forth with meekly anâ— louingly discouered himselfe vnto hâ— disciple calling her as he accustomeâ— Mary And the presently acknowâ—ledging his voice ansvvered Maâ—â—ster seeing her Lord and her Goâ— glorious and risen to life she adorâ— him Ponder how far the ioy aâ— miration deuotion and astonishmeâ— she conceiued of so great a wondeâ— might extend it selfe finding so muâ— more then she desired for seeking dead body she found her Lord aliâ— and victorious ouer death And 〈◊〉 sting her selfe at his feet she vvouâ— haue adored kissed the most cred signes of his wounds that vvâ— beautifull and resplendent but oâ— Lord vvould not permit her as the saying Do not touch me for I haâ— not yet ascended to my Father thou thinkest I am not to leaue thee so soone neyther shall this be the last tyme that thou shalt see me for he fulfilled her desires when he appeared to the women with whome she also was From hence thou mayst gather seruent desires to seeke God for if thou exercise thy selfe in the vertues of loue and deuotion patience â—nd perseuerance in which this holy sinner exercised her selfe seeking our Lord be assured that albeit thou hast been as great a sinner as this his disâ—ble as he will shew thee his mercy â—raunting thee that vvhich he gaue â—nto her to wit to see her Lord and â—ayster risen glorious THE 4. POINT TO consider the infinite charity of thy Redeemer in honouring sinâ—ers truly penitent sith that he chose â—ran eye witnes of his Resurrection woman a notorious sinner that he should deserue this â—sapnâ— the Apostles yea bâ—â—fore the 〈◊〉 of the Apostles before the â—sciple singularly belouâ—d thoue the rest of the Apostles because with so many teares such perseuerance shâ— had sought the Blessed body of her Lord. Ponder how that the multitudâ— of sinnes past do not preiudice wheâ— they are recompenced with greateâ— seruour present Wherefore in regard that Magdalen was emineÌ„t in perforâ—ming many thinges that others diâ— not for the loue of Christ as we haâ—â— said in her 25. MeditatioÌ„ of the seconâ— booke was present accompaâ— nied him at mount Caluaty assâ— sted at his buriall euen so she 〈◊〉 most fauoured cherished of all Gather hence courage conâ— dence that thou be not dismaid at thâ— multitude of thy sinnes for if thoâ— some in time art diligent in the seâ— nice of God excelling therein througâ— particuler seruices he will bestow 〈◊〉 thee speciall graces fauours thâ— thou mayst deserue to see and eâ—â— him for euer in his glory THE IIII. MEDITATION Of Christ his apparition to the Apostle Saint Peter THE 1. POINT TO consider how Saint Peter S. Iohn went to the monumeÌ„t entring in saw only the linnen clothes wherein his holy body had beene vvrapt and the napkin lying at one side which they tooke for a certaine signe of his Resurrection as the women had told them Ponder hovv that amongst the disciples of Christ Peter and Iohn were the most seruent and who â—â—celled most in the loue of Christ â— Lord for although these Apoâ—les knevv right well of the persecuâ—on that the lewes raised against the â—ciples of Christ keeping watchâ—n at the monument they resolued â—uertheles to go see how matters â—ssed Gather hence how the loue of â—d maketh all thinges easy ouermaistereth preuayleth agaynst difficulties be they neuer so great Beseech him to graunt thee that loue charity which he gaue to his Apostls that laying aside humane feare thou mayst seeke him and enter whereso euer he shall be THE 2. POINT TO consider hovv these Apostles returning to their lodging Saint Peter retired himself to pray al alonâ— and to ruminate vpon this mistery and meruayling with himselfe at thaâ— vvhich he had seene and done ouâ— Lord appeared vnto him risen anâ— glorious Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle when he perceiueâ— him present whome his soule loueâ— and desired With hovv liuely a faâ—â— of the Resurrection vvould he say I verily belieue o Lord that thou aâ—â— Christ the Sonne of the liuing Goâ— with what deuotion and tears vvoulâ— he cast himself at the feet of his Loâ—â— and Mayster who had done the samâ— vnto him the night of his Passion deeming himselfe vn worthy of such a sight and presence vvould repeate those vvordes which he had spoken vpon another occasion to wit Goe forth from me o Lord because I am asinnefull man But by how much the more he humbled and debased himselfe the greater were the prerogatiues fauours he bestowed vpon him Ponder secondly what it was whereby Saint Peter made himselfe vvorthy of this apparition and thou â—halt find that it was the prayer and meditation of the thing he had seene in the monument Gather hence desires to be a loâ—er of prayer because that a good â—ife repentance of our sinnes and purpose of amendmeÌ„t are the means â—redemy to find see enioy Christ â—sen glorious THE 3. POINT â—o consider how that the holy Apostle enioying that soueraigne â—ght and presence of Christ risen 〈◊〉 Lord would say vnto him Peace to thee it is I feare not thy sinnes are forgiuen thee Ponder how much S. Peter would be abashed and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him and it is credible that he would abundantly renew his teares weeping bitterly and lamenting his sinne crauing agayne pardon therof From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes doe pennance for them Wherefore if thou lamentest thy sins although thou be a greater sinner theÌ„ this Apostle was and so vn worthy to receaue fauour benefits yet comming in time thou shalt make thy selfe worthy oâ— his soueraygne apparitioÌ„ in the Kingâ— dome of his glory THE 4. POINT TO consider how Christ our Lorâ— hauing visited S Peter sayd vntâ— him Goe confirme thy brethe in the fayth of this mistery so hâ— our Lord vanishing out of his sighâ— betooke himself presently with great ioy content to the place where his companions were to confirme them in fayth as his mayster had giuen him in charge And the testimony he gaue of the Resurrection of our Lord was so effectuall strong that many belieued in him Ponder the great desire God hath of thy saluation and that thou shouldst know the mistery of his Resurrection giuing thee maisters to instruct declare it vnto thee that thou shouldst belieue in him thereby to obtaine eternall life And gathering hence desires to be gratefull vnto our Lord endeaâ—our to make benefit of the fauoure thou shalt receaue at his diuine hand â—o confirme thy brethren in vertue with thy exaÌ„ples words that they may glorify prayse him THE V. MEDITATION Of Christ his apparition vnto the two disciples that went to Emmaus THE
and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse and ioyning our hands togeather stand and pause for the space of a Pater Noster then liâ—ting vp our hart and the powers of our soule to heauen â—e are to behold and as it were to place our selueâ— in the presence of the liuing God being vndoubtedly there by Essence Presence and Povver considering that we are not all alone but before that grâ—aâ— and infinite Maiesty of Almigâ—ty God then and there looking vpon vâ— according as â—he great Prophet Elias did when he savd our Lord liueth the God of Israel in whose sight I stand And heerewith quickning our fayth let vs make to this our Lord and God three in person and one in essence whome innumerable Angels doe adore a great and profound reuerence bending before him the knees of our hart and body vnto the ground one twice and thrice adoring and worshipping the three diuine persons first the Father then the Sonne lastly the Holy â—host And this humiliation wherwith â—e begin our Prayer is not only to â—e exteriour and with the body but â—lso interiour and with the mind enâ—ring into our selues and considering that we haue not any thing of our selâ—es eyther in Being Substance or â—alue nor any thing but innumerable â—innes for which we deserue euerâ—asting payne and torment And this may be an effectuall meanes to pray well for by this humiliation the iust become more iust and the holy more â—oly Wherof giue â—estimony Abraâ—am Tobias Daniel and other Saints of whome the holy Scripture â—elateth that they began their praiers â—y humbling themselues And by this â—inners obâ—aâ—ne mercy and become â—uit Manasses Kind of Israel a great â—inner and the Publican in the Gosâ—ell by humbling himself in his Prayâ—r went thence iustified And so shall we â—ithout doubt if we humble our selues in like manner as we ought to do THE VI. ADVERTISMENT How and with what composition of body we ought to pray THE composition of body 〈◊〉 Prayer is to be waâ—ghed anâ— vsed according to the health disposition and forces thereof noâ— kneeling if we be in good health anâ—â—ble now prostrate vpon the ground sometimes standing especially 〈◊〉 drowsines do molest and trouble vs sometimes sitting with humility 〈◊〉 our indispositioÌ„ require it yet so that the humble manner of our sitting declare the desire we haue not to rest but to pray For if the body should be in payne or torment we cannoâ— haue the repose and quiet of mind which is required for this holy exerâ—ise although sometymes it wilbâ— good to mortify and punish the body therein also not graunting all that it asketh especially if thereby we â—â—nde our selues remisse negligent â—nd distracted We haue many examples in 〈◊〉 holy Scripture of the exteriour reâ—â—rence which the holy Saints vsed in â—â—ayer Of that great seruant of God â—oyses it is sayd that to pray vnto â—od in the mount Synai he did proâ—â—ate himselfe vpon the ground And 〈◊〉 Daniell that he prayed bowing â—oth knees vnto the ground This â—anner of reuerence did our Lord â—â—sus Christ himselfe vse in the long â—â—ayer made vnto his eternal Father 〈◊〉 the garden where kneeling downe 〈◊〉 prostrated himselfe vpon the groâ—nd and it is credible that he did the â—me other times as when he â—ent 〈◊〉 pray in the mountaines This example the Apostles â—ther holy Saints haue followed And â—mongst the rest it is recorded of S. â—â—mes the yonger that through conâ—nuall kneeling both by day and â—ight his kneeâ— became as hard 〈◊〉 â—â—ose of a camell teaching vs thereâ—y the great esteem we ought to haâ—◠〈◊〉 exteriour reuerence in Prayer aâ— thing singularly helping 〈◊〉 â—euotion greatly glorifying God 〈…〉 meruailous edificâ—tion 〈…〉 Neighbours Let vs therefore 〈◊〉 procure to glorify him and edify 〈◊〉 Neighbour when we pray THE VII ADVERTISMENâ— How we ought to couuerse and speâ—â— with God in Prayer THE manner to conuerse 〈◊〉 Almighty God in mental Praâ—er must be not with exteriouâ— but interiour wordes not long 〈◊〉 for all the time our Pâ—ayer enduretâ— but briefe and in few words accâ—â—ding as our Blâ—ssâ—d Sauiour teache◠〈◊〉 in the Ghospell saying Wheâ— you pray speake not much And S Augustine â—xpouâ—ding this place 〈◊〉 the Ghospell noteth that it is 〈◊〉 thing to speake much and discouâ—â— with the vnderstanding â—nd anothâ—â— thing to stay long in the act of louâ— aâ—d affections of the Will Wheâ—fore the former is that which is to be aâ—â—yded in Prayer for that is 〈◊〉 to speake and prattle much whereâ— the busines or nature of Prayer â—â—â—sisteth not in many words 〈◊〉 〈◊〉 way to negotiate with Almighâ—â— God to vse much Rhetorike a â—â—dance of discourse and curious â—ceits but rather by sighes teares 〈◊〉 compunction of hart For although we say nothing with our lips 〈◊〉 may cry neuertheles with our hart â—Moyses did vnto whom our Lord 〈◊〉 Why cryest thou vnto me â—hereas the Holy man said not a 〈◊〉 but only prayed with so great â—â—our and efficacy in his hart as 〈◊〉 had cryed out aloud vnto God We therefore in this manner â—ght also to make our prayer and vnto Almighty God and if perâ—â—enture heerewith we find our 〈◊〉 distracted being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire 〈◊〉 rather find our selues assaulâ—ed 〈◊〉 diuers thoughts distractions â—illbe good to make vse of a reâ—dy which the R. Father M. Iohn â—â—la giueth in one of his spirituall â—â—stles saying That we mâ—st cast 〈◊〉 selues at the feet of Christ being 〈◊〉 for the fault and cause giuen of that distraction And so complâ—ning and lamenting in humble 〈◊〉 louing manner we may say vocâ— these or the like wordes How is it possible O my Goâ— that thou wilt permit that I so 〈◊〉 creature and so vile a worme 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence atteâ—tion and deuotion and so much â—â—stracted Do not permit so vnworâ—â— a thing I beseech thee Then 〈◊〉 to thy soule and say vnto her my soule reflect vpon thy selfe 〈◊〉 what thou dost and with whom 〈◊〉 speakest Consider that perhâ—â— this may be the last houre that thâ— hast to pray in and that this may the last day of thy life This done let vs returne our prayer againe and interiour coâ—munication with God as hath beeâ— said and if neuertheles we canâ— cast off and be rid of these distractâ—â—â— as being pâ—rhaps the iust deserâ—â— chastizement of Almighty God 〈◊〉 the great and manifold sinnes of 〈◊〉 life past and present negligence may say vnto him O my God I accept with a 〈◊〉 good will and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 drinesse this distraction â—â—mfort and spirituall solitude of 〈◊〉 thus forsaken of thee and left 〈◊〉 selfe And we may be assured 〈◊〉 patience and humility and this â—ormity with the will of
same thing For not content to haue prayed once vnto his Eternall Father he repeateth the â—â—me the second and third tyme â—â—ea and the holy Euangelist addeth â—â—at towards the end longer then beâ—â—re And for this our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises â—oth make so great account of the reâ—etitions which after euery Exerâ—â—se once or twice he ordaineth to be â—ade for that which at the first is â—ot found may be afterwards found â—y repetition of the same And so our â—ord himselfe affirmeth He that seeâ—eth findeth and to him that knocâ—eth it shal be opened So it hapned â—nto that woman of Chanaan who â—or her perseuerance in renewing oft â—er petition vnto our Sauiour obâ—ained of his Diuine Maiesty the deâ—â—red health for her daughter So also 〈◊〉 will happen with vs in Praier that â—eturning thereunto once or more â—ften if need require and for seuerall â—ayes renewing and perseuering in â—he same consideration we come to â—iscouer more_vnknown grounds or 〈◊〉 to say better more heauenly misteâ—ies not knowne to vs before Much like as entring into a darke chamber at the beginning we see little or nothing but staying there a while wâ—â— come to see that which we could not see before THE XI ADVERTISMENT How we are to begin our Prayer This is generally speaking of all those who giue theÌ„selues to the practise of this holy Exercise that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA the Praier commonly called Preparatory which is as it were a preparatioÌ„ to begin Prayer saying thus I beseech thee O Lord to direct this houre or time of Praier to thy greater glory bestowing vpon me such plenty of thy grace as shall be necessary to performe it and I humbly offer vp vnto thy Diuine Maiesty whatsoeueâ— I shall thinke say or do according to thy holy will and as it shal be most pleasing vnto thee THE XII ADVERTISMENT How the Powers of our Soule are to be exercised in Prayer MENTALL Prayer whereof heere we treate is the worke of the three Povvers of the â—oule to wit of the Memory Vnâ—erstanding and Will Noting by â—he way that in euery Mistery and point we take in hand of all the Meâ—itations of the books following we â—re to exercise these three powers in Prayer in manner following First with the Memory we â—re to call to mind Almighty God our Lord with whome we speake setâ—ing before our eyes the point or Mistery on which we are to mediâ—ate belieuing with a liuely faith the â—ruth thereof Secondly with the Vnderstanâ—ing we are to discourse and consiâ—er those things which best may help 〈◊〉 moue the Will pondering and as 〈◊〉 were chewing them againe and aâ—aine by leasure to the end we may find our selues moued with the vertue and fruite included therein For that which is not well chewed is neither bitter nor sweet and so ney ther Sinne nor Death nor Iudgment nor Hell it selfe is bitter or loathsome vnto the sinner because he doth not ruminate and chew these things but swalloweth them whole running them ouer rashly without any mature consideration at all and little to his profit Hence it is also that we take no gust nor haue any feeling in the Misteries of the Incarnation Passion Resurrection of Christ because we doe not throughly ruminate chew them Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed searching out the precious diuine vertue which therein is hidden that is to say within this holy and diuine Mistery and we shall see by experience that it doth not only heat and bite vs but also prouoke and cause in vs teares of deuotion Thirdly with the Will we are â—o draw out of that consideration â—undry affections some belonging to â—ur selues and others to Almighty God for example Detestation of our â—elus in regard of our offences against God Sorrow for our sinnes the Loue â—f God and his diuine Precepts the â—iuing of thanks for benefits and faâ—ours receaued Desires of true and â—olide vertues of imitating Christ â—esus our Lord in those which he exâ—rcised in his most holy life to wit â—n Charity Mercy Humility Patiâ—nce Meeknes and Pouerty and so â—n all the rest Neglect Contempt â—f all that the world esteemeth and â—oueth seeing the small account this â—ur highest Lord made of them in his â—ife and death great longing and ferâ—ent desires to suffer and shed our â—loud for his diuine honour pondeâ—ing with attention and leasure in eâ—ery Mistery some one of these verâ—ues vntill we imprint and settle in â—ur Will an earnest desire to obtaine 〈◊〉 And these be the acts which we â—re to exercise with the power of our Will in the consideration of the life PassioÌ„ of Iesus Christ our Sauiour therby to come to the true imitation of his most perfect vertues And this third of our Will is the principall that wherin we ought to make most stay as a thing whereof most reckoning is to be made in Prayer this being alwaies in our power to perform how dry soeuer wee be or full of desolation All these and the like affections and desires of true and solid vertues we must put in practise so that we may profit our selues in some of them by one Meditation and in some by another according as the matter of Meditation shall require THE XIII ADVERTISMENT The fruit which is to be gathered out of Prayer IT is a thing of speciall moment and which maketh much to the purpose that before we begin our Prayer we forsee know the fruit which we ought to gather thereof For it is to be presupposed that we â—o to seeke remedy for our spirituall â—ecessities to obtaine victory of our â—assions and peruerse inclinations 〈◊〉 procure sorrow for our sinnes to â—â—ote out vices to plant vertues to â—â—bdue all difficulties which may ocâ—urre in the way of vertue weighing â—â—rst with our selues and very seriouâ—â—y what is the greatest spirituall neâ—essity we haue what is that which â—indereth most our progresse in verâ—â—e and that which assaulteth most â—ur soule And this is that we ought â—articulerly to forethinke haue in â—readinesse therein to insist and to â—btaine that our desire in Praier â—s if we find our selues to want the â—ertue of patience thither to direct â—ur considerations for the attayning â—f a true desire to suffer and endure â—r the loue of God thinges painfull â—nd contray to our liking If our â—hiefest want be Charity then to â—ake firme purposes to shew our â—â—lues affable courteous and sweet â—nto our neighbours not to contriâ—ate or do them any harme but raâ—her all the good we can c. For it were a great folly deceit for one when he goeth to prav to lay hand vpon that which first offereth it selfe and not that whereof he hath most need For we see the sicke person going to the Apothecaries shop doth not
this holy exercise of preparing thâ— selfe for death it being a bridle foâ— many euills and a spurre to all kinâ— of vertue THE 3. POINT TO consider that it is a law appointed by Almighty God as Saiâ—â— Paul doth testify to all men once 〈◊〉 dye not twice or oftener Wherupon ensueth that the hurt and domage of an euill death is irremediable for all eternity as likewise the profit of a good death is euerlasting Ponder that if it be but only once that thou art to dye and theron dependeth thy eternall saluation or damnation how liuest thou then so carelesly not exercising thy selfe during life in such manner that thou mayst dye a happy death Gather hence a great desire to mortify thy selfe in whatsoeuer thou disordinatly louest be they thy Parents Brethren Friends Honours riches or pleasures seeing thou art to leaue and depart from all at thy death And to the end thou mayst feele it the lesse procure often to dye in thy life tyme mortifying thy senses and shutting vp thy eyes least they may see that which is not lawfull to be desired for thy saluation refrayning thy tongue least it speake things hurtfull to thy Neighbour c. for so dying and mortifying thy selfe in thy life time thou shalt find Almighty God fauourable vnto thee at the houre of thy death THE 4. POINT TO consider how perplexed and troubled thou vvilt be in that traunce and agony of death vvhen thou shall see a holy candle lighted aâ— thy beds side and thy winding sheeâ— spread vpon thy bed and the standers by calling vpon thee to prepaâ—â— thy selfe for death and to commend thy selfe with thy hart if thou cansâ— not with thy mouth vnto the mercy of Almighty God Ponder the terrour anguish and perplexitâ— of mind thou art to feele in that passage not so much for that thou art to leaue the beloued company and society of thy body other things which thou didst willingly enioy as for to see and vnderstand that the dreadfull houre of account and finall sentence doth approach the which shal be according to thy works either of eternall saluation or damnation to enioy for euer God Almighty or to burne for all eternitâ— in â—ell fire Gather hence a great feare and â—errour calling to mind the insupporâ—able paines and trauailes that thy â—ody and soule are to endure in the â—oure of death and withall a liuely â—esire neuer more to forget the same â—hylest thou liuest Reprehend and â—ondemâ—e thy carelessenes demaund â—ften times of thy selfe How if I â—eane to dye well do I not liue well for it is a Law common and ordinaâ—y that he that liueth well dyeth â—ell he that liueth ill dyeth also 〈◊〉 Craue of thy Blessed Sauiour â—â—at by his most holy death he will â—ouchsafe to giue thee also a good â—appy passage â—HE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our â—uiour as the soueraigne Iudge seaâ—d one a Throne of Maiesty ready to â—dge thy soule which is accompaâ—ed with thy good and bad deedeâ— and that on either side of thee stand thy good and bad Angell expecting whose prey thou shalt be The Petition shal be to beseecâ— our Lord God that he will vouchâ—asâ— to shew thee his goodnes clemeâ—cy vsing toward thee not Iustice bâ—â— Mercâ— seeing he is as S. Paul â—aiâ—â— the Father of Mercies THE 1. POINT TO consider the time and placeâ— wherein the particuler Iudgmenâ— of euery one is to be to wit the verâ— instant of death at the point wheâ— the soule shall leaue the body deâ—â— poiled of all the good it had and 〈◊〉 that very time moment the whoâ—â— iudgement shal be concluded the seâ—â— tence giuen and executed Ponder how much it behoâ—â—eth thee to haue alwaies before 〈◊〉 eyes this houre and moment 〈◊〉 whichâ— is to be a beginning of thy 〈◊〉 ternall good or euill For in eueâ—â— moment of these thou maist meritâ—â— demeâ—iâ— either life or death which to endure for euer The place of 〈◊〉 iudgement shal be wheresoeuer deâ—â— â—hall first arrest thee on the land or â—n the sea in thy chamber or in the â—treet in thy bed or on the way for â—s this soueraigne Iudge hath power â—nd iurisdiction in euery place so in â—ll places he hath this Tribunall and â—â—aketh his iudgement that in euery â—lace thou mayest feare because thou â—nowest not whether that shal be the â—lace of thâ— Iudgement Out of which â—ou art to draw a great feare of ofâ—nding God in any place where he â—ay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall â—ll thee seeing it to be vniuersall â—f all thinges whatsoeuer charging â—â—ee withall thy sinnes of deedes â—ords and thoughts euen of those â—hich thou hast idly done or spoken â—â—ough thou shouldst haue quite forâ—â—tten them this accusation shall 〈◊〉 so cleare euident as no manner 〈◊〉 doubt may be made thereof Seeâ—â—g therfore thy selfe coÌ„passed about â—ith so many anguishes and straits â—hat canst thou doe but say with the Prophet The panges of death hauâ— enuironed me and the sorrowes oâ— hel haue compassed me round abouâ— Ponder the affliction paine â— sorrow wherein thy poore soule shaâ—â— find it selfc at so strait and rigoroâ—â— an examination in which it is to giâ—â— an account of vvhatsoeuer it hâ—â—â— fraudulenty taken euen of a pin 〈◊〉 â—agge of a point There thou shaltâ—â— asked account of thy life thy goodâ— and family of the inspirations 〈◊〉 God and aboue all of the most prâ—â—cious bloud of Christ and vse of thâ— holy Sacraments Gather hence a great desâ—â—â— from this day forward to examiâ—â— thy conscience with the greatest 〈◊〉 uerity thou canst chastising thy seâ—â—â— rigorously for the faultes thou â—hâ— find though theâ— seeme but littleâ— sith he that is afterwards to examiâ—â— and iudge thee is God who â—eeâ— more then thou art able to see Bâ—â— seech him that he will not enter inâ—â— iudgement with thee because noâ— liuing as his holy Prophet testify 〈◊〉 â—halbe iustifyed in his sight THE 3. POINT â—O consider how sad and sorowâ—full thy soule will be at the deâ—â—ting from thy body into which â—â—d hath infused it wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity for it shall be scarce out â—â—he body when as troupes of diâ—â—ls will straight encounter it 〈◊〉 it forth with to appeare in iudâ—â—nt before the tribunall seate oâ—â—â—d Ponder the terrours and feares â—â—ich then will be set it on euery side â—â—w then it shall feele true sorrovv 〈◊〉 paynes which in comparison of â—â—â—se it hath sustained in this life â—â—ough otherwise great shall seeme 〈◊〉 were painted What griefe shall â—aue when it shall perceiue that â—â—â—re is noâ—more appealing from the â—â—all sentence which the supreme â—ge shall pronounce How will it â—â—e to know whether it be in Godâ—â—â—our or no For of the
to the happy port of euerlasting blisse THE XXV MEDITATION Of the conuersion of Saint Mary Magdalen THE 1. POINT TO consider the course of the life of S. Mary Magdalen Before her conuersion she was of light behaâ—iour giuen to company-keeping and to wordly meerings esteeming only that which was agreable to her owne gust and pleasure She had neither shame nor feare of God nor of men she regarded not her fame repâ—tation nor what people did say of her but was held for a publicke sinner Ponder that although this woman was so bad as hath beene said yet her hart being once touchâ—d with the inspiration of Almighty God she presently withdrew herselfe from all occasions and retyred herselfe from company betooke herselfe to râ—pentance and shedding teares of sorrow from her eies began to tearâ—s cast away her gay attâ—re and her Ie wells which were the snares where with the Diuell held her entangled Purpose not to 〈◊〉 thy coâ—uersion vvhen God shall call thee learne of this holy penitenâ— to reject abhorre those things which were instrumeâ—ts of offending him and labour for two things first 〈◊〉 to haue a â—oly feare and distust of thy owne frâ—ilty learning to beware by the example of this Magdalen who from little euills came to fall into many grieuous sinnes Secondly to hauâ— great conâ—idence in the mercy of God at whose hands this sinner found remedy and thou also maist find the like if as thou hast followed her in sinning thou imitate her in repenting THE 2. POINT TO consider how S. Mary Magdalen vnderstanding that her Lord and Mayster dined in the house of Simon the Pharisy tooke an Alabaster boâ—e of ointment putting on meane apparell repayred thither to seeks the health of her soule Ponder how she that was a sinner came to the iust and holy she that was sicke and infirme came to the Phisitian the defiled to the Sanctifier the last sleep to the good shepheard And approaching vnto him cast her selfe at his feet and began to water them with teares and wiped them with the haire of her head and kissed them annointed them with a precious oyntment with sighes feruent desires of her hart crauing that she might be reconciled vnto him 〈◊〉 the kisse of peace Gather out of all this how necesiary it is for remedy of thy sinnes to haue speedy recourse to Christ our Lord and prostrating thy selfe at his feet and cleauing fast vnto them by humble feruent affection to powre out teares of compunction proceeding from the very bortome of a contrite hart And as S. Mary Magdalen conuerted those thinges which had beene the occasion of her perdiâ—ion to be instruments of her satisfaction imploying her eyes hayre lips and precious ointments and odours and her selfe wholy in the seruice of God so thou oughtest to turne to his seruice whatsoeuer heâ—retofore thou hast imploied in offending him casting all thy honour reputation at the feet of Christ for there it nothing greater nor better theÌ„ to cleaue fast to the feete of thy Lord God and Mayster THE 3. POINT TO consider what opinion the Pharisy had concerning B. Mary â—agdalen esteeming her a sinner Christ himselfe lesse pure because he permitted himselfe to be touched â—y her Ponder how that those who â—onuert themselues to God haue â—resently some that murmur againâ—t them and censure their actions but God himselfe hath care to defend the as he did Saint Mary Magdalen whâ—e he demanded of the Pharisy if he did see the woman and her teares sighes and humiliation and confusioÌ„ that considering them well he mighty blush and be ashamed of the little he did towardes our Saniour and theâ—eby obtaine pardon of God Thou maist gather hence a desire to serue louâ— God very much because these things moue his diuine Maieâ—ty to pitty and clemeâ—cy and to pardon thy sinnes be they neuer so great and enormous as he did pardon this holy penitent and of captiue of the Diuell set her free and deliuered her out of his chaines and exalted her to the happy and blessed 〈◊〉 of the children of God THE 4. POINT TO consider how that albeit Saiâ—â— Mary Magdalen had heard from the mouth of Christ Iesus that all her â—nnes were forgiâ—en her and that she was absolued from all botâ— guik 〈◊〉 paine through the abundant grace which was communicated vnto her she notwithstanding remained still fixed at her Redeemers feet wold not depart from thence vntill her maister said to her Goe in peace And she began presently to punish her body did great rigorous pennanee all her life time which endured the space of two and thirty yeares after Ponder what an one she was when she came to the feet of Christ what an one she departed thence she came dead but departed aline she came a sinner but departed holy she came the slaue of the Diuell and enemy of God but departed the daughter Espouse of Christ. Gather hence a desire to do pennance for thy sinnes for these be the fruits which this vertue bringeth do not presently forget them againe making accouÌ„t that they are already â—orgiuen thee because this happy woman and Blessed Saint did not so â—mitate her and although thy sinnes should haue beene many more and much 〈◊〉 then here were though thou hast lost the grace of God â—at oftener thou mayst recouer it and attayne vnto a great degree of sanctity aboue many iust which neuer lost it THE XXVI MEDITATION Of the miracle of the siue Loaues THE 1. POINT TO consider hovv different the piety mercy of the Apostles is from that of our B. Sauiour for they besought him seeing there was not where with to feed so great a multitude to dismisse them that going into the towne they might buy themselues victualls But our Sauiour perceauing the stendernes of their mercy and charity shewed the greatnes of his owne most bountifull mercy and sought by himselfe affectually to remedy that necessity 〈◊〉 he did Ponder the care which Christ â—ath to supply the wantes of those which serue him and how that his will desire and pleasure is such and it pleaseth him greatly that thy mercy be not scant or sparing but great free Teaching thee to lift vp thine eyes to heauen and acknowledging that from thence all good is to be expected Gather hence desires to place thy confidence not in money albeit all thinges obey it neyther in the world or humane forces but in the bounâ—y and infinite goodnes of thy Creatour whose hand as the Apostle saith is alwaies open to releeue and giue his blessing to the hungry and needy not only of corporall but also much more of spirituall food THE 2. POINT TO consider how the Apostles being demanding by our Blessed Sauiour of the fiue loaues which they had forth with and without repugnance and with a very good will they presented them vnto him togeather with the two fishes they had in
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—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
most holy Sonnâ— in heauen THE XII MEDITATION Of the assumption coronation of our Blessed Lady THE 1. POINT TO consider how the third day after the death of our Blessed Lady Christ Iesus her Sonne camâ— downe from heauen attended on by innumerable Angells with the soule of his most B. Mother infused it into her body and made it a thousand times more beautifull then the Sunne it selfe and restoring it to life inuested it with immortality with a beauty and grace so diuine as neither can be explicated by wordes nor comprehended by humane vnderstanding Ponder how glorious the body of this pure Virgin vvas raysed out of the Sepulcher vvith those foure dowries of glory which the glorified bodyes haue of impassibility agility subtility and clarity And beholding her selfe in this manner what thanks would she render vnto her most B. Sonne for hauing dealt so liberally with her not permitting her body albeit she dyed a naturall death as other children of Adam to be dissolued and turned to dust conseruing it with the same integrity purity it had in life Gather hence great ioy at the Resurrection of the Blessed Virgin the incorruptibility of her body the rare and speciall priuiledge graunted vnto her by her most holy Son vvho fullfilled the desires of her soule Beseech him to fulfill thyne which are to serue him with purity of body and soule in this life that thou mayst seâ— enioy him in the eternall THE 2. POINT TO consider how our Lord God hauing raysed the body of the most B Virgin the diuine Sunne beautifull Moone would behold echâ— other not now mourning and eclipsed as vpon good Friday but mosâ— ioyfull resplendent and beautifullâ— And those two blessed harts of such 〈◊〉 Mother and such a Sonne exulâ—ingâ— with ioy vvould giue to ech other sweet imbracings a thousand welcomes congratulations Ponder the most solemne procession which forthwith was made 〈◊〉 the sepulcher euen to the highest heauen and how that glorious body of the Blessed Virgin did mount and ascend on high carryed vvith the vvinges of the giftes of agility not standing in need of the Angells to assist or support her Although they did all accompany her some singing others playing most sweely on their harps and violls and reioycing and wondering at so great a nouelty and glorious triumph sayd Who is this that commeth vp from the desert of this life with so great glory flowing with delights leaning vpon her beloued Gather hence three things Let the first be a most earnest desire in spirit to follow the Blessed Virgin in this iourney abandoning the vvorld with thy hart togeather with all the sensuall delights thereof The second to endeauour to ascend euery day to profit in vertue not trusting to thy weake forces not in thy arme of flesh but in the potent arme of God Let the third be to reioyce euer in our Lord and in vvhatsoeuer appertayneth to his seruice THE 3. POINT TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen This was no doubt the best and most eminent the sacred Humanity of Christ excepted which was or euer shal be giuen to a pure creature for she was placed seated aboue all the nine quiers of Angells at the right hand of God within his owne curtaine and throne according to that of the Prophet who sayth The Queene stood on thy right hand in golden â—ayment compassed with variety beauty for it was most meet that she who stood was present on his right â—e had suffering on earth at the foot of the Crosse shold posses the like place reioycing in heauen that she who humbled her selfe below all creaturs should be exalted aboue them all to be their Mistresse and the Queene of Angells Ponder how bright the Emperial heauen was with the glittering resplendent light of such a Sunne and such a Moone Christ and his Mother how ioyfull and contented vvere the Angells with the sight and presence of such a Queene by whose intercession they hoped the seates vvhich their companions had lost vvould be repaired what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother vnto vvhome all did reuerence homage and obedience seeing her so far exalted aboue them all O how well satisfyed and content vvas that humble Lady seeing her selfe raysed from the very lowest place of the earth to the supreme highest heauen Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures thou shalt congratulate and contemplate with her for that God hath so much honoured and exalted â—her Hope thou for the same in heauen if thou shalt follow the steps of such a Son such a Mother THE 4. POINT TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes The Eternall Father crowned her vvith a crowne of Power giuing her after Christ power and dominion ouer all creatures in heauen and earth The Sonne crowned her with a crown of Wisedome enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it The Holy Ghost crowned her with a crowne of Charity infusing into her not only the loue of God but also of her neighbours Ponder the admiration and astonishment of those Angelicall Hierarchies vvhen they beheld the B. Virgin so much esteemed honoured vvith such crovvnes graces and prerogatiues and aboue all consider what vnspeakable ioy this soueraigne Queene conceaued with what affection and deuotion she would renew her Canticle of Magnificat seeing how great things he who is Almighty had wrought in her Gather from hence liuely and inflamed desires to see and enioy this B Lady who is the daughter of the Eternall Father Mother of the Eternal SoÌ„ espouse of the Holy Ghost For she is crowned with the diademâ— of glory wherwith the true King Salomon crowned her in the day of her entrance into heauen in the day of the ioy of her hart Beseech her that seeing she is also thy Mother she would also vouchsafe plenty of her mercies vertues that thou mayst obtaine enioy the eternall crowne of glory which God graunt vs. Amen The end of the Meditations of the life death of our Sauiour his Blessed Mother HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion AN ADVERTISMENT I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament to meditate vpon not only the vvhole Octaue of Corpus Christi and other feasts of the yeare in regard this most Holy Lord graciously discouereth himselfe and is so ofteÌ„ carryed in publike procession but also that seeing it is through the bounty of God receaued so frequently not of Religious persons alone but of secular also they may haue sufficient matteâ—â—â—o prepare themselues before the sacred Communion and to giue due thanks
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
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