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 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
gaue finall sentence in his cause and our Lord Iesus being condemned to the death of the Crosse the souldiers forthwith pulled off the purple garment which they had put on him iâ— scorne stripping him naked they put him to that sham againe the secoÌ„d tyme not only before the officers but in presence of all the people also gaue him backe his owne garmentâ— embrued in bloud to put on Ponder how Christ our Lord to carry his Crosse layd aside the garments which others had put on him in Herods and Pilats house cloathed himselfe vvith his ovvne not without extreme great paine for they cleaued fast to his sacred vvoundes vvere dryed into them they being now cold Gather hence desires to put 〈◊〉 all affections vn worthy the child of God that is all vicious customeâ— of the world of the flesh wherewiâ—â— thou hast gone clad and assume thosâ— which are beseeming and proper to Christ to wit humility charity the like by vvhich thou must be knowne and held for his disciple for this was euermore the liuery of the Sonne of God THE 2. POINT TO consider how our Lord taking the Crosse vpon his tender and wearied shoulders because there was not any one found among so many who would carry it for him to thâ— place of punishment for the 〈◊〉 held it an accursed thing the Genâ—ills esteemed it reproachfull he 〈◊〉 â—orced himselfe to go with it on 〈◊〉 â—acke to wards mount Caluary Ponder hovv this meeke Laâ—bâ—â—ull willingly spread forth his armâ—◠〈◊〉 imbrace the Crosse and not withâ—â—anding it was so heauy a burden 〈…〉 his so great dishonour and shamefull death he carryed it vvith more loue then he did euer before any other crtsse because the vâ—iliâ—y fruit the honour glory which through the weight of this Crâ—sse was to be gathered was thine it is credible that he did vvelcome it vvith kisses of peace interiourly saluting it with a thousand svveet louing acts fat better then S. Andrew did the crosse of his Martyrdome Hence thou mayst gather confusion and shame to be an enemy of the Crosse of Christ flying so much â—aking of paynes and procuring to cast thy burden vpon another mans shoulders imitating in this rather these wicked people for if thou wert the seruant of Christ thou wouldest be glad reioyce to follow him with thy Crosse although it should cost thee thy life and shouldst dye in thâ— fact THE 3. POINT TO consider how the obedient Isaac commeth out of Pilats housâ— with the burden of the wood of thâ— Crosse vpon his backe The trumpeâ—â— foundeth the common Cryer cryeth aloud clamours outcryes are heard on euery side an infinite multitude of people approach they behold coÌ„ming out of the pallace gate a lamentable and such as was neuer seene before a most afflicted creature doubled ouercharged with the weight of a Crosse of fitten foot long crowned with a crowne of thorne scarce able to stand on his feet nor to sustayne the weight of the Crosse without crouching falling vnder it Ponder the barbarousnes of those mercilesse harts agaynst our Sauiour for insteed of helping him vp to rise agayne taking compassion on him as to make him goe on that bitter and paynefull iourney they gaue him a thousand blowes kickes and spurnes saying vnto him Arise traitour sorcerer didst not thou say that thou weâ—t the Sonne of God he who in three dayes could build vp his holy Temple vvhy dost not thou rayse now thy selfe Gather hence comfort in thy â—fflictions carrying with patience and loue in imitation of our Lord Iesus the crosse which shall fall to thy lot though it be very heauy and should make thee stoop for it is impossible in this life to want Crosses and afflictions Trust in God and in his diuine mercy who will prouide one to assist thee to carry it that thou mayâ—t not be ouerloaden and fall vnder it THE 4. POINT TO consider that the Blessed Virgin vnderstanding how they carryed her most holy Sonne to crucify him accompanyed him in this last iourney and making â—ast finding meanes to passe through the throng of the people according as some deuouâ—â—ontemplatiue persons obserue 〈◊〉 came 〈◊〉 met her deerest Soâ—â—e Ponder what may haue passed betvveene these tvvo diuine â—arts where that â—unne and Mâ—one so sad and â—cliâ—sed behold one the other this was no doubt one of the greatest sorrowes which Christ our Lord endured to see that meâ—ke Doue his 〈◊〉 come out of the â—rkâ— of 〈◊〉 retirement so much grieued afflicted at the sight of him so disfigured enuironed with his enemies that desired to make a finall end of him and loaden vvith so heauy a burden that it permitted him not to goe one step more forward the Blessed Virgin would haue holpen him but the cruell mynisters would not permit her And this sorrowfull encouÌ„ter was so mouing and full of compassion that this peraduenture vvas the tyme and place where the vvomen beholding it burst out into â—eares bewayled and lamented hiâ— so much that theâ— enforced our Lord to say vnto them that they should not weep vpon him but vpon themselâ—es and for the sinnes of the people and the punishments which for them weâ—e to befall that vngratefull Citty For if in the greeâ—e wood they do these thinges in the dry what shal be done By vvhich he vvould say If the diuine iustice chastice me so terribly for other mens sinneâ— who am a greene and fruitfull tree hovv vvill he I pray you punish sinners who are dry withered stocks vnfruitfull trees for their owne sinnes If I who am innocent haue beene scourged buffited spit vpon â—euiled though I deserue nothing of all this doe not withstanding now go with this Crosse on my shoulders to be nayled vpon it what will becomâ— of the guilty what stripes what buffets finally what torments will befall them From hence thou mayst gather desires to bewaile thy sins offâ—ces for they were that which ouercharged weighed downe the wearyed â—houlders of thâ— Lord God made him stoop 〈◊〉 THE XLVIII MEDITATION How our Sauiour was crucifyed THE 1. POINT TO consider that Christ ouâ— Lord being arriued at mount Caluary sore afflicted tyred with going that long and payneâ—ull iorney was by those furious souldiers with barbarous cruelty dispoyled of his sacred garments and because the bloud was now dry and cold his garments stucke fast to his body and so they agayne rent flayed that meeâ— lambâ— who did not open his mouth nor speake a word against them that thus tormented him Ponder that of all the times that they stripped our Lord which werâ— in all soure this was the most painefull most ignominious being now stripped naked from top to toe not only of his garments but of his skin also Gather hence patience longanimity in iniuries and aduersity and not to be angry nor offended when thou shalt
mihty oâ— the world neytgher of the learned and Doctors of the Law not because he coÌ„ntemned or despised â—â—yther of them in respect that himselfe was more mighty more 〈◊〉 â—ut becâ—â—se he being God had made himselfe 〈◊〉 and of so mighty Lord was 〈…〉 and being himselfe so grâ—â—t had vouchsaâ— sed to become so little in our Nature he chose rather humble â—raile poor and contemptible persons and such as got their liuing by fishing 〈◊〉 ding of nâ—tâ— that they might no attribute vnto themselues thosâ— great gifts graces which he intended 〈◊〉 vnto them nor thos◠〈…〉 which he meaÌ„t to bring to 〈…〉 their meanes Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world mighâ— not be 〈◊〉 to humane force buâ— to 〈…〉 And this was the 〈…〉 those whome he 〈…〉 those who◠〈…〉 〈◊〉 in three things First in represâ—â—â— the violent passions of anger 〈◊〉 maketh both for the interiour 〈◊〉 exteriour quiet and repose of 〈◊〉 and body Secondly it consiâ—â—â— in being affable and courteous â—â—ardes all not iniurying nor vsing â—â—â—astful words towards any Thirdâ—â— not rendring euill for euill but â—â—â—rariwise good for euill And 〈◊〉 Almighty God calleth blessed Ponder how Christ our Lord â—â—poseth vnto vs his owne meeknes 〈◊〉 we may imitate him therein 〈◊〉 Learne of me because I am 〈◊〉 and humble of hart And 〈◊〉 sayd it so he shewed it in the â—â—dest of so many raging wolnes ially at his Blessâ—d Passion not 〈◊〉 opening his mouth not defen 〈◊〉 himselfe not repining or disâ—â—â— thereat Learne how greatly it behooâ—â—â— thee to shew thy selfe meeke 〈◊〉 towards all towards thy Suâ—â—â—â— equalls and inferiours if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart and thy passions and the harts of all men most of all the land of the liuing thy celestiall countrey THE 5. BEATITVDE TO consider how Christ our Lord calleth Blessed those that mourne or weep not with corporall teares as many worldlings doe for temporall losses of honours life and goods but such as lament for their sinnes and for the losse of so many soules which are separated from the knowledge of Almighty God wherâ— as contrary wise the foolish world calleth blessed those that laugh liuâ— in myrth pleasure but Iesus who is truth it selfe sayth that they be accursed because after their laughing endles sorrow shall succeed but happy be those who weep because their â—orrow shal be turned into 〈◊〉 sting ioy Ponder how much it imporâ—â—â—â— thee to bewayle thy sinnes and dâ— fects and that thou hast so often 〈◊〉 God and our Sauiour whome thou art to imitate and accompany in this holy exercise of teares of whom it is not read as S. Basill noteth that he euer laughed but we reade that he wept many times in the manger at the death of Lazarus vpon Hierusalem on the Crosâ—e Gather hence a desire to weep with our Sauiour and with this consideration restraine moderate thy ouermuch mirth reioycing only in the seruice of God and of our Sauiour whome if thou imitate in weeping thou shalt obtayne comfort in those very thinges for vvhich thou weepest if thou weepest for thy sins thou shalt obâ—â—â—ne pardon of them if for the sinnes of others thou shalt also obtayne pardon foe them if by reason of the exile and banishment of this life thou shalt obtanyne ioy comfort with certayne hope of thy saluation THE 4. BEATITVDE CONSIDER how our Sauiour called Blessed those who humgar and thirst after Iustice that is after vertue and holinesse of life endeauouring euer to increase therein not after an ordinary manner but in the highest degree and as one that hath a great hungar and most ardent thirst after any thing who ceaseth not vntill he be satisfied and his necessity fully supplyed for so our Sauiour did hungar and thirst was neuer satiated with doing and enduring euills for our sake wherefore he said on the Crosse I thirst And so to satisfy our thirst he hath giuen vs his most precious bloud to drinke to satiate our hungar he hath giuen vs his most sacred body to eate Ponder how much it importeth thee to haue this hungar and thirst of iâ—stice and sanctity and not of the temporall goods of the world least that malediction of Christ light vpon thee vvhen he said Woe be to you that are filled because you shal be hungry as it happened to that rich glutton who doth and shall for euer endure an eternall vnquenchable shirst and not be relieued with so much as the least drop of water Gather hence great confusion and shame for thy negligence and â—oth in the seruice of God and obserue how they that hunger after verture sanctity I meane the iust God wil replenish the with eternal goods as the most B. Virgin said in her Can ticle the floathfull and negligent shal be deuoyd therof THE 5. BEATITVDE TO consider that our Sauiour calleth Mercifull not only those that haue a certayne feeling and compassion of the corporall spirituall afflictions and miseries of their neighbours not excluding any though their enemies as Christ our Lord had of all but also those who according to their ability endeauour to help others in their miseries Ponder how mercifull our B Sauiour was and how he exercised himselfe al the time of his preaching in doing good to all curing the sicke releeuing the hungry reuiuing the dead pardoning sinners instructing the ignorant praying for all and giuing them whatsoeuer he had for remedy of their necessities that is his honour his life his body his sacred bloud Gather hence how expedient it is for thee to be mercifull towardes thy neighbours imitating as much as thou canst thy Lord and Sauiour who is the Father of mercies for it thou be hard towardes them God wil be hard towards thee for he hath sayd In what measure you meat it shal be measured to you agayne as it may be seene in the example of the naughty seruant that had not compassion of his fellow-seruant Wherfore feare least thou fall into the hands of Gods iustice if thou forgoe mercy towardes others For iudgement vvithout mercy shal be done to him that hath not done mercy THE 6. BEATITVDE TO consider hovv our Blessed Sauiour calleth Blessed the cleane of hart to vvit those vvhose affection is not entangled or addicted to any earthly thing and who do not defile themselues with sinnes and to such as these Almighty God doth promise his sight and the knowledge of hiâ— diuine Mysteries and secrets Ponder how Christ Iesus our Lord was most eminent in this purity and cleanesse of hart for neither did he euer sinne nor could he sinne in so much that his greatest enemies could not argue him of the least sinne neyther was guile found in his mouth And as this our Lord is the highest purity it selfe so also his holy will is that those who serue him be pure not contenting
〈◊〉 thy selfe poorely apparelled and to want necessiâ—ies seeing so rare an example as Christ our Lord hath giuen thee of sâ—fferances nakednâ—sse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerâ—y thy riches his conâ—usion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers â—aying the Crosse on the ground they commanded him to lye downe vpon it on his backe that he might be nayled to it so he did Ponder first the most excellent obedience of thy Sauiour which shined most in hearing and obaying in whatsoeuer hard difficult matters those cruell tormentors proposed vnto him giuing thee an example to subiect thy selfe to euery humane creature for his loue where there is no sinne Ponder secondly â—ow our Sauiour lying vpon that bed of the Crosse which thy sinnes had prepared for him lifted vp his eyes to heauen and rendred thankes to his Eternall Father for hauing brought him to that point wherein he beheld himselfe so poore so dishonoured and misused for his loue Gather hence whâ—n thou shalâ— see thy selfe in adâ—ersity and distresâ—e to be resigned to the diuine vvill in thâ— giuing Almighty God due thanks for them for once giuing thanks to God in aduersity is more worth and of mâ—re merit then many tymes iâ— prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the â—xâ—essiue paines which he felt when those rough and boisterous nailâ— eâ—tred breaking the veynes piercing 〈◊〉 sinewes and renting thâ— most tender parts of the most delicatâ— body of all bodyes enduring with great patience and loue to see himselfe so loaden with painâ—â— ful of vâ—â—peakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâ—ed hands and diuine feet to shew theâ— that he should haue thee alwayes imprinted in his hands feet so great was the loue and holy zeale whicâ—â—e had of the saluation of soules and of thine in particuler Gather hence deâ—ires of thy he owne saluation and of thy neighbours setting light by whatsoâ—uer difficultyes paynes and trauells which to deliuer them out of siâ—ne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some â—ort thy Captaine Iesus who vvith so great loue gaue his life for them hanging on the Crosse. THE 4. POINT TO consider that after Christ our Lord was nayled to the Crosse his enemies lifted it vp on high with that true lambe of God vpon it who taketh away the sinnes of the world letting it fall downe voilently into the pit which they had made for the purpose Ponder the paine confusion and shame vvhich Christ our Lord had when he savv himselfe on high naked in the middest of an open field full of innumerable people and as another Noe exposed shamefuâ— to the sight of all without any thing to couer his nakednes withall noâ— hauing any to affoard him any thing but many who were ready to take from him all that might be giuen him Gather hence a great shame confusion at the small griefe sense feeling thou hast of the paynes of our Lord not shedding so much as onâ— teare of compassion wheras he powreth out all his bloud And seeing the insensible creatures which want both reason and feeling made so wonderfull demonstration of sorrow at the death of this our Lord that they were â—orne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause â—hy he endured that which he did shouldst acknowledge be thankeâ—ull for it and haue a speciall and inâ—ard feeling thereof seeing he suffeâ—ed it in benefit of thee THE XLIX MEDITATION Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD TO consider the great charity of our Lord which waâ— such that before he vvould comfort his Mother before he vvould prouidâ— for his friends before he would coÌ„mend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ— Crosse was to excuse his enâ—miâ—â— who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâ—ous dâ—lors paines in euery part of his body noâ— finding any place of rest in that harâ— bed of the Crosse euen then did lifâ— vp his diuine eyes to heauen shedâ—ding teares of most tender loue anâ— compassion opening his diuiâ— mouth not to commaund that firâ—â— should câ—me from heauen as Eliâ—â— prayed but to beseech his Eternall Father to pardon those which were there and the sinne they committed in crucifying him Gather hence how exactly our Lord God fulfilleth the precept he bath giuen thee To loue thyne enemyes to pray for them that persecure thee that by this example thou mayst learne and know to doe the like THE 2. WORD TO consider how that the second Word which thy Redeemer spake from the chayre of the Crosse was to pardon the Theefe graunt him heauen Because he confessed his fault and declared the innocency of Christ our Lord and freely and plainely â—alling him King craued fauour aâ— his hands saying Lord remember â—e when thou shalt come into thy Kingdome And so our Lord Iesus â—id honouring this thâ—eâ—e before his â—ternall Father aâ— he conâ—essed him â—eforâ— men â—nduing him with so exceeding great graces priuiledes that being the last 〈◊〉 made him of all mortall men the first who departing this life should presently reâ—eaue the reward of glory Ponder that if God rewarded him with so great liberality who did only follovv him not fully three houres hovv will he reward those who shall serue and follow him vvith perfection all the houres dayes of their life And if our Lord shewed himselfe so gratefull to this sinner who had iniuried him innumerable tymes for one only time that he confessed and honoured him what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him Gather hence desires to serue him alwayes that securely vvitâ— confidence thou mayst haue accâ—ssâ— vnto him and aske him thâ—â— vvhich this good theese did aske him saying Remember me o Lord that is remember not my sinnes nor the robberies which I haue done but that am a frayle man and infirme that am thy creature made to thy imagâ— likenesse wherefore I beseâ—h the to remember me THE â— WORD TO consider that the third word which Christ our Lord spake froÌ„ the Altar of the Crosse was to recommend his B. Mother to Saint Iohn S. Iohn vnto his Mother And from that houre the disciple tooke her to his owne and loued her with speciall loue Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin for she throughly weighed the inequality of the change which
was made receauing for the sonne of the liuing God the sonne of a poore fisherman for the Mayster of heauen an earthly disciple for the Lord a seruant for him that can do all things him that can do nothing without his grace Gather hence a great earnest desire to take this Blessed Lady â—or thy mother to loue and serue â—er with speciall care And a firme â—urpose to obey the diuine will learâ—ing to reuerence as in place of God his creature that is to say thy Superiour Father or Mayster which he shal aâ—â—igne thee whosoeuer he be to serue obey him as God himselfe as our B. Lady did who tooke S. Iohn for her Son he tooke her for his mother THE 4. WORD TO consider the fourth Word which Christ sesuâ— our Lord spak to his Eternall Father reprâ—sâ—nting him the affliction which he felt by reason of his internall desolation of mind for he cried with a loud voicc and sayd My God my God why hast thou forsaken me Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son to suffer and to continue in torment and released him not out of those terrible paines sorrows which he had vndertaken for our good and remedy neyther in them did he giue him any comfort or ease at all To the crossâ— it selfe he could not leane his head on any side without increase of painâ— and griefe the thornes thrusting in deeper thereby of this hands he had no help because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face nor the tears which he did shed from his eyes they being nayled fast to the Crosse. Neyther of his feet for they were not able to sustaine the poyse of â—is body but rent themselues vvith â—reater payne Wherfore our Lord â—eeing himselfe so afflicted cryed vnâ—to his Eternall Father and sayd My God why hast thou forsaken me Gather hence sorrow and compassion to see that there is scarce any â—hat make benefit of his passion or â—hat accompany our Lord in his hard 〈◊〉 painefull tâ—auels foz his disciples 〈◊〉 forsaken him his people abandoed him many men lost their faith â—hich before they had in him Hartiâ—â— beseech him that he will not forâ—â—ke thee now nor at the houre of 〈◊〉 death THE 5. WORD TO consider how that our Sauiour being novv quite and cleane exhaust his body though the abundance of bloud which he had shed being dryed vp and all the conduitâ— of his veines emptied he had naturaâ—ly a most grieuous thirst therforâ— he sayd I thirst Ponder how great griefe pierced the soule of the B. Virgin seeinâ— her beloued Sonne and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort for asking little water to coole his thrist withâ—â— there was no body that would giue him and albeit she could haue goâ—â— for water she durst not leaue hiâ— fearing least in the meane tyme 〈◊〉 shold depart this life seeing him noâ— at the point of death Ponder secondly that besideâ— corporall thirst which our Lord 〈◊〉 had he had a much greater thirst other three thinges First he had insatiable thirst to obey his eterâ— Father in all thinges without 〈◊〉 ting any thing how painfull soeuâ— should be And because he knew it to be the will of God that they should giue him vinegar and gall he would not omit to fulfill his will in accepting that also His second thirst was an inflamed desire to suffer for our sakes far more then he had yet suffered The third thirst was of the saluation of soules and in particuler of thyne and that thou wouldst serue him with perfection Gather hence confusion and shame seeing that thy thirst is not to suffer for Christ our Lord nor to be obedient patient humble and poore as he was but to haue plenty of all thinges and that nothing be vvanâ—ing euen for superfluous expences Beseech him to graunt thee some praâ—ticall knowledge of the thirst which â—e had that thou mayst become his â—isciple in something THE 6. WORD To consider that the sixt word that Christ our Lord spake from the â—aire of the Crosse was Consâ—maâ—m est It is consumate all what soâ—uer my Father commanded me to suffer from the cribbe vnto the Crosâ—â— is accomplished ended Ponder how thy Lord vvho now in this chaire of ignominy reaâ—â—dy to giue vp the Ghost will comeâ—the day of iudgement in another veâ—â— different throne of glory and maiesâ— to iudge and will say in like mannâ—this word Consummatum est noâ— the world is at an end and the vayâ— pompe and glory thereof now 〈◊〉 delights of the wicked are past 〈◊〉 also the trauels of the iust From hence thou mayst gathâ—â— desires tâ— liue in such sort that at 〈◊〉 houre of thy death thou mayst 〈◊〉 with S Paul I haue consumated 〈◊〉 course I haue ended my life wherâ—â—as a good Christian or as a good Râ—ligious man I haue fulfilled the obâ—â— gations of my state But if thou 〈◊〉 been slacke remisse in this 〈◊〉 mayst not say It is consumated 〈◊〉 now my payne eternall woe begâ—â—neth Beseech our Lord to giue 〈◊〉 grace that thou mayst begin from 〈◊〉 day forward continue to the 〈◊〉 in his holy seruice THE 7. WORD TO coÌ„sider that the last word which our Lord spake on the Crosse beâ—â—g now ready to giue vp the Ghost â—as to commend his spirit into the â—ands of his Eternall Father Ponder first that he sayth not I â—â—mend vnto thee my liuings or posâ—â—ssions for he hath none not my â—onour for he is not much follicitous â—erof not my body for â—â—at is not that which he regardeth most but his â—pirit which is the principall ought â—ost to be reckoned of by man Ponder secondly that our Lord â—oth not only commend vnto his Faâ—â—er his own â—â—irit alone but also the spirit of his elect which he esteemet◠〈◊〉 his Gather hence desires in thy lif◠〈◊〉 and in the houre of thy death 〈◊〉 â—â—mmend thy spirit into the hands of â—od for theron dependeth the eterâ—â—â—ll wâ—ale of thy soule THE L. MEDITATION Of the taking downe from the Crosse of the buriall of our Lord. THE 1. POINT TO consider that the euening oâ— that sad and dolefâ—ll daâ— beinâ— novv come the Blessed Virgiâ— being poore and besides destitute oâ— all help knew not which way to turâ—â—e her selfe for there was no bodâ— that would bring her a ladder to takâ— downe the body of her beloued Sonâ—â— neither had she any body to assist hâ— disciple Saint Iohn the night dreâ—â—on euery one be tooke himselfe 〈◊〉 his home At last she saw two princiâ—pall men comming Ioseph Nicoâ—demus who brought necessaryes foâ— the buriall Ponder how our Lord God oâ— dayned that because his most Holâ— Sonne had a poore and reproach fuâ—â— death he should haue a rich glorâ—â—ous sepulcher and that vvhereas 〈◊〉
the more holy receaued greater plenty of grace And so the most B. Virgin as fullest of grace vertue receaued more abundance therof then all the rest togeather Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit with the greaâ—â—st feruour thou canst because he communicateth himselfe more abundantly to him that is best prepared to make thy selfe such the principall vertue which thou must procure to haue is Humility which conserueth the rest as the Prophet Isay sayth Vpon vvhome reposeth my spirit sayth our Lord but vpon him that is humble and meeke Be thou then such aâ— one that with like disposâ—tion thou mayst receaue and preserue in thy soule this diuine spirit who resisteth the proâ—d and to the humble giueth his grace THE XI MEDITATION Of the death of the most Blessed Virgin our Lady THE 1. POINT TO consider hovv the B. Virgin our Lady being now in years God hauing determined her some tyme in this life which some belieue vvere fifteen others more probably say that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7â— yeare of her age Almighty God hauing preserued her heere al this tyme to giue light to the vvorld for the comfort and benefit of the whole Church also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world she had novv most earnest and inflamed desires to go to heauen vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant whome she instantly besought to take her out oâ— this exile banishment tempestuous sea conduct her to that secure port of happines where for euer she might enioy his glorioâ—s sight conpany Ponder how this most Blessed Sonne approuing the pious desires of his deerest Mother and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd Euen as the Hart desireth after the fountaines of waters so doth my soule desire after thee o God he sent vnto her an Angell which many hoâ—ly Fathers imagine was the Angell S. Gabriel who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne of the Diuell of death it selfe And the B. Virgin receaued him with great comfort ioy of spirit confiâ—ering what she so much desired was â—ow to effected Gather hence enkindled desires to see and enioy God that when thy dayes shall end and death arriue â—hou mayst receaue it with gust and â—oy hoping by meanes thereof to participate in heauen of the svveet presence and company of Christ our Lord and of his most Blessed Mother THE 2. POINT TO consider hovv the Sonne of God determining to fulfill the desires of his most B. Mother the Apostles being deuided ouer the vvhole world preaching the victories of their Lord were miraculously assembled in the house of the B. Virgin who reioyciâ—g much at their comming disclosed vnto them the newes of her death vvith a cheerfull graue couÌ„tenance declaring vnto them her desire to depart this life to go to heauen which Almighty God had graâ—nted vnto her Ponder the feeling teares and tendernes of hart wherewith this doleâ—uli relation afflicted them all seeing their Mother ready to depart thiâ— life and that diuine Sunne illuminating the Chruch to withdraw it selfâ— go downe Ponder sâ—condly how the Bleâ—â—sed Virgin without any infirmity oâ— payne at all but of meere loue and desire to see and enioy her Sonne in heauen betooke her selfe to her poore bed beholding them all vvith a countenance rather diuine then humane willed them to come neere gaue them her blessing saying God be with you my deerly beloued children lament not because I leaue you but reioyce because I goe to my best beloued Sonne Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady ioyning thy selfe to his good company beseech her to giue thee her holy blessing also that â—herwith thou mayst increase goe â—orward in grace loue of her God thy Lord. THE 3. POINT TO consider how Christ our Lord this happy houre being at hand 〈◊〉 downe from heauen accompaâ—â—ed with innumerable Angells by â—â—eir sight and presence to reioyce his â—ost B. Mother to conduct her iâ— heauen Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise make hast my loue my doue my beautifull and come for winteâ— is now past the raine is gone and departed The flowers haue appered iâ— our Land Come from libanus mâ— Espouse come from Libanus comâ— thou shalt de crowned vvith thâ— crowne of Iustice which thou hast sâ— well deserued Ponder secondly what hoâ— great the iubilies and comforts vveâ—â— that did trauerse the hart of this 〈◊〉 Lady what thanks she gaue her Soâ— and her God for such benefits bâ— stowed vpon her and for vouch sâ—â—fing to cloth himselfe with her fleâ—â— and bloud in her virginall wombâ— and calling to mind the manner of 〈◊〉 death on the Crosse would say O 〈◊〉 Father as thou art God and my 〈◊〉 as man into thy hands o Lord I coâ— mend my spirit And vvith thâ— words she yielded her spirit to hiâ— whome she had inuested within her selfe From hence thou shalt gather â—ffections to prayse God our Lord in whose sight the death of this Lady was precious giuing her so copious and large a recompence for her labours Trust in like sort to receaue reward for that thou hast endured for his seruice glory that so thy death may be precious in his sight as is that of his Saints THE 4. POINT TO consider how the holy Apostles and disciples of our Lord vvhen they beheld that body without life of which our life had taken flesh they â—ll prostrated themselues vpon the ground kissing it with great tenderâ—es deuotion affection then layâ—ng it forth with vpon a Beere they â—ooke it on their shoulders and carâ—yed it through the Citty of Hierusaâ—em singing Hymnes and deuout â—rayers till they arriued at the sepulâ—her where it was to be placed Ponder how their griefe at such â—me as the holy body vvas put into the Monument was renewed that they deuoutly kissed and with great reuerence adored it againe againe not being able to withdraw their eies from thence vvhere they had their harts Hence stir vp in thy selfe a tender feeling sorrow for the absence of this B. Lady an earnest desire spiritually with thy best endeauour to accompany her holy body conforging thy selfe with the quiers of Angels the disciples to sing with them her prayses beseeching her to obtainâ— thee such a death as thou mayst inâ— her company enioy for euer the presence glory of her
vnto our Lord after they haue receaued it For the excellency and soueraingty of this diuine Sacrament in which is contained God himselfe requireth that the disposition and preparation therto be made with all care possible And therefore one of the best preparations wherewith all may come to receaue aboundant grace will be retiring themselues first to consider well some one point of the sixe which are set downe in the two ensuing meditations vvhich are of the Feare and Loue of God because these two vertues vnite the soule with God are the two armes vvherewith she is to imbrace her spouse and which do instruct and teach her what God is and what she is For Feare causeth in the soule humility and reuerence Loue confidence deuotion Feare discouereth the greatnes of God and thy basenes Loue his goodnes and clemency Feare his iustice and our sinnes Loue the mercy and confidence we ought to haue of the pardon of them If therfore loue and feare worke so great good in the soule thou must endeauour by all meanes that these sayd considerations may ingender and produce in thine these two pearles But because our corrupt Nature so much affecteth variety that though the consideration be most excâ—llent yet is it presently most weary of it I will put in these two Meditations six points as I haue sayd which may serue for preparations to six CoÌ„munions for new meat sharpneth stirreth vp the appetite of man exciteth in him a new hunger desire to vnite himselfe with God for all these sauces and seasonings of considerations are necessary to make him eat the bread of Angels who hath set his affection on the delights food of beasts After these shall follow six Meditations which containe eighteen points or considerations wherein the seruant of God may find sufficient matter for so many coÌ„munions to render due thanks after he hath receaued out of which he may reape the fruit and profit he desireth THE I. MEDITATION Of Feare THE 1. POINT TO consider the immensity and maiesty of that Lord which really truly is contained in the most B. Sacrament for he is the very same who with his only will hath created conserueth gouerneth heauen earth with it alone can anihilate destroy it all Ponder the admiration and astonishment which it caused to King Salomon to see that the greatnes of God came to liue in that holy TeÌ„ple vvhich he had built for him being notwithstanding the most solemne the most sumptuous and most magnificent that was in the world With hovv much more reason oughtest thou to maruell feare and tremble being but a poore Emment and silly vvorme to goe to receaue into thy house of base clay that immense and diuine maiesty Creatour conseruer and gouerner of the world whome the Apostle S. Saul calleth the brightnes of the glory of God being so ill prepared as thou art thy brest also hauing beene not the Temple of the Holy Ghost as in reason it ought to be but rather a denne of dragons receptacle of serpents basiliskes Gather hence a great feare of the iustice of God with a detestation of thy manifold sins for thou being so vile a creature and vnworthy to haue in thee so great a good thou fearest not to enclose retaine harbour in thy strait and narrovv brest this omnipotent Lord God whom the heauens cannot comprehend THE 2. POINT TO consider who thou art who he is whom thou goest to receaue and thou shalt find that an abhominable sinner goeth to receaue his Sanctifier a vile creature his Ceatour a wretched slaue his Lord finally a miserable caâ—iffe the supreme omnipotent God at whose beauty the Sunne Moone do meruaile whose maiesty heauen and earth do reuerence by whose bounty the society of all the Blessed is maintayned Ponder how being so vile base as thou art thou art notvvithstanding admitted to receaue a God so high hovv being so little canst thou entertayne so soueraigne a maiesty The Creatour of the heauens the King of Angells men before whose greatnes the strongest pillars of heauen do tremble and the most high Seraphims shrink in their wings for very feare and reuerence and if all thinges created be in the sight of this great God as if they vvere not vvhat I pray thee vvilt thou be in his diuine presence to receaue him The Church singeth and much admireth that this great Lord vnto vvhome heauen and earth is a straite place disdained not to enter into the wombe of a Virgin Measure her purity with thy impurity her grace with thy deformity her innocency with thy malice and thou shalt find far greater reason to wonder at thy boldnes in harbouring the Sonne of God of the most B. Virgin whome she conceaued and conserued in her breast with so great humility Gather hence great feare least this soueraigne King and Lord command his seruants to bind thee hand and foot for that thou commest not with the garment of due innocency and purity to this holy table and celestiall banquet cast thee into the vtter darkenes of hell there to receaue thy deserued punishment THE â— POINT TO consider the great iustice of our Lord and how much he abhorreth sinne those which full often thou hast committed against his diuine Maiesty for which thou deseruedst many yeares ago to haue been burning in hell fire and as if thou wert very iust and holy with so little feare thou presumest to entertayne into thy house the terrible Iudge searcher of thy life manners not remembring the menaces threats of the Apostle against sinners who vnworthily as thou dare eat drinke the sacred body and bloud of our Lord. Ponder that if S. Iohn Baptist so pure a creature sanctified in his Mothers wombe said that he was not worthy to loose the lachet of the shoe of our Lord how shalt thou be worthy to receâ—â—e him In like manner iâ— S Peter Prince of the Apostles and heâ—d of the Church being astonished at the power Maiesty of Christ â—el downe at his knees saying Go forth from me because I am a sinnefull man how darest thou come to put thy mouth to his diuine side sustaine thy self with that precious wine that springeth Virgins From hence thou mayst gather a great feare reuerence before thou commest presumest to receaue the maiesty of this soueraigne God and an humble acknowledgement of thy basenes a deep sorrow for thy sins perfectly imitating that sinner the Publican to obtaine pardon therof who knocking his brest said God be mercifull to me a sinner THE II. MEDITATION Of Loue. THE 1. POINT TO consider that as great as God is in Maiesty in iustice and in detestation of sin as hath been said in the precedent Meditation so great he is in goodnes in mercy in loue towards sinners which causeth him to present himselfe in human flesh in the most B. Sacrament
make briefly this coÌ„position of place with the petitions adioyning The composition of place MAKE account that thou art in the presence of Christ Iesus our Lord true God and Man seeing with the eyes of consideration hovv he is really and truly enclosed In thy breast as in a pix or reliquary with innumerable Angells there on their knees adoring him The Petition BESEECH our Lord God to giue thee eyes to see the great good that is entred into thy house as he gaue to S. Simeon hauing him in his armes that thou mayst regard esteem him as the Sonne of whome he is And to giue thee grace to bestow that small tyme profitably and fruitfully as his diuine Maiesty requireth THE I. MEDITATION How Christ our Lord is a Phisitian THE 1. POINT TO consider how that Christ our Lord came from heauen into this world to be the Phisitian of soules and to cure the sicke therin seeking them out and offering them health as he did with that sicke bed-rid man in the Ghospell whome our Lord himselfe sought out at the Piscina or Pond of Probatica to cure him Ponder the loue and charity of this great Phisitian thy coldnes and negligence in being thankefull for the good he desireth to bestow vpon thee for wheras he would cure all thy infirmities and spirituall diseases thou like a foolish and frantike person vvilt not permit thy selfe to be cured but wilt rather perseuere in thy bad estate Gather hence to desire to subiect thy selfe to the vvill and pleasure of such a Phisitian seeing thou art and fâ—ndst thy selfe sicke in all thy powers and senses and in regard he is so excellent an one that he healeth all of whatsoeuer infirmities take him by the hand and guide him to all thy diseased parts saying as if he knew it not good Lord come and see this my memory vnmindfull of thee and of the â—auours and benefits thou bestowest vpon it cure it I beseech thee Behold Lord these infirme eys of mine and louers to see that which is not lawful for them to desire heale and oure them Behold o Lord this murmuring talkatiue and vnbridled tongue of mine Behold O Lord this wretched man poore and miserable on euery side and haue compassion on him for if I could touch thee with â—ayth thou wouldest heale me sith as many as touched thee were made whole THE 2. POINT TO consider hovv that the sacred flesh and bloud of this most wise Phisitian ioyned to thyne is an vniuerâ—all medicine to all thy euells which is of such vertue that with his humility it cureth the swellings of thy pride with his sorrowes paths thy vnreasonable pleasures and delights with his merits thy diffidence and mistrusts thy soares rancled and putrifyed by the inueterate and continuall custome of sinning with the sweet and fragrant balme of his precious bloud Ponder the mercy and bounty of this benigne Phisitian which was such and so great that not content to be only the Phisitian as is manifest by that which he said to the disciples of Saint Iohn to wit The blind see the lame walke the leapers are made cleane the dease heare the dead rise againe c. he made himself also the medicine and giueth himselfe vnto thee to be eaten there by perfectly to cure thee of all thy infirmities Gather hence an earnest desire to haue frequent accesse vnto this heauenly Phisitian and beseach him that although it be vvith the cost of thy affections honour life and contentments to heale and cure theet sith thou preceiuest thy selfe to be ful of infirmities of sinns and inordinate passions in regard that there is not any medicine able to cure thee but only this soueraigne antidots THE 3. POINT TO consider the worth and price of this medicine sith it cost this celestiall Phisitian so many labours and paynes yea euen his life to leaue it thee so prepared tempred and seasoned that thou mightest take it with gust sauour profit in this diuine Sacrament Ponder that the Phisitians of this vvorld most commonly commaund some chickin or â—oule to be killed dressed giuen to the sicke to â—ate but this Phisitian of heauen was not content to ordayne command alone but would also as his Prophet sayth become sicke to cure thee be wounded to heale thy soares dye vpon the Crosse that thou mightest liue eternally in heauen From hence thou mayst gather a liuely seruent desire to come neere vnto this heauenly Phisitian for he alone can giue thee health and life prostrating thy selfe at his feet say vnto him Haue mercy on me o Lord because I am vveake Heale me o Lord and I shal be healed For thou knovvest that from the sole of my foot vnto the top of my head there is not health in me And be assured that if thou come with desire of health with the faith cofidence wherwith the woman which was troubled with an issue of bloud came touched him thou shalt be freed of thine infirmity â— as she was for if the garment of Christ had this vertue Christ himselfe can do much more whome thou hast within thee THE II. MEDITATION How Christ our Lord is Fire THE 1. POINT TO consider that Christ Iesus our Lord whome thou hast inclosed in thy breast is the fire of diuine loue whose property and excellency is to consume the humidities of vices to rayse the soule to heauenly desires making her despise those that are terrestriall Ponder that the vertue quality of this celestiall fire is not only to inflame the harts but to giue light also and open the eyes of him who receaueth him worthily as he did to those two discipls that wet to Emaus for sitting at the table in breaking the bread which he gaue them which as some Holy Fathers say was his holy body their eyes were opened and they knew their God and Lord and inflamed burning with this diuine fire which they had in their breasts they returned from Emaus far different changed from that they were vvhen they came thither that is of doubtfull they became faythfull of timerous couragious of ignorant learned well instructed Gather hence desires to come from the sacred Communion conâ—erted and transformed into another man I meane from proud to humble from incontinent to chasts from engry to patient and from wicked and sinnefull to iust and holy beseeching this Lord seeing he is a consuming fire to purify all thy imperfections and to open and illuminate thyne eyes that comming often vnto him thou mayst know him and knovv thy selfe for heerin consisteth thy eternall felicity THE 2. POINT TO consider that the cause which moued Christ our Lord to come form heauen to earth was the desire he had to cast fire into the harts of men and his will is that it euer burne Ponder the property of this soueraigne fire vvhich is to purify whatsoeuer mettall is cast into it conuerting it into selfe
Ghost which thou wantest and hast need of THE 2. POINT TO consider that wheras our Lord God was rich he made himselfe poore as S Paul saith that by his pouerty we might be rich Ponder how much God loueth pouerty being himselfe the chiefest riches sith he calleth Blessed the poore in spirit promising vnto such the kingdome of heauen Gather hence desires to be poore in spirit in this world that thou mayst be rich in heauen saying with the Prophet Looke vpon me o Lord and haue mercy on me because I am needy and poore For what King or Prince is there in the world that lodging in the house of a poore man bringeth not with him his royall furniture for his owne chamber and at his departure bestoweth not on him great graces and fanors Wherefore O Lord seeing thou being the cheifest riches hast vouchsafed to lodge in my poore cottage adorne it with the hangings of grace and vertue which are the furniture of thy royall house and pallace doing some fauor to the maiâ—â—er of the place where thou art entertayned THE 3. POINT TO consider the graces benefits which our Lord God did bestow on Obededom and all his for hauing recaaued into his house the Arke of the Testament which was only a shadow figure of this most holy SacrameÌ„et but more greater benefits are receaued wheresoeuer this diuine Arke coffer of the treasurs of God entreth which is his most sacred body pierced opened in so many places discouering his riches Ponder how this our Lord entring corporally into the house of S. Peters wiues mother deliuered her from her Feuer entring into the house of the Arch-sinagogue he reuiued his daughter In the Pharisees house he pardoned Saint Mary Magdalen her sinnes finally entring into S. Elizabeths house he sanctified the infant Saint Iohn replenished his Mother with the holy Ghost for where God entreth he worketh great wonders and miracles Beseech him that seeing his diuine maiesty vouchsafeth to enter into thy poore house and to be lodged therein and is so rich in mercy he vvould make thee partaker thereof pardoning thy sins and restoring thee to a new life of grace to make thee a Worthy habitation of his THE V. MEDITATION That Christ our Lord is a good Pastor THE 1. POINT TO consider that Christ Iesus our Lord to make himselfe known to be a good Pastor would not only put on the grosse skin of our humanity that his sheep which are his select might know follow and loue him not fly from him but would also feed maintaine them with his owne most precious bloud Being parched with heat cold with frost leeping on the ground fasting day and night finally like a good sheepheard being slaine leaning vnto a tree to deliuer his sheepe from the infernall wolfe Ponder the good offices which this excellent sheepheard hath done for thee an vnprofitable sheep feeding thee curing thee seeking thee with the grieâ—e of his hart teares of his eyes and the sweat of his browes vndergoing so many afflictions and toyles to reduce bring thee backe to the fold vpon his shoulders and shou like a lost vngratefull sheep hast strayed and cast thy selfe so often from him to betake thy selfe to lewd pastures which did poison and kill thy soule Gather hence instamed effectuall desires to follow the steps of thy shepheard vvalking vvhere he walketh and be assured that if thou permit thy selfe to be ruled and gouerned by him nothing shal be wanting to thee THE 2. POINT TO consider how often in presence of this soueraigne shepheard without feare or shame thou hast grazed and fed in the greene meddowes and forbidden pastures of thy intemperances not fearing the perill danger of falling into the gripes teeth of the infernall wolues which be the Diuells from whence this good shepheard bath so often deliuered thee that wert their prey Ponder how vngratefull thou hast beene to this great Maystershepheard Christ Iesus for the fauors benefits he hath bestowed on thee in giuing his life for thee sith not coÌ„tent to be an vnprofitable erring sheep of his fold thou art also becom a rauenous wolfe persecuring him with thy sinnes From hence thou mayst gather desires to bewayle and lament them to call vpon thy Pastour vvith mournefull bleating that he may seek and find thee saying as a wandring and lost sheep vnto him My Pastour I knew well to stray and loose myself 〈…〉 to reclayme and recouer my 〈…〉 I knovv not Seeke me O Lord fetch me out of the briary bushes of my sinnes into the fertile pastures of thy fauour and grace THE 3. POINT TO consider that this good Pastor sayd I knovv my sheep they know me and I loue them so vvell that I haue not doubted to giue my life for them And if this seem much how great an argument of loue may it be to haue offered and giuen himselfe for those wolues which haue maÌ„gled and slaine him Ponder first how much it importeth thee to treate often with thy Pastour that thou mayst know him and vnderstand his pleasure desire will for this is it which he most expecteth of thee Secondly how much it auaileth thee to knovv thy selfe that if thou haue any thing not beseeming the sheep of such a Pastour thou correct and amend it least he expell thee out of his flocke which were the greatest disaster that could befall 〈◊〉 Gather hence 〈◊〉 to be the sheep of this sheepheard giuing him all thou hast without reseruation of any thing to thy selfe that is thy soule and body with thy senses thy hart thoughts meanes honours life and contentment sith he gaue all these first for thee and now to seale vp the whole he giueth himselfe to thee as food to eate And if he haue loued thee so much and bestowed such fauours on thee being his Enemy what will he giue thee or what will he deny thee being his Friend a good and profitable sheep in regard thou art marked and sealed with his precious Bloud THE VI. MEDITATION That Christ our Lord is a Spouse THE 1. POINT TO consider that our LORD is the Spouse of thy soule in whom in most perfect manner â— found all that which can be desired in a good Spouse Beauty as God and as man for he was goodly of beauty aboue all the sons of men Nobility of birth as well of his Fathers as of his Mothers side Discretion most perfect for he is wisedome it selfe Infinite riches for he is heire of all that God hath in heauâ— and in earth finally he is very louing and of a sweet and peaceable coÌ„dition Ponder that this spouse knoweth right well how to honour adorne and beautify with his graces and vertues the soule that is to be his Espouse obseruing towards her the ceremonies of true loue and taking pleasure to see and discourse with her dayly and to cherish her with the pretious and
A MANVALL OF DEVOVT MEDITATIONS AND EXERCISES â—nstructing how to pray mentally â—rawn for the most part out of the spiâ—ituall Exercises of S. Ignatius â—EVIDED INTO THREE BOOKS â—ritten in Spanish by the R. F. Thomas de Villa Castin of the Society of IESVS 〈◊〉 translated into English by H. M. of the same SOCIETY 〈…〉 Superiorum Anno 1624. TO THE RELIGIOVS BROTHERS OF THE SOCIETY OF IESVS In the English Nouitiate â— WATTEN RELIGIOVS BROTHERS I send you heerâ— a Manuall of spiriâ—uall Exercises set forth some â—eares agoe in the Spanish â—ongue by Fa Thomas de Villaâ—astin of your Society now traÌ„slated into English which doubtlesse will produce speciall vertues in you who haue the same spirit wherewith it was written And this hath moued me to present the same to you in whom I hoped my small labours heerein should be most abundantly recompensed by the increase of your spirituall Comfort and Profit I was furthermore induced heereunto because I deemed no Booke more fit to be presented vnto you then this being deriued as it seemeth froÌ„ the very fountaine of your holy Patriarke S. Ignatius his Spirituall Exercises And I could not doubt but you the Sonnes of so worthy a Father would receaue with great afâ—ection and tendernes an Orâ—hane of so worthy a Parent Another reason was for that I hauing receaued so many and continuall benefites from your Society to whom I am euer more then most obâ—iged and neuer yet finding opportunity to shew my selfe gratefull answerable to my desires I thought this small occasion not to be neglected â—n offering so meane a present vnto you in signe at least of gratefull memory towardes your Holy Order In this Manuall you may behold and contemplate â—ost perfectly the liuely vertues of our Sauiour of his Blessed Mother propounded vnto you for your dayly Exercise of Meditation Heere may you learne to follow and trace out the footsteps of true Pouerty Humility Charity Obedience the like Heere may you tast spiritually of the most pleasant fruite which from these deuout and piouâ— Meditations is gathered In a word heere may you exercise your selues in all the heroicall acts of Vertue which our Lord Maister Christ Iesus the most exact perfect patterne of all Perfection hath left vnto vs for example I will not be tedious thereby to detayne you from the triall of what I haue promised by meditating the Mysteries that ensue It shall suffice me that you wil be pleased to takâ— in good part this my least labour and now and then in these and other youâ— deuotions to remember Your humble deâ—oted seruant I. VV. THE PREFACE OF THE AVTHOVR TO THE Christian Reader ONE of the principall Reasons which moued me to write this Manuall of pious Considerations for the help of such as vse to pray mentally is the great desire I know many Religious other secular Persons seruanâ—s of God haue of some briefe Treatise whereby they might with profit speÌ„d their time in prayer Wherefore I haue thought good briefly to set downe the summe of that which many graue Authors â—nd Mâ—ysters of spirituall life haue more largeâ—y and profitably handled Whose doctrine especially those of our own Order I haue endeauored to â—ollow vsing for my chiefe guide heerin the spirituall Exercises of â—ur glorious FouÌ„der S. Ignatius to adorne this my little Manuâ—ll desiring to haue that portable â—n our bosome which ought euer â—o be fixed in our soule hart â—aying with the Spouse Fasciâ—ulus myrrhae dilectus meus â—ihi inter vbera mea comâ—orabitur A bundle of myrrâ—â—y beloued vnto me betwixt â—y brests he shall abide The Aduertisâ—ents placed in the beginning do particulerly shew how to treat and conuerse with the diuine Maiesty togeather with the vse of the Meditations Considerations set down in the three Bookâ— following The first whereof shal be of the Last things of man The second and third of the Life Passion Death and Resurrection of Christ placing in eâ—ery Meditation foure points ech one of them sufficient for the Exercise of one or more houres about three seueral things which euery Point shall containe towit Consideration Examination and Application to the fruiâ— which out of that full measure of perfection which Christ exercised in the whole course of his life may be gathered In the end of the third Booke I adioyne also seuerall Meditations directing vs both how to prepare our selues before and how to giue thankes after the holy Communion thâ—t time being farre more fit for Meditation then for vocall prayer Thus much I propose briefly and plainely to the pious Reader for whatsoeuer sauoureth of curiosity cooleth deâ—otion and hindreth Prayer in which Truth not Eloqueâ—â—e iâ— to be sought But because nothiâ—g of this is to be obtayâ—ed without the grâ—ce of God I mosâ— humbly beâ—eech him to graâ—n◠〈◊〉 such plenty theref that hâ—s most holy lifâ—â—nd dâ—ath may 〈◊〉 vnto vs a â—erfect patterne rule and guide of all our thoughts words and deeds that like true souldiers of his spirituall warfare following our Captayne CHRISTâ— IESVS we may be partakers heere in this world of his grace and in heauen of his Glory Amen A MANVALL OF SPIRITVALL EXERCISES â—or the help of such as desire to practise mentall Prayer The Introduction HE that deâ—ireth to increase and go forward in spirituall life let him know that the certayne and vndoubted way to the same the interiour and mutuall commuâ—â—cation with Almighty God perâ—â—rmed in the holy vse and exerciseâ—â— prayer because in prayer vertues 〈◊〉 obtayned conserued and augâ—ented Prayer as the Apostle Saiâ—â— Iames saith ascending vnto heaueâ— before the tribunall seat of Almighâ—â—â—od bringeth vnto men euery goâ—â— and perfect gift causing such a leagâ—â— and vnion betweene God and theâ— that it maketh them apt to receaue 〈◊〉 graces and benefits from his 〈◊〉 Maiesty Daniell by prayer conuerted 〈◊〉 â—â—erce and hungry Lyons into meeâ—â— Lambeâ— Praier made the fire to looâ—â—â—is force being notable to burne 〈◊〉 three Children in the middest of 〈◊〉 â—â—aming fornace of Babylon Prayâ—â— stayed the course altered the 〈◊〉 forme motion of the heauens giuiâ—â— power vnto the voice of man to stoâ—â—â—nd detaine the Sunne and Moonâ— and that so many houres as was nâ—â—cessary for obtayning the victory â—â—gainst his Enemies Iacob throuâ—â— the vertue and efficacy of prayeâ— preuailed against the Angell Yâ—â— Prayer tyed the handes and infinâ—â— power if so we may say of the Loâ—â— of Angelâ—s for by the prayers 〈◊〉 Moyses Almighty God seemed to 〈…〉 it â—ere disabled to câ—astice striâ— â—â—â—ending people when he said vnto 〈◊〉 seruant Suffer me that my fury â—ay be angry against them as if he â—ould say detaine me not with thy â—â—â—ayers Prayer finally obtaineth parâ—â—n for whatsoeuer offences the Puâ—â—ican getteth remission of his sinnes 〈◊〉 the Prodigall child returneth aâ—â—ine into fauour friendship with 〈◊〉 Father Prayer therefore being so proâ—able and necessary vnto spirituall 〈◊〉 and containing
Almighâ—â—â—od to be a very good Prayer more acceptable vnto his diuine â—esty then the Prayer would be 〈◊〉 we desired to make for sanctiâ—â—d holines of life doth not conâ—â— hauing the gift of Prayer but â—ing the will of Almighty God 〈◊〉 if his diuine Maiesty do please â—â—nduct vs by this way yet eueâ—â—ein we shall not faile to become 〈◊〉 and perfect as well as in the oâ— THE VIII ADVERTISMENâ— With what force and attention 〈◊〉 ought to pray TO the end that our Prayer 〈◊〉 performed with recollection 〈◊〉 â—ttention it importeth 〈◊〉 much not to take it in hand as a bâ— sinesse of little or small moment â—â—rashly but aduisedly not sleepily 〈◊〉 drowsily noâ— with a slow and 〈◊〉 â—art but with a liuely attent 〈◊〉 vndaunted courage for otherwise 〈◊〉 should not be void of fault migâ— iustly feare the malediction and 〈◊〉 of the prophet Ieremy who saith Cursed be he that doth the workeâ— our Lord frâ—udulenâ—ly And it is mâ— nifest that this worke of God meâ—tioned by the Prophet is Prayer Neither yet is such and so 〈◊〉 attention and force to be vsed 〈◊〉 prayer as if by force of armes as 〈◊〉 may say we would seeme to get 〈◊〉 conserue attention and deuotion 〈◊〉 so in lieu of pleasing sweet milkâ— we should wring our bloud as 〈◊〉 â—â—â—edome of God signifieth in thâ—â—uerbes And so this labour and 〈◊〉 would serue to no other end 〈◊〉 to breake and weary the head 〈◊〉 ouerthrow our health causing 〈◊〉 a certaine feare and horrour of 〈◊〉 holy Exercise the which also we 〈◊〉 then be forced to intermit and 〈◊〉 off in the mid-way for want of â—ces to continue as they vse to bâ—â—nting vnto the waâ—-faring man â—en â—e maketh ouermuch hast 〈…〉 beginning of his iourney Wherefore to eschew these two â—â—remes such a moderation is to be â—ed that neyther by ouermuch striâ—g for attention the head be weariâ— nor yet by ouermuch carelesnesse 〈◊〉 negligenâ—â— our thoughts be perâ—itted to wander without restraint 〈◊〉 one of the things which are wont trouble and hinder vs very much Prayer are these importunate and â—seasonable thoughtâ— which occurre well through our owne frailty as â—o by the suggestion subtility and â—alice of the Diuell labouring to â—nder our praiers and attention Wherefore the remedies which 〈◊〉 are to vse for the ouercoÌ„ming of 〈◊〉 with the grace of God may be the 〈◊〉 that follow First not to behold regarâ—â—â— search into or fight against euery 〈◊〉 of them in particuler but rather tuâ—ning our mind from them to 〈◊〉 them away yea and making no aâ—count of them to prosecute and 〈◊〉 on without stay in our meditation 〈◊〉 ready begun The second and most principaâ— remedy must be the true loue of Almighty God for therby is obtaineâ— a sweet repose and deuout attentioâ— in praier Hereby with ease 〈◊〉 vaine and fruitlesse thoughts are expelled and banished out of the mind both in and out of Prayer For 〈◊〉 Truth it selfe saith Where thy treasure is there is thy hart also that 〈◊〉 to say whersoeuer our loue and affection is and the thing we much esteeme there is our thought so experience it selfe teacheth that whatsoeuer we loue or desire much thaâ— we continually thinke on without labour or difficulty yea and without 〈◊〉 endeuour of ours euen of themâ—â—lues our thoughts will euer be runâ—â—ng vpon that which our hart loueth 〈◊〉 desireth Let vs procure therfore with 〈◊〉 our endeauour to increase goe â—â—rward in the loue of God for by 〈◊〉 much the more we shall loue â—im so much the more easily shall 〈◊〉 thinke of him and without laâ—â—â—ar or difficulty be vnited with him 〈◊〉 thus with a quiet sweet repose 〈◊〉 may find our desired attention â—â—euotion in Prayer THE IX ADVERTISMENT â—ow in Prayer we are to passe from one point to another VVHEN Almighty God shal mooue our Will with any affection through the â—â—â—sideration of any one point in that â—â—nistery wheron we meditate we are â—â—ot to passe vnto another but therin 〈◊〉 we can to spend the vvhole houre 〈◊〉 time of our Praâ—er and so interrupting the discourse of our Vnderâ—standing it is good to make a pausâ—â— and stay in some affection and desireâ— of the Will vntill we haue satisfied our selfe therin and imprinted it very well in our mind because for the spending of an houre or more in Prayer many pointes are not necessary nor variety of discourses and considerations neither is it needfull by and by to passe from one consideration to another or from one point to another but finding one which of it selfe affoardeth sufficient matter to worke vpon abide sometime therin weighing and pondering it with leasure attention vntill our will be moued to some affection of moment or admiration of such or such a benefit or with some speciall desire of seruing our Lord who hath laboured so much to bestow that benefit vpon vs. And vpon this we are to insist as long as it shall endure though it be the whole time of our Praier This is a very important aduise and for such is left by our B. F. Ignatius in his booke of Exercises where 〈◊〉 sayth That hauing found the â—â—â—ling and deuotion we desire we 〈◊〉 to rest and stay there without anâ—â—â—ety or care to passe any further 〈◊〉 we be satisfied For this is the end â—hich we pretend and ayme at this 〈◊〉 fruit we are to reap therein and â—hallâ— this is the marke and scope â—herunto we are to direct all the meâ—tations considerations discourses 〈◊〉 our Vnderstanding Neyther is it necessary that beâ—â—use we haue prouided two or three â—oints therfore all must needs be run â—her in our Meditation for the nuÌ„â—â—er variety of points are set downe â—ast matter of discourse be wanting â—nd that if we should be dry and litle â—â—oued with the consideration of aâ—y one point or mistery wherein we â—editate we may passe to another And if notwithstanding this it â—â—ance that we find our Will not to 〈◊〉 moued all the time being spent â—ith passing from one consideration 〈◊〉 another let vs not therefore afflict â—nd disquiet our selues seeing the will of Almighty God heerin is fulfilled which is the principall end we are to pretend in Praier and not ouâ— owne gust and consolation THE X. ADVERTISMENT How profitable a thing it is to repeate one and the selfe same thing once or oftener IT is a matter of speciall moment in the consideration of the diuine mysteries which in this booke we haue briefly set downe not to passe ouer any of them in hast or sleightly as hath beene said but by leasure staying in one the same point therby to ponder it throughly For one Mistery thus well considered will profit vs more then many superficially passed ouer Of this our Lord and Sauiour Iesus hath giuen vs example who in his Praier in the garden taught this manner of Prayer and perseuerance in one and the
so but maketh choice of that which is most to the purpose for the curing of his infirmity So we see that blind man in the Ghospell to haue done who went to our Sauiour crying and beseeching him to haue mercy on him whome when our Lord asked what he would haue him to do vnto him he forhwith represented vnto him his greatest necessity and that wherin he receaued most affliction which was the want of sight and of this therfore he craueth remedy So that we see he did not demannd any otherâ—thing whereof he had also need for he did not say Lord Bestow a garment on me for I am poore giue me necessaries to maintaine me for I am in need these thinges he did nor beg but all the rest omitted he imploreth remedy for his greatest necessity After this manner we see the holy Prophet Dauid to haue done for he directed his Prayers to obtaine that which he desired and had most â—eed off and so he sayth in one of his â—psalmes One thing I haue asked of our Lord this will I seeke for and procure vntill I obtaine it Euen so we ought to doe in our Praiers to Almighty God insisting perseuering therin vntill we obtaine And hauing once preuayled against that vice pasâ—ion or bad inclinatioÌ„ which did most â—fflict and molest vs then are we to â—all in hand with another thus in â—ime we shall subdue and cut off the â—eads of them all with the sharpe â—iercing sword of Prayer But heere it seemeth vnto me â—hat some will doubt and say How is â—t possible for me to apply this point of Prayer mistery which I mediâ—ate and wherin the charity of Christ â—nd his loue towardes me doth most â—ppeare and wherein his greatnesse â—nd goodnesse is most apparent to â—he necessity I haue of humility patiâ—nce purity and other vertues And how when thinking on the glorious misteries of Christ can I haue sorrow for my sinnes and in his dolorous and painefull passage ioy and spirituall contentment Wherto I answer two thinges the first that it cannot be denied but that some Mysteries are more to the purpose then others to gather the fruit of some vertues more then they be for others Let vs put an example In the birth of the child Iesus who doubteth but that the humility pouerty which Christ there did practise and experience in his owne persoÌ„ do shine most bright and are most eminent in that mistery In the crowning with thornes the contempt of worldly honour In the whipping at the piller the mortification of the flesh and in the mystery of the Crosse the humility patience and obedience which Christ exercised suffering himselfe to be nayled thereunto The second thing is and that of much importance to be knowne that vpon whatsoeuer point or mystery we meditate we may apply it to â—he vertues we haue most need of 〈◊〉 most for our purpose for that the â—onsideration of euery one of them is 〈◊〉 certaine diuine Manna which tastâ—th to euery one according to his deâ—ire If we will that it tast of humility â—hen of humility the consideration of â—innes of hell of death will sauour â—nd tast If of patience and the loue â—f God hereof the Passion and Reâ—ection of Christ will tast being euery where full of motiues for the one 〈◊〉 incitements to the other If of poâ—â—erty and mortification of the flesh â—nd so of all the rest the most holy â—fe of our Lord Iesus will affoard vs â—atter for our spirituall gust in ech â—ne abundantly But let vs see the â—ractise of this declaring it by some â—ew examples Put the case we meditate vpon â—ome part of the Passion and Paines â—f our Sauiour would draw therâ—ut desire and affection of ioy and â—pirituall gladnes Consider to this â—nd and reflect vpon the exceeding â—reat glory and praise which through â—â—ese paines and ignominies did arise vnto God both in heauen and earth and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ were purchased for mankind and heerat we may reioice therein fulfilling the counsayle of the Apostle Reioice in our Lord alwaies If we meditate vpon the glorious Resurrection of Christ our Lord and desire to haue sorrovv for our sinnes Consider that this our Lord doth therefore rise againe to bestow on vs the life of grace deliuering vs from the death of sinne and by the beauty of the glorious life which he promiseth in this spirituall Resurrection we may gather the lothsomnesse and deformity of the death of sinne from which by his death he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is and to loue and imbrace the beauty seemlinesse of grace If meditating on the Ascension of our Sauâ—our we desire to reape the fruit of patience let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne for the paynes he suffered 〈◊〉 his loue that we may like wise â—â—ue patience in ours Finally if thinking vpon the â—â—ost holy lyfe of Christ we would be â—â—ued to the contempt of the world â—hold the little reckoning he made the honours and vaine estimation â—â—â—erof that the glory which ought be esteemed is the Eternall which â—â—â—rist our Lord hath and doth comâ—unicate vnto his But now all this supposed â—â—ich hath bin said that which hereâ—â—maketh most for our purpose is 〈◊〉 light and direction of the holy â—â—ost who in what mystery soeuer 〈◊〉 shall meditate will best suggest 〈◊〉 graunt vnto vs the feeling of the â—â—rtue we most pretend and which it â—â—houeth vs most to seeke for and 〈◊〉 obtaine at his holy hands THE XIIII ADVERTISMENT Of Iaculatory Prayers to be made 〈◊〉 in and out of Meditation IT is a very good remedy to exeâ—â—cise and stir vp the soule that prayâ—eth as well in time of distractioâ—â— and driâ—esse in meditation as to coâ—serue deuotion in the rest of thâ— day to walke alwaies as in the presence of Almighty God and no lessâ— for such as haue not health to pray 〈◊〉 mediâ—ate to vse some short payeâ—â— or iaculatory aspiratioÌ„s which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto heâ—â—uen crauing of Almighty God 〈◊〉 few words his diuine loue his graâ—â— or some vertue whereof he standetâ— most in need as it were represeâ—ting and laying before his maiesty his owne weaknesse asking humblâ— remedy therof or victory ouer somâ—â— vice from which he most desireth 〈◊〉 be freed The practise of these shoâ—â— prayers is as solloweth â— my God that I could alwayes â—e thee â— that I could perfectly obey thee â— that I could alvvaies serue thee â— that I neuer had offended thee â—â—at I could see my self free from 〈◊〉 or that imperfection â— that I could obtaine this or that â—â—â—ellent vertue Giue me o Lord purity of soule â—â—â—nility of hart pouerty of spirit Pardon my sinnes
the point or points of the Exercise THE EXAMEN OF our Conscience THE examen of our Conscience that it may be done well must coÌ„sist in the fiue points following heere briefly declared The first 〈◊〉 to giue thankes vnto Almighty â—od for the benefits receaued at his â—ost liberall hand to wit for that he â—ath created redeemed and conserâ—ed vs and hath made vs Christians â—nd chiefly for those which he hath â—one vnto vs in particuler for which 〈◊〉 owe vnto such a most liberall â—ord speciall gratitiude The second is to aske of his diâ—â—ne Maiesty light grace to know 〈◊〉 amend the faults committed aâ—inst him that day The third is to bethinke our â—â—â—ues diligently to examine from â—â—ure to houre since the morning 〈◊〉 did rise vntill that present tyme 〈◊〉 our thoughts wordes and deeds â—hat we haue done spoken or hath â—â—â—ssed in our mind The fourth is to render harty â—ankes vnto God our Lord for all 〈◊〉 good which we shall perceiue to â—ue done not attributing vnto our â—â—â—ues being so bad as we are any â—â—od thing of those which we haue one but vnto God who moued vs to do them The fifth and last is to be sory with all our hart for the offences we shall discouer in our selues committed against so good a Lord crauing pardon for them And so finally firmely proposing through the assistance of his diuine grace to ameÌ„d let vs repeate this Act of Contrition to obtaine pardon for our sinnes O my Lord Iesus Christ true Goâ— and Man my Creatour and Redeemer thou being whome thou art for that I loue thee aboue all things I am sory with all my hart that I haue offended thee And heere I firmely purpose neuer to sinne any more to auoid all occasions of offending thee as also purpose to confesse and fulfill the pennance enioyned mâ— for the same And in satisfaction therâ— of I offer vp vnto thee thine ownâ— sacred Passion the merits of thy 〈◊〉 Mother the Virgin Mary of all thâ— Saints and all my workes labours and paines yea and my whole life And I trust in thy infinite goodnes 〈◊〉 mercy that by the merits of thy moâ—â— â—recious Bloud and Passion thou â—ilt forgiue me all my sinnes and â—estow vpon me such plenty of thy â—race as there with I may be able to â—â—ead a holy life and perfectly to serue â—hee vnto the end Thus we are to make our Exaâ—en with all care and diligence euery â—ight the good and manifold fruits â—hereof are such and so admirable â—â—at they cannot be worthily declaâ—ed For by this Examen we cut off â—ll culpable ignorance and free our â—elues from hidden sins which thence â—o arise and do that which is in vs â—o know the truth the which Alâ—â—igty God doth also the rather disâ—lose vnto vs. By this Examen we â—ulfill those Commandements and Counsels of Christ so earnestly and â—ften repeated by him in the Ghospel â—aying Watch and pray because you â—now not the day and houre of your â—â—eath nor of your iudgment Be you â—eady for that vvhat houre you â—hinke not the Sonne of man will â—ome to call you vnto his diuine â—udgement By this Examen we keep watch ouer our selues escaping the danger and obligation of sinnes past freeing our selues from those to come By this we prepare our soule and conscience for death though euen that night it should ouertake vs catch vs at vnawares a thing very possible and perhaps to befall vs as it hath happened vnto many others And it may happen that one dying on a suddaine if he had not examined himselfe well he had been lost and condemned for euer wheras hauing examined himselfe with contrition and sorrow for his sinnes he is saued eternally That heerby we may see how much a diligent care importeth in this busines and withall the great domage which may befall vs if we neglect to do it euery day â—HE FIRST BOOKE OF MEDITATIONS â—hich appertaine vnto the Purgatiue Way THE PREAMBLE concerning the three wayes Purgatiue Illuminatiue and Vnitiue BEing now tyme to begin to set down in this first Booke the Meditations and Points which belong to the â—urgatiue Way it will not be from â—ur purpose before we declare in â—articuler what the way Purgatiue is 〈◊〉 say somewhat in generall for more â—â—rspicuity and clearnes sake of the three Waies which done I will treâ—â— in the three bookes following of euery one seuerally I say therfore that as by sinnâ— according as the Prophet I say faith man is deuided straieth from God who is his true way and last end sâ— as the meanes which he is to vse to reunite himselfe vnto him is called a Path or Way and the returning againe to Mooue and to Walke And euen as in euery motion which is made from one place to another there be three thinges first The Towne and place from whence the traueller departeth Secondly the place whither he goeth And thirdly the Motion it selfe from one place to another Euen so in the Motion whereby a Soule separated from Almighty God reuniteth it selfe with him againe we may consider threâ— other things alike First the extreme from vvhence it parteth which iâ— sinne and the euill state which therin it had Secondly the place whither it tendeth to wit God to reunite it selfe vnto him And thirdly 〈◊〉 passage froÌ„ the one 〈◊〉 the other â—o wit the space which is betweene â—â—ese two extremes which is necesâ—ry for the attaining of the designed â—nd and this is that the VnderstaÌ„â—ing be illuminated in the knowledg â—f that good which is to loue and â—herwith it is to be vnited And as the way-faring man â—â—â—rst is to leaue the place where he â—as and then to continue going till â—e come to the end of his iourney â—hich he pretended so in this spiriâ—â—all voyage the first pace or step â—â—â—rst part of the way is to get out of 〈◊〉 sinnes in which he was intangled â—hereby to come to Almighty God â—or it he would goe forward in the â—ayes Illuminatiue Vnitiue that 〈◊〉 to the height of Contemplation â—nd diuine Perfection not passing â—â—rst by the Purgatiue way exerciâ—â—ng himselfe in rooting out vices and â—ad inclinations it were to go and â—â—roceed without any foundation or â—round at all and so should he alâ—ayes remaine imperfect as a scholâ—er that would passe to higher studies not hauing grounded himselfe sufficiently in the lower schooles and mount vp vnto the last not hauing passed the first degree The way therfore to obtaine this good must be by going first the Purgatiue Way which may be declared as followeth THE PVRGATIVE WAY VVe call that the Purgatiue Way which doth purge and purify our soule and conscience from vices sinnes and doth replenish and fill the same with that purity and cleanes which is necessary to enter into the celestiall Ierusalem whither as S. Iohn saith no polluted thing shall enter But who through his manifold
that other woman of the Ghospell O woman great is thy â—ayth be it vnto thee as thou wiâ—t And Almighty God dealt so boâ—nâ—ifully with her that insteed of making her his handâ— maid as she desired he chose her for his mother Meditate therefore often those thinges which this most pure Virgin did meditate vpon and wish for that which she most humbly craued to wit to serue her yea to be as her handâ— maid that was to be the Mother of the liuing God Stir vp in thy selfe speciall deuoâ—ion to this Blessed Virgin that though thou hast beene a mâ—st wretched sinner yet she may notwithstanding for thy diligent seruice heerafter account thee as one of her adopted Children THE 2. POINT TO consiâ—er how that God hauing determind to make himselfe Man and to be borne of a woman 〈…〉 from aboue all the women that were to liue from time to time in this world among all which thiâ— most câ—ast and pure Virgin Mary was most pleasing gracious in his diuine sight And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angell Gabriell Ponder first how many Queenes and principall Ladyes were then in the world on whome men bad cast their eyes and were by them highly esteemed of whome there was much speach and talke who were much regarded and greatly respected of all yea and accompted also happy amongst women yet vpon none of these did Almighty God vouchsafâ— to looke but on her alone that wâ—s forgotten of all poore retired and wholy vnknowne to the world she I say alone was chosen called by God himselfâ— Blessed aâ—ong all women Full of grace and the like Ponder â—econdly how the Angâ—ll enâ—ring into the chamber of the Blessed Virgin kneeling on the ground saluted with great reuerencâ— this Princesse of Heauen the elected Mother of Almighty God the queen of Angells the first word he sayd vnto her was Hayle full of grace our Lord is with thee Gather hence an earnest desire that our Lord would vouchsafe to cast his diuine and gracious eyes vpon thee to the end that as thou art of those who are called thou mayst be also of the elect although thou deseruest it not desiring and requesting him to doe thee the fauour and grace that seeing thou art not an Angell but a poore and silly worme thou maist speake with his diuine Maiesty 〈◊〉 his most holy Mother in thy Prayer with great reuerence feare loue THE 3. POINT TO consider how the Blessed Virgin was troubled with the sight of the Angell though he appeared in a most resplendent and glorious shâ—pe for it is credible that the Blessed Angell visited her many times treated familiarly with her but she vvas troubled at so wonderfull and so vnwonted a salutation and to heare the prayses which were spoken of her Ponder what a meane conceiâ— this most holy Virgin â—ad of her self for being in her owne sight so meane as out of her great Humility she held her selfe to be she could not be perswaded that such greatnes could be contained in her littlenesse and so she desired to be the hand mayd vnto her that should be the Mother oâ— Almighty God And thereupon waâ— confounded and troubled because whosoâ—uer is truely humble is troubled at nothing so much as hearing his ovvne prayses 〈◊〉 the Angâ—ll sayd vnto her Feare not Mary for thou hast found grace vvith God which ought to take all dread fearâ— from thee Gather hence how meane 〈◊〉 hovv base a conceit it is reason thoâ— shouldst haue of thy selfe being as thou art so vile and so miserable a creature shut out from thy hart whatsoeuer vayne prayse men shall giue vnto thee attribuâ—ing the glory thereof wholy to God and the confusion to thy selfe desire and be glad that they intreate and handle thee as thou deseruest that exercising thy selfe by this meanes in Humility thou mayst prosper increase both in the sight of God and man as did this most Holy and pure Virgin Mary THE 4. POINT TO consider the most prudent answere which the Blessed Virgin made to the Angell full of so great Humility and Obedience yielding that ioyfull consent vnto his spâ—aches which reioyced both heauen and earth saying vnto him Behold the handâ— mayd of our Lord be it done to me according to thy word And in that very instanâ— the Soâ—ne of the Eternall Father Iesus Christ our Lord was incarnate in her sacred wombe by vertue of the Holy Ghost to whoÌ„ this worke is especially attributed Ponder fiâ—st that although the dignity and office of being the Mother of God was so high and so excellent yet because it had annexed vnto 〈◊〉 â—â—â—inent labours trauells and â—â—flictions it was the will of Almighty God that it should not be imposed vpon her without her consent and good will but rather that â—he should of her owne free will accept the same dignity togeather with the charge that so she might merit a great deale the more Ponder secondly how thiâ— Blessed Virgin being chosen to be the Mother of the Sonne of God she termed her selfe a hand-maid and not a Mother as who did accept this office to serue as a hand-maid not to be serued and attended vpon as a Lady and Mistresse Agreeing in this with that which afterwards her B. Sonne â—aid of himselfe That he came not to be serued but to serue his creaturâ— and to put himselfe euen vnder their feete Enkindle in thy selfe inflameâ— desires of the loue of this vertue of Humility and of subiecting thy selfe whâ—ly to the will of Almigâ—ty God and neuer to resist any thing whicâ— he shall commaund or enioine thee how hard and painefull soeuer it shal be but alwaies and in euery thing saying Gods will be done Pouerty aduersiâ—y troubles paines necessity and whatsoeuer want of thinges in this life receaue them as sent by the hand and prouidence of Almighty God himselfe and imbrace them with alacrity and loue saying with the Blessed Virgin Gods will be done THE V. MEDITATION Of our Blessed Ladyes Visitation of Saint Elizabeth THE 1. POINT TO consider how the Angell hauing taken leaue of our Blessed Lady she remembring what had beene told her of her Cosin Saint Elizabeth being great with child did greatly reioice and comming out of her Closet arose and went vnto the Citty of Iuda and entring into the house of Zachary saluted there Saint Elizabeth her Cosin German Ponder how the loue and earâ—est desire which this Holy Virgin had to please Almighty God brake through whatsoeuer difficulties and though she saw that the way was long and painefull the time cold and her selfe tender of complexion all this notwithstanding seemed easy vnto her And presently without any stay she departed towardes that high and hilly Countrey to accomplish the diuine will and not regarding the dignity to which she was neâ—ly exalted being chosen the Mother of God she desired and reioiced to visit and serue her
holy Innocents Of the aboad of the child Iesus in Aegipt of his returne into Israel THE 1. POINT TO Consider how King Herod perceiuing that he was deluded by the Sages to secure his Kingdome determined to kill him whom he feared might depriue him thereof And because he knew not where he was and least the child he sought for with rage diuelish fury should esccpe him he commanded all the young children borne at that time to be murthered and execuâ—ed it with barbarous cruelty impiety to the end Christ Iesus our Sauiour should not escape but dye among them But it succeeded not aâ— he desired neyther was the Tyranâ— able to compasâ—e his intent albeit he omitted no diligence for the accomplâ—shing thereof for although all the world persecute vs if God protect and defend vs we cannot suffer losse of the least haire of our head Ponder the griese that our Sauiour had in AEgypt seeing from thence the murder of so many Infants for his sake but on the other side how he was glad and reioyced that by the meanes of temporaâ—â— death which passeth in a moment they obtayned life euerlasting which now they enioy many of them by this meanes being deliuered from the danger of eternall damnation because if they had not dyed by this accasion peraduenture they might haue beene of those that consented to the death of our Sauiour so should haue been damned Hence thou maist gather a great desire to put thy life and death in the hands of God endeauouring to confesse manifest him with thy works though it should cost thee thy temporall life to gaine eternall as these holy and thrice happy Infants did THE 2. POINT TO consider how Saint Ioseph the most Holy Virgin with her Sonne being now in AEgipt began to treat with that barbarous people and to gaine their good wills And it is credible that the Blessed Virgin went to assist and help other women when they needed and as rich women doe call for the poore to haue their assistance and doe giue them something for their paines so it is likly they vsed her help Ponder how through her good behauiour speaches celestial conuersation the richer sort tooke affection to this poore Virgin and also to the child Iesus who in like manner was much beloued for his beauty sweet countenance Gather hence how thou oughtest to behaue thy selfe with strangers superiours inferiours Ponder like wise how S. Ioseph did worke earne dayly â—ages there with to maintaine the Blessed Virgin and her Sonne Make account that the office paines or function wherein thou imployest thy selfe thou performest it to maintaine these poore exiled and banished persons for that which thou doest for thy brethren and nieghbours our Sauiour esteemeth it as done to his owne person as himselfe sayth in the Ghospell THE 3. POINT TO consider how after fiue or seauen yeares were past of this exile in AEgypt as some Authors say an Angell of our Lord appeared againe in sleep to Saint Ioseph saying Arise and take the child and his Mother goe into the Land of Israel for they are dead that sought the life of the child Ponder that at length the persecutor dyed and the banishment of the Innocent Child Iesus ceased whereby thou maist perceiue that the paines perills and persecutions of this life shall haue an end and the banishment therof and they which persecuted vs shal be iudged their inuentions examined Whence thou mayst gathâ—r alâ—o that if thou remayne faithfull towardes God and beare with patience the afflictions which he sendeth thee for proofe and crowne of thy vertue after the exile of this world thou shalt inioy and possesse the eternal rest of heauen which God hath prepared for thee THE 4. POINT TO consider the prouidence of Almighty God in sending presently his Angell to bring these so happy tidings to Saint Ioseph to free him from the banishement of so many yeares Ponder what confidence he had in Almighty God and how contented he was seeing the care God had of them and how ready God was to beare his prayer and to release him from his doubtes difficulâ—ies and cares Purpose to haue recourse euer to Almighty God in thy difficulties with prayer and confidence in him for thou mayst securely put all anxious solicitude of the successe of thy â—ffâ—yres casting thy selfe into the hands of God for in them as Dauid sayth are thy strong prosperous successes Likewise thou mayst consider the griefe of these of AEgypt among whome those holy Saints had liued when they were to take their leaue oâ— them by reason of the singular content they receaued in their vertuoâ—â— conâ—ersation for that it is credible that they left many who were blind and ignorant euer before enlightned with the light and knowledge of the true â—ayth Gather hence desires that Christ our Lord neuer depart from thy soule but euerlastingly remaine with â—hee Beseech him as those two disciples did saying vnto him Tarry with vs because it is towardes night the day is now far spent THE XVI MEDITATION How the child Iesus remained alone in the Temple of Ierusalem THE 1 POINT TO consider how that after the most Blessed Virgin with her Sonne and S. Ioseph had beene in the Temple of Ierusalem and therein adored Almighty God theiâ— Creatour the Blessed Virgin departed towards Nazareth and S. Ioseph followed some houres after because the men went not togeather with the women wherein children might goe indiffâ—rently with the one or the other and so the Blessed child remayned behind them in the Temple they not perceiuing it Ponder how the Blessed Virgin being now come a good way on her iourney stood expecting her most beloued Sonne Spouse with great desire of their comming but when she saw that her Spouse Saint Ioseph brought not with him the B. Child being much perplexed and troubled asked him where he was And he likewise much afflicted answeared that he though he had returned with her but finding it otherwise they began to lament and weep incessantly and not without great reason for the losse was not small of so great a treasure Gather hence two things The first what griefe thou oughtst to haue when thou shalt chance to loose Almighty God through thy owne default seeing the most B. Virgin and Saint Ioseph grieued so much when he absented himselfe from the without any fault of theirs Secondly with what diligence thou oughtest to seek Almighty God notceasiâ—g nor omitting any occasion but seeking him in all places whersoeuer thou mayst haue any tidings of him as the Espouse did in the Canticles when she said I will rise and will goe about the Citty by the streets and high wayes I will â—eeke him whom my â—oule loueth For that which costeth vs nothing is not esteemed and that which is worth much as God is must cost vs much THE 2. POINT TO consider wherein this most blessed child did spend those
be a faithfull disciple of Iesus Christ our Lord and to follow him whithersueuer he shall goe by sea and by land mountanes or valleys and that no perill or payneâ— may be able to make thee forsake his holy company nor trouble or dismay thee though thou shouldst behold thy self as Susanna did compassed round about with the waters of tribulation euen vp to thy necke least thou be reprehended by Christ our Lord as his Disciples were For if they had reflected and considered that they were in the company of Iesus Christ. they would not haue feared nor doubted of his power will and wisedome Euen so thou if thou be Religious and in his house company in the boat of Religion cast thy selfe at all tymes into his hands but especially when thou shalt be tempted or afflicted trusting in him that he will deliuer thee when it shall please him and shal be most for thy good THE 4. POINT TO consider how Christ our Lord commanded the winds the sea and there ensued a great calme the vvindes and the sea obeying vvith great punctuality And those that vvere present meruayling at such power demanded of one another What a one is this for the vvindâ— the sea obey him Ponder the domination rule which our Lord hath ouer his creatures and their punctuall obedience towards him in whatsoeuer be commandeth them He ruleth ouer the povver of the sea and doth mitigate the mouing of the vvaues therof he bringeth forth the windes out of his treasures and when he pleaseth in a moment he calleth them in againe He gouerneth the whole world and without his disposition there is not moued the least lease of a tree Gather hence great confusion and shame that being a creature of his yea a reasonable creature andâ— Christian and perhaps Religiousâ— created to obey him to serue him thou dost the same so poorely and dost to little obey his coÌ„mandemeÌ„ts yea dost so often and dayly disobey him and offend him not performing those thinger which he commandeth thee as if he were not thy Creaâ—our and he who hath giuen thee all thy being which thou hast THE XXIIII MEDITATION How Christ our Lord walkedâ—â— the sea THE 1. POINT TO consider how our Sauiour commanded his Disciples to go into a boate and to goe before â—m ouer the water and he ascended 〈◊〉 to a mountaine alone to pray Ponder first the great esteeme â—ououghtest to haue of prayer sith â—ur Lord that had no necessity therâ— only to giue thee example retyâ—â— himselfe for many houres from company to pray giuing thee to â—nderstand the necessity thou hast of â—ayer thereby to arme thy selfe aâ—ynst such temptations as dayly â—ng ouer thy head Ponder secondly the griese his â—isciples felt at the absence of their ayster for they knew and did forâ— how dâ—ngerous a matter it was â—l of perill to enter into the boate commit themselues to the waters without him and had rather haue borne him company in his prayer but the vertue of obedience preuail led for God is to be obeyed in all things although it were to vndergoe some great danger to intermit thy recollection and prayer for this is to leaue God for God Gather hence a great desire to exercise thy selfe in these two vertueâ— in which our Lord did proue his disciples to wit obedience and prayer highly esteeming them and making great account of them specially â—â—â—ing our Sauiour is thy example and thy guide in them both for he liue and dyed in prayer and obedience And his will pleasure is that those that be his do the like thou especialy if thou desire to be his disciple THE 2. POINT TO consider how that Christ oâ—â— Lord being absent from his Disciples that were at sea there arose great tempest and held them till was almost day and then their Loâ—â— Maister shewed himselfe vnto thâ—â— Ponder first how that if Chriâ—â— our Lord absent himselfe from thy soule it is forthwith tofâ—ed plunged and ouer whelmed with the furious waues of temptations Secondly our Lord doth sometimes prolonge and deferre his comming vntill the morning as heere he did that thou mayst fight valiantly against thy temptations for as they do increase so much more doth vertue sanctity increase by them Hence thou maist gather a desire alwaies to walke in the presence of God beseeching him not to forsake thee though it be his pleasure sometimes to proue thee by temptaâ—ions nor longe to deferre his fauour and aide but to returne as he did to â— Antony S. Catherine THE 3. POINT TO consider how our Blessed Sauiour from the mouÌ„â—aine beheld he affliction wherein his Disciples were the need they had of his help â—nd assistance in â—â—at danger and â—â—ausing compassion of them came â—owne to aid and succour them and â—alking vpon the sea he made himselfe knowne vnto them saying Haue confidence it is I feare yee not Ponder first how Christ ouâ— Lord walking on the sea did not sincke because he was Lord of both sea and land whome all creatureâ— do obey and serue man only excepted Secondly ponder how he said to his Disciples It is I feare yee not that is to say I your Father your ayd your repose I your ioy comfort in all your trauailes I your way truth life For so he is to those thâ—â— be good but to the wicked who will he say he is I am the iudge that am to iudge you I the God of râ—uenge that will chastice you finally I am the Almighty that shall coâ—demne you Gather hence a desirâ— that our Lord will vouchsafe to visit thee with his heauenly presence speake in such manner to thy hart whensoeuer thou shalt be troubled and â—fflicted that when he shall say It is I feare not tâ—ou mayst forth with know him reuerence him and serue him loue him and haue full confidence in him THE 4. POINT To consider how S. Peter seeing Christ our Lord walking vpon the sea befought him that he would bid him come to him vpon the water and our Lord seeing that his petition proceeded from true loue gaue him leaue and the Holy Apostle walked vpon the water as if it had beene firme land and beginning to doubt and to sayle in his sayth he presâ—ntly began to sincke Ponder that if thou hast faith and confidence thou shalt walk â— vpon the waters of tribulations and temptations without feare as if thou shouldst â—alke vpon firme land but if thou begin to doubt presently thou shalt sincke Ponder secondly how it beâ—ooueth thee â—ot to enter into the occasions of temptations vpon thy owne head sith S. Peter â—ntred not â—nto the sea nor cast himselfe into the â—ater without the commandement of God Learne to call vpon God when thou feest thy selfe plunged in perills and afflâ—ctions because heerein consisteth all thy good and remedy and he will giue thee his potent hand 〈◊〉 he did to S. Peter will bring thee safe
iubily which was in his â—art for that the day of thy redemption did now approach Ponder how Almighty God difâ—oâ—eth and prepareth himselfe with â—reat longing and ioy of mind to â—ndergoe afflictions and paines for â—hee whereas when any thing is to be â—one for his seruice or to be suffered â—or his loue thou art presently affilâ—ted and discomforted and flyest away Ponder furthermore how that â— the iniuries persecutions ignominies and reproaches which our Lord receaued in Hierusalem vvere not able to diminish his great loue charity towards vs. Gather hence an inflamed loue and desire to suffer something for thy Lord thy eternall louer seeing that all the times thou hast offended him with thy so grieuous sins which haue not beene few haue not beene able to extinguish in his diuine breast the loue be beareth thee and his desire to doe thee good and to saue thee THE 2. POINT TO consider the humility and pouerty of the Sonne of God who as alvvaies before vvas vvont to make his iourney on foot so this day being to enter in triumph into Hierâ—sâ—lem he chose not to go in coach orin a chariot but vpon a â—illy aâ—re vvhich also vvas another mans and albeit he entred with so great humility yet all the people receaued him with exceeding ioy solemnity and triumph Ponder that the cause why our Lord would this day be so magnified receaued with so great honour applause of all hauing euer fled such honours before was that his reproaches ignominies might be the greater his dishonour the more notorioâ—s Gather hence a great desire to condemne and abhorre all worldly pompâ—s and honours and to loue â—mbrace the pouerty humility and meekenes of thy Sauiour because if these be the armes ensignes of thy King and God they ought also to be theirs who esteeme themselues his vassals and seruauts THE 3. POINT TO consider how our B. Saâ—iour and Lord of the Angels being mouâ—ted vpon the asse innumerable people by dinine inspiration came to ceceaue him with boughes palmes in their hands with voices of laud and praise said Hosanna to the Son of God Blessed is he that commeth in the name of God Hosanna in the highest Ponder how the Eternall Father did honour his most B. Sonne not only when he entred first into the world and was borne poore in Betaleem sending â—osts of Angells to solemnize his entrance and to bring those happy tidinges of glory to God and peace to men But this day also when he entred humble and meeke a multitude of people came to solemnize and celebrate his entrance into Hierusalem and his departure out of the world giuing God many thankes and praises for so great a benefit Gather hence a desire to imitate the great deuotion where with this people receaueth their God and be ashamed that thou commest so often to receiue thy Lord and God in the most Blessed Sacrament with so great vndeuotion coldnes THE 4. POINT TO consider the deuotion loâ—e where with all did spread their clothes and garments on the ground to adorne the way by which our Sauiour passed accounting it a great happines to cast themselues and â—hatsoeuer they had at the feet of his our Lord that he might dispose of it all according to his most holy will acknowledging that vnto hims as to the owner and Lord of all all subiection seruice was most due Ponder the little regard and esteem which is to be had of the glory of this world seeing it receaued our Sauiour to day with so great honour within few dayes after it held him for worse then Barabbas and sought his death crying out against him Crucify Crucify him And whome to day it extolled termed the Son of Daâ—uid that is the Holy of Holyes and the most holy amongst Saints toâ—morrow it reckoneth the most vile of all men and treateth him as a maâ—lefactour loading his sacred shoulders with a heauy Crosse on which he was to be crucifyed and dye Gather hence great compassion and griese to see the Lord of Angells so much neglected and despised by men and to seeke their honour at so great charge and cost of his Dâ—sire thou to serue and honour hiâ— much more heereafter and say 〈◊〉 him Behold O my King my Loâ—â— I cast at thy most holy feet not onlâ— all my goods and wealth but my honour also my content my life my selfe and all tread vpoâ— me and do with me what thou wilt for thou art my God my King and Lord the head of Angelâ— and men better and exalted aboue them all THE XXX MEDITATION Of the supper which Christ our Lord made which his Disciples THE 1. POINT TO consider how Christ our Sauiour sent Saint Peter S Iohn his Apostles to prepare for the legall supper of the Lambe and how that forth with the Goodman of the house to whome they were sent inspired by the Holy Ghost gaue them the best best accoÌ„modated roome of the whole house Ponder the fauour which Alâ—mighty God vouchsafeth to doe theâ— in pdrticuler wheÌ„ he entred into thy house that is into thy soule to celebrate therein his feast and Pasch and make thee thereby partaker of the merits of his most precious bloud passion Gather hence great sorrow and repentance for that thou â—ast bebaued thy selfe so ill towardes so louing a Lord seeing not once but many times thou hast shut the dore of thy soule vpon him shutting it against his diâ—ine inspirations thou hast opened it to the persâ—asions of thy enemy the Diuell whome thou hast receaued and entertained as if he not God had beene the owner and Lord of thy soule And therfore that which thou ougntest to do is to offer him not only the best roome in thy house that is thy soule but also to giue it him wholy for it is all wholy his And would to God it were better then it is that it might please his diuine Maiesty to â—ome dwell in it for euer THE 2. POINT TO consider how that Christ our Lord the day being come wheÌ„ the Paschal lambe was to be eaten wold fullfill that ceremnny of the Law for the accomplishing of the shadows and figures of the old law be sacrificed as the true Lambe which taketh away the sinnes of the world at the same time and in the same place that the mysticall Lambe was wont to be sacrificed Wherefore our Lord being at the table with his disciples and all things being prepared and ready he said vnto them With desire I haue desired to eate this pasch with you to giue you to vnderstand how much I loue you as if he should say Very long haue I greatly desired this day and this houre wherein you shall see nothing in me but ignominies reproaches blowes stripes woundes c. Ponder the great and earnest desire which God had to suffer and to giue his life for thee longing to be plunged
in the bitter sea of his passiâ—n and to encounter with death expecting it as a thing after which he much hungred tooke much pleasure and delight in And this was that which he desired as he sayd with a great desire because it was very pleasing to him and a thing wherein he receaued speciall gust Gather hence great confusion and shame considering thy desires are not like vnto those of thy Lord and God to suffer and endure something for his honour and glory thou being so worthy of all reproach and contempt but rather thy desires are to follow thine owne pleasure c contentment not to serue his diuine maiesty but to fulfill thy owne will and disordeded appetite THE 3. POINT TO consider how christ our Lord did behold and contemplate that Lambe which he had before him on the table layd there dead flayed â—osted It is no question he saw himselfe represented more innocent then â— lambe and how without any his deserts he was to be flayed with stripes and embrâ—ed with his owne most precious bloud through most cruell torments and finally to be put as it were vpon the spit stretched on the table of the Crosse where with the hote burning coals of loue he was to be rosted to death Ponder how bitter this supper was vnto thy Redeemer being mingled with sauce of so distastfull a representation as was that of his death and passion Purpose when thou sittest at table to mingle thy meat vvith this â—auce to wit with the consideration of the passion and paines of thy Sauiour that thou be not carryed away with the gust and sauour of the meat and that if thy meat be not good or not so well dressed or seasoned or not in such due time prepared 〈◊〉 thou wouldst thou maist haue patience and haue somewhat to offâ—â— vnto God make thy spirituall profit therof THE 4. POINT TO consider how the lâ—gall supper being ended Christ our Lord gaue thanks to his eternall Father did offer himselfe perfectly entierly to accomplish his holy will as hauing taken vpon him our mortall flesh to be sacrificed dye vpon the Crosse. Ponder how pleasing this offering sacrifice of the Sonne of God was to the heauenly Father in which he offered himselfe to fulfill in all things the diuine will for where this perfect resignation is wanting whatsoeuer other sacrifices and holocausts are not of any value because we offer not our selues Gather hence an inflamed and effectuall desire to offer thy selfe vnto God with an humble prompt will to performe whatsoeuer he shall command thee how painefull difficult soeuer it be THE XXXI MEDITATION Of washing the Apostles feet THE 1. POINT TO consider that Supper being ended Christ Iesus our Lord arose from table putting off and as it were despoyling his royall Maiesty of his authority and greatnes humbled himselfe to be the seruant of his seruants and laying aside his vpper garment himselfe alone not admitting the help of any girded himselfe with a towell tooke the taukerd in his hand and put water into the bason and washed not the hands but the foule and dirty feet of those poore silly fishermen his Disciples and louingly tenderly did bâ—th them wipe them make them cleaue Ponder the excellency of the person that performeth this so meane and so base an office and humbleth himselfe to these things The Creator of the world the beauty of the heauens the splendour and brighnes of the glory of the Father the fountaine of wisdome in whose hand God hath put heauen earth â—ell life death Angells and men power and authority to pardon sinnes the saluation and iustification of soules the glory of the iust and all the treasure of God this same our Lord so great in Maiesty abased himselfe to this act of so great humility charity Gather out of all this great confusion to see thy selfe so proud notwithstanding that thou art so base a creature Admire thy haughtinesse of mind yea thy foolishnes that being most ignorant and most poore and vile canst be so proud seeing Christ who is Lord of infinite power and wisdome hath so humbled himselfe Our Lord Iesus himselfe teacheth vs â—o exercise workes of humility and charity choosing rather to practise these acts then to coÌ„mand why then wilt not thou do the like seriously â—et vpon that worke from which so great profit and abundant fruit is to â—e reaped THE 2. POINT TO consider how Christ our Lord being now ready to performe this so humble and base an office came first to S. Peter to wash his feet but the Apostle was so amazed and coâ—founded considering vvith liuely faith the greatnes of his Lord and Maister togeather his owne basâ—nes that he said with admiration Lord dost thou wash my feet Thoâ— being the infinite God and Lord of all thinges And I the most vile and basest of them all Thou the Creatour of heauen earth Lord of the Angells and Seraphims aud I thy creature thy slaue a most vile sinâ—er yet wilt thou wash with thosâ— hands which giue sight to the blind health to the sicke life to the dead not my head or my hands but my filthy and abominable feet This O Lord I may not endure but I shall fall dismayed at thy blessed feet But our Lord saying vâ—to him Peter know for certaine that if I wash thee not thou shalt not haue part with me â—his threat was so terrible vnto him that forth with he yelded not only to haue his feet â—â—â—hed but also his hands head Ponder what so high and soueâ— raigâ—e a God doth for so low base a creature and what his diuine Maiesty vndertaketh himselfe to doe to make vs humble esteeming highly of this which Christ doth and meanly of thy selfe Gather affections of admiration of thank sgiuing and imitation propose vnto him the necessity which thou hast that his diuine Maiesty wash purify thee from thy sinnes seeing he is so humble so desirous to doe thee this fauour to the end thou mayst haue part with him for no creature hath this power and authority of himselfe but the only Son of God alone THE 3. POINT TO consider how Christ Iesus our Lord prosecuting this act of humility charity vouchsafed also to doe the same to Iudas And prostrating himselfe at his feet as if he had â—eene the Lord and Mayster and Christ Iesus the seruant he washed â— wiped his feet with signes of more speciall loue to mollify that his hard rebellious and obstinate hart and to win him if it had beene poâ—â—ible to some good with this inspeakable humility and charity Ponder and behold Christ our Lord prostrate at the feet of so wicked a fellow as Iudas And we may piously thinke that our Blessed Sauiour being thus humbled and prostrate at the feet of this traytour and wretched Disciple would with teares falling from his eyes for his impiety and hardnes
nature it is euer to speake that which is reason therfore he is now stroken abused to satisfy for thy faults which thou hast done dost dayly commit in euill speaking Beseech our good Lord that he will giue thee grace alwayes to speake well of him to do honour vnto all THE 4. POINT TO consider that the hatred rancour of Annas of all the rest of that wicked counsell against our Redeemer vvas so great that blinded with the splendor of such patience meeknes they determined to send the most meek lambe fast bouÌ„d vnto Caiphas the high Priest that beholding him brought in that manner he might vnderstand that they thought him guilty worthy of death Ponder how different these bands and fetters were wherewith the cruell tormentors bouÌ„d the Lord of Angells from those with which he bound them to wit the bands of charity but his charity is so great that he delighted to be tyed with new fetters cords to loose thee and them from the grieuous sinnes which thou hast coÌ„mitted against his diuine Maiesty From whence thou mayst gather desires to suffer and to beare the like Crosses if in publik or in priuate thou be held guilty or faulty for in truth thou art no lesse seeing thy Lord though he be so much worthy to be glorifyed is notwithstanding so desâ—ised scoffed at THE XXXIX MEDITATION Of the deniall of S. Peter THE 1. POINT TO consider how Peter hauing fled the night of the Passion of our Sauiour with the rest of the Disciples entring into himselfe agayne desiring to know the euent of the businesse and the successe of the imprisonment of his Mayster he followed him And by Saint Iohn Euangelist his meanes vvho vvas knowne in the house of the high Priest he entred in being known by those which were there to be our Sauiours Disciple he denyed him thrice swearing and forswearing that he knew him not Ponder how deeply this sinne and grieuous offence of his Disciple did pierce the very soule of our Lord that his deere and tenderly beloued Apostle and so much honoured aboue the rest with the primacy of the Church should be ashamed to be accounted his Disciple Gather hence confusion and shame for that thou hast oftentimes denyed thy Sauiour if not in words at least in deeds beeing ashamed to keepe his holy Commandements or to performe some actions of vertue as to confesse and communicate or to suffer some iniury All which what els is it then to be ashamed to seeme the Disciple of Christ to deny him vvherefore thou mayst iustly feare least that sentence of our Sauiour and punishment fall vpoâ— thee where he sayth He that denieth me before men the Sonne of man shall deny him before the Angels of God or he that shal be ashamed to seeme my disciple before men the Sonne of the Virgin wil be ashamed to acknowledge him for his before the holy Angells THE 2. POINT TO consider how daÌ„gerous a thing it is to continue in the occasion of sinne and not to learne to beware by the first fall for the present occasion and the presuming too much of himselfe and his owne vertue and also euill company were the cause of his fall Almighty God permitting that a silly vvoman Portesse in Pilates house should preuayle against him who had the keyes of the house of God so doth he chastice pride and presumption Ponder that he vvho vvas the fundameÌ„tall stone of the Church and so much fauoured by our Lord he that confessed Iesus Christ for the Sonne of the liuing God he that offered himselfe to dye for him rather then to be scandalized and to flye now findeth himselfe so weake and fearefull that being demanded by a poore girle whether he be the disciple of Christ is ashamed to coÌ„fesse it seareth and trembleth at last flatly denieth it not once or twice but three times Gather out of this weaknes and frailty of Peter â—ow neer he is to a fal who confideth much and presumeth of himselfe And seeing thou art not a Rocke but dust and ashes and all the gould and siluer of thy vveake vertue is founded vpon feet of â—â—ay and the least stone of contradiction is sufficient to ouerthrow it and bring the whole tower to ground therfore boaâ—t nor bragge of any thing for thou hast not any stronger hold nor greater strength then vvith humble acknowledgment of thine owne nothing and vveaknes wholy to rely on the goodnes and mercy of our Lord. Wherefore not to fall it behooueth thee to fly bad company and all occasions of danger arrogancy pride and presumption THE 3. POINT TO consider that as soone as Saint Peter had denyed his Mayster Christ our Lord moued vvith compassion and grieuing to see the Pastour of his flocke and that sheep which was head of all the rest now fallen into so great calamity and mysery looking on him reclaymed conuerted him Ponder the infinite mercy and charity of Christ our Lord vvho albeit he be enuironed vvith his enemies and loaden vvith afflictions is mindefull of his Disciple insteed of chastising him hath pitty on him turning his eyes of mercy towards him illuminateth his blindnes with heauenly light that he may know see his errours for the eyes of God haue this property that they open avvake the drovvsy and reuiue the dead Gather hence affections of loue tovvardes this our Lord because wheÌ„ thou goest about to offend him he inuenteth meanes and findeth out wayes to pardon thee he hath compassion on thee he beholdeth thee vvith the eyes of his mercy he toucheth thy hart and all to the end that thou mightest know feele lament thy sins and offences THE 4. POINT TO coÌ„sider how our Lord enlightning penetrating the wounded soule of Peter with that his silent louing looke that remembring himselfe and being sory for his sinne he might bitterly bewaile the same he presently returned to himselfe and vvept bitterly for more effectuall redresse of his offence he departed the house and Pallace of the high Priest where he had found so bad intertainement and shut himselfe vp into one of those caues which were towardes the fountaine of Siloe and lamented his sin with deep sorrow sayd O treacherous old age o yeares ill spent o life naughtily imploied o blasphemous tongue o wretched sinner coward lyer what hast thou done Oughtst thou so to haue denyed thy Maister hauing receiued so many fauors benefits of him Ponder how Peter because he had denyed his Maister thrice in one night wept and repented himselfe of his sinne all his life tyme and did very sharp and rigorous pennance albeit he knew that God had already pardoned him From hence thou mayst gather desires to doe the like for thy sinnes seeing that not one night alone but all thy life tyme and not thrice but innumerable times thou hast denyed and abandoned thy God Wherfore 〈◊〉 behooueth thee if
thou desire to haue pardon very seriouâ—ly â—o bewayle and hartily to repent for thy sins do pennance for them THE XL. MEDITATION What happened vnto our Sauiour in Caiphas his house of the thinges he suffered that night THE 1. POINT TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest I adiure thee by the liuing God that thou tell vs if thou be Christ the Sonne of God And our Lord although he knew right vvell the great iniuries reproaches and torments which his coÌ„fession would cost him yea death it selfe he plainely ansvvered and told the truth and savd what was be fitting his person The high Priest blinded with splendour of so great light and being in passion iudged that he had blasphemed and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life nor to their owne state and quality treated him most vilely Ponder the meâ—knes wherwith our Lord suffered these affronts and iniuries and heard that vniust sentence He is guilty of death O how that immaculate lambe hearing this sentence wold offer himselfe willingly to death to giue life vnto them who gaue sentence against him and condemned him to death Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him to wit such innocency such a Lord such a benefactorâ— such a Sauiour and Maister deserueth life Such a God and Redeemer is most vvorthy to liue and all those which condemne him or offend him or accuâ—fe him are worthy of euerlasting death THE 2. POINT TO consider that it being now late and tyme for the high Priest and his fellowers to rest they deliuered vp our Lord to the souldiers to watch him they to keep themselues from sleeping did deride scoffe mocke at our Lord and couering his eyes with a shamefull ragge smote his diuine face saying voto him Prophesy vnto vs O Christ who is he that strooke thee Heere thou mayst ponder Christ our Lord full of payne and affliction reiected despised and contemned of all great and little neyther was it the least cause of griefe to haue his diuine eyes couered that his enemies might the more freely strike him on the face perswading themselues that so he could not see them for it is the property of great sinners to desyre not to be seene that they may sinne more freely and without restraint But he savv them notvvithstanding with the eyes of his soule and of his God-head because he vvas God whose eyes sayth the Wiseman behold in euery place the good and the euill which euery one continually doth Hence thou mayst gather that vvhen thou sinnest forgetting that God doth see thee thou art as it were hood-winked deceauest thy selfe couering thine owne eyes vvith this false and blacke veile for Gods eyes are most cleare and open vpon thee beholding thy thoughts words and deeds Wherfore from this day forword be affrayd to offend our Lord carrying euer in thy memory this admirable saying Behold God beholdeth thee THE 3. POINT TO consider now that after this inâ—ury those cruell fellowes deuoid of all humanity did vnto our Sauior another no lesse affront spitting in his face and couering it with their â—oathsome and stinking spittle for all of them and they vvere many striuing who shold do worst did cast their spittle vpon him wonderfully defiling and obscuring that beauty which reioyceth the heauenly court company Ponder whose face it is that is â—hus defiled spit vpon as if it were he most vile contemptible corner of the world and thou shalt find that it is the face of the God of Maiesty of whome the Prophet sayd Shew thy face and we shal be saued It is the face before whom the Seraphims out of due respect reuerence do couer theirs It is his face vvherevvith his diuine spittle gaue sight to the blind hearing to the deafe and speach to the dumbe It is his face whom the Angells of heauen continually beholding and adoring are neuer satiated From hence thou mayst gather abundant motiues and affections of compassion and sorrow grieuing to behold the face of such a Lord defaced and spit vpon by such and so base miscreants to see the Creator so abused by so vile creatures his diuine maiesty permitting himselfe to be obscured defiled that thou mightst become pure and cleane THE 4. POINT TO consider the iniurious disgracefull words that euen the very Kichen scullians of that pallacâ— gaue vnto Christ our Lord and also how they layd load vpon him with blowes buffets spurnes asked him Ghâ—sse who stroke thee seeing thou sayest that thou art Christ a Prophet who gaue thee this blow on thy care who this spurne with his foot who this kick who this cuffe in the necke And laughing aloud 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ a false Prophet Ponder the inuincible patience the inestimable meeknes the most louing hart wherwith God our Lord suffered all this as also that patience with which he supporteth thee seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer â—ffending him with thy manifold sinnes and yet his mercy is so great that he grieueth more at thy offences at the harme which commeth to them that torment him then at the paynes which he himselfe sustayneth Gather hence affections desires to suffer something for this thy Lord vvho endureth so much for thee louing him vvith all thy hart who gaue thee such to many signes of loue ioyning with coÌ„tinual thanksgiuing continuall seruice for them THE XLI MEDITATION Of the presentation of our Lord before Pilate what questions he asked him THE 1. POINT TO consider how much Christ Iesus our Lord also his enemies desired the coÌ„mming of the morning but for very different ends Our Lord to suffer dye they to put in execution their damnable intent which was to murther him and forthwith in the morning the high Priest Caiphas and the whole Counsell assâ—mbled togeather calling our Lord Iesus the second tyme he asked him Art thou Christ the Son of the Blessed God but our Lord answered him not to his demand Ponder how much it importeth thee to aske our Lord this question but with a different meaning and desire from that which his enemies had â—aying O my Lord if thou art Christ 〈◊〉 thou art the promised Messias if 〈◊〉 art the Sonne of the liuing God â—nd the splendour of the glory of 〈◊〉 Eternall Father as it is most true 〈◊〉 thou art how commeth it to â—asse that thy diuine face is so disfiâ—ured how is it defiled with spittle 〈◊〉 is it bruised with buffets And â—aming hence affections of tender â—ue and compassion acknowledge at thy sinnes haue beene the cause â—hy thy Sauiour Christ and Lord is that
piety that thou mayst be assured of the Kingdome of heauen for there is no greater wisedome then to reioyce in contempt for the loue of God nor greater folly then to seeke to be honoured without him THE 4. POINT TO consider hovv that amongst so many garments which our Lord changed that night of his Passion his Eternall Father neuer permitted his enemies to inuest him with a blacke one it being the vse and custome among the Iewes that he who went to the tribunal to be arraygned should be clad in blacke which was a signe of a condemned person but would that it should be white in token of â—nnocency or ruddy in token of â—oue Ponder how that garment which was giuen vnto Christ our Lord in â—erision was a figure of the witnesse â—nd purity of his most blessed soule â—nd of the innocency of his life as his enemies themselues were faine to confesse saying I haue fouÌ„d no cause in this man of those thinges wherein you accuse him Gather hence desires that our Lord wold inuest adorne thy soule with the white garment of innocency thy body with his reproaches that in all thou mayst imitate him and so thou shalt become more white purer then snow THE XLIII MEDITATION How Barabbas was compared and preferred before Christ THE 1. POINT TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch sayd vnto the Iewes Whom will you that I release Barabbas 〈◊〉 Iesus that is called Christ for Barabbas being so seditious wicked a fellow he made no doubt but thâ—â— rather then he should goe vnpunished they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord who being so great so wise so holy and so great a benefactour of all is novv ballanced and compared with Barabbas an infamous companion a theef a murderer a seditious publik malefactour Gather hence desires not to disdayne grudge or repine when an inferiour and worse then thy selfe is preferred before thee and more honoured and respected if account be made of him and not of thee if another be imployed in offices and busines of thee no mention be made nor thou regarded seeing thy Lord thy God endured all this much more THE 2. POINT TO consider how the vngratefull people and those blind passionate Scribes Pharisies out of malice brake into open iniustice how in their sight Barabbas his life notwithstanding all his murders robberies abhominations weighed more was thought more profitable then the innocency of Christ our Redeemer for all his vertues and miracles Wherefore they besought the iudge to release the man-killer and wicked villaine to murder crucify the author of life Ponder how mutable men are easy to be deceaued for they who a few dayes before vvith common consent festiuall acclamations called Christ their King now with a different note tumultuous clamour say Make Iesus away and release vs Barabbas Gather hence confusion for thy pride endeauour from this day forward to humble aud submit thy selfe seeing that our Lord is held for lesse then the lewdest fellow in the world And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet I am a vvorme and no man â— reproach of men and outcast of the people And for such he is novv reputed of those vvho ought to honour respect him aboue all men Angells THE 3. POINT TO consider that the more the President Pilate desired to deliuer Christ our Lord the more the Iewes were earnest to haue Barabbas released Ponder how often the like iudgement strife and controuersy passeth betweene thy flesh thy spirit the one making choice of Christ and the other of â—arabbas the one of God the other of a creature the one seeketh after the vayne perishing glory of men the other seeketh the glory of God which is perpetuall euerlasting Finally the one enquireth after corruptible transitory thinges the other after things permaneÌ„t which endure for euer Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good for so vile and contemptible a thing as Barrabbas I meane for hauing so often câ—osen regarded more a creature â— little sensible delight and vayne honour then Christ Iesus our Lord In whome be all the goods treasures of the wisdome and infinite knovvledge of God hidden Be confounded in consideration of this thou miserable wreth as thou art THE 4. POINT TO consider how Pilaâ—e did testify vnto the people the innocency of Christ saying I find no cause in him why he should deserue death but the outragious people raising their voices cryed aloud saying Crucify him crucify him Ponder hovv much those redoubled often repeated clamours grieued our Lord seeing that they did not only seeke his death but that he should dye so cruell a death as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites for they alone vvere those that importuned and cryed out that he should be crucified Wherefore it behooueth thee to abhorre them detest so cruell and bloudy beasts which with so great cruelty murdered our Sauiour THE XLIIII MEDITATION Of the stripes which our Lord receaued at the pillar THE 1. POINT TO consider how the Present Pilate seeing that his former proiect and deuise did not succeed and that all the people began to be in an vproare he tooke another meanes and counsell to appease the fury of those cruell enemies vvhich was to giue sentence against the Lord of Angells that he should be whipped Ponder how vniust cruell reproachfull this sentence was which the President gaue agaynst our Lord notwithstanding he knew very well and was sure of his innocency But our Lord Iesus lifting his eyes to his Eternall Father sayd these wordes of the prophet I am ready O my Lord for scourges desirous to pay the thinges that I tooke not And without appellation or making any other meanes to quit himselfe he accepted that bloudy sentence offering most willingly his sacred body to be scourged in satisfaction of our sinnes Gather hence desires not to complaine vvhen by thy Superiours equalls or inferiours thou shalt be reprehended and chastized although thou be without fault seeing God most free from all fault is not only reprehended but also cruelly whipped and handled like a theefe vvith so horrible a punishment and yet not complayning but as if he vvere â—umbe not once opening his mouth THE 2. POINT TO consider how the sentence of his whipping being pronounced those cruell Butchers layd hand on the Lord of heauen the creatour of the world glory of Angells â—ed him into the court to the place of punishment where with barbarous inhumanity and fury they stripped him naked couered him vvith stripes from top to toe as if he had beene
a slaue Ponder how much our Lord vvho inuesteth the heauens vvith cloudes beautifyeth the fields vvith flowers couereth the trees with leaus the birdes vvith feathers the beastes with woll and haire would be abashed beholding himselfe so naked poore vvithout any thing to couer himselfe vvithall and thâ—t before such a multitude of people that were there present hauing none to take compassion on him nor so much at to cast a cloake ouer him to couer his nakednes Gather hence affection of pitty and compassion seeing thy God and Lord in such extreme need abandoned naked exposed to all ignominy shame compassed about with his enemies vvho desired to drinke his bloud THE 3. POINT TO consider how those cruell and barbarous tormeÌ„tors hauing that t hast most delicate body now naked amongst them bound him hand foot fast to a pillar that they might beate him more freely at their pleasure Ponder the great barbarousnes and cruelty wherwith theâ— began to lay on load with thonges roddes on that most tender backe of thy Saâ—iour heaping stripes vpon stripes and woundes vpon woundes vnâ—ill that most sacred body all bruized torne and flayed the bloud bursting out and trickling downe drop after drop on euery side became so diâ—â—igured and imbrued with bloud that his owne mother could hardly haue knowne him From hence thou mayst gatheâ— a great detestation of thy sinnes for they vvere the cause of so outragious a punishment and a great desire to chastise them with rigorous pennance discipline THE 4. POINT TO consider how the torturers being weary of scourging that innocent body of Christ our Lord already spent with stripes which a mounted as some Saints affirme to abouâ— fiue thousand they vnloosed him but he not being able to stand on hiâ— feete fell downe vpon the cake of hiâ— owne bloud that lay at the foot of the pillar Ponder the solicitude and desolation of Christ our only good who had not there any friend or aâ—quaintance to help him vp but his only enemies who did tread kick spurnâ— him that gathering forces out of feeblenes he might get vp agayne Neyther was there any who would go aduertise the most Blessed Virgin of the extrâ—me need nakednes of her beloued Sonne that she might with speed come to couer him with her veile who so often had vvrapped him in clothes when he was a child Gather hence a great confidence of the remission of thy sinnes seeing this Lord endureth so much to deliuer thee from them and an earnest desire to rest cleaue fast to the feet of Christ kissing sometimes in spirit deuotion the ground embrued vvith his most sacred bloud other times that holy pillar bathed and enameled with the precious bloud of this holy Lambe which was shed to make thee strong as a piller in the Church of God that is to make thee haue a couragious inuincible hart to withstand thyne enemies thy pâ—ssions temptations THE XLV MEDITATION Of the purple Garment and Crownâ— of Thornes THE 1. POINT TO consider how those cruell soldiers hauing mode an end of whipping him they iâ—uented anothet punishment to affâ—ict him withall wherfore approaching vnto our Lord Christ they cloathed him with an old scarlet cloake which was a wearing for Kings but they put it on him in derision scorne to giuâ— the people to vnderstand that being â— wile base fellow he vvould hauâ— made himselfe a King Ponder how Christ our Lord would be thus made a King in mockery to declare vnto the vvorld thaâ— all the honours Kingdomes of thiâ— life are but mockeries that therefore little reckoning is to be made of theÌ„ as our Lord himselfe did so little esteeme them so that which the world accounteth an honor in others he would vndergo therby to be disgraced abased by the same vvorld which scoffed mocked at him Gather hence great compassion at the extreme dishonour which thy Lord God suffered for this his humiliation being made the scorne mocking stocke of the people And humbly beseech him that thou mayst not make so light of him as to contemne him through thy sins as those souldiers did but rather serue loue him desiring that he would vouchsafe to inuest honour thee with this his precious costly liuery that following him albeit the world despise thee therefore thou maist deserue to see enioy him clad with the rich precious robes of grace glory THE 2. POINT TO consider how those cruell enemies forthwith brought a cruell crown of sea-rushes which were certaine sharp and long thornes fastened it on his sacred tender head by which on the one side he sustained intolerable payne on the other extreme disgrace Ponder how that this crowne was not of gold nor siluer not of pearles nor precious stones of roseâ— nor odoriferous flowres albeit this Lord right well deserued it being â—he true King of heauen and earth but that which insteed of these they gaue him was of strong boisterouâ— bâ—ambles and thornes which pierceâ— his delicate head our Lord permitting this because thou hast often bound and crovvned thy head vvitâ— roses flovvres of pleasures delights Gather hence how great thâ— bounty charity of God is toward men seeing that when they are busiâ—ed in preparing for him so cruell anâ— terrible a crowne therewith to affliâ—â— and torment him be prepareth for them a crowne of glory in heauen to reward them And seeing God teacheth thee by his example that by the crowne of thornes the crowne of glory in heauen is gayned and that the crowne of affliction which pricketh in this world is better then that of pleasures and delights which torment in the life to come Procure to crowne thy selfe and make choice of the first as S. Catherine of Siena did to auoid the second THE 3. POINT To consider how that to increase his confusion and reproach they after this put into the right haÌ„d of thy soueraigne King and Lord a Reed â—nsteed of a Kingly scepter smote his head there withall to the end that â—he world might know that his Kingdome was hollow vayne and without substance he voyd of iudgement and vvit making himselfe a King Ponder how our Lord Iesus did not refuse to take the reed into â—is hand but rather willingly accepted it held it fast as an instrument of his contempt From hence thou mayst gather how much it importeth thee to resist and reiect honour selfe estimation to imbrace humility submission of mind in regard that by this way meanes our soueraygne King entred into his Kingdome by the same no other thou must enter into the Kingdome of heauen which is not thine but anothers to giue thee if thou desire it THE 4. POINT TO coÌ„sider how those fierce people more cruell then Tygers not contenting themselues with the former iniuries which they had done to that meeke
disgraces had been such and so greaâ—â—his honour also exalâ—ation should begin euen from the Crosse many of his enemies euen then confessing him to haue been the Sonne of God And therefore he ordayned that Ioâ—â—ph should ioyne with Nicodemus â—nd that both togeather shoud stoutly without respect or seare of the lewes vndertake that enterprize Gather hence desires that God would vouchsafe to touch thy hart â—ith the vertue and force of his diâ—â—ine inspiration that making no acâ—â—ount of humane feare nor of the sayâ—â—ngs of men thou mayst with great â—â—rtitude and zeale set vpon whatsoâ—â—uer shal be for the seruice honour 〈◊〉 glory of his diuine Maiesty as these â—aints did THE 2. POINT TO consider that these holy men hauing first obtayned leaue of the â—resident Pilate to bury the body of â—â—eir Maister came to the place where â—ur Lord Iesus remayned hanging â—n the Crosse and hauing comforted â—e afflicted and sorrowfull Mother â—nd craued her licence tâ— mount â—â—to the Crosse she willingly 〈◊〉 them Ponder first hovv they kneeled dovvne vpon their knees anâ— with exceeding great deâ—otion madâ— their payers to Christ crucifyed saying O good Lord thou didst perâ—it that those sacrilegious hands vvhich haue intreated thee in thiâ— manner and put thee vpon the crosse should hale and pull thee so irreueâ—renly graâ—nt that the hands of thesâ— thy deuout seruants may with reâ—erence touch thy sacred body tak◠〈◊〉 dovvne from the Crosse. Wheâ—â— they had sayd these or the like wordâ— with many teares rearing the ladderâ— they mounted vp with great silencâ— to the Crosse and tooke downe thâ— holy body placed it in the armeâ— of his most Blessed Mother who tâ— receaue it to wash it with her tearâ—â—â—te her selfe downe hauing euer beâ—fore stood constant at this rufull anâ—â—orrowfull tragedy Ponder secondly the angâ—isâ— and grieâ—e of mind that the Blesseâ— Virgin felt whâ—n she beheld and imâ—braced that sacred body of her Sonne â—nd our Lord so mangled how she held him fast in her armes and layd her face betweene the thornes of his â—acred head and ioyned her face to the face of her Beloued Sonne O â—ovv vvould this soueraigne Lady â—hen remâ—ber how far different kisses imbracings were these from those â—hich she had giuen him in his natiâ—â—ity childhood and what diffeâ—â—ence there was between these dayes â—nd those vvhich she had spent vvith â—im in Bethleem and in Hierusaâ—em â—ow cleare was that night of his naâ—â—â—ty and how darke and obscure 〈◊〉 this day of his passion How rich 〈◊〉 she in the stable and how poore 〈◊〉 the Crosse And if when she lost 〈◊〉 whiles he was yet aliue she was 〈◊〉 much grieued and aâ—â—licted for his â—â—sence how great vvas her sorrow â—ere seeing him dead in her armes 〈◊〉 in so vvocfull a shapâ— vvithout 〈◊〉 it was a sword of so excâ—ssiue 〈◊〉 vnto her that it priâ—rced he◠〈◊〉 soule and hart Gathâ—r henâ—e desires that our Blâ—ssed Lady vvould vouchsafe to giue thee licence to adore him in spiâ—rit to kisse and haue in thy armeâ— her most holy Sonne as she held him in hers obtayne for thee some inâ—vvard griefe and feling of the Passion death of her God thy Lord to the end that thou mayst be par aâ— ker of his trauells seeing thou hope â— hoaue part of his ioyes and Resuâ— rection THE 3. POINT TO coÌ„sider how that after the moâ— Blessed Virgin had held the deaâ— body of her Blessed Sonne for some time in her lap Ioseph and Nicodeâ—mus fearing least she should dyâ— with griefe besought her with all huâ—mility and respect she would moderate her sorrow giue them leau to bury him she yielded to their râ— quest forthvvith those holy me annoynted him with Mirrhe anâ— wrapt him in a cleane syndon c◠〈◊〉 his face with a napkin Ponder the loue which Chrâ— our Lord had to poueâ—ty for 〈◊〉 would not that the Myrrhe wherâ—â— with they annointed him the napkin and sheet in which they foulded him should be his owne but anothers his sepulcher borrowed as iâ— were lent him of almes Hence thou mayst gather to loue pouerty which this our Lord loued so much exercising thy selfe in this vertue in life death as he did because if thou renounce not all that thou possessest in imitation of him thou canst not be his disciple THE 4. POINT TO consider how the body of our Lord being annointed bound in a white syndon they found means to carry him bury him in a new monument which was in a new garden hard by the place where he was â—rucifyed there they layd the holy â—ody of our Sauiour And when the â— Virgin saw that there she was to â—aue him whom her soule loued so much the treasure of her hart then â—er griefe began a fresh she fell to â—ment her solitude Ponder hovv he vvho is the plendour brightnes of the Father the glory of Angells the saluation life of men refuseith not to be straitned and prest togeather as it were enclosed euery day in the loathsome stincking sepulcher of our brests couering his sacâ—ed body vvith the white vayle of the accidents or forme of bread Gather from hence desires to beâ—seech this Lord that seeing he vouch safeth to straiten as it were himselfe and to enclose himselfe so often in thy sepulcher to the end thou mayst reâ—eaue eate him being as thou arâ— a silly vile worme he would alsâ— renew thee with vertues that so thy sepulcher may become remaynâ— cleane pure as if no dead thing ha◠〈◊〉 some in it THE THIRD BOOKE OF MEDITATIONS Appertayning to the Vnitiue Way What is the Vnitiue Way THE end of the Vnitiâ—â— Way is to vnite and ioyne our soule vvith God by perfect vnion sloue being glad vvhen we conâ—â—der his innumerable and infinite â—ches and perfections reioyâ—ng at 〈◊〉 infinite glory povver and wisâ—me desiring that he be â—â—â—wne of all the world and that his holy and diuine will be done and performed in all creatures For this is the way by which those who arriue to the perfect state of vertue do walke exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION How our Lord descended into Limbo of his glorious Resurrection THE 1. POINT TO consider how our Lord Iesuâ— Christ hauing finished the conâ—bate of his Passion to accomplish fully the businesse of our saluation as soone as he had giuen vp hâ—â— sacred Ghost leauing his body deaâ— on the Crosse in soule he descendeâ— to the lowest parts of the earth intâ— Limbus to deliuer the soules of thoâ— holy Fathers that were there and 〈◊〉 carry them with him to heauen Ponder how our Lord thouâ—â— he were so mighty and powerfuâ—â— that he could vvith one only word haue deliuered out of Limbo those holy soules without descending thither personally as he did vvith Lazarus when he called
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
soueraigne food of his sacred Body and Bloud which she receaueth in the most holy Sacrament that by these pledges and tokens of loue she may know that he desireth to be her Maister and Spouse alone Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such so worthy Spouse and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation and keeping the word thou hast giuen him beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe that thou maist be able to correspond with loue to that great loue he beareth vnto thee THE 2. POINT TO consider how that Christ our Lord oÌ„ly out of his meere goodnes hath set his affection on thy soule deformed poore thou hauing been disloyall and broken thy faith to him not once but an hundred times yet the loue neuertheles which he beareth thee is such that he doth solicite and intreate thee to open him the dore of thy soule and hart for his desire is to be vnited with thee Ponder thy indignity folly want of loue how vnwise and how much ouerseene thou hast beene in â—ot acknowleging this diuine spouse as an adulteresse hast been disloyall vnto him hauing so often cast thy â—ies and affection on base and deformed slaues Yet the bouÌ„ty of this our Lord is such that albeit thou deseruest a thousand hells he pardoneth thee inuiteth and intreateth thee to returne as a fugitiue to his house falling on thy necke as on the prodigall sonne receaueth louingly entertaineth and cherisheth thee honoring thee with the garment of his graces and vertues Gather from hence desires to enter into his house purposing rather to dye a thousand deaths then to forsake such a Lord such a Father such a Spouse Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him commending thy soule all the powers thereof vnto him that thou mayst be no more thine but his who hath taken thee for Espouse saying with her I haue found him whome my soule loueth I hold him neither will I let him go THE 3. POINT TO consider how great the dignity honour hath been in which thy Spouse hath placed thee sith not regarding what thou deseruest nor thy slender fidelity he graciously giueth thee his hand ring of his hart that henceforward thou mayst account receaue enioy him as thine with pledges of so great loue Ponder how great reckoning thou art to make of thy soule sith God esteemeth so much thereof that he giueth himselfe all thinges els to espouse himselfe with her notwithstanding her deformity and misery And such is his loue and mercy that he hathfull often set his affection been enamoured with soule slaues to make theÌ„ his beautifull daughters which he hath bought not with delight and pleasure but with sorrowes torments which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord so to be no longer thine own but his who hath bought thee with his precious bloud and taken thee for his espouse Beseech him to graunt thee his grace that thou mayst obserue fidelity and loyalty towardes him and that seeing hitherto thou hast been barren thou mayst from hence forward begin with his grace to yield fruit of benediction with holy desires words deeds FINIS THE TABLE The Introduction contayning XVI AduertisemeÌ„ts shewing the vse of the MeditatioÌ„s following THE FIRST BOOKE THE 1. Meditation Of the knowledge of our selues pag. 68. The 2. Medit. Of sinns pag. 76. The 3. Meditat. Of death pag. 83. The 4. Meditat. Of the particuler Iudgemeut pag. 89. The 5. Medit. Of the body after our death pag. 96. The 6. Medit. Of the generall Iudgment pag. 102. The 7. Medit. Of Hell pag. 109. The 8. Medit. Of the glory of Heauen pag. 116. THE SECOND BOOK THE 1. Meditation Of the Couception of our B. Lady pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth pag. 160. The 6. Medit. Of the reuelatioÌ„ therof made to S. Ioseph pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat pag. 194. The 11. Medit. Of the Circumcision and of the Name of IESVS pag. 201. The 12. Medit. Of the comming of the three Kings of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady pag. 215. The 14. Medit. Of the flying into Aegypt pag. 222. The 15. Medit. Of the murther of the holy Innocents pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age pag. 241. The 18. Medit. Of the Baptisme of our Sauiour pag. 247. The 19. Medit. Of the temptation of our Lord in the desert pag. 253. The 20. Medit. Of the vocation and election of the Apostles p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee pag. 265. The 22. Medit. Of the eight Beatitudes pag. 271. The 23. Medit. Of the tempest at the Sea pag. 283. The 24. Medit. How Christ onr Lord Wâ—lked on the sea pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen pag. 294. The 26. Medit. Of the myracle of the fiue Loaues pag. 300. The 27. Medit. Of the TransfiguratioÌ„ of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples pag. 322. The 31. Medit. Of washing the Apostles feet pag. 328. The 32. Medit. Of the institution of the most B. Sacrament pag. 335. The 33. Medit. Of our Lords prayer in the garden agony there p. 341. The 34. Medit. Of the apparitioÌ„ of the Angel the sweating of bloud p. 346. The 35. Medit. Of the comming of Iudas to betray him pag. 351. The 36. Medit. How Christ our Lord was apprehended pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas pag. 367. The 39. Medit. Of the deniall of S. Peter pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house pag. 783. The 41. Medit. Of Christs presentatioÌ„ before Pilate pag. 384. The 42. Med. Of the presentation of Christ before Herod pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar p. 399. The 45. Medit. Of the purple Garment and crowne of thornes pag. 404. The 46. Medit. Of the wordes Ecce Homo pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse buriall pag. 438. THE THIRD BOOKE THE 1. Meditat. How our Lord descended into Limbo of his glorious Resurrection pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother pag. 452. The 3. Med. Of the apparitioÌ„ of Christ to S Mary Magdalen pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter pag. 465. The 5. Medit. Of Christ his apparitioÌ„ vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition S. Thomas being present pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost pag. 497. The 11. Medit. Of the death of our most B. Lady pag. 502. The 12. Medit. Of the Assumption Coronation of our B. Lady pag. 509. Meditations before Communion THE 1. Medit. Of Eeare pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion THE 1. Medit. How Christ is a Phisitian pag. 533. Med. 2. How he is Fire pag. 537. Medit. 3. How Christ is Food p. 541. Medit. 4. How Christ is riâ—h p. 545. Medit. 5. How he is a Pastour p. 549. Medit. 6. How he is a Spouse p. 553. FINIS