so but maketh choice of that which is most to the purpose for the curing of his infirmity So we see that blind man in the Ghospell to haue done who went to our Sauiour crying and beseeching him to haue mercy on him whome when our Lord asked what he would haue him to do vnto him he forhwith represented vnto him his greatest necessity and that wherin he receaued most affliction which was the want of sight and of this therfore he craueth remedy So that we see he did not demannd any otherâ—thing whereof he had also need for he did not say Lord Bestow a garment on me for I am poore giue me necessaries to maintaine me for I am in need these thinges he did nor beg but all the rest omitted he imploreth remedy for his greatest necessity After this manner we see the holy Prophet Dauid to haue done for he directed his Prayers to obtaine that which he desired and had most â—eed off and so he sayth in one of his â—psalmes One thing I haue asked of our Lord this will I seeke for and procure vntill I obtaine it Euen so we ought to doe in our Praiers to Almighty God insisting perseuering therin vntill we obtaine And hauing once preuayled against that vice pasâ—ion or bad inclinatioÌ„ which did most â—fflict and molest vs then are we to â—all in hand with another thus in â—ime we shall subdue and cut off the â—eads of them all with the sharpe â—iercing sword of Prayer But heere it seemeth vnto me â—hat some will doubt and say How is â—t possible for me to apply this point of Prayer mistery which I mediâ—ate and wherin the charity of Christ â—nd his loue towardes me doth most â—ppeare and wherein his greatnesse â—nd goodnesse is most apparent to â—he necessity I haue of humility patiâ—nce purity and other vertues And how when thinking on the glorious misteries of Christ can I haue sorrow for my sinnes and in his dolorous and painefull passage ioy and spirituall contentment Wherto I answer two thinges the first that it cannot be denied but that some Mysteries are more to the purpose then others to gather the fruit of some vertues more then they be for others Let vs put an example In the birth of the child Iesus who doubteth but that the humility pouerty which Christ there did practise and experience in his owne persoÌ„ do shine most bright and are most eminent in that mistery In the crowning with thornes the contempt of worldly honour In the whipping at the piller the mortification of the flesh and in the mystery of the Crosse the humility patience and obedience which Christ exercised suffering himselfe to be nayled thereunto The second thing is and that of much importance to be knowne that vpon whatsoeuer point or mystery we meditate we may apply it to â—he vertues we haue most need of 〈◊〉 most for our purpose for that the â—onsideration of euery one of them is 〈◊〉 certaine diuine Manna which tastâ—th to euery one according to his deâ—ire If we will that it tast of humility â—hen of humility the consideration of â—innes of hell of death will sauour â—nd tast If of patience and the loue â—f God hereof the Passion and Reâ—ection of Christ will tast being euery where full of motiues for the one 〈◊〉 incitements to the other If of poâ—â—erty and mortification of the flesh â—nd so of all the rest the most holy â—fe of our Lord Iesus will affoard vs â—atter for our spirituall gust in ech â—ne abundantly But let vs see the â—ractise of this declaring it by some â—ew examples Put the case we meditate vpon â—ome part of the Passion and Paines â—f our Sauiour would draw therâ—ut desire and affection of ioy and â—pirituall gladnes Consider to this â—nd and reflect vpon the exceeding â—reat glory and praise which through â—â—ese paines and ignominies did arise vnto God both in heauen and earth and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ were purchased for mankind and heerat we may reioice therein fulfilling the counsayle of the Apostle Reioice in our Lord alwaies If we meditate vpon the glorious Resurrection of Christ our Lord and desire to haue sorrovv for our sinnes Consider that this our Lord doth therefore rise againe to bestow on vs the life of grace deliuering vs from the death of sinne and by the beauty of the glorious life which he promiseth in this spirituall Resurrection we may gather the lothsomnesse and deformity of the death of sinne from which by his death he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is and to loue and imbrace the beauty seemlinesse of grace If meditating on the Ascension of our Sauâ—our we desire to reape the fruit of patience let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne for the paynes he suffered 〈◊〉 his loue that we may like wise â—â—ue patience in ours Finally if thinking vpon the â—â—ost holy lyfe of Christ we would be â—â—ued to the contempt of the world â—hold the little reckoning he made the honours and vaine estimation â—â—â—erof that the glory which ought be esteemed is the Eternall which â—â—â—rist our Lord hath and doth comâ—unicate vnto his But now all this supposed â—â—ich hath bin said that which hereâ—â—maketh most for our purpose is 〈◊〉 light and direction of the holy â—â—ost who in what mystery soeuer 〈◊〉 shall meditate will best suggest 〈◊〉 graunt vnto vs the feeling of the â—â—rtue we most pretend and which it â—â—houeth vs most to seeke for and 〈◊〉 obtaine at his holy hands THE XIIII ADVERTISMENT Of Iaculatory Prayers to be made 〈◊〉 in and out of Meditation IT is a very good remedy to exeâ—â—cise and stir vp the soule that prayâ—eth as well in time of distractioâ—â— and driâ—esse in meditation as to coâ—serue deuotion in the rest of thâ— day to walke alwaies as in the presence of Almighty God and no lessâ— for such as haue not health to pray 〈◊〉 mediâ—ate to vse some short payeâ—â— or iaculatory aspiratioÌ„s which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto heâ—â—uen crauing of Almighty God 〈◊〉 few words his diuine loue his graâ—â— or some vertue whereof he standetâ— most in need as it were represeâ—ting and laying before his maiesty his owne weaknesse asking humblâ— remedy therof or victory ouer somâ—â— vice from which he most desireth 〈◊〉 be freed The practise of these shoâ—â— prayers is as solloweth â— my God that I could alwayes â—e thee â— that I could perfectly obey thee â— that I could alvvaies serue thee â— that I neuer had offended thee â—â—at I could see my self free from 〈◊〉 or that imperfection â— that I could obtaine this or that â—â—â—ellent vertue Giue me o Lord purity of soule â—â—â—nility of hart pouerty of spirit Pardon my sinnes
the point or points of the Exercise THE EXAMEN OF our Conscience THE examen of our Conscience that it may be done well must coÌ„sist in the fiue points following heere briefly declared The first 〈◊〉 to giue thankes vnto Almighty â—od for the benefits receaued at his â—ost liberall hand to wit for that he â—ath created redeemed and conserâ—ed vs and hath made vs Christians â—nd chiefly for those which he hath â—one vnto vs in particuler for which 〈◊〉 owe vnto such a most liberall â—ord speciall gratitiude The second is to aske of his diâ—â—ne Maiesty light grace to know 〈◊〉 amend the faults committed aâ—inst him that day The third is to bethinke our â—â—â—ues diligently to examine from â—â—ure to houre since the morning 〈◊〉 did rise vntill that present tyme 〈◊〉 our thoughts wordes and deeds â—hat we haue done spoken or hath â—â—â—ssed in our mind The fourth is to render harty â—ankes vnto God our Lord for all 〈◊〉 good which we shall perceiue to â—ue done not attributing vnto our â—â—â—ues being so bad as we are any â—â—od thing of those which we haue one but vnto God who moued vs to do them The fifth and last is to be sory with all our hart for the offences we shall discouer in our selues committed against so good a Lord crauing pardon for them And so finally firmely proposing through the assistance of his diuine grace to ameÌ„d let vs repeate this Act of Contrition to obtaine pardon for our sinnes O my Lord Iesus Christ true Goâ— and Man my Creatour and Redeemer thou being whome thou art for that I loue thee aboue all things I am sory with all my hart that I haue offended thee And heere I firmely purpose neuer to sinne any more to auoid all occasions of offending thee as also purpose to confesse and fulfill the pennance enioyned mâ— for the same And in satisfaction therâ— of I offer vp vnto thee thine ownâ— sacred Passion the merits of thy 〈◊〉 Mother the Virgin Mary of all thâ— Saints and all my workes labours and paines yea and my whole life And I trust in thy infinite goodnes 〈◊〉 mercy that by the merits of thy moâ—â— â—recious Bloud and Passion thou â—ilt forgiue me all my sinnes and â—estow vpon me such plenty of thy â—race as there with I may be able to â—â—ead a holy life and perfectly to serue â—hee vnto the end Thus we are to make our Exaâ—en with all care and diligence euery â—ight the good and manifold fruits â—hereof are such and so admirable â—â—at they cannot be worthily declaâ—ed For by this Examen we cut off â—ll culpable ignorance and free our â—elues from hidden sins which thence â—o arise and do that which is in vs â—o know the truth the which Alâ—â—igty God doth also the rather disâ—lose vnto vs. By this Examen we â—ulfill those Commandements and Counsels of Christ so earnestly and â—ften repeated by him in the Ghospel â—aying Watch and pray because you â—now not the day and houre of your â—â—eath nor of your iudgment Be you â—eady for that vvhat houre you â—hinke not the Sonne of man will â—ome to call you vnto his diuine â—udgement By this Examen we keep watch ouer our selues escaping the danger and obligation of sinnes past freeing our selues from those to come By this we prepare our soule and conscience for death though euen that night it should ouertake vs catch vs at vnawares a thing very possible and perhaps to befall vs as it hath happened vnto many others And it may happen that one dying on a suddaine if he had not examined himselfe well he had been lost and condemned for euer wheras hauing examined himselfe with contrition and sorrow for his sinnes he is saued eternally That heerby we may see how much a diligent care importeth in this busines and withall the great domage which may befall vs if we neglect to do it euery day â—HE FIRST BOOKE OF MEDITATIONS â—hich appertaine vnto the Purgatiue Way THE PREAMBLE concerning the three wayes Purgatiue Illuminatiue and Vnitiue BEing now tyme to begin to set down in this first Booke the Meditations and Points which belong to the â—urgatiue Way it will not be from â—ur purpose before we declare in â—articuler what the way Purgatiue is 〈◊〉 say somewhat in generall for more â—â—rspicuity and clearnes sake of the three Waies which done I will treâ—â— in the three bookes following of euery one seuerally I say therfore that as by sinnâ— according as the Prophet I say faith man is deuided straieth from God who is his true way and last end sâ— as the meanes which he is to vse to reunite himselfe vnto him is called a Path or Way and the returning againe to Mooue and to Walke And euen as in euery motion which is made from one place to another there be three thinges first The Towne and place from whence the traueller departeth Secondly the place whither he goeth And thirdly the Motion it selfe from one place to another Euen so in the Motion whereby a Soule separated from Almighty God reuniteth it selfe with him againe we may consider threâ— other things alike First the extreme from vvhence it parteth which iâ— sinne and the euill state which therin it had Secondly the place whither it tendeth to wit God to reunite it selfe vnto him And thirdly 〈◊〉 passage froÌ„ the one 〈◊〉 the other â—o wit the space which is betweene â—â—ese two extremes which is necesâ—ry for the attaining of the designed â—nd and this is that the VnderstaÌ„â—ing be illuminated in the knowledg â—f that good which is to loue and â—herwith it is to be vnited And as the way-faring man â—â—â—rst is to leaue the place where he â—as and then to continue going till â—e come to the end of his iourney â—hich he pretended so in this spiriâ—â—all voyage the first pace or step â—â—â—rst part of the way is to get out of 〈◊〉 sinnes in which he was intangled â—hereby to come to Almighty God â—or it he would goe forward in the â—ayes Illuminatiue Vnitiue that 〈◊〉 to the height of Contemplation â—nd diuine Perfection not passing â—â—rst by the Purgatiue way exerciâ—â—ng himselfe in rooting out vices and â—ad inclinations it were to go and â—â—roceed without any foundation or â—round at all and so should he alâ—ayes remaine imperfect as a scholâ—er that would passe to higher studies not hauing grounded himselfe sufficiently in the lower schooles and mount vp vnto the last not hauing passed the first degree The way therfore to obtaine this good must be by going first the Purgatiue Way which may be declared as followeth THE PVRGATIVE WAY VVe call that the Purgatiue Way which doth purge and purify our soule and conscience from vices sinnes and doth replenish and fill the same with that purity and cleanes which is necessary to enter into the celestiall Ierusalem whither as S. Iohn saith no polluted thing shall enter But who through his manifold
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
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
same thing For not content to haue prayed once vnto his Eternall Father he repeateth the â—â—me the second and third tyme â—â—ea and the holy Euangelist addeth â—â—at towards the end longer then beâ—â—re And for this our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises â—oth make so great account of the reâ—etitions which after euery Exerâ—â—se once or twice he ordaineth to be â—ade for that which at the first is â—ot found may be afterwards found â—y repetition of the same And so our â—ord himselfe affirmeth He that seeâ—eth findeth and to him that knocâ—eth it shal be opened So it hapned â—nto that woman of Chanaan who â—or her perseuerance in renewing oft â—er petition vnto our Sauiour obâ—ained of his Diuine Maiesty the deâ—â—red health for her daughter So also 〈◊〉 will happen with vs in Praier that â—eturning thereunto once or more â—ften if need require and for seuerall â—ayes renewing and perseuering in â—he same consideration we come to â—iscouer more_vnknown grounds or 〈◊〉 to say better more heauenly misteâ—ies not knowne to vs before Much like as entring into a darke chamber at the beginning we see little or nothing but staying there a while wâ—â— come to see that which we could not see before THE XI ADVERTISMENT How we are to begin our Prayer This is generally speaking of all those who giue theÌ„selues to the practise of this holy Exercise that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA the Praier commonly called Preparatory which is as it were a preparatioÌ„ to begin Prayer saying thus I beseech thee O Lord to direct this houre or time of Praier to thy greater glory bestowing vpon me such plenty of thy grace as shall be necessary to performe it and I humbly offer vp vnto thy Diuine Maiesty whatsoeueâ— I shall thinke say or do according to thy holy will and as it shal be most pleasing vnto thee THE XII ADVERTISMENT How the Powers of our Soule are to be exercised in Prayer MENTALL Prayer whereof heere we treate is the worke of the three Povvers of the â—oule to wit of the Memory Vnâ—erstanding and Will Noting by â—he way that in euery Mistery and point we take in hand of all the Meâ—itations of the books following we â—re to exercise these three powers in Prayer in manner following First with the Memory we â—re to call to mind Almighty God our Lord with whome we speake setâ—ing before our eyes the point or Mistery on which we are to mediâ—ate belieuing with a liuely faith the â—ruth thereof Secondly with the Vnderstanâ—ing we are to discourse and consiâ—er those things which best may help 〈◊〉 moue the Will pondering and as 〈◊〉 were chewing them againe and aâ—aine by leasure to the end we may find our selues moued with the vertue and fruite included therein For that which is not well chewed is neither bitter nor sweet and so ney ther Sinne nor Death nor Iudgment nor Hell it selfe is bitter or loathsome vnto the sinner because he doth not ruminate and chew these things but swalloweth them whole running them ouer rashly without any mature consideration at all and little to his profit Hence it is also that we take no gust nor haue any feeling in the Misteries of the Incarnation Passion Resurrection of Christ because we doe not throughly ruminate chew them Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed searching out the precious diuine vertue which therein is hidden that is to say within this holy and diuine Mistery and we shall see by experience that it doth not only heat and bite vs but also prouoke and cause in vs teares of deuotion Thirdly with the Will we are â—o draw out of that consideration â—undry affections some belonging to â—ur selues and others to Almighty God for example Detestation of our â—elus in regard of our offences against God Sorrow for our sinnes the Loue â—f God and his diuine Precepts the â—iuing of thanks for benefits and faâ—ours receaued Desires of true and â—olide vertues of imitating Christ â—esus our Lord in those which he exâ—rcised in his most holy life to wit â—n Charity Mercy Humility Patiâ—nce Meeknes and Pouerty and so â—n all the rest Neglect Contempt â—f all that the world esteemeth and â—oueth seeing the small account this â—ur highest Lord made of them in his â—ife and death great longing and ferâ—ent desires to suffer and shed our â—loud for his diuine honour pondeâ—ing with attention and leasure in eâ—ery Mistery some one of these verâ—ues vntill we imprint and settle in â—ur Will an earnest desire to obtaine 〈◊〉 And these be the acts which we â—re to exercise with the power of our Will in the consideration of the life PassioÌ„ of Iesus Christ our Sauiour therby to come to the true imitation of his most perfect vertues And this third of our Will is the principall that wherin we ought to make most stay as a thing whereof most reckoning is to be made in Prayer this being alwaies in our power to perform how dry soeuer wee be or full of desolation All these and the like affections and desires of true and solid vertues we must put in practise so that we may profit our selues in some of them by one Meditation and in some by another according as the matter of Meditation shall require THE XIII ADVERTISMENT The fruit which is to be gathered out of Prayer IT is a thing of speciall moment and which maketh much to the purpose that before we begin our Prayer we forsee know the fruit which we ought to gather thereof For it is to be presupposed that we â—o to seeke remedy for our spirituall â—ecessities to obtaine victory of our â—assions and peruerse inclinations 〈◊〉 procure sorrow for our sinnes to â—â—ote out vices to plant vertues to â—â—bdue all difficulties which may ocâ—urre in the way of vertue weighing â—â—rst with our selues and very seriouâ—â—y what is the greatest spirituall neâ—essity we haue what is that which â—indereth most our progresse in verâ—â—e and that which assaulteth most â—ur soule And this is that we ought â—articulerly to forethinke haue in â—readinesse therein to insist and to â—btaine that our desire in Praier â—s if we find our selues to want the â—ertue of patience thither to direct â—ur considerations for the attayning â—f a true desire to suffer and endure â—r the loue of God thinges painfull â—nd contray to our liking If our â—hiefest want be Charity then to â—ake firme purposes to shew our â—â—lues affable courteous and sweet â—nto our neighbours not to contriâ—ate or do them any harme but raâ—her all the good we can c. For it were a great folly deceit for one when he goeth to prav to lay hand vpon that which first offereth it selfe and not that whereof he hath most need For we see the sicke person going to the Apothecaries shop doth not
sinnes and abhominations shall find himselfe polluted and defiled must know that the only meanes to wash and cleanse himselfe from the same heere in this life is duely to consider them and with abundance of teares to be sory for them togeather with the remeÌ„braÌ„ce of the good he hath lost which is God himselfe and the present euill â—hich he suffereth Also the consiâ—â—ration of Death Iudgement and â—ell for these and such like consideâ—â—tions are included in this first pasâ—â—ge or Purgatiue Way which apâ—â—rtaine to beginners in which so â—uch time is to be speÌ„t by euery one 〈◊〉 particuler as shall seeme necessary 〈◊〉 him to walke this way with â—â—rity fruit seing that some haue â—ore sinnes and a more soft and â—â—der hart and conscience then oâ—â—ers Wherefore I remit the yong â—â—ginner to the end he go not astray â—his prudent and discreet spirituall â—â—her to direct guide and instruct 〈◊〉 in euery thing according as the â—urse of his life hath beene more or 〈◊〉 disordered For it were no discreâ—â—â—n to detaine one in the exercise of 〈◊〉 Purgatiue Way longer time theÌ„â—â—necessary which of it owne naâ—â—â—e doth cause in the soule seruile â—â—re that hindereth the perfection Charity and vnto which Charity 〈◊〉 ought to endeauour to attaine in 〈◊〉 course of a spirituall life because as S. Iohn sayth perfect charity expelleth feare Wherefore it seemeth conuenient and reasonable that hauing spent in these laudable and holy exercises sifteene or twenty dayes we proceed to the Illuminatiue and Vnitiue wayes out of which likewise motions of Sorrow Feare and Humility may be gathered as out of the Purgatiue For certaine it is that one wil be grieued more that he hath offended Christ our Lord considering his excellent vertues of Humility Patience Charity and the like then if he should consider his ownâ— sinnes Death Iudgment and Hell And albeit these considerationâ— be more proper to those who desirâ— of new to conuert themselues to Almighty God or be but beginners iâ— vertue yet reason it is that the iuâ—â— also to purify themselues the 〈◊〉 from the sinnes present withall to make surer the pardon of those whicâ— be past do now then as for exaÌ„plâ— once euery yeare refresh and reneâ— the memory of these Meditations following the counsaile which Ecâ—â—â—siasticus doth giue vs saying Be 〈◊〉 hindred to pray alwaies and are not to be iustified euen vnto â—ath And our Sauiour saith He â—â—at is iust let him be iustified yet 〈◊〉 let the holy be sanctified yet inâ—â—easing daily in purity of conscience 〈◊〉 in sanctity of life The Meditations following of â—â—e Purgatiue Way will giue a good â—â—ginning to this enterprise in which 〈◊〉 haue thought good and expedient 〈◊〉 follow the counsaile opinion of Gregory and other Saints who 〈◊〉 that the firme and true foundaâ—â—â—n of a spirituall building is the â—â—owledge of our selues and they â—oue it very well for if one doe not â—â—st practise himselfe in the consideâ—â—tion and knowledge of his owne â—â—â—isery and weakenesse he shall reâ—aine ignorant and blind and not â—ow how to aske in Prayer that â—hich is conuenient for him Wherâ—â—â—re I will beginne the Meditations 〈◊〉 this first Booke with this consideâ—â—â—ion which shal be the fundamenâ—â—ll stone of all this spirituall building wheron the rest must stand The points and considerations whereof haue gathered out of diuers placese 〈◊〉 the holy Scripture and Saints anâ— for such they are to be estemeed anâ— practised And because we all aspiâ—â— vnto vertue and holines of life it 〈◊〉 expedient that we also imitate anâ— follow theÌ„ this way which they haâ—â— shewed vs. THE I. MEDITATION Of the Knowledge of our selues THE Preparatory Prayer prâ—supposed whereof we treatâ—â— in the eleuenth Aduertisment two thinges are to be done in euâ—â— Meditation contained in this Manâ—â— all to wit First the Composition place Secondly the Petition whiâ—â— must be alwaies conformable to 〈◊〉 matter of the Meditation as in 〈◊〉 and the rest of this first Booke is said Composition of the place THE Composition of the place hâ— shal be to behold consider 〈◊〉 〈◊〉 eyes of the soule that the whole â—â—mpasse of the earth in comparison 〈◊〉 the heauens the gratnes therof as it were a point or graine of sand â—hich being so what shalt thou then 〈◊〉 before thy God Creatour of the 〈◊〉 heauen and earth in whose preâ—â—â—ce thou art lesse then nothing The Petition THE PetitioÌ„ shal be to aske of our Lord God that he communiate vnto thee his diuine light thereâ—â— to know thy owne basenes miâ—â—y knowing it to humble thy â—â—â—fe in humility to serue adore 〈◊〉 as thy Lord and God this done â—â—â—gin thy Meditation as followeth THE 1. POINT TO consider the matter whereof 〈◊〉 thy body was composed made 〈◊〉 thou shalt find that it was not fraâ—â—ed either of the heauens or of criâ—â—all neither of the supreme element 〈◊〉 fire nor of water nor of other â—eare bright and transparent matter â—ut of the most vile and base element 〈◊〉 all which is the earth and hence â—â—th thy body his origen and beginning which God himselfe remembred our first Father Adam of wheâ— laying this consideration before hiâ— eyes he said vnto him Dust thoâ— art and into dust thou shalt returnâ— Consider thou as much and thoâ— shalt receiue sight and knowledge 〈◊〉 thy selfe as he that was blind froâ— his natiuity receaued sight whome Christ our Lord cured both corpoally and spiritually laying vpon hiâ— eyes the clay of earth wherof he waâ— first framed made Ponder that it is the will of Almighty God that man be alwaieâ— very carefull diligent in knowinâ— and vnderstanding his owne baseneâ— and misery and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himselfâ— in humility and subiection knowinâ— that he deserueth not to be esteemed and honoured but rather to be troâ—den vnder foot and trampled vpon as is the earth this being the only râ—â—â— medy and meane to obtaine the veâ—tue of Humility Hence shalt thou gather two â—hinges First Confusion and shame â—eeing how contrary thou hast done â—eereto hauing euer desired and taâ—en pleasure nor in submitting and â—umbling but in extolling and boaâ—ing of thy selfe as if thou wert â—â—mthing remembring those words â—f the Apostle If any man esteeme â—imselfe to be something whereas he 〈◊〉 nothing he seduceth himselfe Seâ—ondly A firme purpose continually 〈◊〉 exercise thy selfe in the base esteem â—â—d acknowledgment of thy selfe as â—id S. Augustine and Saint Francis â—â—c of whome the first was wont to â—y vnto God Lord Let me know â—â—y selfe and know thee The seâ—ond Lord Who art thou who â—m I THE 2. POINT O coÌ„sider what thy body is whilst 〈◊〉 it liueth and thou shalt find that 〈◊〉 is a sacke of earth a coÌ„tinuall flowâ—â—g water of all filth and stench and â—â—at there is not
the eye of thy soule that Celestiall Court replenished with whole Armies Qâ—ierâ— of Soueraigne Spiriâ—â— and Saints â—dorning and beâ—utifying it and the Holy of Holyes â—eated in the midst of them with infinite glory and Maiesty The Pâ—tition shal be to beseech our Lord God that seeing he hath vouchsafed to create thee to enioy him and so holy â— society in that heauenly Court he will giue thee grace to liue in such sort that departâ—ing out of this vale of teares and misery thou may sttruely see and enioy the same euerlastingly THE 1. POINT TO consider the excellency and the beauty of that glory and of that spacious rich and most fruitfull â—nd pleasant land of Promise The â—ength of the Eternity thereof the greatnes of Riches the seruice of â—heir tables the disposition and order of those which serue the diuersity of â—heir liueries and finally the policy â—ouernement glory of that noblâ— Citty Ponder how our Lord God â—hough he be so bountifull and libeâ—all as he is notwithstanding to make thee a way into this his glory paradise of delights he was not content with any lesser price after sinne committed then of the most precious â—loud and death of his only Sonnâ—â—esus So that it was necessary that God should dye to make thee parâ—aâ—er of that heauenly life and that â—e should endure griefes paines and sorrowes that thou mightest liue in perpetuall ioy and contentment And finally that God should be nayled on a Crosse betwxit two theeues that man might be placed among the blessed Quiers of Angells Ponder furthermore vvhat â—nd how great that good is vvhich that it might be bestowed vpon thee it vvas necessary that God should sweat so many streames of bloud be taken prisoner by his enemyes whipped spit vpon buffeted and hanged vpon a Crâ—sse Gather hence a great estimation of this glory and an earnest desire to enioy the habitation of so soueraigne a Citty and to walke the pathes â—nd streets therof that animated with this consideration thou maist endure with pleasure and delight whatsoeuer paines and difficulties may oâ—cur for the attaining of so great â— good remembring what Christ ouâ— Sauiour performed and suffered in the whole course of his life least thou shouldst loose the same THE 2. POINT TO consider that Almighty God did not prepare this house and â—â—llace for his honour alone but for â—he honour and glory also of all his elect fulfilling that which himselfe â—aid I honour and gloryfy those who honour and glorify me And â—ot content with thiâ— he doth and will glorify not only the soules but â—lso to bodies of his elect allotting â—hem a place in that his Royall Pallace Ponder that it is the will of the Father of Mercyes that the flesh vvhich deserued rather to lye like a brute beast in a stable be placed and glorifyed â—mongst the Angells in Heauen that as it hath holpen to carry the burden it be also partaker of the glory enioying the same in all the senses of the body which then shal be more pure and perfect then eâ—er before for euery one of them shall haue their speciall delight and glory as the senseâ— of the reprobatâ—â—n hell shall haue particuler paine griefe Gather hence feruent desires to mortify thy senses taking henceforward particuler care in the guard therof seeing that for the paines which last but a small while in this life thou shalt be rewarded crowned with that immensity of eternall glory without measure or end of so great ioyes THE 1. POINT TO consider the content vvhich thou shalt receaue of that hâ—auenly Society and company of Saints especially of the Saint of Sainâ—s Christ Iesus our Lord and at the glory and beauty of his sacred body which was before so much disfigured vpon the Crossâ— for thee Pondâ—r that notwithstanding the multitude of the blâ—ssâ—d be innumerable yet there is not any disorder or confusion among them but most perfect peace and vnion because the vertue of loue and charity is there obserued in the higheâ—t degree they being more perfectly vnited among themselues then the partâ— of one and the selfe same body are 〈◊〉 with another according to that â—hich our Sauiour demaunded of hiâ—â—â—ther saying I pray thee Father at they may be one by loue as 〈◊〉 also are one by Nature Ponder furthermore that alâ—â—ough so infinite number of heades 〈◊〉 adorned with most preciouâ—â—â—wnes and euery one with a scepâ—â— in his hand all notwithstandin◠〈◊〉 content with that they haue and 〈◊〉 one enuieth â—t another because â—t Kingdome is so great and so caâ—â—ble and their iurisdiction so amâ—â— and large as there is most abunâ—â—ntly and completly inough for all Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour to beâ—ld his most singular beauty and to â—ioy that glorious coÌ„tenance vpon â—ome the Angells desire to looke 〈◊〉 if thou on thy part be not baâ—keâ—â—rd in his seruice he doubtleâ— will large and bountifull in graunting 〈◊〉 these sauours and benefits â—nyfesting vnto thee his infinitâ—â—ry and beauty together with thâ— glory of all those blessed Saints and heauenly Courtiers Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company and to liue euer lastingly with thosâ— beloued children of almighty God THE 4. POINT TO consider the wonderfull â—nd excessiue ioy which the soules oâ— the blessed will receaue at the cleare sight of Almighty God wherin consisteth the essentiall glory of the Saints Ponder how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules for if the things of this world delight vs so much how much will that infinite goodnes deligâ—t vs which containeth in it selfâ— the perfection and summe of all that is good And if the sight of the creatures alone be there so glorious what shall it be to see that face and that beauty in whome all graces and beauties doe shine beholding once thâ—â—ystery of the most blessed â—rinity the glory of the Father the wisdome 〈◊〉 the Sonne and the goodnes and â—â—ue of the Holy Ghost Desire from hence forward â—ot to see haue or enioy in this â—orld any quiet ease riches or conâ—nt in which thy affection may rest 〈◊〉 only in Almighty God being â—ost willing to depart from all earthâ—â— comfort that thou mayst not be â—epriued of so diuine a sight and so â—ueraigne a good as is our God â—â—ying with the holy Prophet One â—â—ing I haue asked our Lord this will â—â—seâ—ke That I may dvvell in the â—â—use of our Lord all the dayes of â—y life that is for all eternity THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way What is the Illuminatiue Way THOSâ— who be already iustified be desirous to go forward in that which they haue begaun so gaine turâ— and solide vertues increasing dayly therein must walke this second way commonly
called the Illumiâ—â—tiuâ— Way The end of which way is to Illuminate the soule with the light of sundry truthes and vertues with â—iâ—ely and effectuâ—ll desirâ—â— of knowing God and to vnite himselfe witâ—â—im exercising himselfe in the conâ—iderations of the diuine Mysterieâ— of the life and death of our B. Sauiâ—ur for by meditating of these and â—y carrying them alwâ—yes in his hâ—rt â—e shall stâ—r vp and enkindle in himâ—elfe motions of deuotion proper 〈◊〉 peculiar to this way to wit louâ—â—nd desire of the vertues of Humiâ—â—ity Patience Chastity Obedience â—ouerty of spirit Câ—arity the like For to what vertue can any one bâ—â—nclined wherof he may not find in â—he life and death of our Sauiour meruaillous examples it being as iâ— were a royall table or banquet furâ—ished with all sorts of meates a pâ—â—radise full of all delights a garden â—et forth with all manner of flowers â— market abounding with all things â—and as it were a spirituall Faire repleâ—â—â—shed with all good thinges that wâ—â—an wish for as in this second bookâ—â—halbe seene An Aduertisement â—T seemeth vnto me conueniâ—â—◠〈◊〉 for the better obseruing of our intended breuity not to treate froâ— hence forward in the ensuing Meditations of the Preparatory Prayer of the composition of Place or oâ— the Petition since it wil suffice to hauâ— done it in all the Mediâ—ations of thâ— first Boobe of which euery one may make his benefit and haue a generall knowledge light inough to make alwaies the sayd three thinges according as the subiects of the Meditation shall require for more perspicuity whereof let vs put an example or two Will you meditate vpon the Birth of our Sauiour Christ or on the pennance which he did in the desert c In the Former the composition of place may be as followeth Imagine that you see with the eyes of consideration as it were â— house or cottage vnhabitable forsaken of all open on euery side full of cobwbes and filth exposed vnto the wind and snowy weather and in a corner thereof on the ground vpon â— little straw the only begotten Sonne â—f Almighty God Iesus Christ ouâ— Lord crying like a little infant trâ—bling and quaking for cold the most Blâ—ssâ—d Virgin our Lady and her Spouse S. Ioseph full of deuotion admiration and astonishment adoring him on their knees Let thy Petition be to obtainâ— grace of his Maiesty to performe the like with them and to know serue and be gratefull for the fauours and benefits he commeth to bestow vpon thee thou being so vnworthy of â—hem In the Meditation of the desert the composition of the place may be made thus Behold with the interiour sight of thy soule Iesus Christ our Lord all alone in a desert compassed with high mountaines and craggâ— rocks doing for the space of forty dayes hard and rigorous pennance not eating any thing at all enuironed with the fierce and wild beâ—stes of the woods cast vpon the ground vnder a hedge or at the fooâ— of some tree for such was his shelter and place of repose treating day and â—ight with his Eternall Father about thy saluation The Petition shal be that his Maiesty will vouchsafe to doe thee so great a fauour as thou maist serue accompany him in that desert willdernes for such holy company wilbâ— to thee a paradise and glory And after this manner â—hou mayst alvvaies make in the beginning and entrance of thy Prayer the Composition of place and Petition according as the passage or Mystery which thou dost meditate shall reqâ—ire humbly crauing ayd and fauour of the holy Ghost who as â— most excellent maister of spirit will teach thee far better then I can But one thing is specially to be noted that when thou art to make the Composition of place in some passage or Mistery of Christ either newly borne or bound to the pillar or nayled â—o the crosse thou must not imagine as though it happened a far off in Bethelem or in Ierusalem a thousand and so many yeares since for this doth wearâ— the imâ—gination and is not of so much force to moue But rather imagine those thinges as if they were present and euen now did passe before thyne eyes seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger And as it were heare the strokes of whips and knocking of the nailes whereby â—hou shalt both pray with more facility swetnes attention and deâ—otion and be moued more reaâ— more aboundant fruite and profit â—hereof THE I. MEDITATION Of the Conception of our B. Lady THE 1. POINT TO consider and with the eyâ—â— of thy vnderstanding to behold the three diuine Persons Faâ—her Sonne and Holy Ghost in thâ—â—hrone of their glory and Maiesty in whose presence do assist an innuâ—erable number of Angells ordayâ—ing and decreeing in thaâ— supremâ— Councell that seeing the â—uine â—nd perdition of mankind and the forgetfullnes of their eternall weale and saluation was so great to redresse the domage and vniuersall hurt the second person of the most B. Trinity the only begotten Sonne of the Eternall Father should become Man to redeeme vs. Ponder the excessiue louâ— which did burne and inâ—â—ame his diâ—ine breast for hauing many other meanes to redeemee thee which would haue cost him farre lesse he would notwithstanding make choice of no â—ther but of that which should â—ost him most of all the more to declare his vnspeakable loue towardes thee making himselfe Man that he might be more humbled therby and inueâ—ting himselfe with the basenes of thy flesh to communicate vnto thee â—is greatnesse he that was before impassible became mortall be that was Eternall temporall and oâ— a Lord a â—laue of the king of heauen a worme and reproach of the earth Hence thou mayst gather the great longing desire our good Lord had of thy saluation seeing he would vndertake so much for thee for thy soules health Stir thou vp likewise in thy selfe feruent desires of humiliation the better to serue him for that he so huÌ„bled himself to redeeâ— thee THE 2. POINT To consider how Almighty God hauing determined to make himselfe Man and to be borne of a Mother as other men are ordayned that his holy spirit should begin to build the house wherein he vvas to dwell creating the sacred Virgin our B. Lady pure and without spoâ— or blemisâ— free from all stayne of sinne originall or Actuall And certainely it â—as meete that such a priuiledge should be graunted her in whomâ— God was to lodge and dwell as in hiâ— holy Temple Ponder that as all our hurt and perdition entred into the world by a man and woman God in like manner would that our redemptioâ— should haue beginning by another â—an and another women And 〈◊〉 death entred into the world by Adam and Eâ—e when they sinned so the life of grace should enter by Iesus Mary which neuer sinned vnto whomâ— men should repaâ—re for remedy of their
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
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
the like comfort and benefiâ— by thy paines afflâ—ctions if in them thou haue recourse to prayer as our B. Sauiour had in his THE 2. POINT TO consider how the Sonne of God praying with more force earnestnesse the anguish sorrow feare of death and the manifold torments which he was to suffer did so wonderfully increase that his sweat became as drops of bloud â—tickling downe vpon the earth Ponder first the greatnes of the torments which our Sauiour suffered for if the only representation of them wrought so strange an effect in him who is the vertue and fortitâ—de of God what may we thinke it was to endure them Ponder secondly the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations withstanding them all valiantly euen to the shedding of thy bloud if it be needfull for the ouercomming of them Gather hence desires to fight against them propâ—sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue or in the accomplishment of the diuine will whether â—t be feare of pouerty dishonor sicknes griefe torment or vvhatsoeuer other difficulty that thus preparing thy selfe thou maist preuaile and get victory ouer them THE 3. POINT To consider the immensity of the loue of Christ our Lord and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake not staying till the tormentors should doe it vvith their stripes thornes nailes Ponder hovv great the agony sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body sith it vvas of force to make a bloudy svveat to fall dovvne from his face necke breast shoulders leauing him vvholy bathed and embrued in his ovvne bloud Gather from hence desires that all the parts of thy body might become as so many tongues to praise magnify the loue and mercies of thy Lord or so many eyes to weep tears of bloud for thy sinnes or so many hands to chastise reuenge thee on thy flesh by rigourous and sharp pennance it hauing beene the cause why thy Sauiour suffered so much especially at that time all at once and vpoÌ„ a heap all that he was to sustaine after at seuerall times THE 4. POINT TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encouÌ„ter with the many griefs torments of his passion it being strengthned to vndergo that which before it did naturally fly from abhorre Ponder that the causes of courage and strength of mind and body which our Lord shewed hâ—â—re were tvvo First because he saw that by his death and passion he was to heale al the mortal soares wounds of the mysticall body of the Church which are the faithfull Secondly to giue vigour force courage to his elect to vanquish and subdue their spirituall and corporall enemies vâ—dergoing for him and for his honour and glory afflâ—ctions persecuâ—ions reproaches torments Crosses and death as Saint Peter and S Paul S. Andrew S. Steuen S. Laurence many others did imitating like faithfull souldiers their valiant Captaine who went before and gaue them a liuely example of suffering patiently constantly Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer which is the aâ—mour of light that in all thy labours and afflâ—ctions thou mayst fight and get the victory ouer thine enimes the world the flesh and the â—iuell THE XXXV MEDITATION Of the comming of Iudas of the inturies done vnto our Sauiour THE 1. POINT TO consider how that our Saulour hauing ended his prayer that salfe traitor â—ained friend Iudas approached with a great multitude of armed men making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is falleÌ„ because he did not resist his couetousnes at the beginning and vvhat may be expected from thee if thou resist not that which thou feelest in thy selfe especially hauing got so good meanes of vertue as he had for thou dost not learne in such a schoole thou seest not such miracles neither conuersest with such a Mayster nor with such school-fellowes Yet all this was not â—hough to restraine this accursed conpâ—nion and keep him from falling like another Lucifer from the highest degree in the Church to the deepest bottome of all wickednes to wit to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God beseeching him not to leaue thee least thy impiety proceed so far as to work thine owne ruine by the benefits which he bestoweth vpon thee THE 2. POINT TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan to betray his Mayster was this Whomesoeuer I shall kisse that is he hold him fast Ponder that the enemies of the authour of life could entrap him by no other wile then by shew of loue And â—e accepted this cruell kisse that with the swetâ—es thereof and of his meeknes he might soften the rebellious and obstinate hart of Iudas From thence thou maist gather a great confidence in the mercy of this our Lord that he will not refuse nor disdaiâ—e thy kisse nor of those sinners which desire to reconcile thâ—selues to him renew their friendship with him which they haue lost seeing he did not reiect the kiâ—â—e of him who so cruelly betrayed him sold him as Iudas did THE 3. POINT TO consider how Christ our Lord encountred those impiouâ— officers of iniustice and demanding of them Whome seeke yee they answered him Iesus of 〈◊〉 and â—ur Lord said vnto them I am 〈◊〉 Ponder first that word of Christ whome seeke yee as if he should say â—ake heed you seek a iust innocÌ„etâ—â—an who doth good to al 〈◊〉 no man You seeke him who descended from heauen to earth for your eternall weale and saluation and you seeke him to depriue him of his life Gather from hence desires to seeke this thy Lord but after a far different manner to wit for thy saluation and remedy for his honour and glory thou mayst be assured that seeking him after this manner thoâ— shalt find him Ponder secondly that word I am he A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions but vâ—to the bad it is of so great feruour and dread that it alone did fell them flat to the grouÌ„d neither could they haue risen agayne if the same our Lord who ouerthrew them with one only word had not giuen them leaue to rise Gather hence desires to seeke God and note by the way that vnto the good who seeke him in prayer he is a Father and protectour he is their repose and ioy But vnto the euill vvho seeke him to offend him and
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
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
this holy exercise of preparing thâ— selfe for death it being a bridle foâ— many euills and a spurre to all kinâ— of vertue THE 3. POINT TO consider that it is a law appointed by Almighty God as Saiâ—â— Paul doth testify to all men once 〈◊〉 dye not twice or oftener Wherupon ensueth that the hurt and domage of an euill death is irremediable for all eternity as likewise the profit of a good death is euerlasting Ponder that if it be but only once that thou art to dye and theron dependeth thy eternall saluation or damnation how liuest thou then so carelesly not exercising thy selfe during life in such manner that thou mayst dye a happy death Gather hence a great desire to mortify thy selfe in whatsoeuer thou disordinatly louest be they thy Parents Brethren Friends Honours riches or pleasures seeing thou art to leaue and depart from all at thy death And to the end thou mayst feele it the lesse procure often to dye in thy life tyme mortifying thy senses and shutting vp thy eyes least they may see that which is not lawfull to be desired for thy saluation refrayning thy tongue least it speake things hurtfull to thy Neighbour c. for so dying and mortifying thy selfe in thy life time thou shalt find Almighty God fauourable vnto thee at the houre of thy death THE 4. POINT TO consider how perplexed and troubled thou vvilt be in that traunce and agony of death vvhen thou shall see a holy candle lighted aâ— thy beds side and thy winding sheeâ— spread vpon thy bed and the standers by calling vpon thee to prepaâ—â— thy selfe for death and to commend thy selfe with thy hart if thou cansâ— not with thy mouth vnto the mercy of Almighty God Ponder the terrour anguish and perplexitâ— of mind thou art to feele in that passage not so much for that thou art to leaue the beloued company and society of thy body other things which thou didst willingly enioy as for to see and vnderstand that the dreadfull houre of account and finall sentence doth approach the which shal be according to thy works either of eternall saluation or damnation to enioy for euer God Almighty or to burne for all eternitâ— in â—ell fire Gather hence a great feare and â—errour calling to mind the insupporâ—able paines and trauailes that thy â—ody and soule are to endure in the â—oure of death and withall a liuely â—esire neuer more to forget the same â—hylest thou liuest Reprehend and â—ondemâ—e thy carelessenes demaund â—ften times of thy selfe How if I â—eane to dye well do I not liue well for it is a Law common and ordinaâ—y that he that liueth well dyeth â—ell he that liueth ill dyeth also 〈◊〉 Craue of thy Blessed Sauiour â—â—at by his most holy death he will â—ouchsafe to giue thee also a good â—appy passage â—HE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our â—uiour as the soueraigne Iudge seaâ—d one a Throne of Maiesty ready to â—dge thy soule which is accompaâ—ed with thy good and bad deedeâ— and that on either side of thee stand thy good and bad Angell expecting whose prey thou shalt be The Petition shal be to beseecâ— our Lord God that he will vouchâ—asâ— to shew thee his goodnes clemeâ—cy vsing toward thee not Iustice bâ—â— Mercâ— seeing he is as S. Paul â—aiâ—â— the Father of Mercies THE 1. POINT TO consider the time and placeâ— wherein the particuler Iudgmenâ— of euery one is to be to wit the verâ— instant of death at the point wheâ— the soule shall leaue the body deâ—â— poiled of all the good it had and 〈◊〉 that very time moment the whoâ—â— iudgement shal be concluded the seâ—â— tence giuen and executed Ponder how much it behoâ—â—eth thee to haue alwaies before 〈◊〉 eyes this houre and moment 〈◊〉 whichâ— is to be a beginning of thy 〈◊〉 ternall good or euill For in eueâ—â— moment of these thou maist meritâ—â— demeâ—iâ— either life or death which to endure for euer The place of 〈◊〉 iudgement shal be wheresoeuer deâ—â— â—hall first arrest thee on the land or â—n the sea in thy chamber or in the â—treet in thy bed or on the way for â—s this soueraigne Iudge hath power â—nd iurisdiction in euery place so in â—ll places he hath this Tribunall and â—â—aketh his iudgement that in euery â—lace thou mayest feare because thou â—nowest not whether that shal be the â—lace of thâ— Iudgement Out of which â—ou art to draw a great feare of ofâ—nding God in any place where he â—ay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall â—ll thee seeing it to be vniuersall â—f all thinges whatsoeuer charging â—â—ee withall thy sinnes of deedes â—ords and thoughts euen of those â—hich thou hast idly done or spoken â—â—ough thou shouldst haue quite forâ—â—tten them this accusation shall 〈◊〉 so cleare euident as no manner 〈◊〉 doubt may be made thereof Seeâ—â—g therfore thy selfe coÌ„passed about â—ith so many anguishes and straits â—hat canst thou doe but say with the Prophet The panges of death hauâ— enuironed me and the sorrowes oâ— hel haue compassed me round abouâ— Ponder the affliction paine â— sorrow wherein thy poore soule shaâ—â— find it selfc at so strait and rigoroâ—â— an examination in which it is to giâ—â— an account of vvhatsoeuer it hâ—â—â— fraudulenty taken euen of a pin 〈◊〉 â—agge of a point There thou shaltâ—â— asked account of thy life thy goodâ— and family of the inspirations 〈◊〉 God and aboue all of the most prâ—â—cious bloud of Christ and vse of thâ— holy Sacraments Gather hence a great desâ—â—â— from this day forward to examiâ—â— thy conscience with the greatest 〈◊〉 uerity thou canst chastising thy seâ—â—â— rigorously for the faultes thou â—hâ— find though theâ— seeme but littleâ— sith he that is afterwards to examiâ—â— and iudge thee is God who â—eeâ— more then thou art able to see Bâ—â— seech him that he will not enter inâ—â— iudgement with thee because noâ— liuing as his holy Prophet testify 〈◊〉 â—halbe iustifyed in his sight THE 3. POINT â—O consider how sad and sorowâ—full thy soule will be at the deâ—â—ting from thy body into which â—â—d hath infused it wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity for it shall be scarce out â—â—he body when as troupes of diâ—â—ls will straight encounter it 〈◊〉 it forth with to appeare in iudâ—â—nt before the tribunall seate oâ—â—â—d Ponder the terrours and feares â—â—ich then will be set it on euery side â—â—w then it shall feele true sorrovv 〈◊〉 paynes which in comparison of â—â—â—se it hath sustained in this life â—â—ough otherwise great shall seeme 〈◊〉 were painted What griefe shall â—aue when it shall perceiue that â—â—â—re is noâ—more appealing from the â—â—all sentence which the supreme â—ge shall pronounce How will it â—â—e to know whether it be in Godâ—â—â—our or no For of the