To whome we may imaâ—ine that our Lord would ansâ—ere Blessed art thou Simeon Bariona beâ—cause flesh and bloud hâ—th not reuealed it to thee but my Father which is in heauen S. Iohn like wise would enkindle in himselfe affections of loue seeing his â—oueraigne Maister not only to vnite himselfe so vnto him as to permit him to leane on his breast buâ— also to do him so great a fauour 〈◊〉 to enter into his soule body for morâ— perfect coniunction Learne when thou commest tâ— receane our Lord to bring with theâ— these vertues to wit fayth purity and loue as these holy Apostles did that thou mayst reap such profit â— they did follow our Lord as they did follow him â— It is to be noted that in the enâ— of the â—â—ird booke a 〈◊〉 meditation are added for prepatation before 〈◊〉 thankes-giuing after we haue râ—ceaâ—ued this most â— Sacrameat vvherâ— he that is 〈◊〉 to know how 〈◊〉 prepare himselfe and to giue 〈◊〉 thanks after vnto our Lord for 〈◊〉 benefit receaued may find them THE XXXIII MEDITATION Of our Blessed Sauiours prayer in the Garden and agony there THE 2. POINT TO consider the great desire that Christ had to suffer for our sake and because the tyme seemed â—ong till he should be deliuered into â—he tormetÌ„ors hands that they might â—ee that he did nor shrinke nor yet â—â—y supper being ended he went into â—he garden to pray that being a place well knowne to the traytor Iudas to â—hew that of his own free will he offerâ—ed himsâ—lfe to prison to death it â—elfe Ponder how our Lord for no â—anner of afflictions or perils would â—â—aue his good and laudable exercise of prayeâ— and meditation for supâ—er being ended he betooke 〈◊〉 â—orth with to a solitary place to pray â—efore he was to enter vpon his pasâ—ion Be confounded because through thy tepidity and negligence for euery light occasion thou leauest thy prayer and forgettest thy laudable customs whereas thou shouldst do quite contrary because in time of greater perills afflictions and temptations we ought to haue more particuler recourse vnto Almighty God prayer being the only meanes to strengtheâ— our selues in them THE 2. POINT TO consider how our Redeemer being come to the garden wenâ— aside from his disciples and began 〈◊〉 wax sorrow full to be sad Ponder what is that which maâ—keth our Lord to grieue to be sad and afflicted he 〈◊〉 the ioy of Anâ—gells whom when they behold they are exceedingly reioyced thou shal find that the cause of this afflâ—ctioâ— was the feare of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to â—o staynâ—â— the remembrancâ— and liuely appâ—â— hension of the sinnes of all men preâ—sent pasts and future the multitudâ— and grieuousnes of them both waâ—s the cause of this his trouble griefâ— â— also the vnspekable domage which 〈◊〉 sinne commeth to men in that 〈◊〉 it they deserue to be condemned 〈◊〉 the euerlasting torments of hell â—â—at of all this arose his so increâ—â—ble â—â—rrow Gather hense affections of griâ—fe â—â—d sorrovv for the torments death â—â—hich is euen novv to come vpoÌ„ thv â—ord for thâ—u hast beene the cause â—his pavnes and afflâ—ctions Endeaâ—our from this day forvvard to abâ—orre and detest and fly from sinne â—â—h thou seest in what case thy Lord 〈◊〉 to deliuer thee from it and from â—â—e eternall damnation which for thy 〈◊〉 thou dâ—seruest THE 3. POINT TO consider the 〈◊〉 of our Saâ—uiouâ— in his prayer many â—â—mes crauing of his Eternall Father 〈◊〉 the selfe same thing to wit â—â—at the bitter chalice of his paâ—â—ion â—ight passe Ponder the deuotion â—wrodâ—â—eling the teares and sorrovv of thy â—ord how solitary destitute comâ—rtles he is in this his so great affliction his disciples were aloofe of fast a sleep his Eternall Father gaue him no answere neither graunted him his petition his most holy Mother was also absent his enemies now ready to come vpon him notwithstanding all these afflictions discoÌ„forts he remained constant and perseuered in his prayer Gather hence the great esteeme shou oughtst to haue of prayer seing Christ teacheth thee that the only remedy of thy afflictions and sorrows it not talke or conuerse with men but to treat with God continue in prayer confiding that though in the beginning he deâ—y that which thou askest yet at last he will graunt it if it be a thing conuenient for thee THE 4. POINT TO consider how the Son of God seeing his Eternall Father gaue him no answere the first nor second tyme had recourse vnto him the third tyme and repeating the same prayer with great loue and confidence said Father if thou wilt transfer this Chalice from me But yet not my will but thine be done Ponder that the cause why the Eterâ—all Father did defâ—r so long to make answere vnto the prayer of his most holy Sonne vvas to let thee know the great necessity thou and all haue of the passion and death of our Sauiour Learne not to complaine not to be weary when thou prayâ—st if God do not heare thee for certainely he heareth thee But if vnto Christ our Lord who deserued to be heard at the first opening of his mouth anâ—swere was not made till he had prayed the third time what vvonder is it if thy petitions be deferred who in regard of thy sinnes deseruest not to be heard at all Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer that thou mayst perceiue and know the need thou hast to haue recourse vnto him with patiâ—nce and perseuerance THE XXXIV MEDITATION Of the apparition of the Angell and the sweating of bloud THE 1. POINT TO consider how the Eternall Father seeing his most Blessed Sonne in so great affliction and anguish of mind and that according to the inferiour part he feared to suffer and dye he sent him an Angell from heauen to comfort and strengthen him and to propose vnto him the glory of God which thence wold arise the benefit which would follow to all mankind by meanes of his passion and that for humiliation and ignominy of the Crossâ— his Name should be exalted and adored of all creatures Ponder how the Lord of Angells as if he had forgotten his owne soueâ—aigne Maiesty vouchsafeâ— to receaue comfort by one of his creatures and being the Fortitude of the Father and he vvho vvith power might gouerneth and suâ—taineth the world receaueth comfort and reliefe from an Angell hauing made himself by reason of humane nature which he assumpted inferiour to the Angells Gather hence that the office of the Angells is to assist vs in our prayers to comfort and animate vs and to present our prayers in the sight of God which if they be performed as they ought they haue their effâ—â—t for God doth either deliuer vs out of tribulation or giueth vs force to endure it with patience and ioy Trâ—st in God that thou shalt reap
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
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
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
soueraigne food of his sacred Body and Bloud which she receaueth in the most holy Sacrament that by these pledges and tokens of loue she may know that he desireth to be her Maister and Spouse alone Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such so worthy Spouse and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation and keeping the word thou hast giuen him beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe that thou maist be able to correspond with loue to that great loue he beareth vnto thee THE 2. POINT TO consider how that Christ our Lord oÌ„ly out of his meere goodnes hath set his affection on thy soule deformed poore thou hauing been disloyall and broken thy faith to him not once but an hundred times yet the loue neuertheles which he beareth thee is such that he doth solicite and intreate thee to open him the dore of thy soule and hart for his desire is to be vnited with thee Ponder thy indignity folly want of loue how vnwise and how much ouerseene thou hast beene in â—ot acknowleging this diuine spouse as an adulteresse hast been disloyall vnto him hauing so often cast thy â—ies and affection on base and deformed slaues Yet the bouÌ„ty of this our Lord is such that albeit thou deseruest a thousand hells he pardoneth thee inuiteth and intreateth thee to returne as a fugitiue to his house falling on thy necke as on the prodigall sonne receaueth louingly entertaineth and cherisheth thee honoring thee with the garment of his graces and vertues Gather from hence desires to enter into his house purposing rather to dye a thousand deaths then to forsake such a Lord such a Father such a Spouse Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him commending thy soule all the powers thereof vnto him that thou mayst be no more thine but his who hath taken thee for Espouse saying with her I haue found him whome my soule loueth I hold him neither will I let him go THE 3. POINT TO consider how great the dignity honour hath been in which thy Spouse hath placed thee sith not regarding what thou deseruest nor thy slender fidelity he graciously giueth thee his hand ring of his hart that henceforward thou mayst account receaue enioy him as thine with pledges of so great loue Ponder how great reckoning thou art to make of thy soule sith God esteemeth so much thereof that he giueth himselfe all thinges els to espouse himselfe with her notwithstanding her deformity and misery And such is his loue and mercy that he hathfull often set his affection been enamoured with soule slaues to make theÌ„ his beautifull daughters which he hath bought not with delight and pleasure but with sorrowes torments which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord so to be no longer thine own but his who hath bought thee with his precious bloud and taken thee for his espouse Beseech him to graunt thee his grace that thou mayst obserue fidelity and loyalty towardes him and that seeing hitherto thou hast been barren thou mayst from hence forward begin with his grace to yield fruit of benediction with holy desires words deeds FINIS THE TABLE The Introduction contayning XVI AduertisemeÌ„ts shewing the vse of the MeditatioÌ„s following THE FIRST BOOKE THE 1. Meditation Of the knowledge of our selues pag. 68. The 2. Medit. Of sinns pag. 76. The 3. Meditat. Of death pag. 83. The 4. Meditat. Of the particuler Iudgemeut pag. 89. The 5. Medit. Of the body after our death pag. 96. The 6. Medit. Of the generall Iudgment pag. 102. The 7. Medit. Of Hell pag. 109. The 8. Medit. Of the glory of Heauen pag. 116. THE SECOND BOOK THE 1. Meditation Of the Couception of our B. Lady pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth pag. 160. The 6. Medit. Of the reuelatioÌ„ therof made to S. Ioseph pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat pag. 194. The 11. Medit. Of the Circumcision and of the Name of IESVS pag. 201. The 12. Medit. Of the comming of the three Kings of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady pag. 215. The 14. Medit. Of the flying into Aegypt pag. 222. The 15. Medit. Of the murther of the holy Innocents pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age pag. 241. The 18. Medit. Of the Baptisme of our Sauiour pag. 247. The 19. Medit. Of the temptation of our Lord in the desert pag. 253. The 20. Medit. Of the vocation and election of the Apostles p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee pag. 265. The 22. Medit. Of the eight Beatitudes pag. 271. The 23. Medit. Of the tempest at the Sea pag. 283. The 24. Medit. How Christ onr Lord Wâ—lked on the sea pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen pag. 294. The 26. Medit. Of the myracle of the fiue Loaues pag. 300. The 27. Medit. Of the TransfiguratioÌ„ of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples pag. 322. The 31. Medit. Of washing the Apostles feet pag. 328. The 32. Medit. Of the institution of the most B. Sacrament pag. 335. The 33. Medit. Of our Lords prayer in the garden agony there p. 341. The 34. Medit. Of the apparitioÌ„ of the Angel the sweating of bloud p. 346. The 35. Medit. Of the comming of Iudas to betray him pag. 351. The 36. Medit. How Christ our Lord was apprehended pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas pag. 367. The 39. Medit. Of the deniall of S. Peter pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house pag. 783. The 41. Medit. Of Christs presentatioÌ„ before Pilate pag. 384. The 42. Med. Of the presentation of Christ before Herod pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar p. 399. The 45. Medit. Of the purple Garment and crowne of thornes pag. 404. The 46. Medit. Of the wordes Ecce Homo pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse buriall pag. 438. THE THIRD BOOKE THE 1. Meditat. How our Lord descended into Limbo of his glorious Resurrection pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother pag. 452. The 3. Med. Of the apparitioÌ„ of Christ to S Mary Magdalen pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter pag. 465. The 5. Medit. Of Christ his apparitioÌ„ vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition S. Thomas being present pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost pag. 497. The 11. Medit. Of the death of our most B. Lady pag. 502. The 12. Medit. Of the Assumption Coronation of our B. Lady pag. 509. Meditations before Communion THE 1. Medit. Of Eeare pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion THE 1. Medit. How Christ is a Phisitian pag. 533. Med. 2. How he is Fire pag. 537. Medit. 3. How Christ is Food p. 541. Medit. 4. How Christ is riâ—h p. 545. Medit. 5. How he is a Pastour p. 549. Medit. 6. How he is a Spouse p. 553. FINIS
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
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
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
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
iubily which was in his â—art for that the day of thy redemption did now approach Ponder how Almighty God difâ—oâ—eth and prepareth himselfe with â—reat longing and ioy of mind to â—ndergoe afflictions and paines for â—hee whereas when any thing is to be â—one for his seruice or to be suffered â—or his loue thou art presently affilâ—ted and discomforted and flyest away Ponder furthermore how that â— the iniuries persecutions ignominies and reproaches which our Lord receaued in Hierusalem vvere not able to diminish his great loue charity towards vs. Gather hence an inflamed loue and desire to suffer something for thy Lord thy eternall louer seeing that all the times thou hast offended him with thy so grieuous sins which haue not beene few haue not beene able to extinguish in his diuine breast the loue be beareth thee and his desire to doe thee good and to saue thee THE 2. POINT TO consider the humility and pouerty of the Sonne of God who as alvvaies before vvas vvont to make his iourney on foot so this day being to enter in triumph into Hierâ—sâ—lem he chose not to go in coach orin a chariot but vpon a â—illy aâ—re vvhich also vvas another mans and albeit he entred with so great humility yet all the people receaued him with exceeding ioy solemnity and triumph Ponder that the cause why our Lord would this day be so magnified receaued with so great honour applause of all hauing euer fled such honours before was that his reproaches ignominies might be the greater his dishonour the more notorioâ—s Gather hence a great desire to condemne and abhorre all worldly pompâ—s and honours and to loue â—mbrace the pouerty humility and meekenes of thy Sauiour because if these be the armes ensignes of thy King and God they ought also to be theirs who esteeme themselues his vassals and seruauts THE 3. POINT TO consider how our B. Saâ—iour and Lord of the Angels being mouâ—ted vpon the asse innumerable people by dinine inspiration came to ceceaue him with boughes palmes in their hands with voices of laud and praise said Hosanna to the Son of God Blessed is he that commeth in the name of God Hosanna in the highest Ponder how the Eternall Father did honour his most B. Sonne not only when he entred first into the world and was borne poore in Betaleem sending â—osts of Angells to solemnize his entrance and to bring those happy tidinges of glory to God and peace to men But this day also when he entred humble and meeke a multitude of people came to solemnize and celebrate his entrance into Hierusalem and his departure out of the world giuing God many thankes and praises for so great a benefit Gather hence a desire to imitate the great deuotion where with this people receaueth their God and be ashamed that thou commest so often to receiue thy Lord and God in the most Blessed Sacrament with so great vndeuotion coldnes THE 4. POINT TO consider the deuotion loâ—e where with all did spread their clothes and garments on the ground to adorne the way by which our Sauiour passed accounting it a great happines to cast themselues and â—hatsoeuer they had at the feet of his our Lord that he might dispose of it all according to his most holy will acknowledging that vnto hims as to the owner and Lord of all all subiection seruice was most due Ponder the little regard and esteem which is to be had of the glory of this world seeing it receaued our Sauiour to day with so great honour within few dayes after it held him for worse then Barabbas and sought his death crying out against him Crucify Crucify him And whome to day it extolled termed the Son of Daâ—uid that is the Holy of Holyes and the most holy amongst Saints toâ—morrow it reckoneth the most vile of all men and treateth him as a maâ—lefactour loading his sacred shoulders with a heauy Crosse on which he was to be crucifyed and dye Gather hence great compassion and griese to see the Lord of Angells so much neglected and despised by men and to seeke their honour at so great charge and cost of his Dâ—sire thou to serue and honour hiâ— much more heereafter and say 〈◊〉 him Behold O my King my Loâ—â— I cast at thy most holy feet not onlâ— all my goods and wealth but my honour also my content my life my selfe and all tread vpoâ— me and do with me what thou wilt for thou art my God my King and Lord the head of Angelâ— and men better and exalted aboue them all THE XXX MEDITATION Of the supper which Christ our Lord made which his Disciples THE 1. POINT TO consider how Christ our Sauiour sent Saint Peter S Iohn his Apostles to prepare for the legall supper of the Lambe and how that forth with the Goodman of the house to whome they were sent inspired by the Holy Ghost gaue them the best best accoÌ„modated roome of the whole house Ponder the fauour which Alâ—mighty God vouchsafeth to doe theâ— in pdrticuler wheÌ„ he entred into thy house that is into thy soule to celebrate therein his feast and Pasch and make thee thereby partaker of the merits of his most precious bloud passion Gather hence great sorrow and repentance for that thou â—ast bebaued thy selfe so ill towardes so louing a Lord seeing not once but many times thou hast shut the dore of thy soule vpon him shutting it against his diâ—ine inspirations thou hast opened it to the persâ—asions of thy enemy the Diuell whome thou hast receaued and entertained as if he not God had beene the owner and Lord of thy soule And therfore that which thou ougntest to do is to offer him not only the best roome in thy house that is thy soule but also to giue it him wholy for it is all wholy his And would to God it were better then it is that it might please his diuine Maiesty to â—ome dwell in it for euer THE 2. POINT TO consider how that Christ our Lord the day being come wheÌ„ the Paschal lambe was to be eaten wold fullfill that ceremnny of the Law for the accomplishing of the shadows and figures of the old law be sacrificed as the true Lambe which taketh away the sinnes of the world at the same time and in the same place that the mysticall Lambe was wont to be sacrificed Wherefore our Lord being at the table with his disciples and all things being prepared and ready he said vnto them With desire I haue desired to eate this pasch with you to giue you to vnderstand how much I loue you as if he should say Very long haue I greatly desired this day and this houre wherein you shall see nothing in me but ignominies reproaches blowes stripes woundes c. Ponder the great and earnest desire which God had to suffer and to giue his life for thee longing to be plunged
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
kill him he is iudge that shall iudge and condemne them Finally he is he which is to their losse and eternall griefe THE 4. POINT TO consider how Christ our Lord the most innocent Lambe himselfe giuing place to the fury of his enemyes was deliuered vp to the rauenous wolues and prinoes of darknes which are the infernall spirits by meanes of his seruants and ministers to be put to all manner of torments and cruelties his life not eâ—cepted as in holy Iob it was when he was delluered to the power of Sathan but without any limitation at all that they might wreâ—ke their fuâ—y vpon his most sacred hamanity Ponder the 〈◊〉 rudeneâ— of those sauadge suryes maâ—ing their sport pastime to iniure â—nd torment the Sonne of God of whome they had receaued so great â—enefits and whome a little before they had iudged worthy of highest â—onour but forgetting all this they Stroke him on the face they spurned and buffeted him with their fists they plucked him by the haire by the heard Hence thou maist stir vp in thy selfe shame and confusion for that thou hast beene so bold as to handle thy Sauiour as ill as these traitors did laying thy sacrilegious and violent hands vpon him if not in outâ—ard shew at least through thy manifold sinnes and wicked deeds persecuting him with them as hit enemies did not once only as they did but many times THE XXXVI MEDITATION How Christ our Lord was apprehended THE 1. POINT TO consider how our Lord being Innoâ—â—ncy it self was reckoned treated as a Theese and for such his enemies came to apprehend him with chaines and cordes vvith swords and clubbâ— and our Sauiout gaue them power ouer his body to spurne torment it at their pleasure Ponder the surpassing great â—umility of our Lord and how he is â—ast at the feet of most vile sinâ—ers whose sâ—at and throne is aboue the Seraphims hovv he is kicked at and troden vnder foot as a malefactour who is the mirrour of innocenâ—y and the vnsported Lambe Admire the rare submission humiliation of so great a God who did not only prostrate himselfe at the feet of his Apostles and of Iudas and washed them and kissed them but also suffered this traytor and his accursed company to set thâ—ir abominable fert vpon him to tread vpon him and spurne him Gather hence an earnest desire to yield and humble thy selfe to thy inferiours be holding Christ thy Redeemer so humblâ— and meeke and considering of whom and for whom he recâ—â—ueth such iniuries râ—proaches THE 2. POINT TO consider how that wicked band of souldiers after they had striken and abused Christ our Lord tying him by the wrests with strong cords like a Theefe they brought him bound vnto Annas the High Priestes house Ponder how farour Lord was from being a Theefe and robber of other mens goods for he gaue all he had and that which was particuler to himselfe alone for thy good tooke vpon him the forme of a seruant concealing the dignity of a Lord and Maister But if to rescue and deliuer soules out of the thraldom of Sathan and to dravv our harts to his loue which he hath euer done be to beâ— Theese beseech him to take thy hart and all that which thou hast besides And with earnest affection say vnto him Bind o Lord I beseech thee my hands with the fetters of thy loue that my workes may be grateful vnto thee Bind my memory that it for get not so many fauours and benefit which thou dayly bestowest vpon me Bind my eyes that they may not behold vnlawfull thinges Binâ— my tongue that it detract not noâ— murmure against my neigbour Bing my feet that they may only walke the pathes of thy diuine Commandements Bind finally O Lord this nature of myne and all my seâ—es and powers from all that which is sin and offence set me free to all that which is vertue THE 3. POINT TO consider that the Apostls seeing their Lord Maister apprehended by the lewes â—ast bouÌ„d much affrighted fled away and forsooke him Ponder how thy Sauiour in this â—xigent is all alone and forsaken of his friends enuironed with cruell and mercilâ—sse enemies how he was well accompayned at his supper and in time of prosperity but now abandoned of all in time of 〈◊〉 From hence thou mayst gather confusion and shame for 〈◊〉 often forsaken left thy Father Lord and Maister and omitted to accomplish his holy will to fulfill thine ovvne And our Sauiour heere being forsaken of his heauenly Father and of his disciples giuâ—th thee a rate example of patience that if thoâ— be destitute left by thy friendes kinsfolkes thou eâ—dure it patiently for iâ— is not much that the disciple suffeâ— that which his Maister hath suffered before him Beseech him humbly that seeing he is a true faythfull friend he will neuer forsake thee although all others should forsake thee but esâ—pecially that he will not leaue thee iâ— the houre of thy death THE 4. POINT TO consider who this Lord is vpâ—â— whome so many iniuries are discharged who he is that sustaineth 〈◊〉 many reproaches indigâ—ities 〈◊〉 whose hands he taketh them Ponder first that he is the Etâ—â—nall Word of the Father of infinit vertue innumerable goodnâ—s truâ—â— glory and the cleare fountiane of a beauty He it is that is bound manaâ—â— cled buffâ—ted haled spurned an trâ—dden vnder foot He it is that handled in so vâ—humane and ruâ—â— manner Ponder secondly the grieâ— which our Sauiour sâ—lfe seing himself â— much abused by so base a people â—nd so vngratefull that for so many â—enefits returned him so many so â—â—ieuous iniuries And if God tooke so heauily to be so delt with all by â— enemies how heauily did he take suffering the like from his friendes â—eing himselfe all alone and desolate in so great aâ—fliction hauing beene trayed and sould by one of them â—nyed by another and forsaken of 〈◊〉 Gather from hence a desire to come a true disciple of our Lord deuouring neuer to leaue him but accompany him and follow him â—en to the Crosse that so thou maist â—oy him in his glory â—HE XXXVII MEDITATION 〈◊〉 Christ our Lord was presented before Annas the high Priest THE 1. POINT â—O consider vvhat thy God and Lord suffered in that long way betweene the garden Annas his house vnto vvhome his enemieâ— carryed him buffeting him spuâ—â—ning him and forcing him to goe aâ— pace halfe running and trayling hiâ— on the ground as it is wont to happâ— to them that are led like theeues anâ— maleâ—actours are fettered chaâ—â—ned Ponder the meeknes silenâ—â— wherewith our Lord suffered so mâ—â—ny affronts not hauing deserued 〈◊〉 of them for he neuer had 〈◊〉 could haue coÌ„â—nitted any fault thouâ—â— his aduersaries pretended that he 〈◊〉 guilty of many Gather hence a great desire â—â—â—mitate the exaÌ„ple of thy Lord in bâ—â—ing silent suffering patiently whâ—â—
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
plight in which thou seest â—m and his vnspeakable charity giâ—th testimony of him that he is the â—nne of the liuing God For no oâ—â—r then he could haue vndergone so â—ny torments for the sinnes which neuer committed And adoring 〈◊〉 with all thy hart thou shalt say â—ou o Lord art my Christ my â—â—d my Sauiour my Redeemer he who thirty and three yeares â—st so great and earnest desire and â—ging to see this day of payne and â—ction once come to deliuer me from the eternall affliction and payne THE 2. POINT TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demauÌ„d he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue And thinking any punishment that they coulâ— inflict vpon him by their lavv to little they yielded him vp to the seâ—cular power of the president Pilate that he might sentence tormeÌ„t hiâ— more cruelly Ponder the prouidence aâ— vvisedome of our Lord God vvâ—â— would that the Iewes and Gentiâ— should concurre to the death of hiâ— who dyed for the saluation of all 〈◊〉 his death is our life his condemâ—tion our saluation Gather hence compassion griefe to behold thy Lord 〈◊〉 God hated of all as well of these his owne nation as of strangers 〈◊〉 lament for that many Christians the like through their sins if those who haue obligation to serue honour him do this what wonder is it iâ— the Turkes Gentills who know him not do offend him THE 3. POINT TO consider the presentation and accusation of Christ before Pilate as if he had beene a malefactour and a seditious person being accused as one vvho prohibited Tribute to be giuen to Caesar making himselfe the Messias promised of God Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his â—vvne defence shevving heerin his great meeknes and patience and declaring in fact how earnest a desire he had to dy for our saluation seeing he would not by speaking for himselfe cause his death to be one iote deâ—ayed From hence thou mayst gather â—hat the strongest armour to resist â—y enemyes in the midst of the temâ—ests of aduersity and persecution 〈◊〉 confidence in God such as our Lord had whose name is Admirable for he is not only admirable in perfections miracles but also in humiliations and afflictions Admirable in meeknes admirable in patience in suffering admirable in silence giuing thee example how thou oughtst to keep silence and not excuse thy selfe when thou art reprehended for thy misdeeds sins albeit thou find not thy selfe in conscience guilty of any thing THE 4. POINT TO consider hovv Pilate hauing heard all these accusations entred vvith Christ our Lord into the Pallace to examine enquyre of him concerning all that vvhich vvas layd to his charge hauing heard all his diuine answers from the mouth of God in whome neuer was found deceit perceiuing his vprightnes integrity iudged him to be an innocent man Ponder the desire our Lord had that that miserable iudge would open the eyes of his soule to receauâ— the beame of his diuine light But thâ— vn happy wretch although he began to haue a desire to know the truth yet he did not expect answere because he deserued not to heare it from the mouth of the true God Gather from hence desires to know the truth and that God as the Father and author thereof will reach it thee beleeuing that his life is truth his miracls truth his SacrameÌ„ts truth truth all that he taught preached Wherfore seeing this is the most certayne truth although the defence thereof cost thee thy life as it cost thy God his life be glad to loose it for him neyther loosing it shalt thou loose it but gayne it euerlastingly THE XLII MEDITATION Of the presentation of Christ our Lord before Herod THE 1. POINT TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee and vnder Heâ—rods iurisdiction who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe sent him vnto him that he might iudge discusse the processe of that prisoner whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace those his cruell enemies carrying him with great violence tumult and noyse through the middest of the market place streets of Hierusalem that he might be seene noted of all esteemed guilty Haue compassion to see the Son of God haled to so many Tribunalls and Iudges euery one vvorse then the other his diuine maiesty ordayning it so that he might haue abundant matter wherein to shew his inuincible patience humility and longanimity giuing thee an example that thou mayst know wherein to imitate him and follovv his vertues THE 2. POINT TO consider how glad King Herod was when he saw our Sauiour because he had heard many thinges of him the wonders he wrought the miracles he did so desired that he would do some before him Ponder how Christ our Lord to eschew death or any other torment would not do any miracle before Herod also because he knew that he was moued to desire it through pride and vaine curiosity not of a desire of his own spirituall benefit neyther would our Lord speake one word in defence of himselfe or to that he asked him all which redounded to hiâ— greater reproach Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence make answere for thee in all thy doubts difficulties for the benefit of thy soule thou being full of darknes ignorance of thy selfe art not able to giue any answere to the purpose nor to rid thy selfe of the questions impugnations of others THE 3. POINT TO consider how that Herod seeing our Lord not to yield to his desire nor to satisfy his curious leuity did contemne him and with all those of his court held him for a simple foolish fellow and therefore not so much worthy of death as to be mocked scorned at so in derision mockage put on him a vvhite homely garment Ponder hovv Christ our Lord 〈◊〉 heere mocked disgraced by the King and all his Courtiers who made a foole of him stood plucking him pinching him iesting at him in most rude vnciuill manner And when they had done the King sent him backe to the President Pilate as if he should haue sayd vnto him Loe I send you backe this foole idiot From whence thou mayst gather desirs to accompany in spirit thy true King Lord vvho suffered all these opprobrious things with admirable patience teaching thee to make small reckoning of the iudgements opinions of this world which are meer folly what people say or do desire to suffer for iustice
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
〈◊〉 thy selfe poorely apparelled and to want necessiâ—ies seeing so rare an example as Christ our Lord hath giuen thee of sâ—fferances nakednâ—sse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerâ—y thy riches his conâ—usion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers â—aying the Crosse on the ground they commanded him to lye downe vpon it on his backe that he might be nayled to it so he did Ponder first the most excellent obedience of thy Sauiour which shined most in hearing and obaying in whatsoeuer hard difficult matters those cruell tormentors proposed vnto him giuing thee an example to subiect thy selfe to euery humane creature for his loue where there is no sinne Ponder secondly â—ow our Sauiour lying vpon that bed of the Crosse which thy sinnes had prepared for him lifted vp his eyes to heauen and rendred thankes to his Eternall Father for hauing brought him to that point wherein he beheld himselfe so poore so dishonoured and misused for his loue Gather hence whâ—n thou shalâ— see thy selfe in adâ—ersity and distresâ—e to be resigned to the diuine vvill in thâ— giuing Almighty God due thanks for them for once giuing thanks to God in aduersity is more worth and of mâ—re merit then many tymes iâ— prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the â—xâ—essiue paines which he felt when those rough and boisterous nailâ— eâ—tred breaking the veynes piercing 〈◊〉 sinewes and renting thâ— most tender parts of the most delicatâ— body of all bodyes enduring with great patience and loue to see himselfe so loaden with painâ—â— ful of vâ—â—peakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâ—ed hands and diuine feet to shew theâ— that he should haue thee alwayes imprinted in his hands feet so great was the loue and holy zeale whicâ—â—e had of the saluation of soules and of thine in particuler Gather hence deâ—ires of thy he owne saluation and of thy neighbours setting light by whatsoâ—uer difficultyes paynes and trauells which to deliuer them out of siâ—ne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some â—ort thy Captaine Iesus who vvith so great loue gaue his life for them hanging on the Crosse. THE 4. POINT TO consider that after Christ our Lord was nayled to the Crosse his enemies lifted it vp on high with that true lambe of God vpon it who taketh away the sinnes of the world letting it fall downe voilently into the pit which they had made for the purpose Ponder the paine confusion and shame vvhich Christ our Lord had when he savv himselfe on high naked in the middest of an open field full of innumerable people and as another Noe exposed shamefuâ— to the sight of all without any thing to couer his nakednes withall noâ— hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him Gather hence a great shame confusion at the small griefe sense feeling thou hast of the paynes of our Lord not shedding so much as onâ— teare of compassion wheras he powreth out all his bloud And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord that they were â—orne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause â—hy he endured that which he did shouldst acknowledge be thankeâ—ull for it and haue a speciall and inâ—ard feeling thereof seeing he suffeâ—ed it in benefit of thee THE XLIX MEDITATION Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD TO consider the great charity of our Lord which waâ— such that before he vvould comfort his Mother before he vvould prouidâ— for his friends before he would coÌ„mend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ— Crosse was to excuse his enâ—miâ—â— who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâ—ous dâ—lors paines in euery part of his body noâ— finding any place of rest in that harâ— bed of the Crosse euen then did lifâ— vp his diuine eyes to heauen shedâ—ding teares of most tender loue anâ— compassion opening his diuiâ— mouth not to commaund that firâ—â— should câ—me from heauen as Eliâ—â— prayed but to beseech his Eternall Father to pardon those which were there and the sinne they committed in crucifying him Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee To loue thyne enemyes to pray for them that persecure thee that by this example thou mayst learne and know to doe the like THE 2. WORD TO consider how that the second Word which thy Redeemer spake from the chayre of the Crosse was to pardon the Theefe graunt him heauen Because he confessed his fault and declared the innocency of Christ our Lord and freely and plainely â—alling him King craued fauour aâ— his hands saying Lord remember â—e when thou shalt come into thy Kingdome And so our Lord Iesus â—id honouring this thâ—eâ—e before his â—ternall Father aâ— he conâ—essed him â—eforâ— men â—nduing him with so exceeding great graces priuiledes that being the last 〈◊〉 made him of all mortall men the first who departing this life should presently reâ—eaue the reward of glory Ponder that if God rewarded him with so great liberality who did only follovv him not fully three houres hovv will he reward those who shall serue and follow him vvith perfection all the houres dayes of their life And if our Lord shewed himselfe so gratefull to this sinner who had iniuried him innumerable tymes for one only time that he confessed and honoured him what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him Gather hence desires to serue him alwayes that securely vvitâ— confidence thou mayst haue accâ—ssâ— vnto him and aske him thâ—â— vvhich this good theese did aske him saying Remember me o Lord that is remember not my sinnes nor the robberies which I haue done but that am a frayle man and infirme that am thy creature made to thy imagâ— likenesse wherefore I beseâ—h the to remember me THE â— WORD TO consider that the third word which Christ our Lord spake froÌ„ the Altar of the Crosse was to recommend his B. Mother to Saint Iohn S. Iohn vnto his Mother And from that houre the disciple tooke her to his owne and loued her with speciall loue Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin for she throughly weighed the inequality of the change which
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 〈◊〉
disgraces had been such and so greaâ—â—his honour also exalâ—ation should begin euen from the Crosse many of his enemies euen then confessing him to haue been the Sonne of God And therefore he ordayned that Ioâ—â—ph should ioyne with Nicodemus â—nd that both togeather shoud stoutly without respect or seare of the lewes vndertake that enterprize Gather hence desires that God would vouchsafe to touch thy hart â—ith the vertue and force of his diâ—â—ine inspiration that making no acâ—â—ount of humane feare nor of the sayâ—â—ngs of men thou mayst with great â—â—rtitude and zeale set vpon whatsoâ—â—uer shal be for the seruice honour 〈◊〉 glory of his diuine Maiesty as these â—aints did THE 2. POINT TO consider that these holy men hauing first obtayned leaue of the â—resident Pilate to bury the body of â—â—eir Maister came to the place where â—ur Lord Iesus remayned hanging â—n the Crosse and hauing comforted â—e afflicted and sorrowfull Mother â—nd craued her licence tâ— mount â—â—to the Crosse she willingly 〈◊〉 them Ponder first hovv they kneeled dovvne vpon their knees anâ— with exceeding great deâ—otion madâ— their payers to Christ crucifyed saying O good Lord thou didst perâ—it that those sacrilegious hands vvhich haue intreated thee in thiâ— manner and put thee vpon the crosse should hale and pull thee so irreueâ—renly graâ—nt that the hands of thesâ— thy deuout seruants may with reâ—erence touch thy sacred body tak◠〈◊〉 dovvne from the Crosse. Wheâ—â— they had sayd these or the like wordâ— with many teares rearing the ladderâ— they mounted vp with great silencâ— to the Crosse and tooke downe thâ— holy body placed it in the armeâ— of his most Blessed Mother who tâ— receaue it to wash it with her tearâ—â—â—te her selfe downe hauing euer beâ—fore stood constant at this rufull anâ—â—orrowfull tragedy Ponder secondly the angâ—isâ— and grieâ—e of mind that the Blesseâ— Virgin felt whâ—n she beheld and imâ—braced that sacred body of her Sonne â—nd our Lord so mangled how she held him fast in her armes and layd her face betweene the thornes of his â—acred head and ioyned her face to the face of her Beloued Sonne O â—ovv vvould this soueraigne Lady â—hen remâ—ber how far different kisses imbracings were these from those â—hich she had giuen him in his natiâ—â—ity childhood and what diffeâ—â—ence there was between these dayes â—nd those vvhich she had spent vvith â—im in Bethleem and in Hierusaâ—em â—ow cleare was that night of his naâ—â—â—ty and how darke and obscure 〈◊〉 this day of his passion How rich 〈◊〉 she in the stable and how poore 〈◊〉 the Crosse And if when she lost 〈◊〉 whiles he was yet aliue she was 〈◊〉 much grieued and aâ—â—licted for his â—â—sence how great vvas her sorrow â—ere seeing him dead in her armes 〈◊〉 in so vvocfull a shapâ— vvithout 〈◊〉 it was a sword of so excâ—ssiue 〈◊〉 vnto her that it priâ—rced he◠〈◊〉 soule and hart Gathâ—r henâ—e desires that our Blâ—ssed Lady vvould vouchsafe to giue thee licence to adore him in spiâ—rit to kisse and haue in thy armeâ— her most holy Sonne as she held him in hers obtayne for thee some inâ—vvard griefe and feling of the Passion death of her God thy Lord to the end that thou mayst be par aâ— ker of his trauells seeing thou hope â— hoaue part of his ioyes and Resuâ— rection THE 3. POINT TO coÌ„sider how that after the moâ— Blessed Virgin had held the deaâ— body of her Blessed Sonne for some time in her lap Ioseph and Nicodeâ—mus fearing least she should dyâ— with griefe besought her with all huâ—mility and respect she would moderate her sorrow giue them leau to bury him she yielded to their râ— quest forthvvith those holy me annoynted him with Mirrhe anâ— wrapt him in a cleane syndon c◠〈◊〉 his face with a napkin Ponder the loue which Chrâ— our Lord had to poueâ—ty for 〈◊〉 would not that the Myrrhe wherâ—â— with they annointed him the napkin and sheet in which they foulded him should be his owne but anothers his sepulcher borrowed as iâ— were lent him of almes Hence thou mayst gather to loue pouerty which this our Lord loued so much exercising thy selfe in this vertue in life death as he did because if thou renounce not all that thou possessest in imitation of him thou canst not be his disciple THE 4. POINT TO consider how the body of our Lord being annointed bound in a white syndon they found means to carry him bury him in a new monument which was in a new garden hard by the place where he was â—rucifyed there they layd the holy â—ody of our Sauiour And when the â— Virgin saw that there she was to â—aue him whom her soule loued so much the treasure of her hart then â—er griefe began a fresh she fell to â—ment her solitude Ponder hovv he vvho is the plendour brightnes of the Father the glory of Angells the saluation life of men refuseith not to be straitned and prest togeather as it were enclosed euery day in the loathsome stincking sepulcher of our brests couering his sacâ—ed body vvith the white vayle of the accidents or forme of bread Gather from hence desires to beâ—seech this Lord that seeing he vouch safeth to straiten as it were himselfe and to enclose himselfe so often in thy sepulcher to the end thou mayst reâ—eaue eate him being as thou arâ— a silly vile worme he would alsâ— renew thee with vertues that so thy sepulcher may become remaynâ— cleane pure as if no dead thing ha◠〈◊〉 some in it THE THIRD BOOKE OF MEDITATIONS Appertayning to the Vnitiue Way What is the Vnitiue Way THE end of the Vnitiâ—â— Way is to vnite and ioyne our soule vvith God by perfect vnion sloue being glad vvhen we conâ—â—der his innumerable and infinite â—ches and perfections reioyâ—ng at 〈◊〉 infinite glory povver and wisâ—me desiring that he be â—â—â—wne of all the world and that his holy and diuine will be done and performed in all creatures For this is the way by which those who arriue to the perfect state of vertue do walke exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION How our Lord descended into Limbo of his glorious Resurrection THE 1. POINT TO consider how our Lord Iesuâ— Christ hauing finished the conâ—bate of his Passion to accomplish fully the businesse of our saluation as soone as he had giuen vp hâ—â— sacred Ghost leauing his body deaâ— on the Crosse in soule he descendeâ— to the lowest parts of the earth intâ— Limbus to deliuer the soules of thoâ— holy Fathers that were there and 〈◊〉 carry them with him to heauen Ponder how our Lord thouâ—â— he were so mighty and powerfuâ—â— that he could vvith one only word haue deliuered out of Limbo those holy soules without descending thither personally as he did vvith Lazarus when he called
forth with meekly anâ— louingly discouered himselfe vnto hâ— disciple calling her as he accustomeâ— Mary And the presently acknowâ—ledging his voice ansvvered Maâ—â—ster seeing her Lord and her Goâ— glorious and risen to life she adorâ— him Ponder how far the ioy aâ— miration deuotion and astonishmeâ— she conceiued of so great a wondeâ— might extend it selfe finding so muâ— more then she desired for seeking dead body she found her Lord aliâ— and victorious ouer death And 〈◊〉 sting her selfe at his feet she vvouâ— haue adored kissed the most cred signes of his wounds that vvâ— beautifull and resplendent but oâ— Lord vvould not permit her as the saying Do not touch me for I haâ— not yet ascended to my Father thou thinkest I am not to leaue thee so soone neyther shall this be the last tyme that thou shalt see me for he fulfilled her desires when he appeared to the women with whome she also was From hence thou mayst gather seruent desires to seeke God for if thou exercise thy selfe in the vertues of loue and deuotion patience â—nd perseuerance in which this holy sinner exercised her selfe seeking our Lord be assured that albeit thou hast been as great a sinner as this his disâ—ble as he will shew thee his mercy â—raunting thee that vvhich he gaue â—nto her to wit to see her Lord and â—ayster risen glorious THE 4. POINT TO consider the infinite charity of thy Redeemer in honouring sinâ—ers truly penitent sith that he chose â—ran eye witnes of his Resurrection woman a notorious sinner that he should deserue this â—sapnâ— the Apostles yea bâ—â—fore the 〈◊〉 of the Apostles before the â—sciple singularly belouâ—d thoue the rest of the Apostles because with so many teares such perseuerance shâ— had sought the Blessed body of her Lord. Ponder how that the multitudâ— of sinnes past do not preiudice wheâ— they are recompenced with greateâ— seruour present Wherefore in regard that Magdalen was emineÌ„t in perforâ—ming many thinges that others diâ— not for the loue of Christ as we haâ—â— said in her 25. MeditatioÌ„ of the seconâ— booke was present accompaâ— nied him at mount Caluaty assâ— sted at his buriall euen so she 〈◊〉 most fauoured cherished of all Gather hence courage conâ— dence that thou be not dismaid at thâ— multitude of thy sinnes for if thoâ— some in time art diligent in the seâ— nice of God excelling therein througâ— particuler seruices he will bestow 〈◊〉 thee speciall graces fauours thâ— thou mayst deserue to see and eâ—â— him for euer in his glory THE IIII. MEDITATION Of Christ his apparition to the Apostle Saint Peter THE 1. POINT TO consider how Saint Peter S. Iohn went to the monumeÌ„t entring in saw only the linnen clothes wherein his holy body had beene vvrapt and the napkin lying at one side which they tooke for a certaine signe of his Resurrection as the women had told them Ponder hovv that amongst the disciples of Christ Peter and Iohn were the most seruent and who â—â—celled most in the loue of Christ â— Lord for although these Apoâ—les knevv right well of the persecuâ—on that the lewes raised against the â—ciples of Christ keeping watchâ—n at the monument they resolued â—uertheles to go see how matters â—ssed Gather hence how the loue of â—d maketh all thinges easy ouermaistereth preuayleth agaynst difficulties be they neuer so great Beseech him to graunt thee that loue charity which he gaue to his Apostls that laying aside humane feare thou mayst seeke him and enter whereso euer he shall be THE 2. POINT TO consider hovv these Apostles returning to their lodging Saint Peter retired himself to pray al alonâ— and to ruminate vpon this mistery and meruayling with himselfe at thaâ— vvhich he had seene and done ouâ— Lord appeared vnto him risen anâ— glorious Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle when he perceiueâ— him present whome his soule loueâ— and desired With hovv liuely a faâ—â— of the Resurrection vvould he say I verily belieue o Lord that thou aâ—â— Christ the Sonne of the liuing Goâ— with what deuotion and tears vvoulâ— he cast himself at the feet of his Loâ—â— and Mayster who had done the samâ— vnto him the night of his Passion deeming himselfe vn worthy of such a sight and presence vvould repeate those vvordes which he had spoken vpon another occasion to wit Goe forth from me o Lord because I am asinnefull man But by how much the more he humbled and debased himselfe the greater were the prerogatiues fauours he bestowed vpon him Ponder secondly what it was whereby Saint Peter made himselfe vvorthy of this apparition and thou â—halt find that it was the prayer and meditation of the thing he had seene in the monument Gather hence desires to be a loâ—er of prayer because that a good â—ife repentance of our sinnes and purpose of amendmeÌ„t are the means â—redemy to find see enioy Christ â—sen glorious THE 3. POINT â—o consider how that the holy Apostle enioying that soueraigne â—ght and presence of Christ risen 〈◊〉 Lord would say vnto him Peace to thee it is I feare not thy sinnes are forgiuen thee Ponder how much S. Peter would be abashed and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him and it is credible that he would abundantly renew his teares weeping bitterly and lamenting his sinne crauing agayne pardon therof From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes doe pennance for them Wherefore if thou lamentest thy sins although thou be a greater sinner theÌ„ this Apostle was and so vn worthy to receaue fauour benefits yet comming in time thou shalt make thy selfe worthy oâ— his soueraygne apparitioÌ„ in the Kingâ— dome of his glory THE 4. POINT TO consider how Christ our Lorâ— hauing visited S Peter sayd vntâ— him Goe confirme thy brethe in the fayth of this mistery so hâ— our Lord vanishing out of his sighâ— betooke himself presently with great ioy content to the place where his companions were to confirme them in fayth as his mayster had giuen him in charge And the testimony he gaue of the Resurrection of our Lord was so effectuall strong that many belieued in him Ponder the great desire God hath of thy saluation and that thou shouldst know the mistery of his Resurrection giuing thee maisters to instruct declare it vnto thee that thou shouldst belieue in him thereby to obtaine eternall life And gathering hence desires to be gratefull vnto our Lord endeaâ—our to make benefit of the fauoure thou shalt receaue at his diuine hand â—o confirme thy brethren in vertue with thy exaÌ„ples words that they may glorify prayse him THE V. MEDITATION Of Christ his apparition vnto the two disciples that went to Emmaus THE
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
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