother whose corps was caried forth Wherin all her hopes of a successour fayled and howeuer he might haue fedd himselfe with the expectation of a rich inheritance all that falls to him from his poore mournefull mother mounts to noe more then her comfortlesse teares which fall fruitlessly to the grounde Affection For an old man to promise himselfe longe life is a thinge worthy to be laughed at so farre hath old age robbd him of all rationall hopes And for a younge man be he neuer so younge to giue himselfe assurance of a longe life deserues to be wept at Let noe man thinke he can make a league with death Youth is noe proofe against it Nay it is euen farre more subiect to innumerable dismall occasions therof as daily experience puts vs out of doubt What are we to doe then my soule but to banish all assurance of life from our thoughtes and so to liue as though we were euery houre to dye hearing continually with S. Hierome the trumpet sounding Arise ô yee deade and come to iudgement THE SECONDE MEDITATION FOR THE SAME SVNDAY Behold a deade man was caried forth c. accompaigned with a great multitude c. CONSIDER that a day will come God onely knowes how soone when the soule which now animates this body shall be driuen out and the poore senselesse lumpe shall be left to be brought forth as this young mans was to be accompaigned to the graue by some number of friends who happly may bestowe some fewe teares or smale commendation vpon it before they throw that vselesse and loathsome masse into the ground which some tymes had bene ouerualued at an vniust rate both by our sel-and others as now it too plainely appeares Affection This day my soule will as surely arriue as it is sure that man is but man that is a subiect of corruption and death to witt it is decreed in the supreame Court that men shall once dye That is the immortall soule shall be separated from this body of earth which did ouerloade itt and incline it to earthlinesse This masse of corruption was it which we so pampered so cherished so adorned so admired and loued to heare admired by others And loe now a tender mother will giue noe longer lodging to it tho it be all that 's left of her onely child but brings it forth to be cast into the earth THE SECONDE POINTE. CONSIDER that we reade in the Gospell of three sorts of deade bodyes restored to life by our Sauiour which perfectly represent three kinds of soules deade by sinne That of the Archsynagogues daughter who was truly deade but was not yet caried forth Representing a soule who consented to mortall sinne in thought without any exteriour action That of the widowes onely sonne who was deade and caried forth expressing one who did not onely consent in thought but performed it in effect Finally that of Lazarus who was foure dayes deade and began to be corrupted pointing out the soule which is not onely deade by sinne but euen deade and buried in the badd custome of sinning All which not-withstanding our Sauiour was mercyfull and powerfull enough to
neither is nor can be any consent betweene Christ and Belial There can be noe societie betwixt light and darknesse betwixt pride and humble Christ couetousnesse and poore Christ impuritie and Christ who is puritie it selfe Le ts vse then my soule a holy violence and throw those prophane Idols out of our harte that God alone may raigne in that sacred Temple of his Least the worst abomination of desolation might otherwise surprise vs eternally THE SECONDE MEDITATION FOR THE SAME SVNDAY THE FIRST POINTE. CONSIDER that there is nothing either more certaine or more vncertaine then the day of Doome that tyme of huge desolation Nothinge more certaine then that it shall be since heauen and earth shall passe but the word of God which we haue for it shall not passe Nothing againe more vncertaine then the tyme therof for of that day and houre noe body knoweth neither the Angells of heauen but the father alone If this certaintie then cannot but begett a dreadfull expectation in all humane hartes this vncertaintie ought to putt a continuall watchfulnesse vpon our thoughtes Affection If then my soule as well this certaintie as this vncertaintie be as infallibly true as is the word of God vpon which it is grounded what are we to doe but to expect it at all houres which may come at euery houre Did we certainly know that some houre this night the theife would come and robb vs of all we haue we should not fayle to watch all night to preuent our vtter ruine Alas let the hazard of our soule enter into as much consideration with vs as the hazard of our fortunes that so we may not fayle to stand still vpon our guarde that death may not take vs a sleepe and we being a wake may finde our hands emptie of good workes to our eternall ruine THE SECONDE POINTE. CONSIDER that though the day of the generall Iudgement will as certainly come as it is vncertaine to all men when that shall be so that many yeares may probably passe before it yet there is another day of Doome which hanges ouer each ones heade and can not be longe ere it come to witt the last day of euery mans life is the day of iudgement to him since as S. Augustine saith in what state each one 's last day shall finde him in the verie same shall the last day of the world comprehend him That euery one might continually stande readie for this S. Iohn tells vs that now euen now is the last houre noe man being sure of the next Affection It is appointed saith S. Paule to men to dye once and after that iudgement This my soule is the day of desolation which euery one ought most to apprehende and watch for since it is indeede his day of Doome This at euery moment may surprise vs and that in one moments tyme. What rests them my soule but that what I say to thee I say to euery one vigilate Watch watch incessantly for this theife death may steale vpon vs when we least suspecte it And if then our Lampes be found without the oyle of good workes and charitie what shall we haue left vs but a dreadfull expectation to heare the doore of the heauenly mariage is shut And what can we hope to meate with by our importunate crying out Lord Lord open to vs but that daunting replye which causeth an eternall separation from the face of God Amen I say to you I know you not FINIS A CHRISMAS CONTEMPLATION WITH A SEARCH INTO THE SOVRSE OF ALL MANS HAPPINESSE FOR THE DAVGHTERS OF SION O SWEETEST night my mynd I nere can wayne From thought of thee in which the heauens doe raine Huge shewres of grace the hillockes flowe with sweets And from the mountaines milke and honie sweates O sweetest night my starued soule doth dye To haue a full draught of ty Ambrosie Tertulian grauely said some goods there are As well as euils which euen oppresse and beare Vs to the ground The wonders of this night Are such to find our God in su … a plight That hardly such a bastard soule is found Who sends not knees and heart to kisse the ground God threats eternall death and yet we stand Stiffe-neck'd nor bowe to that his powerfull hand He offers endlesse life nor are we mou'd By hopes nor threates our God's nor fear'd nor lou'd By thunder-bolts he testifies his ire He speakes the same by earth-quakes and by fire Yet stupide man howere he dreade the rodde He lookes as high as though there were noe God But when the WORDS made flesh when God's made man The high flowen heart must stoope doe what it can Heare your Seraphique Father teach this truth While he as yet lay strugling with his youth While tortur'd thus I lay quoth he at length I had a feeble will to gather strength Thee to inioye my God nor could I find A way squar'd out according to my mynd Till I fell downe vpon thy infancie Clad in the weede of our humanitie For then my wind-blowen heart began t'vnswell And prostrate on my low layd lord I fell Downe downe proude soule keepe lowe it is not meete That wormes should swell while God lyes at their feete He biult himselfe a cotage of our clay To teach vs lowlinesse and how t'obeye THAT THE SOVRSE OF MANS happinesse is God's infinite and meere goodnesse BVT stay my muse before we further goe Le ts find the sourse whence all man's blisse doth flowe The sourse is goodnesse that vaste Ocean Which speads ore all and is shut vp from none God's naturall goodnesse which he nor owes Nor man can merite vncompell'd it flowes So you haue seene some fruitfull mothers breast Oreflowe its snowie bankes ere it was pres't Or sue'd to by the greedie babe With store She was opprest and could conteyne noe more She needes the infants pouertie it againe Needes her abundance she 's richly poore in paine On whom t'imploye her store to whom t' impart Those milkie streames the treasures of her heart OF GODS INFINITE COMMVNIcation within to the sonne and to the holy Ghost BVT now as greater good hath greater bent T' impart it selfe abroad and to be spent In larger measures so goodnesse infinite Would infinitly giue if it could light On suting subiects but none such being found Mongst all thinges made his riches doe abound Within at home to vast infinitie Within the bounds of th' blessed Trinitie To his sweete sonne God doth communicate His goodnesse Maiestie his kinglie state His Essence Substance all 's perfection His Godhood too wherin those two are one And from that boundlesse sourse againe doth flowe The holy Ghost our God who doth not owe His being to another He 's as old As Good as great as wise as vncontrold As are the Father and the sonne on high They 're equall all and one in Deitie Ther 's noe dependance want prioritie Their measure is a vaste eternitie Euen so the sun noe sooner doth appeare But
torments but solace my smale sufferances in the same THE XXI MEDITATION Our Sauiours Prayer vpon the Crosse Father pardon them c. 1. Point COnsider how our high preist who is now readie to sacrifice himselfe a torne and bloodie host such as you haue seene him for the sinns of his people begins first to offerr vp his praiers for them to his heauenly father saing Pater dimitte illis non enim sciunt quid faciunt Father pardon them for they know not what they doe Affect O ineffable mercie mildnesse and longanimitie While their inhumanitie hath left him neither hand nor foote free he wantes not a tongue to pleade for his persequutors peace and reconcilement O my soule let vs Learne le ts learne by this example to pardon our enemies be the offence neuer so great 2. Point Consider that thus it was that our Sauiour Iesus Christ taught vs from the Crosse euen amidst his greatest torments when the most innocent person that euer liued receiued the most barbarous treatie that euer malice inuented and euen in such circumstances this lesson of praying for our enemies c. he left vs to followe Obserue with shame how we Christians complie with it Is our first addresse to God when we meete with Crosses tribulations contradictions c. Is our first sute for pardon for those that iniure vs Doe we studie to finde out some excuse for them or rather doe we not indeede fall to muttering and murmuring and impatience and euen offend God by returning euill for euill because others offende vs In lieu of pardoning or begging pardon for them doe we not desire and seeke for reuenge Doe we not insteede of extinuating striue by the sophistrie of the Diuell to aggrauate little and inconsiderable deedes words or mistakes And yet we are not Christs we are not innocencie it selfe yea contrarily we are faultie enough and as subiect to doe as to receiue iniuries Affect Alas alas my soule the Copie hath no resemblance with the originall it s as farre differēt as light from darknesse This is not to expresse Christ in our actions but the Diuell his mortall enemie It is but in words and in name to professe Christ and infacts to denie him and to sweare with S. Peter that we know not the man whose language wee speake whose liuerie we weare and beare his name And yet this was a lesson he alwaies taught in his life A lesson which he preached and practised dying A lesson which he left written in letters of blood for vs to practise after his death Resolution I vvill pardon such and such a vvrong in memorie of this excessiue mercy THE XXII MEDITATION Of the Ievves tauntes scornes and blaspheamies 1. Point Consider how their tygerish rage runs still on against this innocent dying Lambe which mutters not The streames of blood which flowe downe from euery part gluts not their malice extreame torments which their rude violence puts him to appeases not their furie It seemes not enough to their hellish madnesses to leaue no member without its torture vnlesse they fill his eares and hart with scoffes and scornes and blasphemies If he be the king of Israel let him come dovve from the Crosse and vve le beleeue him If thou beest the sonne of God descend from the Crosse He saues others and cannot saue himselfe Vau avvaie vvith him vvho destroies the Temple and vvithin three daies builds it vp againe Affect Ah my deare dying Lord what extreamitie of torment is this that thou sufferest for me and by thine owne nation what hart conceaues not an absolute detestation against those most barbarous bloodsuckers yet beware my soule that by the same iudgement which thou zealously conceauest against them thou condemnest not thy selfe Looke home and see with confusion whether a great part of that rage that malice that madnesse be not lodged in thine owne hart As often dost thou crucifie him with them as thou preferrest the concupiscence of the flesh concupiscence of the eyes or pride of life before him And as often dost thou add new woundes ouer and aboue the wounds they inflicted as often as thou comest downe or callest others downe by ill example or counsell from the Crosse which is putt vpon them for Gods glorie or despairest of his power to be able to helpe thee in thy greatest Crosses afflictions and temptations Let sinne therefor be most hated as it is indeede most criminall and truly put thy Christ to death 2. Point Consider that though this so hugely afflicted person is he who is only said to be free and subiect to no restraint yea he who alone giues power to others to tye and vntye hath often been tyed for our loue and our libertie as in the stable in poore clothes in the garden and from thence to Annas Caiphas and Herods howses in cordes in the Pretorie to the Pillorie to be whipped yet neuer was my deare Lord and spouse so closely and cruelly tied and torne as I see him here vpon the hard Racke of the Crosse where he neither findes nor hopes for any case or libertie at all but that which he must purchace with the price of his life when death shall free his afflicted soule out of his barbarously tortured body Affect Ah my soule must thy deare Lord treade the wine presse alone Must thy Master and Redeemer who is alone free among the dead purchace him selfe and thee libertie by the losse of his owne life And must the bounden slaue liue still at libertie and ease Whereas indeede we are neuer free so long as we liue vnder false libertie which is true slauerie and not vnder the true seruitude of Christ which is true libertie Gods seruice is a true raigne Happie saith your holy father is that necessitie or tye which compels vs to better vnhappie that libertie which lyes open to our ruine Resolution My calling is and shall be my happie Crosse to vvhich the consideration of these cords shall tye me for my Masters loue and honour for euer Hic habitabo quoniam elegi eum Here vvill I euer dvvell because it vvas mine ovvne choice THE XXIII MEDITATION Of the Princes of the people and Priests blaspheamies 1. Point COnsider that though all these bodily torments of my deare innocent crucified Lambe be inormiously greate beyond all measure yet they are but as it were the body of torment whereas the life and soule of torment indeede is the torment of the soule Those cruell Deicides tooke him they bound him they haled him they boxed him they whipped him they spitt in his face they crowned him with thornes they nailed him hand and foote to the Crosse they brought him to the verie doore of death but all this was performed vpon his bodie But when he heares his Fathers power and loue to him called into question by the Princes and Preists and People saying he saies he is the sonne of God in him he is confident let God now deliuer him if he will
forsaken him If our Aduocate be not heard be forsaken our case is desparate mans cause is lost for euer But be it not so dread Lord be it not so Looke vpon the louely deformed face of thy Christ which is therefore more louely because more deformed Looke vpon his bare breast sometimes lilly-white now all-redd and goared with blood Looke vpon his withered bowells his bright sweete eyes now languishing his extended armes his torne limms his imperiall head crowned with thornes his pearced hands and feete whenoe springes of pretious blood streames downe to bathe our infected soules The strangenesse of his plea my God my God vvhy hast thou forsaken me speakes onely the desparatnesse of our cause thou canst not forsake that onely deare sonne of thine nor he thee or vs whose suite he is resolued to winne with the losse of his life Aspice Deus respice in faciem Christi tui 2. Point Let vs weigh yet further these stupendious words My God my God vvhy hast thou forsaken me He complaines not of the excesse of the barbarous torments crowne of thornes nailes cruell extension vpon the Crosse and effusion of his pretious blood which he suffers in his bodie Nay he mentions not the contumelies contemps scornefull blasphemies which enter into his very soule but to see himselfe seeme to be quite abandoned by his heauenly father and left as a person forgotten or as one who had no credit or power in the midst of his barbarous enemies and euen in the hight of those torments which he suffers in obedience to his will and for his glorie Affection Cry out then my soule with S. Augustine what haste thou committed ô most sweete child that thou shouldst be so iudged What hast thou committed most amiable young man that thou shouldst be so treated What is thy trepasse what is thy cryme It is I it is I who am the wound which putt thee to that payne I the cryme which kills thee I the sinne wherof reuenge is taken I the man which seemes forsaken in thee who can indeede neuer be forsaken Noe my soule it is noe forsaking but a mysterie Man had forsaken God by sinne and God forsakes man in Christ that by Christ sinnfull man may be reconciled to God It is noe forsaking but a doctrine intimating noe despaire but a rigourous satisfaction and is indeede à souueraigne antidote which loue presentes to our sicke hartes Ah let vs engraue it deeply in the same hartes and neuer forgett that the desease must needes be hugely great which will not be cured but by the abandonnement torments and death of the most skilfull Doctour Ah my soule our leprosie was desparatly malignant which found onely the bathe of the bloud of so innocent a child souueraigne for its cure Resolution Neuer to despaire of Gods mercy and assistance seeme vve neuer so forsaken THE XXVI MEDITATION I thirst 1. Point COnsidera But harke my soule the fontaine of life is almost dryed vp and thy deare Lord drawes neere to his end The incessant labours of a most wearisome night and the immoderate effusion of his most pretious bloud in the garden at the Pillorie vpon the Crosse hath quite drayned his veyhes his vigour and strength as he foretold by the Psalmist is withered as a pott and his tongue cleaning to his iawes dolefully testifies that he is drye Affect O my soule what a deadly thirst is this which seemes to haue dryed vp the verie sourse of life and is readie to force the afflicted soule out of the withered body It is truth that sayes it and it issues out of that sacred mouth which sometymes said If any be thirstie let him come to me and drinke who am the fountaine of liuing water which flowes into life euerlasting And it is excessiue torment my soule in my crucified Loue which hath so withered and dryed him vp He is oppressed with the waight of my sinnes he is burnt vp with my intempetance and riotte and he seemes to say to our hartes children giue me to drinke And à true sense of his sufferances à compassionate hart a repentant teare is able to refresh him whether it be bestowed vpon his owne person or vpon any of his suffering members in his name Ah then let it neuer be reproched to our hartes I was thirstie and you gaue me not to drinke c. 2. Point Considera And though the extremitie of the torments which my Sauiour suffered were indeede forceable enough to draw this expression of corporall drinesse from his mouth yet was the drouth of his soule according to S. Bernard farre more ardent wherby he thirsted after the saluation of our poore soules and the honour and glorie of his heauenly father which he saw contemned My meate and drinke said he sometymes is that you accomplish the will of my heauenly father and what is his will but your sanctification or sanctitie Affect If we desire then truly to take compassion of our Sauiours extreame thirst and be willing to refresh him let our cheife care be to take pittie of our owne soules and to sanctifie them So shall we accomplish Gods blessed will pleasure so shall we honour and glorifie his heauenly father and so finally shall we afford Christ both meate and drinke How happie are we then my soule to haue our interests so inseparablie lincked with those of God the Father and the sonne that we neuer performe his holy will and honour him but the aduantage comes home to our owne soules nor euer againe attend to the aduantage of our owne soules but we honour and glorifie God and giue drinke to Christ in his greatest thirst Resolution I will be still carefull to glorifie God in seeking to performe his heauenly will since his glorie is my sanctitie my sanctitie his glorie THE XXVII MEDITATION They present Christ vvith vineger c. 1. Point COnsideration Consider that Christ his mercy myldnesse and sufferance and the Iewes crueltie maddnesse and malice goe on still at the same hight The myld lambe out of mercy to miserable man is so miserably racked and torne that all the radicall moysture of his body is dryed vp and he signifies his neede of drinke they presently run with malice accompaigned with mockerie and present him with vineger and gale Ah was there euer any I doe not say iust innocent patient meeke dying young man but euen any despicable theife cruel homicide or most cryminall villaine so vnhumanly treated as I see these barbarous tygers treate my deare Lord and master Affect Alas my soule Le ts change but the name of cruell Iewe into cold and vnworthy Christian and the storie is told and verified of vs. For are not indeede our words our workes our thoughtes mixed with vineger and gale And doe we not present them to Christ too who saith what you doe to those litle ones you doe to me We offer vineger and gale to Christ when we mixe his pure loue with terreane and
his humanitie is lefte to struggle with his cruell tormentes and to satisfie for those sinnes of ours in the verie rigour of iustice But now hauing consummated and fulfilled all the figures types sacryfices prophecies and euen the whole Law and hauing punctually obserued all his fathers orders with filiall obedience and admirable humilitie euen to the last gaspe he beings to behold him as a tender and louing father and so testifies with a lowde voyce that it is into the hands of such a father that he deliuers vp his spiritt Pater in manus tuas commendo spiritum meum Affect May thy wearied soule ô my kind Pelican happily returne into its rest May thou our too too kind Prodigall ioyfully returne into thy fathers house out of this forraigne land of ours where thou hast spent all thy substance euen to the last droppe of thy pretious bloud vpon vngratfull man from whom thou meetest with noe better returnes then euill for good hatred for loue vineger and gale to drinke where thou art readie to perish with thirst Ah my soule my soule Haeccine reddis Domino Deo tuo are these the kindnesses which thou rendrest to thy Lord thy God for his loue for his labours for his bloud for his life which here he is laying downe for thee Resolution Be my afflictions neuer so many be my temptations neuer so great and importune I will appeale from a rigourous Lord to a louing father and cast my selfe into his bosome THE XXX MEDITATION 1. Point COnsider in this action of Christ where he commends his spirit or soule into the hands of his heauenly father where the true hopes of a Christian ought to be placed to witt in the hands that is in the will and disposition of our heauenly father to be dealt withall according to his good pleasure Accursed is that man who places his hopes in man or in the heapes of his riches which he must leaue behind him or in the multitudes of his merites which are none without mercy but in Gods mercy alone which is indeede our merite nor shall we euer want merit so long as we cleaue to that mercy Affect Returne into thy rest my wandering soule which is alone in the bosome of thy heauenly father and fixe thy confidence there Trust not in the sonnes of men in whom there is noe saluation noe truth mendaces filij hominum Leaue not the care of thy selfe to such as haue noe care of themselues much lesse of thee Such as thou hast found thy selfe to others such at the best will others proue to thee Our dearest friends doe easily forgett vs they will not they cannot goe along with vs. O how good it is then while we haue yet tyme to make him our friend aboue all our friends who when they all fayle hath as much power as goodnesse to make good our trust Into thy handes then ô dearest father doe I commend my soule In those mercifull hands of thyne not in my miserable ones doe I repose the whole confidence of my saluation 2. Point Consideration Well may Gods prouidence my soule which we are not able to found permitt vs to be tempted with Christ to be in agonie in our deuoutest prayers with Christ and giue vs ouer as it were into the power of darknesse with Christ Well may we suffer wronges crosses calumnies tauntes and scornes with Christ Well may our bodyes be left in tormentes vpon the Crosse with Christ yea our poore soules suffer a strange anguish with Christ when we seeme to be forsaken by our God Yet still by adhearing to Christ and by following his foot-stepps we shall infallibly wade out of all and come to a happie consummation with him and find a louing fathers bosome layd open to receiue our soules Affect Doe not then ô my soule so much regarde what thou sufferest or by whom or how as for what for whom and with whom It is not for a smale prize thou fightest but for an eternall waight of glorie It is not for some ordinarie person but for the loue of thy Lord and Master to become in some sorte like to him Nor art thou left alone but in his companie and vnder the guidance of his grace I am with him saith he in tribulation I will deliuer him and I will glorifie him Looke ouer thy afflictions then ô my soule be they of what nature they will and with a liuely faith looke vpon Christ Iesus the Authour and Consummatour of faith who ioy being proposed to him sustained the Crosse contemning confusion It is not too much that the coheire should be treated like the true heire the adoptiue like the natural sonne Resolution Come then what will and from what hand it will I am resolued to looke vpon it as coming indeede from the hand of a tenderly louing father for my eternall good THE XXXI MEDITATION Christ giues vp his Ghost 1. Point COnsidera Christianes draw neere and see death shutt vp thy sweete Sauiours eyes See life dye see thy God dye Not that death man or diuell had right to exercise any such power ouer the Author of life who saith nemo tollit animam meam none takes away my soule or life but because he himselfe would when he pleased and as he pleased And to what end but to be the death of death it selfe ero mors tua ô mors I will be thy death ô death To ransacke Hell it selfe ero stimulus tuus ô inferne To be Iesus that is a Sauiour to man and to leaue him the greatest testimonies of loue imaginable by man or Angell And therfor bowing downe his head he of his owne accorde deliuered vp his spirit or soule Affection Ah my soule what 's this we heare The soule of thy Sauiour is deliuered vp to death In death then must we find true life with Christ Nolo viuere volo mori cupio dissolui esse cum Christo Dye dye then my soule to all thinges which are not his verie selfe Ther 's noe liuing without life Christ is my life mihi viuere Christus and my Christ being deade my life is deade and dye I must mihi mori lucrum I desire to dye that I may see my Christ I refuse to liue that I may liue with my Christ Ah my deare deade Master fcra pessima deuorauit te the worst of wild beastes hath deuoured thee Ah my soule thy sinnes haue slaine thy Master Thy enuie sought him thy auarice sold him thy Hypocrisie betrayed him thy rashnesse deliuered him vp thy licenciousnesse bound him thy crueltie whipped him thyne ambition crowned him thy sluggishnesse loaded him thy pride putt him vpon the Crosse thy irreligiousnesse taunted scorned and blaspheamed him thy vnmercifulnesse caused his thirst thy forsaking of God made him be forsaken by God thy disloyaltie disobedience hard hartednesse ingratitude for all his benefits putt him to death And thence my Sauiour dyed Nay it was God the fathers mercy which sacrificed him His
seruice whether it be in point of receiuing his owne true body or in charitably assisting his owne poore afflicted members For how often haue we obserued our selues to haue quaked with feare wher we mett with noe danger indeede and permitted such fond feares to frustrate our pious designes and resolutions and stifle the seede which was sowen in our hartes from heauen Feare not as longe as thou art imployed about Iesus and him crucified Either will noe danger at all be mett with or none at least be preualent to make vs misse of Iesus And if it be about Iesus that we are imployed if in that name we suffer we ought not so much to apprehend it the sufferance of a Crosse as the assurance of a crowne 2. Point Consider with astonishment the great power which the diuine prouidence giues to Pilate who had indeede noe power ouer Christ but what was giuen from aboue in whose handes the disposall of the body of a God was left Yes of that body which the holy Ghost framed the Virgine mother brought-forth the diuinitie still inseparably inhabited Of that body I say Pilate à sinner an vniust Iudge an infidell hath power to dispose and he giues it to Iosephe Affect O my soule how this Christ this God-man is wholy imployed in the behalfe of man In his life at his death after his death In his life for our instruction at his death for our redemption after his death for our consolation Be we left vnder what power soeuer iust or vniust peaceable or tyrannicall according to our desires or contrarie to our inclinations by our Lord and Masters sweete disposition he that so left vs if we faithfully follow his foot stepps will certainly deliuer vs glorifie vs. Noe vniust Pilates sencence will be able to hinder vs from deliuering vp our soules into the hands of a louing father nor depriue our body of the happie expectation of à glorious resurrection Resolution I will euer admire to see the disposition of the deade body of Christ left in an infidells hands but much more to see his liuing and glorious body and soule left at the dispose of disloyall Christians who beleeue in him and yet crucifie him againe by their dailie crymes THE XXXIV MEDITATION 1. Point COnsider that God being Omniponcie it selfe wanted not power to haue deliuered the body of this deare sonne of his out of the hands of Pilate without his leaue He that was onely free among the deade could easily haue freed himselfe from the deade and haue rysen as gloriously the first day from the Crosse as the third from the graue But the Scriptures were to be fulfilled his sepulcher vvas to be glorious Our Ionas was to remaine three dayes and three nightes in the bowells of the earth And his last lesson after his death as well as his first before he could yet speake was to teach vs by his blessed example an admirable submission obedience abandonnement of himselfe into what hands soeuer Affect O wisdome of heauen how secreete and incomprehensible are thy wayes We are not able my soule to looke into them In thy infancie thou wholy abandonnedst thy selfe vnto thy B. mothers care and custodie In thy youth thou wast subiect to her and Iosephe In thy passion thou wast giuen ouer to the wills of the Iewes remayning obedient till death and the death of the Crosse and now too after thy death thou continuest still at Pilates dispose Let me learne deare Lord by this singular submission of thyne in imitation therof and for thy loue to be willingly subiect to euerie creature neuer desiring to take my selfe out of that order and subiection wherin thy prouidence may haue placed me Ita Domine quoniam sic placitum est coram te Yes sweete Sauiour purely becaus so it is aggreable in thy diuine sight 2. Point Consider that Pilate hauing bene petitioned giues vp the body to Iosephe Iosephs care takes it downe from the Crosse and bestowes à sydon or fine white linen sheete Nicodemus contributes many pounds of oyntments to witt mixed mirre and aloes the body is imbalmed therwith and wound vp in Iosephs syndon according to the iewes rites His mournefull mother Marie bestowes more hartie sorowe and compassion then any tongue can speake or any hart but her owne that is the hart of a mother and such a mother the mother of a God can conceiue who as in that name she farre surpasses all other creatures in dignitie consanguinitie and neerenesse to her sonne so also in loue and consequently in compassion and sorrowe The desolate louing Magdalene and her companions their familiar teares and Ioseph putts the adorable body in his owne new Monument cutt in the side of a rocke and shutts it vp with a great stone Affect Thus my soule haue we at length gott to an end of a wearisome procession Thus haue our sinnes layd the God of heauen and earth in the bosome of the earth Thus haue our hard hartes lodged him in a rocke at whose voyce the very rockes burst in sunder Ah my soule this hard world at his first entrie lodged him in a rocke and a rocke too must receiue him at his going out O deare Master Let it be this rockie hart of myne that may haue the happines to afford thee this last lodging or at least may I be lodged with thee be the rocke neuer so hard that I may truly be according to the Apostles expression consepultus cum Christo buried togeither with Christ neuer to ryse againe but with him in newnesse of life O that my hart as it sympathises too neerely with this Monument in hardnesse had also the rest of its qualities O that it were yet in its primitiue newnesse and puritie O that it had neuer bene prepossessed by any creature But alas alas it fares not so It hath bene too longe and too easely prostituted to the worlds allurements to the Diuells suggestions It hath bene but too too peruious to all approches and remayned onely a rocke to thy holy inspirations to thy heauenly instructions to any true sense of thy excessiue torments and sorrowes A PRAYER BVt ô my deare Lord thou vvho art a hammer brusing rockes bruse this hard hart of myne into true contrition and smite it vvith the rodd of thy Crosse that novv at least though too late alas it may pay dovvne deepest compassion and sorrovve vvith the most desolate Virgine mother flouds of repentant teares vvith those mournefull Maries and finally a most manly courage and resolution plentifull vvorkes of mercy and the pretious oyntements of frequent and feruent prayers vvith the good Ioseph and Nicodemus But ah my dearest Sauiour Christ my true rocke and strength these are indeede the resolutions of my hart but of a vveake and vvauering hart vvhich vvill effect nothing vvithout thy povverfull assistance grant it o Lord for thy pretious blouds sake and let the holes of thy sacred side c. lye alvvaies open to my ayde and
refuge that there I may securely liue and dye and euen be buried to this vvicked vvorld in that glorious TOMBE that so I may ioyfully rise vvith thee and to thee eternally Amen IHS REFLECTIONS IN forme of prayer vpon the particular partes of our Sauiour vpon the Crosse To his feete I Giue thee thankes my most humble Iesu for thy incomprehensible loue and the great paines which thou didst suffer in thy wounded feete casting my selfe wholy into those holes togeither with all the sinnes and delightes of my life past especially My pride vaine glorie and arrogancie My selfe will disobedience and irreuerence to thee and thy vicars My impatience anger and rancour My tatling detraction and the like to th end they may be abolished and expiated by thy pretious bloud beseeching thee by thy humilitie obedience patience and admirable silence to daigne to bestow vpon me all the same and all Such other vertues that hence forth by the assistance of thy grace in all my thoughtes words and workes I may be truly Humble reduceing my selfe to nothing vnder the feete of all creatures Obedient renounceing myne owne will vnder thee and all men Patient most willingly receiuing all aduersitie from thy holy hand Moderate in speaking interiourly and in high silence giuing eare to thy words alone And that all my life long butt especially at the terrible houre of my death my most certaine Refuge may be in those most sacred wounds of thine To his heade I Giue thee thankes my most wise Iesu for the loue and dolour of thy sacred and most holy heade which was wounded and torne with such excesse of crueltie and inhumanitie hyding my infirme heade togeither with all my senses and powers as also all my sinns and transgressions in the multitude of those sacred wounds in particular All obstinacie in sticking to myne owne prudence and iudgement as also the dissolution and abuse of my senses The neglect of thy feare and the feare and flatterie of men My indiscretion and too great want of moderation My impuritie of intention and seeking of my selfe and all other vices of the like nature to th end they may be expiated by thy most pretious bloud And I humbly beseech thee by thy wisdome feare discretion and vnspeakable simplicitie that thou wouldst voutchsafe to bestowe vpon me those vertues and all other of the like kind That hence forth by the assistance of thy grace I may in all my thoughtes words and workes be truly Wise being vnited and conioyned to thee by a disinterressed vnderstanding and will Piously fearefull keeping an inward and outward watch ouer my selfe least I might offend thée Discreete making choyce of vertue which is placed betwixt two extreámes Simple and internall dwelling onely in thee and purely seeking thee alone And that all my life long especially in the agonie of death I may find a most assured Refuge in thy wounded heade To his hart I Giue thee thankes most amiable Iesu for thy infinite loue and for the sorowes of thy sweetest hart which was run through with a lance while thy most sorowfull mother looked on deposing resigning and plunging my whole hart into that fountaine of all blesse as also all my sinnes and transgressions especially All priuate and vicious loue to created thinges of what kind soeuer and the abuse and neglect of thy sacramentes and benefits bestowed vpon me Diffidence infidelitie and errour Timerousnesse pusillanimity and despaire My carelesnesse and inconstancie in the thinges which belong to my state and calling and all vice leading thervnto to be abolished expiated in thy pretious bloud And I beseech thee by that charitie faith hope and vn speakeable constancie of thyne be pleased to grant me a share in those and such other vertues that henceforth by thy grace I may be in all my thoughts words and workes truly Feruent still breathing after thee and louing thee alone with all my strength Full of faith and hope wholy relying vpon thee as well in prosperitie as aduersitie Constant aymeing at nothing els by all my earnest endeuours but my aduancement in vertue And that all my life long but especially at the houre of my death this sacred wound may be my assured Refuge To his right hand I Giue thee thankes my most iust Iesus for the incomprehensible loue and doulour which thou didest expresse and suffer by the wound of thy most holy right hand casting my selfe wholy into it togeither with all my sinnes and transgressions especially All my iniustice to thee and thy creatures Biternesse of hart displeasure and enuie Falshood lying and hypocrisie Ingratitude to thee for all thy benefits to th end that all may be abolished and expiated in thy most pretious bloud and beseech thee by thy ineffable iustice mercy truth and gratitude to please to indue me with these and such other vertues that hence forth by thy grace I may be in all my thoughtes words and workes truly Iust giuing euery one what is due to them Mercifull wishing and doing good to all creatures Zealous of thy honour with puritie of intention conforming my selfe in all thinges to thee Gratefull rendering dayly thankes to thee and all my benefactours And that all my life longe but especially at the dreadfull houre of my death I may find and assured Refuge in these sacred wounds To his left hand I Giue thee thankes most strong Iesu for thy incomprehensible loue and for the paines of thy left hand casting my selfe wholy into it togeither with all my offences especially All my slouthfulnesse and mispending of tyme. All impuritie of body and soule All intemperance in meate drinke and clothes All couetousnesse vnlawfull desires and the like to be abolished and expiated in thy pretious bloud And beseech thee by thy ineffable power puritie temperance and pouertie to grant me those and such other vertues that hence forth by thy grace I may be in all my thoughtes words and workes truly stronge and diligent c. Chaste conseruing my senses and soule in all puritie Sober seeking onely necessaries Poore in meanes and mynde wholy relying vpon thee And that all my life long but especially at the houre of my death I may haue my certaine refuge in this wounde Amen A CONTEMPLATION or Meditation for Good friday 1. HAVING with what recollection quiet of mind and compassion you possibly can placed before your eyes three crucified demand who they are that suffer in such ignominious wise especially that one in the midst who seemes to be the capitall criminall Aske St. Iohn and he 'le tell you that it is the Sonne of God Sic Deus dilexit mundum vt filium suum vnigenitum daret St. Paule vsque ad mortem mortem autem Crucis Dauid Isaias and other Prophets foretold this truth Aske his mournfull mother Marie and if she can speake for griefe she will mournefully answere you that alas yes it is euen her deare sonne Iesus God and man S. Marie Mag. will tell you the
doe not so my soule doe not so but rather wholy offer thy selfe such as thou art to him for verily he hath offered himselfe wholy for thee and inuite earnestly all creatures to praise him Laudate Dominum omnes gentes laudate cum omnes populi quoniam in this act of vnparralled loue and mercie confirmata est super nos misericordia eius at least run to him and craue pardon his fatherly bowels are easily wonne to compassion his louing and royall hart cannot denie a bowne we haue a good proofe of it for euen the theefe his doubtfull demand is accorded and he hath alreadie heard mecum eris in Paradiso A great grace and consolation for poore sinners Demand his benediction before he goe least we may be after forced to complaine with that faithfull Soule heu mihi Domine heu animae mea recessisti consolator animae meae nec valedixisti ingrediens vias tuas benedixâ—sti tuis nec affui Woe is me woe is my soule thou didst depart ô thou comfortour of my soule without bidding me farewell and taking thy iorney thou gauest thy blessing to thy friends and I alas was not present 29 And alas he cannot long now indure for infinite torment possesseth at once euery sense and member see how the weight of his torne and wearie bodie vnioynts his armes and shoulders riueing the holes of his haÌ„ds and feete and harke he cries out Consummatum est Heauenly Father the worke is done for which I was sent my commission is accomplished my Mission is ended The predictions of the Prophetes are verified the types and figures and Sacryfices of the old law are abolished the miracles and wonders wrought the cures finished the debt of all mankind well nigh discharged and an eternall league made betwxit Heauen and earth in myne owne bloud Consummatum est 30. Yes eternall Father for what could I haue done for my vineyeard which I haue not done I haue manifested thy name and truth vnto it I haue taught thy people by word and example seconded and confirmed by wonders and prodigies I haue waded through whole seas of indignities contumelies and contempts and a storme of tormentes haue almost wracked me There is not one member of my body left intire the whole stocke of my bloud is spent the conduites wherin it ran my vaynes are dryed vp and my hart the source is quite drayned my iawes are horce with crying and scarce now is there so much breath left in my body as to giue thee this short accompt of my selfe and my Embasie in saying Consummatum est and so deliuer vp my soule or life into thy holy hands 31. Ah my soule my soule what haue we seene and heard and what doe we now heare The soule of thy Sauiour is readie to be giuen vp for thy sinnes Whither whither hath thy miserie and malice togeither with his mercie and charitie lead thy Lord and thee Thy malice hath run with a stiffe necke into a lande of huge disproportion and his mercy hangs vpon the Crosse with a humbled head bowed downe to receiue thee home with a kisse of peace Thy malice hath run thee out of breath in sinning and his mercy in suffering Thy malice wholy spends its thoughtes vpon rebellion against God and selfe-affliction and his mercy vpon thoughtes of peace and reconcilement Thy malice imployes its words in prouoking Gods wroth and his mercy is exercised in petitioning thy Pardon Thy malice prodigally powres out the last farding of thy substance to loose thy selfe and his Mercy more prodigally the last droppe of the bloud of a God to saue thee 32. Yes yes my soule it was not thought enough to thy Christ for thy loue to haue taken thy nature vpon him to haue bene borne in a stable layd in a manger in humilitie abiection and pouertie to haue conuersed 33. yeares among men as one of them in labours from his youth to haue preached and practised all sorts of vertues to haue sweate bloud to haue bene betrayed taken bound scourged crowned calumniated condemned to a most shamefull death nayled to a most infamous Crosse But he would also stay there till the consummation of all to the last droppe of his pretious bloud to the last breath of his body till he had yeilded vp his Ghost into his heauenly fathers hands 33. Nor is it enough for vs Christians to begin well to run prosperously for a tyme to liue in humilitie pouertie and abiection to watch to fast to pray to practise religious discipline It is to finall perseuerance saluation is promised It is to the coÌ„summation or end of the worke the crowne is giuen Looking then vpon the Authour of our faith and consummatour Iesus be as prompt to suffer with him as to adore him and pray to him Be still as readie for the ignominie of Caluarie as the glorie of Thabot Prefixe noe end to our labours caluminies contradictions temptations c. but that of our life Prescribe noe limit to what euer abiection torment abandonement c. Gods wise prouidence and good pleasure may permitt to fall vpon vs but constantly remayne in the midst of them nayled to our Crosse with Christ dying with him to the world to worldly respects to selfe interests to our selues with him I say who is euen a dying for we haue heard Consummatum est 34. And harke now we heare In manus tuas Domine commendo spiritum meum into thy hands ô Lord I commend my spirit Ay me Ay me my dearest spouse my Loue my life my God is deade Yes my soule he 's deade noe longer can his weake necke susteyne his sacred heade As we haue followed him liuing and looked vpon him dying so let vs now for a sad farewell take our last view of our dead Lord who was slaughtered for our loue Alas he is wholy deformed there is neither beautie nor comlinesse left in that Fairest farre beyond the sonnes of men A gastly palenesse hath seased vpon his glorious face whilome the Angells ioy Wounds gaules goarie bloud wholy couer his Virginall body All whitenesse is fledd from that white Lilie of the vnderualleys totus rubicundus est dilectus meus my Beloued is all redd Be all honour and glorie and benediction and thankes-giuing to that tender Lambe who was slayne for loue Amen AN OBLATION OF the life and Passion of our Sauiour for the remission of sinne O Sweete Iesu I haue alas all the dayes of my life offended thee and haue bene incessantly vngratfull vnto thee my dearest Creatour and Redeemour I haue mangled thy gifts not preseruing them intire nor making a right vse of them but haue hindered thy grace and still added new faults to the old Verilie my offences are exceeding great and many but yet thy mercy is infinitlie greater and without all limite I confesse I am vtterly vnworthy to be called thy sonne I cannot howeuer but acknowledge thee to be my Father as thou truly art and in
the Gentils was to be a leading lesson to all their posteritie They had their starrs and so haue we They obeyed their starre and so must we if we intend happily to find out Iesus Our starrs are the light of reason hightened by the light of grace and holy inspirations vnder our Superiours directions These we are to follow nor doe we euer fayle in it but we swarue from the way or loyter in the way Had the shephards bene ledd out of their owne countrie they had bene misledd lost much labour mist of Christ As the kinges if they had stayd in their owne countries while their starre led them out of it to Bethleem had not found him There are many mansions in Gods Kingdome and he will haue vs ledd to them by the wayes he pleases to marke vs out This is his blissed pleasure which he pleases to make knowen to our hartes by frequent inspirations Affection We must not my soule expect the priuiledge of being called by name as was S. Paule whether it be to relinquish our old badd wayes and inclinations to find out Christ or to follow him being already found It is sufficient for vs to follow our owne starrs to obserue whē the spouse knockes at the doore of our hartes and to be readie to open by the assistance of his grace who stands knocking there My soule my soule is it not by his mercy who made vs that we hope to be saued Were it nor reason then we should follow his counsells which he manifests to vs by his inspirations And if it be reason to follow them by what reason doe we or can we neglect them THE IV. MEDITATION That we must cooperate with Gods grace I. POINT CONSIDER yet further that it is not enough to obserue the starre with the Kinges and to heare the knocke of the spouse but we must also with them aske seeke knocke at the gate We must not onely I say heare the knocke or touche of his holy inspirations at our hartes but we must mutually knocke at that diuine harte of his by frequent and feruent prayers crying out with the Kinge and Prophete conuert me ô Lord and I will be conuerted draw me after thee and we will run and with our Kinges all through the streetes of Hierusalem where is he who is borne the Kinge of the Iewes for we haue seene his starre we haue heard the voyce of our beloued by frequent inspirations and to what end but to leade vs to his loue Affection Yes my soule we may dissemble it but we cannot deney it euen we too haue seene his starre we haue heard his voyce and he hath said vnto our hartes I am thy saluation and he hath said it so that we haue heard it and haue taken iorney vpon it countrie parentes friendes with all the fawning allurements of the world are forsaken And what is now our expectation Is it not our Lord my soule Is not he the whole part and portion of our inheritance Is not he the whole substance we haue left vs Ah! hauinge left all by the assistance of his grace to finde him le ts make that our busines If we suffer our selues for lacke of cooperation to be frustrated of that expectation in vaine behold we the starre in vaine began we to run in vaine doe we lead a life which leades not indeede to Iesus but to death How we ought to cooperate with grace in seeking Iesus by the example of the Kinges THE II. POINT CONSIDER that the Kinges are not onely diligent and punctuall in setting vpon the search of Iesus vpon the first light of faith that appeares to them expressed by those words of the Euangelist we saw his starre in the east and we came we saw and we came noe curious disputes noe sluggish delayes noe vaine respects or interrestes retarding them but they seeke him with great patience suffering the labour and incommodities of the longe iorney of 800. myles as also with great resolution and courage not fearing to inquire for him in the midest of Hierusalem saying where is he who is borne the Kinge of the Iewes Affection Ah my soule is it not our vndertaking too and intention as well as the dutie of our whole life to seeke for Christ with them Yea and as longe as we can sitt quietly at home without trouble doe we not desire to find him and to reioyce in him But alas as soone as the labours of a longe iorney our life in our apprehension represente themselues vnto vs when once temptations and dangers and humane respects begin to stand in our way our patience fayles our courage forsakes vs we fall to sleepe or murmure our life is irk some to vs and we are almost readie to giue ouer our iorney in the mide-way Alas my soule thus it sometymes fares with vs. And why because we seeke not our new-borne Kinge with an entire but a diuided harte allowing a part of it for him and a part for the world and thence cupiditie taking off from charitie weake charitie finds not his yoake sweete and his burden light as it is indeede to true louers We will therfor continually pray that he who gaue the will to seeke him would so increase charitie that we may haue patience and courage to find him THE V. MEDITATION How longe we ought to seeke him THE I. POINT CONSIDER yet further that our kingly Guides seeke him with perseuerance to the end putting noe other limite to their inquirie but the finding him out whom they seeke for Seeke our Lord saith the royall Psalmist while he may be found seeke his face al wayes not onely in the sunshine of prosperitie and spirituall comfort but also and then especially in the darknesse of aduersitie and drinesse of spirit As well while the starre shines as disappeares While it shines and vshers their stepps they springe on with speede while it disappeares they loose not courage nor leaue off their happie enterprise but in the absence of their heauenly Guide they haue recourse to earthly ones demanding of the scribes where is he who is borne the kinge of the Iewes Affection Deare Lord if thou daignest to leade vs on in the way of thy search and thy loue by the powerfull light and heate of thy grace be thou euer blessed And if it be thy pleasure to withdrawe for a tyme the comfort of thy presence and leaue vs to tryall be thou also blessed If thou dost voutchsafe to draw vs we will run in the odour of thy parfumes and if it please thee to leaue vs in drinesse and desolation by thyne absence we will neuer cease for all that to cry out continually where is he where is he who is borne the kinge of the Iewes Hauing still recourse to Heauen and earth To earth by taking counsell of our Superiours Directours and Pastours to Heauen with an intire submission dependāce and absolute confidence that our Redeemour liues and will in due tyme deliuer
vs that the starre will appeare againe and conduct vs to the place where the child is and multiplie our ioyes as well as theirs with a huge increase of ioye gaudio magno valde Where we are to seeke Iesus II. POINT CONSIDER that the kinges find not him who is borne the king of the Iewes in Hierusalem where they sought him and where humanely speaking he was most likely to be found in Hierusalem I say that cherished citie which was preferred beforre all the Tabernacles of Iacob nor in the stately Pallaces of Kinges how euer he was the kinge of kinges and sought by kinges too but in an obscure village but in a poore groate or caue a resort for brute beastes but in a manger vpon a locke of hay betwixt an oxe and an Asse So found they the young kinge of the Iewes lodged Affection My soule is it not true that we often seeke Iesus in magnis mirabilibus supra se in great and wonderfull things which are placed aboue our reach In high contemplations and visions which we are not capable of In thinges most specious and glorious and best suteing with our owne inclinations and fancies Wheras our humble kinge Iesus is both more surely and safely found in pouertie subiection solitude and disiunction from the world in humble lodginges meane clothes poore compaignie and in the totall abandonnement of our selues and iudgementes into the hands and directions of Superiours Thus he exposed himselfe to be found by a graciousnesse which passes the comprehension of man and Angell Thus the good Kinges find him Thus seeke him my soule and we shall not fayle to find him a God to adore a kinge to protect a man to imitate imbrace and loue THE VI. MEDITATION Where or in what compagny Iesus is to be sought I. POINT CONSIDER that they found the child Iesus with Marie his mother saith the Euangelist Had they sought Marie alone without Iesus or not for Iesus they had mistaken their way indeede since that she though his mother is but otherwise his creature while they seeke the Creatour And had they sought him who was borne the king of the iewes without or otherwise then in her companie who was the Queene mother that bore him they would not so happily haue found him But in seeking the one they found both To witt they had alwayes a neere relation Noe sooner was the sonne of God determined to be the redeemour of the world but Marie is looked vpon to be the mother of that sonne and sauiour noe sooner was he conceiued of the Holy Ghost but he was conceiued and found in Maries sacred wombe noe sooner borne but found at her breastes all his life tyme he was found with her and at his death she was not separated from him Affection Let IESVS then my soule be our cheife and last ayme and end since all our actions which haue not him for their end are aymed by the marke he being that souueraigne good which our hartes incessantly seeke after Yet lets not feare withall to make Marie the meanes to haue accesse to him How euer the Kinges misse not of him it is in her armes they find him How euer the Scriptures and Prophetes and Preistes of the Law point them out the way it is by her ministerie and fauour they come to the blessed sight of him It s her priuiledge in shewing him to shew what 's her owne Shew thy selfe then to be a mother Blessed Lady let our prayer by thy meanes be admitted by him who being borne for vs voutchsafed to be thyne Shew vs shew vs thy IESVS that blessed fruite of thy womhe not after his exile onely but euen nowe especially while we liue in this heauie banishment That Iesus ought to be sought with pietie II. POINT CONSIDER that as the Kinges vndertooke their iorney with much diligence and punctualitie and pursued it with great patience and resolution so they conclude it with noe lesse pietie and religiousnesse They haue left their Kingdomes wiues and children with hopes to find a Kinge a Sauiour a God and in the end of their iorney they onely meete with to the eyes of flesh a poore stable a poore manger and a poore mayde with a poore sucking child at her breastes But to the eyes of their pietie with which they looked vppon him they discouer a Kinge a God vnder the forme of a seruant a man and falling downe they adore him Affection O happie Kinges great is your faith which leaues all the world euer after to admire it as we worthily doe this day But ô the goodnesse and mercie and power of God whose free grace it was which wrought in their hartes both the will and performance of this great acte of faith They were not the keepers of the law Prophetes as were the iewes They had not seene and heard the admirable workes and wonders of his life and passion wherby he proued himselfe both God and man as we haue and yet falling downe they adore him O my soule let neuer the excessiue and almost incredible greatnesse of the benefit discredite as it were the bountifull benefactour but by how much more his loue doth exinanite him and make him appeare lesse then himselfe in his life and passion let vs by so much more beleeue blesse loue and adore him for euer because for vs it was that he was so lowe layd for vs the cribbe the manger the hay c. THE VII MEDITATION With what puritie of intention Iesus ought to be sought THE I POINT CONSIDER that the Kinges come not onely out of their countrie accompagned with patience courage and perseuerance to find him and religiousnesse and pietie to beleeue in him but also with puritie of intention that one necessarie thinge without which the best of our actions are spoyled for his owne sake to pay him a debt of souueraigne worshippe due to himselfe alone We came say they not to find ease safetie orriches which we inioyed at home nor to seeke new kingdomes while we left our owne but onely to find the new borne kinge of the iewes to acknowledge him to be the kinge of kinges and our selues and all the kinges of the earth to be his vassals in a word we came to adore him Affection Learne my soule learne neuer to seeke God for any other motiue then himselfe Let vs alwayes seeke him to the end we may adore him that is to cast our selues at his feete acknowedging him to be all and our selues nothing at all Ah while we may doe all our workes for a kinge why will we loose them vpō any lesse worthy obiect While all our loue is but too little for him alone why wil we disperse it vpon creatures Heauen and earth can afford nothing cōtentfull to the good Prophete but God himselfe Such let our resolutions be my soule in all our patience perseuerance and actes of pietie saying with sainte Augustin Thee I will thee I seeke thee I hope for my
hart hath said to thee I haue sought thy countenance Lord thy countenance will I seeke Le ts fixe vpon this if we desire to be happie le ts ayme at noe other thinge then this this alone will abundantly suffice How being found he ought to be adored II. POINT CONSIDER how the good Kinges make their approches to Christ and fall downe before him after the true Christian way not in word and discourse but in worke and truth The Euangelists make mention of noe one word they vsed Nor was it indecde so sutable to vse words in the presēce of the eternall WORD which lay speachlesse nor doe they doubt but that he could read their hartes in presence which he had powerfully touched at so great a distance But their workes by mysterious presentes speake their hartes and errands By gold they proclame a Kinge by frank-incense they professe a God by myrre they declare a man Affect O my soule let vs diligently looke vpon these progenitours of ours these Presidentes of our faith Let vs I say looke vpon their Christian behauiour and striue to imitate them Let not so much words as hartes speake our humble sutes and true submissions Where we meete with the eternall word silenced le ts adore him in silence silence being the worshippe of iustice Let the gold of our hartie loue that burning gold of S. Iohn the Euangelist publish him the Kinge of our hartes ouer which we wish his absolute raigne Let out feruent sighes and sobbes and incessant breathinges after him be our frankincense testifying that he is the God and Authour of our beeing in whom we liue moue and are all that we are And let the myrre of our mortifications and cheerefull sufferances declare to all the world that he is the man that suffered and dyed for vs leauing vs an example of patient suffering which his blessed will is We should follow Ah! thus doe these words of workes and hart and willing suffering speake lowdest and most effectually in the eares of God THE VIII MEDITATION That the kinges historie representes ours I. POINT CONSIDER and in the three Kinges historie reade our owne in their happines obserue our owne felicitie For were we not all deade in sinne which had dispersed it selfe ouer all the veynes of mankinde were we not benighted in infidelitie and lay wounded impotent blind naked lame poore and miserable were we not borne in a forraigne land farre from Bethleem where few seeke Christ fewer knowe or care for him was not Herode the persecutor in our way who pretended to adore him but indeed hated his memorie Had we not by his gift not onely the grace to beleeue in him but the courage to be readie to suffer for him and the resolution to leaue parentes countrie and all that was deare to vs to find him in pouertie obedience chastitie in a land which we knew not Affection Le ts giue glorie to God and let the memorie of these blissings of preference take vpp the whole capacitie of our hartes We were borne in the midest of a peruerse and incredulous generation and yet we were culd out of it that we might not perish with it Not by chance nor is there any chance with God but by choyce not because we loued him first but he vs and therfor he drew vs taking mercy on vs. Not because we willed or run but because he would haue mercy vpon whom he would haue mercy Say then my soule but say it hartily and incessantly with the Psalmist I wil singe the mercies of our Lord for euer I will sound out his prayse from generation to generation and let all the world know by the odour of our life our workes and sufferings how great thinges he hath done to vs poore creatures of his which he hath not done to all nations The diuers operations of two Natures in one Person II. POINT CONSIDER the blessed comfortable mixture of the diuers operations and demonstrations of two Natures in one and the same Person As man he lyes betwixt an oxe and an asse in miserie Yet as God he forgetts not his maiestie but commands his Angells to call the shephards to adore him As man he is subiect to childish scriks and teares But as God the Angells singe his Gloria As man he seemes neglected vnknowen vnconsidered by all Iewrie But as God he strikes terrour into all the Iewes Herode and all Hierusalem with him are troubled at his birth As man the Kinges find him the Kinge of the Iewes whom they came so farre to seeke in a poore caue accompanied with a poore mayde and their eyes reade him such as they see him a poore child But looking vpon his starre their constant guide they conclude him a powerful God whom the starrs obeye and their harts instantly breath after Affection Be thou euer blessed and magnified ô my lowe and mightie my abiect and powerfull Lord. Thou art lowe to come downe to my pouertie high to rayse my thoughtes hopes towards thy riches Lowe for my instruction and humiliation high for my protection and defence Lowe to teach my proude hart that all greatnesse ought to subiect it selfe to this admirable humilitie of thyne High to be our true refuge in all our weaknesses deiections but lowe to conuince our hartes that the true highth of a Christian is to be humble and lowe with and for his Christ When I am infirme then I am powerfull saith the great S. Paule AN ENTERTAYNEMENT FOR EASTER THE I. MEDITATION The I. Christian ioy I. POINT CONSIDER that though the great God of all consolation suffers his seruants to fall into afflictions desolations and sorrowes yet they are not continuall If there be mourning at night there is ioy in the morning yea and euen in the mourning too The dolourous dayes past were spent in following our deare Sauiour who suffered death it selfe for our loue while we looked but on Or if we euen dyed with him in our pious desires and resolutions or seemed to indure worse then death it selfe by our frequent and tormenting temptations they will not proue to death but to Gods glory and our beatitude they will produce more plentifull ioyes in rysing with him For harke while the teares are yet in our eyes for him being deade an Angell assures vs he liues and liues to dye noe more but to raigne He is rysen he is not here Affection Sing then my soule Alleluya Alleluya Alleluya Christ is truly rysen That he dyed he dyed but once and for our sinnes but that he now liues he liues to God the life of glorie for euer His sufferances were but for a tyme but his life and ioyes and in him ours too are for all eternitie Alleluia Alleluia Alleluia If he seemed forsaken it was but for a moment and that for our consolation for our example to assure vs that seeme we neuer so forsaken suffering with Christ we shall ryse with Christ in newnesse of life to a
middest of dangers temptations and sufferances for it is Iesus crucified that we seeke Affection Ah my soule since the messengers of heauen haue assured vs that our Iesus is risen from his graue I will no longer lye buryed in earth but will rise and goe to that good father of ours Since our Lord and our life liues we will no longer languish and dye but I will seeke him whom my hart loues without feare we will passe the watch which the Iewish world the flesh and the Diuell may sett to keepe vs from our Iesus If happily where we seeke him we find him not wee wil neuer cease to seeke him till we finde him and hold him and locke him vp in our harts That we are to seeke him by S. M. Magdalens example II. POINT CONSIDER that though it be a most Christian practise with S. Marie Magdalen to follow Christ in his life not to forsake him at his death to reioyce with a great ioy in his Resurrection yet it is not enough wee must with her too vse diligence to find him out being risen In his life she is weeping at his feete At his death neerest to the Crosse and last at his graue but her vnwearied loue leaues not off there she rests not She 's vp againe varie earely in the morning whilst it is yet darke to seeke him at his Sepulcher it beeing her absolute resolution and practise continually to seeke till she finde him whom her soule loues Affection Let vs ô my soule put our selues wholy vpon the search of our deare Rabboni by the example of that blessed penitent at all tymes in euerie place let our thoughts as hers were be vpon him ouer night and earely in the morning resolutly and incessantly crying out thee it is I seeke thee I desire thee I hope for to thee my hart hath said I haue sought thy countenance ô Lord thy countenance will I seeke for euer for all that seeke thee as they ought finde thee and who finde thee finde life euerlasting THE V. MEDITATION How we ought to seeke Iesus by the same example THE I. POINT CONSIDER that it is not enough to seeke Iesus vnlesse we seeke him as we ought truth it selfe assuring that some seeke him and finde him not and dye in their sinne That is with diligence with care with cost with vndaunted courage with feruent loue as S. Marie Magdalen sought him Affection O my soule let this dreadfull Doome pronounced by a Iudge who cannot deceiue or be deceiued you shall seeke me and and dye in your sinne spurre on our drowsinesse to seeke Iesus as we ought with the blessed Magdalene that is with a timely diligence with the whole care of our hart as being the only necessarie thing neither weighing what it may cost vs nor fearing what may befalle vs while with feruent loue we looke for Iesus of Nazareth crucified II. POINT CONSIDER that though the Natiuitie of our Sauiour was a day of great Ioy to all the world because a Sauiour was borne to it and our young Emmanuel began to liue amongst vs yet was that Ioy mixt with teares and soone after with blood as being the life of a Godman borne to labour and sufferances And though the daye of the death of Christ was a subiect of greatest comfort to all Christians yet was it clowded with the teares and lamentations of a God dying But this glorious day where in he is resussitated or regenerated to a new life is a day of perfect Ioy without all mixture of sorrow a day of exultation and triumph when our dead Master is risen to a life of immortalitie and glorie Affection Reioyce reioyce my soule in this great priuiledged day of Iubilie with a full Ioy exempt from all mixture of sorrowe This is a day which our Lord peculiarly made representing in some measure the dayes of eternitie which know no night let vs exult and spring with Ioy in it Our young Emmanuel who whilome wept in cloutes is clad with glorie his lately torne shoulders are now armed with impassibilitie his bodie subiect to death indewed with immortalitie There are now no more bloodie sweates noe more whippes crownes of thorne nayles speares crosses to be feared Death hath now no more dominion ouer him Alleluya Alleluya Alleluya THE VI. MEDITATION We must ryse with Christ I. POINT CONSIDER that as we haue endeuored to dye with Christ in his Passion by compassion diligently to seeke him ioyfully to finde him and happily to ryse with him in newnesse of life so must we especially striue to make that new life become a perfect imitation of the life of Christ that that of the great Apostle may be verifyed in vs and by our actions appeare to the eyes of others to Gods glorie I liue I now not I but Iesus Christ liueth in me That is I am moued to what I doe by his grace according to his example and for his loue Affection For this my soule it is that we liue for this we beare the name of Christians that we might imitate what wee worshipp In vaine doe we celebrate the feasts of Christ if we striue not to imitate the life of Christ If we haue hitherto then expressed the image of our earthly father by adhearing to earth let vs now expresse our heauenly father by aspiring to heauen Le ts then shew his impassibilitie by our eauennesse as well in prosperitie as aduersitie his claritie by making the light of our good actions shine before men our agilitie by our prompt obedience and feruent charitie finally our subtilitie by peircing heauen with our harts by feruent prayer II. POINT CONSIDER what kind of life Christ ledd which brought him to this new life this impassible life this life of glorie And we shall finde it was in pouertie humilitie and abiection in his birth In labours in temptations watching fasting prayer from his youth At his death in extreamities contempts thornie crownes infamous Crosses withdrawings of all comforts absolute abandonements by heauen and earth Affection We all pretend my soule to be followers of Christ must we not then resolue to take the same waye he tooke wee ayme at noe lesse then to haue a part of his glorie and can we wisely hope to attayne to it by other meanes then those that wisedome made choice of in his owne person and left vs to imitate Can we iudge it reasonable or decent my soule that while the Master is in labours the seruant should liue at his ease the Master in pouertie and the seruant in plentie the Master in the middest of contumelies and the â—eruant in honours THE VII MEDITATION Of the blessed fruites of Chr. Resurrection That as well our dying as rysing with Christ are Gods giftes I. POINT CONSIDER that if we haue dyed with Christ by compassion sought him with diligence found him with ioy risen with him in newnesse of life and striuen to leade a life conformable in some smale measure to his they are
loue and is not the soule wonte to be more where it loues then where it liues Affection Ah my soule how longe shall we be heauie harted loue vanitie and seeke a lye Shall we continue still in a languishing to death rather then breath after life and for life Shall we lodge our hartes in earth while our treasure is in heauen Shall flesh and bloud force the soule from its owne nature and bent and make it liue more where it liues then where it loues O Iesu my Treasure my Loue my Life let it not be so but draw our drowsinesse after thee and we will run in the odour of thy sweete oyntements Giue vs winges deare Lord and we will flye a pace vp after thee and wholie rest and repose in thee How our Sauiour went from the Apostles II. POINT CONSIDER that as our B. Sauiours life in earth was wholy spent in testifying his loue to mankind and in heaping his fauours vpon the same so doth his last moment vpon earth leaue markes of the same goodnesse For the Euangelist represents this good father of ours with his hands lifted vp to heauen for vs and imparting a blessing to vs. To witt the Preist for euer according to the Order of Melchisedech hauing ended all the bloudie Sacryfices in one would not departe from his people till he left a blessing vpon them Affection Depart not my soule from this heauenly contemplation till thou receiuest a blessing from thy good Fathers hand Stay with the Apostles at his sacred feete till he blesse thee with them Vse a holy and humbly confident importunitie when thou apprehendest that Christ is about to withdraw himselfe and leaue thee saying with the good Patriarke Iacob I will not I will not deare Lord let thee goe till thou dost blesse me with a blessing of pardon for my sinns of peace of loue of vnion c. THE VII MEDITATION How the Apostles behaued themselues after their Masters departure I. POINT CONSIDER that when the Apostles had beheld their Master mount vp in the greatnesse of his owne power into the heauens they stoode as thinges quite deade to this world without action or motion saue onely that admiration ioy hope loue which boyled vp in their mournefull-ioyfull hartes fixed their eyes immoueably vpon the cloudes where their deare Master made his passage till two Angells were sent to call them away from that contemplation to act in Hierusalem according to their diuine Masters order and example Affection Learne hence my soule to follow thy Iesus where soeuer he goes be it to his death his Resurrection or his Ascension and where as in body we cannot le ts with the Apostles fasten our eyes and hartes vpon heauen and neuer forsake him saying euer and a none with that feruent Sainte Augustine caelum penetrabo mente my harte shall peirce the heauens and in thought I will be alwayes with thee deare Iesus For ah how sweete it is to be continually sucking delightes from those sacred and sugered breasts of thy consolation II. POINT CONSIDER that there the Apostles stayed Prisoners as it were to loue and delight till two Angells were sent to call them away from that sweete contemplation to act in Hierusalem according to their diuine Masters order and example But noe sooner were they called by those heauenly Messengers but they obeyed came downe from the mountaine turned their contemplations and admirations into adorations and actions returning into Hierusalem with great ioy to prayse blesse preache and magnifie his name in the Temple and euery where and to expect the coming of the holy Ghost according to his gracious promesse Affection It is doubtlesse a deare and laudable delight my soule to flye vp by the winges of holy contemplation to peirce the cloudes with him to strike into that Land of plentie and peace whither he is gone and to repose in him for euer Haue you found the honie of heauenly contemplation feare not to taste and take it downe yet so much onely as sufficeth least perhapps being filled you vomit it vp But doth a voyce from heauen a Superiours commande charitie to a neighbour Gods worke call you from it ah fayle not delay not to follow neuer forgetting that the God of consolation ought to be preferred before Gods consolations his good pleasure and his worke before the delightes and pleasvres he bestowes vpon vs. PREPARATIONS TO RECEIVE THE HOLY GHOST THE FIRST MEDITATION The first disposition The consideration of our owne miserie I. POINT CONSIDER as the first disposition to the receiuing of the holy Ghost our owne nakednesse miserie and nothing for if we conceiue indeede as indeede it is most true that we are nothing we haue nothing we can doe nothing but onely by the assistance and grace of God which is powred forth in our hartes by the holy Ghost which is giuen vs how is it possible that we should not make an earnest application to that good giuer of all best gifts that now that the comfort of Christs visible presence is taken from vs he would bestow vpon vs that other comforting Spirit Affection Looke downe ô thou Almightie giuer of all good giftes and behold the slaue that was redeemed by the wounds which thy Christ my Aduocate layes open before thee to plead for my pouertie Looke vpon thy Christ and take pittie on this languishing christian of thyne for whom he dyed O almighty father looke vpon this poore child of thine who lyes sicke of a palsie and is cruelly tortured send downe speedily that comforting Spirit which thou art about to send least he otherwise perish for whose safetie thy deare sonne spared not his pretious bloud The 2. disposition Humilitie II. POINT CONSIDER and le ts vse as a seconde disposition rysing out of the truth of the former as absolute a desire as we can possibly conceiue not to be knowen nor esteemed by any or at least lets desire to be knowne as we knowe our selues and as God knowes vs that is to be poore miserable sinners not as we deludingly appeare This as being a reall effect of true humilitie is the best harbinger to prepare a place for this heauenly Guest for in whom saith the holy Scripture will the Spirit of God rest but in a hart that is mylde and humble c. Affection Studie to be a louer of truth my soule not of vanitie and lyes which haue alwayes proued emptie shadowes and haue left nothing in our hands Be sincere and iust and striue to keepe iustice betwixt thy selfe and thyne owne harte betwixt what thou appearest to be and what indeede thou art and desire not that esteeme and honour by others ignorance be payd to thy corruption and sinfulnesse Haue frequently in hart and mouth to thee alone ô Lord be honour and glorie to me nothing but shame and confusion Because in thy sight I am a miserable sinner and vnworthy of all respect But thou ô Lord haue mercy THE II. MEDITATION The 3.
sprung from a sprigge of the stocke of Iesse Iesus-Christ the first begotten among manie bretheren the same according to each ones measure is bestowed vpon vs too the younger bretheren We are regenerated and borne againe by the same spirit saith S. Augustine by which Christ was borne By the same spirit according to faith is Christ formed in the hart of euerie one of the faithfull by which according to flesh he was framed in the Virgins wombe Affection O ineffable incomparable and neuer enough admired goodnesse of God! O vnspeakable and neuer enough considered dignitie of Man Man presented with the same gifts of wisdome vnderstanding c. of which the Sonne of God was possessed The Eldest brother and the younger bretheren assisted with the same helpes towards heauen The adoptiue children sharing in the same prerogatiues with the naturall Sonne hauing the same Spirit to quicken moue strengthen comfort and replenish them The same Spirit I saie to frame Christ in the harts of Christians which framed Christ Iesus in the sacred wombe of his Virgin Mother O my soule let vs neuer so farre forgett this dearenesse this dignitie this transport of loue as by a degenerous conuersation to stoope to things so farre belowe vs as are all the fugitiue toyes which the world is able to present vs. THE IX MEDITATION Of the aduantages againe of the Holy Ghosts Cominge I. POINT CONSIDER that though Mercie had abundantly prouided for mans instruction in all vertue by the incarnation and holy life of Christ c. Though wisdome had admirably inuented and goodnesse had graciously put downe the too too plentifull price of mans redemption the pretious blood of a God a most souueraigne salue to cure the most desperate leprosie yet had it all profited nothing had not the application been also made by the meanes of increated loue the holy Ghost in the Sacrifice Sacraments and suffrances of this life Affection Our cause my soule was alreadie gained by our B. Sauiours merits against the world the flesh and the diuell but the decree was not yet put in execution The purchace of our libertie was indeede made at the price of his pretious blood but we were not yet putt in possession of our right we were yet on our parts by the assistance of the holy Ghost to negotiate vpon the talents and riches left vs by the meanes of our cooperation in good workes and patient sufferance of tribulations to accomplish the things that want of the Passions of Christ as saith S. Paule All his labours and actions and passions are mine but I must also labour and suffer with him if I will raigne with him He loued me that deare louer of man and deliuered himselfe vp for me But I must also loue him which none can doe but by the assistance of the holy Ghost II. POINT CONSIDERATION Christ was borne to the world and yet it either knew him not or knowing him remained in its wonted malignitie coldenesse infidelitie He watched fasted prayed and yet few were moued therby He preached wrought cures and miracles and notwithstanding found but few followers saue some poore fisher-men and others ledd for the most part either by their owne interests or curiositie But when the holy Ghost once breathed and brought downe fire vpon them what admirable effects did they not produce Affection Come then ah come then thou holy Spirit and purge and consume the maligant humours which obstruct my hart inflame my condenesse ah helpe my infidelitie Renue and reuiue in my memorie those many long and painefull watchings and fastings and prayers preachings and passions of my sweete Sauiour that I may euer run with speede in the odours of those perfumes That I may testifie to all the world with the Apostles and primitiue Christians that it is in memorie and imitation of Iesus of Nazareth who was ignominiously crucified and by the vertue of his holy Spirit that I doe what ere I doe THE X. MEDITATION In what manner the Holy Ghost came I. POINT CONSIDER that the coming of the holy Ghost was preceded and accompaigned with a suddaine sound like to a great lowde and vehement blast of wind which came from heauen and filled the whole howse c. Thus it is that the hand of the highest is wont to worke a happie change on the harts of men He powerfully thunders downe from heauen and forces his passage through our deafe eares by frequent feruent and redoubled inspirations Rise vp thou that sleepest and rise vp from the dead and Christ will enlighten thee And he cries so lowde that howeuer we neglect we cannot deney that we heard his call Affection Noe my Soule we cannot denie it Hee hath preuented our harts with strange blessings He hath often cried out with a lowd voice and replenished the whole howse of our harts with this sound I am thy saluation I am thy exceeding great reward Life is short and vncertaine Eternity endlesse God is iust and dreadfull and who is able to liue in eternall flames And these words haue often clouen to our very hart rootes and we haue found ourselues intrenched on euery side and we haue had nothing to oppose against them but certaine slow and sleepie delayes behold I will shortly sett vpon such and such a good worke or subdue such or such a vice which raignes in me and shortly it shall be done And yet what is notorious and we cannot deney with the Iewes we striue to suppresse and stifle the grace of the holy Ghost in our hartes And yet are we still detayned by verie toyes of toyes from concluding an absolute league of perfect friendshipp with the God of our hartes who laies so close a seige to them II. POINT CONSIDER that the holy Ghost had formerly appeared to the world in diuers formes As at Christs Baptisme in the forme of a Doue to teach the followers of Christ with what innocencie and candour and with what foecunditie of good workes they are to behaue themselues At his transfiguration as a bright clowde to intimate the shewres of heauenly grace which he plentifuly powres downe vpon vs and the fatherly protection he pleaseth to take of vs. But this daie he appeares in firie tongues signifying that he comes to establish legem igneam a firie law a law of loue and charitie which were it practised according at it is taught it were able to set all the world on fire Affection Though all thy approches motions inspirations and apparitions ô diuine Spirit be worthily euer most welcome to me yet nothing comes so home to my harts desire as these flames of fire which intimate a law of loue and in that conquering name ought to subdue all hartes For what doth mans hart loue indeede but loue What chaine of gold could euer so deliciously draw vs as the chaines of humanitie and charitie where beloued force proues absolute freedome Ardeam ex te totus ignis sancte O holy fire let me be wholy burnt by
thee O fire which euer burnest and art neuer extinguished doe thou inflame me O thou light which dost euer shine and art neuer darkened doe thou enlighten me O how my verie hart desires to be inflamed by thee How sweetly dost thou heate how secreetlie dost thou shine how delightfully dost thou burne THE XI MEDITATION How we may know whether the H. Ghost liues in vs. I. POINT CONSIDER that the certaine keeping of Gods commandements giues vs a certaintie that we loue God And who loues him certainly remaynes in God and God in him And in this saith S. Iohn we know that he remaines in vs by the holy Ghost which he gaue vs. If then our owne hartes reprehend vs not of the breache of Gods commandements we may haue a wholesome cōfidence in his goodnesse and mercie yea a morall certaintie that we stand in Gods grace and fauour and that the holy Ghost doth dwell in our hartes Affection Happie is the Soule which hath this testimonie in herself for certainly it is a continuall and a most delicious feast to her hart since it becomes thereby a very Paradice in earth the throne the temple the heauen of God O what a singular superexcellent Angelicall Seraphicall honour is this To be the house of God and to haue God to be our house and harbour To remayne in god god to remaine in vs. Is not this indeede to begin to be Angells and to haue our whole cōuersation with God Yet beware my soule let him that stands looke that he fall not it is yet in earth that we possesse this in heauen where the world the flesh and the diuell continually surround vs. Their snares are layd charitie is lost in a momēt It is not enough to haue the holy Ghost for the present but we must further to be able to ouercome all our temptations begge the continuance of his presence vertue and power by our incesant and ardent prayers saying with the good Disciples mane nobiscum Domine stay with vs stay with vs ô Lord. II. POINT CONSIDER that the presence of the cause is neuer more surely knowne then by the effects And the principall effect which the increated Charitie the holy Ghost produceth in our hart is Charitie de Spiritu Sancto And Charitie saith S. Paule is patient benigne she enuieth not she dealeth not peruersely she is not puffed vp she is not ambitious She seeketh nor her owne she is not prouoked to anger thinketh not euill reioyceth not vpon iniquitie but reioyceth with the truth suffers all things beleeueth all things hopeth all things beareth all things in fine she is cheerefull longanmious milde modest c. Affection If then laying our hand vpon our owne harts we find by an impartiall Examen that we are truly patient in Crosses afflictions and difficulties be they corporall or spirituall If benigne and milde in words and behauiour not arrogating too much to ourselues or seekeing our owne aduantages If we enuie not the good of others If our hartes swell not nor peruersely oppose our neighbour but sweetly support him entertaine a good opinion of him and hope well of his proceeding we may hopefully conclude that the finger of the holy Ghost is in the worke and sweetly moues gouernes disposeth all THE XII MEDITATION The Holy Ghosts presence gathered by the effects I. POINT CONSIDER yet further the effects of the holy Ghost in the B. Apostles and Primitiue Christians And the first is that they began to speake with diuers tongues according as the holy Ghost gaue them to speake and those tongues were imployed not to boast nor vant their owne knowledge and giue themselues the glorie of it but to publish the great workes of God to all Nations and to speake intelligibly to Partians Medians c. Affection And wee too haue power ô my soule by the assistance of the holy Ghost If we be faithfull in following the blessed motions which he graciously inspires into our hartes if not to speake all tongues at least in our owne only language to make ourselues intelligible to all nations Let vs speake Gods great workes by our actions let our light so shine before men that they may see our good workes Let our ioy peace patience benignitie mildnesse modestie the fruites of the holy Ghost appeare and infallibly none will be found so great a stranger as not to vnderstand that language of heauen and together with vs glorifie our heauenly father who blessed our hartes with those good gifts with which the world is too little acquainted II. POINT CONSIDER as another effect that ioy in the holy Ghost the newe wine of the Gospell which so feruently boiled vp in the hartes of the Apostles that they seemed no more to be themselues but to be transported and translated into new men to strike the hearers with astonishment to see those poore rude fishermen simple Galileans who neuer were suspected of much learning speake so powerfully and intelligibly to the harts of all present while yet some turned it to derision others ascribed it to drunkennesse Affection O sudden and powerfull effects of the holy Ghosts working who breathes where he will and when he will and how he will which worldlings are more readie and capable to misconster and deride then to feele or vnderstand These are affects of new wine Say they Yes saith S. Augustine it is euen so indeede with this new wine and this excellent cupp are the harts of the faithfull daily inebriated Thus are they druncke who for the loue of God and their soules health flye their parents and countrie of their owne accord and abandonne the parents of their bodies euen to find out other new ones of their soules Being free they desire to liue in subiection being noble they fall in loue with abiection They preferre abstinence before the delightes of full tables watching before sweete sleepe and pouertie before riches Such effects my soule hath it pleased God of his infinite mercie to worke in our hartes So haue wee been deliciously drunke with the chaste wine of his cellers begetting virgins THE XIII MEDITATION More effects prouing the Holy Ghosts presence I. POINT CONSIDER as another effect of the holy Ghost their vndaunted courage in openly preaching the miracles Resurrection Ascension and Glorification of Iesus in the face of his prowd persequutours who had but a few weekes before put him to an ignominious death This Iesus saith S. Peter who was wickedly slaine by you hath God raised vp againe where of we are all witnesses Let all the house of Israel know most certainly that God hath made this Iesus both Lord and Christ whom you crucified And those vndaunted wordes strucke the harts of three thousand which were conuerted that day Affection Is then the sweete and mellifluous name of Iesus in our hartes and is it from that abundance that our tongue speakes Doe we make it our busines to beare out that blessed name which is the only one under
heauen wherein we must be saued before the face of the Tirant at the perill of our liues and liberties Doe we endeauour to print in our owne hartes and the hartes of all men this sauing truth that that Iesus which died forvs rose againe ascended into Heauen and is there gloriously seated at the right hand of his heauenly father know my soule for certaine that such blessed effects issue from the presence of the Spirit of Iesus the holy Ghost and reioce in it with a chast feare II. POINT CONSIDER yet another effect of the presence of the holy Ghost which is a loue to heare the word of God and a constant adhearing to and perseuering in Apostolicall Doctrine frequent Communion and feruent and vnanimous prayer with reuerence and feare Such was the practise of the primitiue Christians who as in Acts 2. were perseuering in the Doctrine of the Apostles in the communication of the breaking of Bread and Prayer Affection Obserue my soule what the first fruites and feruour of the Spirit ledd the primitiue Christians to and neither feare nor fayle to follow them They perseuered in the doctrine of the Apostles And shall we giue eare to the new-found fancies and pious imaginations of new masters If any saith S. Paule euangelize to you were he an Angell besides that which you haue receiued be he accursed They communicated euery day and shall we be backward in it when laudable custome and conueniencie calls vs to it They continued vnanimously togeither in publike prayer And shall we run into corners and more please our selues in our deuotions of our owne inuention Noe noe it is the publike and vnanimous prayer of the faithfull that infallibly peirceth heauen and leaues our harts comfortable testimonies that the holy Ghost resides therin THE XIV MEDITATION The H. Ghosts presence knowen by the effects I. POINT CONSIDER againe as another argument of the H. Ghost the loue of vnitie of harts and communitie of our substances The multitude of beleeuers the primitiue Christians had one hart and one soule neither did anie say that ought was his owne of those things which he possessed but all things were common vnto them nor was anie needie among them From this blessed vnion and Communion did S. Augustine and the rest of the first founders of religious orders take the platforme of their proceedings These saith he were the first that heard How good and how pleasant a thing it is for brethren to dwell in one but that fraternall loue and vnion stopped not there but that exultation of Charitie descended downe to posteritie Thence it is that in religious houses to this day there is but one hart and one soule one celler one panterie one purse one comon designe to loue God aboue all things and their neighbour as themselues Affection O Blessed vnion ô happie communion which composeth euen a heauen in earth In thee noe myne and thyne is heard those cold words which are the source of all dissension In thee there is a perfect imitation of the B. Trinitie where many are one three persons and one onely God many operations but one will one and the same Spirit working them all Many Attributes but one and the same comon substance So saith S. Augustine in a Monasterie they liue so that they all seeme but to compose one man They are many bodies but not many hartes Many operations but all guided by one will Many offices but all vsing one comon substance or stocke And all this that Christians may become one by charitie as Christ and his heauenly Father are one in Deitie If we imbrace and loue this vnitie my soule we hold Charitie and the holy Gost certainly dwells in our hartes How the holy Ghost raignes in vs. I. POINT CONSIDER Finally that the holy Ghost doth not onely liue but gloriously raignes in our harts as it did in the primitiue Christians when we doe not only willingly but euen ioyfully endure contumelies contempts temptations tribulations c. for the name of Iesus yea euen glorie in them for the loue of that name for so did the Apostles Acts. 5. They went from the sight of the Counsell reioycing because they were accompted worthie to suffer reproache for the name of Iesus So the Christian Iewes suffered the losse of their Goods with ioy hoping for a better and a permanent substance And S. Paule I abound with ioy in all my tribulations I euen glorie in them Affection O my soule if we finde this ioy in the holy Ghost this omne gaudium in sufferance with Iesus Let 's reioyce reioyce and springe with ioy because our reward will be great in heauen But reioyce in our Lord the good giuer of this heauenly abundance the holy Ghost raignes in vs. Marrie if we find not this ioy this glorie in tribulation yet find patience and resignation with a desire of this reioyce notwithstanding the holy Ghost liues in vs. And he that begun this good worke will perfect it haue we a little patience and will confirme and establish it at his good pleasure cease not in the interim to emulate how euer we find not ourselues yet in tearmes to performe those better giftes what we haue we haue from God and what we haue from God comes from the order of his wise prouidence one thus and another thus according to the measure of Christs plenitude Cease not to aske to seeke to knocke Truth hath promised by the mouth of Ezechiel that what is weake he will strengthen and what is fatt and stronge he will keepe and feede c. THE XV. MEDITATION How the Holy Ghost is contristated and weakned in vs. I. POINT CONSIDER that euen as the Soule is seene often to languish in the bodie by reason of manie infirmities in such sort as though indeed it liue yet it seemes to be depriued of liuely motion sense and vigour so the soule of the soule the holy Ghost is so contristated as it were by the multitude of veniall sinnes especially if our affection be placed vpon them that it seemes to be depriued of actiuitie that is the hartes wherein it resides leaue off to be prompt feruent flourishing and fruitfull leading a drooping and drowsie life and expecting in a manner the first faire occasion to perish How doe many little sinns being neglected kill saith s. Augustine Marrie manie smalle droppes furnish a riuer and aboundance of sand though smalle graines sinke a shippe the neglect of pumping causes shippwracke as well as the billowes which ouerflowe the shippe Affection Take better grounds my soule Dispute not what 's veniall sinne S. Teresa found not herselfe safe in that practice But what euer hath any face of euill that flye And following S. Paules councell what things soeuer be true what soeuer honest what soeuer iust c. what soeuer of good fame if there be anie vertue anie prayse of discipline those things lets thinke vpon those things let 's doe Le ts not be strait harted
is vt videam that I may see Say then againe to this little blind world of myne fiat lux let light be made and in that light of thyne we shall discouer light indeede And thou ô sonne of God who art true light illuminating all men coming into this world leaue vs not in darknesse and in the shadowe of death And thou ô holy fire who alwayes burnest and art neuer extinguished burne my reynes and hart that I may serue thee with a chaste body and please thee with a cleane harte II. POINT CONSIDER yet againe without going out of our selues a perfect image of the holy Trinitie For looke but vpon our owne soule and we may obserue in it in the essence of one the same soule three powers or faculties to witt Memorie vnderstanding and Will which haue three distinct operations to witt remembrance knowledge and Loue. Nor is loue ascribed to the Memorie nor knowledge to the will nor remembrance to the vnderstanding So that we find in our soule in some sorte what we beleeue in God distinction of powers diuersitie of operations in vnitie of essence Affection Ah my soule sith the Blessed Trinitie hath marked out the house of thy hart for himselfe yea hath sett vpon it his owne signet or representation let vs neuer proue so disloyall to him as to thrust him out being entred or keepe him out when he pleaseth to knocke by his heauenly inspirations to lodge in his place his and our owne worst enemyes the world the flesh and the Diuell O noe but rather let our memorie be filled with the multitude of his wonders our vnderstanding with his innumerable benefits and our will be wholy inflamed in contemplation of so vnspeakable a graciousnesse THE III. MEDITATION Againe what the holy Trinitie is I. POINT CONSIDERATION Let vs yet further with an humble and Christian curiositie feruour and feare follow faith and draw neerer to the inaccessible light which the holy Trinitie doth inhabit And to approach saith S. Paule we must beleeue that he is and that he is the rewarder of those that seek him But what is he The Father the word and the holy Ghost and these three are one And what is that one He himselfe tells vs by the mouth of Moyses I am who am Say saith he he that is sent me to you That is he is the origine and souâ—se of all beeing in himselfe of himselfe and by himselfe without participation dependance or assistance of any other in absolute plenitude without beginning or end Affection We beleeue ô Lord that thou art and that thou art he indeede who is Thou art thyne owne permanent beeing thou art the rewarder of those that seeke thee Thee therfor will I incessantly seeke thee will I desire thee will I hope for My verie hart hath said to thee thy face will I seeke O my soule what a comfortable inquirie is this where the verie seeking is better then the finding of all thinges besides Where the ayme is a permanent beeing noe transitorie and fading shadowe Where what is sought is the rewarder and the rewarde Ego merces tua magna nimis I am thy exceeding great reward Whose beeing as it neuer had any beginning so shall it neuer haue end II. POINT CONSIDERATION Let vs yet force our selues to find out as farre as faith will leade vs. What he is indeede Who is For it is a thinge of great comfort to be seeking where we shall be sure to find more then we are able to comprehend It is safe to be seeking there where humble ignorance is a most safe knowledge Let him be sought saith S. Augustine in whom all things proue safe to vs. What is he then who is but a substance without begining without end a simple substance without any mixture An inuisible incorporeall ineffable and inestimable substance essence or nature A substance that hath nothing created in it nor is increased by addition of any other thing nor lessened by any substraction A substance finally subsisting without any Authour because it selfe is the Authour of all thinges Affection Why doe we then my soule scatter our thoughts vpon the inquisition of thinges where we meete with nothing but emptinesse vanitie and lyes so that after our long labours we find nothing in our hands for what is there indeede left vs of what we may haue seemed hitherto to haue gathered togeither but hartes full of remorse Why doe we spend our witts vpon perilous knowledges where faith presentes vs with an humble ignorance which is true wisdome Why doe we leaue substance and such substance to pursue Shadowes which the more we pursue them the more they flye vs and in the end vanish Why doe we I say quitte pure and permanent substance and vnhappily suffer our selues to sticke fast in the myre of the depth where there is noe substance Why finally doe we fixe our hartes vpon nothing while the Authour of all thinges is proposed vnto vs For what indeede is our expectation ô my soule is it not our Lord and is not our substance with him THE IV. MEDITATION That he is euerie where I. POINT CONSIDER that this Blessed Trinitie being He who is is indeed euerie where He is euen a sea of Essence or beeing He is euery where I say by the same essence by his power by his Presence and we run we whither we will neuer escape out of that presence of his If I shall ascend into heauen thou art there If I descend into Hell thou art present If I shall take my winges earely and dwell in the extreame parts of the Sea certes thither also shall thy hand conduct me c. Sings the Royall Psalmist Affection Whither shall we flye from him my soule but to him from his sterne iustice to his mylde mercy There alone and noe where els can we be secure from him who is euery where The heauens can afforde vs noe shelter Hell can giue vs noe protection the deepe Abisses cannot hyde vs. In vaine doe we striue to hide our selues with Adam In vaine to flye with Ionas his powerfull hand is able to ouertake vs. Be where we will we are allwayes in his presence See my soule what a blessed necessitie is putt vpon vs of liuing well who liue continually in the presence of so powerfull a Maiestie Le ts humble our selues vnder the powerfull hand of God That the holy Trinitie is euery where and how II. POINT CONSIDER that he is indeede euery where but how He is so diffused through all thinges in the world vniuersally that he is not as a qualitie but as the creating substance therof gouerning it without labour sustayning it with his three fingers or by his power without burthen He is not spredd abrode all ouer by bulke or partes but is all whole euery where as the soule is in the body all in all and all too in euerie part therof He is all in heauen all in earth at one and the same tyme
and fourth-with to laye the doores of our hart wide open and leaue him at the least in the free and absolute possession of that nothing of ours whose custome it is out of nothing to worke great thinges Finally lets for him and in him giue halfe the riches of our harts to wit loue to our poore neighbour and if hitherto we haue defrauded him of that due debt le ts restore by louing him hereafter fouretymes as much THE VI. MEDITATION The III. Motiue Of reuerence c. I. POINT CONSIDER with that veneration and dread we are to approch to the Blessed Sacrament by reason of the great nobilitie and dignitie therof as being superlatiuely most excellent in all respects Since it conteynes whole Chr. in his three substances His sacred flesh his reasonable soule his blessed diuinitie The first as being conceiued of purest Virginall bloud by the worke of the holy Ghost and being hypostatically vnited to the diuinitie doth farre exceede all corporeall substances The second as inioying the plenitude of all vertue and wisdome exceedingly passes all spirituall creatures The third as being God infinitly outstripps all thinges that either are or can euen be imagined Affection O my poore soule stand amay sed at this with reuerence feare and loue Thou art indeede going to receiue into thy narrow and impure hart that pure sweet immaculate innocent Virginall body which none but a pure Virgine was worthy to conceiue That heauenly soule in which dwelleth all the fulnesse of the Godhoode corporally that is by the vnion of the Deitie to the verie substance of that soule and that body wherby they become not figuratiuely but really and in verie deede God man a humanized God a deifyed man Sed quomodo fiet istud how should this be done By what care by what cost by what abilities of ours Alas my soule by noe other meanes then by the vertue of the highest by the assistance of the holy Ghost who wrought those heauenly wonders in the Virgines wombe THE FOVRTH MOTIVE Of reuerence c. Our owne pouertie and nothing II. POINT CONSIDER that if this blessed Sacrament ought to be receiued with so much reuerence and dread in respect of the greatnesse and Maiestie of the giuer and the excellencie of the gift how much more ought the same to be done if we looke well into the indignitie of the receiuer It is not an Angell a Cherubin or Seraphin who is sorted out for this great worke not now an vnspotted Virgine replenished with grace but euen a poore man borne of a woman replenished with all the infirmities and miseries imaginable Affection Ah how iust occasion haue we vpon this admirable and singular graciousnesse to crye out lost as it were in admiration with humble S. Francis O Lord who art thou and who am I Thou art infinite Maiestie I excesse of miserie Thou puritie and sanctitie it selfe I impuritie corruption and rottennesse Thou my God and all thinges I the clay which thou framedst the slaue which didst redeeme and compared to thee euen a meere nothing THE VII MEDITATION The 5. Motiue Of reuerence c. I. POINT CONSIDER that if my naturall pouertie and miserie which are punishments that the infection of anothers sinne conueyed vpon me administer so iust occasion of humiliation feare and reuerence in the approche to the dreadfull Maiestie which I am to receiue what a huge waight of apprehension and confusion must not my owne voluntarie and ordinarie sinnes needs loade vpon me Here we neede to vse noe amplification nor exaggeration Let euery one looke into the booke of his owne conscience and reade and with the whole humilitie of his hart say Peccauimus iniquè egimus c. Affection O dread Maiestie thou hast the criminall not denying not excusing not extenuating but humbly confessing at thy feete I Lord we haue sinned we haue done vniustly we haue committed iniquitie And we euen dayly sinne if not in deedes in words if not in words at least in thoughtes But what shall we say or doe to thee ô thou keeper of men whither alas can we safely fly from thee but to thee where thy verie selfe art made a propitiatorie Sacryfice for sinne I know and ingenuously confesse quod non sum dignus sed amo I am not worthy but I doe or hartily desire to loue Non sum ignarus sed amo I am not ignorant of thy worth and myne owne indignitie but I loue It is not presumption then deare and dread Lord that leades me but loue Nor can euen that be accomplished in me by myne owne endeuours but by thy grace and where should I seeke or hope to find it but in thy verie selfe the fountaine of all grace Resolution with all the feare reuerence and loue then my hart is capable of I humbly approche vnto thee c. THE VI. MOTIVE Of Reuerence c. II. POINT CONSIDER that if the indignitie of the receiuer compared to the Maiestie of the person receiued ought to strike vs with reuerence and feare c. So ought it noe lesse to adde to our care and diligence in making the preparation Were a King to entertayne a King the equalitie of their persons might iustly abbate part of the care because his ordinarie magnificence leades neere to what is due nay were it some great Lord or Courtier that were to receiue a King he were at least no stranger to regall state but when the King daynes to diuert to the cottage of some poore swayne alas how he is lost hauing neither equalitie nor qualitie nor skill nor riches to beare him out And yet the poorest clowne is equall to the greatest King in qualitie of man a reasonable creature wheras betweene God and man there is no proportion at all Affection What could he then doe and what can we doe my soule but in contemplation of Gods admirable Maiestie and our owne vnspeakle miserie with an humblely confident confusion crye out with the Centurion that we are poore miserable vnworthy creatures farre farre vnfitt to receiue such Maiestie vnder our poore roofe vnlesse by his powerfull word by which he made heauen and Earth and all the prouisions comprised therin he giue himselfe the welcome pronouncing a blissing of peace to the poore ruinous disorderly house of our hart saying pax huic domui that so the people of our familie our passions being quieted and putt in a high silence our poore harts may sing a thousand good wishes to him and call all the creatures knowing their owne pouertie and incapacitie at home to ioyne with them to ringe a full peale of prayses to his glorious name for euer THE VIII MEDITATION What Preparation we are to vse I. POINT CONSIDER that one of the best parts of our preparation is to know and putt downe for certaine that of our selues we are not able worthily to prepare our selues Nothing but fire is able perfectly to dispose woode to receaue the forme of fire Nor is there any
thing but God can dispose man worthily to receaue God What euer is good in our hart is his gift as well as the hart it selfe It can indeede wish well and moue towards God but it is from him and by him and in him Thou must then ô God preuent dispose purifie beautifie worke all in vs because thou dost loue vs and thou dost loue vs because thou hast loued vs from all eternitie Affection What haue we then to doe deare Sauiour when we are to receaue thee but to run out before vnto thee by an humble acknowledgement of our owne insufficiencie and with frequent and feruent prayers to begge of thy goodnes to inable vs. How this great worke is to be performed we truly know not yet this we know that if the holy Ghost descend vpon vs and the vertue of the highest ouershade vs our harts will be made an agreable habitacle to thy Maiestie Cleanse vs then ô Lord and we shall be cleane and pure as thou commandest but giue ô Lord what thou commandest and command what thou wilt II. POINT CONSIDER that though none but God can dispose man worthily to receaue God yet will not God worke without our consent and cooperation to witt he disposeth euery thinge sweetly according to the nature of things he will not therfore force mans free will nor worke without it but will haue it to run with him following that Doe thou draw me and we both will run And that of S. Aug. Vnlesse thou wert an operator or woker God would not be a cooperator Hence it is said conuert yourselues to me and I will turne towards you Draw neere to God and he will draw neere to you In vaine doe we hope any thing shall be done vnlesse we contribute our owne endeuours to Gods preuenting and cooperating grace which yet runs before all or endeuours the will being prepared by our Lord. Affection O great God sith it is thy blessed will to admitt vs as Coadiutours to vse S. Paules expression in this great worke while thou needst not ours or any helpe to performe all that thou wilt in heauen and earth I resolue by the assistance of thy grace to omitt nothing which my pouertie may be able to performe I will first labour to remoue what might be noysome by ouercoming such and such imperfections to which I find my selfe more inclyned and then I will striue to adorne my soule with the vertues which I know to be most agreeable in thy sight confessing ingenuously that hauing done all we can we are but poore and vnprofitable Seruants THE IX MEDITATION The best preparation a good life I. POINT CONSIDER that properly speaking what is to be done on our parte is punctually to complie with our dutie And what is the dutie of a Christian but to liue Christianly that is to imitate him whom we worshippe Iesus Christ to endeuour continually to expresse his life in ours according to euery ones state and measure dayly to meditate his holy law of loue and faithfully to keepe his commandements To such he willingly comes with such he takes vp his Mansion Affection To haue the singular happinesse to feede of Christ my soule we must by all reason follow Christ To liue of Christ we must liue in Christ and according to Christ we must leade the life of Christ A life full of affabilitie mildnesse simplicitie humility and charitie to our heauenly Father and all our Christian brethren especially those who by one and the same holy profession are lincked togeither in vnion of hartes and designes It is not the solicitous and frightfull discussion of our hartes fuller of feare then loue one halfe houre before the tyme that will proue the best preparation to receiue so great a Maiestie Heare S. Augustine He that is not worthy dayly to receiue will not be worthy a yeare hence But a constant practise of vertue all the weeke long and a perseuerant resolution to subdue our vicious inclinations and neuer to desiste till we haue prepared in our hartes a place for our deare Lord a cleane tabernacle for the God of Iacob The necessarie preparation The state of grace II. POINT CONSIDER that the immediate and absolutely necessarie preparation is if we will not turne our souueraigne foode into poyson and eate our owne damnation to be in the state of grace that is that our consciences are neither certainly guiltie of mortall sinne nor reasonably doubtfull of the same nor that we liue in the neerest or absolute occasions therof To which we must adde if we haue the hartes of true Christians if great aduancement in vertue be our ayme if we desire not onely to haue life but to haue it more abundantly the freeing of our selues of the fantomes and fumes of mortall sinne affection to veniall sinne with our best endeuours to procure in our hartes a hunger and thirst of this sacred foode For this bread saith S. Augustine requires hunger in the interiour man Affection Alas my soule if we should euer haue bene or should be so vnhappie as to dare to approche this dreadfull table wanting the first we should but industriously labour more desparatly to loose our selues and for want of that wedding garment to be cast out into vtter darknesse A pittifull spectacle to God and Angells to see death drunke out of the fountaine of life To see poyson drawen out of that sweeter then honie combe And by wanting the second howeuer we remayne a liue we doe but languish Our sparing sowing can but hope for a poore croppe The heauenly operation is too much stratened in such narrow hartes God is not delighted where he finds so little delight Is it possible my soule that where we meete with so good measure and pressed downe and shaken togeither and runing ouer we should so sparingly measure backe againe That where God giues himselfe wholy man should render himselfe by halfes THE X. MEDITATION Not Solicitude but loue disposeth c. I. POINT CONSIDER and putt downe for certaine that vse we what care we will what solicitous examination and squeesing of cōscience we can possibly imploye yet shall we neuer appeare agreeable in our heauenly spouses sight neuer be gratefull to the God of vertues vnlesse we come adorned with his vertues especially those which he sent from heauen to witt faith hope and Charitie Heare S. Benard how much soeuer you purge your selues how much soeuer you torture and torment your selues the God of vertues will not come vnto you vnlesse you be adorned with the vertues Affection It is not by force of armes my soule by frightes and immoderate feares that this Blessed Guest ought to be receiued But firme Faith alone which with Zacheus clymes vp a loft ouer lookes all visible thinges and fixes vpon inuisible thinges can find him out Hope confidently opens the dores and charitie giues him a gratefull entertaynement louingly imbraces him and deliciously feastes with him and on him And humbly and chastly dares
this B. Sacrament was to testifie the greatnes of his loue to his faithfull according to that of S. Iohn Iesus knowing that his houre approched that he was to departe out of this world to his heauenly father wheras he loued his who were in the world he loued them to the end Wherby as in his incarnation he vnited our flesh to his diuinitie by an hypostaticall vnion so doth he in the Euchariste vnite the same to the said diuinitie Sacramentally and doth as it were incorporate it and render it diuine Affection O my euer dearest Rabboni what a huge fire of loue thon laiest to my hart Ah my poore soule must we not needes acknowledge that a deadly colde hath benummed thee if the blood of a God dyeing cannot recouer heate and life into thee He loued thee in the beginning he loued thee before the beginning he loued thee first he loued thee most he loued thee to the end yea after the end sith he applies the blood he powred out for thee daily to thy hart And to what end all this powerfull pressing but to gaine thy hart to loue THE XIII MEDITATION Tbe third Cause That he might remayne with vs. I. POINT CONSIDER that the third cause of the institution of the Blessed Sacrament was that so he might leaue himselfe to vs and be alwayes present with vs that we might familiarly conuerse and coferr with him consult him in all our doubts haue recourse to him in all our difficulties pressures temptations and tribulations making good in effect that of the Prouerbs My delights are to be with the sons of men S. Fran. It is a great miserie and a lamentable infirmitie that hauing him so present we yet should care for any other thing in the world Affection O God thou art truly our gracious Emmanuel our nobiscum Deus our God with vs. No other nations haue their Gods so neere as our God is neere to vs. Thou art alwayes with vs deare Lord and thou hast the words of eternall life to whom then shall we goe for Counsell for comfort for assistance in all our difficulties but to thee alone who hast giuen vs such assurances of thy singular loue and shewen in effect that thou wilt not leaue vs Orphants but wilt gather vs together as the henn gathers her chickens vnder her wings Remayne with vs then deare Lord and we will stay with thee nor will we euer depart or remoue our selues from 〈…〉 at blessed protection of thyne The fourth Cause c. Toleaue vs a representation of his Passion II. POINT CONSIDER that a fourth cause of the inst of the B. Sacram. was that by his last will he might leauevs an Idea formeor representation of his life and Passion which might continually refresh in euery one of vs the memorie of our Redemption purchaced at so deare a price as his owne pretious blood For while we looke vpon the species of the bread alone the dead body of our sweete Sauiour is represented vnto our mynds and by the species of the wine alone we are put in mynd of the effusion of his pretious blood whence S Paule as often as you eate this bread and drinke this cupp you shall announce or declare the death of our Lord till he come Affection O my soule le ts neuer forgett at how deare a price we were bought and thervpon glorifie and beare God about in thy breast This that appeares to thee vnder the species of bread alone is left to represent vnto thee and putt thee in mynd of the deade body of thy deare Master And this which thou seest vnder the species of the wine alone to renew to thee the effusion of his pretious bloud And both togeither crye loude to our hartes as frō his sacred mouth Christians friends at least you my spouses Remember my bloudie sweate Remember the scornes and contumelies I suffered Remember my patience and humilitie in the midst of them Remember my vineger and gale my huge torments my vtter abandonmentes and for loue of you As often as you doe this doe it in memorie of me THE XIV MEDITATION The fift Cause The exercise of all vertues I. POINT CONSIDER that a fift cause of the Inst of the B. Sacrament was to leaue a continuall occasion of the exercise of all vertues Our Faith is exercised while we beleeue that a whole God and man lyes hidd and is contayned really and truly though inuisiby vnder a smale hoste Our Hope while seeing him dayly and hourely bestowe himselfe we cannot despaire of obtayning any thing lesse then himselfe Our Charitie while we looke into his open side which is a fornace of inflamed loue Religion adoreing him with soueraigne worshipe or Latria Our obedience and humilitie while captiuating our vnder standing in obedience to faith we constantly beleeue maugre the suggestion of our senses and our naturall reason that God lyes truly hidd vnder these slender and meane accidens of bread and wine Affection Yes my soule here we may euery day comfortably and meritoriously exercise our faith where sight taste touche fayle Faith with eagles eyes lookes home and assures it is our hiddem Lord that is eleuated before vs. It is my Lord the verie Lord that made me and dyed for me Yes he himselfe tels it me saying This is my body And I imbrace his word adorc him And whom I adore present by a goodnesse which hath nothing like to it how should I not wholy conside How should I but hope in him whome I haue for a pledge in hand that he will himselfe be my reward for euer And how should I not loue him who so graciously stayes with me here below reserues himselfe for me aboue I doe ther-for confesse thee present confide in thee loue worshippe thee ô Lord and stoope downe to this admirable mysterie of Loue with all the humilitie and obedience my hart is able to conceiue The sixt Cause c. A memoriall to preuent obliuion II. POINT CONSIDER that the sixt cause of this Sacred Institution was to leaue a meanes to remoue the greatest mischeife that can befall a poore creature which is the obliuion of his Creatour They forgot God who saued them saith the Psalmist their harts departed from him who made them And what became of it but coruption and abomination corrupti sunt abominabiles facti sunt For by obliuion of God we loose diuine grace waxe vgly and deformed by the infection of sinne and become slaues to the Diuell Affection Ah my soule how should we euer be sovnhappie as to forgett him in whom we liue moue and haue beeing who while we yet were not raysed vs to what we are Who while we abused that beeing and strayed from him had for vs thoughtes of peace and not of affliction thoughtes of reconcilement and saluation Can a Mother saith that Louer of Men forgett the child of her body and though she should yet would I neuer forgett you Ah how should
too greedie whom the possession of a God cannot satisfie PRAYERS BEFORE AND after receiuing A prayer of S. Thomas of Aquin before receiuing the Blessed Sacrament ALMIGHTIE and eternall God behold I approche to the Sacrament of thy only begotten sonne our Lord Iesus-Christ I approche as one that 's sick to the Phisitian of life as one vncleane to the fountaine of mercie as one that 's blind to the light of eternall brightnes as one poore and needy to the Lord of heauē and of earth I beseech thee therefore by the aboundance of thy infinite bountie that thou wouldest vouchsafe to cure my infirmitie to wash my vncleanesse to enlighten my blindnesse to enrich my pouertie to clothe my nakednes that I may receaue thee the bread of Angells King of Kings Lord of Lords with as great reuerence and humilitie with as great contrition and deuotion with as great puritie and faith with such an intention purpose as is expedient for the health of my soule grant I beseech thee that I may not onely receiue the Sacrament of our Lords bodie and bloud but the effect also and vertue of the Sacrament O most mylde Lord graunt that I may so receiue the bodie of thy only begotten Sonne our Lord Iesus-Christ which he tooke of the Virgin Marie that I may be worthie to be incorporated in his misticall body and be numbered among the members therof O most louing father graunt that I may at length behold thy beloued Sonne face to face for euer whom I now purpose to receiue veyled vnder the forme of bread Who liues and raignes with thee in vnitie of the holy Ghost for euer and euer Amen A prayer of Thomas à Kempis before receiuing MY Lord God preuent thy seruant in the blessings of thy sweetnes that I may deserue to approach worthily and deuoutly to thy holy Sacrament stirre vp my hart vnto thee and deliuer me from all heauines and slouth visit me with thy comfort that I may taste in Spirit thy sweetnesse which plentifully lyes hid in this Sacrament as in its fountaine Giue light also to my eyes to behold so great a mysterie and strengthen me to beleeue it with vndoubted faith For it is thy worke and not mans power thy sacred institution not mans inuention For no man is of himselfe able to comprehend and vnderstand these things which surpasse the vnderstanding euen of Angells What therefore shall I vnworthie sinner earth and ashes be able to search and comprehend of so high and sacred a mysterie O Lord in sinceritie of hart with a good and firme faith and at thy commandement I come to thee with hope and reuerence and doe verily beleeue that thou art here present in the Sacrament God and Man Thy holy pleasure is that I receiue thee and by charitie vnite my self vnto thee Wherefore I doe recurre to thy Clemencie and doe craue speciall grace that I may wholy melt in thee and abound with loue and hereafter neuer admit anie other comfort For this most high and worthy Sacrament is the health of the soule and body the remedie of all spirituall sicknes by it my vices are cured my passions bridled temptations ouercome or weakned greater grace infused vertue begun increased faith confirmed hope strengthened and charitie inflamed and enlarged A prayer after receiuing by S. Thomas of Aquine I Giue thee thankes ô holy Lord father almightie eternall God that thou hast pleased to saciate me a sinfull creature and thy vnworthy seruant through noe merits of myne but onely by the free gift of thy mercy with the pretious body and bloud of thy Sonne our Sauiour Iesus-Christ And withall I beseech thee that this holy Communion may not proue a guilt lyable to punishment but a powerfull mediation for my pardon Let it be an armour of Faith and a sheild of a good will to me Grant that it may free me from vice subdue concupiscence and lust increase Charitie Patience Humilitie Obedience and all other vertues may it proue a strong defence against the guiles of all visible and inuisible enemyes may it perfectly appease all my carnall and spirituall motions firmely vnite me to thee ô thou one onely and true God and put a happie periode to my pilgrimage And voutchsafe I beseech thee to leade me home to that ineffable banket where thou with thy Sonne and the holy Ghost art a true light to thy Saintes a compleate sacietie an euerlasting gladnes an absolute ioy and a perfect felicitie Amen A prayer after receiuing the Blessed Sacrament by S. Bonauenture PEARCE through the marrow and bowels of my soule ô sweete Sauiour Iesu with the most sweete and holsome wound of thy loue thy true cleere Apostolicall and most holy charity that my soule may continually languish and euen melt with the loue and ardent desire of thee alone Let it earnestly couet thee and fainte away with a longing desire after thy heauenly Mansions let it desire to be dissolued and to be with thee Graunt that my soule may hunger after thee the bread of Angells the food of holy soules our daylie supersubstantiall bread replenished with all sweetnes and pleasure and all the delights found therin let my hart alwayes hunger after thee and feede on thee whom the Angells desire to behold and let the verie bowels of my soule be filled with thy delicious sweetnes let it alwayes thirst after thee the fountaine of life the fountaine of wisdome and knowledge the fountaine of eternall light the torrent of pleasure the plentifulnesse of the howse of God let it alwayes earnestly couet thee seeke thee and finde thee let it tend to thee come to thee think on thee speake of thee and worke all things to the prayse and glory of thy name with humility and discretion with loue and delight with facilitie and affection with perseuerance vnto the end and thou alone be alwayes my hope my whole confidence my riches my content my myrth my ioy my rest and tranquilitie my peace my deare delight my odour my sweetnes my foode and refection my refuge my helpe my wisdome my portion my possession my treasure wherin my mind and hart may be alwayes constantly strongly and immouably rooted Amen Aspirations or prayers before receiuing culled out of S. Augustine COME my deare Iesu come ô thou light of my eyes let me loue thee Come ô thou solace of my hart let me loue thee Come ô thou life of my soule let me loue thee O my deare delight my sweete consolation my God my life my loue my all O thou onely desire of my hart let me possesse thee alone O thou loue of my soule let me embrace thee ô deare celestiall spouse let me inioy thee O soueraigne sweetnesse and eternall beatitude of my soule let me lodge thee and locke thee vp in the center of my hart In that hart which thou hast made to thy selfe and for thy selfe and it will not it cannot rest saue in thee alone I loue thee ô
my deare Iesu and I am still desiring to loue thee more and more For in verie deade thou art sweeter then any honie more nourishing then any milke more delicious then all that is delightfull O inflamed Loue who art euer burning and art neuer quenched doe thou inflame me Let me I say be wholy inflamed by thee that so I may wholy loue thee For alas he loues thee too little who loues any thing with thee which he loues not for thee Come deare Iesu come into my soule which thou thy selfe hast prepared towards the receiuing of thee through the desire wherwith it was inspired by thee Enter into it I beseech thee and make it fit for thy selfe that as thou hast made it and redeemed it thou maist also possesse it and place thy selfe as a seale vpon it Giue me thy selfe ô my God restore thy selfe to me for all thinges which are not my verie God are nothing to me I loue thee ô my god I loue thee and if it be yet too litle ah make me loue thee more and more ardently Who am I and who art thou deare Lord who am I I say that the King of heauen the God that made me should come to visite me Alas my Lord I am not ignorant but I loue I am not presumtuous but I loue I euen quake to approach to thee but alas without thee I quite languish and dye Great indeede is my miserie yet infinitly greater is thy mercy And whither my euer mercifull Lord should my languishing Soule run from thee but to thee O that I were able to receiue thee with that humilitie obedience loue and feruour that thy Sacred Virgine Mother conceiued thee O that I had the burning loue of an Angell to receiue thee the foode of Angells O thou spouse of my soule come quickly unto me Come wound my hart with thy loue Come take vp thy mansion and repose in my poore breast Come sweete Iesu come away delay noe longer the hart which thou louest is infirme and languisheth for thy presence Come health come life come thou onely desire of my soule Immediatly before receiuing say O my soule behold thy spouse is coming Goe out and meete him He is thy Creatour thy Lord thy King thy father thy Pastour thy Phisitian thy Crucified Loue Iesus-Christ who louingly payd downe his owne pretious bloud for thy ransome and leaues himselfe wholy for thy foode Aspirations c. presently after receiuing I Haue found thee I haue found thee whom my hart loues nor shalt thou depart from me but lodge betweene my breastes I hold thee I possesse thee I inioy thee in this narrow cottage of my hart whom the heauens cannot comprehend O kisse me with a kisse of thy heauenly sweete mouth my deare Iesu for thy breastes are better then the most deliciously parfumed wine Thy name is oyle powred out thy voyce sweete thy face comely and thou art wholy faire and desiderable O bread of life bread of Angells sanctuarie of soules O sweet and secreete comforter of holy hartes O heauenly Spouse ô Iesu my dearest loue O riches of the soule solace of the afflicted foode of the famished O my ioy my glorie and all my Beatitude Noe other nation had euer their Gods so neere to them as our God is neere to vs who comes himselfe to feede vs with his glorious body and bloud O vnspeakable grace ô admirable fauour ô infinite Charitie What is this that I feele what fire is this that inflames my hart How sweetly doth it heare How secreetly doth it shine How delightfully doth it burne O Goodnesse Goodnesse Goodnesse so old and so new Too late too late alas haue I loued thee who art indeede my onely deare and saciating delight Resolutions after receiuing 1. Since by a mercy neuer sufficiently admired I haue receiued God himselfe as a pledge of his excessiue loue to me The whole loue of my poore hart shall be continually imployd to render him loue for loue Being daigned with his loue I will noe more stoope downe to the loue of creatures but in him and for him 2. Since I haue receiued thy selfe as a Memoriall of all thy wonders my memorie shall be wholy imployed to represēt vnto my thoughtes the abismall humiliations and sweete Mysteries of thy Natiuitie the diuine lessons and labours and wonders of thy blessed life the ineffable torments contempts abandonements and patience of thy bitter passion the singular dearenesse of thy pretious bloud powred out for me thy Law of loue thy innumerable benefits and graces heaped vpon me c. 3. Since I haue had the happinesse to be fedd with the foode of Angells I will neuer more so vnhappily debase my selfe as prodigally to feede with swine I will not after so noble a banket fall vpon dunge c. But rather Angell-like incessantly with hunger of hart feede of that foode and sing his prayses Pronouncing many tymes especially that day My beloued hath testified to my hart that he is myne and I am his His delightes are to be with me and myne shall euer be to be with him I will peirce the heauens with my hart and in my cogitations I will alwayes be with my God My beloued shall be to me a posie of Myrre and shall dwell betwixt my breastes Stay with vs ô Lord stay with vs because it growes late We perish ó Lord we perish and better it is we should not be then be without thee My God and my all A way how to exercise a louing and filiall sorow continually for the greatest sinnes of our life past O Deare Iesu woe is me that euer I did offend thee Alas my dearest Lord it had bene but iust if I had bene lost for euer But thy myld mercy preuented me Yes my soule it was indeede the meere mercy of our Lord that we were not consumed Nisi quia Dominus adiuuit me paulo minus habitasset in inferno anima mea Had not our Lord assisted me by his speciall grace my soule had bene litle lesse at this houre then inhabitant of Hell Yet in that mercy I am humbly confident thou art now with me because I haue conceiued a firme purpose to amende my life in generall and such and such a fault or imperféction in particular making a reflection of what fault most raignes in your hart remayne therfor with me dearest Father and I le remayne with thee And will not be separated from thee for euer For alas my deare Sauiour without thee I am neither able to aduance one foote nor euen stay where I am since in verie deede without thee I am nothing I haue nothing I can doe nothing There is nothing that is good either from me or in me or by me But all good flowes eternally from that vast Ocean of thy essentiall Goodnesse Grant therfor deare Iesu that I may liue in thee and to thee and that I may dye to the world and to all its pompes and vanities and euen to all
and a best beloued spouse to the Holy Ghost O let my soule prayse loue and magnifie her for euer who hath so singular neere and deare relations to all the persons of the B. Trinitie THE II. MEDITATION For the same Day I. POINT CONSIDER That if this day haue brought out a Virgine who is to be a Virgine Mother and that a Mothér of God it hath blessed the world not only with the most excellent and best creature that euer the world yet sawe but euen with the greatest that euer the worlds Creatour yet made amongst men or Angells to whom they crye out with admiration who is this who is this Quaeest ista who riseth as the dawning of the daye as faire as the Moone as choyse as the Sonne c. Affection Let vs my soule ioyne in admiration with the Angells in heauen and say who is this that our desert brings out who and what doe we thinke this child will proue to be a Prophetesse nay more then a Prophetesse more then an Angell more then an Archangell more then a Cherubine or Seraphim A tabernacle which the Almightie hath built with his owne hand for his dearely beloued onely beloued consubstantiall Sonne to inhabite in earth Say my soule all in one word the Virgine Mother of God II. POINT CONSIDER That though the new Testament may seeme to say but little in commendations of our Blessed Ladié yet did it indeede say more then euer was said of anie pure Creature in assuring vs that she is Marie of whom Iesus was borne And though she herselfe be heard to speake but few wordes in the said Scriptures yet in those fewe doth she preache all perfection to witt the knowledge of God and herself Gods omnipotencie who wrought great things in her and her owne littlenesse and abiection in whom such great things were wrought Affection Ah my soule neuer are we so much and so truly commended as when we are praysed for the neere relations we haue to Iesus that is when by his grace we conceiue him in our hart or bring him out by doing his blessed will as we are taught in the Gospell Nor doe we euer by words prayse Christ so much and so fruitfully as when saying litle our light shines so before men that our heauenly father is glorified and when our liues giue testimonie to Christs truth by imitation of his life and Passion Thus let vs striue my soule to prayse Christ thus let vs humbly glorie to be praysed THE I. MEDITATION For the Presentation I. POINT CONSIDER that as this child of miracle and grace this true birde of Paradice was wholy made for heauen so was she to haue noe commerce with earth She that was elected from all eternitie before all others to lodge God as in his liuing temple was tymely to be lodged in the Temple of God She that was prepossessed and replenished by heauenly blessings had noe place left for the world which she euen left before she knew it So that this Celestiall Arke by which all the world was to be saued from the floode where more then Salomon would reside was to be placed in the Sanctuarie of the Temple which Salomon built and this was performed by her pious parents care betwixt 3. and 4. yeares of her Age. Affection Say my soule to this Blessed young Virgine at her entrie into the Temple what S. German sometymes said vpon the same subiect Enter saith he into thyne owne proper inheritance ô thou seale of our Lords Testament thou ayme and end of his designes thou key of hidden Mysteries Enter thou whom all the Prophetes foresaw Enter thou who art the reconcilement of all that are in disgrace the vnion of those that are disvnited the support of such as are readie to fall into ruine c. Enter I say into the Temple thyne owne inheritance and expect with ioy till the holy Ghost thy spouse come downe into the chaste Temple of thy hart II. POINT CONSIDER now ô you Virgines consecrated to God how this most perfect patronesse of Virginitie and all other vertues behaued her selfe in the Temple If you pretend to loue her inindeede fayle not to shew it by the imitation of her heauenly life which was so singularly holy a paterne of all that is holy that the liues of the most holy compared to hers appeared sinfull To witt the sweet odour of this diuine sprigge ascended vp into the sight of God so agreeably that the whole plenitude of grace which was distributed to others by partes ouer flowingly possessed her diuine soule so that saith s. Ambrose it was her cheife studie to offend none to loue all to pay respect and honour to her elders to refuse nothing tò her equalls she had nothing of harsh or displeasant in her lookes nothing of male part in her words nothing of vnhansome in her actions nothing of mincing in her gestures nothing of lightnesse in her gate nothing of petulant in her voyce so that her verie corporall aspect was the picture of her mynde and an expression of her probitie Affection Fixe thyne eyes my soule vpon this Paterne and Patronesse of thyne and learne a true Christian behauiour indeede Looke vpon her I say and in the life of one learne the whole discipline of all holy Virgines Let euery one say to him or herselfe Is it my cheife studie to offend none and to loue all Doe I complie with my elders and equalls after this manner Are my lookes sweetly agreeable my words mylde my actions decent Or rather are not my lookes often harsh and vnpleasant my words malepart and impertinent my actions disedifying Are not my gestures affected my gate nice and light my voyce wanton and dissolute and my whole man in composed Mylde Virgine obteyne by thy intercession that I may imitate thy actions THE II. MEDITATION For the same Day I. POINT CONSIDER with S. Hierome how blessedly she imployed her tyme. This rule saith he she putt downe to her selfe that from the morning to the third houre she wholy imployed her selfe in prayer from the third houre till None she spent in worke knitting or weauing some thing for the vse of the Temple And after None she departed not from prayer till an Angell appeared and brought her meate where she praysed God without intermission She spoke with such a gracefulnesse that God was knowen in her speech In whose prayse least she might at all be interrupted if any chanced to salute her she resaluted them with Deo Gâ—atias Affection O Blessed imployment O Angelicall life in earth O my soule what a deare consolation ought this to be to thy hart to find thy selfe by thyne owne happie choyce gott into a blessed necessitie of practising the same by the example of the Queene of Heauen who began so airely to weaue the actiue and contemplatiue life togeither now praying now working and then praying againe euen till Angells came to feed her Goe on in this happie course my soule
from prayer to worke from worke againe to prayer and though the Angells of God come not to thee the God of Angells will not fayle to feede thee with thousands of deare delightes thy prayer shall be without intermission the odours of their sweetnesse shall flow from thy mouth and â—eo Gratias vpon all occasions shall continue alwayes II. POINT REPRESENT her yet further to your thoughtes out of S. Hieromes and S. Ambroses expressions of her â—he was at all tymes saith S. Hierome either reading Meditating or praying Againe in watching she was the first saith the one in speaking she was the last saith the other and most studious in reading especially the holy Scriptures concerning the coming of â—hrist which the frequently redd and imbraced In so much that when her body reposed her hart watched and euen often in her sleepe repeated what she had read or awaking from sleepe continued the same Affection Let vs by this blessed example ô my soule wholy applie our selues to read to Meditate to pray By reading we shall learne to know what we ought to doe by meditating and pondering the same we shall imprint it in our soules and inflame our hartes to the practice thereof and by prayer obteyne force to performe what we know and desire But let this reading be the word of God which will proue a light to our feete a cordiall to our hart sweeter then the honie combe Let our Meditation be his holy Law and his diuine grace our prayer And of all the Scriptures let that be most frequently in our hands mouthes and hartes which most relate to Christs coming life and Passion that we may indeede be sett vpon no other knowledge but Iesus-Christ and him crucified And in that blessed peace that verie peace le ts sleepe and repose Happie will that rest proue when our eyes are shutt with the sweet memorie of Christ and his Law in our mouth and harts THE III. MEDITATION For the Presentation I. POINT CONSIDER that allthough this blessed young Virgine was possessed and prepossessed with all the blessings of heauen and replenished with the plenitude of grace yet was not gtace idle in her or she idle in grace Grace is not giuen to worke all alone but graciously and freely to gayne our will and in it and with it to worke all So that this Blessed Virgine notwithstanding all these huge aduantages and prerogatiues of grace testified to s. Elizabeth a holy Nun that she prepared a place in her hart for God with labour continuall prayer ardent desire profound deuotion many teares and much affliction Affection Thus it is my soule that by her imitation we ought to prepare our hartes for heauen Without preuenting grace indeede we ryse in vaine it is in vaine to ryse before the light or rat he without it we should neuer ryse at all None comes to Christ vnlesse drawen by his heauenly father Yet in vaine too should the light shine if hauing light we did not walke in it If we were so drawen as we followed it not we should neuer arriue He that made vs without vs will not saue vs without vs. All our Talents are his free gifts t is true but we must negotiate with them and improue them We aske because we will we seeke because we will we knocke because we will and we are saued because we will and yet Gods grace workes both the will and performance Le ts adde then our carefull concurrence to his sweete drawghtes and be blessed for euer with that blessed amongst all women II. POINT CONSIDER that this Blessed Virgigins prayer in particular though otherwise full of grace was for grace Grace to be able to complie with those two great Christian duties The loue of God aboue all thinges and of our neighbour as our selfe wherin the whole Law and Prophetes consiste 2. Grace souueraignelie to hate and flye all that he hates whom she souueraignly loues 3. Grace to be truly humble patient mylde and to be adorned with all the vertues that so she might become wholy gracious in the diuine sight 4. Grace finally to be obedient to the high Preists commandes and ordonnances Affection Let vs poore wretches then learne of this most holy Virgine to be continually begging for Gods grace as being necessarie to euery good act and vertuous action of our whole life Say then my soule with S. Augustine Thou commandest vs ô Lord to loue thee aboue all thinges and our neighbour as our selues Giue graciously what thou commandest and commande what thou wilt Thou commandest vs continencie patience humilitie c. Giue what thou commandest and commande what thou wilt In fine say with the holy Church Let thy grace ô Lord we beseech thee both goe before and follow vs and make vs continually addicted to good workes c. THE FIRST MEDITATTION For the Announciation I. POINT CONSIDER that to this Virgine it was thus qualified that is remoued from the world and dwelling in her sacred solitude married to a holy man but to be conserued for the Sonne of the Holy of Holyes prepossessed and replenished by heauenly grace and happily concurring with it by continuall application and feruent prayer still begging more and more grace that an Angell was sent from heauen with an embasie importing greatest honour to her and ioy to all the world to witt to prepare a worthy mariagebedd for the most pure spouse to contract the Mariage betwixt a creature and her creatour and so to begin a happie league betwixt heauen and earth Affection If we desire indeede then my soule to drawe downe heauenly blessinges vpon vs if to haue foretastes of celestiall delightes if Spiritually to conceiue Iesus in our hart let vs flye the cheating corrupting world and betake our selues to the solitude of our chamber or celle There the Kinge of Heauen speakes to our hartes There we put questions and receiue answers of what we are to say and what we are to doe It s hard saith S. Augustine to see Iesus amidst a multitude Our mynde must inioy a certaine solitude That sight requires a secrete place Marie was alone when she spoke with the Angell Alone when the holy Ghost ouershaded her Alone when she conceiued the worlds Redeemour II. POINT CONSIDER the admirable contents of this heauenly embasie at which all heauen and earth may well stand amaysed since all their concernements are to be treated in it The eternall and onely begotten sonne of the eternall God is about to espouse humane nature in an huÌ„ble mayde Marie of the house and familie of Dauid The lost world wants a Sauiour and heauen is resolued to giue one Gabriel is dispatched to Nazareth to declare the mysterie and to announce the wounders to the espoused Virgine His first word presents her with plenitude of grace Hayle full of Grace Giues the reason of it Our Lord is with thee Assures her she shall coneeiue and bring forth a sonne a great Sonne a Sonne who as he is indeede
know that she was wholy his and so ought to be wholy at his dispose II. POINT CONSIDER that by how much our Blessed Lady is more exalted though euen by an Angell by how much she is made more sure of heauenly prerogatiues and graces by so much she growes lesse and lesse in her owne eyes and be she neuer so certaine to be the Mother of God she will still remayne the humble handmayde of her Lord and for his sake become the seruant of his seruants and to make it good in effects as well as inwords she goes with speed into a citie of Iuda to visite her cosen Elizabeth Affection Obserue my soule how this Blessed Virgine still proues a diuine Mistresse to vs by word and worke first crying out to vs all by how much thou art the greater by so much more humble thy selfe 2. Suspect the fauours we may seeme to haue from heauen if we waxe not more humble by them 3. That humble words alone are not proofes of true humilitie vnlesse workes followes them for she finds it not enough to haue professed herselfe to be the handmayd of our Lord vnlesse in practise she proue herselfe to be the humble handmayde of the handmaydes of our Lord according to that of S. Peter be subiect to euery humane creature for Gods sake THE FIRST MEDITATION For the Visitation I. POINT CONSIDER with what Blessed and glorious effects this humble and religious officiousnesse of Blessed Marie was accompaigned Noe sooner had she saluted her cosen Elisabeth with the ordinarie Salutation of the Land Paxtecum but the child in her wombe sprung with ioy and both the child and the Mother were replenished with the Holy Ghost He begun to preach the presence of his master by ioyfull exultations which he could not yet performe by words and she with exclamations to Prophecie to prayse to magnifie the Mother and the fruite of her wombe Iesus who spoke by his Mothers mouth as S. Iohn heard by his Mothers eares Affection O my soule neuer neuer can we loose by humbling our selues be we neuer so great and illustrious but still what we seeme to cast away comes multiplyed home honour and esteeme continually most following him who most flyes it Marie was indeede the Mother of God though she had not stirred from Nazareth But the heauens onely knew that But when humilitie once brings her to Elizabeth the world begins to be acquainted with the Mysterie the Mother 's magnified the Sonne glorified S. Iohn sanctified in his Mothers wombe and S. Elizabeth replenished with the holy Ghost and by vertue therof publishes her to be the Mother of God and vtters a blessed word which all the world till this day neuer ceaseth to repeate Blessed blessed is the fruite of thy wombe O glorious effects of Maries humilitie II. POINT BVT consider how the humilitie which brought her thither leaues her not there but leades her to a most Christian acknowledgement and profession of her owne nothing She heares her selfe proclamed with a lowd voye blessed aboue all women and the fruite of her wombe blessed blessed as beleeuing what was said to her by the Angell blessed as being the Mother of God and yet amidst those highest and withall truest commendations that heauen or earth could bestowe vpon a pure creature she deuestes her selfe of all as being of her selfe nothing at all ascribing the whole to the Ocean of all goodnes saying My soule doth magnifie our Lord. Affection O admirable and incomparable humilitie and abiection of the Mother of God which neuer had in earth any thinge like to it saue onely the abismall humiliation of her Sonne Iesus which noe honours noe prerogatiues noe blessings from the mouthes of men could euer swell or make her forgett that all was Gods and that all glorie which is not taken in him is meere vanitie You may she seeme to say magnifie me aboue all women for my faith for the fruite of my wombe for the dignitie of being the Mother of God but I the while looke ouer all these priuiledges to looke vpon and laude the authour of them all and my verie soule doth magnifie our Lord that is doth publish his greatnes his magnificence his sanctitie wisdome and mercy in all those heauenly giftes of his free liberalitie THE II. MEDITATION For the Visitation I. POINT CONSIDER that it was not with her tongue onely that she magnified her Lord by speaking glorious thinges of him or abiect thinges of her selfe as that she was his handmayde whose Mother indeede she was Or by her hands and feete that is by her workes and labours onely especially those of mercy exercised vpon her cosen Elizabeth or yet by her memorie onely or her vnderstanding or will alone but euen with her whole soule that is with workes memorie vnderstanding and will all ioyntly offered vp in one sacryfice of prayse and thankes giuing and that too with huge ioy and iubilie of hart and my verie Spirit saith she exults in God my child my Iesus my Sauiour Affection O my soule thus it is indeede that we are to magnifie our Lord withall our hart with all our strength with all our soule who payes not this payes lesse then he owes All that we haue and all that we are whether corporally or spiritually in tyme or eternitie all issues originally from his free bountie and all ought to be ascribed to his mercy and goodnes we may law fully exult and reioyce my soule but it must be in our Lord. we may glorie and we haue good reason for it but le tit be with our B. Lady in Deo salutari nostro in God our Sauiour II. POINT CONSIDER for what it was that our B. Lady so magnified her Lord and Master and she herselfe will giue the cause because saith she he hath mercyfully looked vpon the humilitie abiection or pouertie of this handmayde That is to speake with Theophilact while I looked not after him he looked vpon my litlenesse and was mercifull to me while I sought him not Ponder this well it is not because he hade made her the most illustrious and blessed among all women and euen greater in qualitie of Mother of God then the greatest Cherubins and Seraphins but because he looked vpon her humilitie and abiection with the eye of mercy and pittie that is he approued loued imbraced and pleased himselfe in it and mercifully preuented her by his grace Affection Our first acknowledgements my soule following our B. Laydies example must be for that which was first in Gods fauours to wards vs when his vn compelled and free mercy had nothing to looke vpon but our miserie when he looked downe and found all mankind at a losse none doing well not one Fayle not then my soule what euer the world may conceiue and publish to our prayse how glorious and happie soeuer our presente state of life may be what euer perfections grace may seeme to vs to haue wrought in vs fayle not I. say to
Thou art the liuing booke wherein the word of the eternall father was written by the pen of the holy Ghost Thou art the authenticall Instrument of the peace made betwixt God and man c. what shall I say words fayle my Conceptions are langui hing and answer not to the ardour of my soule II. POINT CONSIDER her againe in qualitie of the Mother of God and as such you will find that God is truly caro ex carne eius flesh of her flesh That Word which in the begining was with God and and was God was in this tyme made flesh of her flesh So that as God the Father can onely say thou art my Sonne this day I begott thee by an eternall generation so this B. Virgine alone can onely say I am thy Mother this day I brought thee forth by a temporall birth Affection Good God to what a high flight doth this call the thoughtes of man What strange relations and connections-hath this Virgine Mother in qualitie of Mother of God with God himselfe He in eternitie had a Sonne without a Mother She in tyme a Sonne without a father He a Sonne consubstantiall or of the same substance with him selfe she the same Sonne of her substance I saith S. Augustine God gaue that verie onely begotten Sonne to Marie who as being begotten of hi owne hart equall to himselfe he loued as himselfe that God and Marie might naturally haue one and the same Sonne God who made all made himselfe of Marie to restore all that he had made He who could of nothing make all thinges would not without Marie reforme the thinges that were deformed Ah my soule what an ineffable dignitie is this what helpes may not we expect from one so neere to God by so singular prerogatiues THE III. MEDITATION In qualitie of Mother of God I. POINT CONSIDER her againe in qualitie of Mother and say If Mother and that Mother of the Sonne of God then compartner and comparent or common parent with God the Father if Mother of a most louing and best beloued Sonne then the best beloued of Mothers or creatures and consequently indowed with the best gifts amongst and aboue all creatures in heauen and in earth since loue is but a well wishing and Gods loue giues what it wishes vs. Affection O the blessed connection alliance and neerenesse in bloud contracted betwixt God and man in the person of Marie and by her meanes and mediation O my soule they that were farre out are now by her meanes nere at hand She has found fauour with God and credit to bringe vs into fauour too She is his mother and our Mother and so we are his brethren and if brethren coheires with her Christ Hence we are an elect generation a kingly preisthoode a holy Nation a people of purchace Marke these great titles my soule and learne to value thy selfe accordingly II. POINT CONSIDER her yet againe in qualitie of the Mother of God and say if the Mother of God then her sacred wombe was the Blessed Paradise to which our seconde Adam was restored and wherin he was lodged for nine monthes space for which tyme she happily possessed all the riches of heauen the riches of the wisdome and kâ—owledge of God Finally if the Mother of God she was the faithfull Guardian of his tender yeares the inseparable companion of his flight into Egipt and returne home She bore him in her armes she clothed him with the worke of her hands and fedd him with the riches of her chast breastes Affection O Iesu who will make me so happie as that I might find thee my brother sucking my Mothers breastes that I might kisse thee and that none hereafter might despise me And that I might discouer with what faith feruour tendernesse obedience humilitie and charitie she performed those pious offices about thee that in imitation therof I might at least exhibite some smale parte of them to those litle ones my Christian brethren whom thou hast left me in lieu of thy selfe and so earnestly and effectually commendest to me saying what euer you doe to those litle ones you doe to me We haue yet then my soule meanes left vs to keepe to accompanie to cloth to feede our poore brother Iesus For the Purification of our B. Lady THE FIRST MEDITATION I. POINT CONSIDER that it is a Virgine-Mother who this day presents her first begotten being the God of the Temple in the Temple of God and as such neither child nor Mother could be subiect to the Law of Purification she being free from all spott of sinne or corporall impuritie he being puritie it selfe How is she moued then to subiect her selfe to that Law saue onely to leaue vs a rare example of a singular obedience Affection Noe noe chaste Virgine thou hadst noe neede of Purification who wast wholy faire and hadst noe stayne in thee But thou art the Mother and best imitater of that Sonne who while he was subiect to noe Law neither would yet humbly vndergoe the Law of Circumcision and so wilt thou that of Purification Thou hadst noe neede I say but we had neede of noe lesse then thy Sonns and thyne owne example to induce vs to the humble and obedient obseruance of the most iust and laudable Lawes and duties vnder which we liue For doe we not my soule doe we not sometymes repine at them dispute them and seeke holes to euade them II. POINT CONSIDER that this Immaculate Virgine subiected herselfe to the Law of Purification not onely to teach vs obedience but also to ingraue true humilitie still deeper and deeper into our harts She had taught it by word when she said to the Angell who declared her the Mother of God the handmayde of our Lord. She taught it in fact in going to visite one lesse then herselfe S. Elizabeth But now she teacheth it in an occasion where honour seemes to be ingaged where her sanctitie and puritie may be suspected Affection Ah my soule how farre do we poore sinners fall short of this great perfection Alas how vnwillingly and rarely doe we stoope downe in fact or giue place to one that is belowe vs Nay if we humble our selues in words onely if we doe not rather extolle and preferre our selues before our betters or being blamed or reprehended for any litle fault if we doe not excuse ourselues yea with choller and inuentions ad excusandas excusationes in peccatis it is much But to suffer while we are innocent especially if our honour and reputation be neuer so litle in question is a thing we find not patience to disgest Alas my soule we Christians seeme quite to forgett that we are schollers in Christs and Maries schoole and what lessons they haue deliuered vs. THE FIRST MEDITATION For the Assumption That her life was spent in heauenly aspirations I. POINT CONSIDER with many of the holy Fathers that our B. Lady from her deare Sonns Ascension to this present day of her glorious Assumption
the dumme and our hearts and purses be open to our poore bretheren and such workes will preach louder to their eares and proue more effectuall to conuert their hearts then all the eloquence of wordes imaginable THE II. POINTE. CONSIDER that though Christ now a dayes doth not ordinarily worke the forsaid miracles amongst vs corporally and visibly yet doth he daylie and hourely worke greater ones spiritually and inuisibly in our soules for haue we not bene blind and followed the blind as wel in doctrine as manners and he enlightened vs haue not our peruerse willes bene lame to good and he excited vs therto haue we not bene leprous and defiled with the infection of sinne and he washed vs in the bloud of the lambe haue we not bene deafe to his diuine inspirations and he by his multiplyed graces broke through our deafenesse haue we not bene deade by mortall crymes he by his holy Sacraments raysed vs to life againe So that while we receiue not the same we fayle not of farre greater benefits Affection It s true my soule its most true that while we seeme to want exteriour miracles we dayly meete with greater and more profitable ones in our owne soule For alas is it not true that the continuall miracles of Gods mercys to our deade soules ought farre more to be valued then the greatest infirmities of our corruptible bodies which when they are at the fairest are but dust and ashes and about to proue wormes-meate Let vs then putting iuste rates vpon thinges most admire magnifie and loue those which come most home to our aduantage and make vs appeare liuely beautifull and louely in the sight of God THE FIRST MEDITATION FOR THE THIRD SVNDAY IN ADVENT The Iewes sent Priest and Leuites from Ierusalem into the Deserte to interrogate Iohn Luc. 1. THE FIRST POINTE. CONSIDER that true vertue is of that nature that the more it hides it selfe the more it comes to be knowne and admired S. Iohn ledd a life that litle aymed at any humane estimation His conuersation was rather with wild beasts and birds then men His habitation from his youth was a vaste vnpeopled Desert His habit rough camels haire his diet locusts Yet loe while he hardly appeares a man of this world the Preists and Leuites are almost readie to ascribe the dignitie of a God to him Affection Doe we then my soule desire to be truly greate Let vs take our ryse from our owne litlenesse nothing Let vs loue to be vnknowne and to be reputed as nothing Le ts striue to hide our selues from the eyes of the world and the eyes of God and his Angells will be vpon vs. Our lord is high yet beholds lowe things Let honour seeke vs not we honour for if we seeke it it flyes vs. if we flye it it followes vs. Or if we will needs seeke it let vs seeke it in God who honours his friends exceedingly If we will needs seeke it let vs seeke it where is true and is giuen to none vnworthy of it So seeke it my soule and greedily seeke it and feare not to offend THE SECONDE POINTE. CONSIDER S. Iohns profounde humilitie He was sanctified in his mothers wombe Liued in the wildernesse like an Angell of heauen Had testimonie euen from the mouthe of truth it selfe that he was sent out before him as an Angell to prepare his way Was conceiued by the preists and Leuites to be the Elias nor a Prophete in theit sense nor Messias neuer the lesse he humbly confesses that he is not Christ that he is noe more in verie deede but the voyce of one crying in the Desert that in fine he is not worthy to loose the latchet of his shoe Affection O admirable humilie worthy to be looked vpon and imitated by all that loue Christ O admirable humilitie which whilst it makes S. Iohn appeare as litle or as it were lesse then nothing in his owne eyes he appeares more then a prophete nay a verie Angell in the eyes of God Angells and men O admirable humilitie which canst find out thyne owne nothing in the midst of sanctitie While multitudes of crymes which make vs indeede lesse then nothinge cannot preuayle with our proude hearts to humble them selues O my soule how desparatly are we lost since miserie it selfe cannot make vs acknowledge that we are miserable THE SECONDE MEDITATION FOR THE SAME THIRD SVNDAY OF ADVENT Who art thou Gospell THE FIRST POINTE. CONSIDFR that S. Iohns humilitie was not so much grounded vpon the examine of himselfe and the dignitie he found in himselfe who was sanctified in his mothers wombe as by comparison to the Word the sonne of God wherof he was the voyce whose shoetye he acknowledged by the light of faith he was not worthy to loose For in that sight he truly beleeued he was nothing in the order of nature but by his gift who is because he is nothing in the order of grace and sanctitie but onely by participation with him who is sanctitie it selfe And therfor in that comparison he truly and iustly humbled himselfe and acknowledged himselfe to be lesse in substance worth and sanctitie then a droppe compared to the whole ocean Affection Let vs thus looke vpon on selues my soule and we shall not fayl to fall to nothinge that is to be truly humble Let vs learne to knowe our selues with relation to the knowing God and our selues ioyntly with Sainte Augustine and pride can finde noe groud to worke vpon He is the sole fountaine of all beeing grace and glorie We haue nothing of all this but by his free gift and without it vniuersall vanitie vniuersa vanitas omnis homo viuens What haue we which we haue not receiued And why then doe we glorie in it as though we had not receiued it Resolution Put downe therfor this truth for certaine from S. Cyprian and S. Augustine We must glorie in nothing because nothinge is ours THE SECONDE POINTE. Let euery vallie be filled and euery montaine and hill be made lowe because all flesh shall see the saluation of God CONSIDER how S. Iohn goes still on teaching vs a fitt disposition to receiue the Messias or Sauiour sent from God by preparing his way which is done by leuelling vallies and throwing downe mountaines and hills our leuelling of vallies consists in erecting our hearts from pusillanimitie and despaire by the confidence of seeing the saluation of God or God our Sauiour now neere at hand whom all flesh shall see And mountaines and hills we shall throw downe by diffidence in our owne strength which is meere weaknes by depressing of our high flowen thoughtes and falling downe into the knowledge of our nothing with our humbled lord Affection O my poore perplexed soule why art thou sadd and why dost thou afflict me It is not vpon our owne workes that we builed our hopes but vpon the infinite mercy of that Sauiour who comes by death to giue life to all men And who trusts
in him shall not be confounded for euer Hearke how comfortably he cryes to vs loose the shakles of thy necke captiue daughter of sion Why art thou worne away with sorrow for nothing were you sold and without syluer you shall be redeemed But are our proud hearts happly raysed into mountaines of presumption vpon the view of our owne vertue Downe with them vpon the sight of a God humbled fall downe groueling vpon him and protest to him since omnipotencie is become impotent as it were and lyes at our Feete miserie rottennesse wormes meate shall not dare to aspire Resolution Humbly begge of him that all weake and lowlie soules may be filled with the multitudes of the blissings he bringes downe for man and that all swollen hearts may share in the same and learne of him who is myld and humble of heart That both of them may meete with the ioyes of these blessed tymes and find rest to their soules ✚ IHS THE FIRST MEDITATION FOR THE FOVRTH SVNDAY IN ADVENT Prepare the wayes of our Lord. THE WORDS OF THE GOSPELL THE FIRST POINTE. CONSIDER how this voyce of one crying in the Deserte this holy Euangellicall preacher S. Iohn teacheth vs how worthily to prepare our selues against the coming of his and our diuine Master saying prepare the way of our Lord. And how doth he teach vs First by his example by an absolute retreate from the world to liue in a vaste wildernesse by austeritie in meate drinke and clothes secondly by his preaching the penance which he had first practised admirable humilitie and contempt of honour publikly professing himselfe to be nothing Affection None my soule is duely prepared to receiue our diuine Sauiour who doth not first renounce the world at least in affection if not in effect and exercise acts of a penitentiall life Vnlesse we doe pennance we shall all perish togeither None is fit y prepared to receiue the humble sonne of the hūble mother but he that feares not to make publike professiō of humilitie and contempt of honours with S. Iohn saying I am not Christ I am not Elias I am not the Prophete whom you seeke nay contrarily my soule we for our parts are poore miserable sinners We are not worthy that thou ô Sauiour of the world shouldst enter vndter our roofes THE SECONDE POINTE. The voyce of God was made vpon Iohn the sonne of Zacharie in the Deserte CONSIDER that it was in the Deserte that the word of God descended vpon this great Prophete that is there it was that he was replenished with diuine inspirations sacred conferences and heauenly doctrines And there it is too that we ought to heare our lord as he doth promise by O see I will leade her the sinfull soule into the wildernesse and I will speake to her heart Affection If we desire in good earnest my soule to be instructed from heauen and to haue diuinelie sweete conferences with our heauenly spouse our hearts must turne deserts that is things forsaken by the world and freely forsaking it that in solitude and silence we may truly say speake ô lord for thy seruant heares say to my soule I am thy saluation but say it so that I may heare it That good God ceases not amidst the multituds of our follics and vanities to speake to vs but it reaches but to our eares onely the noyse of the world hinders our heart to heare those heauenly inuitations come my loue my doue my spouse and thence it is we answer not as we ought my beloued is myne and I am his THE SECONDE MEDITATION FOR THE SAME SVNDAY OF ADVENT Make his pathes straight Luc. 3. THE FIRST POINTE. CONSIDER that the great kinge of heauen is daigning to come to vs and it is butt fitting that we prepare his way by making his wayes right and straight that nothing may hinder his gracious accesse to our hearts nothing doth more hinder his coming to vs then our duplicitie and crookednesse of hart our indirectnesse of intention for a double tongued mouth he doth detest but loues to meete with the simplicitie of a doue I know saith Dauid my God that thou prouest the hearts and louest simplicitie Who walkes simply walkes confidently and our lord protects him and directs his wayes Affection It is the great kinge of heauen my soule who by an excesse of goodnesse is readie to come into the earth to comfort vs to instruct vs to redeeme vs. Not now in Maiestie to fright vs but in humilitie in simplicitie in abiection in the forme of a seruant to teach vs in his owne person to be simple and right and fearing God Let euerie mountaine and hill then be humbled all lightnesse of harte be subdued all harshnesse be banished all duplicitie be corrected The humble mylde and simple lambe will onely lodge in an humble mylde and simple breast THE SECONDE POINTE. Who art thou the Gospell CONSIDFR that howeuer this question was put by the Pharisies to S. Iohn captiously it may be or out of some curiositie yet may it be profitably proposed to each one of vs for our spirituall aduantage Who art thou A Christian or one honored with the name of Christ Further who art thou An English Christian Catholike that is one who is not onelie honored with the name of Christ but also blessed for being called to suffer for that name But who art thou finally Not onely a Christian an English Catholike Christian but euen one by a singular dignation called to be the spouse of Christ Affection Good god my soule what titles of honour and dearenesse has not heauen bestowed vpon vs which haue not bene granted to thousands of others But alas may not these honours rather cause feare then ioy for as gifts are increased doe not also our accompts ryse higher By the title of Christian we are bound to be imitatours of Christ and to expresse his life in ours By English Catholikes we are pointed out as the peculiar champions of Christs truth And by spouses we ought to be intirely and without reserue his Alas haue our liues bene answearable therto Haue we not fayld in such and such thinges c. with firme resolution of amendement THE FIRST MEDITATION FOR THE FIRST SVNDAY AFTER THE EPIPHANIE Iesus remayned in Ierusalem and his parents knew it not Luc. 2. THE FIRST POINTE. CONSIDER that as it happened here to Marie and Iosephe so it chanceth often not onely to sinners by mortall sinne but euen to most vertuous and deuoute soules that Iesus some tyme seemes to be lost while he absents himselfe without their knowledge that is while he withdrawes for a tyme the delicious consolations of his presence to trye whether their loue be chaste that is free from selfe interest in that they loue not for any temporall commoditie or any spirituall solace but for his owne infinite goodnesse alone Nor can they oftentymes whithout much patience labour and sorrowe find him againe Affection Here in it is my soule that
most iustly admire him whom our Sauiour the wisdome of God seemed to admire how euer he could not indeede be subiecte to admiration to whom nothing was vnknowne His great faith being but yet a gentile then which our Sauiour testifies he found none greater in Israell His tender care of his sicke seruant whom he tearmes his child His greate humilitie iudging himselfe vnworthy to haue our Lord come to him His true sense of his power or omnipotencie who he knew could cure at any distance by his word alone saying say but onely the word and my boy shall be healed Affection Iustly I say my soule may we admire those many and great vertues in that poore gentile but much more that mercyfull Lord who first freelie gaue what he pleased afterward to admire for faith is not ours by nature but is a heauenly light sent from aboue wherby he and we are taught to loue and serue the meanest as our children or brethren humbly to deferre to our Superiours to haue high thoughts of Gods omnipotent power and with an absolute confidence to flye to his ayde in all our owne and our neighbours necessities We will therfor not so much admire as striue to imitate the good Centurion in our approches to our almightie Lord. THE SECONDE POINTE. I haue not found so great faith in Israel CONSIDER that our Sauiour makes well appeare that God is not the God of the Iewes onely but of the Gentils too For how euer the Iewes bragged that God was onely knowne in Iuda and that his name was great in Israel yet Truth reproches to them that he had not mette with so great faith in Israel as he found in that poore gentile and with a dreadfull minace leaues them in a doubtfull expectation what might become of them who esteemed themselues alone Gods chosen people with exclusion of all others saying many shall come from east and weste and shall sitt downe with Abraham Isaac and Tacob in the Kingdome of heauen but the children shall be cast out into exteriour darknesse where shall be weeping and gnashing of teeth Affection Who thinkes himselfe to stande my soule let him beware that he fall not Ther is noe assurance in mans fayling force Be our vocation neuer so holy and angell-like there is noe securitie the brightest Angells fell Seeme we to sayle neuer so prosperously yet we haue iust cause to dreade a storme and oftentymes we meete with shipwrake euen in the harbour Blessed therfor saith a holy Father is the man who is alwayes fearfull and diffident of himselfe Accursed is he who places his confidence in man If none know then who is worthy of loue or hate let vs labour the more that by good workes we may make sure our vocation and election as saith that blessed Pope S. Peter being taught that wholsome lesson by his owne fall THE FIRST MEDITATION FOR THE FOVRTH SVNDAY AFTER THE EPIPHANIE When he Iesus entered into the boat his Disciples followed him and loe a great tempeste arose c. Matt. 8. THE FIRST POINTE. CONSIDER that there could neuer appeare more securitie then when good Disciples followed their good Master Iesus nor hope of a more happie nauigation then when they were imbarked in the same boate with Christ And yet loe a greate tempeste arose in the sea so that the boate was couered with waues which threatened present shipwracke Affection Ah my soule let vs neuer esteeme our selues secure while we sayle on this dangerous sea of the world at noe tyme in noe place in noe companie The whole life of man is a temptation vpon earth How euer we haue the happinesse to be Christians that is to be Disciples and followers of Christ Though we haue otherwise the singular grace to be Catholike Christians and to sayle in Peters shippe where Christ is the souueraigne Pilote yet stormes often arise and we are readie to perish and perish we shall infallibly vnlesse we fixe our whole confidence as a sure anker in his power who is able to make the windes and sea obedient to his orders THE SECONDE POINTE. The boate was couered with waues but he Iesus slept CONSIDER that as our Sauiour deales here with his deare Disciples so doth he ordinarily with his dearest friends The Disciples are readie to sinke while he as though he were not concerned in their danger quietly sleepes The faithfull soule finds her selfe surrounded with all sortes of temptations which so violently make heade against her that she seemes euery moment readie to perish And yet Iesus sleeps that is leaues her to her selfe readie to be swallowed vp in those raging stormes of her poore afflicted conscience So that whether she sinkes or swimmes she scarce knowes because Iesus seemes asleepe to her Affection And yet my soule all is safe Iesus is in the boate with vs. While we remayne in his blessed companie and adheare to his ayde we may be tossed but sinke we shall not for the God that keepeth Israël shall neither slumber nor sleepe but assures vs that if we place our confidence in him he will be with vs in tribulation that he will deliuer vs and glorifie vs. For the rest it is good for vs to be thus tryed that we may learne by longe experience and neuer forgett that our strength is weaknesse that our danger is in our selfe-confidence and our assurance in the great God of all consolation Inte Domine sperabo non confundar in aeternum THE SECONDE MEDITATION FOR THE SAME SVNDAY The Disciples came to Christ and wakened him saying Lord saue vs we perish THE FIRST POINTE. CONSIDER that as in the Disciples iust feare of perishing we ought to apprehend our owne danger in tymes of temptation so by their example we may find securitie They trust not to their owne strength or skill but run presently to Christ for ayde they crye out and awake him they acknowledge in his eares the hazard they run saue ô Lord saue vs say they we perish Affection Let vs not then my soule amidst our frequent temptations and stormes of soule fall to distrust disquiete and perplexitie of mynde nor yet hope by disputes and as it were by force of armes to vanquish them But let vs vpon the verie first rysing of such tempests imitating the Disciples run to Iesus and cast our selues into his secure bosome wherin alone is our safe sanctuarie Crye out so lowde that you may awake him that man-louer loues to be importuned and is wonne therby Tell him with all humilitie and resignation to his blessed will the danger you are in your feare of falling in your selfe with firme hope of standing by his grace saying saue ô Lord saue vs we perish THE SECONDE POINTE. Why are you fearefull ô yee of litle faith CONSIDER as well our Sauiours mylde reprehension as present deliuerie of his fearefull Disciples It is not a moderate feare that he reprehends in them which is the begining of wisdome but their infidelitie or lacke
faithfull who are to raigne in that Kingdome to a mustardseede which is saith he the least or the least kinde of all the seedes What are we to learne hereby but that to be truly of the number of the faithfull to be fitt to raigne for euer in that celestiall Kingdome we ought to be litle and euen the least that may be in our owne esteeme and in our owne desires of being esteemed by others for knowing indeede our owne weaknesse miserie and nothing with what iustice would we haue others who know vs not to esteeme vs some thinge contrarie to our owne certaine knowledge and truth Affection Marke my soule how our humble Sauiour seemes to labour to imprint deeply into our soules that great litle vertue of humilitie which S. Paule qualifies Christs owne proper vertue virtus Christi This he doth by word and worke at all tymes and places in his birth life and death He neuer taught any other greatnesse in earth then to be litle He amongst you saith he who desires to be the greatest let him be the least Vnlesse you become like these litle ones pointing to the children you can not enter into the Kingdome of Heauen You must belike grains of mustard seed saith he here O saith S. Augustine so great a thinge it is to become litle that had not the great God of heauen taught it vs by his owne example we should neuer haue learnt it THE SECONDE POINTE. But when it is growne it is greater then all hearbes and becomes a tree CONSIDER that from the smale beginings of Christ and his fruitefull spouse the Catholike Church which appeared so abiect and contemptible in the eyes of the world that it was deamed a scandall to the Iewes a follie to the Gentils grew so great in the tract of tyme that noe woode brought out so faire a tree for its flowers for it fruite for its large branches which extend themselues all the world ouer So that as farre as the sunne spreads its light the light of the Gospell is spredd the faithfull preach and dye for Gods truth Affection Dost thou desire to be great indeede my soule begin from being the least So did thy Sauiour Christ and his Church wherof thou haste the happinesse to be a member Was there a mother to be choysen for the sonne of God The Highest looked downe vpon the litlenesse of Marie and was pleased in her Is that sonne to be lodged in earth A litle caue is prepared for his Louure Is he to subdue the world to his heauenly fathers seruice He exinanites himselfe and becomes a litle child Must this heauenly child haue Apostles to send to conuert the world He makes choyce of a litle troupe of sillie fishermen And yet by these and by this conquering litlenesse the world is vanquished Proud Philosophers fall into their netts Royall Diademes fall at their feete The ignominie of the Crosse turnes honorable and is planted ouer all the face of the earth O may these examples of prosperous litlenesse confound our pride and conuert vs. THE SECONDE MEDITATION FOR THE SAME SVNDAY So that the foules of the aire come and dwelle in it CONSIDER that as this tree sprunge frō this smale graine or mustardseede affords a place as well of repose as repaste to the smale innocent birds of the aire not to the great ones which being more earthly feede on carion and liue by rapine So doth the goodly large spredd Tree of the Catholike Church giue as well shelter as nourishement to those birds of Paradice the faithful of Christ who hauing their thoughts continually aboue affecte noe more vpon earth but a meere liuelyhoode wheras those that are great in their owne eyes and heauie harted are drouned in earth and earthly cogitations and can neuer be saciated Affection There is noe place my soule vpon this tree of the Gospell for those rauinous birds and soules of earth who can neuer be glutted with the base pleasures and grosse fare of the oynions and garlike and flesh potts in this Egipt of ours who by how much more they abound by so much more they starue while those other birds of Paradice feede deliciously and lodge securely vnder the sweete shade of the glorious tree of the Catholike Church whose fruite is sweete to their throte There those chaste turtles intertayne themselues with their belowed mates and singe one to one dilectus meus mihi ego illi my beloued is myne and I am his THE SECONDE POINTE. The Kingdome of heauen is like to a mustardseede CONSIDER that the Kingdome of heauen which by some Fathers is said to be the word of God in the holy scriptures is compared to a mustard seede and that most fitly Looke vpon a graine of mustarde slightlie and you shall neither find sauer nor taste in it so is fares also with the word of God which looked vpon curserily without due reflection makes smale impression in mans harte Marrie let that smale graine be brused and a strange firie vertue is felt which affects the braines and drawes teares from the eyes And doth not the word of God being diligently pondered blesse the hart with a strange sweetnesse aboue that of honie and the honie combe And is it not according to the Prophete vehemently burning and delightfully inflaming and drawing teares of heauenly delight from our eyes Affection Thus it happened to the two good Disciples in their way to Emaus where Iesus discoursed with them of which they said to each other did not our harts ardently burne when he Christ spoke to vs in the way and opened the scriptures to vs Thus fared it with him who hauing stript himselfe of his clothes said pointing at the bible it was this booke that robbed me And thus it will fare with vs my soule if we doe not onely reade but seriousy ponder and ruminate the word of God for it was in the meditation of it that the deuoute Dauid testified his harte was sett on fire MEDITATIONS FOR SEPTVAGESIME SVNDAY THE FIRST MEDITATION Of the great and wonderfull benefite of mans vocation to the knowledge of God THE FIRST POINTE. CONSIDER how the Almightie God that great Master of the familie of the whole vniuerse began earely in the morning to call workemen into his vineyard that is from all eternitie before tyme yet was being moued thervnto by noe other motiue then his owne immense goodnes and most iust will According to that of Ieremie In euerlasting charitie hane I loued thee and therfor haue I drawen thee taking compassion And S. Iohn not as though we haue loued him but because he hath loued vs and againe because he loued vs first Affection We were nothing my soule from all eternitie and in tyme so many thousands of yeares run ouer and still we lay in our nothinge There was nothinge then to moue that excesse of goodnesse to take me into consideration and call me to his seruice because I was nothinge at all Nothing
old heauen and earth God and man conspire togeither to putt vs out of all doubt that our Iesus is the beloued sonne of God the Father in whom he is well pleased And therfor with our whole soule we ioyne with the whole Court of heauen and adore that onely begotten who dyed for vs and esteemed it noe stelth to be equall to his heauenly father THE SECONDE MEDITATION FOR THE SAME SVNDAY And his face did shine as the sunne and his garments became white as snowe Matt. 17. THE FIRST POINTE. CONSIDER that Peter Iames and Iohn vpon the onely aspect of the transcendant splendour and beautie of Iesus his body and garments are so transported with ioy that they take a present resolution to build tabernacles vpon the toppe of Thabor and to remayne there because Peter out of the deepe sense of the heauenly delight which he felt professed freely to that diuine Master of theirs that it is good for them to be there Affection O my soule if litle glimpses of glorie be so delightfull what will the whole light of glorie proue If a litle exteriour glorie of the body be so precious what will the essentiall glorie of both body and soule be experienced If momentes of ioyes were powerfull enough to begett an absolute contempt of all other thinges in those Apostolicall hartes what should not firme hopes of eternities worke in ours If God blesse vs with heauenly gustes at our prayers c. Let vs humble our selues and be thankfull for them as being the seede of glorie But we must not be too greedie of them nor resolue to dwell in them Iesus must passe from Thabor ouer Caluarie before he enter into his owne Kingdome and so must we Christians too THE SECONDE POINTE. He spoke with Moyses and Elias of an excesse CONSIDER that while Peter Iames and Iohn like men are so transported with a smale foretaste of glorie that they wishe noe better then to liue vpon the toppe of that pleasant hill Our deare Lord and Master whose thoughts are alwayes vpon that which tends to the accomplishment of his heauenly fathers will is thinking and discoursing with Moyses and Elias of his paineful death and passion Affection We are but pilgrims in this world my soule not inhabitants We haue noe permanent citie here but we are makeing home to an euerlasting one where we are fellow citizens with the Saints and God's domestikes nor can we follow a surer guide then our Sauiour Iesus His way is through sufferances contradictions ad Crosses in euery kind And is it not our perfection to expresse his life in ours that by suffering with him we may raigne with him Good it is indeede to haue gusts and foretastes of the consolations of God! but farre better to follow the God of consolation amidst his desolations sufferances and abandonnements who ioy being proposed vnto him sustayned the Crosse contemning confusion Say then with S. Teresa aut pati aut mori either let sufer or dye THE FIRST MEDITATION FOR THE THIRD SVNDAY IN LENT And Iesus was casting out a Diuell and he was dumbe Luc. 11. THE FIRST POINTE. CONSIDER that the Diuells dominion was spredd in a manner ouer all the face of the earth Altars were erected Idolls sett vp Idolatrie or the worshippe of the Diuell raigned in euery place so that his pride growen greater then his power he durst attempt vpon the sonne of God as in the first sunday in Lent but in steed of victorie he mett with confusion He was ouerthrowen with the sword of the word of God without any other armes But now Iesus to comply with and exercise the Office of a Sauiour being sent to free the world out of the Diuells tyrannie setts vpon him by his power and authoritie and by absolute commande chaceth him out of the possessed body Affection O blessed fruites of the coming of our Sauiour Iesus Christ Poore man was kept à slaue vnder the Diuells tyrannie nor was there any power in earth to free him but Iesus our Helper in opportunities that is seasonably as he iudges fitting in tribulation in temptation c. came graciously to his ayde he assaults that stronge one forceth him by his flight to acknowledge the power of his Master who begins sake his raigne and abate his pride nor doth he this in his owne person onely but euen leaues the like power in his holie Church He graciously teaches vs by his example how we are to behaue our selues in temptation and shewes vs in what power we ought to subdue that fierce foe Blessed and magnified be he for euer who hath left such power to the sonns of man THE SECONDE POINTE. CONSIDER that though the Diuells taking possession of mans body be not verie comon yet his possession of mans soule is but too ordinarie And how euer we perceiue it but a litle yet it is farre more dangerous and most absolutly true Neuer are we so vnhappie to committ mortall sinne but the Diuell takes full possession of our soules grace departs the holy Ghost is turned out of dores the Diuell becomes our Master and we his miserable seruantes and slaues ouer whom he exercises à tyrannicall dominion We become blind to good walke in darknesse not discouering what is fitting to be done and dumbe too as to the making profession of what we know to be right Affection O my soule this is the possession indeede which we ought most to feare and dispossession which we ought most earnestly to seeke for because we haue left him who is able to throw both body and soule into Hell fire because our strength hath left vs we are sicke of a deade palsie and sore tormented by the Diuell Let vs neuer cease from sighets and sobbs and lamentations while we rcmayne in this sadd captiuitie Gods grace alone is able to deliuer vs. Let vs begge it incessantly like poore lost slaues knowing that there is noe meanes to flye from him but to him from him offended to him appeased saying haue mercy vpon me ô God according to thy great mercy and according to the multitude of thy commiserations because my miserie is exceeding great and needes noe lesse a cure THE SECONDE MEDITATION FOR THE SAME SVNDAY Euery Kingdome deuided against it selfe shall be made desolate and a house shall fall vpon a house Luc. 111. THE FIRST POINTE. CONSIDER that though we had not had truth it selfe which none dare contradicte to assure vs of this so necessarie a lesson yet common experience makes it but too sure to verie ordinarie capacities The internall diuisions and broyles of England France Spayne Italie and Flanders to goe noe further haue oft hazarded their vtter ruine And the vnhappie misintelligences of communities and particular families haue not onely disordered them and depriued them of the blissings of peace and quiete but haue euen exposed them to publicke scandall and desolation it selfe Affection How deare then my soule ought vnanimitie and vnion of harts to be to vs
which rayseth a litle with Gods blessing vpon it to great matters at least to sufficiencie and content This was the Legacie B. S. Augustine left his children vnitie of hartes and communitie of the same purse Noe myne and thyne the true cause of deuision This was the Apostles inheritance giuen them by the holy Ghost one hart and one soule This was the songe which the Royall Psalmist sung with such ioy and found so good and delicious the vnanimous cohabitation of brethren which like a precious oyntement conueyes it selfe through all the parts of the body Powre then ô Lord the loue of brotherlinesse and peace into our harts that being annointed with the dewe of thy spirituall vnction we may be ouerioyed with the grace of thy benediction THE SECONDE POINTE. Who is not with me is against me and who gathers not with me doth disperse Luke 11. CONSIDER that the sonne of God hath said it whose words can neuer passe Who is not with me is against me there is noe meane noe third way Noe man can serue two Masters God and Mammon There is nothing that raignes in mans hart but either cupiditie or charitie What is giuen to cupiditie is giuen to that badd master the Diuell But what is done for charitie is done for the best of Masters our good God and so we goâ— happilie with him and gather with him If our harts say liue Iesus and our actions be done actually or vertually for his sake we aduance in vertue and treasure vp for heauen If we fayle of this we walke not with God we disperse the Deuill getts a share more or lesse according to the greatnesse or litlenesse of our actions Affection Let vs not goe on biasing my soule and halting on both sides If one onely God be our all let all our thoughtes words and workes be directed to his honour If it were he not Baal or any strange Gods which created conserued and redeemed vs with his owne pretious bloode let him not them souueraignely raigne ouer vs. The bedd of our hart is to narrow for two let our lawfull spouse the Master of it wholie possesse it What euer we doe and not for that for which diuine wisdome ordered it to be done that is Gods honour though in its owne nature it be good yet for want of its right end it falls short Concludes S. Augustine THE FIRST MEDITATION FOR THE THIRD SVNDAY IN LENT Iesus went beyond the sea of Galilee and a great Multitude followed him THE FIRST POINTE. CONSIDER that we neuer walke more safely then when we follow Iesus Neuer are we more sure then in his blessed hands Neuer better prouided for then when distrusting in our owne prouidence â—e let pure loue to him which is alwayes accompaigned with Prudence leade vs after him to conuerse with him to receiue the heauenly dewe of his diuine word and to admire the wonders of his admirable workes euen with the neglect of the whole world beside as did this pious multitude Affection Let then my soule our first and principall care be imployed to followe Christ to seeke his Kindome or raigne ouer our owne harts and the harts of all men and his iustice by giuing beleefe to his words and reposing confidence in his gracious prouidence without permitting our thoughts to be afflicted with an anxious sollicitude for temporall thinges which infallibly shall be giuen vs or as it were shall be cast in to the bargaine Our heauenly father better knowes then we our selues what is necessarie for vs as well for our bodys as our soules He may leaue vs till we begin to be hungrie of both foodes but expect him and absolutly depend vpon him and that pious father of ours will not see vs fayle in the way THE SECONDE POINTE I haue compassion of the multitude CONSIDER that when the pious multitude had once giuen this ample testimonie by following him three dayes in the wildernesse of their loue and perseuerance heauenly wisdome found it seasonable to giue them also a testimonie of his power and goodnesse in one and the same miracle of his power in making fiue loafes and two fishes extende to the feeding and saciating of fiue thousand persons and of his goodnesse by applying the effects of that power to solace and nourish that hungrie multitude saying with compassion misereor super turbam that is my verie bowells are moued with pittie in pointe of the multitude of those that follow me Affection O my most gracious Lord how easily is thy paternall harte inclyned to pittie The pen of the holy Ghost may seeme to haue laboured to make it euident to our hartes I will not leaue you orphants If I come not presently expect me for coming I will come Can a mother forgett the child of her owne body And tho she could yet I am your foster-father and cannot forgett you Ah my soule what expressions can be deuised more tender Our Lord is indeede pittifull and mercifull patient and exceeding mercifull We haue reason to admire his power to dreade his iustice to venerate his sanctitie to magnifie all his Attributes yet nothing nothing comes so home to our vses as his goodnesse nothing sutes so well with our miserie as his boundlesse mercy THE SECONDE MEDITATION FOR THE SAME SVNDAY Euery one tooke as much as they would and they were filled Iohn 6. CONSIDER rhat our almightie Master is equally powerfull to worke his owne designe and our full satisfaction as well in litle as in great matters If a world be to be made he rayseth it out of nothinge If thousands be to be fedd in the wildernesse fiue loaues and a few smale fishes is Matter enough for him to worke vpon and to increase that smale prouision into such a plentifull store that he affords euery one of them as much as they will and they are all filled and saciated Affection Yes my soule our great Gods will and power are wholy equall all that he will he can it is he who wrought all that he would in heauen and earth nor can any resist his diuine will He needes noe matter to worke vpon he requires noe length of tyme to wotke in he has done in a moment he feeds whom he will with what he will and whom he feeds he fills he saciates Alas the world my soule with its fattest feasts doth not saciate vs. Vnlesse what we eate issue from thy holy hand and come with thy benediction vpon it great God we doe but languish and fayle in the way But if the litle we haue be accompayned with thy blessing it feeds it fattens it delights it saciates THE SECONDE POINTE. CONSIDER that though this multitude had iuste reason as well to magnifie his wonderfull power as to loue and imbrace his bountifull goodnesse in the stupendious multiplication of a few loaues c. Yet was but that a poore shadowe of Gods fauours to vs Christians as their obligations also were incomparably lesse hen ours There fiue loaues
fedd fiue thousand but with vs in the blessed Sacrament one bread of life descending from heauen feeds fiue thousand millions They receiued onely bodily foode and but once we the true foode of the soule which giues grace and strength and leades to eternall life and that too as often as we please Affection Crye out then my soule and let all Christian hartes crye out thou art great ô Lord thou art great thou art great and wonderfully laudable and thy greatnesse hath noe bounds nor end Thy friends ô God are too too much honored their dominion and raigne in thee are exceedingly confirmed and firmely established Thou giuest foode in due tyme to euery creature Thou feedst the multitude which followes thee with breade of miracle and thy Christian children with the breade of Angells O res mirabilis ô wonder of wonders A poore and abiect seruant eates his Lord and Master THE FIRST MEDITATION FOR PASSION SVNDAY Which of you shall argue me of sinne Io. 8. CONSIDER the incomparable innocencie of our Sauiour Iesus Christ who could stand vp vndauntedly amongst all the Princes of the Scribes and Pharisies his mortall enemyes and prouoke their malice to argue or conuince him of sinne Who will or can conuince me me of sinne They can carpe his best actions they can reuile him they can calumniate him they can horribly blaspheame him saying he has a Diuell in him but the most impudent among them aduentured not to fixe any stayne of sinne vpon him nor would he suffer it as being altogeither inconsistant with his diuinitie There is noe guile framed in thy sacred mouth Affection Noe my deare Lord those fatt bulls may beseedge thee and many dogs may compasse thée about but they shall not be able to teare thy inuiolable innocencie They shall find noe guile in thy sacred mouth nor blemish in thy actions We alas are they that haue sinned we that haue done vniustly we that haue committed iniquitie We dare not pretend to innocencie but at least sweete Iesus giue vs thy holy grace humbly to acknowledge our faults neuer laying claime to that which we haue noe right to And if calumnies be putt vpon vs falsely giue vs courage to neglect them by thy example vnlesse they be such as dishonour our ministerie or office by which we are made lesse able to performe our duties in which case giue vs grace to deney them with simplicitie and modestie without rendering euill for euill leauing the rest to Gods sweete prouidence THE SECONDE POINTE Doe not we say well that thou art a Samaritane and hast a Diuell Io. 8. CONSIDER the strange peruersitie and obstinacie of the Iewes who while they could find nothinge to reprehend in his doctrine nothinge in the truth of his words nothing in point of his life and manners they fall to iniuries and those most outragious ones saying with approbation of their rashe iudgement Did not we say well that he is a Samaritane a base fellow and has a Diuell The first accusation he past ouer in silence for he was indeede the true Samaritane that is the keeper and sauer of man But the seconde which was a most horride blasphemie he would not let passe but replyd to it in short with all the mildnesse and modestie that might be saying I haue noe Diuell Affection Detest my soule such a damnable peruersitie which while it finds nothing in words or actions reprehensible falls to iniurious languadge and obserue that as the Iewes malice mounts higher so our Sauiours mildenesse doth transcende They most horribly blaspheame by vniting in his person God and the Diuell two of the most absolute extreames He onely repulses that iniurie by a most milde and short replye I haue noe Diuell Let vs thus proceede my soule when our most innocent words or workes are mistaken or carped at let vs pay a mylde replye to truth without wrangling For the rest our innocencie will afford ioy enough to our harts THE SECONDE MEDITATION FOR THE SAME SVNDAY If I tell you the truth why doe not you beleeue me Io. 8. CONSIDER that our Sauiour was not onely truth it selfe which could neither deceiue nor be deceiued which the Iewes might in some sorte be ignorant of but he had vsed all the meanes possible to make it appeare to them by effectes He had cured their blind their deafe their dumbe and lame He had appeared in glorie and had the testimonie of heauen and earth that he was the sonne of God He had shewen his power ouer the Diuells There was noe guile found in his mouth nor offence in his actions as his mortall enemyes being prouoked made good by their silence and yet they beleeue him not Affection May not then one say ô Lord what couldst thou haue further done for thy vineyard for thy deare people of thy holy Land which thou didst not Thy testimonies were but too too credible thy miracles were innumerable visible vndenyable From thy diuine mouth flowed honie and milke thy actions were wholie laudable But their malice their auarice their ambition hardene their harts and blinded their vnderstandings Let vs say they circumnent that iust man he is vnprofitable to vs and contrarie to our workes He is the heire le ts kill him and the inheritance is ours Hence it is my soule that the good seede of Gods truth plainely proposed and inculcated to our harts are stifled in vs by our inordinate desires of honours pleasures profitt THE SECOND POINT If I say the truth why doe you not beleeue me CONSIDER that though the Iewes appeare and are indeede hugely blame-worthy yet I feare if the proceedings of many of vs Christians be well looked into we shall be found noe lesse guiltie They sawe the miracles yet their malice at least made them conceiue that they were done by the power of the Diuell but we beleeue without all doubt that they were done in digito Dei They sawe the innocencie of his life yet misdoubted hypocrycie We beleeue him to be that most innocent person in whose mouth there is noe guile They were in doubt of his Deitie We beleeue firmely that he is the true sonne of God Affection And yet my soule while we confesse all this to be so true that we dare not misdoubt any part of it doe not our actions often tymes belye our beleife and Gods truthes are blaspheamed therby We beleeue his almightie power by which he workes wonders at his pleasure and doth all that he will in heauen and in earth and yet being men of litle faith we doubt of his fatherly prouidence in the tyme of necessitie We well know the innocencie of his life and that it ought to be the rule of ours and yet our liues are so vicious and deceiptfull that we quite swarue from that holie rule we cannot be knowne by it We willingly professe that Ch. Iesus is our Lord and our God and yet we appeare in the eyes of his enemyes so poore seruants of his that
they cannot beleeue we beleeue him to be such indeede THE FIRST MEDITATION FOR PALME SVNDAY They the Apostles putt their garments vpon the Asse and made him Christ sitt theron CONSIDER that the sonne of God consubstantiall with his Almightie father and equall to him in Maiestie and glorie could not by ascending become greater or more glorious since nothing can surpasse or euen in any sort attayne to infinitie But what he could not by ascending he could by descending and humbling himselfe which he did in his birth in all his life in this day of his tryumphe making his entrie into Hierusalem vpon a sillie Asse and therfor God exalted him and gaue him a name surpassing all names a name which brings heauen and earth downe vpon their knees to adore him Affection Behold my soule the Kinge of heauen in the day of his tryumphe mounted vpon a sillie Asse in that royall Citie Ierusalem and obscrue that he seemes to make it his busines in earth to decry pride and exalt humilitie and to leaue vs in this one lesson an example of the ruine of the one and a cure of the other Triumphes are vsed to be made by proud man in coasâ—he on horte with Lions and Elephants By humble Christe vpon a poore asse What more abiect then a sillie asse The onely Christian way then to ascende and tryumphe is to descende To erect our heade into the skeies without the roote humilitie is to seeke ruine not aduancement and grouth of spirit THE SECONDE POINTE. FOR THE SAME SVNDAY CONSIDER that though our Sauiour Iesus-Christ be most iustly admirable adorable and amiable in all circumstances in the glorie of his heauenly father which he is possessed of by the right of his eternall generation in his power of workinge innumerable miracles in his scantlinge of glorie on Mount Tabor c. Yet neuer is he more to be admired adored and loued by poore man nor euer speakes he more tendernesse and edification to his hart then when for his loue and example he makes choyce of that which to the world appeares most ignominious poore and abiect as in this poore entrie of his he did Affection When I looke vpon the multitude of thy miracles greate God I admire and adore thy power When with the whole strife of my hart I essay as I am able to behold thee in thy seate of glorie I feare to be oppressed therwith and am forced to fall downe vpon my face with those celestiall spirits and adore thy Maiestie But when thou dost graciously please to suffer that Maiestie of thyne to appeare in ignominie poore and abiect like one of vs I fall downe vpoÌ„ thee without dreade with a strange confidence with a huge dearenesse saying in my harte what can he deney me whose singular mercy will needs share in my miserie Be ignominie pouertie and abiection alwayes deare to me since deare to him who dyed for me THE SECONDE MEDITATION FOR THE SAME SVNDAY The Apostles brought an Asse and made him sit theron CONSIDER that heauen is not further remoued from the earth then the wayes of the world are distaÌ„t from the wayes of God and mans cogitations from Gods Men thinke their greatnesse will be mistaken vnlesse they testifie it by the magnificence of their garments and their vast traynes of horse and men The sonne of God contrarily comes in the name of our Lord with two or three poore fishermen mounted vpon an Asse in the onely day of his tryumphe and in that abiectnesse finds his glorie and euen in that is ackdowledged to be the true Messias or kinge Affection If our desires be honour and glorie my soule let vs not feare to pursue them so it be by the way which our Sauiour taught vs not by those of the world which leade quite contre and seduce vs. The world seekes honour by high and glorious wayes and the more he pursues it the more it flyes him Christ walkes on in humble and abiecte wayes and it comes to meete him He is saluted with noe Hosannas in Ierusalem till he haue first humbled himselfe to ride vpon an Asse nor will he enter into his birth-right in the heauenly Ierusalem till he haue humbled himselfe to death and that the infamous death of the Crosse Let abiectnesse then my soule be thy honour foolishnesse thy wisdome and the infamie of the Crosse thy glorie THE SECONDE POINTE. He went into the Temple CONSIDER that our B. Sauiour who had taught the Iewes that he sought not his owne glorie doth here verifie the same in effect both to them and vs when presently withdrawing himselfe from the glorious acclammations Hosannas and Benedictus es giuen to him as to their true Messias and Kinge he went to the Temple there to doe his Fathers worke and aduance his glorie by casting out of it all that sold and bought therin and the tables of the bankers and the chaires of them that sold pigeons he ouerthrew saying to them it is written my house shall be called the house of prayer c. Affection Hence we are taught my soule by Christs example to run from the glorie which any one may ascribe to vs tho with neuer so great applause to imploye our selues in glorifying God especially in his owne house See how our sweete Sauiour according to the Psalmists expression is eaten vp with the zeale of that holy house and how being the mildest amonge the sonns of men he takes the whippe into his hands and resolutly without feare of offending driues those vnworthy negotiatours out of his Fathers house Ah my soule what may not they then feare who buy and sell Christs patrimonie in the Church Ah Christians what may not we feare who beleeue that we are not onely in the Temple of God but euen in the reall presence of the God of the Temple and yet seeme rather by our loose behauiour c. to come to affront him then to adore him in his owne house and presence THE FIRST MEDITATION FOR THE SECONDE SVNDAY AFTER EASTER I am the good Pastour Ihon. 10. CONSIDER that as the sonne of God was borne for vs and giuen to vs so he seemes indeede to be all ours and to come home to all our necessities and vses He is not onely the way truth and life by which we are to walke to life euerlasting but looking vpon vs as weake and straying sheepe who often leaue the way forsake truth and are subiect to hazard life by becominge preys to rauinous wolues he graciously proues our Pastour to feede protecte and leade vs by the wayes of truth to those eternally plentifull pastures of his in our owne Lande Affection Let vs my soule truly acknowledge what in verie deede we are To witt the people of his pasture and the sheepe of his hand that sheepe which strayed from the way from truth from life and perished We are indeede weake creatures and daylie subiect to erre in many things and haue litle reason to depende vpon
our fayling strength Howbeit be Gods mercy euer blessed we are not as sheepe without a Pastour but we haue the good Pastour to protect vs. Let vs attentiuly heare his voyce know him and his wayes and wholy depende vpon him and his preists of whom he hath said Who heares you heares me THE SECONDE POINTE. A good Pastour giues his life for his flocke Io. 10. CONSIDER that this Pastour of ours is the good Pastour indeede that is good by excellencie or infinitly good which he makes manifest not by words onely but by many effects what was cast away he brings againe what was broken he binds vp what was weake he strengthens and the sheepe which was lost he seekes and finds and graciously brings home vpon his owne shoulders Nay more the labour of thirtie odd yeares imployd about the care of his flocke had seemed but litle to his loue had he not in the end layed downe his life for the same Affection Ah my soule Let vs blesse him and magnifie his free mercys for euer and euer Without this good Pastour we were all lost eternally It was Gods mercy alone that we perished not all togeither and were consumed for he looked downe from heauen to see whether there were any that vnderstood and sought him among the children of men and he found that all had declined and were become vnprofitable none doing good noe not one And yet while we serued him so poorely there was noe hope of saluation without his helpe nor pardon nor life for vs but that which he purchaced by his owne pretious death Let me euer loue thee thou dearest pastour and purchacer of my soule THE SECONDE MEDITATION FOR THE SAME SVNDAY THE FIRST POINTE. CONSIDER that this good shephard this heauenly Pastour of our soules doth conduct protect and feede vs not after an ordinarie manner but according to his diuine superadmirable and astonishing wayes peculiar and proper to his diuine goodnesse and wisdome alone not onely with the plentuous dugges of his heauenly consolations and foretastes of beatitude but euen with that supersubstantiall foode his owne pretious body and bloud Affection Awake my soule awake and diligently obserue what deare obligations we haue to this good pastour of ours he did not onely come downe from heauen to comfort and instruct vs with his personall presence enduring all the incommodities to which we are subiect in this our banishment but he putts downe his bloude for the price of our Redemption and as though that were not yet enough to testifie the excesse of his tendernesse to his deare flocke by a heauenly inuention and euen a miracle of loue he so leaues vs as yet he remaynes with vs and makes his owne pretious body and bloude the permanent foode of our soules THE SECONDE POINTE. CONSIDER that this good this ineffably good Pastour of ours doth not onely feed vs by this admirable meanes which the Angells could neuer haue dreamt on but will also daigne to be fedd by vs in his poore members our necessitous Christian brethren I was hungrie and you gaue me to eate I was thirstie and you gaue me to drinke Yes saith our deare Pastour verily I say to you as longe as you did it to one of these my least brethren you did it to me Affection Our good Pastour my soule knew that well-borne harts were not willing to receiue and returne nothing but were still greedie to inquire out the meanes wherby they might make mutuall returnes of loue and therfor he himselfe suggests the wayes by which he would haue it done saying as it were to our hartes I your pastour and maker who can otherwise neede nothing that 's yours am notwithstanding hungrie thirstie naked and imprisoned in my poore members your brethren in them I begge breade c. at your dores assuring you that what you giue to them in my name and for my loue you giue to me O what a comforte it is to a truly louing harte to haue so easie a way to render loue for loue THE FIRST MEDITATION FOR THE THIRD SVNDAY AFTER EASTER For a litle tyme you shall not see me and shortly after you shall see me againe S. Io. 16. CONSIDER that we are all pilgrimes trauelling towards our heauenly home and we shall not misse to meete with all kinds of weather Now heate now cold now faire and soone after fowle Sometymes our Sauiour dilates our harts with the aboundance of his consolations and we prosperously spring on in the wayes of his commandements and sometymes againe he retires and hydes him selfe from vs leauing vs to desolations and sorrowes and we become troubled and all our former force and courage seeme to haue forsaken vs. Affection Thus it is my soule that the diuine wisdome deales with his seruants He doth nourish cherish and comfort vs least we might fayle in the way He doth afflict and leaue vs least out of confidence of our owne strength we might erre from the way He giues vs consolations to testifie to our harte that he loues vs. He leaues vs to desolations to trye and make appeare whether we loue him But whether he comfort vs or permitt afflictions to fall vpon vs let vs still venerate his orders and gracious conduct because he it is indeede who is alwayes our refuge THE SECONDE POINTE You shall lament and weepe But the world shall reioyce Ioh. 6. CONSIDER that sorrowes and ioyes goe here belowe by turnes and tymes And still the best parte in apparence is alloted to those whom God least loues the world shall reioyce And the worst as he alwayes tooke it to himselfe so he leaues it to his dearest friends You saith he to his deare Apostles you shall lament and weepe but your sorrowes shall be turned into ioyes Wheras the worldlings ioyes and parte shall be with the Hypocrites who haue receiued their reward Affection Let vs not my soule either admire or enuie the seeming prosperitie of the wicked Their ioyes are but for moments and those too mixt with painefull pleasures They themselues confesse it we are wearied in the way of iniquitie and perdition and haue walked hard wayes while the iust whom we had in derision and in a parable of reproche are counted among the children of God and their parte and portion amongst the saintes There are we my soule to inioye our permanent possession There are our teares to be wiped away for euer and payd with the inioyment of an eternall inheritance which neither eye hath seene nor eare hath heard nor hath entered into the mynde of man THE SECONDE MEDITATION FOR THE SAME SVNDAY Now indeede you haue sorrowe CONSIDER that the sorrowes which we suffer are in this present moment now saith our Sauiour you haue sorrow Now not the next moment for any thinge we know thinges may alter to the better God may assiste death may end all nor ought a wise man to esteeme any thinge longe which shall haue end But put case our sorrowes and
truthes by their ministerie tho otherwise as farre aboue the reach of reason as contrarie to the bent of flesh and bloode powerfully spread themselues all the world ouer and become the familiar and fattening foode not of wise onely but euen Idiotes and children too wherby they are made more learned then the proudest Phylosofer that euer liued Affection O the admirable goodnesse of the Father sonne and holy Ghost who so graciously reueales the mysteries of Heauen to vs litle ones in earth The Father sent vs his onely sonne to purchace vs that singular fauour at the price of his pretious bloode which he willingly and ioyfully vndertooke to teache vs the secreetes of heauen And the holy Ghoste sent from them both so absolutly confirmes our hartes in the beliefe therof that poore illiterate pesants doe not onely knowe more then greatest Phylosofers but are readie to laye downe their liues in confirmation of that truth THE FIRST MEDITATION FOR THE FIFT SVNDAY AFTER EASTER Vntill now you haue not asked anything Io. 16. THE FIRST POINT CONSIDER that the poore beggar needes noe other inuitation to aske then the knowledge and sense of his owne pouertie and want whence the rich of this world doe as litle vse as litle neede to intreate the beggar to aske an almes of him But the riches of heauen by an ineffable bountie and graciousnesse importunes vs vs as it were to importune him saying vntill now you haue not asked any thing aske and you shall receiue Affection Alas my soule me thinkes the longe and certaine knowledge we haue of our owne miserie and want and the daylie temptations we suffer and relapses we fall into should sufficiently inuite vs to haue frequent recourse to a bountifull giuer but now at least being incited by the reproches he makes vs for not asking let vs hourely run to those ouerflowing breasts of mercy and grace least we may seeme gratis to loose our selues Let vs my soule aske seeke knocke that holy violence is gratefull to God with as much importunitie as we truly find necessitie THE SECONDE POINTE. Amen Amen I say to you if you aske the father any thinge in my name he will giue it you Io. 16. WHOM WE ARE TO ASKE CONSIDER how stronge hopes we ought to conceiue of obteyning our demande where the promesse is made in so great a latitude and where such a sonne the wisdome of heauen confidently sends vs to such a Father the eternall sourse of all goodnesse plentie and happinesse which can neuer be drayned to his Father and our Father as we are taught by his sacred mouthe to beleeue and say Our Father which are in heauen c. Affection O daughter of Sion ah my poore soule why wilt thou wilfully perish where such large and louing offers of grace and abundance is made to thee What confidence may we not iustly haue of obteyning all things necessarie when we are sent to the Father of mercys and the God of all consolation by his onely deare sonne who in obedience to his diuine will putt downe that plentifull price of his pretious bloud for the loue of vs Be my faylings neuer so frequent be my sinns in what number they will at least from hence forth I will not forgett to call thee with Ieremie Thou art my Father the guide of my Virginitie THE SECONDE MEDITATION FOR THE SAME SVNDAY Aske the Father in my name Io. 16. THE FIRST POINTE. HOW WE OVGHT TO ASKE CONSIDER that our blessed Sauiour in these few words instructs vs not onely of whom we are to aske to witt of his Father but how or in what manner to witt in his name If we aske of a Father and that of an all-knowing all-seeing Father it ought to be done with the reuerence humilitie obedience loue and confidence of a child If in the name of a sonne it ought to be done as that sonne vsed to doe it saying with an absolute resignation Father if it may be if it be agreable to thy diuine will if it be expedient for my eternall good grant this or this c. If otherwise not my will but thyne be done Affection Let vs then my soule in all our necessities and difficulties addresse our selues to that omnipotent Father of mercyes and all consolation for none comes to the sonne vnlesse the father drawe them But let it be in the name of his sonne Iesus since there is noe other name vnder heauen giuen to men wherin they must be saued Let vs then humbly intreate that heauenly father in the name and by the merites of that most dearely beloued sonne be it for thinges necessarie for the bodie or soule but let it still be done with perfect resignation to his blessed will and pleasure saying as we were taught by him Father if it may be let this or this be done or this or this be taken away Howbeit not my will but thy holy will be done THE SECONDE POINTE FOR THE SAME DAY What we are to aske CONSIDER that what we ought to aske is to result out of the same words of our Sauiour Aske of my Father in my name We must aske then of a louing Father we must therfor demande thinges sutable to his loue his goodnesse will not giue vs a stone in lieu of breade nor a serpent in steede of a fish he will not giue vs poyson because our follie likes it We must aske of a Father who is the Kinge of heauen we must not then aske earthly trash which is vnworthy of his bestowing Finally we must aske in the name of a Sauiour nothing therfor which is against our Saluation Affection Run then my soule to that almightie Father in the name of that best beloued sonne But be not peremptorie in our demands wisdome better knowes what it best for vs. If we aske of a louing father le ts aske with loue not with feare If we aske of an Almightie father who has Kingdomes to giue aske not for cottages trifles vnworthy of his giuing If in the name of a Sauiour things then which most conduce to our saluation things which he himselfe taught vs to aske that his name may be sanctified in all nations that he may absolutly raigne ouer all hartes that his holy will may be punctually performed here belowe as in the Court of heauen c. Let vs aske that my soule and we shall neuer be confounded THE FIRST MEDITATION FOR THE THIRD SVNDAY AFTER WHITSVNDAY And there approched publicans and sinners vnto him to heare him Luc. 15. CONSIDER the great mercy and myldnesse of Iesus who did not onely graciously permitt publicans and publike sinners to approch to him to heare his diuine word c. but he euen proued by the parable of the lost sheepe which men are wont to seeke with so much care their Apologist or Aduocate against the vncharitable murmurings of the proud and vnm ercifull Scribes and Pharisies who looked vpon them and him with disdaigne Affection Base
Christians know but too much to doe solitle Ignorance may some tymes excuse but luke warmenesse idlenesse and negligence can neuer We know what a deare price was putt downe at Ierusalem for our ransome and what an inestimable reward is prepared for vs in the heauenly Ierusalem We knowe what endlesse torments are threatened if we liue not according to the knowledge and light of faith we haue We know that this day is yet ours an acceptable tyme a day of saluation wherin more may be done for a sith a teare a contrite and humbled harte then can be purchaced by the prayers of all the saintes in heauen this day of our life being once past Affection And is it yet possible my soule that after all these wholsome and certaine knowledges we still liue in a cold carelessnesse as tho there were nothing after this life either to be feared or hoped for Is it possible that we dare idly spend this day of ours lent vs to worke our saluation in and still make bold to take new dayes with God which were neuer promised vs for our couersion Is there any of vs so resolute as would not weepe were he assured that within three dayes he should be cited before the dreadfull Tribunall of a wrothfull Iudge and yet while we haue but one daye we can call ours or one present houre according to S. Paule we dare passe it in laughing languishing sleeping c. which leade to death and be like those hazardous soules who spend their dayes in delights and in a moment descende into Hell THE SECONDE POINTE. Because thou hast not knowne the tyme of thy visitation CONSIDER that our B. Sauiour declares that the cause of the vtter destruction of Ierusalem was because they did not know that is through ingratitude obstinacie and blindnesse they acknowledged not the speciall fauour of hauing the son of God sent to them in person to visite them to make them heare his sacred word from his owne mouth to worke multitudes of miracles in their sight c. Affection Alas my soule I feare we know but too much to performe so litle as we doe Ah! the seruant who knowes the will of his Lord and doth it not shall be beaten with many stripes And dare we deney that we knowe his will to be our sanctitie and that we ought to be perfect as our heauenly Father is perfect and yet how coldly doe we creepe on in that way Haue we not frequently had the honour of his heauenly visites heard his sugerred words and experienced in our deade soules the miracles of his grace Ah my soule let vs diligently call to mynde the tymes of those gracious visitations with the thankfulnesse of our whole hartes and singe those sweete mercyes for euer and euer THE FIRST MEDITATION FOR THE TENTH SVNDAY AFTER WHITSVNDAY The Pharisie standing prayed thus with himselfe Luc. 18. CONSIDER in this Parable the true discription of a proud Petitioner or rather of one that goes not so much to the Church to pray as to prayse himselfe He gaue God thankes indeede but with taking a vaine complaceance in his giftes esteeming himselfe so rich that he asked noe more nay he euen insulted at the poore publicane who asked He is not like the rest of men excepting none extortioners vniust adulterers nor is he like that publican wherin he addes rashe iudgement to his pride In fine halfe the lawe is but declining from euill and all that if you beleeue him he has performed Affection Beware my soule of this proud prayer which prouokes Gods wroth vpon vs. What haue we of grace or nature which we haue not receiued and if they be Gods gifts why doe we vainely glorie in them as though we had not receiued them Why doe we glorie in them and preferre our selues before poore sinners whom we looke upon with disdaigne who are happly farre better then we in the sight of God Let such as stand looke that they fall not Let our eyes be fixed vpon our owne defects leauing God to iudge our neighbour to whom he stands or falls THE SECONDE POINTE. I fast twice a weeke I giue tythes of all I possesse c. CONSIDER that pride still ascends and gaynes ground The Pharisie had alreadie in his owne esteeme freed himselfe from all stayne of sinne what rests for his pride but to preach his owne vertues that so Christian iustice might appeare accomplished in him I faste twice a weeke saith he I giue tithes of all I possesse not of the fruites of the earth onely according to the prescript of the lawe but euen of all without exception Affection Looke vpon this vaine boasting my soule with horrour and carefully striue to auoyde that dangerous shelfe of presumption vpon which so many apparently deuoute soules perish What euer good workes we doe how vertuous resolutions soeuer we make finde we neuer so much feruour facilitie and spirituall delight in the practise of vertue and goodnesse let vs still distruste in our selues hartily acknowledging that we are nothing we haue nothing we can doe nothing of our selues not so much as thinke one good thought but all our sufficiencie is from God hauing all-wayes in our mouthes with the holy Church Deus in adiutorium meum intende Domine ad adiunandum me festina THE SECONDE MEDITATION FOR THE SAME SVNDAY The Publican standing a farre off would not so much as lift vp his eyes towards heauen THE FIRST POINT CONSIDER in this poore Publican the perfect picture of a true penitent He stands a farre off as iudging himselfe vnworthy to come neere the Altar he dares not so much as lift vpp his eyes to heauen because shame and confusion had couered his countenance to haue offended so great a Maiestie he knockes his breast where sinne was conceiued and seemes to take reuenge of himselfe He beseeches God to be mercyfull to him a sinner exposing his miserie onely for Gods mercy to magnifie it selfe vpon Affection Let vs not my soule be ashamed to learne of this poore publicane what dispositions we ought to bringe with vs when we goe to sue to the dreadefull maiestie of God for remission of our sinnes Nay rather let vs blush that after so longe practise in spiritualitie we fall short of that poore sinner after so much light so many heauenly inspirations so many helpes and assistances which he neuer had And yet while our eyes lye open to euery distraction his with confusion are fixed vpon the ground not daring to looke vpon the heauens he takes reuenge vpon the breaste wherin sinne was conceiued and makes humbly confessed miserie alone pleade for mercy THE SECONDE POINTE. Be mercyfull to me a sinner CONSIDER the contrarie effects of the farre contrarie proceedings of the proude Pharisie and humble Publican The Pharisie came with his hart full swolne with proud iustice and returned with his hands emptie The publican came loaden with humble iniustice and an emptie hart and he returnes with
o Lord and delaye not come and pardon the sinnes of thy people come and saue man whom thou didst make of claye I would to God thou wouldst burst the heauens and descende and yet this happinesse was not granted them while we Christians inioy that or a greater For though as S. Chrysostome comfortably saith we haue not the happines to be hold his forme and figure his apparell c. Yet we see him we touche him we eate him O my soule what a singular honour is this to be fedd with him to be vnited to him and to be made one body of Christ and one flesh THE SECONDE POINTE. CONSIDER that tho those good Iewes the Apostles to whom the sonne of God was especially sent had a benediction of preference to haue seene him in person yet was there another noe lesse meritorious left for vs poore gentiles of seeing him by faith attested by the same Truth Blessed are they who haue not seene and haue beleeued for there saith Gregorie faith hath more merite where humane reason produceth noe euidence Affection Howeuer my soule the preference of seeing our Sauiour in body visibly may seeme a greate happinesse yet it is not therin that the happinesse of a Christian doth consiste but in that he beleeues by a firme faith him whom the Apostles saw to be truly the sonne of God and by so beleeuing begins to hope in him and to aspire to his loue since according to S. Augustine it is the dutie of a faithfull man to beleeue what he sees not that by the merite of that faith he may hope both to see and loue THE SECONDE MEDITATION FOR THE SAME SVNDAY What is written in the Lawe CONSIDER that this question of this Doctour in the lawe Master what must I doe to possesse life euerlasting may putt vs in mynd that to appeare wise and carefull of our saluation we often putt questions to God and man saying what are we to doe to aduance in perfection to be truly vertuows to attaine to life euerlasting c. wheras without asking we know it well enough for doe not we read in the lawe are we not all taught in our Catechisme Thou shall loue the Lord thy God with all thy hart with all thy soule and thy neighbour as thy selfe Affection Noe my soule let vs not wilfully feyne to be ignorant of what we knowe Nor knowing it seeke for some new perfection The thinge commanded by God by the obseruance of which we are to liue euerlastinglie is neither aboue vs nor farre off from vs. It is not placed aboue the heauens or beyond the sea 's but is verie neere vs in our mouth and in our hart Thou shalt loue the Lord thy God with all thy hart with all thy soule and thy neighbour as thy selfe Ah saith louing S. August had it not bene enough to haue permitted me the honour of louing thee but thou must commande it yea and threaten me huge punishments if I doe it not Ah deare Lord were it not the worst of punishments to be prohibited or depriued of that loue THE SECONDE POINTE Who is my neighbour CONSIDER that tho that greate Doctour of the lawe asked a question where he had noe doubt as he was forced to acknowledge for he redd in the lawe and knew well that to liue he was to loue God aboue all thinges and his neighbour as himselfe yet still he has another doubt to putt to witt who is his neighbour To which our Sauiour in effect answers not Iewes to Iewes onely but Iewes to Samaritons too and Samaritons also to Iewes that is according to S. Augustine euery man is neighbour to euery man for we ought to vnderstand him to be our neighbour to whom we owe workes of mercy in his present or future want as he too the like to vs in like necessitie Affection Let then the accompt of our neighbourhoode my soule and our loue to the same extend it selfe to noe lesse a compasse then the boundes of the whole world Let vs loue that is doe well to speake well to wishe well to all men of what condition profession religion and nation soeuer they be Let vs pray for Turke Iewe and Gentile least in thinking to hate an enemye we indeede may hate a friend the Turke happlie in Gods diuine prescience beeing neerer to him then we Let this saith the louing S. Audgustine be thought vpon let this be meditated let this be retayned in memorie let this be done let this be fully accomplished THE FIRST MEDITATION FOR THE XIII SVNDAY AFTER WHITSVNDAY There mett him ten Lepers who stoode a farre off and cryd with a loude voyce saying Iesu Master haue mercy on vs. Luc. 17. CONSIDER in these corporall Lepers how spirituall Lepers ought to behaue themselues to procure their cure They stay not till they be called the horrour of what they suffer is a sufficient spurre to them They come in troupes and way-lay him from whom they hope for cure They stand a farre off esteeming themselues infectious and vnworthy to approche They crye out with a loude voyce without specifying their desire knowing well that their loathsome out-side speakes that with more force and pittie to their Master Iesus to whose mercy they leaue themselues Affection Ah my soule doe we vse this promptitude in pointe of our leprosies or other spirituall deseases or rather doe we not vse a quite contrarie proceedinge while we daylie heare redoubled in our eares loose the bands of thy necke ô captiue daughter of Sion How longe wilt thou be heauie-harted and loue a lye and yet we sleepe on and yet while we liue in a loathsome languishment we seeke some more tyme to remayne vnhappie Doe we crye out with loude voyces or rather so lowe and faintly as tho we feared that God should heare vs and cure vs too soone a miserable condition wherin the great S. Augustine sometymes found himselfe and pittifully lamented it Ah my soule if we be so miserable as not yet to be in tearmes to begge hartily for our perfect cure let vs not fayle at least to laye open the masse of our vniuersall miserie before the eyes of our most mercyfull Lord to pleade for mery THE SECONDE POINTE. CONSIDER that we all are weake and miserable enough to haue fallen or to be subiect to fall into spirituall leprosies by the infection of sinne which conueys its poyson all ouer the whole body of our actions to witt by pride enuye hatred want of right intentions duplicitie of hart which depraues all our best workes and deriues an vniuersall deformitie or leprosie vpon vs. Affection Alas my poore soule this leprosie is but too ordinarie how litle soeuer vnhappie man seemes sensible of it nor finds it any cure saue from the hand of God alone Let vs euery one lay his hand vpon his owne hart and impartially acknowledge the truth Why are we disquieted and troubled vpon smale reprehensions and vnderualuings marrie because the Idol pride
knowledge to tempt and teache him Le ts first beleeue in him that he is the sonne of the liuing God because without faith it is impossible to please him and learne of him to be mylde and humble of harte and so we shall finde rest to our soules which in high and proude questions can neuer be found THE SECONDE POINTE. Thou shalt loue thy Lord thy God from thy whole harte with thy whole soule and with thy whole mynde This is the greatest and first commandement CONSIDER that this commandement of the loue of God aboue all thinges is most iustly called the first and greatest The first because it ought to possesse the first place in our harte The first againe because it ought to be in mans soule what the first … oouer is in the heauens which giues first motion to all the rest And it is the greatest because its whole ayme is summum bonum the souueraigne Good the greatest too because it comprises all Gods Lawe and all the vertues in a most eminent manner Affection O my soule how sweete how heauenly sweete is this lawe of loue which either finds all thinges easie or makes them such How gracious is this diuine Law giuer who deliuers vs so sweete a Lawe What is man ô Lord thou shouldst so magnifie him and place thy heauenly harte vpon him What is man to thee I say that thou shouldst commande him to loue thee yea and to be angrie and threaten to lay huge punishments vpon him if he loue thee not Alas is it not of it selfe punishment great enough if he doe not loue Alas should poore subiects who holde all of the Kinges of the earth neede any such threates to induce them to loue them THE SECONDE MEDITATION FOR THE SAME SVNDAY Thou shalt loue the Lord thy God with all thy hart c. THE FIRST POINT CONSIDER in what manner and with what measure we ought to loue our Lord God And we are told by S. Bernard that the measure of louing God is to loue him without measure from our whole harte saith our blessed Sauiour by placing all our affections vpon him With our whole soule not permitting any of the passions to contest with it With our whole mynd by making choyce of the best meanes imaginable to accomplish his blessed will in the most perfect manner that man is capable off here belowe Affection This is the onely thinge my soule wherin there can be noe excesse He is infinitly more louely then we are able to be louinge O what a happinesse it is to be oppressed with the abundance of goodnesse Le ts dilate our narrow hartes dare as much as we are able breath after him incessantly and yet humbly acknowledge that we fall infinitly shorte of what is due saying with S. Augustine let me loue thee ô Lord as much as I wishe and as much as I ought wherin that I may not fayle proue as the Authour of the precept so the giuer of the grace to performe it giue what thou commandst ô Lord and command what thou wilt THE SECONDE POINTE. And the seeonde commandement is like to this Thou shalt loue thy neighbour as thy selfe CONSIDER that our B. Sauiour had noe sooner established that right of loue which is indispensably due to his heauenly Father but he falls vpon the dutie of his adoptiue brethren to one another which he also places in loue saying thou shalt loue thy neighbour as thy selfe With this difference notwithstanding that the measure of the loue of God is to loue him without measure and the measure of the loue of our neighbour is to loue him as our selues that ought to be exhibited to God because he is infinitly Good this to our neighbour be he good or badd because it was commanded vs by an infinite Goodnesse Affection O deare God how good thou art to men of right hartes O diuine wisdome how wisely and sweetly thou disposest of all thinges My soule if man had bene left to wishe what he would what other lawe could he haue wished then what he has a lawe of loue Wherin God and mans interests are so wouen togeither that the one will not be admitted without the other In vaine doe we professe to loue God if we hate our neighbour whom he commands vs to loue Nay saith the louing S. Augustine this must be putt downe for a certaine truth that there is noe surer way to attaine to Gods fauour then the loue of man to man Ama fac quod vis THE FIRST MEDITATION FOR THE XVIII SVNDAY AFTER WHITSVNDAY Iesus c. said to the sicke of the palsey haue a good harte sonne thy sinns are forgiuen thee Matt. 9. CONSIDER that Gods goodnesse and bountie is so greate that he often giues vs not onely what we aske but euen other thinges which we aske not which are farre greater and better The poore sicke of the palsey aymed onely at a temporall blessing the cure of his infirmitie and behold he meetes with farre more the remission of his sinnes from the mouth of truth saying haue a good harte sonne thy sinnes are forgiuen thee Affection Such is the goodnesse of our good and bountifull God my soule that when we haue an humble recourse to him in simplicitie of harte he grantes vs often not onely what we desire but what he sees we most neede As at other tymes in exercising his mercy he refuses vs what we desire to grante vs thinges more conducing to our eternall good being still equally good as well in what he giues as what he denyes If we pray then day and night and be not heard as it happened to our blessed Sauiour himselfe let vs rest assured that what we asked was not for our aduantage acquiescing therin to Gods wise prouidence and desiring aboue all thinges to heare sonne thy sinnes are forgiuen thee THE SECONDE POINTE. CONSIDER that this wise Physitian of ours doth not onely shew his goodnesse and liberalitie in the care of the poore mans corporall and spirituall infirmities but manifestes his wisdome also in the manner of the cure to witt he first takes away the cause which is sinne By sinne it was saith the great Apostle that death and consequently all deseases leading to death gott first footing in the world and this woefull cause being once remoued from the soule he proceeds to the cure of the bodie Arise take vpp thy bedd and goe into thy house Affection Let vs learne then my soule of wisdome it selfe to be wise when we endeuour the cure of our deseased soule Le ts obserue the causes and occasions wherin we find our selues It is still in such and such circumstances I finde my fall It is in such companies I continually meete with the desease or death of my soule Let vs in tyme iudge our selues that we may not be more rigourously iudged That eye of scandall must necessarily be plucked out and throwne away without the reach of danger which who loueth shall perish in
it That hand which drawes vs into sinne must be cutt off its mercy to our selues not crueltie Better it is saith Truth it selfe that one of thy limmes perish rather then that thy whole bodie goe into Hell fire THE SECONDE MEDITATION FOR THE SAME SVNDAY Certaine Scribes say within themselues he blaspheameth THE FIRST POINTE. CONSIDER that as charitie and goodnesse makes the best of all thinges by a friendly interpretation so pride and malice turns all to the worst Our B. Sauiour graciously daignes as well to cure the infirmities of the sicke man's body as the wounds of his soule and the Scribes with their wordly wisdome crye out he blaspheames Wheras lesse learning then they proudly pretended to might easily haue fitted them with a better consequence To witt none can forgiue sinns but God alone But this man Iesus forgiues sinns therfor he is God the sonne of God the Messias whom we expect Affection It is the venimous propertie of the spider my soule to turne all into poison while the gentile honie bee makes honie of all shee meetes with Le ts not iudge and we shall not be iudged for in varie deede if we obserue it well we condemne our selues in the verie thinge wherin we iudge another while we doe our selues the same thinge Let vs learne hereby to be slow in censuring for we seldome fully vnderstand the businesse as also to haue patience to haue our best actions censured by others who vnderstand them not since we best know how subiect we are to offend in many thinges THE SECONDE POINTE. The multitudes seeing it c. glorified God who gaue such power to men THE FIRST POINTE. CONSIDER that while the proude and malicious Scribes turne Christ's best actions to their owne perdition the simple multitudes turne them to their aduantage and Gods glorie They both heare and see the same things To witt thy sinnes are forgiuen thee arise take vpp thy bedd and goe into thy house The Scribes find blaspheamie in it the simple people contrarily Gods power and wisdome which they acknowledge with admiring reuerence and glorifie him who gaue such power to men Affection The high conceipts we haue my soule of our owne knowledge was neuer the way to know God He is high indeede but he graciously lookes downe vpon lowe thinges while high hartes he places a faire off It is not my soule it is not the viuacitie of vnderstanding but the simplicitie of beleeuinge which saues the most parte of men saith holy S. Augustine as here we see it happens with the vnlearned multitude The myndes of men haue noe sure accesse to wisdome and saluation vnlesse humble faith first prepare them to reason and true knowledge which pride is not capable of THE FIRST MEDITATION FOR THE XIX SVNDAY AFTER WHITSVNDAY A Kinge made a mariage to his sonne and sent his seruantes to call them that were inuited to the mariage Matt. 22. THE FIRST POINTE. CONSIDER that the Kinge who made this mariage was the Kinge of heauen who decreed in his high counsell from all eternitie that his onely begotten sonne should espouse mans nature and become like to one of vs. His seruants who were sent to inuite were the Patriarkes and Prophetes first Then the sonne himselfe who spoke by his owne mouthe and after that the Apostles and Disciples who were sent into all the earth to preach The inuited were men dispersed ouer all the world Affection O the infinite goodnesse of God who while he inioyed himselfe in his blessed eternitie in selfe beatitude without any want or possibilitie of want of any thinge could euer be ours who I say had thoughts of loue for vs while we yet were not to make vs bee and so to bee as euen to be capable of himselfe and of the happinesse he inioyed from all eternitie And wheras he had but one onely sonne he would not haue him alone but sent him downe to make men his adop tiue brethren to share with him in that eternall kingdome of his He sent I say a sonne to inuite seruants to that same sonns mariage Banket which is to be made in heauen and to continue for all eternitie THE SECONDE POINTE CONSIDER how vngratefull man dealt with those who were sent to inuite him a thinge so honorable to him to the mariage of a kinges onely sonne and so aduantagious withall to witt not onely to feaste with him but to be coheires with him of his Kingdome He did not onely refuse to come but euen layed violent hands of those who were sent to inuite yea of them you kill and crucifie and of them you scourge in your Synagogues and persecute from citie to citie Nay mans malice went yet further the Kings onely sonne is sent and of him they say this is the heyre let vs kill him and the inheritance will be ours Affection Admire my soule to see Gods free mercy so continually resisted by mans miserie his longanimitie bountie and benignitie by mans obstinacie ingratitude and rebellion This we easily grant in the Iewes but alas Let vs looke but diligently into our owne hartes and we shall finde the like come home to our owne dores for doe we heare the teachers of Gods word as God himselfe who sayes who heares you heares me Or rather tho we kill them not are we not deafe to their counsells and euen contemne them Nay doe we not alas doe we not by our crymes crucisie the sonne of God againe and againe and make him a mockerie to his enemyes THE SECONDE MEDITATION FOR THE SAME SVNDAY When the Kinge heard that his inuitation and fauours were despised and his seruants murdered he was wroth and sending his hosts destroyed those murderers THE FIRST POINTE. CONSIDER that as God is most gracious and bountifull in the generall distribution of his blissings and heauenly guifts so is he most exacte and rigorous in punishing the contempt and neglect of them He made his goodnesse and bountie appeare in this that while there was nothinge to moue him to inuite man to his sonns mariage and in that to the possession of an eternall Kingdome with him but his owne infinite goodnesse noe accessions of power or greatnesse by poore man since to infinite nothing can be added Noe foresight of the merits of his workes seeing he knew that noe workes were euer or could be truly good but by his gracious assistance he pleased yet to inuite him But when he sees nothing but hatred returned for his loue he makes his rigour appeare in sending his hostes to distroye those murderers Affection Not to vs then ô Lord not to vs but to thy holy name to thy free goodnesse to thyne infinite goodnesse let glorie be giuen Thou didst not looke vpon vs and loue vs because we were in our selues louely but because thyne owne mercifull lookes made vs so Without that gracious aspect we had remayned in our nothinge without that being otherwise made we had bene but vnprofitable sinfull lost seruantes
who could profit thee nothing could bring nothing tothyne immensitie since indeede thou art thence conuinced to be our God because thou standest in neede of nothinge that is ours Howbeit if in lieu of gratitude we render nothing but ingratitude coldnesse and neglect we may iustly feare my soule that he will turne his loue into wroth and destroye vs disloyall wretches THE SECONDE POINTE. Many be called but few elect CONSIDER that this short sentence from the mouth of Truth it selfe ought most iustly to sticke to the verie rootes of our harte and continually to mynde vs that we are to worke our saluation with feare and trembling since God workes in vs both the velle and perficere the will and performance according to his good pleasure Many are called for the sound of the Apostles went out into all the earth and yet it is sayd who beleeueth our hearinge Many are called and giue credit to their calling too yet complie so ill with their vocation that Gods name is blasphemed in them Many againe are called and begin to run yet they perseuere not to be end they comprehend not Affection When I duely reflect dreade Lord vpon this doubtfull doome which issued from thy sacred mouth whence neuer any thinge issues but infallible truth in what a doubtfull perplexitie ought I not to stand Many are called and of those I haue had the happinesse to be one But few elected and who is wise enough to know that he is of that number What are we then to doe my soule but to be carefull to giue eare to the diuine call to lay faste hold vpon discipline least we might perish in a iust way to make sure our vocation by good workes and incessantly to pray for perseuerance to the end that we may so run as to comprehend THE FIRST MEDITATION FOR THE XX. SVNDAY AFTER WHITSVNDAY There was a certaine Lord or Prince whose sonne was sicke in Capharnaum Iohn 4. CONSIDER that as noe greenesse of yeares in our infancie nor vigour in youth nor strength in our more riper age can exempt vs from the assaults of infirmities sicknesse and death so can noe dignitie highth of power or principalitie free vs from the same Well may Potentates Lord it ouer townes and nations but against the deseases which growe upon them and the approches of death the most powerfull haue noe warrantie but all conditions of men are equally lyable to sicknesse and death the iuste punishments of sinne Affection My soule howeuer the greate power we may seeme to haue and the highth of dignitie wherin we are placed makes vs oft forgett that we are the banished sonns of Eue condemned to dye before we attayne to the vse of the light yet wholsome sicknesse makes vs all equally know that man be he neuer so powerfull is but man that is a poore creature borne of a woman liuing a short tyme replenished with many miseries The sicknesses the death the forgotten dust of all your Alexanders and Caesars crye out this truth that all men without exception are doomed to dye Make a vertue of necessitie my soule by willingly accepting Gods iust iudgementes herein which none euer yet or to the end of the world euer shall be able to auoyde THE SECONDE POINTE. CONSIDER that it oft happens with vs as it did with this afflicted … ce that that which we apprehend to be most disaduantagious and disasterous to vs proues the verie meanes which Gods sweete prouidence makes vse of to worke both our temporall and eternall felicitie For who I pray amongst vs doth looke vpon sicknesse with a good eye And yet had not this younge Princes sicknesse made his life be despaired of by his father he had happlie neuer thought of Christ neuer approched to him neuer sued for his sonns cure and so as well the father as the sonne had bene left to perish in their infidelitie Affection O happie affliction my soule which giues vs vnderstanding to knowe our selues O happie corporall infirmitie which brings forth the life of the soule Were we not some tymes thus lost to our owne apprehension we should forgett our selues and be lost for euer The deuoute Psalmist experienced this truth when he said it is good for me that thou didst humble me because before I was humbled I offended But being once humbled by aduersities I learnt thy iustifications I learnt that euery punishment was the punishment of sinne So that sinne brought out paine paine moued the harte to pennance and pennance couered the multitudes of sinne And thence bonum est mihi quia humiliasti me THE SECONDE MEDITATION FOR THE SAME SVNDAY The Prince saide come downe with me before my sonne dye THE FIRST POINTE. CONSIDER that this good Prince in being refused what in formall tearmes he demanded obteyned more then he either as yet wished for or euen thought of He stoode absolutly perswaded that vnlesse our Sauiour descended and went with him to his sicke sonne the cure could not be wrought His demande therfore was that Christ would come downe with him But our Sauiour though he went not wrought the cure notwithstanding at the same tyme and at that distance and thence powerfully perswaded him that he was God indeede who could doe equally all that he would as well in absence as presence Affection Learne hence my soule neuer to prescribe to God either the tyme the place or meanes how he is to performe what we demande of his mercy Leaue that vast power to worke as it pleases with out limiting the same to our narrow conceipts It reacheth from the one pole to the other and sweetly disposeth all thinges bene omnia fecit Haue patience my soule whether in his wisdome our great God refuse vs either absolutly what we desire or at least in the way we desire it and we shall find in the close that he did all graciously and to the best aduantage of the faithfull soule Ah should he grant vs all our owne desires we were lost for euer THE SECONDE POINTE. Goe saith our Sauiour thy sonne liueth The man beleeued the word which was said to him and went home CONSIDER the great fruites and comforts which accrued to this good Prince and all his by his simple faith obedience and good example He beleeued our Sauiours words and presently departed And loe he had not yet recouered his owne house but his seruantes came out to meete him and ioyfully assured him of his sonns perfect health He examined the tyme of his recouerie and found it to be the verie houre in which our Sauiour said goe thy sonne liueth whence he and his whole familie beleeued Affection Let vs humbly my soule giue credit to euery word of God whether it be written or spoken to our hartes by his frequent inspirations without disputing how it should come to passe or by what meanes it should be accomplished hope in his fidelitie and goodnesse leauing the rest to his sweete prouidence In his good tyme and euen
sooner and more abundantly then we expect what may be conducing to our good will be effected For behold while Christ scarce promiseth the cure of the Princes sonns bodie presently before his returne home the child is cured and he and his whole house are become the faithfull of Christ Ah! how good thou art ô God to such as are right of harte THE FIRST MEDITATION FOR THE XXI SVNDAY AFTER WHITSVNDAY The Kingdome of heauen is likened to a man beinge a Kinge who would make an account with his seruants Matt. 18. FIRST POINT CONSIDER that by the Kinge who would make an account with his seruants is meant the Kinge of heauen and by the seruant who ought him ten thousand Talentes is represented a sinfull soule guiltie of many huge crymes wherof he is not at all in a condition to disingage himselfe And what could such an one expect from a most iust Master but rigour since he had so vniustly and carelessly run into so great arreares To witt his Master commanded that he should be sold he his wife and children and all that he had Affection Alas my soule in what a miserable state is such a guiltie person He may truly say with Iob behold there is noe helpe for me in my selfe All that I finde in my selfe of my selfe is an accursed libertie to heape sinne vpon sinne to contemne the benignitie and humanitie of Christ and finally to treasure vp anger against the day of anger Whither then must I betake my selfe for ayde What meanes must I vse to shelter my selfe against the rigour of the most iust doome which I see readie to be pronounced against me Alas my soule there is noe flight from God but to God from God offended to God appeased from his iustice to his mercy Let then the residue of our life be spent in crying mercy mercy mercy dread lord acknowledging from the bottome of our hartes that it was his mercy alone we were not consumed THE SECONDE POINTE. But the seruant falling downe besought him saying haue patience towards me c. And his master moued with pittie forgaue him the debt CONSIDER that though that badd seruant 's prodigalitie or negligence in contracting so great a debt had putt him into a certaine morall impossibilitie of euer beinge able to paye so immense a summe and consequently made him most iustly lyable to the punishment which was putt vpon him yet was his good Master so mercifull that presently vpon his submission and prayer he was moued with compassion and forgaue him the whole debt howeuer great it was Affection Take courage then my soule be thy crymes in neuer so greate multitudes be thy arreares contracted in what length of tyme so euer Gods mercyes doe infinitly surpasse thy miseries the accursed power of thy malice can neuer exhauste the riches of his free commiserations Behold behold with admiringe loue how the tender harte of that best Master is presently touched and moued to pittie vpon the first submission and sute of his worst seruant and forgiues him not a part but the whole debt Let then all the poore sinfull seruantes of this most indulgent Master with most humbled hartes replenished with gratitude say to him and all the world quoniam bonus quoniam in aeternum misericordia eius THE SECONDE MEDITATION FOR THE SAME SVNDAY This seruant found his fellow-seruant who ought him one hundred pence c. and layd violent hands vpon him and cast him into prison THE FIRST POINTE. CONSIDER the vnmercifulnesse and crueltie of this naughtie seruant and in him lets diligently obserue our selues He ought his Lord an immense summe to witt one hundred and twentie french millions His fellow-seruant ought him a trifle onely to witt one hundred pence He vpon his first submission and humble sute found mercy with his Lord and the remission of the whole debt His fellow-seruant falls downe with noe lesse submission and humble prayer and yet meets with nothing but violence and vttermost rigour Affection Alas my soule is it not thus that we deale with one another notwithstanding the many precepts and examples of mercy giuen vs by our mylde Master Blessed are the mercifull for they shall obteyne mercy I will haue mercy and not a sacryfice And is it not by Gods mercy alone that we are not consumed And yet while we heare mercy so highly commended by God while we so easily find mercy and pardon for many and great crymes at his holy hand we can hardly preuayle with our selues to pardon our brother the smale fault he may happen to committ against vs. Let vs deale my soule as we would desire to be dealt with Vse mercy and we shall not fayle to finde it But iudgement without mercy to him that hath not done mercy assures S. Iames. THE SECONDE POINTE. And deliuers him to the tormenters till he pay the whole debt CONSIDER that when our B. Sauiour finds that neither his precepts nor practice are forcible enough to preuayle with fierce man to doe as he would be done to and pardon one another as we desire to be pardoned by him he waxeth wroth and deliuers that vnmercifull seruante to the Tormenters vntill he repay all the debt For howeuer what God remitts is truly remitted nor doth he iudge twice vpon the same thinge yet the horrible ingratitude and crueltie of the naughtie seruant appeared in the eyes of his iustice so enormious that he looked vpon it as the whole debt of ten thousand talents adding withall that so also his heauenly father will deale with vs if euery one of vs forgiue not his brother from his harte Affection With what measure we measure our brethren it shall be measured backe to vs. If we will needs vse iustice without mercy iustice shall we finde without mercy Ah my soule what a daunting reproche shall it be to vs to heare from a Iudge from whom there is noe appeale thou vngracious seruant I forgaue thee all the debt because thou besoughtest me oughtest not thou then too to haue mercy vpon thy fellow-seruant euen as I had mercy on thee But his mercy freely extended to multitudes of offences committed against a diuine maiestie Should not ours then and from our harte reach at least to a fewe and light faults done against our miserie What replye alas shall we be able to returne to this demande THE FIRST MEDITATION FOR THE XXII SVNDAY AFTER WHITSVNDAY The Pharisies consulted among themselues to intrappe him Iesus in his words Matt. 22. THE FIRST POINTE. CONSIDER that though there be nothinge more conducing to mans good then to haue a docile mynde to take counsell and a readinesse to aduise amongst our selues before we sett vpon any things of moment according to that of the Prouerbes I wisdome dwelle in counsell and againe saluation is found in much counsell So is there nothing more pernicious then when many heades conspire togeither to contriue mischeife to supplante their Christian brother to tempt Christ and
persecute Christ in the persons of his faithfull as the Pharisies and Herodians did by their wicked counsells in his owne person striuing to surprise him in his words Affection Happie are those peaceable and prudent soules who affect not runing to their owne ends by their owne counsells alone but humbly beleeue that many eyes see more then one and thence vnanimously conspire togeither to consulte and execute by common consent what is behoofull for the common good according to euery ones state and calling In the middst of such a companie God will surely be found to streame his blissings vpon them But contrarily accursed be that Pharisaicall way of conspiring togeither against our Lord and his Christ or Christian children with designe to surprise them in their words innocently vttered to represent their well meant actions in an odious way to sowe misintelligence amonge friends and putt them at a distance God certainely will vtterly destroye such impious counsells and consulâ—ours THE SECONDE POINTE Master we knowe thou art a true speaker and teachest the way of God in truth c. for thou dost not respect the person of men CONSIDER that the result of their fraudulent counsells was meerly by falsehoode and flatterie to come to their wicked designes They call him master whom they seeke to destroye They flatter him with the opinion they haue of his veracitie or speaking the truth while their true ayme is to catch him speaking false in saying that Tribute ought not to be payd to Cesar And so make him guiltie of treason They tell him he is noe excepter of persons to induce him to speake more freely against Cesar as being a person who would be partiall to none not euen to the highest power in earth Affection O impious pietie ô accursed flatterie O damnable vse of truth He is indeede your Master and Sauiour whose death you conspire He is not onely a true speaker but euen Truth it selfe whom you seeke to calumniate He is in verie deede noe excepter of persons and and therfor he would haue iustice done to all men To whom Tribute Tribute to whom custome custome to whom feare feare to whom honour honour He is Truth it selfe and therfor doth deteste a fawning double tongued mouth Thus doe the wicked misimploy sacred truth to worke their malice But let vs my soule striue to make a better vse of it Let vs looke vpon our Christ as Truth it selfe with adoring loue Let vs reuerently heare him as teaching the way of God in truth and incessantly followe him in the odour of his sweetnesse THE SECONDE MEDITATION FOR THE SAME SVNDAY Render what is Cesar's to Cesar CONSIDER that our Sauiour by this short lesson teaches all that belongs to iustice betwixt man and man since iustice indeede is noe other thinge then willingly to giue euery one his owne To Cesars Kings and Potentates tributes and other duties according to lawe and custome To Prelates obedience according to Canons Rules and Constitutions To Parents honour and obedience according to Gods Lawe To our elders deference and respect To the poore and distressed compassion and assistance and loue to all men in generall Affection Who fayles my soule in any of these particulars fayles in pointe of Christian Iustice and vainely flatters himselfe with the opinion of being perfectly iust No Pay we otherwise what we will euen to God himselfe vnlesse Caesar also receiue his right God is not appayed because his decree is not obserued giue to Caesar what is Caesars Doe we then defraude the Prince of his iust tributes and impositions or transgresse his penall lawes made for the weale of the Land We are vniust Doe we fayle in obedience to Prelates and Parents commandes while they trench not vpon Gods parte We are vniuste Doe we refuse respect and preference to our ancients finde the poore noe place in our hard hartes haue we noe loue for our Christian brother We fayle in one halfe of the law Caesar is not payd his parte in a word we are vniust THE SECONDE POINTE. And to God the thinges which are God's CONSIDER that if the tribute coine was iudged by our Sauiour Iesus to belonge to Cesar and therfor ought to be rendred to him because it was marked with his picture and inscription much more doth man belonge to God and ought in all iustice to be rendred to him since he was made by him to his owne likenesse and similitude conserued by him redeemed by him If we liue and moue it is in him If we conceiue a good thought haue a good will or doe a good worke they are but all effects of his grace and bountie All that we haue or are are truly his most iustly therfor are we bound to render all to him Affection God alone is the souueraigne Authour and conseruer of our Beeing he alone the absolute Superiour of the whole man to him alone are our whole selues and obediente submissions due in all thinges at all tymes and in all circumstances without limite without reserue And therfor we cannot without iniustice depriue him of any parte of our selues be it our thoughtes words or workes because the Arrest is giuen To God the thinges which are Gods And what haue we my soule or what hath the greatest of men which he hath not receiued We cannot then depriue him of them without robberie nor glorie in them as our owne without vanitie THE FIRST MEDITATION FOR THE XXIII SVNDAY AFTER WHITSVNDAY There came a Prince and adored saying Lord my daughter is newly deade but come and putt thy hand vpon her and she shall liue Matt. 9. CONSIDER the great peruersitie of mans harte who still putts false rates vpon thinges and most loues and labours for that which deserues the lesse loue and esteeme We may obserue in this Gospell as well as in all the rest prince and people poore and rich Iewe and gentile running to our Sauiour for bodily cures While yet we scarce find any haue recourse to him in behoofe of their soules vnlesse it be a weeping Magdalene or a poore humble Publicane with propitius esto mihi peccatori in his mouth Affection How longe my soule shall we be willing to vse false waightes euen in waighing to our selues How longe shall we be in loue with lyes What proportion doth our corruptible body dust and ashes beare to our immortall soule What profit will bodily health togeither with the honours pleasures and riches which we so earnestly breath after bring vs if we suffer the losse of our soule which Christ knowes best to value who putt downe the price of his pretious bloud for it Alas my soule if we haue but a tooth that akes we presently suffer the paine to haue it plucked out and yet to cure our dying or deade soule how litle are we sensible how smale paines are we willing to suffer THE SECONDE POINTE. The girle is not deade but sleepeth CONSIDER that we may often seeme to the censorious world and euen
beseech thee that thou wilt permirt rather whatsoeuer cruell torment to take me out of this life then become so cruell as to imbrace sin which was caufe of my bestloued his so infinite affliction Cons 2. Consider what meanes our sweete Sauiour vseth in this his extreame distresse learning thence a true behauiour in our affliction And behold pious and humble Iesus prone laied vpon the ground he to whom all knees are iustly bowed like a poore man like a poore sinner as one left of his heauenly father to reconcile vs poore men vs poore sinners to his heauenly father in a long and feruent prayer crying out Pater si possibile est transeat à me Calix iste Father if it be possible let this cuppe passe avvay from me See him a second and a third time goe to the same place iterate the same prayer adding that voice of perfection non mea sed tua voluntas fiat Not my vvil but thyne be done As though he should saie heauenly father if it be possible let this bitter potion passe for my tender nature doth altogether abhorre it yet if without it mankind shall not be redeemed not mine but thy blessed will be done Affect O blessed resignation ô lesson of greatest perfection and we my soule shall we not striue to learne it being taught vs by the wisest by the louingest by the sweetest Master thar euer earth or heauen had shall we not in our necessities in our more vrgent difficulties in our daily temptations run straight to our mercifull father feruently and confidently crying out Pater si possibile est transeat à me c. That is if it be thought good to thy diuine goodnes that I should be deliuered of such or such a difficultie or temptation which doth euen to death afflict me be it so if not I doe willingly repose and rest satisfied in thy fatherly prouidence and doe freely pronounce Viue Iesus not mine but thy heauenly will be accomplished None can be more wise to know what 's most conuenient for me none more louing to wish me that which thy wisdome sees conuenient and none more potent to performe that which thou willest and seest to be conuenient and therefore freely and by best reason I affirme not my vvill sweet Iesus but thine be done THE VIII MEDITATION Of the betraying of Iesus Cons 1. BVt alas why doe we here delaie Iesus stands not still in this station feare is driuen awaie by loue the ardent desire he hath to suffer for man hath carried him forward euen into the traitor Iudas his hands ay me looke for loue looke a barbarous multitude armed with bills with staues wish swords with inhumanitie with crueltie with diuelishnes and Iudas the first of the hellish route besetting the innocent lambe the harmelesse ioseph my loue my spouse my Iesus readie to rend to spoyle to bereaue him of his life Affect And can we my soule see this with drye eyes shall we not run to helpe with the little force we haue shall the innocent be led awaie and I the guiltie escape me me qui feci in me conuertite ferrum Iudaei Iewes cruell Iewes turne your furie vpon my nocent breast and permitt my Lord and Master to escape t was I t was I good Iesu t was I that offended And thou my sweete Master pardon my fault and make me vndauntedly to accompany thee through all the difficulties and disastres of this painefull passage of this time of thy holy Passion Trahe me post te Domine trahe me post te Draw me after thee deare Lord drawe me after thee and let thy mercy neuer permitt me to be so cowardlie as to abandone thee Cons 2. Consider how mildly this meekest lambe behaues himselfe amidest this rude multitude and first towardes that vnkind miscreant that traiterous Iudas imparting him a kisse of his heauenly faire mouth and sweetly sayng Amice ad quid venisti friend Disciple haue I deserued thus at thy hands imagine the like said to euerie offending soule was it a fault to haue washed thy feete to haue fed thee with my body and blood Amice c. is it possible that thou esteemest me at so vile a price as thirtie pence Amice c. returne home Iudas returne into thine owne hart see whither thou hast gone and against whom returne with repentant teares and my grace shall neuer be wanting O ineffable benignitie of a Saniour towards a traiterous seruant what may deseruing friends expect if demeriting miscreants find such amiable words what a singular ioy may this be to vs ô my soule if we perseuer in our loyaltie what a sure hope should we by fraud or frailtie chance to fall what a great shame not to forgiueour enemies sith neuer anie fault was or shall be so great blush my soule blush to vse such fowle words in euerie small offence sith the King of glorie vsed no other reprehension to his betrayour then Amice ad quid venisti Friend to what end didst thou come THE IX MEDITATION Of the taking of Iesus Cons 1. COnsider how notwithstanding they had experience of his power more then humane in casting them all downe with two short words ego sum yet did they not leaue off to prosequute their diuellish designe Thinke what his power will be when he shall come to iudge if goeing ro be iudged he be thus potent what in his raigne if in his banishment his words strike such a terrour But see see nowe they lay violent hands vpon my deare spouse the rauinous wolues enter vpon the tender lambe Ay my hart one pulles his beard an other fastens vpon his haire a third laies hold vpon his necke this beates him vpon his amiable face another bindes his sacred hands and they who could laie no hands vpon him throws at him blasphemous contumelious words in fine what did they not sith fecerunt in eum quaecunque voluerunt they did what euer they would against him Let vs here behould who endures what of whom and for whom and I think we shall neede no arte to moue compassion O amor meus c. Cons 2. Follow now your sweet spouse to Annas house and marke in the waie the rude and barbarous behauiour which they vse towards him tugging and haling him forward while he the mildest of men made no resistance nether spoke one word for alas his Disciples are alreadie all fled all Peter also who would rather dye then forsake him Ay me what can euer be a subiect of more commiseration then to see so gracious so louing so heauenlie a master forsaken of all those whom lately he had so louingly cherished so carefully comforted so fatherly fed with his owne precious bodie and blood Affect And we my soule are not euen we daygned with the same fauours fed daily with the same foode and shall then such or such a difficultie cause vs to desist from following our sweete Sauiour shall weake woemens voices deterre vs ah
then he cries out that intrauerunt aquae vsque ad animam meam the waters of bitternesse haue entred into my very soule Affect O my soule how happie were we if we could once haue the true sense and zeale of Gods honour and haue lesse sense and feeling of our owne short and light sufferances though for our owne defaults We see what a lesson our Sauiour giues vs who is able to looke ouer all that reflects vpon himselfe and only eyes his heauenly fathers honour to witt all the waters of tribulation are not able to extinguish the liuely flame of his charitie But we my soule are selfe louers and selfe flatterers and farre too delicate and tender soldiers to liue vnder a Captaine who with a thornie helmet on his head exposeth his naked body to deadly blowes for his fathers honour Whereas wee if we can sleepe at ease in a whole skinne seeme little concerned when we heare and see our Masters name and fame vilified blasphcamed and euen torne in peeces Is this to be followers of Christ He commends his mother to S. Iohn and S. Iohn to his mother 2. Point Consider that though the waters of bitternesse and a sense of inward sorrow had possessed his hart yet did mildnesse filiall care dutie and dearenesse still raigne therein for with blubbered bloodie and dyeing eyes espying his mother and the Disciple whom he loued he said to his mother pointing at S. Iohn behold thy sonne and then to his Disciple behold thy Mother O how heauenly loue is able to liue and raigne amidst our greatest anguishes And where loue liues and raignes what anguish is able to make vs faile of our dutie Affect Obserue my soule the order and dutie of charitie Christs greatest care is his heauenly Fathers honour and consequently he feeles the greatest torment where he findes it violated and thence his first praiers are imployed for pardon for those that violate it and his first pardon is granted to the good theife that acknowledged him with a repentant hart In the next place he paies the honour which hee owes to his parents and the loue which he owes to his friends Mother behold thy sonne Disciple behold thy Mother Thus are vve taught my soule to loue God incomparably aboue all things and to seeke his glorie euen before and aboue the loue of our parents Next vve are to loue and honour those authors of our beeing and lastly to loue our friends and our neighbours as our selues c. Resolution Zeale of Gods glorie c. and loue of our parents THE XXIV MEDITATION Of the sorrovves of Iesus and Marie 1. Point COnsider and ponder well the circumstances of this sonne and this Mother and this standing and if there be anie sense of Christianitie or euen humanitie left our harts cannot misse to melt with pittie The sonne the most louely the most louing the most beautifull child that euer heauen knew the Mother the most gracefull most gratefull most louing and most beloued virgine that euer the earth produced or can produce The sonne innocencie it selfe and the Mother the most innocent Lady that euer the world beheld And that virgine Mother stands neere the Crosse to behold that sonne that man that God dying vpon that most accursed and ignominious wood in all the circumstances of greatest torment and contempt of body and soule imaginable dying I say for her for vs for those that put him to death for all mankind Affect O my soule stand astonished at this saddest spectacle that euer the amayzed heauens beheld and let the same nayles which through the innocent sonns hands peirced the dolorous mothers hart wound thine also The sonne is plentifully powring out for sinners that pure and harmelesse blood which he receiued in that mothers chast wombe without all spott of sinne and she the most innocent and louing and most beloued of all mothers stands to behold it Ah what swords of sorrow doe not pearce her tender hart Well may we conceiue she paies the panges of childbirth with huge vsurie which she felt not in his immaculate natiuitie She now indeede brings forth Iesus the most painefull waie that euer woeman experienced since the child must absolutly dye and the mother hardly escape The sunne is eclipsed the earth quakes the rockes burst in sunder 2. Point COnsideration But while hard and vngratefull and vnnaturall man wil bestow no compassion neither vpon the dying sonns blood nor vpon the dolorous mothers teares the senselesse elements may seeme to turne sensible to mans confusion and acknowledge the master who made them while he litle considers the God that redeemed him euen in the painfull and ignominious act of his redemption The sunne withdrawing its light for three howres space couers his shame the veyle of the temple burstes in peeces the very rockes rend and all the earth is in a commotion to wit saith S. Iohn Chrysostome the creatures could not indure the wrong done to their Creator Affect Ah sonns of men and may I not adde sonns of God too Christians brothers of Christ Spouses of Christ vsque quo graui corde how longe how longe will you remaine heauie harted and appeare lesse sensible then the verie rockes themselues O God vouchsafe I beseech thee in vertue of the pretious blood of thy deare sonne which so plentifully streames downe either to smite this fleshly hart of mine with thy feare and with thy loue or turne this senselesse fleshly hart of mine into a very rocke that that rodd of Moyses may draw waters out of it that these hammers may bruse and burst it a sunder Smite ô Lord smite I beseech thee this hard hart of mine with the pious and powerfull dart of thy loue that I may be sensible at least among the senselesse creatures and testifie that it is my God that 's dying Resolution I vvill continually lament the hardnes and vnsensiblenesse of myne ovvne hart as to any respects of God c. THE XXV MEDITATION My God my God vvhy hast thou forsaken me 1. Point COnsidera And well might all nature stand astonished well might the dumme elements crye out by earthquakes and prodigious signes to stupid man whose crimes had brought the God of nature the true sonne of God to such extreamitie of all kind of torments that the most lamentable and daunting voice that euer was heard vnder the sunne broke out from his mouth My God my God vvhy hast thou forsaken me To witt our eyes were witnesses of greatest exorbitancie and vniuersalitie of torments inflicted vpon him that euer creature suffered but his owne tongue alone was able to expresse his inward sense and sorrow of his soule Affection O eternall God the father of my Lord Iesus Christ dispose graciously and looke downe towards vs not vpon me but vpon the glorious face of thy Christ that coeternall sonne of thine in whom thou hast testified thou wert alwaies well pleased who cryes out to the worlds astonishment that thou hast
inferiour motiues We offer gale to Christ when we complie with the world more then with his loue We offer a mixed cuppe of vineger and gale when we thinke to serue God and Mammon to liue piously and yet follow our owne inclinations passions and pleasures In fine we offer vineger and gale to Christ when knowing much we performe but litle knowing his blessed will we endeuour not to accomplish the same 2. Point Considera Noe sooner was this inhumane and barbarous present made but my sweete Sauiour pronounced againe Consummatum est all is consummated or ended All the ancient sacrifices types and figures For here the true Abel is slaine by his owne brother The harmelesse Ioseph is sold to the Ismaelites The saueing Noe is turned naked and mocked by his owne children The innocent Isaac is sacrificed by his owne father being otherwise the same Fathers onely hope and ioy So that vpon the Crosse we find the accomplishment of them all Affect To witt my soule our deare all-sauing Noe may seeme to conceiue the Deluge ouer because he drawes neere to the periode of his life sending out this voyce as a gentle doue to bring the good tydings of the same All is accomplished Our peace my soule is neere vpon the point of being concluded with his heauenlie father Our saluation is neere at hand O how many haue desired to see what we now see and to heare the Consummatum est which we haue the happinesse now to heare and yet saw and heard it not Resolution We wil be for euer thankfull for this so singular a grace which God out of his free mercy pleased to bestow vpon vs. THE XXVIII MEDITATION Of the same subiect 1. Point COnsideration All is accomplished or fulfilled All the Prophecies He hath giuen his body to the strikers and his cheekes to those that boxed them He hath not turned his face away from rebukers and spitters He hath bene despised and made the most abiect of men He hath borne our infirmities we haue seene him as à leper and strucken of God He hath putt vpon him the iniquities of vs all He hath bene offered because he himselfe would and opened not his mouth He hath bene ledd as a sheepe to slaughter and as a lambe before his shearer His soule hath laboured he hath bene reputed with the wicked and deliuered his soule vp vnto death As the Prophete longe agoe foretold We haue seene him in his thirste presented with vineger and gale We haue seene lotts cast vpon his garments We haue seene him à worme and not a man a reproche of men and out-caste of the people We haue seene him compassed with calues and dogges and beseiged by fatt bulls We haue heard him crye out my God my God why hast thou forsaken me Euen as it was foretold by Dauid Affect Is it not true then my soule that all is consummated all the Prophecies fulfilled Is it not true that sicut audiuimus sic vidimus that what was foretold we haue seene accomplished Is it not true that all these testimonies are made but too too credible exceeding apparant to all the world But ah my Iesu thou dearest Authour and Consummatour of our faith Is it not true too that thou didst strugle through strange cōtradictions the while for my sinnes for my saluation for the loue of me Ah this consummation was purchaced at too too deare a rate If euer I forgett these abismall labours let my right hand be forgotten and let my tongue sticke to my iawes if I euer cease to magnifie these ineffable mercyes of thyne 2. Point Consideration All is accomplished in fine to witt the whole law for our good law giuer came not to breake the lawe but to accomplishe it nor is the accomplishment of the Law any other thinge but the loue of God and our neighbour nor can any expresse a greater loue then to lay downe his life and such a life the life of a God not for friends neither but for enemyes for vnworthy seruants for loste slaues and that too in circumstances of greatest tormentes abismall abandonnements infamie and scorne Affect Yes the Law is indeed accomplished my soule since loue is the fulnesse accomplishment and perfection therof as to dye for the beloued is the fulnesse and perfection of loue Our louing Lawgiuer then hath performed his owne law in perfection since he dyes for loue and that not for his friendes onely but euen for his enemyes euen while they persecuted him to death Ah how pure how generous how disinteressed is this loue of his He finds himselfe forsakem by his Father and yet he is noe lesse readie to dye for his loue and honour He finds vngratefull man paying his loue and labours with iniuries and yet for his loue he will lay downe his life This ought to be the rule of our proceeding We must not lesse loue and serue God because he seemes some tymes to leaue vs in afflictions in temptations c. nor leaue off to loue our neighbour because he renders euil for good Noc for our ayme and obligation is to accomplishe the lawe with Christ and the accomplishment of the law is loue THE XXIX MEDITATION 1. Point COnsideration Finally all is consummated his obedience to his heauenly father euen vnto death and the death of the crosse All the great worke of mans redemption imposed vpon him and imbraced by him with such an infinite measure of charitie that he was pressed and oppressed by the same till he accomplished it All his labours and paynes and dolours All the mysteries of infirmitie and documents of vertue Affect It s true my deare Sauiour the lesson of obedience is cōsummated Thou hast left vs so perfect à paterne of it that contempt scorne ignominie tormentes death it selfe could not shake it Thou hast bene in labours from thy youth and thy paynes and dolours haue increased with thy yeares Thou hast past through all the Mysterie and as I may say all the miseries of infirmitie a cold stable a hard manger a locke of hay poore cloutes heate cold hunger thirst and much bodily wearinesse And thou hast left vs all the documents of vertue of humilitie myldnesse pouertie patience c. so that thou mightest wel say to mans hart what could I haue done to my vinyarde which I haue not done And we should as we might most iustlie answer nothing deare Lord for thou hast absolutly performed all that might be glorious to thy heauenly father all that might conduce to our plentifull redemption and spirituall instruction and putt the highest commendations vpon thy loue to poore man that could be putt by cruel torments streames of bloud and the most infamous death of a God 2. Point Consideration Hitherto hath my sweete Sauiour looked vpon his heauenly father as a sterne Iudge by whom he is smitten as he himselfe professes saying propter scelera populi mei percussi eum for the sinnes of my people I strucke him By whom
it and tyde it out 20. Nay my deare crucified Loue thou art indeede smitten by him for the sinnes of his people but thou art not forsaken we haue thyne owne word for it He that sent me is vvith me and hath not forsaken me He will within a short space deliuer thee and glorifie thee Wert thou forsaken by him thou wert forsaken by thy selfe too since thou art one and the same God with him and all your outward actions are common Thou hast povver to lay dovvne thy life and to resume it at thy pleasure Thou art thus treated and sacryficed because thou thy selfe wouldst Ah saith that louing seruant of thyne S. Augustine who is he who so easily sleepes when he would as Iesus dyed when he would who is he that with so much facilitie putts off his garment when he would as thou puttest off thy garment of flesh when thou wouldst 21. My God my God why hast thou forsaken me was noe complainte then but a voyce of the humanitie which yet was neuer separated from the Diuinitie which broke out from the excesse of his anguish Noe repining against his heauenly father but a lesson and reproche to vs my soule who see and heare these abismall excesses with drye eyes as not concerned wheras indeede the whole concernement is ours who had bene abandonned for euer had not our deare Lord for our loue for the loue of lost man dayned to be thus abandonned 22. A strange lesson making an absolute demonstration of the haynousnesse of sinne which can neuer be better knowne then by the inestimable greatnesse of the price and the ineffable strangenes of this abandonnement But a shamefull reproche if after the due consideration of this we liue in league with sinne and therby crucifie againe our crucified Loue. 23. A lesson pronunced with a loude voyce to strike through man's huge deafenesse to rouse vp his ingratitude and insensibilitie But a reproche if he remayne still deafe to so diuine instructions vngratefull for such heauenly benefits senselesse of such prodigious torments of a God 24. A lesson speaking a greater measure of sufferance and consequently a greater excesse of loue then euer the thoughts of men or Angells were able to reach too so that if the rest of his benefits of his Natiuitie c. putt a great waight vpon Christian harts and presse them to loue this seemes not so much a great waight as euen an intolerable and insupportable burden and doth not so much presse vs to loue as euen oppresse and beare vs to it by a dearely sweet force For here indeede God the Father putts the greatest commendation vpon his charitie that euen omnipotencie it selfe was able to putt While that Sainte of Saintes to whom Sanctus Sanctus Sanctus is sung in his Kingdome is abandoned in this direfull soyle to the excesse of torments and left dying for a sinner While he spares not his owne onely sonne but deliuers him vp for an vngratefull vngracious sinfull seruant while finally God is exposed and left to be murdered by and for miserable man But a most confounding reproche if at this moment we make not strong resolutions to deteste and forsake for euer that tyrannicall Monster sinne which putt our Lord and Master our best Benefactour our dearest spouse to such excesse of torments that they forced from him My God my God vvhy hast thou forsaken me 25. In so much that he the fountaine of liueing water is exhaust and waxen drie and he cryes out sitio thinke in this you heare him say t was I that created the sea fountaines all other moistures 't is I that rule the clowdes and powre downe rayne in due seaon T is I that offered the Nectarian cupps of eternall beatitude to Angells and Saintes and yet beholde for your sake haue I not a droppe of colde water to coole my exceeding heate But aske him and peraduenture he 'le tell you that his thirst is after another thing to witt Mans redemption for his meate and drinke was to haue his fathers will performed which was Mans Saluation Or els he thirsts after more sufferāce sitio that is notwithstanding these horrible paines and desolations which you haue seene me endure notwithstanding that the blood of my bodie is quite exhaust yet remaines the desire I haue to suffer for Man insatiate and readie to embrace a thousand deathes 26. O loue which alwaies burnest and art neuer extinguished burne my hart burne it wholie that it may liue only for thee and loue only thee and for thee And we my poore soule haue we nothing to offer to our loue our spouse in this his extreamitie haue wee nothing that may helpe to quench his thirst ô yes his drinke is his heauenly fathers will and his fathers will is whatsoeuer good we doe or suffer whether it be a deuout thought a sigh a teare spent in the consideration of this B. Passion or it is a taunt a scorne an infirmitie a temptation a reprehension an affliction corporall or spirituall tolerated for his loue or it is a fast a prayer a vigill a mortification an act of obedience a worke of Charitie or the like offered vp in his honour all this is an agreeable cuppe vnto him all this doth quench his thirst and can we be so mercilesse and vnkind as to offer none of these or shall we peraduenture be so inhumane and cruell as to present him with the contrarie as the barbarous Iewes doe with vineger and gaule for alas this was all the consolatiō offered him in his exceeding anguish 27. O vos omnes qui transitis viam dicite si est dolor sicut dolor meus ô all you that passe by say whether there be any greife like my greife Dolor from all sortes of men Iewes and Gentiles friends and foes by my Apostles absence and my Mothers presence Dolor in my fame honour and glorie Dolor in Bodie and Soule in euerie part in euerie sense à planta pedis vsque ad verticem capitis non est sanitas in me And yet after all this being thristie gaule and vineger are administred Popule stulte insipiens haeccine reddis Domino Deo tuo ô foolish and brainsicke people is this the returne which thou makest to the Lord thy God What haue I done to thee or what fault haue I committed that thou art so cruell towards me tell me is this a fitt exchange for all the benefitts I haue done thee I deliuered thee safely out of Aegypt I caused the sea make waie to thy drye passage I prostrated thine Enemies I fedd thee in the Desert with that heauenly food Manna I haue taken thy nature vpon me and haue peaceably cōuersed amongst you 33. yeares haueing left as it were for your loue my heauenly Raigne and is a cuppe of vineger and gaule the best present you can find in your harts to bestowe vpon me at my departure Popule stulte insipiens haeccine reddis Domino Deo tuo 28. Ah!
thee is all my confidence Thou art the drainlesse fountaine of mercies who dost not repulse but wash those stayned soules who flye to thee Behold ô my dearest refuge behold I the verie scumme of all thy creatures approche vnto thee bringing nothing along with me but the heauie loade of my sinnes lowly layd at the feete of thy pietie I humbly implore thy mercy Pardon me I beseech thee ô my surest hope and for thy names sake saue me who beleeue that noe crymes are so great and enormious that by the merites of thy most holy Passion may not be forgiuen O sweete Iesu I offer vnto thee for remission of all my sinnes that admirable charitie of thyne which made thee not disdaigne being the God of eternall Maiestie to become man and for the space of more then thirtie yeares to be molested with many labours calamities and persecutions I offer vp that heauinesse that bloudie sweate those hard exigents which afflicted thee in the garden when thou prayedst to thy heauenly Father with Knees bowed downe to the ground I offer that excessiue desire of suffering wherwith thou didst burne when thou wentest voluntarilie out to be apprehended by thyne enemies I offer thy bonds stripes contumelies blasphemies blowes spittings and diuers other kindes of iniuries which thou didst suffer all the night longe in the house of Annas and Cayphas All this I offer vp to thee rendering thee harty thankes and humbly beseeching that infinite bountie of thyne and boundlesse pietie that by thy merites thou wouldst fully purifie my soule render it aggreeable to thee and conduct it to life euerlasting O sweete Iesus I offer vp vnto thee for all my sinnes the vnheard of ignominie which thou didst suffer when being strucken spitt vpon and bound thou wert ledd to Pilate in the morning from Pilate to Herode and from thence to Pilate againe I offer that sacred silence of thyne which made thee humbly hold thy peace at those contumelies and iniuries which were offered thee I offerre the contempt thou sufferedst when Herode opprobriously scorned thee in a ridiculous garment I offer that most cruell paine which thou sufferedst when they barbarously scourged thee being bound to a Pillar I offer thee the goarie markes of thy scourging and the streames of bloud which run downe from all thy sacred members All this I offer thee in thankesgiuing beseeching that immense pietie of thyne that by the merites of these thou wouldst fullie purifie my soule render it pleasing to thee and conduct it to life euerlasting O sweete Iesu I offer vnto thee for all my sinnes that humilitie and patience which thou didst shew when clothed in a purple garment for thy greater scorne thou wert crowned with thornes and saluted in a scoffing manner impiously spitt vpon smitten with a reede c. and buffeted Brought out before the Tribunall iniuriously condemned and last of all haled out to Mount Caluarie bearing thyne owne Crosse vpon thy shoulders I offer that greiuous toyle of thy sacred bodie the many wearie stepps of thy holie feete and the heauie waight vpon thy shoulders I offer thy sweate thy thirst and all the rest of thy torments which with a most meeke and readie hart thou sufferedst for my sake All this I offer thee beseechinge that immense clemencie of thyne that by the merits therof thou wouldst fullie purifie my soule render it pleasing to thee and conduct it to life euerlastinge O sweete Iesu I offer vnto thee for all my sinnes those most horrible paines thou sufferedst when thy wounds were renewed by plucking off thy garmentes when thy hands and feete were fastened to the Crosse when the ioyntes of thy body were all dissolued when thy pretious bloud came gushing out as from so many fountaines I offer these rosie dropps of thy pretious bloud that in effable meeknesse and benignitie wherby thou didst patiently suffer the intolerable insolencies of those who insulted ouer thee euen whilst thou didst pray for them to thy heauenly Father All this I offer thee beseeching that immense pietie of thyne that by the merite therof thou wouldst fully purifie my soule render it pleasing to thee and conduct it to life euerlastinge O sweete Iesu I offer vnto thee for all my sinnes vanities negligences and distractions those incomprehensible tormentes which thou sufferedstw when being exposed to such anguishe destitute of all consolation thou didst hange in a miserable manner on the Crosse betwixt two theeues and when burninge with excessiue thirst they gaue thee noe thinge but vineger and gale to drinke I offer that exceeding charitie and gracious mercy with which inclyninge thy venerable heade thou rendredst vp the Ghost I offer that saueing bloud and water which flowed from thy pierced side All this I offer thee beseeching that immense clemencie of thyne that by the merite therof thou wouldst fullie purifie my soule render it pleasing to thee and conduct it to life euerlastinge O sweete Iesu for the perfect remission of all my offences which in all my life tyme I haue in any wise committed I offer vnto thee the whole worke of mans redemption performed by thee I offer thy Incarnation thy birth conuersation death and Passion I offer what euer els may haue bene gratefull to thee at any tyme in thy most glorious Mother the Blessed Virgine Marie and in those other Saintes of thyne O most sweete Iesu I beseech thee may thyne innocencie fullie satisfie thy Father for my guiltinesse Shroud in the purest syndon of thy merites all my too vnworthy and sinfull life that what is vncleane in me by being conioyned to them and what is imperfect by being vnited to them may be perfected that so during this life I may be pleasing to thee and hauing-finished the course of this miserable pilgrimage I may presently arriue home to thee who art eternall saluation to glorifie thy B. Name for euer Amen VIVE IESVS A IAMAIS Dilectus meus mihi ego illi Amen IHS
rayse to life Affection Haue we then my soule pleased our selues in thought and consented to what wisdome prohibiteth Hope in gods mercy and by his assistance this death will rather proue a sleepe then death it selfe the Mayde is not deade but she sleepes Or haue we bene vnhappie enough to haue committed in worke what pleased vs in thought all hope is not yet past the deade man is not yet buried God has power enough to say Younge man I say to thee ryse Or are we happly so extreamely miserable as not onely to haue offended in thought and worke but euen to be deade buried and corrupted in a longe and dissolute custome of sinning Enter not yet into despaire neither Lazarus who stunc ke in his graue is raysed to life God neither wants goodnesse nor power to pardon so we haue resolution by his grace to quitte our ill wayes c. Resolution Le ts run ouer our life in the bitternesse of our harte humble our selues vnder the powerfull hand of God and incessantly begge for pardon for what is past and grace for the tyme to come THE FIRST MEDITATION FOR THE XVI SVNDAY AFTER WHITSVNDAY And they the Parisies obserued him Luc. 14. CONSIDER that the Parisies inuited our Sauiour Iesus Chr. to dinner not so much out of respect to him as with a malicious intention to prie into his actions and to obserue his words and comportements to censure him Whence we may gather that it is not the spirite of a Christian but the proude and malicious humour of a Pharisie to leaue the care of our selfe as being in selfe conceipt aboue the pitch of other men to obserue the words and actions of our neighbour which concerne vs not especially those which are the worst or by our malice we turne to the worst Affection Let vs not trouble our selues my soule with what concerns vs not Euery one stands or falls to himselfe Euery one shall be iudged according to his owne not his brothers workes It behoues vs then to haue compassion of him and to pray for him not to censure him Nay rather let vs turne our zeale where it ought to be imployed to weepe vpon our selues and our owne deffaults That poore sinner whom we reprehend is a sainte for any thinge we know in the sight of God THE SECONDE POINTE. CONSIDER that though our B. Sauiour who sees into the hartes of men knew well enough with what a blacke designe he was inuited by the Pharisies yet he disdaygned not for all that to goe among them to doe the worke of his heauenly father by miracles to proue who he was by wisdome to confound their craft and by patience and myldnesse to subdue their malice Affection Let vs neuer my soule cease to doe God's worke and our dutie to glorifie his name vpon the apprehension or euen knowledge we haue that the peruersitie of others may but make an ill vse of it By saying and doing what belonges to vs we saue our owne soules which is our greatest dutie And with all we giue good example and sowe seeds of vertue for others In God's good tyme they will sproute vp and produce wished effects God is a hammer which teares rockes a sunder Let vs neuer fayle to sowe and water leauing the increase to his blessed prouidence THE SECONDE MEDITATION FOR THE SAME SVNDAY When shou are inuited to a mariage sitt not downe in the first place CONSIDER that we are all inuited to the mariage of the Lambe and the way to arriue happily at it is the imitation of his wordes and workes by whose goodnesse we are inuited to it Pride was the great sinne he came to decrye Affecte not saith he the first place but learne of me who am mylde and humble of harte All his life from the crybbe to the Crosse was humble and abiecte He was discribed by his Prophete to be the last of men Finally he humbled himselfe being made obedient euen to death and the death of the Crosse Affection This is the way to heauen my soule which Christ marked out to vs nor is there any other who takes not this way runs quite countre The abiect way of the Crosse is the way to the crowne of glorie Pride can neuer ascende with humbled Christ Our ambitionating of the first place in earth will neuer bring vs euen to the last in heauen O let vs learne then my soule this deare lesson humilitie of him who by word and worke shewed himselfe mylde and humble of harte and we shall infallibly find rest and peace to our soules here belowe and eternall repose with him aboue in glorie THE SECONDE POINTE. Sit downe in the lowest place c. He that humbles himselfe shall be exalted CONSIDER that if we did well ponder our owne miserie we should neede noe other motiue to chuse the lowest place Our owne sinnes we well know but of other mens we are alwayes ignorant We are nothing but by Gods conseruation we haue nothing but by his gift we can doe nothing but by his assistance This alone I say should be sufficent to humble vs and neuer suffer vs to preferre our selues before any Howbeit our good God giues vs yet another motiue which is our owne interest exaltation and true honour And for this we haue the word of Truth that can neuer fayle He that humbles himselfe shall be exalted Affection O my soule that either the knowledge of our owne miserie and nothing or the comforts of Gods sure promises of exaltation and glorie would once make vs effectually imbrace that dea re vertue of Christs humilitie So should we alwayes inioye a calme and permanent peace so should we easily appease our angrie neighbours wroth against vs. So should the holy Ghost repose vpon vs and multiplie his holy grace in vs which in his good tyme he would crowne with exaltation and glorie THE FIRST MEDITATION FOR THE XVII SVNDAY AFTER WHITSVNDAY The Pharisies came to Iesus faying Master which is the greatest commandement of the lawe Matt. 22. THE FIRST POINTE. CONSIDER that the Pharisies come togeither to Iesus which was the true way to their eternall happinesse But as they come Pharisies so they returne Pharisies that is full of pride and presumption They call him Master but it is not to become his true Disciples but to tempt him and to pose him A learned Doctour among them askes him which is the great commandement in the Lawe while yet he is ignorant in the lesser to witt that he who comes to God ought to beleeue that he is which they did not So that they were rather mockers then Masters or euen good schollers Affection Let vs approche to God my soule as S. Paule taught vs with a true harte in fulnesse of faith not as the Pharisies did with pride and presumption Let vs come to him in simplicitie and humilitie of mynde as poore ignorant schollers to learne his blessed will not as greate Masters puffed vp with our owne