To whome we may imaâ—ine that our Lord would ansâ—ere Blessed art thou Simeon Bariona beâ—cause flesh and bloud hâ—th not reuealed it to thee but my Father which is in heauen S. Iohn like wise would enkindle in himselfe affections of loue seeing his â—oueraigne Maister not only to vnite himselfe so vnto him as to permit him to leane on his breast buâ— also to do him so great a fauour 〈◊〉 to enter into his soule body for morâ— perfect coniunction Learne when thou commest tâ— receane our Lord to bring with theâ— these vertues to wit fayth purity and loue as these holy Apostles did that thou mayst reap such profit â— they did follow our Lord as they did follow him â— It is to be noted that in the enâ— of the â—â—ird booke a 〈◊〉 meditation are added for prepatation before 〈◊〉 thankes-giuing after we haue râ—ceaâ—ued this most â— Sacrameat vvherâ— he that is 〈◊〉 to know how 〈◊〉 prepare himselfe and to giue 〈◊〉 thanks after vnto our Lord for 〈◊〉 benefit receaued may find them THE XXXIII MEDITATION Of our Blessed Sauiours prayer in the Garden and agony there THE 2. POINT TO consider the great desire that Christ had to suffer for our sake and because the tyme seemed â—ong till he should be deliuered into â—he tormetÌ„ors hands that they might â—ee that he did nor shrinke nor yet â—â—y supper being ended he went into â—he garden to pray that being a place well knowne to the traytor Iudas to â—hew that of his own free will he offerâ—ed himsâ—lfe to prison to death it â—elfe Ponder how our Lord for no â—anner of afflictions or perils would â—â—aue his good and laudable exercise of prayeâ— and meditation for supâ—er being ended he betooke 〈◊〉 â—orth with to a solitary place to pray â—efore he was to enter vpon his pasâ—ion Be confounded because through thy tepidity and negligence for euery light occasion thou leauest thy prayer and forgettest thy laudable customs whereas thou shouldst do quite contrary because in time of greater perills afflictions and temptations we ought to haue more particuler recourse vnto Almighty God prayer being the only meanes to strengtheâ— our selues in them THE 2. POINT TO consider how our Redeemer being come to the garden wenâ— aside from his disciples and began 〈◊〉 wax sorrow full to be sad Ponder what is that which maâ—keth our Lord to grieue to be sad and afflicted he 〈◊〉 the ioy of Anâ—gells whom when they behold they are exceedingly reioyced thou shal find that the cause of this afflâ—ctioâ— was the feare of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to â—o staynâ—â— the remembrancâ— and liuely appâ—â— hension of the sinnes of all men preâ—sent pasts and future the multitudâ— and grieuousnes of them both waâ—s the cause of this his trouble griefâ— â— also the vnspekable domage which 〈◊〉 sinne commeth to men in that 〈◊〉 it they deserue to be condemned 〈◊〉 the euerlasting torments of hell â—â—at of all this arose his so increâ—â—ble â—â—rrow Gather hense affections of griâ—fe â—â—d sorrovv for the torments death â—â—hich is euen novv to come vpoÌ„ thv â—ord for thâ—u hast beene the cause â—his pavnes and afflâ—ctions Endeaâ—our from this day forvvard to abâ—orre and detest and fly from sinne â—â—h thou seest in what case thy Lord 〈◊〉 to deliuer thee from it and from â—â—e eternall damnation which for thy 〈◊〉 thou dâ—seruest THE 3. POINT TO consider the 〈◊〉 of our Saâ—uiouâ— in his prayer many â—â—mes crauing of his Eternall Father 〈◊〉 the selfe same thing to wit â—â—at the bitter chalice of his paâ—â—ion â—ight passe Ponder the deuotion â—wrodâ—â—eling the teares and sorrovv of thy â—ord how solitary destitute comâ—rtles he is in this his so great affliction his disciples were aloofe of fast a sleep his Eternall Father gaue him no answere neither graunted him his petition his most holy Mother was also absent his enemies now ready to come vpon him notwithstanding all these afflictions discoÌ„forts he remained constant and perseuered in his prayer Gather hence the great esteeme shou oughtst to haue of prayer seing Christ teacheth thee that the only remedy of thy afflictions and sorrows it not talke or conuerse with men but to treat with God continue in prayer confiding that though in the beginning he deâ—y that which thou askest yet at last he will graunt it if it be a thing conuenient for thee THE 4. POINT TO consider how the Son of God seeing his Eternall Father gaue him no answere the first nor second tyme had recourse vnto him the third tyme and repeating the same prayer with great loue and confidence said Father if thou wilt transfer this Chalice from me But yet not my will but thine be done Ponder that the cause why the Eterâ—all Father did defâ—r so long to make answere vnto the prayer of his most holy Sonne vvas to let thee know the great necessity thou and all haue of the passion and death of our Sauiour Learne not to complaine not to be weary when thou prayâ—st if God do not heare thee for certainely he heareth thee But if vnto Christ our Lord who deserued to be heard at the first opening of his mouth anâ—swere was not made till he had prayed the third time what vvonder is it if thy petitions be deferred who in regard of thy sinnes deseruest not to be heard at all Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer that thou mayst perceiue and know the need thou hast to haue recourse vnto him with patiâ—nce and perseuerance THE XXXIV MEDITATION Of the apparition of the Angell and the sweating of bloud THE 1. POINT TO consider how the Eternall Father seeing his most Blessed Sonne in so great affliction and anguish of mind and that according to the inferiour part he feared to suffer and dye he sent him an Angell from heauen to comfort and strengthen him and to propose vnto him the glory of God which thence wold arise the benefit which would follow to all mankind by meanes of his passion and that for humiliation and ignominy of the Crossâ— his Name should be exalted and adored of all creatures Ponder how the Lord of Angells as if he had forgotten his owne soueâ—aigne Maiesty vouchsafeâ— to receaue comfort by one of his creatures and being the Fortitude of the Father and he vvho vvith power might gouerneth and suâ—taineth the world receaueth comfort and reliefe from an Angell hauing made himself by reason of humane nature which he assumpted inferiour to the Angells Gather hence that the office of the Angells is to assist vs in our prayers to comfort and animate vs and to present our prayers in the sight of God which if they be performed as they ought they haue their effâ—â—t for God doth either deliuer vs out of tribulation or giueth vs force to endure it with patience and ioy Trâ—st in God that thou shalt reap
belieued Ponder that albeit our Lord â—pproued the confession of S. â—hoâ—as yet wold he not call him Blessâ—â—â—he did S Peter when he confessed â—im for the Sonne of God and the â—eason was because he had been flow 〈◊〉 belieuing wherefore insteâ—d of â—raysing him he repreâ—ended him â—â—ying Because thou hast seene me Thomas thou hast belieued as who â—ould say Thankes be to thy hands 〈◊〉 eyes which I haue giuen thee to â—elieue that I am thy Lord and thy â—od Endeauour to gather hence anâ— earnest desire to see Christ thy Lord if not corporall as the disciples saw enoyed him with their corporaâ— eyes at least spiritually sith those who belieue his Resurrection not hauing seene him Almighty God calleth Blessed THE VIII MEDITATIONâ— Of his apparition to the Apostles vpoâ— Ascension day THE 1. POINT TO consider how our Sauiouâ— appearing to his disciples tolâ—â—hem that the same day he waâ— to go to his Father that if they lâ—â—ued him they shold verily be glad 〈◊〉 regard that it was expedient for theâ— that he went to heauen Ponder how desirous the discâ—â—ples were not to loose the corp orâ—â— presence of their Maister seeing it 〈◊〉 necessary vvith these and other likâ— speaches to aduertise them that was not only expedient for his 〈◊〉 to ascend to heaueÌ„ but also that it imported them much thereby to make mere perfect their faith to raise their hope to purify their charity For if I go not to my Father our Lord sayd vnto theÌ„ the Holy Ghost shall not come to you Gather hence that if to loue the corporall presence of their Lord and Mayster with a loue somewhat lesse pure in part interessed would haue hindred the comming of the Holy Ghost to the discipls how much more will it hinder thee to loue thy selfe or any other creature with an inordinate loue THE 2. POINT TO consider that our Lord sayd vnto his discipls to comfort them Reioyce my beloued disciples at my departure because I goe to prepare you a place Ponder how that thy Redeeâ—â—er directeth lik wise the same speech â—o thee as to his Apostles Reioyce â—ecause I goe to heauen that novv from this day forward thou mayst â—aue entrance therin reioyce for that I ascend and goe before to open for thee those celestiall 〈◊〉 by which thou albeit a wretched sinnefull creature mayst haue franke and free entrance vvhich beforâ— I ascended was not graunted to the iust and holy Reioyce because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 be seated by me in the place assigned thee by my Father Hence thou mayst receâ—ueâ— meruailous great ioy and content for that thy Lord and thy God ascendethâ— into heauen because for him principally it vvas created Craue of him his diuine grace that by meaneâ—â— of a good vertuous life thou maisâ— deserue to see and enioy him in his glory THE â— POINT TO consider hovv our Lord hauing comforted his disciples said vnto them Tarry in the Citty tilâ— you be endued vvith povver from aboue Ponder that word Tarry that is they should abide rest and stay vvhereby he meant to signify thaâ— they were to expect him with patience and perseuerance vvith repose of body and mynd Secondly God commanded them to keep in the Citty to giue them to vnderstand that this fauour was not done to them alone but was also ordayned for the good of the vniuersall world Gather hence desires to expect the coÌ„ming of this diuine spirit vvith repose and quietnes because God desireth that his though they liue in the middest of the streets and noyse of the world may haue their mind quiet and peaceable that they may pray and attend to him with such spirit and recollection as his diuine maiesty requireth to thee shal be necessary THE 4. POINT TO consider how Christ our Lord commanded his disciples forthâ—ith to betake themselues to mount 〈◊〉 because from thence he vvas â—ascend to heauen Ponder how these holy disciâ—les vvould call to mind that the 〈◊〉 which their Lord and Mayster had chosen to suffer iniuries reproathes on the Crosse he now chose to mount thence vp to Heauen there to enioy the immeasurable greatnes of his glory that the way to ascend to heauen is the mount Oliuet or of oliues which signifyeth charity and mercy Gather hence desires to be charitable mercifull towards thy neighbours to extoll magnify thâ— wisdome prouidence of God who is able to make that which is the beginning of thy humiliation contempt to be the origen cause oâ— thy exaltation prayse as may bâ— seene in Ioseph whose calamity iâ—â—â—amy imprisonment God vsed as meanes to mak him soueraigne Lorâ— King of Aegipt THE IX MEDITATION Of the ascension of Christ our Lord. THE 1. POINT TO consider that fourty dayes being past after the resurrection of Christ our Lord in which he had treated and conuersed with his the houre of his glorious asâ—ension being come hauing all his disciples present he tooke his leaue of them with manifold signes and demonstrations of loue and as a most louing Father who departeth lifting vp his hands he blessed them and so departed from them Ponder how great the griefe feeling of these most louing children would be for the departure of their Father when they should see that Lord to leaue them for whom they had left all thinges It is to be belieued that then some would cast themselues at his feet others would kisse his most sacred hands others would â—ang vpon his necke and all would say Hovv O Lord dost â—hou go and leaue vs thus alone and orphanes in the middest of so many enemies What shal children do without their Father disciples without their Maister sheep without a Sheepheard feeble and vveake souldiers without their Captaine But our Lord comforted them promising them the fauour and ayd of the Holy Ghost and his perpetuall assistance and prouidence vvhich neuer should fayle them Gather hence desires that this Lord before he depart to heauen vouchsafe to giue thee his benediction taking hold spiritually of his hands casting thy selfe at his feet hanging on his necke thou shalt 〈◊〉 an other Iacob say vnto him I vvill not let thee goe o Lord vnles thouâ— blesse me for thereon my whole remedy and euerlasting blisse dependeth THE 2. POINT TO consider how that glorious boâ—dy of Christ our Lord hauing imâ—parted his benediction to his in theiâ— presence ascended to heauen the disciples remayning in suspence and astonished to behold their Elias mount vp to heauen whereas they could not follow their Lord with their bodies they followed him with their eyes harts Ponder the great admiration of the Angells and men which were there assembled seeing that sacred humanity of Christ our Lord to mount aboue all celestiall spirits towards that Citty and to be seated at the right hand of the Father vvho had been so much debased
the like comfort and benefiâ— by thy paines afflâ—ctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud â—tickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâ—de of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâ—sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether â—t be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ„ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌ„ter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hâ—â—re were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâ—dergoing for him and for his honour and glory afflâ—ctions persecuâ—ions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâ—mour of light that in all thy labours and afflâ—ctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the â—iuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor â—ained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ„ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not â—hough to restraine this accursed conpâ—nion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And â—e accepted this cruell kisse that with the swetâ—es thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâ—e thy kisse nor of those sinners which desire to reconcile thâ—selues to him renew their friendship with him which they haue lost seeing he did not reiect the kiâ—â—e of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ— officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of 〈◊〉 and â—ur Lord said vnto them I am 〈◊〉 Ponder first that word of Christ whome seeke yee as if he should say â—ake heed you seek a iust innocÌ„etâ—â—an who doth good to al 〈◊〉 no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ— shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâ—to the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌ„d neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
〈◊〉 thy selfe poorely apparelled and to want necessiâ—ies seeing so rare an example as Christ our Lord hath giuen thee of sâ—fferances nakednâ—sse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerâ—y thy riches his conâ—usion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers â—aying the Crosse on the ground they commanded him to lye downe vpon it on his backe that he might be nayled to it so he did Ponder first the most excellent obedience of thy Sauiour which shined most in hearing and obaying in whatsoeuer hard difficult matters those cruell tormentors proposed vnto him giuing thee an example to subiect thy selfe to euery humane creature for his loue where there is no sinne Ponder secondly â—ow our Sauiour lying vpon that bed of the Crosse which thy sinnes had prepared for him lifted vp his eyes to heauen and rendred thankes to his Eternall Father for hauing brought him to that point wherein he beheld himselfe so poore so dishonoured and misused for his loue Gather hence whâ—n thou shalâ— see thy selfe in adâ—ersity and distresâ—e to be resigned to the diuine vvill in thâ— giuing Almighty God due thanks for them for once giuing thanks to God in aduersity is more worth and of mâ—re merit then many tymes iâ— prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the â—xâ—essiue paines which he felt when those rough and boisterous nailâ— eâ—tred breaking the veynes piercing 〈◊〉 sinewes and renting thâ— most tender parts of the most delicatâ— body of all bodyes enduring with great patience and loue to see himselfe so loaden with painâ—â— ful of vâ—â—peakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâ—ed hands and diuine feet to shew theâ— that he should haue thee alwayes imprinted in his hands feet so great was the loue and holy zeale whicâ—â—e had of the saluation of soules and of thine in particuler Gather hence deâ—ires of thy he owne saluation and of thy neighbours setting light by whatsoâ—uer difficultyes paynes and trauells which to deliuer them out of siâ—ne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some â—ort thy Captaine Iesus who vvith so great loue gaue his life for them hanging on the Crosse. THE 4. POINT TO consider that after Christ our Lord was nayled to the Crosse his enemies lifted it vp on high with that true lambe of God vpon it who taketh away the sinnes of the world letting it fall downe voilently into the pit which they had made for the purpose Ponder the paine confusion and shame vvhich Christ our Lord had when he savv himselfe on high naked in the middest of an open field full of innumerable people and as another Noe exposed shamefuâ— to the sight of all without any thing to couer his nakednes withall noâ— hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him Gather hence a great shame confusion at the small griefe sense feeling thou hast of the paynes of our Lord not shedding so much as onâ— teare of compassion wheras he powreth out all his bloud And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord that they were â—orne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause â—hy he endured that which he did shouldst acknowledge be thankeâ—ull for it and haue a speciall and inâ—ard feeling thereof seeing he suffeâ—ed it in benefit of thee THE XLIX MEDITATION Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD TO consider the great charity of our Lord which waâ— such that before he vvould comfort his Mother before he vvould prouidâ— for his friends before he would coÌ„mend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ— Crosse was to excuse his enâ—miâ—â— who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâ—ous dâ—lors paines in euery part of his body noâ— finding any place of rest in that harâ— bed of the Crosse euen then did lifâ— vp his diuine eyes to heauen shedâ—ding teares of most tender loue anâ— compassion opening his diuiâ— mouth not to commaund that firâ—â— should câ—me from heauen as Eliâ—â— prayed but to beseech his Eternall Father to pardon those which were there and the sinne they committed in crucifying him Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee To loue thyne enemyes to pray for them that persecure thee that by this example thou mayst learne and know to doe the like THE 2. WORD TO consider how that the second Word which thy Redeemer spake from the chayre of the Crosse was to pardon the Theefe graunt him heauen Because he confessed his fault and declared the innocency of Christ our Lord and freely and plainely â—alling him King craued fauour aâ— his hands saying Lord remember â—e when thou shalt come into thy Kingdome And so our Lord Iesus â—id honouring this thâ—eâ—e before his â—ternall Father aâ— he conâ—essed him â—eforâ— men â—nduing him with so exceeding great graces priuiledes that being the last 〈◊〉 made him of all mortall men the first who departing this life should presently reâ—eaue the reward of glory Ponder that if God rewarded him with so great liberality who did only follovv him not fully three houres hovv will he reward those who shall serue and follow him vvith perfection all the houres dayes of their life And if our Lord shewed himselfe so gratefull to this sinner who had iniuried him innumerable tymes for one only time that he confessed and honoured him what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him Gather hence desires to serue him alwayes that securely vvitâ— confidence thou mayst haue accâ—ssâ— vnto him and aske him thâ—â— vvhich this good theese did aske him saying Remember me o Lord that is remember not my sinnes nor the robberies which I haue done but that am a frayle man and infirme that am thy creature made to thy imagâ— likenesse wherefore I beseâ—h the to remember me THE â— WORD TO consider that the third word which Christ our Lord spake froÌ„ the Altar of the Crosse was to recommend his B. Mother to Saint Iohn S. Iohn vnto his Mother And from that houre the disciple tooke her to his owne and loued her with speciall loue Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin for she throughly weighed the inequality of the change which
for according to the measure his Mother sorrowes he gaue her 〈◊〉 sâ—lation and ioy so if thou accompâ— nie Christ crucified in his paynes â— Passion thou shalt also be partak of his rest shalt rise as he did to new life of glory THE 3. POINT To contemplate the most Blessed Virgin enioying those graces and â—â—uours which her most Blessed SoÌ„ne had done her and what tender pleasant and louing discourses he held vvith her perchance these or such like Mother behold thy Sonne I doe not now recommend thee from the Crosse to my disciple Iohn I doe not call thee woman thou dost not hold me dead in thine armes but â—ehold I am aliue and risen agayne â— come to bestow on thee a thouâ—nd imbraces and to shew thee the â—peciall loue affectioÌ„ which I beare â—hee Ponder the ioy that wholy posâ—essed the soule of this most Blessed â—ady when she saw her selfe so fauoâ—ed honoured and cherished and â—vith such loue vviping avvay the â—eares from her virginall eyes full of â—euotion doubtles and prostrating â—er selfe vpon the ground she would â—dore him and say O my Sonne â—y God I giue thee infinit thankes â—r that according to the multiuude of my sorrovves my consolation haue abounded And making no enâ— of kissing those Blessed signes of thâ— sacred wounds which yet remaynâ— In his glorious body and had cause vnto him so great payne in his passâ— on and seeing them now so beautâ— full and shining they were a cause â— great confort vnto her Gather hence desires to giâ—â— thanks vnto this Lord for so special and singular sauours done vnto hâ— Blessed Mother as to one most woâ— thy thereof for disposing thy selâ— to a good life holy desires workâ— he will doe thee the like fauour aâ— graces albeit thou be vnworthy the of THE 4. POINT TO consider how well accompaned Christ our Lord was when came to visit his beloued Mothâ— with that most bright shining squâ— dron and troupe of so many Saiâ— which he had deliuered from Limbâ— where diuers of them had for so mâ— ny thousands of yeares expected enioy him in heauen Ponder how that when all those â—â—ints saw themselues in presence of 〈◊〉 B. Virgin our Lady acknowleding her for the mother of their Reâ—eemer bruizer of the infernal serâ—ents head they would kneele down â—prostrate themselues vpon the groâ—nd yielding her a thousand thankes â— congratulations for such a Sonne â— she had there for the paines she â—ad taken in the worke of their Reâ—mption Ponder secondly how glad and â—yfull the Blessed Virgin was to see â—e fruit of the PassioÌ„ which now the â—red tree of the holy Crosse began yield in so many soules ransomed 〈◊〉 with O how well imployed did â— B. Lady then account all those afâ—tions sorrowes labours trauaills paynes which pierced her soule all life tyme seeing that which then saw enioying that which then enioyed Hence thou mayst gather deâ— to associate and ioyne thy selfe â—h this holy company to adore â—rence this most Holy Virgin for the Mother of such a Redeemer aâ— knowledging that by her meames thou take her for thy Patronesse anâ— become truly deuout vnto her thoâ— mayst by the grace of God be paâ— taker of the glory and eternall blissâ— which thou hopest to enioy in heâ—â—en THE III. MEDITATIONâ— Of the apparition of Christ to S. Mâ— ry Magdalen THE 1. POINT TO consider how S. Mary Mâ— dalen vpon Sunday very eaâ— came to the monument briâ— ging with her odoriserous oyntmâ— and aromaticall spices to anoynt maysters body and not finding hiâ— she thought that he had been stollâ— vvhich occasioned in her soule nâ— griefe sorrow for before the wâ— because her Lord was dead and because they had taken him a way put him she knew not where Anâ— she stood at the monument coâ— not depart thenâ—e but sayd O may◠〈◊〉 where art thou where shall I seeke thee my ioy my life where 〈◊〉 they put thee O Lord whither shall I goe where may I seeke thee â—â—ome shall I aske for thee Ponder how muoh the earnest â—nd longing desire the â—boundant â—eruent teares of this holy sinner â—rought in the louing breast of God â—r by her tears she obtained pardon â—her sinnes by teares she obtained â—he resurrection of her deceased broâ—her by her teares she deserued to â—ue Angells for her comforters yeal â—d the Lord of Angells himselfe â—be the first vnto whome our Sauiâ—r did appeare Gather hence a great shame and â—susion for that thou so little feelest â—d lamentest thy sinnes hauing by â—em so often lost God and his grace â—t if thou desire to find and not to â—se him imitate this holy and sferâ—â—t woman not taking comfort in thing vntill thou find possessd Creatour for if thou seek in â—sort thou shalt find him and he will comfort thee with 〈◊〉 sight anâ— presence THE 2. POINT To consider how that our Sauiouâ— seeing the holy desires of his diâ—ciple would now without further dâ— lâ—y fulfill them appearing vnto he yet disguised so that she might 〈◊〉 know him and speaking vnto he◠〈◊〉 a different voyce from that he vvâ— wont to vse vnto her he sayd Wâ— man vvhy weepest thou vvhomâ— seekest thou And she answered him Because they haue taken a way mâ— Lord I know not where thâ— haue put him Ponder that when this sinner bâ— fore wept at the feet of Christ wâ— shed them with the tears of her eyâ— our Lord said not to her Why wâ— pest thou nor whome seekest thoâ— because those teares proceeded frâ— the selfe knowledge of her sinnes from a liuely fayth and loue of Lord whome she had present wâ— knew and approued them but inâ— gard these teares proceeded out of norance and want of fayth bewâ— â—ing him as dead who liued and seeâ—ung the liuing among the dead he sayth Why weepest thou whome â—eekest thou For doubtlesse thou snowest not because knowing thou wouldest not lament for me in this manner neither wouldst thou seeke him as absent whome thou hast preâ—â—m with thee Gather hence desires to examine and discusse wel the cause of thy â—eares because many tymes thou wile â—â—rswade thy selfe that thou weepest â—r thy sinnes and thou dost not â—t for the temporal losse which they â—aue caused thee And other whiles â—hou wilt thinke that thou lamentest â—ith desire to see and enioy God yet â—â—ou dost not but only tofly the traâ—ell which thou endurest And in like â—anner thou wilt thinke that thou â—okest God his glory in very â—ed thou seekest thy selfe thine â—ne honour and commodity And â—â—king God in this â—ort with good â—son he will aske thee Whom seeâ— thou Seeke therefore Gâ—d in â—th sore that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne for they shal be comforted THE 3. POINT To coÌ„sider the mercy of our Lorâ— vvho vvould not long concealâ— himselfe but
him that not only in his begiâ—ning but also euen after he was become an old man he did read prepare his prayer ouer night and went to rest with this care of well performing the same in the morning No man therefore is to think that this thing only is to â—â—â—ue for Nouices yong beginners And generally this Holy Man â—ur B. Father was wont to say that â—pon the obseruation of these like â—uises which he calleth Additions 〈◊〉 we Auertisments dependeth in â—eat part the good successe of prayer â—â—d that we reap the desired fruit â—â—ofit thereby And we who be his â—â—ildren do proue very ordinaryly â—â—at when we go well prepared and â—o exactly obserue these aduises our â—â—ayer succeedeth well and that it â—lleth out contrary when we are râ—â—isse negligent therien THE II. ADVERTISMENT How we ought to prepare our selues to speake vnto God in mentall Prayer A Little while before we enter into Prayer let vs consider what we go about to do and â—ith whom we are to speake and 〈◊〉 For it is the counsaile of the â—oly Ghost which saith That 〈◊〉 prayer we prepare our 〈…〉 goâ— without preparation 〈…〉 THE III. ADVEâ—TISMENT Of the place conuenient for Prayer VVHâ—N we will talke and communicate with any friend of ours concerning matters of importance and wherein we receiue much contentment we commonly take him aside or walke with him into the fields or we shut our selues vp in some chaÌ„ber where no body may interrupt or hinder vs. After the same manner it is most expedient for him that desireth to pray well and to conuerse and negoâ—iate with Almighty God concerning hiâ— saluation which is of more weight and consequence then any thing vpon earth to seeke a place most reâ—yred and quiet where no body may disturbe or hinder him A Religious man if he may make his Prayer in the Quite or Church it is better being in the presence of the most B. Sacraâ—ent but if this may not be his Cell or Chamber will be best A secular perâ—â—n in his Oratory and if he haue one let him procure to shut himâ—â—lfe into some â—etyred place shutting 〈◊〉 windowes doores of his chamâ—er for so Châ—ist our Lord counsaiâ—th saying When thou shalt pray â—â—ter into thy chamber and hauing â—â—ut the doore pray to thy Father in â—â—cret for with this secresy and quiâ—â—nes the senses are more recollected â—nd the soule more liuely and attent â—f this we haue example in S. Antoâ—y Arsâ—nius Macarius Pacomius â—nd other Saynts in whose historieâ—â—e read that they betooke theÌ„selues â—nto desert and solitary places that 〈◊〉 they myght be the more retyred And we see that our Lord himâ—elfe the Saint of all Saints did praâ—tise the same for when he was to â—egin the preaching of his Ghospell â—e retyred himselfe into the Desert â—emayning fourty dayes and fourty â—ights in prayer and other times he went very often to spend the night â—nto the mountaines and gardens where retyring himselfe for the time and leauing his Disciples he set himselfe all alone to pray not for thaâ— his most sacred Humanity stood in any need of a retired place to pray in wherein nothing could be an impediment vnto him in that holy Exerâ—ise but only to shew and instruct 〈◊〉 what necessity we haue of a retired quiet place to pray with attention recollection of mind And certayne it is that if darknesse did not help much vnto recollection Saint Antony the Abbot would not haue complayned of the Sunne that when it did rise it depriued him with his beames and brightnesse of the quiet of contemplation And although it be true that to make choice altogeather of a solitary life is not fit for all but rather for very few yet to seeke a solitary retyred and quiet place to conuerse alone for some dayes with God and euery day for the ordinary time of Prayer whereof we now treate apperâ—aineth vnto euery one But let vs put the case that we cannot haue any retired place nor any such opportuniâ—y as we speake of yet were not this a sufficient cause 〈◊〉 say that we could not or had not 〈◊〉 such quiet place wherin to pray 〈◊〉 hath beene sayed for he that is deâ—â—rous to pray and to adore God preâ—nt in euery place may doe it in aâ—y place For not only Adam in Paâ—dise but Ioseph in the prison Iob â—pon the dunghill Daniell among 〈◊〉 Lyons and Ionas prayed and â—â—lessed God in the Whales belly And 〈◊〉 read of the holy Virgin S. Agâ—es â—â—at the foule and vncleane place â—hereinto she was thrust became â—nto her a house of Prayer And if â—is be true as indeed it is it followâ—â—h that we may pâ—ay honour and â—rayse God in any place whatsoeuer THE IIII. ADVERTISMENT What tyme is best for mentall Prayer NEXT after a retired and secret place a conuenient and fit time is to be procured for Prayer and the best time is as S. Bonauenâ—â—re noteth after midnight till the â—reake of day out of all this time we may choose the houre of mediâ—â—tion wherein the most easy is the first houre in the morning To which effect it will be needful that we lead 〈◊〉 ordered life going to bed at such 〈◊〉 houre that hauing slept so much as 〈◊〉 necessary we may rise in due tyme for so we find that when God would visit his Saints discouer vnto theâ— his sacred misteries he vsed ordinarily to make choice of the night so hâ— did vnto Samuel disclosing vnto him meruailous secrets in the temple And to the most glorious Virgin sending vnto her his embassage from heauen by his Angell So to S. Ioseph admonishing him to fly into Aegypt And to the three Kings aduising theÌ„ that they should not returne vnto Herod These and the like reâ—elationâ— Almighty God doth vse to reueale by night as his Prophet sayth which is an euident signe that this time is most apt for the conuersation with God to contemplate celestial thinges foâ— then with the darkenesse and silence of the night with the repose quieâ— of all creatures the mind is more reâ—ollect and attent And so confeâ—â—eth Dauid that at midnight and in the morning he rose to pray and to praise Almighty God but notwithstanding â—hat this time be most conueniient for â—entall pâ—ayer yet if then we cannot â—oe it we may take any houre of the morning or euening and if in that â—lso we be hindered then the neerer â—nto the morning or euening the betâ—er and so much more profitable â—ilbe our recollection for the neerer â—he morning the more our spiritâ—â—aue vigour and force the head iâ—â—etter disposed and the body refreâ—hed and in the euening the refectiâ—n taken at noone doth lessâ—â—inder â—nd so we shall find our selues more â—ble and ready to prav and more apt 〈◊〉 endure and perseuere therin THE V. ADVERTISMENT Of the presence of God helping to attention and reuerence in Prayer HAVING chosen the time
any part therof from â—â—e sole of the foote to the crowne 〈◊〉 the head without impurity and vncleanesse For which cause Holâ— Iob said as one who had throughly entred into this consideration I hauâ— said to rottenes thou art my Father and to vvormes thou art my Mother and sister Weigh hovv much the trees 〈◊〉 plants of the field doe surpasse thee 〈◊〉 this for they produce flovvers leauâ—â— and very good fruit thou breedeâ— and ingendrest infinite vermine Thâ— trees plants bring forth vvine oyle and balme but thou voydest out 〈◊〉 thousand imfirmites all manneâ— of vncleanes And vvhat meruaile â— for according as the tree is so is thâ— fruit and an euill tree like as man 〈◊〉 cannot yield good fruit Of that vvhich hath been sayd â— thou mayst gather a great desire 〈◊〉 humbling thy selfe seing that thâ— miseries of thy body be so great aâ—â— so manifold beseeching our Loâ—â— to open the eyes of thy soule thâ—â— from this day forward thou cease 〈◊〉 seeke delights and contentments fâ—â— thy body vvhich is so vnworthy 〈◊〉 them chastising it with rigorous pâ—â—â—â—nce for what it hath already inâ—yed THE 3. POINT â—O consider in what state this â— thy body shal be after the seâ—â—ation of thy soule hovvsoeueâ—â—â—autifull fayre it was before how â—â—le and filthy hovv loathsome â—â—ominable it shall then remaine Ponder that the cause of alâ—â—se domages and euills wil be thâ—â—ence of thy soule and into what 〈◊〉 wretched body shall presently be â—â—uerted to wit into worms meate â—o earth and dust to be trodden â—â—der euery mans feeâ—e Whereby â—â—u mayest see wherein all flesh and 〈◊〉 glory thereof doth end and what â—ole thou art to pamper thy body â—â—milting it to run after all desires â—â—chasing with short and transitory â—â—ights euerlasting torments Hence thou mayst stir vp in 〈◊〉 selfe a great desire of knovving 〈◊〉 owne misery and to set before 〈◊〉 eyes of thy soule the earth of â—â—ich thy body was made and inâ—hich it is againe to be resolued And if this be the port and haueâ— whereat shortly thou and all meâ— are to land after the tempestuous naâ—igation of this sea of miseries it is a matter of no small importance for the knowledge of thy selfe to bâ— mindfull of what thou art and whaâ— is to become of thee at last that sâ—tting the eyes of due consideration vpon the feete of this thy proud and haughty Statua made of clay to wiâ—â— thy body thou humble and submiâ— thy selfe to the very ground for by â—ow much the higher the building iâ— to be as Saint Augustine saith foâ— much the lower is the fouudation to be laied THE 4. POINT TO consider that to know thy selfâ— perfectly and throughly thoâ— art not to rest in the knowledge oâ— thy body alone but must passe fuâ—ther to the knowledge of thy souleâ— pondering first that albeit in regâ—â—â— of thy soule thou mightest greatly esteeme thy selfe it being a creatuâ—â— wholy spirituall and like in natuâ—â— vnto the Angells a liuely resemâ—blance of Almighty God an image â—f the most Blessed Trinity indued â—ith three most perfect powers and â—ne essence able to vnderstand loue â—nd enioy infinite goodes notwithâ—â—anding thou wantest not wherin to â—umble thy selfe if thou call to mind â—â—e foule and loathsome dungeon â—herein thy soule is imprisoned the â—â—use of clay wherein it is detained â—â—d liueth remembring the saying 〈◊〉 the Apostle What hast thou that â—ou hast not receaued And if thou â—ast receaued what dost thou glory 〈◊〉 though thou haddest not receaâ—ed Secondly ponder that before Alâ—ighty God created thy soule to â—ut and infuse it into thy body it 〈◊〉 as nothing nor was of any value â—â—d would instantly returne to the â—â—me nothing againe if Almighty â—od should not continually keep â—nserue it and so thou hast not â—â—ereof to glory but in thy miseries â—â—d infirmities as Saint Paul said oâ—â—â—mselfe seeing thou art compassed â—out with innumerable remptations both within and without Reap and gather from hence desires to know and humble thy selfe and acknowledge thy selfe for lesse then nothing perceauing now vvhat thy soule is hovv little it iâ— vvorth and how much reason it hath to feare The Speech or Colloquy THE Speech or Colloquy to end the Prayer is alvvayes to be dravvne out oâ— the matter of the Meditation and so we are to doe in this and all the rest as aboue we haue noted in the fifteenth Aduertisment THE II. MEDITATION Of Sinnes THE preparatory Prayer shalbâ— like vnto the first The Composition of place shal be to see with the eyes of thy Vnderstanding thy soule shut vp imprisoned in the obscure prison and dungeon of thy body and thy selfe banished into this vale of teareâ— and misery entangled with many snarâ—s of sinnes and temptations The petition shal be to aske of our Lord light wherwith to know the grieuousnes of sinne to abhorre and be waile it and the terriblenes of Gods iustice in chastising it with euerlasting paine tormenâ—s THE 1. POINT TO consider the chastisment which Almighty God shewed vpon the Angels for one only sinne and that only in thought committed agaiâ—st his diuine Maiesty in matter of Presumption and Pride depriuing them in an instant of that supreme and high dignity wherein he had created them throwing them like thunderbolts from the highest heauen in the lowest hell without respect either to the beauty of their Nature or to the greatnes of their estate or that they were his creaturâ— made according to his image and likenes Ponder bow great and euil Mortall sinne is seeing that only one was inough to obscure and defile so 〈◊〉 beauty of the Angels Almighty God permitting the same to the end that men should feare and tremble to liue but one houre in mortall sin knowing that if God spared not the Angells being notwithstanding so noble and excellent creatures how much lesse wil he pardon men being so vile and base as they are Hence raise in thy selfe ferueâ—â— desires of contrition togeather with a great detestation of thy sinnes committed against Almighty God firmely purposing from this day forward rather to dye a thousand deathesâ— then euer to commit one moâ—tall â—inne for whatsoeuer can be suffered in this life is lesse without comparison then the paine due to one only sinne which was sufficient to make of a beautifull Angell a most foule vgly Diuell THE 2. POINT TO consider who was the authour of this most grieuous euill of sin and thou shalt find it to be Man 〈◊〉 vile and abiect creature who being so much obliged to serue and loue his Creatour and Lord for so many so iunumerable benefits receaued from his diuine and most liberall hand to wiâ— his CreatioÌ„ Conseruation Vocation and Redemption forgetting all this hath only beene mindfull to despise and offend with his manifold sinnes his Lord and God Ponder whence it proceedeth that so vile a worme so wretched a creature as thou art
that was far inferiour vnto her Gather out of this example of so rare Humility first a great desire to submit thy selfe to put thy selfe vnder the feet of all choosing rather to serue then to be serued in imitation of this Blessed Virgin who being Lady and Mistresse of all the world went to visit her seruent Secondly desire to imitate the great Charity of the Blessed Virgin reioicing at that great good and contentment which Saint Elisabeth had receaued for the fauour which Almighty God had bestowed vpon her for this is an admirable and most noble vertue to reioice and be glad at our neighbours good the contrary is the sinne of enuv a vice proper to â—he Diuell who is â—lwaes sory and repâ—â—ing at the good of others Be thou glad therefore and reioice because tâ—is Blessed Virgin our Lady is made the Mother of Almighty God congratulating her beseecâ— that she will vouchsafe also to be thy mother seeing she is so humble that she will visit and conâ—ort thee with her most sweet and graciouâ— presence THE 2. POINT TO consider the entrance of the B. Virgin our Lady and of her most Holy Sonne into the house of S. Eliâ—abeth whome the Blessed Virgin as being most humble saluted first replenishing both her and the little infant in her wombe Saint Iohn Baptist and all the whole house withmany beauenly giftes for therby the infant was cleansed from originall sinne filled with the Holy Ghost Saint Elisabeth his mother receaued the gift of prophesy Saint Zachâ—ry his Father the vse of his tonguâ— to prayse Almighty God withall fâ—r â—here his diuine Maiesty and hiâ— blessed Mother doe enter there cannot be wanting true â—oy and perfect comfort Ponder what a holâ— salutation this was and how different from those which now adayes are vsed in the world full of vanity and flattery where so much time is lost and so many sinnes and offences are committed against Almighty God Gather hence a great desire to be visited of this thy soueraigne King â—nd Lord that with his diuine preâ—ence the greatnessâ— of his mercies may be made manifest in thee who 〈◊〉 so vnworthy of them beseeching â—im to giue thee as he did to his Preâ—ursor Saint Iohn light and knowâ—â—dge of the high Mâ—stery of his Inâ—aâ—nation and reioice at his sacred â—â—â—sence Intreate also the Blâ—ssâ—d â—irgin to obtaine for thee of beâ— most Holy Sonne some of those heauenly fauours which by her only sight he bestowed in such plenty aboundance on this thrice happy babe on his parents that now and for euer thou maistimploy thy selfe in hâ—â— prayses as they did THE 3. POINT TO consider how Saint Elizabeth vnderstanding by diuine reuelâ—tion the misteries of the incarnation of the Sonne of God in the sacred wombe of the most Blessed Virgin Mary she began to praise and magnify her saying Whence is this to me that the Mother of my Lord doth come vnto me But the Blessed Virgin the more she was praysed the moâ—e she did humble her selfe attrâ—bâ—â—ing the glory of all to Almâ—ghty God breaking forth into this Canticle My soule doth magnify ouâ— Lord c. Ponder that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne deâ—erts so out of the like affection of Humility Saint Elizabeth wondering at the graces fauours which Christ and his Mother had done vnto her cryed out Whence is it that so great a fauour hath been shewed me I being so vnworthy theroâ— Desire thou lâ—ke wise to do the same when thou shalt be honoured and praised by men humbling thy selfe the more and acknowledging that all the good thou hast wholy commeth from Almighty God and is not of thy selfe And sav with Saint Elizabeth Whence is it that God vouchsâ—feth to remember me I hauing beene so vnmindfull of him How happen these thinges O Lord to me I hauing so often offended thee and been so vngratefull to thy diuine Maiesty Which thou must practise not only in wordes but also in works and deedes as the Blessed Virgin did when she serued her Cosin S. Elizabeth almost thâ—eâ— moneths with great care and â—ilâ—gence euen in humble and base offices â—xercising the selfe willingly yâ—â— and delighâ—ing therin aâ— Christ our Sauiour his B. Mother did all their life â—â—me THE 4. POINT TO consider the great good which the Blessed Virgin did in the house of her Cosin how much she did profit all those that liued therein with her heauenly discourses and rare examples of Modesty Humility Charity For if her only sight and presence was cause of so many so extraordinary graces both in the Mother and the child what would as Saint Ambrose well noteth the â—ompany communication of so many dayes and months as she staâ—ed with Saint Elizabeth worke and effâ—ct in them How pious may we imagine their conuersation to haue beene hoâ— singular the exaÌ„ples of vertue how would they exhort one another to prayer and to inward communication with Almighty God Ponder that if by reason that the Arke of the Testament was three moneths in the house of Obededom God heaped vpon him and vpon all his family so great bâ—nefits vviâ—h how much more reason may we iustly â—elieue that this diuine Arke of the new Tâ—stament within which lesus Christ himselfe reposed remayning as many monethes in the house of Zachary Elizabeth would fill it with a thousand benedictions heauenly fauours Gather hence a constant and an vndoubted hope that whensoeuer thou shalt come to receaue Almighty God in the most Blessed Sacrament with a liuely faith though thou be so poore miserable as thou art he will replenish thy soule in whiâ—h his diuine Maiesty desireth to make his habitation and aboad vvitâ— many celestiall benedictions and spirâ—tuall â—auours THE VI. MEDITATION of the reuelation made by the Aâ—gell vnto S. Ioseph concerning this Mystery THE 1. POINT TO consider how noble worthy a man this Patriarcâ— S Ioseph was being of a priâ—cely race and lineally descended of King Dauids house But that which did mâ—st commend and honour him was not his pedegree descent but that he was true heire of the vertues of that Holy King as of his Meeknes Iustice and Holines of life c. and finally because he was a man truely according to the hart of God And such a one doubtles it was conuenient he should be who was to be exalted to so great a dignity as to be the Spouse of the Mother of Almighty God and to whose custody was to be commended so great a treasure as was his most Holy Sonne Ponder how the Blessed Saint knew to negotiate and to help himselfe with the gifts which he had receaued daily augmenting and increasing them more and more only one thing did cause in him great sadnes and sorrow of mind to wit to see his sacred Spouse after her returnâ— from Zacharies house to be great with child he
hauing no part therin But as hâ— was a iust man and liued in feare of Almighty God he would â—ot speake of it to any body but â—hought secreetly to abandone and â—eaue her But far greater was the â—ffiction of the Blessed Virgin his Esâ—ouse who could not but preceiue â—is intention of forsaking her and â—asting her off and be much grieued â—o see him so sad troubled in mind â—home she so deerly loued and much â—eâ—pected for his holines of life and â—nowing on the other side her selfe â—o be free from any fault whereof she â—as suspected by him she liued in coÌ„â—â—nuall paine griefe Out of which thou maist gaâ—â—er that albeit one be very holy â—nuerse alwaies with holy persons â—et in this life he shall not want cause 〈◊〉 humiliation affliction by which â—lmighty God will try his vertue 〈◊〉 loue towardes him as they were 〈◊〉 wanting to our Blessed Lady and Ioseph THE 2. POINT â—O consider the secret iudgements of Almighty God in not reueaâ—g this Mistery of the Incarnation â—his only begotten Sonne to S. Ioseph as he had reuealed it to Zachary and to Saint Elizabeth And the cause was thereby to take occasion to exercise the vertues of the Blessed Viâ—gin her Holy Spouse Ponder the great good which is contained in Humility and affliction for they are as it were the precuâ—sours of great consolation and comfort as we may see in thiâ— present passage Almighty God ordaining that the Blessed Virgin should suffâ—â— this humiliation and infamy to diâ—pose her thereby and to make 〈◊〉 more fit for those fauours whicâ— soone after she was to receaue in Betâ—â— leem Hence thou maist gather 〈◊〉 though thou couldest cleare 〈◊〉 selfe when thou art accused anâ— shew thy innocency yet oftentimâ—â— thou must haue patience and 〈◊〉 vpon God his diuine prouideâ—â— suffer for his loue some infamy 〈◊〉 shame And if this be to be 〈◊〉 when thou art innocent with 〈◊〉 much more patience oughtest 〈◊〉 to endure the 〈◊〉 when thou 〈◊〉 and blame worthy following the example of the Blessed Virgin who though she were innocent did not seeke to excuse herselfe but imbracing humility and silence chose rather to be esteemed naught then to discouer those hidden Misteries that most excellent treasure which Almighty God had committed vnto her putting her honour into his hands â—eaching thee therby how thou oughtest to exercise thy selfe in all humility silence THE 3. POINT TO consider that though Almighty God concealed that Mistery vnto S Ioseph for a time knowing that he could not find out thâ— cause of her being with child vnâ—â—sse he should reueale it vnto him â—he determined so to doe thereby to â—defend the honour of the most Blesâ—ed Virgin sending an Angell vnto S. â—oseph to free him from all scruple â—â—nd suspition and to reueale vnto â—im the most â—idden ineffable Miâ—tery of our Redemption Ponder how with this reuelation Almighty God conuerted the griefe and sorrow of this Holy Patriarch into exceeding great ioy and comfort And it is credible that he did goe and prostrate himselfe at the â—eete of the Blessed Virgin crauing humbly pardon for the suspition for the errour which he had committed acquainting her with the Mistery which the Aâ—gell had reuealed vnto him Hence thou â—aist gather two thinges First that although truth sometimes lye hidden for a while yet iâ— shal be at length discouered and knowne Secondly that when at any time thoâ— shalt be suspected or accused of some fault vnderseruedly thoâ— oughtest to humble and not alwaies to defend or excuse thy selfe vnlessâ— thou shouldest sometimes be bound in conscience for the honour of God or good of thy Neighbour And perswade thy selfe certainly that neuer any thing was lost by putting thy â—rust and confidence in Almighty God as wee see the Blessed Virgiâ— receaued greater honour by concealing the Mistery then she should hauâ— done if otherwise she had disclosed it THE 4. POINT TO consider the faithfullnes of the diuine prouidence in comming then to remedy the affliction of his friendes when they are brought into greatest extremity applying diuine when human meanes doe faile as heere he did reuealing this secrete Mystery to Saint Ioseph and giuing him to vnderstand that the Blessed Virgin had conceiued by vertue of the Holy Ghost and that she should bring forth a Sonne of whome he was to haue a teÌ„der care whose name he was to call IESVS which is aâ— much to say as Sauiour Ponder the singular ioy and content which this Holy Patriarch receaued at the hearing of these so happy tidinges how thankefull he was to Almighty Goâ— for hauing giuen him an Espouse so Holy and of so great worth and dignity committed to his charge the care of his only begotten Sonne But aboâ—e all this what and how great was the spirituall comfort of the most Blessed Virgin seing her Spouse whome she loued so tenderly and whose affliction trouble she had felt so much taken so heauily now to be so full of ioy coÌ„fort What thanks praises did she giue vnto Almighty God for so great a benefit as was the declaring of her innocency assisting her in so great a tribulation Gather hence how much it importâ— thee to rely vpoÌ„ the prouidence of Almighty God to haue great security confidence in the middest of thy afflictions seeing it is most certaine that his diuine Maiesty at fit due time will come and remedy all things set thee free from all trouble molestation to thy great comfort â—nd consolatioâ— THE VII MEDITATION Of the expectation of our Blessed Lady her deliuery THE 1. POINT TO Consider that as our Blessed Lady was a Virgin in conceiuing the Sonne of Almighty God so likewise did she know she should so remaine in bringing forth the same Sonne for the experience of what had passed assured her of what was to come Ponder the spirituall ioy whicâ— she conceaued in her soule breakinâ— forth into these or such like wordes of admiration and thaâ—kes giuing Is it possible that I haue conceaued in my wombe that very Sonne Almighty God whome the Eternall Father containeth in himselfe I giue thee most huÌ„ble thanks most mighty Lord for that thou hast chosen me thy hand maid for thy Mother O that the houre of thy birth were now come that I might see thee before me that I might haue thee in my armes that I might nourish thee at my breasts and with my milke Gather hence stir vp in thy selfe the like desires and in imitation of this Blessed Virgin say Is it possible O Lord that I being who I am so vile and so wretched a creature thou hast neuertheles chose me to be thy Sonne to receaue and enclose thee in my breast to hold thee in my handes to kisse and imbrace thee a thousand times and leauing many others who would haue bin more thankefull vnto thee and serued thee much better then
themselues with exteriour purity alone as the foolish virgins and Pharisies did but much more procuring the interiour Because all the glory of the daughter of the King which is euery pure soule as the Holy Ghost sayth is within Gather hence a desire if thou desire to ascend vp to the mount of God and enioy his blessed sight to obtayne not only corporall but also much more spirituall purity for it is not fit that the TeÌ„ple of God should be polluted or not pure seeing therfore thou art his Temple as S. Paul sayth and the Holy Ghost hath his aboad in thee endeauour and striâ—â— alâ—ayes to be pure and cleane both in body and soule that in thee the beames of the diuine light may appeare and shine as in a very clean pure christall glasse for if thou loue this cleanesse and purity of hart thou shalt haue the King and Lord of heauen for thy friend and enioy his sight THE 7. BEATITVDE TO consider how God calleth the peace-makers the children of God for not only those who haue peace in their soules with Almighty God but those chieâ—â—y who also procure to haue the same with their neighbours shal be the children of God and of our Sauiour who with special prerogatiue is called the peaceable King and ordained that when he came into the world his Angells should salute men with this peace and made so much reckoning thereof that he vsually saluted his Disciples with this peace saying vnto them Peace be with you Ponder the innumerable perâ—ecuâ—ions afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs purchasing for vs true peace and sheâ—ing himselfe peaceable euen with those who did hate him Gather hence how behoofull it is for thee to haue peace with thy self and with thy neighbours Thou shalt haue it with thy selfe if thou be carefull to breake and subdue thine inordinate appetites attending to the contituall exercises of mortificationâ— and vvaging continuâ—ll vvaâ—re with vice for peace is gotten by warre With thy neighbours thou mayst haue peace if thou endeauour neuer to giue them occasion of offence or trouble but rather to agree make peace with euery one and so doing though shalt be the beloued child of Almighty God THE 8. BIATITVDE TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice that is for verâ—ue and sanctity sake which perseâ—ution is not vnderstood to be suffeâ—ed in one or two things only but in all kind of iniuries to wit in lands liuings honour content life and death c. Ponder how our Saâ—ioâ—r Christ from his very cradle till his dying day suffered for iustice and sanctity the greatest persecutions and 〈◊〉 which were euer endured and with the greatest patience that eues any had and for the most iust and innocent cause that could be to wit for reprehending vice and sinne and for the saluation of soules Gaâ—her hence a great desire to suffer persecution in imitation oâ— Christ neyther esteem it any wonder sith his enemies persecute him that thine also persecute thee but remâ—ebring that if it was necessary that Christ our Lord shold pass through innumerable tribulations and affâ—actions and so enter into his ovvnâ— glory it is euident that neyther thoâ—â— not any other shal enter into the glory which is not thine but only bâ— this way of persecuion Wherfor animate thy selfe to suffer persecutioâ— and affliction because our prefeâ— tribulation which is momentary and light as also our life is workeâ—h aboue measure as the Apostle â—aitâ— an eternall weight of glory in vs. THE XXIII MEDITATION Of thetempest at sea THE 1. POINT TO consider that our Blessed Sauiour being entred with his Disciples into a little boat he fell a sleep forth with a great tempest arose on the sea Ponder two things first that if the ship wherein Christ sayled be tossed and couered with waues what will become of that wherein the Diuell is Pilot that is if the soule of a just and holy person be persecuted afflicted with temptations the soule of a wicked man and of a sinner what shall it endure What will become of such a one Secondly ponder how that all those that betake themselues to the seruice of God ordinarily sustayne tempests and tentations for so the Holy Ghost sayth Sonne comming to the seruice of God stand in iustice and feare and prepare thy soule to temptation Wherfore many times Almighty God permitteth great teâ—â—peâ—tuous stormes of temptation and pâ—rsecutious to be raysed against vs and he semeeth to vs as if he were a sleep neglected vs. Gather hence purposes to 〈◊〉 the fury of thy temptations for God will assist thee and relieue thee in time of thy greatest need and deliuer shee out of danger as he deliuered his Apostles when they came vnto him and craued his help and assistance THE 2. POINT TO consider how the Apostles seeing all their labour to be in vaine went presently to our Sauiour foâ—r help and awaking him sayd Lord saue vs we periâ—h Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles albelt he saw the danger in which they were partly that they might know and vnderstand how little they could doe without his help and partly because he would they should call vpon him in time of their greatest necessity Ponder furthermore how negligent thou hast beene in stormes of temptations wherein thou hast byn often tossed and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord in beseeching him to fauour and ayde thee And hence it hath come to passe that the little boat of thy soule hath beene often plunged and ouerwhelmed with the waues Gather hence purposes to run to God at all times for his help but especially in time of temptation and affliction saying vnto him O Lord deliuer me from this temptation that â—auseth this tempest in my soule delyuer me from this vice from this perill and affliction For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles And will command by the vertue of his diuine word the blustering winds of thy temptations tribulations which are those that raise these stormes in thy soule to cease and be quiet presently great tranquility and peace of mind will follow THE 3. POINT TO consider how Christ our Sauiour awaking reprehended his disciples sayd vnto them Why ase you fearefull O yee of little faith as if he should say I being in your company you need not feare Ponder the loue that Christ sheweth to his Disciples and how he requireth the like loue of them againe and that they trust in him fasten the anker of their hope in him for they shal be secure in the middest of the raging and tempestuous sea of this life though the waues should riss to the very clouds Gather hence a great desire to
Lambe they add yet another iniury for bowing their knes before him in mockery scorne they sayd vnto him Hayle King of the Iewes and presently they stroke his diuine face with a reed deriding making faces at him Ponder iâ— how different a manner the celestiall spirits adore thiâ— great King and Lord from that men adorâ— him on earth The Angâ—ll◠〈◊〉 him as God and King of all thinges men adore him as a falsâ— God and counterfaite King they calâ— him holy holyâ— and men wicked sinner possessed with a Diuell Gather hence desires throâ—ghly to feele and lament thy sinneâ— and that which thy Lord and God suffâ—â—eth and as his louing child and true friend prostrating thy selfe on the ground adore him as thy King and Lord after another manner theÌ„ these â—do and say from the bottome of thy â—art Hayle king of heauen earth King of Angells and men saue me O Lord and admit me into thy heauenâ—y Kingdome when I shal depart this â—â—iserable life â—HE XLVI MEDITATION â—f the words ECCE HOMO THE 1. POINT TO consider hovv these cruell souldiers led thy Sauiour in this so lamentable a plight vnto the President Pilate who wondering to see him so ill handled carryed him vp to an eminent place whence he might be seene of all to the end that moued with compassion they might cease to seeke his death Ponder first how much our Lord was ashamed at his appearing in so reproachfull an habit with the crowne of thornes vpon his head 〈◊〉 â—eed in his hand a rope about hiâ— necke his body all bruized rent weaâ— ried exhaust with so many stripes all goare bloud through the multyâ—ude of those blowes and with thâ— drops of bloud which trickled dowâ— his venerable face those lights oâ— heauen vvere eclipsed almost blinded Ponder secondly the differencâ— betwene the figure wherein our Sâ—uiour appeareth now and that whiâ—â— he shewed in the glory of the mouâ— Thabor that which was so glorioâ—â— and pleasant he discouered only 〈◊〉 three of his disâ—iples this so paineâ—â— and ignominious he sheweth to 〈◊〉 the people of Hierusalem that iâ— mountaine all alone and retyred this in the middest of a great populous Citty Be confounded at thy pride seeing thy Lord so much humbled and despised for thy sake and thou endeauourest not to be so handled of men but rather with all honour and esteeme desirest that they should know the good which is in thee that they may prayse thee THE 2. POINT TO consider hovv Pilate shevving Christ our Lord in presence of all the people sayd aloud Behould the Man Ponder these words in the sense and meaning with which Pilate did pronounce them and thou shalt find that moued with pitty to behold so wofull a spectacle he desired to deâ—iâ—uer Christ our Lord and therefore the savd Ecce Homo Behold this man and you shall perceaue him to be so punished that he hardly retavâ—eth the shape of man being so diâ—â—igured misused wherfore in regard â—hat he his a man as you are and no bâ—ast haue compassion on him But they vvould not affoard him a good looke nor haue any pitty on him Hence thou mayst gather deâ—â—rs that God would graunt thee eyeâ— of compassion and a hart of flesh that beholding him thou mayst be â—oued to compassion seeing he suffered so much for thy sake and giuâ— thee grace to loue theÌ„ that hate thee seing that in thiâ— kind our souâ—raignâ— Lord God and man hâ—th giuen the◠〈◊〉 rare an example THE 3. POINT TO consider vpon the sayd words of Eccâ— Homo how much it behoouâ—th thee to stir vp thy selfe and to behold with the eyes of liuely â—â—yth this our Lord say vnto thy â—oule Eccâ— Homo behold â— my soulâ— this man for albeit he is so wounded with stripes so defiled with spittle sâ— bruized with buffets crowned witâ— thornes hath a reed insteed of a scâ—pâ—ter in his hand iâ— clad with an igâ—nominious garment yet he is morâ— then a man he is also God Ponder the great desire whicâ— the Eternall Father hath that thou wouldst behold this soueraigne Lord God and man with meeke compassionate eyes and make benefit of thy tyme he allotteth thee to do it and not mispend so great a lewell nor omit to reap profit by beholding this man for if thou marke it well thou shalâ— find that this is the man which that sicke man that lay at thâ— Pond stood in need of and requiâ—â—â— his help that he might rise goe inâ—â— the pond and be cured of his disâ—aâ—â—â— infiâ—mities This is the man whâ— is the head oâ—â—ngellâ— men and iâ— so much disgraced to honour them so defiled to beautify them condemned to death to exâ—mpt men from a greater death and to saue them finally he is the man who is madâ— thâ— outcast of men to make theÌ„ the children of God Gather from hence hoâ— abominable a thing sin is in the sight 〈◊〉 God seeing it brought his only Soâ— to such a passe and in what case thy sinnes may haue left thy soule wheâ— the sinnes of others haâ—â—â—rought sâ— straâ—g an effect in the fountayne of all beauty it selfe what confusion shame will a sinner sustaâ—ne for his owne seeing the Sonne of God hath sustayned so much for the sinnes of other men THE 4. POINT TO consider the hatred and rancour of those cruell enemies against Christ our Lord seeing that so lamentable and pittifull a spectacle was not able to mollify their harts but rather raysing their voyces they began to cry aloud Away away with him out of our sight as who woâ—â—d say seeing thou hast made so good a beginning commanding him to be whipped make an end of that which thou hast begun and crucify him Ponder that although such so woful a spectacle could not assâ—age pacify those raging minds yet was it doubtles of force to appease the wrath of the Eternall Father who had beene moued to iust indignation foâ— beholding his most Blessed Sonne so ill handled for to obey him and for our loue he graciously pardoned all those sinners who with sorrow for their sins with deuotion and confidence beholding this figure of their Sauiour shold represent it vnto him saying Ecce homo Thoâ— seest O Lord the man which thou hast giuen vs the worke of thy right hand thâ—e man that is so humble so obedient so meeke so louing From hence thou mayst gather harty sorrow coÌ„passion to see him so much abhorred by his own people who deserued to be loued most of all Endeauour from this day forward â—o be so much the more seruent in the seruice of this Lord by how much his enemies did the deeper abhorre him so doing he will giue thee grace with pure and cleare eyes to behold imitate him THE XLVII MEDITATION How our Blessed Sauiour carryed his Crosse. THE 1. POINT To consider how the President seated in his tribunall seat
gaue finall sentence in his cause and our Lord Iesus being condemned to the death of the Crosse the souldiers forthwith pulled off the purple garment which they had put on him iâ— scorne stripping him naked they put him to that sham againe the secoÌ„d tyme not only before the officers but in presence of all the people also gaue him backe his owne garmentâ— embrued in bloud to put on Ponder how Christ our Lord to carry his Crosse layd aside the garments which others had put on him in Herods and Pilats house cloathed himselfe vvith his ovvne not without extreme great paine for they cleaued fast to his sacred vvoundes vvere dryed into them they being now cold Gather hence desires to put 〈◊〉 all affections vn worthy the child of God that is all vicious customeâ— of the world of the flesh wherewiâ—â— thou hast gone clad and assume thosâ— which are beseeming and proper to Christ to wit humility charity the like by vvhich thou must be knowne and held for his disciple for this was euermore the liuery of the Sonne of God THE 2. POINT TO consider how our Lord taking the Crosse vpon his tender and wearied shoulders because there was not any one found among so many who would carry it for him to thâ— place of punishment for the 〈◊〉 held it an accursed thing the Genâ—ills esteemed it reproachfull he 〈◊〉 â—orced himselfe to go with it on 〈◊〉 â—acke to wards mount Caluary Ponder hovv this meeke Laâ—bâ—â—ull willingly spread forth his armâ—◠〈◊〉 imbrace the Crosse and not withâ—â—anding it was so heauy a burden 〈…〉 his so great dishonour and shamefull death he carryed it vvith more loue then he did euer before any other crtsse because the vâ—iliâ—y fruit the honour glory which through the weight of this Crâ—sse was to be gathered was thine it is credible that he did vvelcome it vvith kisses of peace interiourly saluting it with a thousand svveet louing acts fat better then S. Andrew did the crosse of his Martyrdome Hence thou mayst gather confusion and shame to be an enemy of the Crosse of Christ flying so much â—aking of paynes and procuring to cast thy burden vpon another mans shoulders imitating in this rather these wicked people for if thou wert the seruant of Christ thou wouldest be glad reioyce to follow him with thy Crosse although it should cost thee thy life and shouldst dye in thâ— fact THE 3. POINT TO consider how the obedient Isaac commeth out of Pilats housâ— with the burden of the wood of thâ— Crosse vpon his backe The trumpeâ—â— foundeth the common Cryer cryeth aloud clamours outcryes are heard on euery side an infinite multitude of people approach they behold coÌ„ming out of the pallace gate a lamentable and such as was neuer seene before a most afflicted creature doubled ouercharged with the weight of a Crosse of fitten foot long crowned with a crowne of thorne scarce able to stand on his feet nor to sustayne the weight of the Crosse without crouching falling vnder it Ponder the barbarousnes of those mercilesse harts agaynst our Sauiour for insteed of helping him vp to rise agayne taking compassion on him as to make him goe on that bitter and paynefull iourney they gaue him a thousand blowes kickes and spurnes saying vnto him Arise traitour sorcerer didst not thou say that thou weâ—t the Sonne of God he who in three dayes could build vp his holy Temple vvhy dost not thou rayse now thy selfe Gather hence comfort in thy â—fflictions carrying with patience and loue in imitation of our Lord Iesus the crosse which shall fall to thy lot though it be very heauy and should make thee stoop for it is impossible in this life to want Crosses and afflictions Trust in God and in his diuine mercy who will prouide one to assist thee to carry it that thou mayâ—t not be ouerloaden and fall vnder it THE 4. POINT TO consider that the Blessed Virgin vnderstanding how they carryed her most holy Sonne to crucify him accompanyed him in this last iourney and making â—ast finding meanes to passe through the throng of the people according as some deuouâ—â—ontemplatiue persons obserue 〈◊〉 came 〈◊〉 met her deerest Soâ—â—e Ponder what may haue passed betvveene these tvvo diuine â—arts where that â—unne and Mâ—one so sad and â—cliâ—sed behold one the other this was no doubt one of the greatest sorrowes which Christ our Lord endured to see that meâ—ke Doue his 〈◊〉 come out of the â—rkâ— of 〈◊〉 retirement so much grieued afflicted at the sight of him so disfigured enuironed with his enemies that desired to make a finall end of him and loaden vvith so heauy a burden that it permitted him not to goe one step more forward the Blessed Virgin would haue holpen him but the cruell mynisters would not permit her And this sorrowfull encouÌ„ter was so mouing and full of compassion that this peraduenture vvas the tyme and place where the vvomen beholding it burst out into â—eares bewayled and lamented hiâ— so much that theâ— enforced our Lord to say vnto them that they should not weep vpon him but vpon themselâ—es and for the sinnes of the people and the punishments which for them weâ—e to befall that vngratefull Citty For if in the greeâ—e wood they do these thinges in the dry what shal be done By vvhich he vvould say If the diuine iustice chastice me so terribly for other mens sinneâ— who am a greene and fruitfull tree hovv vvill he I pray you punish sinners who are dry withered stocks vnfruitfull trees for their owne sinnes If I who am innocent haue beene scourged buffited spit vpon â—euiled though I deserue nothing of all this doe not withstanding now go with this Crosse on my shoulders to be nayled vpon it what will becomâ— of the guilty what stripes what buffets finally what torments will befall them From hence thou mayst gather desires to bewaile thy sins offâ—ces for they were that which ouercharged weighed downe the wearyed â—houlders of thâ— Lord God made him stoop 〈◊〉 THE XLVIII MEDITATION How our Sauiour was crucifyed THE 1. POINT TO consider that Christ ouâ— Lord being arriued at mount Caluary sore afflicted tyred with going that long and payneâ—ull iorney was by those furious souldiers with barbarous cruelty dispoyled of his sacred garments and because the bloud was now dry and cold his garments stucke fast to his body and so they agayne rent flayed that meeâ— lambâ— who did not open his mouth nor speake a word against them that thus tormented him Ponder that of all the times that they stripped our Lord which werâ— in all soure this was the most painefull most ignominious being now stripped naked from top to toe not only of his garments but of his skin also Gather hence patience longanimity in iniuries and aduersity and not to be angry nor offended when thou shalt
plight in which thou seest â—m and his vnspeakable charity giâ—th testimony of him that he is the â—nne of the liuing God For no oâ—â—r then he could haue vndergone so â—ny torments for the sinnes which neuer committed And adoring 〈◊〉 with all thy hart thou shalt say â—ou o Lord art my Christ my â—â—d my Sauiour my Redeemer he who thirty and three yeares â—st so great and earnest desire and â—ging to see this day of payne and â—ction once come to deliuer me from the eternall affliction and payne THE 2. POINT TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demauÌ„d he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue And thinking any punishment that they coulâ— inflict vpon him by their lavv to little they yielded him vp to the seâ—cular power of the president Pilate that he might sentence tormeÌ„t hiâ— more cruelly Ponder the prouidence aâ— vvisedome of our Lord God vvâ—â— would that the Iewes and Gentiâ— should concurre to the death of hiâ— who dyed for the saluation of all 〈◊〉 his death is our life his condemâ—tion our saluation Gather hence compassion griefe to behold thy Lord 〈◊〉 God hated of all as well of these his owne nation as of strangers 〈◊〉 lament for that many Christians the like through their sins if those who haue obligation to serue honour him do this what wonder is it iâ— the Turkes Gentills who know him not do offend him THE 3. POINT TO consider the presentation and accusation of Christ before Pilate as if he had beene a malefactour and a seditious person being accused as one vvho prohibited Tribute to be giuen to Caesar making himselfe the Messias promised of God Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his â—vvne defence shevving heerin his great meeknes and patience and declaring in fact how earnest a desire he had to dy for our saluation seeing he would not by speaking for himselfe cause his death to be one iote deâ—ayed From hence thou mayst gather â—hat the strongest armour to resist â—y enemyes in the midst of the temâ—ests of aduersity and persecution 〈◊〉 confidence in God such as our Lord had whose name is Admirable for he is not only admirable in perfections miracles but also in humiliations and afflictions Admirable in meeknes admirable in patience in suffering admirable in silence giuing thee example how thou oughtst to keep silence and not excuse thy selfe when thou art reprehended for thy misdeeds sins albeit thou find not thy selfe in conscience guilty of any thing THE 4. POINT TO consider hovv Pilate hauing heard all these accusations entred vvith Christ our Lord into the Pallace to examine enquyre of him concerning all that vvhich vvas layd to his charge hauing heard all his diuine answers from the mouth of God in whome neuer was found deceit perceiuing his vprightnes integrity iudged him to be an innocent man Ponder the desire our Lord had that that miserable iudge would open the eyes of his soule to receauâ— the beame of his diuine light But thâ— vn happy wretch although he began to haue a desire to know the truth yet he did not expect answere because he deserued not to heare it from the mouth of the true God Gather from hence desires to know the truth and that God as the Father and author thereof will reach it thee beleeuing that his life is truth his miracls truth his SacrameÌ„ts truth truth all that he taught preached Wherfore seeing this is the most certayne truth although the defence thereof cost thee thy life as it cost thy God his life be glad to loose it for him neyther loosing it shalt thou loose it but gayne it euerlastingly THE XLII MEDITATION Of the presentation of Christ our Lord before Herod THE 1. POINT TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee and vnder Heâ—rods iurisdiction who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe sent him vnto him that he might iudge discusse the processe of that prisoner whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace those his cruell enemies carrying him with great violence tumult and noyse through the middest of the market place streets of Hierusalem that he might be seene noted of all esteemed guilty Haue compassion to see the Son of God haled to so many Tribunalls and Iudges euery one vvorse then the other his diuine maiesty ordayning it so that he might haue abundant matter wherein to shew his inuincible patience humility and longanimity giuing thee an example that thou mayst know wherein to imitate him and follovv his vertues THE 2. POINT TO consider how glad King Herod was when he saw our Sauiour because he had heard many thinges of him the wonders he wrought the miracles he did so desired that he would do some before him Ponder how Christ our Lord to eschew death or any other torment would not do any miracle before Herod also because he knew that he was moued to desire it through pride and vaine curiosity not of a desire of his own spirituall benefit neyther would our Lord speake one word in defence of himselfe or to that he asked him all which redounded to hiâ— greater reproach Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence make answere for thee in all thy doubts difficulties for the benefit of thy soule thou being full of darknes ignorance of thy selfe art not able to giue any answere to the purpose nor to rid thy selfe of the questions impugnations of others THE 3. POINT TO consider how that Herod seeing our Lord not to yield to his desire nor to satisfy his curious leuity did contemne him and with all those of his court held him for a simple foolish fellow and therefore not so much worthy of death as to be mocked scorned at so in derision mockage put on him a vvhite homely garment Ponder hovv Christ our Lord 〈◊〉 heere mocked disgraced by the King and all his Courtiers who made a foole of him stood plucking him pinching him iesting at him in most rude vnciuill manner And when they had done the King sent him backe to the President Pilate as if he should haue sayd vnto him Loe I send you backe this foole idiot From whence thou mayst gather desirs to accompany in spirit thy true King Lord vvho suffered all these opprobrious things with admirable patience teaching thee to make small reckoning of the iudgements opinions of this world which are meer folly what people say or do desire to suffer for iustice