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
same thing For not content to haue prayed once vnto his Eternall Father he repeateth the â—â—me the second and third tyme â—â—ea and the holy Euangelist addeth â—â—at towards the end longer then beâ—â—re And for this our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises â—oth make so great account of the reâ—etitions which after euery Exerâ—â—se once or twice he ordaineth to be â—ade for that which at the first is â—ot found may be afterwards found â—y repetition of the same And so our â—ord himselfe affirmeth He that seeâ—eth findeth and to him that knocâ—eth it shal be opened So it hapned â—nto that woman of Chanaan who â—or her perseuerance in renewing oft â—er petition vnto our Sauiour obâ—ained of his Diuine Maiesty the deâ—â—red health for her daughter So also 〈◊〉 will happen with vs in Praier that â—eturning thereunto once or more â—ften if need require and for seuerall â—ayes renewing and perseuering in â—he same consideration we come to â—iscouer more_vnknown grounds or 〈◊〉 to say better more heauenly misteâ—ies not knowne to vs before Much like as entring into a darke chamber at the beginning we see little or nothing but staying there a while wâ—â— come to see that which we could not see before THE XI ADVERTISMENT How we are to begin our Prayer This is generally speaking of all those who giue theÌ„selues to the practise of this holy Exercise that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA the Praier commonly called Preparatory which is as it were a preparatioÌ„ to begin Prayer saying thus I beseech thee O Lord to direct this houre or time of Praier to thy greater glory bestowing vpon me such plenty of thy grace as shall be necessary to performe it and I humbly offer vp vnto thy Diuine Maiesty whatsoeueâ— I shall thinke say or do according to thy holy will and as it shal be most pleasing vnto thee THE XII ADVERTISMENT How the Powers of our Soule are to be exercised in Prayer MENTALL Prayer whereof heere we treate is the worke of the three Povvers of the â—oule to wit of the Memory Vnâ—erstanding and Will Noting by â—he way that in euery Mistery and point we take in hand of all the Meâ—itations of the books following we â—re to exercise these three powers in Prayer in manner following First with the Memory we â—re to call to mind Almighty God our Lord with whome we speake setâ—ing before our eyes the point or Mistery on which we are to mediâ—ate belieuing with a liuely faith the â—ruth thereof Secondly with the Vnderstanâ—ing we are to discourse and consiâ—er those things which best may help 〈◊〉 moue the Will pondering and as 〈◊〉 were chewing them againe and aâ—aine by leasure to the end we may find our selues moued with the vertue and fruite included therein For that which is not well chewed is neither bitter nor sweet and so ney ther Sinne nor Death nor Iudgment nor Hell it selfe is bitter or loathsome vnto the sinner because he doth not ruminate and chew these things but swalloweth them whole running them ouer rashly without any mature consideration at all and little to his profit Hence it is also that we take no gust nor haue any feeling in the Misteries of the Incarnation Passion Resurrection of Christ because we doe not throughly ruminate chew them Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed searching out the precious diuine vertue which therein is hidden that is to say within this holy and diuine Mistery and we shall see by experience that it doth not only heat and bite vs but also prouoke and cause in vs teares of deuotion Thirdly with the Will we are â—o draw out of that consideration â—undry affections some belonging to â—ur selues and others to Almighty God for example Detestation of our â—elus in regard of our offences against God Sorrow for our sinnes the Loue â—f God and his diuine Precepts the â—iuing of thanks for benefits and faâ—ours receaued Desires of true and â—olide vertues of imitating Christ â—esus our Lord in those which he exâ—rcised in his most holy life to wit â—n Charity Mercy Humility Patiâ—nce Meeknes and Pouerty and so â—n all the rest Neglect Contempt â—f all that the world esteemeth and â—oueth seeing the small account this â—ur highest Lord made of them in his â—ife and death great longing and ferâ—ent desires to suffer and shed our â—loud for his diuine honour pondeâ—ing with attention and leasure in eâ—ery Mistery some one of these verâ—ues vntill we imprint and settle in â—ur Will an earnest desire to obtaine 〈◊〉 And these be the acts which we â—re to exercise with the power of our Will in the consideration of the life PassioÌ„ of Iesus Christ our Sauiour therby to come to the true imitation of his most perfect vertues And this third of our Will is the principall that wherin we ought to make most stay as a thing whereof most reckoning is to be made in Prayer this being alwaies in our power to perform how dry soeuer wee be or full of desolation All these and the like affections and desires of true and solid vertues we must put in practise so that we may profit our selues in some of them by one Meditation and in some by another according as the matter of Meditation shall require THE XIII ADVERTISMENT The fruit which is to be gathered out of Prayer IT is a thing of speciall moment and which maketh much to the purpose that before we begin our Prayer we forsee know the fruit which we ought to gather thereof For it is to be presupposed that we â—o to seeke remedy for our spirituall â—ecessities to obtaine victory of our â—assions and peruerse inclinations 〈◊〉 procure sorrow for our sinnes to â—â—ote out vices to plant vertues to â—â—bdue all difficulties which may ocâ—urre in the way of vertue weighing â—â—rst with our selues and very seriouâ—â—y what is the greatest spirituall neâ—essity we haue what is that which â—indereth most our progresse in verâ—â—e and that which assaulteth most â—ur soule And this is that we ought â—articulerly to forethinke haue in â—readinesse therein to insist and to â—btaine that our desire in Praier â—s if we find our selues to want the â—ertue of patience thither to direct â—ur considerations for the attayning â—f a true desire to suffer and endure â—r the loue of God thinges painfull â—nd contray to our liking If our â—hiefest want be Charity then to â—ake firme purposes to shew our â—â—lues affable courteous and sweet â—nto our neighbours not to contriâ—ate or do them any harme but raâ—her all the good we can c. For it were a great folly deceit for one when he goeth to prav to lay hand vpon that which first offereth it selfe and not that whereof he hath most need For we see the sicke person going to the Apothecaries shop doth not
hath beene so bold as to offend the infinite Maiesty of thy Creatour before whome the most highest Saints doe tremble and thou shalt find that it is thy presumption and pride and want of Humility which maketh thee to stumble fal not permitting thee to vnderstaâ—d that to sinne is worse then not to be at all and that it had been better not to haue beene borne then to haue sinned as our Sauiour said speaking of Iudas For it is certainâ— that there is no place so base conteÌ„ptible in the sight of God among either things created or not created as is man who is in mortall sinne Gather hence a great desire 〈◊〉 be despised and contemned of men for that with thy sinnes thou hast dishonoured and contemned Almighty God and doe sharp pennance foâ— them therby to incline thy Sauiour to pardon thee beseeching him thâ—â— seeing he hath not beene wearyed in suffering for thee he will vouchsafe to pardon thee restoring thee againâ— to gis grace and friendship THE 3. POINT TO consider how much the Sonne of Almighty God doth abhorâ—e and detest sinne for that louing and esteeming so much his life as it wâ—â— reason that so iust and holy a life aâ— his should be loued and esteemed did choose neuertheles to loose and spend it to destroy this bloudy and cruell best Sinne feeling more ouâ— faults then his owne paines Ponder that if sinne cost Almighty God so much in that for to destroy the same he imbraced the Crosse offering on it his most precious bloud and life in satisfaction of â—â—nne how art thou so blind and fooâ—â—sh that thou wilt needes loue and â—steeme a thing so abhominable vnâ—o God How art thou so besotted â—s to choose death it selfe How so â—old and foole-hardy as to adâ—enture the committing of a mortall â—â—nne it hauing cost God himselfe so â—igh a price And if this be true as 〈◊〉 is is it not a madnes incredible to â—elieue with fayth what thou belieâ—est and to liue in manner as thou â—uest That is to say to belieue that â—nne is so bad and detestable and euertheles to commit the same so â—â—peratly to belieue that God is so â—od and notwithstanding to offeÌ„d â—â—m Hence thou shalt gather a great â—islike and detestation of sinne seeâ—â—g that for the curing thereof humâ—â—eanes did not suffice but diuine aâ—ne And know that he who comâ—itteth it as much as lyeth in him â—s S. Paul saith doth crucify againe â—â—e Sonne of God THE 4. POINT TO coÌ„sider the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commiâ—ted Where ponder first how all those damned soâ—les vvere men aâ— thou art and many of them Christians and were perhaps sometimes highly in the fauour of Almighty God but by little little they greâ— carelesse and came to fall into thaâ— miserable estate by the iust iudgments of God death ouertooke thâ—â— therein and so were they most iustly condemned for all eternity Secondly vvith hovv much more reason thou deseruest to be iâ— Hell as those soules are for hauinâ— offended God in that very kind oâ— sinne not once but many times how iust reason there was that death should haue caughâ— thee in commiâ—ting the first sinne and that God should haue giuen theâ— no time oâ— repentance Hence thou shalt gather desirâ—â— and affections of loue and gratitudâ— towardes Almighty God for the fâ—uours and benefits done vnto thee in deliuering thee from the dangâ—â— before thou didest fall into it Alâ—â— feruent desires of doing satisfaction for thy offences in this life lameâ—ting and bewayling them THE III. MEDITATION Of Death THe Preparatory Prayer as before The Composition of place shall be to imagine the King of heauen seated on his Royall throne dispatching thence his Iudges Sergeants Apparitors and other his Officers to depriue of their liues all those that are to dye Suppose that the last day of thy life is now come and that this is the last houre therof and that thou preparest thy selfe for the finall account The Petition shal be to beseech our Loâ—d to open the eyes of thy soule giuing thee grace To liâ—e so now as thou wouldst then wiâ—h thou hadst liued so composing and ordering now thy disordered life that thou mayst dye a happy death THE 1. POINT TO consider how doubtfull and vncertaine this day and houre of thy death is so that thou neyther knowest when nor in what manneâ— it will attach thee For that ordinarily when a man is most carelesse and thinketh least thereof it then commeth the diuine prouidence so oâ—dayning to oblige thee to be alwayes watchfull expecting this day and fearing this houre For as there is nothing more vncertaine then thaâ— houre so thou must belieue that nothing is more certaine then that after health followeth sicknesse afâ—er life ensueth death Ponder how this Verity is most sure and vndoubted yet thoâ— liuest neuertheles with so great carelesnes and negligence not preparing for death which daily doth threaâ—en thee And mooue heere in thy selfâ— a great desire to liue well to day as one that is to dye to morrow for the day wiil â—ome and that very quickly wherein thou shalt line to â—ee the morning but not the eueningâ— or the euening but not the morning and order thy life from this day forward in manner as thou wouldest wish to haue liued at the houre of thy death And if thou wouldest not that death should seize vpon thee in the state in which now thou staÌ„dest procure forth with to come out of it for it is not good to liue in that state wherein thou wouldst not dye THE 2. POINT TO consider of what importance it is as the holy Ghost saith to haue alwayes in mind the presence of Death thereby not to sinne for euer For thou wert very vnwise if in a businesse of so great consequence â—nd importance as is alwayes to walke prepared and armed witâ— his â—oly and wholsom remembraÌ„ce â—hou wouldst so much forget thy selâ—â—s to deferre it to the very point and â—nstant of thy death not knowing how or in what manner thou aâ—t to dye whether sodainly or by some â—tone throwne at randoâ— or by a tile of a house falling downe vpon thee by sword fire or water for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee as it hath befallen many othersâ— Ponder that euery sinner whosoeuer doth deserue to be chastised with this sodaine death and to perish and dye therein as very many haue done Seeing therfore thou aâ—â— so great a sinner how doest thou noâ— tremble to be but one houre in moâ—tall sinne Why art thou not carefull hovv death may find thee well or ill prepared That is in mortall sinne or in the grace fauour of Almighty God Hence raise in thy selfe an earnest desire with a firme purpose and resolution to do so and not to be sâ— carelesse as hitherto thou hast beeâ— in
this holy exercise of preparing thâ— selfe for death it being a bridle foâ— many euills and a spurre to all kinâ— of vertue THE 3. POINT TO consider that it is a law appointed by Almighty God as Saiâ—â— Paul doth testify to all men once 〈◊〉 dye not twice or oftener Wherupon ensueth that the hurt and domage of an euill death is irremediable for all eternity as likewise the profit of a good death is euerlasting Ponder that if it be but only once that thou art to dye and theron dependeth thy eternall saluation or damnation how liuest thou then so carelesly not exercising thy selfe during life in such manner that thou mayst dye a happy death Gather hence a great desire to mortify thy selfe in whatsoeuer thou disordinatly louest be they thy Parents Brethren Friends Honours riches or pleasures seeing thou art to leaue and depart from all at thy death And to the end thou mayst feele it the lesse procure often to dye in thy life tyme mortifying thy senses and shutting vp thy eyes least they may see that which is not lawfull to be desired for thy saluation refrayning thy tongue least it speake things hurtfull to thy Neighbour c. for so dying and mortifying thy selfe in thy life time thou shalt find Almighty God fauourable vnto thee at the houre of thy death THE 4. POINT TO consider how perplexed and troubled thou vvilt be in that traunce and agony of death vvhen thou shall see a holy candle lighted aâ— thy beds side and thy winding sheeâ— spread vpon thy bed and the standers by calling vpon thee to prepaâ—â— thy selfe for death and to commend thy selfe with thy hart if thou cansâ— not with thy mouth vnto the mercy of Almighty God Ponder the terrour anguish and perplexitâ— of mind thou art to feele in that passage not so much for that thou art to leaue the beloued company and society of thy body other things which thou didst willingly enioy as for to see and vnderstand that the dreadfull houre of account and finall sentence doth approach the which shal be according to thy works either of eternall saluation or damnation to enioy for euer God Almighty or to burne for all eternitâ— in â—ell fire Gather hence a great feare and â—errour calling to mind the insupporâ—able paines and trauailes that thy â—ody and soule are to endure in the â—oure of death and withall a liuely â—esire neuer more to forget the same â—hylest thou liuest Reprehend and â—ondemâ—e thy carelessenes demaund â—ften times of thy selfe How if I â—eane to dye well do I not liue well for it is a Law common and ordinaâ—y that he that liueth well dyeth â—ell he that liueth ill dyeth also 〈◊〉 Craue of thy Blessed Sauiour â—â—at by his most holy death he will â—ouchsafe to giue thee also a good â—appy passage â—HE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our â—uiour as the soueraigne Iudge seaâ—d one a Throne of Maiesty ready to â—dge thy soule which is accompaâ—ed with thy good and bad deedeâ— and that on either side of thee stand thy good and bad Angell expecting whose prey thou shalt be The Petition shal be to beseecâ— our Lord God that he will vouchâ—asâ— to shew thee his goodnes clemeâ—cy vsing toward thee not Iustice bâ—â— Mercâ— seeing he is as S. Paul â—aiâ—â— the Father of Mercies THE 1. POINT TO consider the time and placeâ— wherein the particuler Iudgmenâ— of euery one is to be to wit the verâ— instant of death at the point wheâ— the soule shall leaue the body deâ—â— poiled of all the good it had and 〈◊〉 that very time moment the whoâ—â— iudgement shal be concluded the seâ—â— tence giuen and executed Ponder how much it behoâ—â—eth thee to haue alwaies before 〈◊〉 eyes this houre and moment 〈◊〉 whichâ— is to be a beginning of thy 〈◊〉 ternall good or euill For in eueâ—â— moment of these thou maist meritâ—â— demeâ—iâ— either life or death which to endure for euer The place of 〈◊〉 iudgement shal be wheresoeuer deâ—â— â—hall first arrest thee on the land or â—n the sea in thy chamber or in the â—treet in thy bed or on the way for â—s this soueraigne Iudge hath power â—nd iurisdiction in euery place so in â—ll places he hath this Tribunall and â—â—aketh his iudgement that in euery â—lace thou mayest feare because thou â—nowest not whether that shal be the â—lace of thâ— Iudgement Out of which â—ou art to draw a great feare of ofâ—nding God in any place where he â—ay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall â—ll thee seeing it to be vniuersall â—f all thinges whatsoeuer charging â—â—ee withall thy sinnes of deedes â—ords and thoughts euen of those â—hich thou hast idly done or spoken â—â—ough thou shouldst haue quite forâ—â—tten them this accusation shall 〈◊〉 so cleare euident as no manner 〈◊〉 doubt may be made thereof Seeâ—â—g therfore thy selfe coÌ„passed about â—ith so many anguishes and straits â—hat canst thou doe but say with the Prophet The panges of death hauâ— enuironed me and the sorrowes oâ— hel haue compassed me round abouâ— Ponder the affliction paine â— sorrow wherein thy poore soule shaâ—â— find it selfc at so strait and rigoroâ—â— an examination in which it is to giâ—â— an account of vvhatsoeuer it hâ—â—â— fraudulenty taken euen of a pin 〈◊〉 â—agge of a point There thou shaltâ—â— asked account of thy life thy goodâ— and family of the inspirations 〈◊〉 God and aboue all of the most prâ—â—cious bloud of Christ and vse of thâ— holy Sacraments Gather hence a great desâ—â—â— from this day forward to examiâ—â— thy conscience with the greatest 〈◊〉 uerity thou canst chastising thy seâ—â—â— rigorously for the faultes thou â—hâ— find though theâ— seeme but littleâ— sith he that is afterwards to examiâ—â— and iudge thee is God who â—eeâ— more then thou art able to see Bâ—â— seech him that he will not enter inâ—â— iudgement with thee because noâ— liuing as his holy Prophet testify 〈◊〉 â—halbe iustifyed in his sight THE 3. POINT â—O consider how sad and sorowâ—full thy soule will be at the deâ—â—ting from thy body into which â—â—d hath infused it wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity for it shall be scarce out â—â—he body when as troupes of diâ—â—ls will straight encounter it 〈◊〉 it forth with to appeare in iudâ—â—nt before the tribunall seate oâ—â—â—d Ponder the terrours and feares â—â—ich then will be set it on euery side â—â—w then it shall feele true sorrovv 〈◊〉 paynes which in comparison of â—â—â—se it hath sustained in this life â—â—ough otherwise great shall seeme 〈◊〉 were painted What griefe shall â—aue when it shall perceiue that â—â—â—re is noâ—more appealing from the â—â—all sentence which the supreme â—ge shall pronounce How will it â—â—e to know whether it be in Godâ—â—â—our or no For of the
sinnes iâ—â—â—h committed it is certaine but 〈◊〉 of true repentance for them And â—â—en the mercy of God should leaue thee what wouldst thou doe poore silly soule enuironed with so many rauenous wolues desirous to swaâ—low thee vp at one morsell Hence raise in thy selfe a great desire to gaine by some speciall seâ—uice and endeauour the friendship oâ— thy iudge and to fulfill in all thingâ— his most holy will obeying him reâ—pecting him fearing him and most hartily louing him and finally representing vnto him his manifold merits that therby by thine owne good workes the sentence may bâ— giuen not against thee but in tâ—â— fauour for thereon dependeth thâ— eternall weale or woe THE 4. POINT TO consider how strait the Processe of this iudgement shalbeâ— how vpright the iudge how busâ— and sollicitous thy accusers how feâ— thy patrons and defenders For theâ— those things which most thou louest and for which thou didst most anâ— which as it seemeth should most assist and ayde thee will noâ— only not help thee but rather will entanglâ— â—â—d put thee in greater straits Ponder how that thing which â—â—e Absolom did most loue and eâ—â—eme to wit his haire as the Holy â—â—ipture recounteth Almighty God 〈◊〉 iust iudgment ordained to be the â—se and instrument of his death â—â—en so it will befall thee if thou be â—â—d that the thinges which in thy 〈◊〉 time thou most regardedst and â—inducement whereof thou offenâ—dst God the very same will then â—â—ad most stifly against thee and â—â—ke thy case more doubtfull and â—â—se thee greater torment so thy gods honours delights and pleaâ—â—â—es which were thy Idols in thy 〈◊〉 time shall there be executioner◠〈◊〉 shall torment thee most cruelly â—â—â—ing a meanes of thy perdition Gather hence a great desire â—â—t God will please to illuminate â—â—ne eyes that thou sleep not in â—â—th at any time and least thine â—â—my say I haue preuayled against 〈◊〉 Beseech Christ our Sauiour aâ—â—is a most mercifull Iudge thaâ—â—â—en he shall come to iudge he condemne thee not nor deliuer thee into the bloudy clawes of those most fierce lyons which rage for hunger and are at all times ready to denouâ—e thee THE V. MEDITATION Of the body after death THE Prepatory Prayer as the first The composition of place shall be to behold thy selfe with the eyes of thy soule dead and shrowded in a sheet lying in some Hall or chamber vpon a cloath oâ— couerlet alone without company thy body couered with a blackâ— hearse and thereon a Crucifixe lying with two candles on either side The Petition shal be to askâ— light of our Lord to make no reckoning at all of whatsoeuer is in this life but only of his grace THE 1. POINT TO coÌ„sider how thy body as soonâ— as thou hast giuen vp thy Ghost will remayne without life sense or â—otion like vnto a block all pale disfigured foule cold horrible and â—â—king and finally in such a shape â— euery one will fly from it Ponder what is the end of all â—â—auty estimation honour and deâ—â—ht of the flesh how little whatâ—â—uer thou hast enioyed hitherto 〈◊〉 then pleasure thee for he who â—â—ttle before pleased the eye of the â—â—older with his beauty and comeâ—â—es now causeth horrour dread â—â—to all that looke vpon him Procure hence a great desire of â—â—stising thy said body and mortiâ—â—ng thy selfe for pamper it neuer â—â—uch yet will it still remaine flesh 〈◊〉 what is flesh but as saith the 〈◊〉 Prophet Isay a little grasâ—e â—â—â—at is the glory thereof but as the â—â—wer of the field that fadeâ—th and â—â—ereth away with a blast And â—â—â—ng that this thou art and in this â—â—â—u art to end it behooueth thee to â—â—y thy selfe as one dead to thâ—â—â—ld to all that is flesh bloud THE 2. POINT TO consider how thy body shall â—â—e part this world bound hand foote not richely adorned with goâ—â—geous and precious garments bâ—â—clad in a poore shroud made of 〈◊〉 old sheet or some rent and pachâ—â—â— bit the house chamber and 〈◊〉 that they will allot it shal be the 〈◊〉 earth and a narrow pit of seauen 〈◊〉 long and three foot broad and 〈◊〉 this it shall and must rest contentâ—â— who through meere vanity and pâ—â—â— as another Alexander the great 〈◊〉 whole world could scarce contaâ—â— before Ponder how the hard groâ—â— shall succeed in place of a soft 〈◊〉 a poore shroud in lieu of preciousâ—rich apparell stench and rottâ—â— for the fragrant smells and sweeâ— dours wormes for delicacies 〈◊〉 pleasures who shall gnaw and 〈◊〉 sume that belly which before 〈◊〉 heldest for thy God Reâ—pe hence great confusioâ— shame for thy vanity and sensuâ—â— in desiring costly apparell soft â—â—ding and large habitation encoâ—â—ging thy selfe to mortify thy 〈◊〉 great lauishenes hâ—erin and beâ—â—â— â—â—â—ntly whatsoeuer vvant of these â—â—ings or whatsoeuer is not such or 〈◊〉 good as thou couldest wish sith â—â—hat thou hast at this present how â—â—lesoeuer it be is very much and â—â—ry large coâ—pared with that which â—â—pecteth thee and art to haue heerâ—â—er THE 3. POINT TO consider the iourney of thy 〈◊〉 body towards the graue and the â—â—mpany that shall carry thee to be â—â—ied how thou shalt be borne â—oÌ„ a beare on other mens shoulders â—to the Church some weeping oâ—â—ers singing Ponder first that he who but â—hile before strutted vp downe 〈◊〉 streets looking on euery side â—â—red into the Church registring eâ—â—ry thing that passed therein goeâ—h â—â—w vpon other mens feet blind â—afe dumbe For then although â—â—â—u hast eyes eares and tongue 〈◊〉 shalt thou neither see heare nor â—ake because thou art dead Ponder secondly how after 〈◊〉 Office of the dead being ended they will cast thee into thy graue and couer thee with earth least the people should see thy filâ—h putrefaction where the greatest benefit any friend thou then hast â— can do thee shal be to honour thee with casting vpon thee a handfull thereof Why therefore art thou so desirous of aboundance in this life siâ—h at that houre so little will content thee Hence thou maist gather that thou art not to make any account oâ— the vaine honours of this life but deeply to humble thy selfâ— and in thine ovvne estimation to put thy selfe vnder the feete of all sith thou â—rt to be layd vnder the feete of the poore man that shall bury thee vvho will not stricke to trample and tread vpon thee and deale roughly vvith thee yea and to bruse thy head with his spade or mattock Learne by this not to contemne the poore little ones seing in thy death thou shalâ— soone be equall with them THE 4. POINT TO consider thy body in the graue couered with earth and vpon 〈◊〉 a heauy stone corrupted consuâ—â—ed and brought to naught yeâ—â—â—ade food for wormes who beforâ—â—idst hunt after all kind of dainty â—uory morsels svveâ— musicke pleaâ—â—nt odours and beautifull aspects â—â—e all this shal be vnto thee as if
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
made before the holy Kings tooke their iourney homward they receiued answere in fleep that they should not returne to Herod nor the same way they came Ponder that after thou hast once found God and dedicated thy selfe to his seruice thou oughtest not to do as thou wert wont to doe before nor walke in those rough and crooked pathes which before thou dâ—dest tread but must change thy course imbracing humility and detesting pride casting away anger and reioyâ—ing in patience c. Gather also hence how necessary it is for thee to withdravv thy selfe from all vice and sinne vvhich lead thee headlong into hell and to follovv and imbrace all manner of vertue which will bring thee to heauen as the holy Kings did For so doing Almighty God who is the true light and way which leadeth to life will illuminate and guide thee as he did illuminate guide these his seruants and fill thee with the like gifts of his grace with which he did replenish them if thou dispose prepare thy selfe to receiue it as they did THE XII MEDITATION Of the presentatioÌ„ of the Child IESVS And of the Purification of our Blessed Lady THE 1. POINT TO consider how the most B. Virgin though after the birth of her dearest Son she remayned more pure and immaculate then the starrs of heauen did not withstanding subiect her selfe to the Law of the Purification not being obligeâ— thereunto yea though in some sor◠〈◊〉 vvere preiudiciall to her honour Wherefore as if she had beene liâ—â— to other women vncleane commiâ—g out of the stall of Bethleem where she was deliuered in company of her Spouse 〈◊〉 â—arryed her only begotten Sonne to the Temple of Ieruâ—alem there to present him to the Eternall Father and to offer sacrifice for him Ponder how different this entrance and obligation is which the Sonne of God this day maketh in the bâ—ginning of his life from that which he made in the end of the same for noâ— he enters into Ierusalem borne in the armes of the most Blessed Virgin but afterwardes he shall enter a foot carrâ—ng the Crosse vpoÌ„ his sholders whereon he iâ— to be crucified To day he entreth to be offered in the armes of Holy Simeon then to be offered in the aâ—mes of the Crosse. To day he shal be offered and redeemed with fiue â—iclâ—s a certâ—inâ— coâ—ne of that time then as Redeâ—mer â—ill 〈…〉 for the louâ— of men to be whipped crowned with â—hrones naâ—led anâ— cruâ—ifâ—ed vpon the Crosse to a most painefull 〈◊〉 death Gaâ—â—er hence great and earnest desires to offâ—r thy selfe togeaâ—â—er 〈…〉 thy Lord vnto the Eternaâ—l Fathers alwaies to execute his most holy will and to carry thy Crosse and the aduersities which befal thee after his most Holy Sonne seeing that he and his Blessed Mother being most innocent and most pure submitted themselues to the law of sinners as if they had beene themselues also sinners with such and so heroicall acts of humility And be ashamed seeing thy selfe so foule and so abominable a sinner as thou art to be so proud and haughty desiring to be reputed regarded of all as pure holy and iust THE 2. POINT TO consider the spirit deuotion wher with the Blessed Virgin perâ—ormed this obligation or offering â—or all manking to the Eternall Father And in imiâ—ation of her offer â—hou also vnto our Lord the sacrifice â—f his Sonne in remission of thy sinâ— â—or it is better and more grateâ—ull â—n his sight then were all the sacrifices â—xhibited in old time by the Patriâ—rches Prophets And if Almighâ—â— God had respect to Abell and to his gifts how much more will he respect the Blessed Virgin and that B. Lambe her Sonne which this day she offered vnto him Ponder the little spirit and deâ—otion wher with thou makest thine offerings in Masse and Commuâ—ion not offering to the heauenly Father his Eternall Sonne with such deuotion and thankesgiuing 〈◊〉 it behooueth thee to do in regard that he hâ—th giuen thee him for thy Redeemer and Mayster yea which is more to be admired hath deliuered him into the hands of death it selfe for thee for thy sinnes Stir vp in thy selfe affections of deuotion with a great desire of aâ—eÌ„dement of thy life beseeching ouâ— Lord to accept this thy offering Foâ— though on the one side in regard oâ— thy selfe who doest make this offer thou maist iustly feare to be reiecteâ— as thou deseruest yet because he dotâ— also make offer of himselfe for thee trust and haue great confidence thâ—â— thou shalt be admitted and haue th◠〈◊〉 forgiueâ— thee THE 3. POINT TO consider that although at the same tyme at which the Blessed Virgin our Lady entred into the Temple with her most Holy Sonne in her armes there were many more of all sorts and conditions Priests learned men noble and of the vulgar sort yet to Simeon and Anna the Prophetesse only God imparted his heauenly light to know the Sauiour of the world in reward of their good life and holy desires Ponder first with what feruour and alacrity that Holy old man Simeon came with stretched out armes to receiue his Sauiour and sayd as we may piously belieue vnto the B. Vâ—rgin Giue me O Virgin your only Sonne for he is my God and Lord he iâ— the desired of all Nations who is to pay for my trespasses and sinnes who must open me the gates of heauen and who must saue me Ponder secondly when this holy old man sayd these or the like words what â—loods of tears trickled downe his venerable cheeks What thanks and praises did he yield vnto him who had reserued him for so great a fauour How tenderly did he imbrace the infant in his armes saying with the Espouse in the Canticles I haue found him whome my soulâ— loueth I hold him neither will I let him goe Gather hence the like longing dsires to receiue thy God and to place him within thy very bowells to put him with the Holy Espouse as a seale vpon thy hart for so doing thou mayst iustly hope that becausâ— he is faithfull in his promises though he stay a while he will come as last comfort thee as he comforted Saint Simeon in reward of the feruour and deuotion wherwith he serued him in his holy Temple THE 4. POINT TO consider that this Holy old man Simeon receiuing the child in his armes made oblation of him to the Eternall Father for that he had a very great desire to see Christ our Lord in morâ—all flesh and Almighty God had made him promise thereof And not only this his desire of seeing him â—as fullfilled but also it was gâ—aunted him to tak him in his armes to kisse and imbrace him and to vnderstand by reuelation of the Holy Ghost that within that little body was included all the greaâ—nes Maiesty immensity of Almighty God himselfe Ponder that God Almighty is not wanting in performing his promise but rather doth performe more then
holy Innocents Of the aboad of the child Iesus in Aegipt of his returne into Israel THE 1. POINT TO Consider how King Herod perceiuing that he was deluded by the Sages to secure his Kingdome determined to kill him whom he feared might depriue him thereof And because he knew not where he was and least the child he sought for with rage diuelish fury should esccpe him he commanded all the young children borne at that time to be murthered and execuâ—ed it with barbarous cruelty impiety to the end Christ Iesus our Sauiour should not escape but dye among them But it succeeded not aâ— he desired neyther was the Tyranâ— able to compasâ—e his intent albeit he omitted no diligence for the accomplâ—shing thereof for although all the world persecute vs if God protect and defend vs we cannot suffer losse of the least haire of our head Ponder the griese that our Sauiour had in AEgypt seeing from thence the murder of so many Infants for his sake but on the other side how he was glad and reioyced that by the meanes of temporaâ—â— death which passeth in a moment they obtayned life euerlasting which now they enioy many of them by this meanes being deliuered from the danger of eternall damnation because if they had not dyed by this accasion peraduenture they might haue beene of those that consented to the death of our Sauiour so should haue been damned Hence thou maist gather a great desire to put thy life and death in the hands of God endeauouring to confesse manifest him with thy works though it should cost thee thy temporall life to gaine eternall as these holy and thrice happy Infants did THE 2. POINT TO consider how Saint Ioseph the most Holy Virgin with her Sonne being now in AEgipt began to treat with that barbarous people and to gaine their good wills And it is credible that the Blessed Virgin went to assist and help other women when they needed and as rich women doe call for the poore to haue their assistance and doe giue them something for their paines so it is likly they vsed her help Ponder how through her good behauiour speaches celestial conuersation the richer sort tooke affection to this poore Virgin and also to the child Iesus who in like manner was much beloued for his beauty sweet countenance Gather hence how thou oughtest to behaue thy selfe with strangers superiours inferiours Ponder like wise how S. Ioseph did worke earne dayly â—ages there with to maintaine the Blessed Virgin and her Sonne Make account that the office paines or function wherein thou imployest thy selfe thou performest it to maintaine these poore exiled and banished persons for that which thou doest for thy brethren and nieghbours our Sauiour esteemeth it as done to his owne person as himselfe sayth in the Ghospell THE 3. POINT TO consider how after fiue or seauen yeares were past of this exile in AEgypt as some Authors say an Angell of our Lord appeared againe in sleep to Saint Ioseph saying Arise and take the child and his Mother goe into the Land of Israel for they are dead that sought the life of the child Ponder that at length the persecutor dyed and the banishment of the Innocent Child Iesus ceased whereby thou maist perceiue that the paines perills and persecutions of this life shall haue an end and the banishment therof and they which persecuted vs shal be iudged their inuentions examined Whence thou mayst gathâ—r alâ—o that if thou remayne faithfull towardes God and beare with patience the afflictions which he sendeth thee for proofe and crowne of thy vertue after the exile of this world thou shalt inioy and possesse the eternal rest of heauen which God hath prepared for thee THE 4. POINT TO consider the prouidence of Almighty God in sending presently his Angell to bring these so happy tidings to Saint Ioseph to free him from the banishement of so many yeares Ponder what confidence he had in Almighty God and how contented he was seeing the care God had of them and how ready God was to beare his prayer and to release him from his doubtes difficulâ—ies and cares Purpose to haue recourse euer to Almighty God in thy difficulties with prayer and confidence in him for thou mayst securely put all anxious solicitude of the successe of thy â—ffâ—yres casting thy selfe into the hands of God for in them as Dauid sayth are thy strong prosperous successes Likewise thou mayst consider the griefe of these of AEgypt among whome those holy Saints had liued when they were to take their leaue oâ— them by reason of the singular content they receaued in their vertuoâ—â— conâ—ersation for that it is credible that they left many who were blind and ignorant euer before enlightned with the light and knowledge of the true â—ayth Gather hence desires that Christ our Lord neuer depart from thy soule but euerlastingly remaine with â—hee Beseech him as those two disciples did saying vnto him Tarry with vs because it is towardes night the day is now far spent THE XVI MEDITATION How the child Iesus remained alone in the Temple of Ierusalem THE 1 POINT TO consider how that after the most Blessed Virgin with her Sonne and S. Ioseph had beene in the Temple of Ierusalem and therein adored Almighty God theiâ— Creatour the Blessed Virgin departed towards Nazareth and S. Ioseph followed some houres after because the men went not togeather with the women wherein children might goe indiffâ—rently with the one or the other and so the Blessed child remayned behind them in the Temple they not perceiuing it Ponder how the Blessed Virgin being now come a good way on her iourney stood expecting her most beloued Sonne Spouse with great desire of their comming but when she saw that her Spouse Saint Ioseph brought not with him the B. Child being much perplexed and troubled asked him where he was And he likewise much afflicted answeared that he though he had returned with her but finding it otherwise they began to lament and weep incessantly and not without great reason for the losse was not small of so great a treasure Gather hence two things The first what griefe thou oughtst to haue when thou shalt chance to loose Almighty God through thy owne default seeing the most B. Virgin and Saint Ioseph grieued so much when he absented himselfe from the without any fault of theirs Secondly with what diligence thou oughtest to seek Almighty God notceasiâ—g nor omitting any occasion but seeking him in all places whersoeuer thou mayst haue any tidings of him as the Espouse did in the Canticles when she said I will rise and will goe about the Citty by the streets and high wayes I will â—eeke him whom my â—oule loueth For that which costeth vs nothing is not esteemed and that which is worth much as God is must cost vs much THE 2. POINT TO consider wherein this most blessed child did spend those
themselues with exteriour purity alone as the foolish virgins and Pharisies did but much more procuring the interiour Because all the glory of the daughter of the King which is euery pure soule as the Holy Ghost sayth is within Gather hence a desire if thou desire to ascend vp to the mount of God and enioy his blessed sight to obtayne not only corporall but also much more spirituall purity for it is not fit that the TeÌ„ple of God should be polluted or not pure seeing therfore thou art his Temple as S. Paul sayth and the Holy Ghost hath his aboad in thee endeauour and striâ—â— alâ—ayes to be pure and cleane both in body and soule that in thee the beames of the diuine light may appeare and shine as in a very clean pure christall glasse for if thou loue this cleanesse and purity of hart thou shalt haue the King and Lord of heauen for thy friend and enioy his sight THE 7. BEATITVDE TO consider how God calleth the peace-makers the children of God for not only those who haue peace in their soules with Almighty God but those chieâ—â—y who also procure to haue the same with their neighbours shal be the children of God and of our Sauiour who with special prerogatiue is called the peaceable King and ordained that when he came into the world his Angells should salute men with this peace and made so much reckoning thereof that he vsually saluted his Disciples with this peace saying vnto them Peace be with you Ponder the innumerable perâ—ecuâ—ions afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs purchasing for vs true peace and sheâ—ing himselfe peaceable euen with those who did hate him Gather hence how behoofull it is for thee to haue peace with thy self and with thy neighbours Thou shalt haue it with thy selfe if thou be carefull to breake and subdue thine inordinate appetites attending to the contituall exercises of mortificationâ— and vvaging continuâ—ll vvaâ—re with vice for peace is gotten by warre With thy neighbours thou mayst haue peace if thou endeauour neuer to giue them occasion of offence or trouble but rather to agree make peace with euery one and so doing though shalt be the beloued child of Almighty God THE 8. BIATITVDE TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice that is for verâ—ue and sanctity sake which perseâ—ution is not vnderstood to be suffeâ—ed in one or two things only but in all kind of iniuries to wit in lands liuings honour content life and death c. Ponder how our Saâ—ioâ—r Christ from his very cradle till his dying day suffered for iustice and sanctity the greatest persecutions and 〈◊〉 which were euer endured and with the greatest patience that eues any had and for the most iust and innocent cause that could be to wit for reprehending vice and sinne and for the saluation of soules Gaâ—her hence a great desire to suffer persecution in imitation oâ— Christ neyther esteem it any wonder sith his enemies persecute him that thine also persecute thee but remâ—ebring that if it was necessary that Christ our Lord shold pass through innumerable tribulations and affâ—actions and so enter into his ovvnâ— glory it is euident that neyther thoâ—â— not any other shal enter into the glory which is not thine but only bâ— this way of persecuion Wherfor animate thy selfe to suffer persecutioâ— and affliction because our prefeâ— tribulation which is momentary and light as also our life is workeâ—h aboue measure as the Apostle â—aitâ— an eternall weight of glory in vs. THE XXIII MEDITATION Of thetempest at sea THE 1. POINT TO consider that our Blessed Sauiour being entred with his Disciples into a little boat he fell a sleep forth with a great tempest arose on the sea Ponder two things first that if the ship wherein Christ sayled be tossed and couered with waues what will become of that wherein the Diuell is Pilot that is if the soule of a just and holy person be persecuted afflicted with temptations the soule of a wicked man and of a sinner what shall it endure What will become of such a one Secondly ponder how that all those that betake themselues to the seruice of God ordinarily sustayne tempests and tentations for so the Holy Ghost sayth Sonne comming to the seruice of God stand in iustice and feare and prepare thy soule to temptation Wherfore many times Almighty God permitteth great teâ—â—peâ—tuous stormes of temptation and pâ—rsecutious to be raysed against vs and he semeeth to vs as if he were a sleep neglected vs. Gather hence purposes to 〈◊〉 the fury of thy temptations for God will assist thee and relieue thee in time of thy greatest need and deliuer shee out of danger as he deliuered his Apostles when they came vnto him and craued his help and assistance THE 2. POINT TO consider how the Apostles seeing all their labour to be in vaine went presently to our Sauiour foâ—r help and awaking him sayd Lord saue vs we periâ—h Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles albelt he saw the danger in which they were partly that they might know and vnderstand how little they could doe without his help and partly because he would they should call vpon him in time of their greatest necessity Ponder furthermore how negligent thou hast beene in stormes of temptations wherein thou hast byn often tossed and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord in beseeching him to fauour and ayde thee And hence it hath come to passe that the little boat of thy soule hath beene often plunged and ouerwhelmed with the waues Gather hence purposes to run to God at all times for his help but especially in time of temptation and affliction saying vnto him O Lord deliuer me from this temptation that â—auseth this tempest in my soule delyuer me from this vice from this perill and affliction For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles And will command by the vertue of his diuine word the blustering winds of thy temptations tribulations which are those that raise these stormes in thy soule to cease and be quiet presently great tranquility and peace of mind will follow THE 3. POINT TO consider how Christ our Sauiour awaking reprehended his disciples sayd vnto them Why ase you fearefull O yee of little faith as if he should say I being in your company you need not feare Ponder the loue that Christ sheweth to his Disciples and how he requireth the like loue of them againe and that they trust in him fasten the anker of their hope in him for they shal be secure in the middest of the raging and tempestuous sea of this life though the waues should riss to the very clouds Gather hence a great desire to
his ioy and â—omfort did interpose and mingle â—peeches of sorrow of his death and Passion because whilest he liued on â—arth he would not haue one iote of â—est but all his delightes and paâ—times were to treate of suffering and â—ying And all this to the end thou shouldest haue euer in thy mind his passion delight to thinke thereon speaking very frequently willingly of the same be ashamed if thou dost not so THE 4. POINT TO consider how the three Apostles enioying the glory of the Transfiguration Saint Peter desired to remaine there for euer whereupon he said to our Sauiour Lord it is good for vs to be heere as if he should say Let vs exchaÌ„ge O Lord all whatsoeuer for this moÌ„ntaine let vs change all the goods and pleasurs of the world for the delights of this desert Ponder how that when S. Peter saw his maister transfigured glorious he was willing to accompany abide with him but at the time of his passion and of â—fflction when he saw him appreheÌ„ded reproachfully delt withall he fled with the rest The like happeneth to thee for thou continuest no longer in the seruice of God then he doth cherish comfort thee then thou sayest as S. Peter Though I should dye with thee I wil not deny thee but perceaning pâ—rill paines to be taken forth with thou forsakest him and turnest thy backe saying I know not this man And as S. Peter knew not what he sayd so neither dost thou seeing that before thou hast taken vp thy Crosse taken paines thon desirest glory and ease Gather hence a great loue of the Crosse mortification that thereby thou maist come to enioy eternally that passing infinit comfort which is in heauen seeing that S. Peter tasting heere one only drop of that sea of delights which maketh the Citty of God ioyfull absorpt as it were out of himselfe and vn mindfull of whatsoeuer els to wit beholding the sacred body of our Redeemer with that so great splendor beauty was so fully satisfied that he could haue been content to haue â—aken vp his rest for euer But our Lord depriued him of that transitory glory to giue him the eternall in heauen THE XXVIII MEDITATION Of the raysing of Lazarus who had beene foure dayes dead THE 1. POINT TO consider how that Martha Mary seeing their brother Lazarus sicke sent vnto our B. Sauiour a briefe and discreet letter â—ontayning these wordes Lord behould whome thou louest is sicke Ponder how that to treat and â—egotiate with Almighty God many preâ—mbles and florishing phrases are not necessary for to him who knoweth and penetrateth our hart few words suffice and the common saying is that short prayer penetrateth heauen and commeth to the hearing of God as the prayer of these two holy Sisters did whome thou must imitate to negotiate and obtayne that which thou desirest saying vnto God Behold O Lord he whome thou louest is sicke and seeing thou art the heauenly 〈◊〉 cure me Behold â—old Lord that I am to comfortles â—uke warme dry vndeuout tempted with anger pride and impatience â—nd sith thou art omnipotent most â—ercifull haue mercy on me Gather hence a great desire that this soueraigne Phisitian cure â—â—ase thy soule and visit comfort with his diuine presence because it â—â—staineth many sorts of euills and â—firmities THE 2. POINT TO consider how that Christ our Lord comming out of Iewry enâ—ed into the house of these two sisters â—here Martha meeting him â—aid vnto him Lord if thou haddest beene â—eere my brother had not dyed Ponder first that if thy soule be â—ead in sinne it is because thou didst â—bsent thy selfe from Christ for if â—ou haddst not withdrawne and seâ—arated thy selfe from him no manâ—er of temptations could haue beeâ—e â—â—le to ouerthrow thee Ponder secondly that as Lazaâ—s fell sicke and dyed in Christs abâ—â—ce euen so when â—ur Lord absenteth himselfe and ceaseth to doe thee his wonted fauours and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sproutâ— forth are sometimes wont to end in deadly sinne Gather hence desires not to depart nor separate thy selfe from God because with his sight presence alâ— euill vanisheth and the health of thy soule is continually augmented anâ— increased THE 3. POINT TO consider how before our Sauâ— our raysed Lazarus as the Ghoâ—â— pell saith he wept for it is the property of Charity as the Apostâ—â— saith to weep with them that weep Ponder how that Christ weepeth lamenteth that therby thoâ— mightst vnderstand how much 〈◊〉 â—inneâ— gâ—ieue him and how great 〈◊〉 â—â—lice of them is seeing he wept â— suffered so often for them and hoâ— great the hardnesse of thy hart is â—â—ow little thou feelest the malice anâ— greatnes of thy sinnes seeing thoâ— doest shed so few teares for them Ponder secondly how stonyâ—harted thou art yea and more then â—stony for the stones made as it were â—shew for their feeling of their griese at the death of their Lord but thou feelest not nor be waylest because he suffereth for thee and for thy sinnes but when he weepeth for them thou â—aughest when he sorroweth for them thou art ioy full and without â—are Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe feeling â—eeing they cost thy Sauiour so many â—eares If thou be dry and hardly moued to any teares annoint thine eyes and hart with his teares and by â—heir vertue thine eyes will become â—ouâ—anes of teares and be able to wasâ— a way and cleane fetch out the â—taines off thy offences and sinnes â—estoring thee agayne to the life of grace which thou hadst lost by sinne THE 4. POINT TO consider how Christ our Lord caused the stone which couered he graue to be taken away and lifting vp his eyes to heauen cryed with a loud voyce saying Lazarus come forth presently obeying his voyce he came forth aliue whole out of the graue who a little before lay therein dead putrified and stinking Ponder the meruailous vertus of the voice of Christ by the power whereof he who was dead came aliâ—e out of the se pulcher it would haue been sufficient to haue reuiued all others that were deceased if he had not restrained the force thereof to Lazarus by name Gather hence a great desire to rise at the vâ—yce calling of Christ and that all those who are spiritually dead may also rise that so sinneâ—â—ing banished out of the world hâ—â—nes iustice may raigâ—e therein our Lord be glorifyed in all his creaturs THE XXIX MEDITATION of the entrance of Christ into Hierusalem vpon Palme-sunday THE 1. POINT TO consider the great charity of the Redeemer the singuler ioy and content wherewith he enbreth the Citty of Hierusalem to offer â—imselfe to death for thee for this day â—e would be receaued with so great â—riumph to declare vnto thee the content and
in the bitter sea of his passiâ—n and to encounter with death expecting it as a thing after which he much hungred tooke much pleasure and delight in And this was that which he desired as he sayd with a great desire because it was very pleasing to him and a thing wherein he receaued speciall gust Gather hence great confusion and shame considering thy desires are not like vnto those of thy Lord and God to suffer and endure something for his honour and glory thou being so worthy of all reproach and contempt but rather thy desires are to follow thine owne pleasure c contentment not to serue his diuine maiesty but to fulfill thy owne will and disordeded appetite THE 3. POINT TO consider how christ our Lord did behold and contemplate that Lambe which he had before him on the table layd there dead flayed â—osted It is no question he saw himselfe represented more innocent then â— lambe and how without any his deserts he was to be flayed with stripes and embrâ—ed with his owne most precious bloud through most cruell torments and finally to be put as it were vpon the spit stretched on the table of the Crosse where with the hote burning coals of loue he was to be rosted to death Ponder how bitter this supper was vnto thy Redeemer being mingled with sauce of so distastfull a representation as was that of his death and passion Purpose when thou sittest at table to mingle thy meat vvith this â—auce to wit with the consideration of the passion and paines of thy Sauiour that thou be not carryed away with the gust and sauour of the meat and that if thy meat be not good or not so well dressed or seasoned or not in such due time prepared 〈◊〉 thou wouldst thou maist haue patience and haue somewhat to offâ—â— vnto God make thy spirituall profit therof THE 4. POINT TO consider how the lâ—gall supper being ended Christ our Lord gaue thanks to his eternall Father did offer himselfe perfectly entierly to accomplish his holy will as hauing taken vpon him our mortall flesh to be sacrificed dye vpon the Crosse. Ponder how pleasing this offering sacrifice of the Sonne of God was to the heauenly Father in which he offered himselfe to fulfill in all things the diuine will for where this perfect resignation is wanting whatsoeuer other sacrifices and holocausts are not of any value because we offer not our selues Gather hence an inflamed and effectuall desire to offer thy selfe vnto God with an humble prompt will to performe whatsoeuer he shall command thee how painefull difficult soeuer it be THE XXXI MEDITATION Of washing the Apostles feet THE 1. POINT TO consider that Supper being ended Christ Iesus our Lord arose from table putting off and as it were despoyling his royall Maiesty of his authority and greatnes humbled himselfe to be the seruant of his seruants and laying aside his vpper garment himselfe alone not admitting the help of any girded himselfe with a towell tooke the taukerd in his hand and put water into the bason and washed not the hands but the foule and dirty feet of those poore silly fishermen his Disciples and louingly tenderly did bâ—th them wipe them make them cleaue Ponder the excellency of the person that performeth this so meane and so base an office and humbleth himselfe to these things The Creator of the world the beauty of the heauens the splendour and brighnes of the glory of the Father the fountaine of wisdome in whose hand God hath put heauen earth â—ell life death Angells and men power and authority to pardon sinnes the saluation and iustification of soules the glory of the iust and all the treasure of God this same our Lord so great in Maiesty abased himselfe to this act of so great humility charity Gather out of all this great confusion to see thy selfe so proud notwithstanding that thou art so base a creature Admire thy haughtinesse of mind yea thy foolishnes that being most ignorant and most poore and vile canst be so proud seeing Christ who is Lord of infinite power and wisdome hath so humbled himselfe Our Lord Iesus himselfe teacheth vs â—o exercise workes of humility and charity choosing rather to practise these acts then to coÌ„mand why then wilt not thou do the like seriously â—et vpon that worke from which so great profit and abundant fruit is to â—e reaped THE 2. POINT TO consider how Christ our Lord being now ready to performe this so humble and base an office came first to S. Peter to wash his feet but the Apostle was so amazed and coâ—founded considering vvith liuely faith the greatnes of his Lord and Maister togeather his owne basâ—nes that he said with admiration Lord dost thou wash my feet Thoâ— being the infinite God and Lord of all thinges And I the most vile and basest of them all Thou the Creatour of heauen earth Lord of the Angells and Seraphims aud I thy creature thy slaue a most vile sinâ—er yet wilt thou wash with thosâ— hands which giue sight to the blind health to the sicke life to the dead not my head or my hands but my filthy and abominable feet This O Lord I may not endure but I shall fall dismayed at thy blessed feet But our Lord saying vâ—to him Peter know for certaine that if I wash thee not thou shalt not haue part with me â—his threat was so terrible vnto him that forth with he yelded not only to haue his feet â—â—â—hed but also his hands head Ponder what so high and soueâ— raigâ—e a God doth for so low base a creature and what his diuine Maiesty vndertaketh himselfe to doe to make vs humble esteeming highly of this which Christ doth and meanly of thy selfe Gather affections of admiration of thank sgiuing and imitation propose vnto him the necessity which thou hast that his diuine Maiesty wash purify thee from thy sinnes seeing he is so humble so desirous to doe thee this fauour to the end thou mayst haue part with him for no creature hath this power and authority of himselfe but the only Son of God alone THE 3. POINT TO consider how Christ Iesus our Lord prosecuting this act of humility charity vouchsafed also to doe the same to Iudas And prostrating himselfe at his feet as if he had â—eene the Lord and Mayster and Christ Iesus the seruant he washed â— wiped his feet with signes of more speciall loue to mollify that his hard rebellious and obstinate hart and to win him if it had beene poâ—â—ible to some good with this inspeakable humility and charity Ponder and behold Christ our Lord prostrate at the feet of so wicked a fellow as Iudas And we may piously thinke that our Blessed Sauiour being thus humbled and prostrate at the feet of this traytour and wretched Disciple would with teares falling from his eyes for his impiety and hardnes
the like comfort and benefiâ— by thy paines afflâ—ctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud â—tickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâ—de of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâ—sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether â—t be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ„ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌ„ter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hâ—â—re were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâ—dergoing for him and for his honour and glory afflâ—ctions persecuâ—ions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâ—mour of light that in all thy labours and afflâ—ctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the â—iuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor â—ained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ„ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not â—hough to restraine this accursed conpâ—nion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And â—e accepted this cruell kisse that with the swetâ—es thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâ—e thy kisse nor of those sinners which desire to reconcile thâ—selues to him renew their friendship with him which they haue lost seeing he did not reiect the kiâ—â—e of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ— officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of 〈◊〉 and â—ur Lord said vnto them I am 〈◊〉 Ponder first that word of Christ whome seeke yee as if he should say â—ake heed you seek a iust innocÌ„etâ—â—an who doth good to al 〈◊〉 no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ— shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâ—to the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌ„d neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
nature it is euer to speake that which is reason therfore he is now stroken abused to satisfy for thy faults which thou hast done dost dayly commit in euill speaking Beseech our good Lord that he will giue thee grace alwayes to speake well of him to do honour vnto all THE 4. POINT TO consider that the hatred rancour of Annas of all the rest of that wicked counsell against our Redeemer vvas so great that blinded with the splendor of such patience meeknes they determined to send the most meek lambe fast bouÌ„d vnto Caiphas the high Priest that beholding him brought in that manner he might vnderstand that they thought him guilty worthy of death Ponder how different these bands and fetters were wherewith the cruell tormentors bouÌ„d the Lord of Angells from those with which he bound them to wit the bands of charity but his charity is so great that he delighted to be tyed with new fetters cords to loose thee and them from the grieuous sinnes which thou hast coÌ„mitted against his diuine Maiesty From whence thou mayst gather desires to suffer and to beare the like Crosses if in publik or in priuate thou be held guilty or faulty for in truth thou art no lesse seeing thy Lord though he be so much worthy to be glorifyed is notwithstanding so desâ—ised scoffed at THE XXXIX MEDITATION Of the deniall of S. Peter THE 1. POINT TO consider how Peter hauing fled the night of the Passion of our Sauiour with the rest of the Disciples entring into himselfe agayne desiring to know the euent of the businesse and the successe of the imprisonment of his Mayster he followed him And by Saint Iohn Euangelist his meanes vvho vvas knowne in the house of the high Priest he entred in being known by those which were there to be our Sauiours Disciple he denyed him thrice swearing and forswearing that he knew him not Ponder how deeply this sinne and grieuous offence of his Disciple did pierce the very soule of our Lord that his deere and tenderly beloued Apostle and so much honoured aboue the rest with the primacy of the Church should be ashamed to be accounted his Disciple Gather hence confusion and shame for that thou hast oftentimes denyed thy Sauiour if not in words at least in deeds beeing ashamed to keepe his holy Commandements or to performe some actions of vertue as to confesse and communicate or to suffer some iniury All which what els is it then to be ashamed to seeme the Disciple of Christ to deny him vvherefore thou mayst iustly feare least that sentence of our Sauiour and punishment fall vpoâ— thee where he sayth He that denieth me before men the Sonne of man shall deny him before the Angels of God or he that shal be ashamed to seeme my disciple before men the Sonne of the Virgin wil be ashamed to acknowledge him for his before the holy Angells THE 2. POINT TO consider how daÌ„gerous a thing it is to continue in the occasion of sinne and not to learne to beware by the first fall for the present occasion and the presuming too much of himselfe and his owne vertue and also euill company were the cause of his fall Almighty God permitting that a silly vvoman Portesse in Pilates house should preuayle against him who had the keyes of the house of God so doth he chastice pride and presumption Ponder that he vvho vvas the fundameÌ„tall stone of the Church and so much fauoured by our Lord he that confessed Iesus Christ for the Sonne of the liuing God he that offered himselfe to dye for him rather then to be scandalized and to flye now findeth himselfe so weake and fearefull that being demanded by a poore girle whether he be the disciple of Christ is ashamed to coÌ„fesse it seareth and trembleth at last flatly denieth it not once or twice but three times Gather out of this weaknes and frailty of Peter â—ow neer he is to a fal who confideth much and presumeth of himselfe And seeing thou art not a Rocke but dust and ashes and all the gould and siluer of thy vveake vertue is founded vpon feet of â—â—ay and the least stone of contradiction is sufficient to ouerthrow it and bring the whole tower to ground therfore boaâ—t nor bragge of any thing for thou hast not any stronger hold nor greater strength then vvith humble acknowledgment of thine owne nothing and vveaknes wholy to rely on the goodnes and mercy of our Lord. Wherefore not to fall it behooueth thee to fly bad company and all occasions of danger arrogancy pride and presumption THE 3. POINT TO consider that as soone as Saint Peter had denyed his Mayster Christ our Lord moued vvith compassion and grieuing to see the Pastour of his flocke and that sheep which was head of all the rest now fallen into so great calamity and mysery looking on him reclaymed conuerted him Ponder the infinite mercy and charity of Christ our Lord vvho albeit he be enuironed vvith his enemies and loaden vvith afflictions is mindefull of his Disciple insteed of chastising him hath pitty on him turning his eyes of mercy towards him illuminateth his blindnes with heauenly light that he may know see his errours for the eyes of God haue this property that they open avvake the drovvsy and reuiue the dead Gather hence affections of loue tovvardes this our Lord because wheÌ„ thou goest about to offend him he inuenteth meanes and findeth out wayes to pardon thee he hath compassion on thee he beholdeth thee vvith the eyes of his mercy he toucheth thy hart and all to the end that thou mightest know feele lament thy sins and offences THE 4. POINT TO coÌ„sider how our Lord enlightning penetrating the wounded soule of Peter with that his silent louing looke that remembring himselfe and being sory for his sinne he might bitterly bewaile the same he presently returned to himselfe and vvept bitterly for more effectuall redresse of his offence he departed the house and Pallace of the high Priest where he had found so bad intertainement and shut himselfe vp into one of those caues which were towardes the fountaine of Siloe and lamented his sin with deep sorrow sayd O treacherous old age o yeares ill spent o life naughtily imploied o blasphemous tongue o wretched sinner coward lyer what hast thou done Oughtst thou so to haue denyed thy Maister hauing receiued so many fauors benefits of him Ponder how Peter because he had denyed his Maister thrice in one night wept and repented himselfe of his sinne all his life tyme and did very sharp and rigorous pennance albeit he knew that God had already pardoned him From hence thou mayst gather desires to doe the like for thy sinnes seeing that not one night alone but all thy life tyme and not thrice but innumerable times thou hast denyed and abandoned thy God Wherfore 〈◊〉 behooueth thee if
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
Lambe they add yet another iniury for bowing their knes before him in mockery scorne they sayd vnto him Hayle King of the Iewes and presently they stroke his diuine face with a reed deriding making faces at him Ponder iâ— how different a manner the celestiall spirits adore thiâ— great King and Lord from that men adorâ— him on earth The Angâ—ll◠〈◊〉 him as God and King of all thinges men adore him as a falsâ— God and counterfaite King they calâ— him holy holyâ— and men wicked sinner possessed with a Diuell Gather hence desires throâ—ghly to feele and lament thy sinneâ— and that which thy Lord and God suffâ—â—eth and as his louing child and true friend prostrating thy selfe on the ground adore him as thy King and Lord after another manner theÌ„ these â—do and say from the bottome of thy â—art Hayle king of heauen earth King of Angells and men saue me O Lord and admit me into thy heauenâ—y Kingdome when I shal depart this â—â—iserable life â—HE XLVI MEDITATION â—f the words ECCE HOMO THE 1. POINT TO consider hovv these cruell souldiers led thy Sauiour in this so lamentable a plight vnto the President Pilate who wondering to see him so ill handled carryed him vp to an eminent place whence he might be seene of all to the end that moued with compassion they might cease to seeke his death Ponder first how much our Lord was ashamed at his appearing in so reproachfull an habit with the crowne of thornes vpon his head 〈◊〉 â—eed in his hand a rope about hiâ— necke his body all bruized rent weaâ— ried exhaust with so many stripes all goare bloud through the multyâ—ude of those blowes and with thâ— drops of bloud which trickled dowâ— his venerable face those lights oâ— heauen vvere eclipsed almost blinded Ponder secondly the differencâ— betwene the figure wherein our Sâ—uiour appeareth now and that whiâ—â— he shewed in the glory of the mouâ— Thabor that which was so glorioâ—â— and pleasant he discouered only 〈◊〉 three of his disâ—iples this so paineâ—â— and ignominious he sheweth to 〈◊〉 the people of Hierusalem that iâ— mountaine all alone and retyred this in the middest of a great populous Citty Be confounded at thy pride seeing thy Lord so much humbled and despised for thy sake and thou endeauourest not to be so handled of men but rather with all honour and esteeme desirest that they should know the good which is in thee that they may prayse thee THE 2. POINT TO consider hovv Pilate shevving Christ our Lord in presence of all the people sayd aloud Behould the Man Ponder these words in the sense and meaning with which Pilate did pronounce them and thou shalt find that moued with pitty to behold so wofull a spectacle he desired to deâ—iâ—uer Christ our Lord and therefore the savd Ecce Homo Behold this man and you shall perceaue him to be so punished that he hardly retavâ—eth the shape of man being so diâ—â—igured misused wherfore in regard â—hat he his a man as you are and no bâ—ast haue compassion on him But they vvould not affoard him a good looke nor haue any pitty on him Hence thou mayst gather deâ—â—rs that God would graunt thee eyeâ— of compassion and a hart of flesh that beholding him thou mayst be â—oued to compassion seeing he suffered so much for thy sake and giuâ— thee grace to loue theÌ„ that hate thee seing that in thiâ— kind our souâ—raignâ— Lord God and man hâ—th giuen the◠〈◊〉 rare an example THE 3. POINT TO consider vpon the sayd words of Eccâ— Homo how much it behoouâ—th thee to stir vp thy selfe and to behold with the eyes of liuely â—â—yth this our Lord say vnto thy â—oule Eccâ— Homo behold â— my soulâ— this man for albeit he is so wounded with stripes so defiled with spittle sâ— bruized with buffets crowned witâ— thornes hath a reed insteed of a scâ—pâ—ter in his hand iâ— clad with an igâ—nominious garment yet he is morâ— then a man he is also God Ponder the great desire whicâ— the Eternall Father hath that thou wouldst behold this soueraigne Lord God and man with meeke compassionate eyes and make benefit of thy tyme he allotteth thee to do it and not mispend so great a lewell nor omit to reap profit by beholding this man for if thou marke it well thou shalâ— find that this is the man which that sicke man that lay at thâ— Pond stood in need of and requiâ—â—â— his help that he might rise goe inâ—â— the pond and be cured of his disâ—aâ—â—â— infiâ—mities This is the man whâ— is the head oâ—â—ngellâ— men and iâ— so much disgraced to honour them so defiled to beautify them condemned to death to exâ—mpt men from a greater death and to saue them finally he is the man who is madâ— thâ— outcast of men to make theÌ„ the children of God Gather from hence hoâ— abominable a thing sin is in the sight 〈◊〉 God seeing it brought his only Soâ— to such a passe and in what case thy sinnes may haue left thy soule wheâ— the sinnes of others haâ—â—â—rought sâ— straâ—g an effect in the fountayne of all beauty it selfe what confusion shame will a sinner sustaâ—ne for his owne seeing the Sonne of God hath sustayned so much for the sinnes of other men THE 4. POINT TO consider the hatred and rancour of those cruell enemies against Christ our Lord seeing that so lamentable and pittifull a spectacle was not able to mollify their harts but rather raysing their voyces they began to cry aloud Away away with him out of our sight as who woâ—â—d say seeing thou hast made so good a beginning commanding him to be whipped make an end of that which thou hast begun and crucify him Ponder that although such so woful a spectacle could not assâ—age pacify those raging minds yet was it doubtles of force to appease the wrath of the Eternall Father who had beene moued to iust indignation foâ— beholding his most Blessed Sonne so ill handled for to obey him and for our loue he graciously pardoned all those sinners who with sorrow for their sins with deuotion and confidence beholding this figure of their Sauiour shold represent it vnto him saying Ecce homo Thoâ— seest O Lord the man which thou hast giuen vs the worke of thy right hand thâ—e man that is so humble so obedient so meeke so louing From hence thou mayst gather harty sorrow coÌ„passion to see him so much abhorred by his own people who deserued to be loued most of all Endeauour from this day forward â—o be so much the more seruent in the seruice of this Lord by how much his enemies did the deeper abhorre him so doing he will giue thee grace with pure and cleare eyes to behold imitate him THE XLVII MEDITATION How our Blessed Sauiour carryed his Crosse. THE 1. POINT To consider how the President seated in his tribunall seat
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 〈◊〉
1. POINT To consider the desolation and sorrow wherewith the two disciples going to a towne called Emmaus talked and reasoned with themselus of the paines and Passion of Christ our Lord who approaching went with them and vouchsafed to accompany them in this voyage but their eyes were held they might not knovv him meaning to discouer vnto them in the end of the iorney his glorious Resurrection Ponder the loue of Christ towordes these two disciples sith the small slâ—nder faith they had of his Resurrection was not a cause to with dravv him from their company beâ—cause he is infinitly delighted to 〈◊〉 with them who speake and discoursâ— of holy thinges vvho sayth Wherâ— there be two or three gathered in my name there am I in the middest of them Gather hence how fit and beseeming a thing it is euer to talke of God and to entertayne thy selfe in like discourses with thy companions especially in tyme of affliction sith our Lord is at hand to comfort them conuerting their sorrow and deâ—olation into ioy and content And contrary wise hovv ill it is to speake of prophane and bad matters because such do banish exclude Christ Ieâ—us from their company he flyeth from them THE 2. POINT To consider how Christ our Lord encountred these his two seruant◠〈◊〉 a pilgrimes weed as if he had â—ot known sayd vnto them What 〈◊〉 these communications that yoâ—â—onferre one with another walking 〈◊〉 are sad Ponder that our Lord is not â—nly glad and recreated for that ha◠〈◊〉 endured so much as he hath yea 〈◊〉 death it selfe being so reproachfull and ignominious but desireâ—â— that all should heare it recounted anâ— spoken off And therefore he asked hiâ— disciples which he as an eye vvitâ— nesse knew right well of what they only by hear saâ— treated off for theiâ— feare cowardlines had caused theâ— to fly Gather hence confusion and shame considering hovv forgetful thou att of vvhat our Lord suffered for thee whereas thou hauing donâ— sustayned so little for him noâ— withstanding most mindfull therof expecting that he reward crownâ— thy flender seruice desirous to bâ— esteemed as one who hath trauelled and endured much for the loue oâ— God yea art discontented to be oâ— therwise reputed THE 3. POINT To consider how our Lord haâ— uing heard them forthwith beâ— gan to rid deliuer them from theâ—â— ignorance and reprehending theâ— for their incredulity and hardnes oâ— hart proued vnto them by authoritâ— out of the Prophets hovv Chriâ—â— oughâ— to haâ—e suffered so to enter into his glory Ponder that if it were necessaâ—y that Iesus Christ should suffer such so grieuous iniuries reproaches thereby to enter into glory which was his by inheritance as being the â—aturall Sonne of God how will it be possible that thou who art a seruant 〈◊〉 spendst all thy life in coâ—tentmeÌ„ts pleasures vanities shouldst enter into glory which is not thine but that it must cost thee a Crosse mortificatiâ—â—s and afflictions for costing God 〈◊〉 this â—houldst thou enioy it at free â—ost that is for nothing From hence thou mayst gather â—esires to imitate in some thing thy Captaine Iesâ—â— with a great feare least â—hy want of fayth be a iust cause why â—hou deseruest to be reprehended of â—s diuine maiesty and held as foolish â—nd slow of hart to belieue vnderâ—â—nd his diuine Misteryes THE 4. POINT To consider that as these holy pilgrimes drew neere to the tovvne vvhither they vvent our Lord made femblance to goe further but they with much instance and intreaty forced him saving Tarry because it iâ— towards night and the day is novâ— far spent Ponder that howsoeuer Chriâ—â— our Lord made semblance to go further his intention and desire was tâ— remaine vvith them to impart vntâ— thâ—egrave e that toothsome repast to opeâ— their eyes and manifest himselfe vnâ—â— to them as he did in this occasion râ—freshing feeding them with his â—â—cred body for his delights are to bâ— and conuerse vvith the children 〈◊〉 men Hence thou maist gather coâ—fusion and shame that thy delighâ— are not to be with God nor to draâ—neere and conuerse with him but withdravv thy selfe from him 〈◊〉 to discourse and treat of him but the vayne transitory and periâ—â—â—â— thinges of this world not reflecâ—â—â— hovv that the day of thy life passeth on and hasteneth to an end the night of thy death approcheth wherin thou art to giue an account to God of all THE VI. MEDITATION Of his apparition to the Apostles upoâ— Easter-day THE 1. POINT To consider hovv Christ our Lord appeared to his Apostles being gathered togeather vâ—on the day of his Resurrection Ponder the great care our Saâ—iour hath to visit his beloued disâ—iples forgetting the small â—idelity â—hey shewed him in his Passion when â— leauing him in the handes of his â—â—emies they all fled and forsooke â—im Gather hence desires of gratiâ—de to this Lord vvho many times â—oardeth thee spiritually that which did to his Apostles visibly corâ—ally for albeit thou hast beene so vngratefull and dislovall vnto him shonned forsaken fled from him many tymes he neuertheles omiteth not oftentimeâ— to visit â—hee with his diuine inspirations giuing himselfe also vnto thee with great lone corporally as often as thou commeâ—â—o receaue him in the most B. Sacrâ—ment THE 2. POINT To consider how our Lord entred in to his disciples hauing the dores of the house shut wherâ— they vvere retyred for feaâ—e of thâ— Iewes our Lord entring in far betteâ— then the Sunne entreth through thâ— chinks of the windows to awakâ— thâ— sleepy to rid the fearefull of theiâ— dread Ponder that the causes why ouâ— Lord entred to visit his disciples thâ— dore being shut amongst otherâ— were these The first was to manifeâ— vnto them that his body being glorifyed he could enter and penetraâ— by the grace of subtility whitheâ— foeâ—eâ— he would without any obstâ—cle or let at all The second to maâ— knoâ—ne vnto them the efficacy of his 〈◊〉 The third that which maâ—eth most for thy purpose is to teach thee that Gods ' holv will pleasure is thou shouldst keep shut â—he gates and windows of thy harâ— which are thy senses that theeues may not enter therat which are the â—iuells to robbe spoyle the fruit of a good conscience Gather hence liuely effâ—ctuâ—ll desires from this day forwardes to be very vigilant and circumspect â—â—er the guard and custody of thy â—oule powers senses not permitâ—ing them to wander without bridle 〈◊〉 pursuit of creatures And so doing â—â—e Lord and owner thereof will entâ—â— to replenish her with true ioy â—omfort THE 3. POINT â—o consider how our Lord the disciples being thus gathered toâ—ather came with a cherfull counâ—ance and placing himselfe in the â—iddest of them which is the place him who maketh peace to infiâ—â—te thereby that for this effect he had come into the world that this vvas which
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
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks