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
will say Seeing for your sake I receaued these wounds and haue inuited you with pardon and you haue not accepted therof refusing to receaue me therfore depart from out of my sight But whither O Sauiour dost thou â—ast them To the euerlasting torments of Hell Hence thou mayst perceiue how much it beâ—ooueth thee to reâ—ard how thou liuest and with what â—are and vigilancy thou art to watch â—oer thy selâ—e at all times seeing all â—hy workes both thy good bad â—re to be strictly examined and iudâ—ed THE VII MEDITATION Of Hell THE Preparatory Prayer shall be as before The CompositioÌ„ of place shal be to imagine in â—he harâ— or center of the earth a huge â—it and most darke caue full of terâ—ible fire where neere at hand thou â—ayst behold what passeth amongsâ—â—hose innumerable sâ—ules which are â—here tormented by the Diuell The Petition shal be to beseech our Sauiour that he will enkindle in thy soule a great feare and horrour of euerlasting paines that thou maist escape so hideous and so terrible a place THE 1. POINT To consider the dreadfullnes of this pit and dungeon of Hell which is all obscure full of darkenes whither neuer entrâ—â—eth any light of the Suune and the fire which is there giueth no light at all but only such as serueth for the greater paine and torment of those who there doâ— suffer being swallowed vp and plunged in most grieuous paines torments Ponder how if thou canst not for the space of one only houre endure the darkenes of a dungeon if thou darest not touch for a litle while the light fire of a burning candle how shalt thou be able to lye in a bed of perpetuall flames shut vp and compassed round about vvith those Fire-brands of hell both in soule and body and that for all eternity Gather hence how great the malice and hey nousnes of one only mortall sinne is for which Almighty God being so mercyfull as he is doth punish so many soules with so grieuous torments because they refused to suffer something in this life for their sinnes hazarding thereby themselues to sustaine so long and grieuous paines in so vnfortunate accursed place THE 2. POINT To consider the company which these damned soules shall haue in that hideous dungeon For though they haue beene Emperours Kings Lords of the World yet shall not any one frend of theirs now bewayle or lament this their miserable estate not any one be found to comfort them not any vassall or faythfull seruant to attend vpon them but their mortall enemyes abhorring detesting and raging against them full of wrath impatience and enuy All these things shall cause new torments and paines vnto them the which shall be also much augmented and increased with the horrible sight of the Diâ—ells themselues Ponder what a torment it will be vnto them to liue or rather more truely to dy amongst such cruell enemyes which long to drinke their very bloud Hovv much more excessiue will their paines and griefes be when they shall perceaue with hovv small and short labour they might haue escaped so long and so intollerable torments vvhich now they must abide without all hope of the least refreshing or ceasing and in comparison vvhereof the torments and paines of this life seeme rather painted then true torments indeed Gather hence a great feare of prouoking and enkindling Gods wrath against thee and desire to establishâ—friendship in his loue charityâ— louing him aboue all things maintayning true peace with all meÌ„ that thou mayst be deliuered from the wicked company of so many reprobate damneâ— persons THE 3. POINT TO consider the grieuousnesse of payns of the senses wherwith the damned shall be tormented for as the sinner hath offended God by all his senses so shall he be punished in â—hem all Ponder hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions The eares with wofull lamenâ—ings howlings and blaphemies against God ' and his Saints The â—melling with the intollerable stench that shall proceed from the place it selfe from the bodyes of the damâ—ed a torment not possible to be enâ—ured The tast with gall and such â—â—ke better drinkes which shal be giâ—en them Finally they shall haue â—eaped vpon them all manner of â—aynes torments as of the head â—he stomacke the sides the hart and 〈◊〉 other griefes whatsoeuer are wont 〈◊〉 torment vs heere in this life And besides this vpon euery â—he of the damned â—halbe inflicted ther particuier punishments conâ—â—ary to the vices vvhereunto they â—aue themselâ—es in their life time â—he glutton shal be tormented with hungar more then dogs The drunkard with vnsatiable thirst Thosâ— that were ouer curious in trimming and setting themselues forth in â—ilkes fine linnen gallantry shall there be cloathed from top to toe in frying pitch and brimstome which shall intollerably torment but not consume them Hence it iâ— good thou raise iâ— thy selfe â— great courage and vigour of mind to contemne all the pleasures delights of this life seing they are the cause of these torments standing in feare of that sentence which sayth As much as he hath gloryed himselfe and hath beene in delicacies so much giue him torment and mourning THE 4. POINT TO consider that the paine wherof we haue hitherto spoken iâ— not the most terrible of those whicâ— the damned are to sustaine for there is another without comparison greater which Deuines call Of losse and consisteth iâ— being banished for euer from the sight of Almighty God Ponder how that this payne alone shall torment the soule more then all the rest togeather doe torment the bodyes of the damned for since God is an infinit good and thâ— greatest of all goods it is manifest that to be depriued for euer therof is an infinite euill and greatest of all euills And so euery one shalâ— cursâ— his vnhappy state and misfortunate birth gnawing and pulling in peeceâ— this owne flesh and renting his very â—bowells â—nd raging with fury and â—ancour shall turne himselfe â—gainst Almighty God not ceasing to cursâ—â—nd blaspheme his holy Namâ— because he tormenteth him and by hiâ— supreme power and authority deâ—ayneth him plunged and ouerwhelâ—ed in that bottomles pit of fire enâ—losed and shut vp on euery side and â—his not for one day moneth or yeare â—r age only but for all eternity Heere mavst thou moue in thy â—elfe a great affection desire to fearâ— God and abhorre thy sinnes for by â—hem thou hast deserued already t◠〈◊〉 cast into these most grieuous painâ— of hell where many others be for fewer and lighter sinnes then those which thou hast committed agaiâ—â—â— God Shew thy selfe therefore gratefull and serue him harâ—â—ly seeing without any merit of thine he hath set thee in the way of saluatioÌ„ if thoâ— wilt thy selfe THE VIII MEDITATION Of the glory of Heauen THE Preparatory prayer as thâ— former The Composition oâ— place shal be to behold vvith
he had negotiated and broght to passe by his death said vnto them Peace be with you Ponder how great a friend Christ our Lord is of peace sith the first word he vttered by the ministery of his Angells when he came into the world was giuing peace to men And being in the world he sayd to his Apostles My peace I giue vnto you And being to depart out of thâ— vvorld My peace I leaue to vouâ— purchased by my death and Passion Whence it followeth by good conâ—sequence that our Lord recommended vnto vs in life death nothing so much as peace and because sinnâ— had beene cause of so great emnitâ— betweene God and man Christ ouâ— Lord vouchfased thereby to reconcile and set vs at peace with his Eternall Father to receaue the blowes oâ— his rigorous iustice vpon that sacreâ— humanity rent and torne in a thoâ—sand places and setting himselfe 〈◊〉 the middest to say Peace be vviâ— you Hence thou maâ—st gather two thinges the first how often thou being at emnity with God he hath inâ—â—ted thee to peace thou hast not â—dmitted it nâ—uer ceasing to warre â—gainst him with thy sinnes The seâ—ond how little peace thou hast kept with thy neighbour falling out with â—im for matters of small importance â—nd trifles Beseech this Lord who is God of peace to come into thy soule â— graunt thee that which the world â—annot giue establishing peace beâ—vvene thy soule and thy spirit beâ—eene thy powers and senses beâ—eene his Eternall Father thy breâ—ren THE 4. POINT To consider how Christ our Lord entring the disciples were troâ—â—ed and affrighted imagining that â—ey saw a spirit and our Lord sayd them Why are you troubled and â—gitations arise into you harts See 〈◊〉 handes and feet that it is I â—dle and see for a spirit hath not 〈◊〉 and bones as you see me to 〈◊〉 Ponder the sweetnes of his voice which was sufficient to appease them rid them of all feare to makâ— them to know him as who shoulâ— say My deerest disciples I am thâ— same I was wont to be in my nature in person in quality I am you Sauiour your Master your brother your God feare not the fury of thâ— Iewes nor the indignation of thâ— Gentills nor the cruelty of Kings Princes who haue risen against me nor those who oppose theÌ„selues anâ— persecute you for I being in your câ—â—â—pany you are secure in safeguard Gather hence security confâ—â—dence for thy soule timerous feaâ— full through the manifold sinnes thâ— hast committed saying to her O mâ— soule feare not for although thy 〈◊〉 be many this Lord promiseth sureth thee of the pardon of them This Lambe is he that taketh avvâ— the sinnes of the world and he 〈◊〉 will take away thine if he be protectour of thy life of who shouldst thou be afrayd â—HE VII MEDITATION â—f Christ his apparition to the Apostles Saint Thomas being present THâ— 1. POINT TO consider how our Lord the disciples being gathered togeather entred and sayd to his â—isciple who had not belieued the Miâ—â—â—ery of his Resurrection Put in thy â—nger hither see my handes being hither thy hand put it into â—y side be not incredulous but â—ithfull Ponder the infinite charity oâ—â—od in being solicitous for the vvellâ—re of his sheep for hauing expected 〈◊〉 dayes to see if Thomas vvould call himselfe and acknowledge the â—rdnes of his â—art he would not â—ferre the remedy any longer but me in pâ—rson to cure this his 〈◊〉 and lost sheep and taking him by â—hand desired to put place him his hart Gâ—ther hence hovv great the mercy of God is graunting thee 〈◊〉 infallible promise and assurance 〈◊〉 he will not conceale himselfe froâ— thee if thou seeke him yea albeit thâ— hast been as incredulous as S. Thâ—â— mas confessing him for thy 〈◊〉 thy God as he did he will grauâ—â— thee that which he afforded him thâ—â— is his body not only to touch hiâ— but also to receaue and enioy him thy brest THE 2. POINT TO consider how that our Lorâ— who permitted not himselfe to 〈◊〉 touched by Mary Magdalen louiâ—â—â— him so deerly and seeking him earnestly taketh Thomas as we 〈◊〉 being incredulous by the cold 〈◊〉 froâ—en hand maketh it warme 〈◊〉 cherisheth it and putteth it into bosome heaping vpon him so maâ—â— benefits Ponder how that whatsoeâ—â—â— S. Thomas desired and asked 〈◊〉 Lord graunted him as if by his liâ—uing some profit were to ensuâ—â—â— Christ whome loue made to 〈◊〉 for gaynes as his owne yea 〈◊〉 procure them euen with his losse Gather hence an exceeding deâ—â—re to beare with the defects of thy brother not to be slacke nor weaâ—yed with seeking his redresse but euen leauing thy owne right to goe vnto him if he will not come to thee â—nd with breach of thine owne will â—o coÌ„descend vnto his perfectly imiâ—ating Iesus Christ our Lord who alâ—eyt he was triumphant and glorious â—et did he not omit to come and doe â—aint Thomas so great and speciall â—auours and priuiledges And as he â—id with him so doth he also dayly â—ith thee when thou commest to reâ—eaue him corporally and spiritually â—arne to be gratefull and seruiceable â—erfore THE 3. POINT TO coÌ„sider S. Thomas his worthy 〈◊〉 confession for as soone as he touâ—â—ed as piously vve may belieue â—e precious wounds of his Sauiour had his eyes enlightned with that â—â—uine Sunne he became so illumiâ—â—â—ed with the rayes beames of his â—â—uine light and splendour that he confessed plainly clearly the articlâ— of his resurrection which he had noâ— belieued before Ponder the loue which Chrisâ—â— our Lord hath to sinners and whicâ— himselfe shevved to haue to this hiâ— incredulous and sinnefull Apostleâ—â— sâ—th the sinne of his small sayth waâ— not inough to make him leaue to bâ—â—stow such fauours and benefits vpoâ— him as being impâ—ssible gloriouâ— to vouchsafe him his diuine hands 〈◊〉 feet bowells and hart to touch anâ— handle Ponder secondly how the Apâ—â—stle seeing himselfe so honoured anâ— fauoured of our Lord brake out iâ— to these tender and deuoâ—t vvord saying My Lord and my God 〈◊〉 with good reason he called him hiâ— and not our Lord because he louâ— him so tenderly that for his good loue â—e appeared to all the Apostleâ— and forgetting as it were all the 〈◊〉 vpon him alone bestovved the 〈◊〉 and benefit to inflame him in his â—â—uine loue From hence thou mayst 〈◊〉 desires to confesse with S. Thomas that Iesus is thy Lord and thy God for his loue is so exceeding great that â—he is ready to do for thee alone that which he did for Saint Thomas sith that as well for thee as for him he deliuered himselfe vp to death to purchase for thee eternall life THE 4. POINT TO consider the worder which our Lord said to his Disciples Becausâ—â—hou hast seene me Thomas thou haâ—â— belieued Blessed are they that haue not seene haue
and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse and ioyning our hands togeather stand and pause for the space of a Pater Noster then liâ—ting vp our hart and the powers of our soule to heauen â—e are to behold and as it were to place our selueâ— in the presence of the liuing God being vndoubtedly there by Essence Presence and Povver considering that we are not all alone but before that grâ—aâ— and infinite Maiesty of Almigâ—ty God then and there looking vpon vâ— according as â—he great Prophet Elias did when he savd our Lord liueth the God of Israel in whose sight I stand And heerewith quickning our fayth let vs make to this our Lord and God three in person and one in essence whome innumerable Angels doe adore a great and profound reuerence bending before him the knees of our hart and body vnto the ground one twice and thrice adoring and worshipping the three diuine persons first the Father then the Sonne lastly the Holy â—host And this humiliation wherwith â—e begin our Prayer is not only to â—e exteriour and with the body but â—lso interiour and with the mind enâ—ring into our selues and considering that we haue not any thing of our selâ—es eyther in Being Substance or â—alue nor any thing but innumerable â—innes for which we deserue euerâ—asting payne and torment And this may be an effectuall meanes to pray well for by this humiliation the iust become more iust and the holy more â—oly Wherof giue â—estimony Abraâ—am Tobias Daniel and other Saints of whome the holy Scripture â—elateth that they began their praiers â—y humbling themselues And by this â—inners obâ—aâ—ne mercy and become â—uit Manasses Kind of Israel a great â—inner and the Publican in the Gosâ—ell by humbling himself in his Prayâ—r went thence iustified And so shall we â—ithout doubt if we humble our selues in like manner as we ought to do THE VI. ADVERTISMENT How and with what composition of body we ought to pray THE composition of body 〈◊〉 Prayer is to be waâ—ghed anâ— vsed according to the health disposition and forces thereof noâ— kneeling if we be in good health anâ—â—ble now prostrate vpon the ground sometimes standing especially 〈◊〉 drowsines do molest and trouble vs sometimes sitting with humility 〈◊〉 our indispositioÌ„ require it yet so that the humble manner of our sitting declare the desire we haue not to rest but to pray For if the body should be in payne or torment we cannoâ— haue the repose and quiet of mind which is required for this holy exerâ—ise although sometymes it wilbâ— good to mortify and punish the body therein also not graunting all that it asketh especially if thereby we â—â—nde our selues remisse negligent â—nd distracted We haue many examples in 〈◊〉 holy Scripture of the exteriour reâ—â—rence which the holy Saints vsed in â—â—ayer Of that great seruant of God â—oyses it is sayd that to pray vnto â—od in the mount Synai he did proâ—â—ate himselfe vpon the ground And 〈◊〉 Daniell that he prayed bowing â—oth knees vnto the ground This â—anner of reuerence did our Lord â—â—sus Christ himselfe vse in the long â—â—ayer made vnto his eternal Father 〈◊〉 the garden where kneeling downe 〈◊〉 prostrated himselfe vpon the groâ—nd and it is credible that he did the â—me other times as when he â—ent 〈◊〉 pray in the mountaines This example the Apostles â—ther holy Saints haue followed And â—mongst the rest it is recorded of S. â—â—mes the yonger that through conâ—nuall kneeling both by day and â—ight his kneeâ— became as hard 〈◊〉 â—â—ose of a camell teaching vs thereâ—y the great esteem we ought to haâ—◠〈◊〉 exteriour reuerence in Prayer aâ— thing singularly helping 〈◊〉 â—euotion greatly glorifying God 〈…〉 meruailous edificâ—tion 〈…〉 Neighbours Let vs therefore 〈◊〉 procure to glorify him and edify 〈◊〉 Neighbour when we pray THE VII ADVERTISMENâ— How we ought to couuerse and speâ—â— with God in Prayer THE manner to conuerse 〈◊〉 Almighty God in mental Praâ—er must be not with exteriouâ— but interiour wordes not long 〈◊〉 for all the time our Pâ—ayer enduretâ— but briefe and in few words accâ—â—ding as our Blâ—ssâ—d Sauiour teache◠〈◊〉 in the Ghospell saying Wheâ— you pray speake not much And S Augustine â—xpouâ—ding this place 〈◊〉 the Ghospell noteth that it is 〈◊〉 thing to speake much and discouâ—â— with the vnderstanding â—nd anothâ—â— thing to stay long in the act of louâ— aâ—d affections of the Will Wheâ—fore the former is that which is to be aâ—â—yded in Prayer for that is 〈◊〉 to speake and prattle much whereâ— the busines or nature of Prayer â—â—â—sisteth not in many words 〈◊〉 〈◊〉 way to negotiate with Almighâ—â— God to vse much Rhetorike a â—â—dance of discourse and curious â—ceits but rather by sighes teares 〈◊〉 compunction of hart For although we say nothing with our lips 〈◊〉 may cry neuertheles with our hart â—Moyses did vnto whom our Lord 〈◊〉 Why cryest thou vnto me â—hereas the Holy man said not a 〈◊〉 but only prayed with so great â—â—our and efficacy in his hart as 〈◊〉 had cryed out aloud vnto God We therefore in this manner â—ght also to make our prayer and vnto Almighty God and if perâ—â—enture heerewith we find our 〈◊〉 distracted being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire 〈◊〉 rather find our selues assaulâ—ed 〈◊〉 diuers thoughts distractions â—illbe good to make vse of a reâ—dy which the R. Father M. Iohn â—â—la giueth in one of his spirituall â—â—stles saying That we mâ—st cast 〈◊〉 selues at the feet of Christ being 〈◊〉 for the fault and cause giuen of that distraction And so complâ—ning and lamenting in humble 〈◊〉 louing manner we may say vocâ— these or the like wordes How is it possible O my Goâ— that thou wilt permit that I so 〈◊〉 creature and so vile a worme 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence atteâ—tion and deuotion and so much â—â—stracted Do not permit so vnworâ—â— a thing I beseech thee Then 〈◊〉 to thy soule and say vnto her my soule reflect vpon thy selfe 〈◊〉 what thou dost and with whom 〈◊〉 speakest Consider that perhâ—â— this may be the last houre that thâ— hast to pray in and that this may the last day of thy life This done let vs returne our prayer againe and interiour coâ—munication with God as hath beeâ— said and if neuertheles we canâ— cast off and be rid of these distractâ—â—â— as being pâ—rhaps the iust deserâ—â— chastizement of Almighty God 〈◊〉 the great and manifold sinnes of 〈◊〉 life past and present negligence may say vnto him O my God I accept with a 〈◊〉 good will and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 drinesse this distraction â—â—mfort and spirituall solitude of 〈◊〉 thus forsaken of thee and left 〈◊〉 selfe And we may be assured 〈◊〉 patience and humility and this â—ormity with the will of
it â—â—vere not hauing lost the instrumeÌ„ts â—nd organs whereby thou mightest â—â—nioy them Ponder what profit rotten â—â—ands doe now reap of thy riches so â—reedily sought and hoarded vp toâ—eather What fruit doe thine eyes â—ovv enioy of all the vanities which â—hey haue beheld what vviâ— all thy â—elicacies prouided for thy tast then â—â—uayle thee of vvhat continuance â—aue those castles of aire been framed â—n that thy head what end haue all â—hose gusts and pleasures had proâ—ured by so heynous sinnes vnto thy â—â—retched body And turning thâ— speach vnto thy soule say Looke â—nd consider well what will be the â—nd of this flesh thou novv hast Consider vvhome thou cherishest â—home thou now adorest O miserable wretch that I am wherefore 〈◊〉 all these riches if I am to become so â—aked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ— To what end are these delicacies and banquettings if so soone after I am tâ— be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ— soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ— which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent â—right shining cloud and thereon a â—ate or chaire of Estate and Maiestâ— â—here Christ our Sauiour is to sit 〈◊〉 iudge all mankind The petition shal be to crauâ—â—f Almighty God grace to apprehend â—nd feele now that which thou arâ—â—hen to see endeauoring that since â—â—ou art one of those which are to be â—here called thou maist also be of â—he elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâ—ures at the day of Iudgement For 〈◊〉 Christ our Lord saith the Sunne â—halbe darkened the Moone shalbâ—â—urned into bloud the stâ—rrs shall fall â—rom heauen and the sea shal be trouâ—led Finally the dread and horrour â—hich then shall possesse the harts of â—en shal be so great that they shall â—ot find any place or corner secure â—herein to hide themselues wherevpon they will all waxe pale dry â—ither away for feare and become 〈◊〉 it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâ—gel with fearefull voice in maâ—ner of a trumâ—â—et shall summon all the dead to â—udgement And in a moment all both good and bad shall rise againe â—ith their proper bodies which they â—ued in heere on earth and come toâ—eather into the valley of Iosaphat â—here to attend the Iudge that is to â—â—dge them Ponder the sorrowes paines â—hich the damned will feele vvhen â—â—eir soules brought out of hell shalâ—â—e againe coniovned with their boâ—ies vvhat vvill they say vnto one another hauing been Authours and â—auses of ech others torments and â—â—iseries O with vvhat curses vvill â—â—ey vpbraid one another being the◠〈◊〉 be linked togeather to be ech oâ—hers executioners Contrarâ—vvise â—ow gâ—eat content shall the soule of â—he iust receaue at the good compaâ—y of the body which whilest they â—ued togeather on earth was a mean â—nd help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâ—fall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâ—fe and rage of the bad wil be who were so much honoured in this life wheâ— they will see themseluâ—s on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ— they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ— haue imbâ—aced the Crosse and Mortificatioâ— to follow me come and receaue the reward which is â—ue vnto you and take possession thereof with eternall rest And to the wicked he
store Ponder the great pouerty of our B. Lord and of his Disciples 〈◊〉 the small care they had of their owne comfort and corporall sustenance seeing for thirteen persons others which might ioyne themselues vnto them they had only fiue loaues and those also made of barley vvhich was the most vnsauory bread that then was in vse and peculiar vnto poore people hauing fed in the desert that vngratefull Nation vvith bread from heauen whereas him selfe his Blessed Apostles were fed with barly bread Purpose firmely to choose for thy selfe such thinges as Christ our Lord did choose for himselfe intreating thy body with like seuerity and rigour where with he treated his being ashamed from this day forward of thy ouer much solicitude in seâ—king after supersluitieâ— and dainties in meate and drinke otherwise then is pleasing to our Lord who reproueth these things THE 3. POINT TO consider how that our Sauiour and Lord of all things taking the bread into his holy and povverfull hands blessed it and gaue it vertue to be multiplied and become better so that though euery one did eat therof it was not consumed but rather did multiply increase Ponder first the omnipotency of God which so easily could conuert a few vnsaucry loaues into thousands those most sauory toothsome bread Ponder secondly the prouidence of God resplendent and manifest in this miracle For wheras those vvhich did eate of this bread were many thousands of different ages complexions yet all of them eating thereof of the selfe same kind of bread were notwithstanding satisfyed as well content with a small portion as with a great quantity therof Gather hence a great desire wholy to rely trust on the omnipotent hand of God for they can neuer want but will increase and prosper alwaies whose Lord God is Christ our Saâ—iour THE 4. POINT TO consider how this heauenly bâ—aquet being ended our Saâ—iour commanded his Apostls to gather vp the leauings they therefore gathered them and filled twelue baskets with the fragments of those fiue barly loaues which remained after all had eaten Ponder the goodnes bountifulnes of our Lord in rewarding the liberality and free hart wher with his Discipls offered him their fiue loaues for he restored them twelue baskets full of most delicate hrâ—â—d that they might vnderstand that as they were twelue so he would that the baskets of the remnant should be twelue as it were to bestow vpon euery one of them a whole basket full for the smal part which each of them had renouâ—ced in the fiue loaues they had before presented him Gather hence a desire to be mercifull and bountifull towardes the poore of Christ because all those who offer him any thing for his seruice he rendreth them much more then they gaue him as it is manifest in the mercy he â—vsed with that widdow which â—ed Elias the Prophet who for a little meale which she had freely libâ—rally bestowed vpon him in the name of God multiplyed the same making it to Iuffice for many dayes And for one glasse of bad wine which was giuen vâ—to Christ our Lord at the marriage wherennto he was inuited he bountifully rendred six vessells full of most excellent wine And if this our Lord dealt so liberally in this life with sinners giuing â— hundred sold for one what will be giue in the eternall to the iust Good measure sayth S. Luke and pressed downe and shaken togeather and running ouer shal be giuen in their bosome infinitely surpassing that which is or can be done for him in this life THE XXVII MEDITATION Of the Transfiguration of our Lâ—rd THE 1. POINT TO consider that when Christ our Lord transfigured himselfe and vouchsafed as it were to make a heauen heere vpon earth manifesting his glory and heauenly beauty vnto men he retyred himselfe vnto an high mountayne taking with him only three of his best beloued and most familiar disciples toâ— place where no body but only they might enioy those diuine comfoâ—â—s fauours which in the night of his transfiguration he was to impart vâ—to them Whereas to shew himselfe disfigured in Mount Caluary there to suffer a most painefull and oppâ—obrious death he would it should be at midday in the fight of the whole world Ponder how that God doth not bestow these graces fauours such as was to be preseÌ„t at the glory of hiâ— transfiguration vpon all those that are iust and holy but only vpon the most feruorous and his best beloued and peraduenture he tooke not the rest with him not because they were lesse seruent in his loue neither were they so but because Iudas was amongst them who deserued not to enjoy so great a fauour neither wold he exclude him alone not to defame him Whence thou maist gather how much it importeth thee to be feruorous in the lone of God and how much harme one bad member doth vnto a whole community of good men being the cause why they are depriued of such sauours and benefitâ— which Almighty God would do theÌ„ if such a one were not in their house company THE 2. POINT TO consider how that Christ our Lord transfigured himsâ—lfe in praver permitting the glory of his soule which was hidden â—hen and restrained to communicate it selfe to the body though for all small time Ponder how that thy sinnes were the cause why that most holy body of thy redeemer was deprtued all the time he liued in this world of that glory which he made known in this his transfiguratioÌ„ as also why it as passible and mortall albeit now he admitted that glory it was but for a very short space choosing rather to prosecute the worke of our Redeâ—ption and to suffer and dye with great â—gnominy and shame for men then here to haue rest enioy his glory Gather hence two things firsts desire and loâ—e rather of paynes and tranells and to suffer with Christ in mount Caluary then to enioy the quiet of mount Tbabor Secondly how it importeth thee to be a great louer of prayer and to profit therein if thou desire to be transfigured into the image of the Sonne of God for by prayer our life is tranâ—formed changed from terrene and worldly into a celestiall and diuine consolatiâ—ion THE 3. POINT TO consider how our B. Sauiour being in so great glory and Maiesty there appeared Moyses Elias and spake of his death that he was to suffer in Hierusalem Ponder how that the reason why Christ our Lord made choice of those two Prophets before many others and to honour himselfe and them by this communication was because they were eminent in sanctity and zealous of the obseruance of the Law and withall very much giuen to fasting prayer Gather from hence two things first a great desire of those vertues which these Saints had thereby to be So inward familiar with our Lord as they were Secondly how our Sauiour in the middest of
〈◊〉 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