so but maketh choice of that which is most to the purpose for the curing of his infirmity So we see that blind man in the Ghospell to haue done who went to our Sauiour crying and beseeching him to haue mercy on him whome when our Lord asked what he would haue him to do vnto him he forhwith represented vnto him his greatest necessity and that wherin he receaued most affliction which was the want of sight and of this therfore he craueth remedy So that we see he did not demannd any otherâ—thing whereof he had also need for he did not say Lord Bestow a garment on me for I am poore giue me necessaries to maintaine me for I am in need these thinges he did nor beg but all the rest omitted he imploreth remedy for his greatest necessity After this manner we see the holy Prophet Dauid to haue done for he directed his Prayers to obtaine that which he desired and had most â—eed off and so he sayth in one of his â—psalmes One thing I haue asked of our Lord this will I seeke for and procure vntill I obtaine it Euen so we ought to doe in our Praiers to Almighty God insisting perseuering therin vntill we obtaine And hauing once preuayled against that vice pasâ—ion or bad inclinatioÌ„ which did most â—fflict and molest vs then are we to â—all in hand with another thus in â—ime we shall subdue and cut off the â—eads of them all with the sharpe â—iercing sword of Prayer But heere it seemeth vnto me â—hat some will doubt and say How is â—t possible for me to apply this point of Prayer mistery which I mediâ—ate and wherin the charity of Christ â—nd his loue towardes me doth most â—ppeare and wherein his greatnesse â—nd goodnesse is most apparent to â—he necessity I haue of humility patiâ—nce purity and other vertues And how when thinking on the glorious misteries of Christ can I haue sorrow for my sinnes and in his dolorous and painefull passage ioy and spirituall contentment Wherto I answer two thinges the first that it cannot be denied but that some Mysteries are more to the purpose then others to gather the fruit of some vertues more then they be for others Let vs put an example In the birth of the child Iesus who doubteth but that the humility pouerty which Christ there did practise and experience in his owne persoÌ„ do shine most bright and are most eminent in that mistery In the crowning with thornes the contempt of worldly honour In the whipping at the piller the mortification of the flesh and in the mystery of the Crosse the humility patience and obedience which Christ exercised suffering himselfe to be nayled thereunto The second thing is and that of much importance to be knowne that vpon whatsoeuer point or mystery we meditate we may apply it to â—he vertues we haue most need of 〈◊〉 most for our purpose for that the â—onsideration of euery one of them is 〈◊〉 certaine diuine Manna which tastâ—th to euery one according to his deâ—ire If we will that it tast of humility â—hen of humility the consideration of â—innes of hell of death will sauour â—nd tast If of patience and the loue â—f God hereof the Passion and Reâ—ection of Christ will tast being euery where full of motiues for the one 〈◊〉 incitements to the other If of poâ—â—erty and mortification of the flesh â—nd so of all the rest the most holy â—fe of our Lord Iesus will affoard vs â—atter for our spirituall gust in ech â—ne abundantly But let vs see the â—ractise of this declaring it by some â—ew examples Put the case we meditate vpon â—ome part of the Passion and Paines â—f our Sauiour would draw therâ—ut desire and affection of ioy and â—pirituall gladnes Consider to this â—nd and reflect vpon the exceeding â—reat glory and praise which through â—â—ese paines and ignominies did arise vnto God both in heauen and earth and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ were purchased for mankind and heerat we may reioice therein fulfilling the counsayle of the Apostle Reioice in our Lord alwaies If we meditate vpon the glorious Resurrection of Christ our Lord and desire to haue sorrovv for our sinnes Consider that this our Lord doth therefore rise againe to bestow on vs the life of grace deliuering vs from the death of sinne and by the beauty of the glorious life which he promiseth in this spirituall Resurrection we may gather the lothsomnesse and deformity of the death of sinne from which by his death he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is and to loue and imbrace the beauty seemlinesse of grace If meditating on the Ascension of our Sauâ—our we desire to reape the fruit of patience let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne for the paynes he suffered 〈◊〉 his loue that we may like wise â—â—ue patience in ours Finally if thinking vpon the â—â—ost holy lyfe of Christ we would be â—â—ued to the contempt of the world â—hold the little reckoning he made the honours and vaine estimation â—â—â—erof that the glory which ought be esteemed is the Eternall which â—â—â—rist our Lord hath and doth comâ—unicate vnto his But now all this supposed â—â—ich hath bin said that which hereâ—â—maketh most for our purpose is 〈◊〉 light and direction of the holy â—â—ost who in what mystery soeuer 〈◊〉 shall meditate will best suggest 〈◊〉 graunt vnto vs the feeling of the â—â—rtue we most pretend and which it â—â—houeth vs most to seeke for and 〈◊〉 obtaine at his holy hands THE XIIII ADVERTISMENT Of Iaculatory Prayers to be made 〈◊〉 in and out of Meditation IT is a very good remedy to exeâ—â—cise and stir vp the soule that prayâ—eth as well in time of distractioâ—â— and driâ—esse in meditation as to coâ—serue deuotion in the rest of thâ— day to walke alwaies as in the presence of Almighty God and no lessâ— for such as haue not health to pray 〈◊〉 mediâ—ate to vse some short payeâ—â— or iaculatory aspiratioÌ„s which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto heâ—â—uen crauing of Almighty God 〈◊〉 few words his diuine loue his graâ—â— or some vertue whereof he standetâ— most in need as it were represeâ—ting and laying before his maiesty his owne weaknesse asking humblâ— remedy therof or victory ouer somâ—â— vice from which he most desireth 〈◊〉 be freed The practise of these shoâ—â— prayers is as solloweth â— my God that I could alwayes â—e thee â— that I could perfectly obey thee â— that I could alvvaies serue thee â— that I neuer had offended thee â—â—at I could see my self free from 〈◊〉 or that imperfection â— that I could obtaine this or that â—â—â—ellent vertue Giue me o Lord purity of soule â—â—â—nility of hart pouerty of spirit Pardon my sinnes
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
the more holy receaued greater plenty of grace And so the most B. Virgin as fullest of grace vertue receaued more abundance therof then all the rest togeather Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit with the greaâ—â—st feruour thou canst because he communicateth himselfe more abundantly to him that is best prepared to make thy selfe such the principall vertue which thou must procure to haue is Humility which conserueth the rest as the Prophet Isay sayth Vpon vvhome reposeth my spirit sayth our Lord but vpon him that is humble and meeke Be thou then such aâ— one that with like disposâ—tion thou mayst receaue and preserue in thy soule this diuine spirit who resisteth the proâ—d and to the humble giueth his grace THE XI MEDITATION Of the death of the most Blessed Virgin our Lady THE 1. POINT TO consider hovv the B. Virgin our Lady being now in years God hauing determined her some tyme in this life which some belieue vvere fifteen others more probably say that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7â— yeare of her age Almighty God hauing preserued her heere al this tyme to giue light to the vvorld for the comfort and benefit of the whole Church also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world she had novv most earnest and inflamed desires to go to heauen vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant whome she instantly besought to take her out oâ— this exile banishment tempestuous sea conduct her to that secure port of happines where for euer she might enioy his glorioâ—s sight conpany Ponder how this most Blessed Sonne approuing the pious desires of his deerest Mother and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd Euen as the Hart desireth after the fountaines of waters so doth my soule desire after thee o God he sent vnto her an Angell which many hoâ—ly Fathers imagine was the Angell S. Gabriel who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne of the Diuell of death it selfe And the B. Virgin receaued him with great comfort ioy of spirit confiâ—ering what she so much desired was â—ow to effected Gather hence enkindled desires to see and enioy God that when thy dayes shall end and death arriue â—hou mayst receaue it with gust and â—oy hoping by meanes thereof to participate in heauen of the svveet presence and company of Christ our Lord and of his most Blessed Mother THE 2. POINT TO consider hovv the Sonne of God determining to fulfill the desires of his most B. Mother the Apostles being deuided ouer the vvhole world preaching the victories of their Lord were miraculously assembled in the house of the B. Virgin who reioyciâ—g much at their comming disclosed vnto them the newes of her death vvith a cheerfull graue couÌ„tenance declaring vnto them her desire to depart this life to go to heauen which Almighty God had graâ—nted vnto her Ponder the feeling teares and tendernes of hart wherewith this doleâ—uli relation afflicted them all seeing their Mother ready to depart thiâ— life and that diuine Sunne illuminating the Chruch to withdraw it selfâ— go downe Ponder sâ—condly how the Bleâ—â—sed Virgin without any infirmity oâ— payne at all but of meere loue and desire to see and enioy her Sonne in heauen betooke her selfe to her poore bed beholding them all vvith a countenance rather diuine then humane willed them to come neere gaue them her blessing saying God be with you my deerly beloued children lament not because I leaue you but reioyce because I goe to my best beloued Sonne Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady ioyning thy selfe to his good company beseech her to giue thee her holy blessing also that â—herwith thou mayst increase goe â—orward in grace loue of her God thy Lord. THE 3. POINT TO consider how Christ our Lord this happy houre being at hand 〈◊〉 downe from heauen accompaâ—â—ed with innumerable Angells by â—â—eir sight and presence to reioyce his â—ost B. Mother to conduct her iâ— heauen Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise make hast my loue my doue my beautifull and come for winteâ— is now past the raine is gone and departed The flowers haue appered iâ— our Land Come from libanus mâ— Espouse come from Libanus comâ— thou shalt de crowned vvith thâ— crowne of Iustice which thou hast sâ— well deserued Ponder secondly what hoâ— great the iubilies and comforts vveâ—â— that did trauerse the hart of this 〈◊〉 Lady what thanks she gaue her Soâ— and her God for such benefits bâ— stowed vpon her and for vouch sâ—â—fing to cloth himselfe with her fleâ—â— and bloud in her virginall wombâ— and calling to mind the manner of 〈◊〉 death on the Crosse would say O 〈◊〉 Father as thou art God and my 〈◊〉 as man into thy hands o Lord I coâ— mend my spirit And vvith thâ— words she yielded her spirit to hiâ— whome she had inuested within her selfe From hence thou shalt gather â—ffections to prayse God our Lord in whose sight the death of this Lady was precious giuing her so copious and large a recompence for her labours Trust in like sort to receaue reward for that thou hast endured for his seruice glory that so thy death may be precious in his sight as is that of his Saints THE 4. POINT TO consider how the holy Apostles and disciples of our Lord vvhen they beheld that body without life of which our life had taken flesh they â—ll prostrated themselues vpon the ground kissing it with great tenderâ—es deuotion affection then layâ—ng it forth with vpon a Beere they â—ooke it on their shoulders and carâ—yed it through the Citty of Hierusaâ—em singing Hymnes and deuout â—rayers till they arriued at the sepulâ—her where it was to be placed Ponder how their griefe at such â—me as the holy body vvas put into the Monument was renewed that they deuoutly kissed and with great reuerence adored it againe againe not being able to withdraw their eies from thence vvhere they had their harts Hence stir vp in thy selfe a tender feeling sorrow for the absence of this B. Lady an earnest desire spiritually with thy best endeauour to accompany her holy body conforging thy selfe with the quiers of Angels the disciples to sing with them her prayses beseeching her to obtainâ— thee such a death as thou mayst inâ— her company enioy for euer the presence glory of her
kill him he is iudge that shall iudge and condemne them Finally he is he which is to their losse and eternall griefe THE 4. POINT TO consider how Christ our Lord the most innocent Lambe himselfe giuing place to the fury of his enemyes was deliuered vp to the rauenous wolues and prinoes of darknes which are the infernall spirits by meanes of his seruants and ministers to be put to all manner of torments and cruelties his life not eâ—cepted as in holy Iob it was when he was delluered to the power of Sathan but without any limitation at all that they might wreâ—ke their fuâ—y vpon his most sacred hamanity Ponder the 〈◊〉 rudeneâ— of those sauadge suryes maâ—ing their sport pastime to iniure â—nd torment the Sonne of God of whome they had receaued so great â—enefits and whome a little before they had iudged worthy of highest â—onour but forgetting all this they Stroke him on the face they spurned and buffeted him with their fists they plucked him by the haire by the heard Hence thou maist stir vp in thy selfe shame and confusion for that thou hast beene so bold as to handle thy Sauiour as ill as these traitors did laying thy sacrilegious and violent hands vpon him if not in outâ—ard shew at least through thy manifold sinnes and wicked deeds persecuting him with them as hit enemies did not once only as they did but many times THE XXXVI MEDITATION How Christ our Lord was apprehended THE 1. POINT TO consider how our Lord being Innoâ—â—ncy it self was reckoned treated as a Theese and for such his enemies came to apprehend him with chaines and cordes vvith swords and clubbâ— and our Sauiout gaue them power ouer his body to spurne torment it at their pleasure Ponder the surpassing great â—umility of our Lord and how he is â—ast at the feet of most vile sinâ—ers whose sâ—at and throne is aboue the Seraphims hovv he is kicked at and troden vnder foot as a malefactour who is the mirrour of innocenâ—y and the vnsported Lambe Admire the rare submission humiliation of so great a God who did not only prostrate himselfe at the feet of his Apostles and of Iudas and washed them and kissed them but also suffered this traytor and his accursed company to set thâ—ir abominable fert vpon him to tread vpon him and spurne him Gather hence an earnest desire to yield and humble thy selfe to thy inferiours be holding Christ thy Redeemer so humblâ— and meeke and considering of whom and for whom he recâ—â—ueth such iniuries râ—proaches THE 2. POINT TO consider how that wicked band of souldiers after they had striken and abused Christ our Lord tying him by the wrests with strong cords like a Theefe they brought him bound vnto Annas the High Priestes house Ponder how farour Lord was from being a Theefe and robber of other mens goods for he gaue all he had and that which was particuler to himselfe alone for thy good tooke vpon him the forme of a seruant concealing the dignity of a Lord and Maister But if to rescue and deliuer soules out of the thraldom of Sathan and to dravv our harts to his loue which he hath euer done be to beâ— Theese beseech him to take thy hart and all that which thou hast besides And with earnest affection say vnto him Bind o Lord I beseech thee my hands with the fetters of thy loue that my workes may be grateful vnto thee Bind my memory that it for get not so many fauours and benefit which thou dayly bestowest vpon me Bind my eyes that they may not behold vnlawfull thinges Binâ— my tongue that it detract not noâ— murmure against my neigbour Bing my feet that they may only walke the pathes of thy diuine Commandements Bind finally O Lord this nature of myne and all my seâ—es and powers from all that which is sin and offence set me free to all that which is vertue THE 3. POINT TO consider that the Apostls seeing their Lord Maister apprehended by the lewes â—ast bouÌ„d much affrighted fled away and forsooke him Ponder how thy Sauiour in this â—xigent is all alone and forsaken of his friends enuironed with cruell and mercilâ—sse enemies how he was well accompayned at his supper and in time of prosperity but now abandoned of all in time of 〈◊〉 From hence thou mayst gather confusion and shame for 〈◊〉 often forsaken left thy Father Lord and Maister and omitted to accomplish his holy will to fulfill thine ovvne And our Sauiour heere being forsaken of his heauenly Father and of his disciples giuâ—th thee a rate example of patience that if thoâ— be destitute left by thy friendes kinsfolkes thou eâ—dure it patiently for iâ— is not much that the disciple suffeâ— that which his Maister hath suffered before him Beseech him humbly that seeing he is a true faythfull friend he will neuer forsake thee although all others should forsake thee but esâ—pecially that he will not leaue thee iâ— the houre of thy death THE 4. POINT TO consider who this Lord is vpâ—â— whome so many iniuries are discharged who he is that sustaineth 〈◊〉 many reproaches indigâ—ities 〈◊〉 whose hands he taketh them Ponder first that he is the Etâ—â—nall Word of the Father of infinit vertue innumerable goodnâ—s truâ—â— glory and the cleare fountiane of a beauty He it is that is bound manaâ—â— cled buffâ—ted haled spurned an trâ—dden vnder foot He it is that handled in so vâ—humane and ruâ—â— manner Ponder secondly the grieâ— which our Sauiour sâ—lfe seing himself â— much abused by so base a people â—nd so vngratefull that for so many â—enefits returned him so many so â—â—ieuous iniuries And if God tooke so heauily to be so delt with all by â— enemies how heauily did he take suffering the like from his friendes â—eing himselfe all alone and desolate in so great aâ—fliction hauing beene trayed and sould by one of them â—nyed by another and forsaken of 〈◊〉 Gather from hence a desire to come a true disciple of our Lord deuouring neuer to leaue him but accompany him and follow him â—en to the Crosse that so thou maist â—oy him in his glory â—HE XXXVII MEDITATION 〈◊〉 Christ our Lord was presented before Annas the high Priest THE 1. POINT â—O consider vvhat thy God and Lord suffered in that long way betweene the garden Annas his house vnto vvhome his enemieâ— carryed him buffeting him spuâ—â—ning him and forcing him to goe aâ— pace halfe running and trayling hiâ— on the ground as it is wont to happâ— to them that are led like theeues anâ— maleâ—actours are fettered chaâ—â—ned Ponder the meeknes silenâ—â— wherewith our Lord suffered so mâ—â—ny affronts not hauing deserued 〈◊〉 of them for he neuer had 〈◊〉 could haue coÌ„â—nitted any fault thouâ—â— his aduersaries pretended that he 〈◊〉 guilty of many Gather hence a great desire â—â—â—mitate the exaÌ„ple of thy Lord in bâ—â—ing silent suffering patiently whâ—â—
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
was made receauing for the sonne of the liuing God the sonne of a poore fisherman for the Mayster of heauen an earthly disciple for the Lord a seruant for him that can do all things him that can do nothing without his grace Gather hence a great earnest desire to take this Blessed Lady â—or thy mother to loue and serue â—er with speciall care And a firme â—urpose to obey the diuine will learâ—ing to reuerence as in place of God his creature that is to say thy Superiour Father or Mayster which he shal aâ—â—igne thee whosoeuer he be to serue obey him as God himselfe as our B. Lady did who tooke S. Iohn for her Son he tooke her for his mother THE 4. WORD TO consider the fourth Word which Christ sesuâ— our Lord spak to his Eternall Father reprâ—sâ—nting him the affliction which he felt by reason of his internall desolation of mind for he cried with a loud voicc and sayd My God my God why hast thou forsaken me Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son to suffer and to continue in torment and released him not out of those terrible paines sorrows which he had vndertaken for our good and remedy neyther in them did he giue him any comfort or ease at all To the crossâ— it selfe he could not leane his head on any side without increase of painâ— and griefe the thornes thrusting in deeper thereby of this hands he had no help because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face nor the tears which he did shed from his eyes they being nayled fast to the Crosse. Neyther of his feet for they were not able to sustaine the poyse of â—is body but rent themselues vvith â—reater payne Wherfore our Lord â—eeing himselfe so afflicted cryed vnâ—to his Eternall Father and sayd My God why hast thou forsaken me Gather hence sorrow and compassion to see that there is scarce any â—hat make benefit of his passion or â—hat accompany our Lord in his hard 〈◊〉 painefull tâ—auels foz his disciples 〈◊〉 forsaken him his people abandoed him many men lost their faith â—hich before they had in him Hartiâ—â— beseech him that he will not forâ—â—ke thee now nor at the houre of 〈◊〉 death THE 5. WORD TO consider how that our Sauiour being novv quite and cleane exhaust his body though the abundance of bloud which he had shed being dryed vp and all the conduitâ— of his veines emptied he had naturaâ—ly a most grieuous thirst therforâ— he sayd I thirst Ponder how great griefe pierced the soule of the B. Virgin seeinâ— her beloued Sonne and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort for asking little water to coole his thrist withâ—â— there was no body that would giue him and albeit she could haue goâ—â— for water she durst not leaue hiâ— fearing least in the meane tyme 〈◊〉 shold depart this life seeing him noâ— at the point of death Ponder secondly that besideâ— corporall thirst which our Lord 〈◊〉 had he had a much greater thirst other three thinges First he had insatiable thirst to obey his eterâ— Father in all thinges without 〈◊〉 ting any thing how painfull soeuâ— should be And because he knew it to be the will of God that they should giue him vinegar and gall he would not omit to fulfill his will in accepting that also His second thirst was an inflamed desire to suffer for our sakes far more then he had yet suffered The third thirst was of the saluation of soules and in particuler of thyne and that thou wouldst serue him with perfection Gather hence confusion and shame seeing that thy thirst is not to suffer for Christ our Lord nor to be obedient patient humble and poore as he was but to haue plenty of all thinges and that nothing be vvanâ—ing euen for superfluous expences Beseech him to graunt thee some praâ—ticall knowledge of the thirst which â—e had that thou mayst become his â—isciple in something THE 6. WORD To consider that the sixt word that Christ our Lord spake from the â—aire of the Crosse was Consâ—maâ—m est It is consumate all what soâ—uer my Father commanded me to suffer from the cribbe vnto the Crosâ—â— is accomplished ended Ponder how thy Lord vvho now in this chaire of ignominy reaâ—â—dy to giue vp the Ghost will comeâ—the day of iudgement in another veâ—â— different throne of glory and maiesâ— to iudge and will say in like mannâ—this word Consummatum est noâ— the world is at an end and the vayâ— pompe and glory thereof now 〈◊〉 delights of the wicked are past 〈◊〉 also the trauels of the iust From hence thou mayst gathâ—â— desires tâ— liue in such sort that at 〈◊〉 houre of thy death thou mayst 〈◊〉 with S Paul I haue consumated 〈◊〉 course I haue ended my life wherâ—â—as a good Christian or as a good Râ—ligious man I haue fulfilled the obâ—â— gations of my state But if thou 〈◊〉 been slacke remisse in this 〈◊〉 mayst not say It is consumated 〈◊〉 now my payne eternall woe begâ—â—neth Beseech our Lord to giue 〈◊〉 grace that thou mayst begin from 〈◊〉 day forward continue to the 〈◊〉 in his holy seruice THE 7. WORD TO coÌ„sider that the last word which our Lord spake on the Crosse beâ—â—g now ready to giue vp the Ghost â—as to commend his spirit into the â—ands of his Eternall Father Ponder first that he sayth not I â—â—mend vnto thee my liuings or posâ—â—ssions for he hath none not my â—onour for he is not much follicitous â—erof not my body for â—â—at is not that which he regardeth most but his â—pirit which is the principall ought â—ost to be reckoned of by man Ponder secondly that our Lord â—oth not only commend vnto his Faâ—â—er his own â—â—irit alone but also the spirit of his elect which he esteemet◠〈◊〉 his Gather hence desires in thy lif◠〈◊〉 and in the houre of thy death 〈◊〉 â—â—mmend thy spirit into the hands of â—od for theron dependeth the eterâ—â—â—ll wâ—ale of thy soule THE L. MEDITATION Of the taking downe from the Crosse of the buriall of our Lord. THE 1. POINT TO consider that the euening oâ— that sad and dolefâ—ll daâ— beinâ— novv come the Blessed Virgiâ— being poore and besides destitute oâ— all help knew not which way to turâ—â—e her selfe for there was no bodâ— that would bring her a ladder to takâ— downe the body of her beloued Sonâ—â— neither had she any body to assist hâ— disciple Saint Iohn the night dreâ—â—on euery one be tooke himselfe 〈◊〉 his home At last she saw two princiâ—pall men comming Ioseph Nicoâ—demus who brought necessaryes foâ— the buriall Ponder how our Lord God oâ— dayned that because his most Holâ— Sonne had a poore and reproach fuâ—â— death he should haue a rich glorâ—â—ous sepulcher and that vvhereas 〈◊〉
soueraigne food of his sacred Body and Bloud which she receaueth in the most holy Sacrament that by these pledges and tokens of loue she may know that he desireth to be her Maister and Spouse alone Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such so worthy Spouse and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation and keeping the word thou hast giuen him beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe that thou maist be able to correspond with loue to that great loue he beareth vnto thee THE 2. POINT TO consider how that Christ our Lord oÌ„ly out of his meere goodnes hath set his affection on thy soule deformed poore thou hauing been disloyall and broken thy faith to him not once but an hundred times yet the loue neuertheles which he beareth thee is such that he doth solicite and intreate thee to open him the dore of thy soule and hart for his desire is to be vnited with thee Ponder thy indignity folly want of loue how vnwise and how much ouerseene thou hast beene in â—ot acknowleging this diuine spouse as an adulteresse hast been disloyall vnto him hauing so often cast thy â—ies and affection on base and deformed slaues Yet the bouÌ„ty of this our Lord is such that albeit thou deseruest a thousand hells he pardoneth thee inuiteth and intreateth thee to returne as a fugitiue to his house falling on thy necke as on the prodigall sonne receaueth louingly entertaineth and cherisheth thee honoring thee with the garment of his graces and vertues Gather from hence desires to enter into his house purposing rather to dye a thousand deaths then to forsake such a Lord such a Father such a Spouse Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him commending thy soule all the powers thereof vnto him that thou mayst be no more thine but his who hath taken thee for Espouse saying with her I haue found him whome my soule loueth I hold him neither will I let him go THE 3. POINT TO consider how great the dignity honour hath been in which thy Spouse hath placed thee sith not regarding what thou deseruest nor thy slender fidelity he graciously giueth thee his hand ring of his hart that henceforward thou mayst account receaue enioy him as thine with pledges of so great loue Ponder how great reckoning thou art to make of thy soule sith God esteemeth so much thereof that he giueth himselfe all thinges els to espouse himselfe with her notwithstanding her deformity and misery And such is his loue and mercy that he hathfull often set his affection been enamoured with soule slaues to make theÌ„ his beautifull daughters which he hath bought not with delight and pleasure but with sorrowes torments which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord so to be no longer thine own but his who hath bought thee with his precious bloud and taken thee for his espouse Beseech him to graunt thee his grace that thou mayst obserue fidelity and loyalty towardes him and that seeing hitherto thou hast been barren thou mayst from hence forward begin with his grace to yield fruit of benediction with holy desires words deeds FINIS THE TABLE The Introduction contayning XVI AduertisemeÌ„ts shewing the vse of the MeditatioÌ„s following THE FIRST BOOKE THE 1. Meditation Of the knowledge of our selues pag. 68. The 2. Medit. Of sinns pag. 76. The 3. Meditat. Of death pag. 83. The 4. Meditat. Of the particuler Iudgemeut pag. 89. The 5. Medit. Of the body after our death pag. 96. The 6. Medit. Of the generall Iudgment pag. 102. The 7. Medit. Of Hell pag. 109. The 8. Medit. Of the glory of Heauen pag. 116. THE SECOND BOOK THE 1. Meditation Of the Couception of our B. Lady pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth pag. 160. The 6. Medit. Of the reuelatioÌ„ therof made to S. Ioseph pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat pag. 194. The 11. Medit. Of the Circumcision and of the Name of IESVS pag. 201. The 12. Medit. Of the comming of the three Kings of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady pag. 215. The 14. Medit. Of the flying into Aegypt pag. 222. The 15. Medit. Of the murther of the holy Innocents pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age pag. 241. The 18. Medit. Of the Baptisme of our Sauiour pag. 247. The 19. Medit. Of the temptation of our Lord in the desert pag. 253. The 20. Medit. Of the vocation and election of the Apostles p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee pag. 265. The 22. Medit. Of the eight Beatitudes pag. 271. The 23. Medit. Of the tempest at the Sea pag. 283. The 24. Medit. How Christ onr Lord Wâ—lked on the sea pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen pag. 294. The 26. Medit. Of the myracle of the fiue Loaues pag. 300. The 27. Medit. Of the TransfiguratioÌ„ of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples pag. 322. The 31. Medit. Of washing the Apostles feet pag. 328. The 32. Medit. Of the institution of the most B. Sacrament pag. 335. The 33. Medit. Of our Lords prayer in the garden agony there p. 341. The 34. Medit. Of the apparitioÌ„ of the Angel the sweating of bloud p. 346. The 35. Medit. Of the comming of Iudas to betray him pag. 351. The 36. Medit. How Christ our Lord was apprehended pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas pag. 367. The 39. Medit. Of the deniall of S. Peter pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house pag. 783. The 41. Medit. Of Christs presentatioÌ„ before Pilate pag. 384. The 42. Med. Of the presentation of Christ before Herod pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar p. 399. The 45. Medit. Of the purple Garment and crowne of thornes pag. 404. The 46. Medit. Of the wordes Ecce Homo pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse buriall pag. 438. THE THIRD BOOKE THE 1. Meditat. How our Lord descended into Limbo of his glorious Resurrection pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother pag. 452. The 3. Med. Of the apparitioÌ„ of Christ to S Mary Magdalen pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter pag. 465. The 5. Medit. Of Christ his apparitioÌ„ vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition S. Thomas being present pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost pag. 497. The 11. Medit. Of the death of our most B. Lady pag. 502. The 12. Medit. Of the Assumption Coronation of our B. Lady pag. 509. Meditations before Communion THE 1. Medit. Of Eeare pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion THE 1. Medit. How Christ is a Phisitian pag. 533. Med. 2. How he is Fire pag. 537. Medit. 3. How Christ is Food p. 541. Medit. 4. How Christ is riâ—h p. 545. Medit. 5. How he is a Pastour p. 549. Medit. 6. How he is a Spouse p. 553. FINIS