any part therof from ââe sole of the foote to the crowne ãâã the head without impurity and vncleanesse For which cause Holâ Iob said as one who had throughly entred into this consideration I hauâ said to rottenes thou art my Father and to vvormes thou art my Mother and sister Weigh hovv much the trees ãâã plants of the field doe surpasse thee ãâã this for they produce flovvers leauââ and very good fruit thou breedeâ and ingendrest infinite vermine Thâ trees plants bring forth vvine oyle and balme but thou voydest out ãâã thousand imfirmites all manneâ of vncleanes And vvhat meruaile â for according as the tree is so is thâ fruit and an euill tree like as man ãâã cannot yield good fruit Of that vvhich hath been sayd â thou mayst gather a great desire ãâã humbling thy selfe seing that thâ miseries of thy body be so great aââ so manifold beseeching our Loââ to open the eyes of thy soule thââ from this day forward thou cease ãâã seeke delights and contentments fââ thy body vvhich is so vnworthy ãâã them chastising it with rigorous pâââânce for what it hath already inâyed THE 3. POINT âO consider in what state this â thy body shal be after the seââation of thy soule hovvsoeueâââautifull fayre it was before how ââle and filthy hovv loathsome ââominable it shall then remaine Ponder that the cause of alââse domages and euills wil be thââence of thy soule and into what ãâã wretched body shall presently be ââuerted to wit into worms meate âo earth and dust to be trodden ââder euery mans feeâe Whereby ââu mayest see wherein all flesh and ãâã glory thereof doth end and what âole thou art to pamper thy body ââmilting it to run after all desires ââchasing with short and transitory ââights euerlasting torments Hence thou mayst stir vp in ãâã selfe a great desire of knovving ãâã owne misery and to set before ãâã eyes of thy soule the earth of ââich thy body was made and inâhich it is againe to be resolued And if this be the port and haueâ whereat shortly thou and all meâ are to land after the tempestuous naâigation of this sea of miseries it is a matter of no small importance for the knowledge of thy selfe to bâ mindfull of what thou art and whaâ is to become of thee at last that sâtting the eyes of due consideration vpon the feete of this thy proud and haughty Statua made of clay to wiââ thy body thou humble and submiâ thy selfe to the very ground for by âow much the higher the building iâ to be as Saint Augustine saith foâ much the lower is the fouudation to be laied THE 4. POINT TO consider that to know thy selfâ perfectly and throughly thoâ art not to rest in the knowledge oâ thy body alone but must passe fuâther to the knowledge of thy souleâ pondering first that albeit in regâââ of thy soule thou mightest greatly esteeme thy selfe it being a creatuââ wholy spirituall and like in natuââ vnto the Angells a liuely resemâblance of Almighty God an image âf the most Blessed Trinity indued âith three most perfect powers and âne essence able to vnderstand loue ând enioy infinite goodes notwithââanding thou wantest not wherin to âumble thy selfe if thou call to mind ââe foule and loathsome dungeon âherein thy soule is imprisoned the ââuse of clay wherein it is detained ââd liueth remembring the saying ãâã the Apostle What hast thou that âou hast not receaued And if thou âast receaued what dost thou glory ãâã though thou haddest not receaâed Secondly ponder that before Alâighty God created thy soule to âut and infuse it into thy body it ãâã as nothing nor was of any value ââd would instantly returne to the ââme nothing againe if Almighty âod should not continually keep ânserue it and so thou hast not ââereof to glory but in thy miseries ââd infirmities as Saint Paul said oâââmselfe seeing thou art compassed âout with innumerable remptations both within and without Reap and gather from hence desires to know and humble thy selfe and acknowledge thy selfe for lesse then nothing perceauing now vvhat thy soule is hovv little it iâ vvorth and how much reason it hath to feare The Speech or Colloquy THE Speech or Colloquy to end the Prayer is alvvayes to be dravvne out oâ the matter of the Meditation and so we are to doe in this and all the rest as aboue we haue noted in the fifteenth Aduertisment THE II. MEDITATION Of Sinnes THE preparatory Prayer shalbâ like vnto the first The Composition of place shal be to see with the eyes of thy Vnderstanding thy soule shut vp imprisoned in the obscure prison and dungeon of thy body and thy selfe banished into this vale of teareâ and misery entangled with many snarâs of sinnes and temptations The petition shal be to aske of our Lord light wherwith to know the grieuousnes of sinne to abhorre and be waile it and the terriblenes of Gods iustice in chastising it with euerlasting paine tormenâs THE 1. POINT TO consider the chastisment which Almighty God shewed vpon the Angels for one only sinne and that only in thought committed agaiâst his diuine Maiesty in matter of Presumption and Pride depriuing them in an instant of that supreme and high dignity wherein he had created them throwing them like thunderbolts from the highest heauen in the lowest hell without respect either to the beauty of their Nature or to the greatnes of their estate or that they were his creaturâ made according to his image and likenes Ponder bow great and euil Mortall sinne is seeing that only one was inough to obscure and defile so ãâã beauty of the Angels Almighty God permitting the same to the end that men should feare and tremble to liue but one houre in mortall sin knowing that if God spared not the Angells being notwithstanding so noble and excellent creatures how much lesse wil he pardon men being so vile and base as they are Hence raise in thy selfe ferueââ desires of contrition togeather with a great detestation of thy sinnes committed against Almighty God firmely purposing from this day forward rather to dye a thousand deathesâ then euer to commit one moâtall âinne for whatsoeuer can be suffered in this life is lesse without comparison then the paine due to one only sinne which was sufficient to make of a beautifull Angell a most foule vgly Diuell THE 2. POINT TO consider who was the authour of this most grieuous euill of sin and thou shalt find it to be Man ãâã vile and abiect creature who being so much obliged to serue and loue his Creatour and Lord for so many so iunumerable benefits receaued from his diuine and most liberall hand to wiâ his CreatioÌ Conseruation Vocation and Redemption forgetting all this hath only beene mindfull to despise and offend with his manifold sinnes his Lord and God Ponder whence it proceedeth that so vile a worme so wretched a creature as thou art
it ââvere not hauing lost the instrumeÌts ând organs whereby thou mightest âânioy them Ponder what profit rotten ââands doe now reap of thy riches so âreedily sought and hoarded vp toâeather What fruit doe thine eyes âovv enioy of all the vanities which âhey haue beheld what vviâ all thy âelicacies prouided for thy tast then ââuayle thee of vvhat continuance âaue those castles of aire been framed ân that thy head what end haue all âhose gusts and pleasures had proâured by so heynous sinnes vnto thy ââretched body And turning thâ speach vnto thy soule say Looke ând consider well what will be the ând of this flesh thou novv hast Consider vvhome thou cherishest âhome thou now adorest O miserable wretch that I am wherefore ãâã all these riches if I am to become so âaked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ To what end are these delicacies and banquettings if so soone after I am tâ be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent âright shining cloud and thereon a âate or chaire of Estate and Maiestâ âhere Christ our Sauiour is to sit ãâã iudge all mankind The petition shal be to crauââf Almighty God grace to apprehend ând feele now that which thou arââhen to see endeauoring that since ââou art one of those which are to be âhere called thou maist also be of âhe elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâures at the day of Iudgement For ãâã Christ our Lord saith the Sunne âhalbe darkened the Moone shalbââurned into bloud the stârrs shall fall ârom heauen and the sea shal be trouâled Finally the dread and horrour âhich then shall possesse the harts of âen shal be so great that they shall âot find any place or corner secure âherein to hide themselues wherevpon they will all waxe pale dry âither away for feare and become ãâã it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâgel with fearefull voice in maâner of a trumââet shall summon all the dead to âudgement And in a moment all both good and bad shall rise againe âith their proper bodies which they âued in heere on earth and come toâeather into the valley of Iosaphat âhere to attend the Iudge that is to ââdge them Ponder the sorrowes paines âhich the damned will feele vvhen ââeir soules brought out of hell shalââe againe coniovned with their boâies vvhat vvill they say vnto one another hauing been Authours and âauses of ech others torments and ââiseries O with vvhat curses vvill ââey vpbraid one another being theâ ãâã be linked togeather to be ech oâhers executioners Contrarâvvise âow gâeat content shall the soule of âhe iust receaue at the good compaây of the body which whilest they âued togeather on earth was a mean ând help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâfall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâfe and rage of the bad wil be who were so much honoured in this life wheâ they will see themseluâs on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ haue imbâaced the Crosse and Mortificatioâ to follow me come and receaue the reward which is âue vnto you and take possession thereof with eternall rest And to the wicked he
sinnes and abhominations shall find himselfe polluted and defiled must know that the only meanes to wash and cleanse himselfe from the same heere in this life is duely to consider them and with abundance of teares to be sory for them togeather with the remeÌbraÌce of the good he hath lost which is God himselfe and the present euill âhich he suffereth Also the consiââration of Death Iudgement and âell for these and such like consideââtions are included in this first pasââge or Purgatiue Way which apâârtaine to beginners in which so âuch time is to be speÌt by euery one ãâã particuler as shall seeme necessary ãâã him to walke this way with âârity fruit seing that some haue âore sinnes and a more soft and ââder hart and conscience then oââers Wherefore I remit the yong ââginner to the end he go not astray âhis prudent and discreet spirituall ââher to direct guide and instruct ãâã in euery thing according as the âurse of his life hath beene more or ãâã disordered For it were no discreââân to detaine one in the exercise of ãâã Purgatiue Way longer time theÌâânecessary which of it owne naâââe doth cause in the soule seruile ââre that hindereth the perfection Charity and vnto which Charity ãâã ought to endeauour to attaine in ãâã course of a spirituall life because as S. Iohn sayth perfect charity expelleth feare Wherefore it seemeth conuenient and reasonable that hauing spent in these laudable and holy exercises sifteene or twenty dayes we proceed to the Illuminatiue and Vnitiue wayes out of which likewise motions of Sorrow Feare and Humility may be gathered as out of the Purgatiue For certaine it is that one wil be grieued more that he hath offended Christ our Lord considering his excellent vertues of Humility Patience Charity and the like then if he should consider his ownâ sinnes Death Iudgment and Hell And albeit these considerationâ be more proper to those who desirâ of new to conuert themselues to Almighty God or be but beginners iâ vertue yet reason it is that the iuââ also to purify themselues the ãâã from the sinnes present withall to make surer the pardon of those whicâ be past do now then as for exaÌplâ once euery yeare refresh and reneâ the memory of these Meditations following the counsaile which Ecâââsiasticus doth giue vs saying Be ãâã hindred to pray alwaies and are not to be iustified euen vnto âath And our Sauiour saith He ââat is iust let him be iustified yet ãâã let the holy be sanctified yet inââeasing daily in purity of conscience ãâã in sanctity of life The Meditations following of ââe Purgatiue Way will giue a good ââginning to this enterprise in which ãâã haue thought good and expedient ãâã follow the counsaile opinion of Gregory and other Saints who ãâã that the firme and true foundaââân of a spirituall building is the ââowledge of our selues and they âoue it very well for if one doe not ââst practise himselfe in the consideââtion and knowledge of his owne âââisery and weakenesse he shall reâaine ignorant and blind and not âow how to aske in Prayer that âhich is conuenient for him Wherâââre I will beginne the Meditations ãâã this first Booke with this consideâââion which shal be the fundamenââll stone of all this spirituall building wheron the rest must stand The points and considerations whereof haue gathered out of diuers placese ãâã the holy Scripture and Saints anâ for such they are to be estemeed anâ practised And because we all aspiââ vnto vertue and holines of life it ãâã expedient that we also imitate anâ follow theÌ this way which they haââ shewed vs. THE I. MEDITATION Of the Knowledge of our selues THE Preparatory Prayer prâsupposed whereof we treatââ in the eleuenth Aduertisment two thinges are to be done in euââ Meditation contained in this Manââ all to wit First the Composition place Secondly the Petition whiââ must be alwaies conformable to ãâã matter of the Meditation as in ãâã and the rest of this first Booke is said Composition of the place THE Composition of the place hâ shal be to behold consider ãâã ãâã eyes of the soule that the whole ââmpasse of the earth in comparison ãâã the heauens the gratnes therof as it were a point or graine of sand âhich being so what shalt thou then ãâã before thy God Creatour of the ãâã heauen and earth in whose preâââce thou art lesse then nothing The Petition THE PetitioÌ shal be to aske of our Lord God that he communiate vnto thee his diuine light thereââ to know thy owne basenes miâây knowing it to humble thy âââfe in humility to serue adore ãâã as thy Lord and God this done âââgin thy Meditation as followeth THE 1. POINT TO consider the matter whereof ãâã thy body was composed made ãâã thou shalt find that it was not fraââed either of the heauens or of criââall neither of the supreme element ãâã fire nor of water nor of other âeare bright and transparent matter âut of the most vile and base element ãâã all which is the earth and hence ââth thy body his origen and beginning which God himselfe remembred our first Father Adam of wheâ laying this consideration before hiâ eyes he said vnto him Dust thoâ art and into dust thou shalt returnâ Consider thou as much and thoâ shalt receiue sight and knowledge ãâã thy selfe as he that was blind froâ his natiuity receaued sight whome Christ our Lord cured both corpoally and spiritually laying vpon hiâ eyes the clay of earth wherof he waâ first framed made Ponder that it is the will of Almighty God that man be alwaieâ very carefull diligent in knowinâ and vnderstanding his owne baseneâ and misery and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himselfâ in humility and subiection knowinâ that he deserueth not to be esteemed and honoured but rather to be troâden vnder foot and trampled vpon as is the earth this being the only râââ medy and meane to obtaine the veâtue of Humility Hence shalt thou gather two âhinges First Confusion and shame âeeing how contrary thou hast done âeereto hauing euer desired and taâen pleasure nor in submitting and âumbling but in extolling and boaâing of thy selfe as if thou wert ââmthing remembring those words âf the Apostle If any man esteeme âimselfe to be something whereas he ãâã nothing he seduceth himselfe Seâondly A firme purpose continually ãâã exercise thy selfe in the base esteem ââd acknowledgment of thy selfe as âid S. Augustine and Saint Francis ââc of whome the first was wont to ây vnto God Lord Let me know âây selfe and know thee The seâond Lord Who art thou who âm I THE 2. POINT O coÌsider what thy body is whilst ãâã it liueth and thou shalt find that ãâã is a sacke of earth a coÌtinuall flowââg water of all filth and stench and ââat there is not
store Ponder the great pouerty of our B. Lord and of his Disciples ãâã the small care they had of their owne comfort and corporall sustenance seeing for thirteen persons others which might ioyne themselues vnto them they had only fiue loaues and those also made of barley vvhich was the most vnsauory bread that then was in vse and peculiar vnto poore people hauing fed in the desert that vngratefull Nation vvith bread from heauen whereas him selfe his Blessed Apostles were fed with barly bread Purpose firmely to choose for thy selfe such thinges as Christ our Lord did choose for himselfe intreating thy body with like seuerity and rigour where with he treated his being ashamed from this day forward of thy ouer much solicitude in seâking after supersluitieâ and dainties in meate and drinke otherwise then is pleasing to our Lord who reproueth these things THE 3. POINT TO consider how that our Sauiour and Lord of all things taking the bread into his holy and povverfull hands blessed it and gaue it vertue to be multiplied and become better so that though euery one did eat therof it was not consumed but rather did multiply increase Ponder first the omnipotency of God which so easily could conuert a few vnsaucry loaues into thousands those most sauory toothsome bread Ponder secondly the prouidence of God resplendent and manifest in this miracle For wheras those vvhich did eate of this bread were many thousands of different ages complexions yet all of them eating thereof of the selfe same kind of bread were notwithstanding satisfyed as well content with a small portion as with a great quantity therof Gather hence a great desire wholy to rely trust on the omnipotent hand of God for they can neuer want but will increase and prosper alwaies whose Lord God is Christ our Saâiour THE 4. POINT TO consider how this heauenly bâaquet being ended our Saâiour commanded his Apostls to gather vp the leauings they therefore gathered them and filled twelue baskets with the fragments of those fiue barly loaues which remained after all had eaten Ponder the goodnes bountifulnes of our Lord in rewarding the liberality and free hart wher with his Discipls offered him their fiue loaues for he restored them twelue baskets full of most delicate hrââd that they might vnderstand that as they were twelue so he would that the baskets of the remnant should be twelue as it were to bestow vpon euery one of them a whole basket full for the smal part which each of them had renouâced in the fiue loaues they had before presented him Gather hence a desire to be mercifull and bountifull towardes the poore of Christ because all those who offer him any thing for his seruice he rendreth them much more then they gaue him as it is manifest in the mercy he âvsed with that widdow which âed Elias the Prophet who for a little meale which she had freely libârally bestowed vpon him in the name of God multiplyed the same making it to Iuffice for many dayes And for one glasse of bad wine which was giuen vâto Christ our Lord at the marriage wherennto he was inuited he bountifully rendred six vessells full of most excellent wine And if this our Lord dealt so liberally in this life with sinners giuing â hundred sold for one what will be giue in the eternall to the iust Good measure sayth S. Luke and pressed downe and shaken togeather and running ouer shal be giuen in their bosome infinitely surpassing that which is or can be done for him in this life THE XXVII MEDITATION Of the Transfiguration of our Lârd THE 1. POINT TO consider that when Christ our Lord transfigured himselfe and vouchsafed as it were to make a heauen heere vpon earth manifesting his glory and heauenly beauty vnto men he retyred himselfe vnto an high mountayne taking with him only three of his best beloued and most familiar disciples toâ place where no body but only they might enioy those diuine comfoââs fauours which in the night of his transfiguration he was to impart vâto them Whereas to shew himselfe disfigured in Mount Caluary there to suffer a most painefull and oppâobrious death he would it should be at midday in the fight of the whole world Ponder how that God doth not bestow these graces fauours such as was to be preseÌt at the glory of hiâ transfiguration vpon all those that are iust and holy but only vpon the most feruorous and his best beloued and peraduenture he tooke not the rest with him not because they were lesse seruent in his loue neither were they so but because Iudas was amongst them who deserued not to enjoy so great a fauour neither wold he exclude him alone not to defame him Whence thou maist gather how much it importeth thee to be feruorous in the lone of God and how much harme one bad member doth vnto a whole community of good men being the cause why they are depriued of such sauours and benefitâ which Almighty God would do theÌ if such a one were not in their house company THE 2. POINT TO consider how that Christ our Lord transfigured himsâlfe in praver permitting the glory of his soule which was hidden âhen and restrained to communicate it selfe to the body though for all small time Ponder how that thy sinnes were the cause why that most holy body of thy redeemer was deprtued all the time he liued in this world of that glory which he made known in this his transfiguratioÌ as also why it as passible and mortall albeit now he admitted that glory it was but for a very short space choosing rather to prosecute the worke of our Redeâption and to suffer and dye with great âgnominy and shame for men then here to haue rest enioy his glory Gather hence two things firsts desire and loâe rather of paynes and tranells and to suffer with Christ in mount Caluary then to enioy the quiet of mount Tbabor Secondly how it importeth thee to be a great louer of prayer and to profit therein if thou desire to be transfigured into the image of the Sonne of God for by prayer our life is tranâformed changed from terrene and worldly into a celestiall and diuine consolatiâion THE 3. POINT TO consider how our B. Sauiour being in so great glory and Maiesty there appeared Moyses Elias and spake of his death that he was to suffer in Hierusalem Ponder how that the reason why Christ our Lord made choice of those two Prophets before many others and to honour himselfe and them by this communication was because they were eminent in sanctity and zealous of the obseruance of the Law and withall very much giuen to fasting prayer Gather from hence two things first a great desire of those vertues which these Saints had thereby to be So inward familiar with our Lord as they were Secondly how our Sauiour in the middest of
for according to the measure his Mother sorrowes he gaue her ãâã sâlation and ioy so if thou accompâ nie Christ crucified in his paynes â Passion thou shalt also be partak of his rest shalt rise as he did to new life of glory THE 3. POINT To contemplate the most Blessed Virgin enioying those graces and ââuours which her most Blessed SoÌne had done her and what tender pleasant and louing discourses he held vvith her perchance these or such like Mother behold thy Sonne I doe not now recommend thee from the Crosse to my disciple Iohn I doe not call thee woman thou dost not hold me dead in thine armes but âehold I am aliue and risen agayne â come to bestow on thee a thouând imbraces and to shew thee the âpeciall loue affectioÌ which I beare âhee Ponder the ioy that wholy posâessed the soule of this most Blessed âady when she saw her selfe so fauoâed honoured and cherished and âvith such loue vviping avvay the âeares from her virginall eyes full of âeuotion doubtles and prostrating âer selfe vpon the ground she would âdore him and say O my Sonne ây God I giue thee infinit thankes âr that according to the multiuude of my sorrovves my consolation haue abounded And making no enâ of kissing those Blessed signes of thâ sacred wounds which yet remaynâ In his glorious body and had cause vnto him so great payne in his passâ on and seeing them now so beautâ full and shining they were a cause â great confort vnto her Gather hence desires to giââ thanks vnto this Lord for so special and singular sauours done vnto hâ Blessed Mother as to one most woâ thy thereof for disposing thy selâ to a good life holy desires workâ he will doe thee the like fauour aâ graces albeit thou be vnworthy the of THE 4. POINT TO consider how well accompaned Christ our Lord was when came to visit his beloued Mothâ with that most bright shining squâ dron and troupe of so many Saiâ which he had deliuered from Limbâ where diuers of them had for so mâ ny thousands of yeares expected enioy him in heauen Ponder how that when all those ââints saw themselues in presence of ãâã B. Virgin our Lady acknowleding her for the mother of their Reâeemer bruizer of the infernal serâents head they would kneele down âprostrate themselues vpon the groând yielding her a thousand thankes â congratulations for such a Sonne â she had there for the paines she âad taken in the worke of their Reâmption Ponder secondly how glad and âyfull the Blessed Virgin was to see âe fruit of the PassioÌ which now the âred tree of the holy Crosse began yield in so many soules ransomed ãâã with O how well imployed did â B. Lady then account all those afâtions sorrowes labours trauaills paynes which pierced her soule all life tyme seeing that which then saw enioying that which then enioyed Hence thou mayst gather deâ to associate and ioyne thy selfe âh this holy company to adore ârence this most Holy Virgin for the Mother of such a Redeemer aâ knowledging that by her meames thou take her for thy Patronesse anâ become truly deuout vnto her thoâ mayst by the grace of God be paâ taker of the glory and eternall blissâ which thou hopest to enioy in heââen THE III. MEDITATIONâ Of the apparition of Christ to S. Mâ ry Magdalen THE 1. POINT TO consider how S. Mary Mâ dalen vpon Sunday very eaâ came to the monument briâ ging with her odoriserous oyntmâ and aromaticall spices to anoynt maysters body and not finding hiâ she thought that he had been stollâ vvhich occasioned in her soule nâ griefe sorrow for before the wâ because her Lord was dead and because they had taken him a way put him she knew not where Anâ she stood at the monument coâ not depart thenâe but sayd O mayâ ãâã where art thou where shall I seeke thee my ioy my life where ãâã they put thee O Lord whither shall I goe where may I seeke thee ââome shall I aske for thee Ponder how muoh the earnest ând longing desire the âboundant âeruent teares of this holy sinner ârought in the louing breast of God âr by her tears she obtained pardon âher sinnes by teares she obtained âhe resurrection of her deceased broâher by her teares she deserued to âue Angells for her comforters yeal âd the Lord of Angells himselfe âbe the first vnto whome our Sauiâr did appeare Gather hence a great shame and âsusion for that thou so little feelest âd lamentest thy sinnes hauing by âem so often lost God and his grace ât if thou desire to find and not to âse him imitate this holy and sferâât woman not taking comfort in thing vntill thou find possessd Creatour for if thou seek in âsort thou shalt find him and he will comfort thee with ãâã sight anâ presence THE 2. POINT To consider how that our Sauiouâ seeing the holy desires of his diâciple would now without further dâ lây fulfill them appearing vnto he yet disguised so that she might ãâã know him and speaking vnto heâ ãâã a different voyce from that he vvâ wont to vse vnto her he sayd Wâ man vvhy weepest thou vvhomâ seekest thou And she answered him Because they haue taken a way mâ Lord I know not where thâ haue put him Ponder that when this sinner bâ fore wept at the feet of Christ wâ shed them with the tears of her eyâ our Lord said not to her Why wâ pest thou nor whome seekest thoâ because those teares proceeded frâ the selfe knowledge of her sinnes from a liuely fayth and loue of Lord whome she had present wâ knew and approued them but inâ gard these teares proceeded out of norance and want of fayth bewâ âing him as dead who liued and seeâung the liuing among the dead he sayth Why weepest thou whome âeekest thou For doubtlesse thou snowest not because knowing thou wouldest not lament for me in this manner neither wouldst thou seeke him as absent whome thou hast preââm with thee Gather hence desires to examine and discusse wel the cause of thy âeares because many tymes thou wile âârswade thy selfe that thou weepest âr thy sinnes and thou dost not ât for the temporal losse which they âaue caused thee And other whiles âhou wilt thinke that thou lamentest âith desire to see and enioy God yet ââou dost not but only tofly the traâell which thou endurest And in like âanner thou wilt thinke that thou âokest God his glory in very âed thou seekest thy selfe thine âne honour and commodity And ââking God in this âort with good âson he will aske thee Whom seeâ thou Seeke therefore Gâd in âth sore that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne for they shal be comforted THE 3. POINT To coÌsider the mercy of our Lorâ vvho vvould not long concealâ himselfe but
themselues with exteriour purity alone as the foolish virgins and Pharisies did but much more procuring the interiour Because all the glory of the daughter of the King which is euery pure soule as the Holy Ghost sayth is within Gather hence a desire if thou desire to ascend vp to the mount of God and enioy his blessed sight to obtayne not only corporall but also much more spirituall purity for it is not fit that the TeÌple of God should be polluted or not pure seeing therfore thou art his Temple as S. Paul sayth and the Holy Ghost hath his aboad in thee endeauour and striââ alâayes to be pure and cleane both in body and soule that in thee the beames of the diuine light may appeare and shine as in a very clean pure christall glasse for if thou loue this cleanesse and purity of hart thou shalt haue the King and Lord of heauen for thy friend and enioy his sight THE 7. BEATITVDE TO consider how God calleth the peace-makers the children of God for not only those who haue peace in their soules with Almighty God but those chieâây who also procure to haue the same with their neighbours shal be the children of God and of our Sauiour who with special prerogatiue is called the peaceable King and ordained that when he came into the world his Angells should salute men with this peace and made so much reckoning thereof that he vsually saluted his Disciples with this peace saying vnto them Peace be with you Ponder the innumerable perâecuâions afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs purchasing for vs true peace and sheâing himselfe peaceable euen with those who did hate him Gather hence how behoofull it is for thee to haue peace with thy self and with thy neighbours Thou shalt haue it with thy selfe if thou be carefull to breake and subdue thine inordinate appetites attending to the contituall exercises of mortificationâ and vvaging continuâll vvaâre with vice for peace is gotten by warre With thy neighbours thou mayst haue peace if thou endeauour neuer to giue them occasion of offence or trouble but rather to agree make peace with euery one and so doing though shalt be the beloued child of Almighty God THE 8. BIATITVDE TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice that is for verâue and sanctity sake which perseâution is not vnderstood to be suffeâed in one or two things only but in all kind of iniuries to wit in lands liuings honour content life and death c. Ponder how our Saâioâr Christ from his very cradle till his dying day suffered for iustice and sanctity the greatest persecutions and ãâã which were euer endured and with the greatest patience that eues any had and for the most iust and innocent cause that could be to wit for reprehending vice and sinne and for the saluation of soules Gaâher hence a great desire to suffer persecution in imitation oâ Christ neyther esteem it any wonder sith his enemies persecute him that thine also persecute thee but remâebring that if it was necessary that Christ our Lord shold pass through innumerable tribulations and affâactions and so enter into his ovvnâ glory it is euident that neyther thoââ not any other shal enter into the glory which is not thine but only bâ this way of persecuion Wherfor animate thy selfe to suffer persecutioâ and affliction because our prefeâ tribulation which is momentary and light as also our life is workeâh aboue measure as the Apostle âaitâ an eternall weight of glory in vs. THE XXIII MEDITATION Of thetempest at sea THE 1. POINT TO consider that our Blessed Sauiour being entred with his Disciples into a little boat he fell a sleep forth with a great tempest arose on the sea Ponder two things first that if the ship wherein Christ sayled be tossed and couered with waues what will become of that wherein the Diuell is Pilot that is if the soule of a just and holy person be persecuted afflicted with temptations the soule of a wicked man and of a sinner what shall it endure What will become of such a one Secondly ponder how that all those that betake themselues to the seruice of God ordinarily sustayne tempests and tentations for so the Holy Ghost sayth Sonne comming to the seruice of God stand in iustice and feare and prepare thy soule to temptation Wherfore many times Almighty God permitteth great teââpeâtuous stormes of temptation and pârsecutious to be raysed against vs and he semeeth to vs as if he were a sleep neglected vs. Gather hence purposes to ãâã the fury of thy temptations for God will assist thee and relieue thee in time of thy greatest need and deliuer shee out of danger as he deliuered his Apostles when they came vnto him and craued his help and assistance THE 2. POINT TO consider how the Apostles seeing all their labour to be in vaine went presently to our Sauiour foâr help and awaking him sayd Lord saue vs we periâh Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles albelt he saw the danger in which they were partly that they might know and vnderstand how little they could doe without his help and partly because he would they should call vpon him in time of their greatest necessity Ponder furthermore how negligent thou hast beene in stormes of temptations wherein thou hast byn often tossed and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord in beseeching him to fauour and ayde thee And hence it hath come to passe that the little boat of thy soule hath beene often plunged and ouerwhelmed with the waues Gather hence purposes to run to God at all times for his help but especially in time of temptation and affliction saying vnto him O Lord deliuer me from this temptation that âauseth this tempest in my soule delyuer me from this vice from this perill and affliction For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles And will command by the vertue of his diuine word the blustering winds of thy temptations tribulations which are those that raise these stormes in thy soule to cease and be quiet presently great tranquility and peace of mind will follow THE 3. POINT TO consider how Christ our Sauiour awaking reprehended his disciples sayd vnto them Why ase you fearefull O yee of little faith as if he should say I being in your company you need not feare Ponder the loue that Christ sheweth to his Disciples and how he requireth the like loue of them againe and that they trust in him fasten the anker of their hope in him for they shal be secure in the middest of the raging and tempestuous sea of this life though the waues should riss to the very clouds Gather hence a great desire to
the like comfort and benefiâ by thy paines afflâctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud âtickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâde of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâsing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether ât be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hââre were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâdergoing for him and for his honour and glory afflâctions persecuâions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâmour of light that in all thy labours and afflâctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the âiuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor âained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not âhough to restraine this accursed conpânion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And âe accepted this cruell kisse that with the swetâes thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâe thy kisse nor of those sinners which desire to reconcile thâselues to him renew their friendship with him which they haue lost seeing he did not reiect the kiââe of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of ãâã and âur Lord said vnto them I am ãâã Ponder first that word of Christ whome seeke yee as if he should say âake heed you seek a iust innocÌetââan who doth good to al ãâã no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâto the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌd neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of ânnocency or ruddy in token of âoue Ponder how that garment which was giuen vnto Christ our Lord in âerision was a figure of the witnesse ând purity of his most blessed soule ând of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌd no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas ãâã Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thââ rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of âarabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌt which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câosen regarded more a creature â little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâe did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere âumbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells âed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
a slaue Ponder how much our Lord vvho inuesteth the heauens vvith cloudes beautifyeth the fields vvith flowers couereth the trees with leaus the birdes vvith feathers the beastes with woll and haire would be abashed beholding himselfe so naked poore vvithout any thing to couer himselfe vvithall and thât before such a multitude of people that were there present hauing none to take compassion on him nor so much at to cast a cloake ouer him to couer his nakednes Gather hence affection of pitty and compassion seeing thy God and Lord in such extreme need abandoned naked exposed to all ignominy shame compassed about with his enemies vvho desired to drinke his bloud THE 3. POINT TO consider how those cruell and barbarous tormeÌtors hauing that t hast most delicate body now naked amongst them bound him hand foot fast to a pillar that they might beate him more freely at their pleasure Ponder the great barbarousnes and cruelty wherwith theâ began to lay on load with thonges roddes on that most tender backe of thy Saâiour heaping stripes vpon stripes and woundes vpon woundes vnâill that most sacred body all bruized torne and flayed the bloud bursting out and trickling downe drop after drop on euery side became so diââigured and imbrued with bloud that his owne mother could hardly haue knowne him From hence thou mayst gatheâ a great detestation of thy sinnes for they vvere the cause of so outragious a punishment and a great desire to chastise them with rigorous pennance discipline THE 4. POINT TO consider how the torturers being weary of scourging that innocent body of Christ our Lord already spent with stripes which a mounted as some Saints affirme to abouâ fiue thousand they vnloosed him but he not being able to stand on hiâ feete fell downe vpon the cake of hiâ owne bloud that lay at the foot of the pillar Ponder the solicitude and desolation of Christ our only good who had not there any friend or aâquaintance to help him vp but his only enemies who did tread kick spurnâ him that gathering forces out of feeblenes he might get vp agayne Neyther was there any who would go aduertise the most Blessed Virgin of the extrâme need nakednes of her beloued Sonne that she might with speed come to couer him with her veile who so often had vvrapped him in clothes when he was a child Gather hence a great confidence of the remission of thy sinnes seeing this Lord endureth so much to deliuer thee from them and an earnest desire to rest cleaue fast to the feet of Christ kissing sometimes in spirit deuotion the ground embrued vvith his most sacred bloud other times that holy pillar bathed and enameled with the precious bloud of this holy Lambe which was shed to make thee strong as a piller in the Church of God that is to make thee haue a couragious inuincible hart to withstand thyne enemies thy pâssions temptations THE XLV MEDITATION Of the purple Garment and Crownâ of Thornes THE 1. POINT TO consider how those cruell soldiers hauing mode an end of whipping him they iâuented anothet punishment to affâict him withall wherfore approaching vnto our Lord Christ they cloathed him with an old scarlet cloake which was a wearing for Kings but they put it on him in derision scorne to giuâ the people to vnderstand that being â wile base fellow he vvould hauâ made himselfe a King Ponder how Christ our Lord would be thus made a King in mockery to declare vnto the vvorld thaâ all the honours Kingdomes of thiâ life are but mockeries that therefore little reckoning is to be made of theÌ as our Lord himselfe did so little esteeme them so that which the world accounteth an honor in others he would vndergo therby to be disgraced abased by the same vvorld which scoffed mocked at him Gather hence great compassion at the extreme dishonour which thy Lord God suffered for this his humiliation being made the scorne mocking stocke of the people And humbly beseech him that thou mayst not make so light of him as to contemne him through thy sins as those souldiers did but rather serue loue him desiring that he would vouchsafe to inuest honour thee with this his precious costly liuery that following him albeit the world despise thee therefore thou maist deserue to see enioy him clad with the rich precious robes of grace glory THE 2. POINT TO consider how those cruell enemies forthwith brought a cruell crown of sea-rushes which were certaine sharp and long thornes fastened it on his sacred tender head by which on the one side he sustained intolerable payne on the other extreme disgrace Ponder how that this crowne was not of gold nor siluer not of pearles nor precious stones of roseâ nor odoriferous flowres albeit this Lord right well deserued it being âhe true King of heauen and earth but that which insteed of these they gaue him was of strong boisterouâ bâambles and thornes which pierceâ his delicate head our Lord permitting this because thou hast often bound and crovvned thy head vvitâ roses flovvres of pleasures delights Gather hence how great thâ bounty charity of God is toward men seeing that when they are busiâed in preparing for him so cruell anâ terrible a crowne therewith to affliââ and torment him be prepareth for them a crowne of glory in heauen to reward them And seeing God teacheth thee by his example that by the crowne of thornes the crowne of glory in heauen is gayned and that the crowne of affliction which pricketh in this world is better then that of pleasures and delights which torment in the life to come Procure to crowne thy selfe and make choice of the first as S. Catherine of Siena did to auoid the second THE 3. POINT To consider how that to increase his confusion and reproach they after this put into the right haÌd of thy soueraigne King and Lord a Reed ânsteed of a Kingly scepter smote his head there withall to the end that âhe world might know that his Kingdome was hollow vayne and without substance he voyd of iudgement and vvit making himselfe a King Ponder how our Lord Iesus did not refuse to take the reed into âis hand but rather willingly accepted it held it fast as an instrument of his contempt From hence thou mayst gather how much it importeth thee to resist and reiect honour selfe estimation to imbrace humility submission of mind in regard that by this way meanes our soueraygne King entred into his Kingdome by the same no other thou must enter into the Kingdome of heauen which is not thine but anothers to giue thee if thou desire it THE 4. POINT TO coÌsider how those fierce people more cruell then Tygers not contenting themselues with the former iniuries which they had done to that meeke