is the cause why he permitteth himselfe to be once many times sold scorned crucifyed nayled betweene theeues for such are they vvho receaue him vnworthily Ponder how far the goodnes of God reached and how much the beames of his diuine and inflamed loue extended it selfe sith it made that generous and magnificent Lyon vvho vvith his roaring terrified the world to put on such meeknes that he hath couched himselfe vpon the Altar and is become a meeke Lambe that thou mighâ—st eat him And this same Lord being he who commaunded that no sinner should dare to approach vnto him vnder payne of malediction his loue hath now so disposed and so changed him and he is become so desirous that al men approach vnto him to giue himselfe entierly to all that he doth not only call and inuite them but also eateth vvith them yea and his loue doth proceede so far as that he doth not only eate vvith them but commandeth them also to eate him giuing them his sacred body and bloud to eate From hence thou mayst gather feruent desires to loue him vvho hath loued thee so much to haue confidence in him vvho hath beene so liberall with thee to haue accesse vnto him who is so good so communicatiue of himselfe saying vvith the holy Prophet What shall I render to our Lord for so many fauours and benefits which he hath rendred to me and especially for this I am to receaue now but now I know that it is my hart which he desireth and this will I intierly offer vp vnto him as his diuine Maiesty willeth commandeth me THE 2. POINT TO consider hovv that Father of mercy who vouchsafed to be chastized in his owne flesh for thy loue â—o shed his most precious bloud dye vpon a Crosse for thee this very same is there glorious and him thou goest to receaue The same that dyed for thee is there aliue to giue thee life making himselfe as he himselfe said thy meate that by vertue of this â—acred food thou mayst come to transforme thy selfe spiritually into God to put in his liuery Ponder the great desire this our Lord hath of thy weale and remedy â—ith he stood not vpon his owne cost and charges nor regarded the losse of his honour life and liuing so that he might feed cherish thee vvith this diuine food Giuing it vnto thee not only to see adore and kisse as to the theepheardes and Kinges but that thou mayst receaue him also haue him in thy breast as his holy chast Espouse had Gather from hence desires to consecrate thy selfe wholy vnto this Lord endeauouring to be like vnto him in life manners seeing he said Be holy because I am holy to thee in particuler he sayth Learne of me that is to be humble as Christ chast and pure as Christ patient and obedient as Christ and by this meanes thou shalt goe clad with his garmenâ— liuery THE 3. POINT TO coÌ„sider that God loued sinners so much as that he was not only content to take flesh in likenesse of a sinner but vouchsafed also therby to communicate vnto thee his riches and treasures to remaine in this most Blessed Sacrament vnder that sacred veile in that humble curâ—ayne of that sacred host and this not for a small tyme but euen to the consummation of the world Ponder hovv the loue that brought him into the world mâ— him put himselfe into the handes oâ— sinners this very same is that which maketh him to come the second and infinite tymes into the world and to shew himselfe so inamoured as it were and so much in loue vvith them that he sayd that all this delights â—oyes and affections are to be and conuerse vvith sinners And yet he far more affectionatly declareth and specifieth his loue saying that He who toucheth them toucheth the apple of his eye and veynes of his â—art From hence thou mayst gather desires to haue accesse vnto him and to set thy loue and affection entierly vpon this Lord. And although thy grieuous sinnes on the one side detayne and terrify thee not withstanding let his great loue and clemency on the other side preuaile and moue thee â—imitating the prodigall Sonne who albeit he saw his owne basenes and misery yet the goodnes and loue of his Father encouraged him to goe vnto him and to cast himselfe at his feet do thou also as he did seeing thou hast imitated him that sinned imitate him that repented and thy heauenly Father will runne out to receaue thee and as to a beloued child will fall vpon thy necke in token of his singular loue vnto thee HEERE FOLLOW SIX MEDITATIONS Of the most Blessed Sacrament to giue thankes vnto our Lord ofter Communion and to meditate vpon the Feasts Octaues therof AN ADVERTISMENT THERE is wont to be much negligence distraction in some after they haue receaued the â—ost Blessed Sacrament they reap â—hall fruit and profit thereby beâ—se they are not prepared vvith â—e pious consideration to render due thankes vnto our Lord or because they alwayes meditate one and the selfe same thing Wherfore to remedy this negligence and to repayre this domage it wil be good that he vvho is Priest be prepared before Masse and others before Communion with one or more points of the six ensuing Meditations that variety may take a way wearisomnes which deprineth both of gust profit And heereby they may drâ—sse this diuine meat in sundry manners sith it hath no lesse properties in it then had that celestiall Manna vvhich gauâ— such tast as euere appetite desired Sâ— this diuine Manna is of such vertuâ— and substance that euery one maâ— apply it as he liketh best and it wiâ— sauour vnto him of vvhatsoeuer hâ—â—art shall desire for whatsoeuer is i◠〈◊〉 is profitable to be eaten and pleâ— sing to the tast as the diuine Espouâ— doth note Saint Ambrose othâ— holy Fathers say Christ is all thinâ— vnto vs If thou be sicke of an aguâ— he is a Phiâ—â—â—ian if thou feare dearâ— he is 〈◊〉 if thou fly darknes hâ— light if thou seeke sustenance he is food if thou be cold he is fire if thou haue want he is rich Let the conclusion be â—aith this holy Doctor that we proue and tast of this soueraigne food because our Lord who is in it is most sweet pleasing to the palate of the soule If therfore whatsoeuer may be and thou canst desire thou findest hast in Christ coÌ„sideâ— him euery tyme thou communicatest according to these or the like attributes that thou mayst reape the fruit thou desirest know how to render due thankes vnto our Lord because that time is more fit for mentall prayer then to read vocall prayers or to say beads Wherfore before thou enter into the Meditation or coÌ„sideratioÌ„ of any of the eÌ„suyng points to illuminate thine vnderstanding stir vp deuotion thou mayst first euerv tyme thou communicatest
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
of hart say vnto him Come Iudas mv deere Apostle giue me thy feet for I will wash them and bath them and wipe them euen now it being the eue of that day in which my feet are to be nayled vpon the Crosse and washed in my bloud for thy sinnes and by occasion of thy treachery And if thou hast any complaint against me behould I am heer at thy feet doe with me what thou wilt vpon condition that thou beâ—â—ray me not nor offend me no more Gather out of this so remarkable an example of humility two thingsâ— First motiues of loue tovvards him who humbled himselfe so much for thee and learne to humble thy selfe that thou mayst doe good to thy neighbours although in regard of their vnvvorthinesse they deserue iâ— not Secondly learne out of the obstinacy of Iudas to be wiser by others harmes Beseeching Almighty God to take away thy stony hart to change it into a hart of flesh thaâ— thou mayst feele his diuine inspirations and imbrace his louing examples Tâ—E 4. POINT TO consider how that Christ our Lord hauing finished this worke of so rare humility and charity tooke his garments sitting downe againe at the table sayd to his Apostles â—now you what I haue done to you Ponder this demand as if our Lord would say Know you the myâ—tery which is comprehendâ—d in this my deed and the end wherfore I do it make account that God sayth vnto thee Dost thou know what I haue done for thee the benefits which I haue bestowed vpon thee the euills dangers from which I haue preserued thee knowest thou how much I haue humbled my selfe to exalt thee Dost thou know that I made my self man to make thee the Sonne of God if then I haue washed your feeâ— being your Lord Maister that is if I haue humbled my selfe so much with how much more reason ought you to humble your selues exercise all works of humility and charity specially I hauing spent my whole life in giuing you so rare and admirable examples of these other vertues Gather a desire and firme purpose from this day forward to do that which our Lord Iesus doth counsaile and command thee Because humbling thy selfe thou shalt euer find grace in the sight of God and therby be exalted to the dignity of the sonne of God THE XXXII MEDITATION Of the institution of the most Blessed Sacrament THE 1. POINT TO consider the vnspeakable greatnes of the loue which our Lord bare to mankind seeing â—n the very selfe same night of his passâ—on when men went about to kill him and to deuour his sacred flesh as it were by bits and sucke his preâ—ious bloud with terrible torments disgraces and ignominies he was preparing for them this soueraigne morsell and celestiall banquet to make them partakeâ—s of euer lasting life Ponder how neither the conâ—radictions of the wicked nor the presence of death and of any torments were able to turne his mind â—or to diminish his inflamed charity and make him relent in his loue and purpose of comforting his elect with this soueraigne banquâ—â— From thence thou mayst gather purposes that no afflictions conteÌ„pts or persecutions or torments or pains shal be able to separate thee froÌ„ him nor to make the omit to serue him or to receiue him often in this most B Sacrament for to this end he hath vouchsafed to stay heere with vs vnder the forme of bread which is a meat that all eate off great little poore rich THE 2. POINT TO consider the place which Christ our Redeemer did choose to institute this most Blessed Sacrament which was a great Hall and comely adorned offered freely for his vse by a man whose name is not known Ponder how this hall is thy soule into which Christ entreth and reâ—ayneth there in this most diuinâ— Sacrament and it importeth thee very much to haue it adorned with all kind of vertues which be the hanâ—gings of the house wherin God dwelâ—leth Ponder secondly how Christ our Lord esteemeth greatly of a ready and prompt will to reâ—eaue him â— maketh no account of the state â—â—les of the world And therefore he â—old that this mans name that gaue â—im this house or Hall should nor be â—nowne to signify that he regardeth â—ot whether he be poore or rich noâ—le or ignoble learned or vnlearned â—hat is to receâ—ue him into his soule â—ut only that he offer what he hath â—nto him with a prompt and deuout â—ill Gather hence a great affection â—nd longing desire to giue the selfe â—holy vnto this thy Lord offering â—y selfe willingly vnto his seruice â—ting though thou be so miserable â—nd so vile and base yet he vseth so â—reat mercy towardes thee that he â—ouchsafeth to make thee his house â—nd aboad and to celebrate his saâ—â—ed and diuine Mistery in thee THE 3. POINT TO consider how Christ Iesus our Lord whiles he was at supper â—â—oke bread in his Blessed hands sayâ—â—g This is my body c. by vertue 〈◊〉 which wordes he conuerted the â—bstance of the bread into his owne most sacred body and bloud Ponder the omâ—ipotency â— this our Lord for in an iustant he â—â—uerted the bread into his sacred flesh in such a sort that both God maâ— entâ—erly wholy is vnder that smâ— quantity of the host in euery paâ— or parcell therof without any diuâ—sion of the body although the hoâ— be broken and deuided Ponder secondly that Chrâ— our Lord sayd not this is part of mâ— body or of my flâ—sh but this is mâ— body wholy and perfectly for albeiâ— euery least particle of his Blessed 〈◊〉 would haue sufficed to sanctify va â— would neuertheles be there wholy euery part of him that is his heaâ— eyes eares breast and hart to giâ—â— thee to vnderstand by the partiâ—â—pation of his most holy members â— would sanctify all those that woâ— duely receiue him perâ—â—ctly 〈◊〉 and heale them Gather hence a desire to giâ—â— thy selfe vâ—holy vnto our Lord â— ploying all thy members and senâ—â— in his 〈…〉 that thoâ— maâ—â— wholy be a perfect representation of him THE 4. POINT TO consider how Christ Iesus our Lord communicated all his Apostles and Iudas amongst the rest albeit he knew what an one he was because as yet his sinne was not noâ—torious wherefore to him as to all â—he rest he gaue in this diuine Sacraâ—ment all he had to wit his most â—oly body and bloud his soule diuiâ—ity and humanity that they might euer haue in mind his great loue toâ—ards them what he had suffered for their sake Ponder the reuerence and deâ—otion wherewith those B. Apostles â— Iudas only excepâ—ed who was in mortall sinne â— did take and receiue â—nto their breasts that most Blessed â—read There S. Peter did stir vp his â—avth and turning his speech to him â—hat he beleeued to be contained to â—ye hidden in that sacred bread said â—hou art Christ the Sonne of the liâ—ing God
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
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
fulfilling of the receued Law and Custome to 〈◊〉 her in some determinate state of 〈◊〉 and so they betrothed her to a 〈◊〉 man called Ioseph who thou◠〈◊〉 were poore yet was â—e nobly â—â—ended and of the bloud Royall withall a vertuous and holy man Ponder the great obedience which this Holy Virgin shewed in accepting that state of life which oâ—herwise was much against her best desires but vnderstanding that it was â—he will of Almighty God she esâ—oused her selfe to this Holy man being certified by diuine reuelation that it should be without preiudice â—f her integrity Angelicall purity â—he day therefore being come in â—hich this most chast mariage should â—e contracted behold with what â—xcellent composition of body and â—ind with what virginall bashfullâ—es and modesty the gaue her â—and â—o her earthly Spouse hauing been 〈◊〉 before espoused and wholy deâ—icated to an Heauenly King Desiâ—e most earnestly to imitat◠〈◊〉 most blessâ—d Virgin according â— thy estate persuading thy self◠〈◊〉 obaying Almighty God and â—usting in him thou shalt not want â—rtue nor comfort nor any thing â—hatsoeuer with reason tho◠〈◊〉 desire for thy saluation because God as his knowledge and power is infinite so he can ioyne Virginity with Wedlocke Contemplation with Occupation and the beauty of Rafhell with the â—ecundity of Lia so that the one shall nothing preiudice or endomage the other THE 2. POINT To consider how conuenient iâ— was that this sacred Virgin should be espoused to Saint Ioseph both in regard of her selfe and of her mosâ— B Sonne for hauing from all eterniâ—y determined to be borne of her 〈◊〉 would not that her honour famâ— should be subiect to calumniation 〈◊〉 doubâ—les it would haue beene if she had had a Son without a husband Ponder the great Humility oâ— the Sonne of Almighty God whâ—â—hose rather to be accounted the 〈◊〉 of a poore Artificer being the 〈◊〉 of his eternall Father then that 〈◊〉 â—ame of his most chast Mother shoulâ— receaue the least blemish or staine 〈◊〉 being the example and patterne of 〈◊〉 vertâ—e purity Seeke hence for ward to maintaine the good name and fame of others euer speaking well and honorably of thy Neighbourâ— though they deserue it not and especially of those who in any sort be thy superiours for as thou hast need of â— good conscience in the sight of God so thy Neighbour hath need of a good name in the sight of man to conserue â—and maintaine his honoâ—r and reputation For as the Holy Ghost saith A good Name shal be more permanent to thee then â— thousand treâ—surs precious and great And if thou faile in this thou deseruest most iustly to be punished of God as a trangressour of his holy Law which consâ—steth as our Sauiour Christ saith in two Commandements to wit 〈◊〉 louing of God â—nd of our neighbour THE 3. POINT TO consider that Almighty God would that S. Ioseph should not only be the defender and guardiaÌ„ of the person Chastity and fame of thâ— most Blessâ—d Virgin but also which is more to be admired that he should be withall her Spouâ—e and Husband Ponder the depth of the diuine Counsel and Ordination in recommending so great a treasure and so prâ—ciousâ— a relique as the sacred Virgin was to the chaâ—ge and custody of so poore a man she being so â—ighly fauoured and esteemed of God as that he particularly chose her to be his Mother For if our Lord keâ—â—eth the soules of his Saints as Dauid saith and he himselfe said to Abraham I am thy Protectour wheresoeuer thou art the defence and custody of man might seeme wholy needles in her of whome God and â—is Angells had so speciall protection Neither is it lesse wonderfull that his diuine Maiesty should appoint and ordaine that the lesser and inferiour should help and keep the greater and more eminent and that he who was lessâ— perfect and able shold haue care of her that was more able and perfect giuing vs to vnderstand that there be subiects in this life higher in grace then be their Superiours and sheep moâ—e exalted then their Pastors and sheepheards Gather hence desires to humble thy selfe in imitation of the excellent huâ—ility of our Blessed Lady who hauing so many pledges and tokens of the infallible protection of God and his Angells did notwithstanding with all Humility liue in subiection and vnder the gouernemâ—nt not of â—ome rich man or some Earle Duke or King but of a poore Carpenter who was faine to get his â—iuing by his dayly labour and maintaine himselfe as he could be his trade and sweate of his browes And in this mans company she was â—o liue at home and abroad and whiâ—her soeuer he went that so her â—ame 〈◊〉 chastity might be secure Whencâ—â—hou maist vnderstand that seeing Almighty God would not leâ—ue his owne Mother without a guard he will not also keep or protect any one that shall presume of himselfâ— as sufâ—icient of himselfe and much lâ—ssâ— will assâ—st him who shal be ingratefull â—or the guard and superiour appointed him already by God himselfe whether he be lesse or more eminent in vertue learning or whatsoeuer naturall or supernaturall partâ— THE IIII. MEDITATION Of the Annunciation of the B. Virgiâ— and of the Incarnation of the Sonne of God THE 1. POINT TO behold the most Holy Virgin in her secret Closet wholy attending to Contemplation as some Holy men doe obserue meditating the sacred Mistery of the Incarnation of the Sonne of God which had beene reuealed vnto her though it had not beene told her in what manner or time it should be executed nor who should be the Virgin that was to conceaue and to bring forth so noble a Sonne Ponder how gratefull this her pâ—ayer was in the sight of Almighty God when rising in the night time her Blessed Spouse Saint Ioseph perâ—eauing no such matter though he tooke his rest in the selfe same chamber she kneeled downe in the daâ—ke in some corner of the same chamber and beginning to speake with God from the very bottome of her hart she brake forth into these like words with farre greater feruour theÌ„ euer Moyâ—es did saying if I haue found grace in thy sight O Lord I beseech thee haue mercy on mankind redeeme the many soules that doe dayly perish send downe from a boue the Blessed Lambe of God to take a way the sinnes of the world â—â—et the desired of all Nations come â—ow at lâ—st Vouchsafe to create her that is to carry in her armes and bosome thy most Blessed Sonne our Redeemer O how happy should I be O my Lord if thou would est vouchsafe to make me the handmaid and poorest seruant of thy B. Mother More would I esteeme such a fauour then to become Queenâ— of the whole world Thus did the Bleâ—â—ed Virgin speake vnto God and obtayâ—ed doubtles more of him by such prayers then euer â—aâ—â—b or Moyses did by theirs And answere was returned her as to
most B. Virgin receiued her beloued Sonne endeauouring to comfort him taking him in her armes laying him at her virginall breasts giuing him to sucke of her most pure milke and saying O spouse and King of glory how deare doth the sinne of â—dam cost thee how soone dost thou performe the office of a redeemer suffering paines â—heding thy bloud for mankinâ— Stir vp in thy selfe a desire to accompany this Blessed Virgin in her teares and good offices towardes her Sonne And shedding aboundant teares of compassion bewaile thy sinnes and offences that thou mayst obtaine pardon of them And render vnto Christ our Sauiour most humble thankes for the bloud and teares which he shed for thee auoyding heereafter to increase his paine with other new offences Beseech the B. Virgin to obtaine for thee grace of her most holy Sonne that at the entrance and beginning of this new yeare thou mayst renew thy life forsaking and casting off thy old garments wherein thou hast been hitherto wrapped to wit thy lukewarmnesse sloth and negligence in thy spirituall exercises putting on from hence forwardes feruour loâ—e and charity towardes God and thy neighbour THE XII MEDITATION Of the comming of the three Kings and of their giftes THE 1. POINT TO consider how the same day on which Iesus Christ our Sauiour was borne in Bethleem he sent to these Kings or Sages a new and most bright shining star giuing them thereby to vnderstand that the true King redeemer of the world was borne in Iury and they illuminated with that heauenly light and inflamed with diuine loâ—e much reioyced at the sight therof congratulating and iouiting one another to go and adore that true King of Kings and forthwith leauing their Counâ—â—ey they went with much content and ioy to seeke Câ—rist Iesus in a forraine Land and to behold with their corporall eyes whome they had already seene with the eyes of â—ayth knowing very well how blessed those eyes should be that should behould him Ponder how great the deuotion was of these Kinges which moued them to leaue their owne Countrey to vndertaâ—e so long and so dangâ—rous a iourney to breake through so many difficultâ—es which they might well imagine would befall them herein whereas many though they be no Kings because they will not depriue themselues of their coâ—modityes and vndergoe some small difficulties for the loue of God will not so much at set one foot before another for his seruice and so doe not find him And it falleth out oftentymes that those who are very faâ— from Christ do bâ— little little draw neere vnto him and find him as may be seene by these holy Kings and that those who be neere at hand are cast backe and left of Almighty God for their ingratitude as it happened vnto Herod and to those of his Court. Gather hence a liuely 〈◊〉 to seeke find and adore this great King â—nd soueraigne Lord of all 〈◊〉 as often as thou shalt see the starre of his diuine inspiration to vvit the voice of thâ— Superiour the rule of thy profession following it with great alacrity though it bring thee to the stable because there thou shalt certainly â—ind Almighty God THE 2. POINT TO consider how the Kings being come to Bâ—thleem the star stood ouer the place where our Sauiour was borne and sparckling cast forth bright beames of light as it wâ—râ— saying vnto them Loe heere he is whome you doe seeke And entring the place they found the true Lambe of God who taketh away the sinneâ— of the world reposed in the armes and sucking at the breasts of his B. Mother Who illuminating their vnderstanding with a celestiall beame of diuine light discouered vnto theâ— how that little babe though in exteriour shew the most poore and contemptible in the world was true God and Lord of all Ponder the goodnes mercy of this our Lord who vouchsafed 〈◊〉 impart the faith of this sacred Mystery of the incarnation in such plenty vnto the Gentills and communicated himselfe vnto them so gratiouâ—â—y as to call them vnto him though they had no knoledgh at all of him before to seeke them out in so farre Countreyes though they liued without thoght of him to call as it werâ— at their dores eÌ„ter into their harts as if he had need of them not they of him Hence thou mayst gather that he hath often done the same to thee for thou being neither able to desire him nor to tast of any such matter he hath sought called chosen theâ— euen when thou wert most carrelesse of him and didst fly away from him Be therefore thankefull and seruiceable towards him for it as these holy Kings were And if thou hast nothing els to offer take all thy sinnes togeather and with harty sorrow and repentance for thine offences committed against this thy Lord God offer them vp vnto him that they may be consumed with the fire of his diuine charity and thy soule remaine perfectly cleane and pure from them all THE 3. POINT TO consider that albeit these holy Kings saw this poore infant lodged in a vile stable â—rapped in poorâ— ragges layd in a â—ard manger so destâ—â—â—te and forsâ—ken of all humane help and comfort yet they stedfastly belieued that he was the true King and Lord of heauen and earth and forth with câ—st their Sceptâ—râ— and Crownes at his feet and prostate on the ground with great humility and reuerence â—dored him and offered him gold as to their King Incense as to their God and myrrh as to a mortall man Ponder that as these holy Kings offered vnto this heauenly King and Blessed Infant these three mysticall gifâ—es so were it meet thou didst offer him whatsoeuer thou hast receiued from his most bountifull hands And prostrâ—â—ing thy selfe before him and adoring him as thy King and Lord â—ith ferueâ—t loue in lieu of gold wouldst offer vnto him all the riches goods of the world so that if they were thine thou â—ouldst most willingly lay them at his feet In lieu of Incense all the smoke and vanity of the honours and glory which the world can affoard thee And insteed of myrrh the delights pleasures of the flesh wholy and most vvâ—llingly renouncing them and desiring not to haue or enioy them although they were offered thee Hence thou mayst gather great â—onfidence in the liberality of this Soueraigne Lord that he will râ—ceaue this thy Presenâ— and returne thee abundance of spirituall riches for the pouerty which thou hast promised him Victory ouer thâ— Paâ—â—â—ons and thy flesh for the vow of Chastity which thou hast made vnto him And for the vow of Obedience his diuine loue grace that thou maâ—st alwayes keep his holâ— Law and Câ—mmandements And â—hou maâ—st offer thy selfe vp wâ—oly and entierly 〈◊〉 euery thing to thy Lord God as â—â—ese holy Kings his disciples did offer themselues and al that they had THE 4. POINT TO consider that after the offering was