dy that the Citty of Ierusalem should be full of people that it might be vnto him an occasion of more infamy To conclude if this our Lord his election choice iudgement of things be alwaies best as doubtles it is it behooueth thee in imitation of him euer to make choice of the worst for thy selfe flying whatsoeuer tendeth to thy honour and estimation and imbracing whatsoeuer may be for thy dishonour contempt THE 4. POINT TO consider what this B Child hath in heauen as he is Almighty God what in the stable as he is man who he is in both places Ponder how this poore little Infant who is heere lodged in so vile a cottage and reposeth in a manger is a God of infinite Maiesty whose seate is heaueâ— whose throne are the Cherubims whose seruants are al the Angells and whome all do adore and serue This babe is the vniuersall Lord and eternall word in all thinges â—quall with the other two diuine perâ—ons who afterwardes was so gloriâ—usly transfigured on the mount Taâ—or betweene Moyses and 〈◊〉 and â—ho in the day of Iudgement â—â—all sit 〈◊〉 a throne of Maiesty amiddest the â—ood and bad He the very same â—ow in this his entrance into the â—orld lyeth in the cribbe in a hard â—nd abiect manger betweene two â—â—ute beastes preaching and saying â—â—to thee not by word of mouth â—ut of spirit not with many speeches â—â—t with deedes Learne of me beâ—use I am meeke humble of â—art â—â—hold how euen from my cradle â—till my dying day I haue chosen 〈◊〉 my inseparable companionsâ— poâ—â—ty contempt sorroweâ— and affliâ—â—ons Hence maist thou gather thâ—â—â—ing God himselfe so great â— Lord â—ame for thy â—ake so little thoâ—â—st also endeauour to humble 〈…〉 and to become little for vnleâ—â—◠〈◊〉 become as this little one tho◠〈◊〉 not enter into the Kingdome of heauen THE X. MEDITATIOâ— Of the ioy which the Angells and me◠〈◊〉 the Natiuity of the Sonne of Almighty God THE 1. POINT TO consider what passed in heâ—uen at such time as Christ lesus our Lord was borne oâ— earth Then the eternall Father gauâ— commandement that all the Angeâ—â— should adore him as the Apostle Sâ— Paul saith and all of them singing iâ— in the aire Hymnes and Praises 〈◊〉 this new borne King adored hiâ— with most humble and profound 〈◊〉 â—erence acknovvledging that littâ—â—â—â—be to be the only begotten Sonâ—â— of the eternall Father the King 〈◊〉 Lord of heauen earth Ponder how much this 〈◊〉 of the Incarnation of the diuâ—â—â— world was for the glory of Almigâ—ty God for in regard therof he 〈◊〉 glorified by all the celestiall Spiri◠〈◊〉 in heauen and earth who like â—â—to so many flakes of most white how did descend from aboue as it â—ere a ladder from heauen to the â—ittle porch of Bethleem and in toâ—en that they did acknowledge him or their King and Lord they kissed â—is sacred feete Gather hence a great ioy to see his soueraigne King adored by his â—oly Angels and he hartily grieued â—o see him so much forgotten neâ—lected amongst men yea so heiâ—ously offended by them Beseech â—im that thou maist not be of the nâ—uâ—er of those vngratefull persons but â—aist glorify and adore his most holy â—on on earth as the Angels did doe â—lwaies in heauen THE 2. POINT To consider how the Eternall Father did manifest the Birth of 〈◊〉 â—ost holy Sonne to the shepheardeâ— â—ho were watching ouer their 〈◊〉 â—n the night time sending his 〈…〉 bring them the happy 〈…〉 and to declare so high a 〈…〉 â—nto them of which company 〈◊〉 approaching neere vnto them saidâ— Reioyce for behould I shew vnâ—â— you great ioy that shal be to all the people because this day is bornâ— to you a Sauiour which is Christ out Lord in the Citty of Dauid And this shal be a signe to you You shall find the infant swathed in clouâ—s and laid in a manger And presently thosâ— heauenly spirits brake forth into â—â—olt diuine melody manifesting thereby the singular content which they receiued and said Glory in thâ— highest to God and in earth peace 〈◊〉 â—â—en of good will The shepâ—eardes â—earing this so happy newes witâ— great desire and loue inuited one another to seeke out him â—home they heâ—rd so much praised sayâ—ng Let vs go to Bethleem and let vs see this word that is done which our Lord had shewed to vs. Ponder the admiration of these â—oly sheepheards when following thâ— direction of the Angells they found â—ll to be so as they had told them 〈◊〉 were they greatly â—stonished to se◠〈…〉 so 〈◊〉 base 〈…〉 〈◊〉 poore stable an oxe an aslâ— and a â—anger should be the signes to find out the Lord of Maiesty But farre greater was the admiration which this very same caused in the holy Prophet I say foreseeing in spirit â—ong before these shepheardes and â—his great God and Lord so little and â—o much humbled wheresore he said Who euer beard such a thing and who hath seene the like to this God â—n infant God in swathing bandeâ— God to weep a thing so vn beseeminâ—â—is Maiesty and greatnes a thing so â—trange a worke that doth amaâ—◠〈◊〉 â—stonish the indgements of men and Angells Gather hence desires to be hâ—mble and lowly as God Almighty vouch safed to humble himselfe for he manifested himselfe freely anâ— of his own accord to the humble shepheards but not to prouâ—d Scribeâ— and Pâ—arisies He is willing 〈…〉 found of those who carefully 〈◊〉 ouer their owne soules but 〈…〉 those who are ouer whelmed 〈…〉 â—yed in the dead slâ—ep of 〈…〉 a care therefore to watch and pray â— thou shalt find our Lord as these shepheards did THE 3. POINT TO consider the great desire which these holy sheepheardes had to bring home with them to their cottage and cabins if they could haue obtained so much those lightes of the world the Sonne and the Mother seeing them so solitary poore vnprouided of all human meanes to serue and cherish them as far aâ— their small forces and ability would reach in token of gratitude for the high fauour which they had receaued of them when they disclosed manifested themselues vnto them Ponder that for the finding out of Almighty God is not required â—ither a sharp wit or a good vnderstanding much learning or great parts neither will he be found by such if togeather therewith they seeke honour and vaine glory and not God alone but he is sooner fouÌ„d out by an humble Cooke or seruaut in Religion or by a poore simple swineheard and doth most bountifully communicate vnto them his celestiall gifts and fauours as the Holy Ghost himselfe testifieth in the Prouerbes Hence thou maist gather desires to seeke Almighty God with true loue and diligence that thou maist also find him as these silly sheepheards did Beseech him that seeing he is the soueraigne shepheard and thou his sheep marked with his owne most precious bloud he will
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
and humbled wherefore replenished vvith excessiue ioy and comfor they vvould say to ech other Ascend o Lord ascend not to mount Caluary to be crucifyed betweene two theeues on a tree but vnto the holy hill of Sion iâ— the heauenly Hierusalem to be glorified betweene two diuine persons by the quyers of Angells and blessed soules that inuisibly accoÌ„pany thee Ascend O Lord ascend to this soueâ—aigne Court not to suffer and dye â—ut to triumph ouer death it selfe sinne c. From hence thou mayst gather how well afflictions endured for the loue of God are imployed seeing he can and will reward and recompence them so largely magnifying and exalting aboue all creatures him vvho humbled himselfe and suffered more then all Beseech him that sith he saith by Saint Iohn If I be exalted from the earth I will draw all things to my selfe it may be fulfilled in thee that thy mind and affection being separated from earthly vanities thou maist ascend with him his holy company to heauen THE 3. POINT TO consider how the holy Apostlâ— after they had lost the sight oâ— their God and Lord they vvenâ— backe to Hierusalem with great ioy because the same loue that caused them so much to lament their losse enforced them on the other side to reioyce at his glorious triumph entrance into that celestiall countrey where he should be receaued of thosâ— courtiers of heauen with singuler ioâ— exultation triumph some singing others playing on their admirable melodious instruments Ponder how different this Thursday in mount Oliuet was from that Friday in mount Caluary there solitary heere so well attended there nayled on a Crosse heere exalted aboue the clouds there cucified betweene two theeues heere enuironed with quiers of Angels there blasphemed and scorned heere honoured renowned finally there suffeing dying heere reioyeing tryumphing Gather hence great comfort to see this so wonderfull a mutation change and reioyce in this day of Christs Ascension into heauen to be thy aduocate feare his Comming to be thy Iudge THE 4. POINT TO consider the ioy of Christ our Lord in this triumph of whome it is sayd God is ascended in iubilation seeing the happy end of his trauels Ponder how much the Eternall Father exalted him aboue all vvho humbled himselfe more then all giuing him for the throne of the Crosse a throne of Maiesty for the crowne of thornes a crowne of glory for the company of theeues companies of Angells for the ignominies and blasphemies of men honours and prayses of celestiall spirits And because he descended first into the inferiour parts of the earth he made him ascend aboue all the heauens In conclusion that nature vvherto it vvas sayd Dust thou art into dust thou shalt returne now is raised from the dust of the earth aboue all the heauens Gather hence how requisite it is to humble thy selfe for Christ so to be exalâ—ed vvith Christ because if thou wilt not be like vnto him in debafing and humbling thy selfe in vaine hopest thou to follovv him in ascending raigning ¶ After the Meditation of the Ascension of Christ our Lord to heauen it vvere much to the purpose to set downe the meditatioÌ„ of his glory but in regard vve haue treated therof in the first Booke togeather vvith the last things of man we remit him who desireth to read medicate thereon to that place THE X. MEDITATION Of the comming of the Holy Ghost THE â— POINT TO consider how after our Sâ—uiour was ascended into heauen his disciples retyred themselues into an vpper chamber in Hierusalem where they all perseuered in continuall prayer expecting the Holy Ghost Ponder that the strongest and most effectuall meanes that may be to procure the comming of the Holy Ghost into thy soule is a continuall inflamed and feruent perseuerance in â—rayer for otherwise if when others pray thou sleepest if when others aâ—â—end and are carefull of their saluatiâ—n and spirituall profit thou remayâ—â— carelesse negligent of thy owne if when others haue their minds and conuersation vvith God thou hast thyne with men although thou be in company of the good and holy in one house and residence in one same Religion this diuine spirit vvill not come vpon thee Gather hence desires to perâ—euere in prayer and to be frequent therin that this diuine fire of the holy Ghost may come also vpon thee as it came vpon the Apostles who with so many sighes longing desires expected its comming THE 2. POINT TO consider how there came sodeÌ„ly a wind that filled the whole house vvhere the Apostles vvere in prayer Ponder first how this vvind and coole ayre of heauen did noâ— leaue any chamber roome closet oâ— corner of that house which it did noâ— penetrate to signifâ— that this quikninâ— spirit is offered giuen to all meâ— generally in whatsoeuer part or coâ—â—ner of the world they are Ponder secondly that when thâ— Holy Ghost entreth into a soule it filleth all her faculties by his power vvith verities and celestiall vâ—rtues not leauing any part voyd or vnfurnished From hence thou shalt gather that if thou desire this soueraigne spirit should replenish the house of thy soule vvith his diuine graces and gifts thou must not wander out of it distracting busiyng thy thoghts about creatures but remayne setled and quietly reposed therein imploying her in good desires thoughts works for doing so this diuine spirit vvill fill thee vvith his aboundanâ— loue grace THE 2. POINT TO consider how the Holy Ghost desceÌ„ded in forme of fiery toÌ„gues vpon all the Apostles and disciples that were retyred in that house verifying that vvhich Christ our Lord sayd vnto them I came to cast fire on earth and what will I but that it be kindled and inflame the harts of men Ponder that the cause why this Lord commeth in forme of 〈◊〉 vvas that the Apostles might be like vnto burning torches which should set on fire the vvhole vvorld that they might illuminate inflame the harts of men with this fire of diuine 〈◊〉 making them of wolues to become sheep of crowes doues of lions lambes of brutish people and infernall monsters spirituall Angella Gather hence great desires that this fire would vouchsafe vnto thee one sparke of his â—eat that thy lips being purified as were those of the Prophet thou mayst hence forward neither speake nor discourse of vainâ— base thinges of the world but oâ— God and his prayses endeauouring with thy speuches and conâ—ersation to inflame thy selfe and those vvith whome thou conuersest with the fire of thy diuine loue THE 4. POINT TO consider that albeit the discipleâ— which were in that chamber werâ— more then an hundred and all of 〈◊〉 different merits yet that pure spiriâ— replenished all with his diuine gifts â—nd graces imparted himselfe entierly to euery one Ponder that although all were full of the Holy Ghost yet some reâ—â—aued greater grace benefit then others that is
vvhether is be iron or stone I meane whatsoeuer sinner how wicked soeuer he hath been though cold as iron and hard as a stone for this soueraigne fire which is God hath such power force that he maketh his ministers a burning fire Gather from hence desires thaâ— this Lord vouchsafe to doe the same to thee and that because thou hast come vnto him and receaued him into thy breast although thou be iron stone he will with his diuine heate kindle melt and inflame thee in his loue that tryed and tempred in this ouen and diuine fornace thou mayst become pure and without any rust at all of sinns imperfections THE 3. POINT TO consider the great desire which the Apostles had of that fire of the Holy Ghost and with what cryes sighes prayers groanings they craued it of God And after he descended vpon them what manner of men became they how different how much changed how inflamed in the loue of God Ponder what may be the cause vvhy notwithstanding this diuine fire hath descended from heauen and enclosed it selfe so often in thy breast thou art not inflamed and set on fire Salomon saying vvith admiration Can a man hide fire in his bosome that his garments burne not Wherfore the cause of this euil must needs proceed from thy bad disposition and negligent preparation for if thou shouldst dispose prepare thy selfe as the Apostles did themselues and desire it as they did it would enlighten and shine vnto thee much more then it doth and thou wouldest be another manner of man then now thou art Gather hence desires to begge this benefit and diuine fire of God saying with his Prophet Burne my reines o Lord my hart leaue in it some sparke of thy fire some token signe that it hath been in my soule fith thou hast vouchsafed to come so often vnto her for where is fire there euer remaineth some heate and signe there of in the ashes THE III. MEDITATION That Christ our Lord is Food THE 1. POINT TO consider that Christ our Lord is food of the soule as he sayd himselfe My flesh is meate indeed and my bloud is drinke indeed Ponder first the wonderfull prouidence of this Lord sith he had such particuler care in regard of thy necessity and weaknes to prouide thee this corporall and spirituall food of bread and wine that thy spirit might not â—aint in the way nor perish with famine as the prodigall Sonne did Ponder secondly that if the bread which the Prophet Elias did eate had such vertue that he walked in the strength of that meate fourty dayes and fourty nights through the desert unto the mount of God how much better greater is the povver and strength of this My sticall bread whereof that vvas only a representation to nourish thee in the desert of this life till thou arriue at the holy mount of euerlasting blisse this being the bread that comforteth and confirmeth the hart of man Gather hence a firme purpose and resolution in regard of the necessity thou hast to nourish thy selfe and to line to come often vnto this soueraigne table to eate this sacred bread for in it is coÌ„tained thy health and life and vvithout it as Christ himselfe said thou shalt not haue life in thee THE 2. POINT TO coâ—egrave sider the great loue that God our Lord hath vnto men sith he as one inamoured and possessed with their loue vvould that they should eate him sacramentally that he might eate them spiritually Ponder the great liberality of this Lord in inuiting all though feeble blind or lame not reiecting any be he rich or poore great or little compelling all to come fit at his table so that they be not guilty of mortalâ—â—inne Gather hence a firme purpose from this day forward to come vnto this royall table seeing God inuiteth thee to eat him neither let him be inforced to compell thee bring thee in by violence and force for although thou hast offended him so often and beene lame of both feet that is of vnderstanding and will he will thus much honour thee that tasting seeing how sweet our Lord is who giueth himselfe vnto thee in this meate thou maist loose thy selfe and find him renounce all things thou dost pleasingly possesse for this soueraigne food wherein is contained all the good of heauen earth THE 3. POINT TO consider the great vertue and power this diuine food coÌ„taineth in it which is such that eaten it changeth and conuerteth man into God by participation hovv different an effect from that vvhich the eating of that forbidden tree wrought in the first man sith he perswadeth himselfe that eating the fruit therof he should be like â—nto God which he did not only not obtaine but became also lesse then man made himselfe like vnto a breast Ponder the worth excellency of this diuine food which in such fort changeth and transformeth him that receaueth it in state of grace that it maketh him like vnto Christ as himselfe sayd He that eateth my flesh abideth in me and I in him From hence thou mayst gather a great feare of reprobation that eating so often this soueraigne food fed like an insant with the milke of the delightes and daintines thereof thou hast not withstanding such a languiâ—hing appetite and reapest thereby so little fruit and profit as if thou receauedst him not persisting in thy wicked life bad customes THE IIII. MEDITATION That Christ our Lord is most rich THE 1. POINT TO consider how our Lord God whome thou hast in thy breast is most rich and most mighty In vvhome as S. Paul sayth be all the treasures of wisdome and knowledge hidden and there thou shalt find them if with humility vvithout curiosity thou shalt seeke them vnder those sacramentall formes of bread wine Ponder that if the goods which are contained in this sacred host that thou hast receaued be so great and soueraigne as in very deed they are why dost thou not rid thy selfe of all the other goods thou hast which are not such to possesse and enjoy these as the Apostles did and Christ himselfe did the same for thy loue spending liberally all he had for the benefit of harlots and sinners instructing some curing others shedding his precious bloud for all giuin to thee his Blessed flesh to eate that thy spirit might liue Gather hence desires to giue thy selfe intierly to him who gaue himselfe so entierly for thee and beseech him that seeing he is so rich and thou so poore and bestoweth his riches so bountifully on such as are so vnworthy therof as thou art he will vouchsafe to relieue thee and that sith he commandeth the rich to fauour the poore his diuine maiesty being so rich he will not leaue thy soule deuoid of his goods but that he vouchsafe to furnish and enrich her therewith enduing thee with the graces vertues and giftes of the Holy
wâ—thall so many 〈◊〉 so great helps and excellencies 〈◊〉 we haue seene obtaining by the â—â—â—uine vertue power therof whatâ—â—euer it will in heauen and earth it 〈◊〉 necessary that no day passe espeâ—â—ally with a Religious person who â—â—sireth perfection without prayer 〈◊〉 that he spend therin one or more â—â—ures Some peraduenture will heere 〈◊〉 that although he graunt this 〈◊〉 to be both expedient and neâ—â—ssary yet not for him who knoweth 〈◊〉 how to pray nor discourse therâ—â— because considerations do not oâ—currâ— where with to dilate and extenâ— his discourses and so his skeine 〈◊〉 threed being cut off and presently eâ—â—ded therewith the gust and desiâ—â— he had to perseuere in this holy exeâ—â—cise is also ended and he wearied for that as it seemeth vnto him 〈◊〉 profiteth not at all thus he leaueâ—â— it quite off To whome I answere and 〈◊〉 is very much to be noted that 〈◊〉 such a one should vnderstand thâ—â— Prayer doth rather consist in affect and desires of the Will then in diâ—â—courses and speculations of the Vâ—â—derstanding he would not find suâ—â— difficulty nor yet be discouraged 〈◊〉 discomforted so much â—or woulâ— intermit and leaue off his prayer 〈◊〉 soone and much lesse if he kneâ— that as the directors and Maisters 〈◊〉 spirituall life doe obserue great heâ—â— is to be taken that the speculation 〈◊〉 the vnderstanding be not vsed iâ— eâ—cesse bâ—cause it doth greatly hindâ—â— the deuotion prayer effect of 〈◊〉 Will especially when we entertaiâ—â— our selues with subtill and curioâ—â— â—â—nsiderations Whence it commeth to passe 〈◊〉 experience teacâ—eth that many â—â—â—es ignorant and vnlearned perâ—â—ns pray better and are more deâ—ut then those who haue much â—ore learning and their prayer alâ—â— often succedeth better becausâ—â—â—ey doe not busy nor distract themâ—â—lues with curiosities but forth with â—â—deauour by prayer and the first ocâ—â—rring considerations to moue and 〈◊〉 the Will to affections And 〈◊〉 them such humble and ordinary â—â—nsiderations cause more deuotion â—â—d moue them more working in â—â—em greater effects then high and â—â—rious do in the learned Let vs bring an example seeâ—â—g we haue such plenty of them in â—oly Scripture where the holy Ghost â—ith very plaine and common comâ—arisons doth declare vnto vs most â—igh and subtâ—â— thinges As in those â—ords of the 54. Psalme where thâ—â—oyall Prophet sayth Who will â—iue me wings as a doue and I will 〈◊〉 and rest And S. Ambrose asketh the question Wherefore the holâ— Prophet desiring to flâ— and to ascenâ— aloft required the winges of a douâ—â— and not of other birds not withstanding there be others more swift theâ— the doue And he thus answereth because he knew well that to fly vp tâ— the height of perfection and to pray well are fitter the winges of a doue that is to say the simple and right oâ— hart then those of sharpe and subtill vnderstanding Hence it â—olloweth that if ouâ— Lord do shew vnâ—o thee this fauour that with a plaine and ordinary consideration wherof there be many iâ— this Manuall as if by the only consideration how God became man was borne layd in a manger and dyed vpon the Crosse for thee thou art inflamed with his loue and with desire of humbling and mortifying thy selfe and in this thou imploiest the whole houre thou hast theÌ„ made a far better prayer and much more profitable then if thou haddst performed it with many discourses and with high and very learned considerations and conceites for that thou â—ast imploied and detayned thy selfe 〈◊〉 the very best and most substantiâ—ll part of Prayer and in that which 〈◊〉 the end and fruite of the same Neither doth the perfection of prayer consist in hauing certaine sensible gustes and consolations nor in â—auing great and vnwonted contemâ—lation for this is not in our owne â—ower nor yet in performing the â—aid acts with such sensible feeling But in this the fruite consisteth that â—hou arise from Prayer very humble â—atient obedient indifferent and mortifyed And seeing that this is alwaies in our owne power the grace of God presupposed know that if â—hou wilt thy selfe thou mayst euer make a good and fruitfull prayer which is a thing of very great comfort for those who giue themselues to this holy Exercise Wherfore it seemeth vnto me that hauing layd so good a foundation in this Introduction and sowed in so good an earth as are the harte of such as desire Perfection so important seed we may well hope tâ—â—gather with the Diuine assistance not only Fruit of thirty but also 〈◊〉 threescore and an hundred fold Especially obseruing the ensuing Adâ—ertisments it being a matter of nâ—â— small momeÌ„t to performe our prayeâ— in the best manner which thereforâ— must be read with leasure not once but many tymes and that with attention and consideration least wâ— walke as blind men in the way of this holy Exercise These Aduertisments instruct how we ought to prepare our selues how to enter continue speake and treat with Almighty God in Prayer they shew the fruite profit which thence is to be gathered of vvhich though some to the eyes of worldly iudgment seeme not to be of such importance yet are they such in regard of the end which is pretended for as much as they dispose to the attayning of great matters vvithout the which we can very hardly be recollected and deuout And nothing is to be esteemed as little but of great â—oment when it is done with intent â—â—d desire thereby the more to please â—â—d serue our Lord. Whereupon 〈◊〉 Holy Ghost saith that he who â—â—â—reth God neglecteth nothing neiâ—â—er in little nor in much because â—â—at euery little helpeth and furtheâ—â—â—h that which is great the great â—â—nnot be conserued without the â—â—le THE I. ADVERTISMENT How we ought to prepare the matter for Prayer â—N the Euening before we goe to bed let vs euer read one or more points of the meditations contaiâ—â—d in this booke whereof the day â—â—xt following we are make our â—â—ayer And the better to put away â—ule vnclean imaginations which 〈◊〉 the night more then at other â—â—â—es the Diuell vseth to 〈◊〉 in the â—â—ansy let vs fall asleep thinkâ—â—g â—â—on the aforesaid Exercise 〈◊〉 â—e morning as soone as we 〈…〉 vs offer vnto God all our thoughâ—â— wordes deedes of the day to come This done we may presently call to mind the points of the Exercise which we read ouer night endeauouring to imprint in our memory the verities of our holy Faith for iâ— the vnderstanding be occupyed in other extrauagant imaginations they will be an ocasion of distraction â—loth and ircksomnes in prayer yeâ— and a cause sometimes the sooner to leaue it off S. Bonauenture and S. â—hoâ— Climacus esteeme this aduise vâ—ry important and it may well be that from them our Holy Father Ignatiuâ— had the same whome we know both to haue vsed it himselfe and to haue â—ommended it vnto vs his childreâ— very seriously For we read of
it â—â—vere not hauing lost the instrumeÌ„ts â—nd organs whereby thou mightest â—â—nioy them Ponder what profit rotten â—â—ands doe now reap of thy riches so â—reedily sought and hoarded vp toâ—eather What fruit doe thine eyes â—ovv enioy of all the vanities which â—hey haue beheld what vviâ— all thy â—elicacies prouided for thy tast then â—â—uayle thee of vvhat continuance â—aue those castles of aire been framed â—n that thy head what end haue all â—hose gusts and pleasures had proâ—ured by so heynous sinnes vnto thy â—â—retched body And turning thâ— speach vnto thy soule say Looke â—nd consider well what will be the â—nd of this flesh thou novv hast Consider vvhome thou cherishest â—home thou now adorest O miserable wretch that I am wherefore 〈◊〉 all these riches if I am to become so â—aked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ— To what end are these delicacies and banquettings if so soone after I am tâ— be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ— soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ— which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent â—right shining cloud and thereon a â—ate or chaire of Estate and Maiestâ— â—here Christ our Sauiour is to sit 〈◊〉 iudge all mankind The petition shal be to crauâ—â—f Almighty God grace to apprehend â—nd feele now that which thou arâ—â—hen to see endeauoring that since â—â—ou art one of those which are to be â—here called thou maist also be of â—he elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâ—ures at the day of Iudgement For 〈◊〉 Christ our Lord saith the Sunne â—halbe darkened the Moone shalbâ—â—urned into bloud the stâ—rrs shall fall â—rom heauen and the sea shal be trouâ—led Finally the dread and horrour â—hich then shall possesse the harts of â—en shal be so great that they shall â—ot find any place or corner secure â—herein to hide themselues wherevpon they will all waxe pale dry â—ither away for feare and become 〈◊〉 it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâ—gel with fearefull voice in maâ—ner of a trumâ—â—et shall summon all the dead to â—udgement And in a moment all both good and bad shall rise againe â—ith their proper bodies which they â—ued in heere on earth and come toâ—eather into the valley of Iosaphat â—here to attend the Iudge that is to â—â—dge them Ponder the sorrowes paines â—hich the damned will feele vvhen â—â—eir soules brought out of hell shalâ—â—e againe coniovned with their boâ—ies vvhat vvill they say vnto one another hauing been Authours and â—auses of ech others torments and â—â—iseries O with vvhat curses vvill â—â—ey vpbraid one another being the◠〈◊〉 be linked togeather to be ech oâ—hers executioners Contrarâ—vvise â—ow gâ—eat content shall the soule of â—he iust receaue at the good compaâ—y of the body which whilest they â—ued togeather on earth was a mean â—nd help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâ—fall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâ—fe and rage of the bad wil be who were so much honoured in this life wheâ— they will see themseluâ—s on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ— they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ— haue imbâ—aced the Crosse and Mortificatioâ— to follow me come and receaue the reward which is â—ue vnto you and take possession thereof with eternall rest And to the wicked he
will say Seeing for your sake I receaued these wounds and haue inuited you with pardon and you haue not accepted therof refusing to receaue me therfore depart from out of my sight But whither O Sauiour dost thou â—ast them To the euerlasting torments of Hell Hence thou mayst perceiue how much it beâ—ooueth thee to reâ—ard how thou liuest and with what â—are and vigilancy thou art to watch â—oer thy selâ—e at all times seeing all â—hy workes both thy good bad â—re to be strictly examined and iudâ—ed THE VII MEDITATION Of Hell THE Preparatory Prayer shall be as before The CompositioÌ„ of place shal be to imagine in â—he harâ— or center of the earth a huge â—it and most darke caue full of terâ—ible fire where neere at hand thou â—ayst behold what passeth amongsâ—â—hose innumerable sâ—ules which are â—here tormented by the Diuell The Petition shal be to beseech our Sauiour that he will enkindle in thy soule a great feare and horrour of euerlasting paines that thou maist escape so hideous and so terrible a place THE 1. POINT To consider the dreadfullnes of this pit and dungeon of Hell which is all obscure full of darkenes whither neuer entrâ—â—eth any light of the Suune and the fire which is there giueth no light at all but only such as serueth for the greater paine and torment of those who there doâ— suffer being swallowed vp and plunged in most grieuous paines torments Ponder how if thou canst not for the space of one only houre endure the darkenes of a dungeon if thou darest not touch for a litle while the light fire of a burning candle how shalt thou be able to lye in a bed of perpetuall flames shut vp and compassed round about vvith those Fire-brands of hell both in soule and body and that for all eternity Gather hence how great the malice and hey nousnes of one only mortall sinne is for which Almighty God being so mercyfull as he is doth punish so many soules with so grieuous torments because they refused to suffer something in this life for their sinnes hazarding thereby themselues to sustaine so long and grieuous paines in so vnfortunate accursed place THE 2. POINT To consider the company which these damned soules shall haue in that hideous dungeon For though they haue beene Emperours Kings Lords of the World yet shall not any one frend of theirs now bewayle or lament this their miserable estate not any one be found to comfort them not any vassall or faythfull seruant to attend vpon them but their mortall enemyes abhorring detesting and raging against them full of wrath impatience and enuy All these things shall cause new torments and paines vnto them the which shall be also much augmented and increased with the horrible sight of the Diâ—ells themselues Ponder what a torment it will be vnto them to liue or rather more truely to dy amongst such cruell enemyes which long to drinke their very bloud Hovv much more excessiue will their paines and griefes be when they shall perceaue with hovv small and short labour they might haue escaped so long and so intollerable torments vvhich now they must abide without all hope of the least refreshing or ceasing and in comparison vvhereof the torments and paines of this life seeme rather painted then true torments indeed Gather hence a great feare of prouoking and enkindling Gods wrath against thee and desire to establishâ—friendship in his loue charityâ— louing him aboue all things maintayning true peace with all meÌ„ that thou mayst be deliuered from the wicked company of so many reprobate damneâ— persons THE 3. POINT TO consider the grieuousnesse of payns of the senses wherwith the damned shall be tormented for as the sinner hath offended God by all his senses so shall he be punished in â—hem all Ponder hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions The eares with wofull lamenâ—ings howlings and blaphemies against God ' and his Saints The â—melling with the intollerable stench that shall proceed from the place it selfe from the bodyes of the damâ—ed a torment not possible to be enâ—ured The tast with gall and such â—â—ke better drinkes which shal be giâ—en them Finally they shall haue â—eaped vpon them all manner of â—aynes torments as of the head â—he stomacke the sides the hart and 〈◊〉 other griefes whatsoeuer are wont 〈◊〉 torment vs heere in this life And besides this vpon euery â—he of the damned â—halbe inflicted ther particuier punishments conâ—â—ary to the vices vvhereunto they â—aue themselâ—es in their life time â—he glutton shal be tormented with hungar more then dogs The drunkard with vnsatiable thirst Thosâ— that were ouer curious in trimming and setting themselues forth in â—ilkes fine linnen gallantry shall there be cloathed from top to toe in frying pitch and brimstome which shall intollerably torment but not consume them Hence it iâ— good thou raise iâ— thy selfe â— great courage and vigour of mind to contemne all the pleasures delights of this life seing they are the cause of these torments standing in feare of that sentence which sayth As much as he hath gloryed himselfe and hath beene in delicacies so much giue him torment and mourning THE 4. POINT TO consider that the paine wherof we haue hitherto spoken iâ— not the most terrible of those whicâ— the damned are to sustaine for there is another without comparison greater which Deuines call Of losse and consisteth iâ— being banished for euer from the sight of Almighty God Ponder how that this payne alone shall torment the soule more then all the rest togeather doe torment the bodyes of the damned for since God is an infinit good and thâ— greatest of all goods it is manifest that to be depriued for euer therof is an infinite euill and greatest of all euills And so euery one shalâ— cursâ— his vnhappy state and misfortunate birth gnawing and pulling in peeceâ— this owne flesh and renting his very â—bowells â—nd raging with fury and â—ancour shall turne himselfe â—gainst Almighty God not ceasing to cursâ—â—nd blaspheme his holy Namâ— because he tormenteth him and by hiâ— supreme power and authority deâ—ayneth him plunged and ouerwhelâ—ed in that bottomles pit of fire enâ—losed and shut vp on euery side and â—his not for one day moneth or yeare â—r age only but for all eternity Heere mavst thou moue in thy â—elfe a great affection desire to fearâ— God and abhorre thy sinnes for by â—hem thou hast deserued already t◠〈◊〉 cast into these most grieuous painâ— of hell where many others be for fewer and lighter sinnes then those which thou hast committed agaiâ—â—â— God Shew thy selfe therefore gratefull and serue him harâ—â—ly seeing without any merit of thine he hath set thee in the way of saluatioÌ„ if thoâ— wilt thy selfe THE VIII MEDITATION Of the glory of Heauen THE Preparatory prayer as thâ— former The Composition oâ— place shal be to behold vvith
vouchsafe to take from thee all presumption and pride which is the disease and infection that doth vvast thee away and make thee so leane and that he will shew thee as he did his holy and chast Espouse where he â—eedeth where he lyeth in the mid-day to wit in the manger that seeing thou hast made thy selfe a beast through sinne thou maist find him in the stable a place proper for beastes THE 4. POINT To consider that the Eternall Father sent this multitude of Angells to honour his only Sonne who had â—â—uch humbled himselfe for his loue to teach instruct vs by their 〈◊〉 ample what infinite thanks we owe vnto God for so soueraigne a benefit as he now had bestowed vpon vs in giuing vs his best beloued Sonne not only as a Sauiour King or Lord but which is more wonderfull as our Brother our flesh and bloud Ponder what care the Eternall Father euer had to exalt his most holy Sonne when he did most humble and debase himselfe as is to be well seene both heere and in all other passages and mysteries of his most holy life He was Circumcised and a Name most honorable and most glorious was giuen to him to wit the naâ—e of IE â— VS He was Baptized and the Heauens were opened for him the Holy Ghost descended vpon him and the Eternall Father honoured him saying This is my beloued Sonne He was Crucified betweenâ— two theeues and presently the heauens grew darke the earth quaked the rockes rent the dead rose all the elements altered Finally he was acknowledged of his enemies for the Sonne of God Gather hence a great and earnest desire to imploy thy selfe wholy all thy life time in honouring and praysing so good a God and he will haue care to exalt and honour thee as he had of his most holy Sonne who humbled himselfe so much for his honour and glory And so doing thou maist also sing the Hymne of the Angels with the like spirit and deuotion as they did THE XI MEDITATION Of the Circumcision and of the Name Of IESVS THE 1. POINT To consider how God Almighty hauing sent his only 〈◊〉 into the world in habit likenesse of a sinner he was not conteâ—â— to take only vpon him humane Nature and to seeme lesse then the Angells in our mortall flesh but â—ould also on the eight daâ— after his moâ—â— holy natiuity subiect himselfe â—o the Law of circumcision which was the badge of a sinnefull child and shed not only teares from his eies but also sacred bloud from out his veines Ponder how great loue towards vs he doth daily discouer for he cannot endure that his suffering for our weale and remedy should be any with delayed though those who were to see him Circumcised might iudge and account him a sinner as taking vpon him the marke badge of a sinner Whence thou maist gather very great confusion that being so great a sinner as thou art thou wilt not seem to be accounted so but rather iust and a very Saint and to that end often excusest thy sinnes Wherefore thou must humble thy selfe and giue thanks vnto this thy Lord who hath so wonderfully humbled and sought to hide himselfe Beseech his diuine Maiesty that as he subiected himselfe to carry vpon his tender shoulders â—he old Law of CircuÌ„cision so heaâ—y and painefull thou maist likewise carry and haue before thine eyes and in thy hart the sweet Law of his diuine Commandement and that he will vouchsafe to season it with one drop of his most precious bloud which he so liberally shed vpon the ground to the end it may loose all the hardnes distast which it hath THE 2. POINT TO consider 〈◊〉 is Gods will pleasure tha◠〈◊〉 Circumcise thy selfe spiritually that is that thou cut off all superfluities in pampering thy flesh in honour and commodities of this world Circumcising and mortifying thine eies not suffering them to behould that which is not lawfull to desire circumcising thy tongue making it to keep silence from vaine idle wordes Circumcising thy tast that it feed not it selfe with gluttâ—nies delicacies Ponder in how much need thoâ— standest of this Circumcision how much thou art giuen vnto thine owâ—â—â—ill and 〈◊〉 much it â—â—hoouetâ— â—hee allwaies to carry in thy handesâ— that is in all thy actions the knife of Circumcision Gather hence also a great and earnest desire to suffer willingly that others both Superiours Inferiors may circumcise thee if thy selfe shouldst be remisse and slacke therin and help thee to cut away whatsoeuer may hinder thee from comming vnto this thy Lord whether they doe it with a good 〈◊〉 intention bearing it patiently 〈◊〉 they shall depriue thee of thy delight honour pleasure and content euen to she sheading of thy bloud for him who first hath shed it for thee THE 3. POINT TO Consider how they imposed vpon this child the Name of Iesus which is to say Sauiour of sinners as one who was to deliuer them not only from all euill but also to bestow vpon them most excellent fauours and riches that theiâ— remedy saluation might be most abundant Ponder that this glorious Name â—as imposed vpon him 〈…〉 greater honour For his Eternall Father seeing him so humbled and marked with the badge of a sinner would that he should euen then be exalâ—ed haue giuen him as S. Paul saith a Name which is aboue all Names that is IESVS And whereas our saluation was to cost him the sheding of his most precious bloud he gaue leaue to whatsoeuer instrumeÌ„ts were fit for the drawing of bloud to worke their effect vpon him to the knife at his entrance into this world and at the end therof to the whip scourges thornes nayles spâ—are Hence thou mayst gather affections and desires to adore and reueâ—ence this â—ost holy and most sweet Name of IESVS hauing it alwaies in thy mouth and hart thereby to obtaine victory oâ—er thine enemies For the Diuells doe flye from this holy Name and the infernall powers do tremble at it and by it and in it sinners haue their hope and confidence because IESVS is as much to say as Sauiour And if to saue thee and truely to beare that Name cost him so deare as the sheding of his most precious bloud and the spending of his life for thy sake what is it meet thou shouldst doe for thine owne saluation And seeing all is but little though it should cost thee thy very hart bloud life say vnto him with the Prophet My hart is ready o God my hart is ready so to doe so that thou vouchsafe to make me partaker of that sacred pledge THE 4. POINT TO consider how the Circumcision bsing performed the knife of griefe hauing pierced the tender flesh of thy Sauiour they restored him vnto our Blessed Lady all bloudy and the teares trickling down his cheeks Ponder with what griefe of hart with how many teares gushing out of her eyes this