any part therof from ââe sole of the foote to the crowne ãâã the head without impurity and vncleanesse For which cause Holâ Iob said as one who had throughly entred into this consideration I hauâ said to rottenes thou art my Father and to vvormes thou art my Mother and sister Weigh hovv much the trees ãâã plants of the field doe surpasse thee ãâã this for they produce flovvers leauââ and very good fruit thou breedeâ and ingendrest infinite vermine Thâ trees plants bring forth vvine oyle and balme but thou voydest out ãâã thousand imfirmites all manneâ of vncleanes And vvhat meruaile â for according as the tree is so is thâ fruit and an euill tree like as man ãâã cannot yield good fruit Of that vvhich hath been sayd â thou mayst gather a great desire ãâã humbling thy selfe seing that thâ miseries of thy body be so great aââ so manifold beseeching our Loââ to open the eyes of thy soule thââ from this day forward thou cease ãâã seeke delights and contentments fââ thy body vvhich is so vnworthy ãâã them chastising it with rigorous pâââânce for what it hath already inâyed THE 3. POINT âO consider in what state this â thy body shal be after the seââation of thy soule hovvsoeueâââautifull fayre it was before how ââle and filthy hovv loathsome ââominable it shall then remaine Ponder that the cause of alââse domages and euills wil be thââence of thy soule and into what ãâã wretched body shall presently be ââuerted to wit into worms meate âo earth and dust to be trodden ââder euery mans feeâe Whereby ââu mayest see wherein all flesh and ãâã glory thereof doth end and what âole thou art to pamper thy body ââmilting it to run after all desires ââchasing with short and transitory ââights euerlasting torments Hence thou mayst stir vp in ãâã selfe a great desire of knovving ãâã owne misery and to set before ãâã eyes of thy soule the earth of ââich thy body was made and inâhich it is againe to be resolued And if this be the port and haueâ whereat shortly thou and all meâ are to land after the tempestuous naâigation of this sea of miseries it is a matter of no small importance for the knowledge of thy selfe to bâ mindfull of what thou art and whaâ is to become of thee at last that sâtting the eyes of due consideration vpon the feete of this thy proud and haughty Statua made of clay to wiââ thy body thou humble and submiâ thy selfe to the very ground for by âow much the higher the building iâ to be as Saint Augustine saith foâ much the lower is the fouudation to be laied THE 4. POINT TO consider that to know thy selfâ perfectly and throughly thoâ art not to rest in the knowledge oâ thy body alone but must passe fuâther to the knowledge of thy souleâ pondering first that albeit in regâââ of thy soule thou mightest greatly esteeme thy selfe it being a creatuââ wholy spirituall and like in natuââ vnto the Angells a liuely resemâblance of Almighty God an image âf the most Blessed Trinity indued âith three most perfect powers and âne essence able to vnderstand loue ând enioy infinite goodes notwithââanding thou wantest not wherin to âumble thy selfe if thou call to mind ââe foule and loathsome dungeon âherein thy soule is imprisoned the ââuse of clay wherein it is detained ââd liueth remembring the saying ãâã the Apostle What hast thou that âou hast not receaued And if thou âast receaued what dost thou glory ãâã though thou haddest not receaâed Secondly ponder that before Alâighty God created thy soule to âut and infuse it into thy body it ãâã as nothing nor was of any value ââd would instantly returne to the ââme nothing againe if Almighty âod should not continually keep ânserue it and so thou hast not ââereof to glory but in thy miseries ââd infirmities as Saint Paul said oâââmselfe seeing thou art compassed âout with innumerable remptations both within and without Reap and gather from hence desires to know and humble thy selfe and acknowledge thy selfe for lesse then nothing perceauing now vvhat thy soule is hovv little it iâ vvorth and how much reason it hath to feare The Speech or Colloquy THE Speech or Colloquy to end the Prayer is alvvayes to be dravvne out oâ the matter of the Meditation and so we are to doe in this and all the rest as aboue we haue noted in the fifteenth Aduertisment THE II. MEDITATION Of Sinnes THE preparatory Prayer shalbâ like vnto the first The Composition of place shal be to see with the eyes of thy Vnderstanding thy soule shut vp imprisoned in the obscure prison and dungeon of thy body and thy selfe banished into this vale of teareâ and misery entangled with many snarâs of sinnes and temptations The petition shal be to aske of our Lord light wherwith to know the grieuousnes of sinne to abhorre and be waile it and the terriblenes of Gods iustice in chastising it with euerlasting paine tormenâs THE 1. POINT TO consider the chastisment which Almighty God shewed vpon the Angels for one only sinne and that only in thought committed agaiâst his diuine Maiesty in matter of Presumption and Pride depriuing them in an instant of that supreme and high dignity wherein he had created them throwing them like thunderbolts from the highest heauen in the lowest hell without respect either to the beauty of their Nature or to the greatnes of their estate or that they were his creaturâ made according to his image and likenes Ponder bow great and euil Mortall sinne is seeing that only one was inough to obscure and defile so ãâã beauty of the Angels Almighty God permitting the same to the end that men should feare and tremble to liue but one houre in mortall sin knowing that if God spared not the Angells being notwithstanding so noble and excellent creatures how much lesse wil he pardon men being so vile and base as they are Hence raise in thy selfe ferueââ desires of contrition togeather with a great detestation of thy sinnes committed against Almighty God firmely purposing from this day forward rather to dye a thousand deathesâ then euer to commit one moâtall âinne for whatsoeuer can be suffered in this life is lesse without comparison then the paine due to one only sinne which was sufficient to make of a beautifull Angell a most foule vgly Diuell THE 2. POINT TO consider who was the authour of this most grieuous euill of sin and thou shalt find it to be Man ãâã vile and abiect creature who being so much obliged to serue and loue his Creatour and Lord for so many so iunumerable benefits receaued from his diuine and most liberall hand to wiâ his CreatioÌ Conseruation Vocation and Redemption forgetting all this hath only beene mindfull to despise and offend with his manifold sinnes his Lord and God Ponder whence it proceedeth that so vile a worme so wretched a creature as thou art
hath beene so bold as to offend the infinite Maiesty of thy Creatour before whome the most highest Saints doe tremble and thou shalt find that it is thy presumption and pride and want of Humility which maketh thee to stumble fal not permitting thee to vnderstaâd that to sinne is worse then not to be at all and that it had been better not to haue beene borne then to haue sinned as our Sauiour said speaking of Iudas For it is certainâ that there is no place so base conteÌptible in the sight of God among either things created or not created as is man who is in mortall sinne Gather hence a great desire ãâã be despised and contemned of men for that with thy sinnes thou hast dishonoured and contemned Almighty God and doe sharp pennance foâ them therby to incline thy Sauiour to pardon thee beseeching him thââ seeing he hath not beene wearyed in suffering for thee he will vouchsafe to pardon thee restoring thee againâ to gis grace and friendship THE 3. POINT TO consider how much the Sonne of Almighty God doth abhorâe and detest sinne for that louing and esteeming so much his life as it wââ reason that so iust and holy a life aâ his should be loued and esteemed did choose neuertheles to loose and spend it to destroy this bloudy and cruell best Sinne feeling more ouâ faults then his owne paines Ponder that if sinne cost Almighty God so much in that for to destroy the same he imbraced the Crosse offering on it his most precious bloud and life in satisfaction of âânne how art thou so blind and fooââsh that thou wilt needes loue and âsteeme a thing so abhominable vnâo God How art thou so besotted âs to choose death it selfe How so âold and foole-hardy as to adâenture the committing of a mortall âânne it hauing cost God himselfe so âigh a price And if this be true as ãâã is is it not a madnes incredible to âelieue with fayth what thou belieâest and to liue in manner as thou âuest That is to say to belieue that ânne is so bad and detestable and euertheles to commit the same so ââperatly to belieue that God is so âod and notwithstanding to offeÌd ââm Hence thou shalt gather a great âislike and detestation of sinne seeââg that for the curing thereof humââeanes did not suffice but diuine aâne And know that he who comâitteth it as much as lyeth in him âs S. Paul saith doth crucify againe ââe Sonne of God THE 4. POINT TO coÌsider the innumerable soules ãâã that be now burning in hell for one only sinne which they commiâted Where ponder first how all those damned soâles vvere men aâ thou art and many of them Christians and were perhaps sometimes highly in the fauour of Almighty God but by little little they greâ carelesse and came to fall into thaâ miserable estate by the iust iudgments of God death ouertooke thââ therein and so were they most iustly condemned for all eternity Secondly vvith hovv much more reason thou deseruest to be iâ Hell as those soules are for hauinâ offended God in that very kind oâ sinne not once but many times how iust reason there was that death should haue caughâ thee in commiâting the first sinne and that God should haue giuen theâ no time oâ repentance Hence thou shalt gather desirââ and affections of loue and gratitudâ towardes Almighty God for the fâuours and benefits done vnto thee in deliuering thee from the dangââ before thou didest fall into it Alââ feruent desires of doing satisfaction for thy offences in this life lameâting and bewayling them THE III. MEDITATION Of Death THe Preparatory Prayer as before The Composition of place shall be to imagine the King of heauen seated on his Royall throne dispatching thence his Iudges Sergeants Apparitors and other his Officers to depriue of their liues all those that are to dye Suppose that the last day of thy life is now come and that this is the last houre therof and that thou preparest thy selfe for the finall account The Petition shal be to beseech our Loâd to open the eyes of thy soule giuing thee grace To liâe so now as thou wouldst then wiâh thou hadst liued so composing and ordering now thy disordered life that thou mayst dye a happy death THE 1. POINT TO consider how doubtfull and vncertaine this day and houre of thy death is so that thou neyther knowest when nor in what manneâ it will attach thee For that ordinarily when a man is most carelesse and thinketh least thereof it then commeth the diuine prouidence so oâdayning to oblige thee to be alwayes watchfull expecting this day and fearing this houre For as there is nothing more vncertaine then thaâ houre so thou must belieue that nothing is more certaine then that after health followeth sicknesse afâer life ensueth death Ponder how this Verity is most sure and vndoubted yet thoâ liuest neuertheles with so great carelesnes and negligence not preparing for death which daily doth threaâen thee And mooue heere in thy selfâ a great desire to liue well to day as one that is to dye to morrow for the day wiil âome and that very quickly wherein thou shalt line to âee the morning but not the eueningâ or the euening but not the morning and order thy life from this day forward in manner as thou wouldest wish to haue liued at the houre of thy death And if thou wouldest not that death should seize vpon thee in the state in which now thou staÌdest procure forth with to come out of it for it is not good to liue in that state wherein thou wouldst not dye THE 2. POINT TO consider of what importance it is as the holy Ghost saith to haue alwayes in mind the presence of Death thereby not to sinne for euer For thou wert very vnwise if in a businesse of so great consequence ând importance as is alwayes to walke prepared and armed witâ his âoly and wholsom remembraÌce âhou wouldst so much forget thy selââs to deferre it to the very point and ânstant of thy death not knowing how or in what manner thou aât to dye whether sodainly or by some âtone throwne at randoâ or by a tile of a house falling downe vpon thee by sword fire or water for doutles thou art not certaine whether ãâã sodaine and violent death will befall thee as it hath befallen many othersâ Ponder that euery sinner whosoeuer doth deserue to be chastised with this sodaine death and to perish and dye therein as very many haue done Seeing therfore thou aââ so great a sinner how doest thou noâ tremble to be but one houre in moâtall sinne Why art thou not carefull hovv death may find thee well or ill prepared That is in mortall sinne or in the grace fauour of Almighty God Hence raise in thy selfe an earnest desire with a firme purpose and resolution to do so and not to be sâ carelesse as hitherto thou hast beeâ in
will say Seeing for your sake I receaued these wounds and haue inuited you with pardon and you haue not accepted therof refusing to receaue me therfore depart from out of my sight But whither O Sauiour dost thou âast them To the euerlasting torments of Hell Hence thou mayst perceiue how much it beâooueth thee to reâard how thou liuest and with what âare and vigilancy thou art to watch âoer thy selâe at all times seeing all âhy workes both thy good bad âre to be strictly examined and iudâed THE VII MEDITATION Of Hell THE Preparatory Prayer shall be as before The CompositioÌ of place shal be to imagine in âhe harâ or center of the earth a huge âit and most darke caue full of terâible fire where neere at hand thou âayst behold what passeth amongsââhose innumerable sâules which are âhere tormented by the Diuell The Petition shal be to beseech our Sauiour that he will enkindle in thy soule a great feare and horrour of euerlasting paines that thou maist escape so hideous and so terrible a place THE 1. POINT To consider the dreadfullnes of this pit and dungeon of Hell which is all obscure full of darkenes whither neuer entrââeth any light of the Suune and the fire which is there giueth no light at all but only such as serueth for the greater paine and torment of those who there doâ suffer being swallowed vp and plunged in most grieuous paines torments Ponder how if thou canst not for the space of one only houre endure the darkenes of a dungeon if thou darest not touch for a litle while the light fire of a burning candle how shalt thou be able to lye in a bed of perpetuall flames shut vp and compassed round about vvith those Fire-brands of hell both in soule and body and that for all eternity Gather hence how great the malice and hey nousnes of one only mortall sinne is for which Almighty God being so mercyfull as he is doth punish so many soules with so grieuous torments because they refused to suffer something in this life for their sinnes hazarding thereby themselues to sustaine so long and grieuous paines in so vnfortunate accursed place THE 2. POINT To consider the company which these damned soules shall haue in that hideous dungeon For though they haue beene Emperours Kings Lords of the World yet shall not any one frend of theirs now bewayle or lament this their miserable estate not any one be found to comfort them not any vassall or faythfull seruant to attend vpon them but their mortall enemyes abhorring detesting and raging against them full of wrath impatience and enuy All these things shall cause new torments and paines vnto them the which shall be also much augmented and increased with the horrible sight of the Diâells themselues Ponder what a torment it will be vnto them to liue or rather more truely to dy amongst such cruell enemyes which long to drinke their very bloud Hovv much more excessiue will their paines and griefes be when they shall perceaue with hovv small and short labour they might haue escaped so long and so intollerable torments vvhich now they must abide without all hope of the least refreshing or ceasing and in comparison vvhereof the torments and paines of this life seeme rather painted then true torments indeed Gather hence a great feare of prouoking and enkindling Gods wrath against thee and desire to establishâfriendship in his loue charityâ louing him aboue all things maintayning true peace with all meÌ that thou mayst be deliuered from the wicked company of so many reprobate damneâ persons THE 3. POINT TO consider the grieuousnesse of payns of the senses wherwith the damned shall be tormented for as the sinner hath offended God by all his senses so shall he be punished in âhem all Ponder hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions The eares with wofull lamenâings howlings and blaphemies against God ' and his Saints The âmelling with the intollerable stench that shall proceed from the place it selfe from the bodyes of the damâed a torment not possible to be enâured The tast with gall and such ââke better drinkes which shal be giâen them Finally they shall haue âeaped vpon them all manner of âaynes torments as of the head âhe stomacke the sides the hart and ãâã other griefes whatsoeuer are wont ãâã torment vs heere in this life And besides this vpon euery âhe of the damned âhalbe inflicted ther particuier punishments conââary to the vices vvhereunto they âaue themselâes in their life time âhe glutton shal be tormented with hungar more then dogs The drunkard with vnsatiable thirst Thosâ that were ouer curious in trimming and setting themselues forth in âilkes fine linnen gallantry shall there be cloathed from top to toe in frying pitch and brimstome which shall intollerably torment but not consume them Hence it iâ good thou raise iâ thy selfe â great courage and vigour of mind to contemne all the pleasures delights of this life seing they are the cause of these torments standing in feare of that sentence which sayth As much as he hath gloryed himselfe and hath beene in delicacies so much giue him torment and mourning THE 4. POINT TO consider that the paine wherof we haue hitherto spoken iâ not the most terrible of those whicâ the damned are to sustaine for there is another without comparison greater which Deuines call Of losse and consisteth iâ being banished for euer from the sight of Almighty God Ponder how that this payne alone shall torment the soule more then all the rest togeather doe torment the bodyes of the damned for since God is an infinit good and thâ greatest of all goods it is manifest that to be depriued for euer therof is an infinite euill and greatest of all euills And so euery one shalâ cursâ his vnhappy state and misfortunate birth gnawing and pulling in peeceâ this owne flesh and renting his very âbowells ând raging with fury and âancour shall turne himselfe âgainst Almighty God not ceasing to cursâând blaspheme his holy Namâ because he tormenteth him and by hiâ supreme power and authority deâayneth him plunged and ouerwhelâed in that bottomles pit of fire enâlosed and shut vp on euery side and âhis not for one day moneth or yeare âr age only but for all eternity Heere mavst thou moue in thy âelfe a great affection desire to fearâ God and abhorre thy sinnes for by âhem thou hast deserued already tâ ãâã cast into these most grieuous painâ of hell where many others be for fewer and lighter sinnes then those which thou hast committed agaiâââ God Shew thy selfe therefore gratefull and serue him harââly seeing without any merit of thine he hath set thee in the way of saluatioÌ if thoâ wilt thy selfe THE VIII MEDITATION Of the glory of Heauen THE Preparatory prayer as thâ former The Composition oâ place shal be to behold vvith
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 beââray 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 TâE 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 ânow you what I haue done to you Ponder this demand as if our Lord would say Know you the myâtery which is comprehendâd 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 ân the very selfe same night of his passâon when men went about to kill him and to deuour his sacred flesh as it were by bits and sucke his preâious bloud with terrible torments disgraces and ignominies he was preparing for them this soueraigne morsell and celestiall banquet to make them partakeâs of euer lasting life Ponder how neither the conâradictions of the wicked nor the presence of death and of any torments were able to turne his mind âor to diminish his inflamed charity and make him relent in his loue and purpose of comforting his elect with this soueraigne banquââ From thence thou mayst gather purposes that no afflictions conteÌpts 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 reâayneth there in this most diuinâ Sacrament and it importeth thee very much to haue it adorned with all kind of vertues which be the hanâgings of the house wherin God dwelâleth Ponder secondly how Christ our Lord esteemeth greatly of a ready and prompt will to reâeaue him â maketh no account of the state ââles of the world And therefore he âold that this mans name that gaue âim this house or Hall should nor be ânowne to signify that he regardeth âot whether he be poore or rich noâle or ignoble learned or vnlearned âhat is to receâue him into his soule âut only that he offer what he hath ânto him with a prompt and deuout âill Gather hence a great affection ând longing desire to giue the selfe âholy vnto this thy Lord offering ây selfe willingly vnto his seruice âting though thou be so miserable ând so vile and base yet he vseth so âreat mercy towardes thee that he âouchsafeth to make thee his house ând aboad and to celebrate his saââed and diuine Mistery in thee THE 3. POINT TO consider how Christ Iesus our Lord whiles he was at supper ââoke bread in his Blessed hands sayââg This is my body c. by vertue ãâã which wordes he conuerted the âbstance of the bread into his owne most sacred body and bloud Ponder the omâipotency â this our Lord for in an iustant he ââuerted the bread into his sacred flesh in such a sort that both God maâ entâerly wholy is vnder that smâ quantity of the host in euery paâ or parcell therof without any diuâsion 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 flâsh but this is mâ body wholy and perfectly for albeiâ euery least particle of his Blessed ãâã 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 giââ thee to vnderstand by the partiââpation of his most holy members â would sanctify all those that woâ duely receiue him perââctly ãâã and heale them Gather hence a desire to giââ thy selfe vâholy vnto our Lord â ploying all thy members and senââ in his ãâ¦ã that thoâ maââ 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 noâtorious wherefore to him as to all âhe rest he gaue in this diuine Sacraâment all he had to wit his most âoly body and bloud his soule diuiâity and humanity that they might euer haue in mind his great loue toâards them what he had suffered for their sake Ponder the reuerence and deâotion wherewith those B. Apostles â Iudas only excepâed who was in mortall sinne â did take and receiue ânto their breasts that most Blessed âread There S. Peter did stir vp his âavth and turning his speech to him âhat he beleeued to be contained to âye hidden in that sacred bread said âhou art Christ the Sonne of the liâing God
and place where we are to pray ãâã 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 liâting vp our hart and the powers of our soule to heauen âe 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 grâaâ and infinite Maiesty of Almigâty God then and there looking vpon vâ according as âhe 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 âhost And this humiliation wherwith âe begin our Prayer is not only to âe exteriour and with the body but âlso interiour and with the mind enâring into our selues and considering that we haue not any thing of our selâes eyther in Being Substance or âalue nor any thing but innumerable âinnes for which we deserue euerâasting 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 âoly Wherof giue âestimony Abraâam Tobias Daniel and other Saints of whome the holy Scripture âelateth that they began their praiers ây humbling themselues And by this âinners obâaâne mercy and become âuit Manasses Kind of Israel a great âinner and the Publican in the Gosâell by humbling himself in his Prayâr went thence iustified And so shall we âithout 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 ãâã Prayer is to be waâghed anâ vsed according to the health disposition and forces thereof noâ kneeling if we be in good health anââble now prostrate vpon the ground sometimes standing especially ãâã drowsines do molest and trouble vs sometimes sitting with humility ãâã 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 exerâise although sometymes it wilbâ good to mortify and punish the body therein also not graunting all that it asketh especially if thereby we âânde our selues remisse negligent ând distracted We haue many examples in ãâã holy Scripture of the exteriour reâârence which the holy Saints vsed in ââayer Of that great seruant of God âoyses it is sayd that to pray vnto âod in the mount Synai he did proââate himselfe vpon the ground And ãâã Daniell that he prayed bowing âoth knees vnto the ground This âanner of reuerence did our Lord ââsus Christ himselfe vse in the long ââayer made vnto his eternal Father ãâã the garden where kneeling downe ãâã prostrated himselfe vpon the groând and it is credible that he did the âme other times as when he âent ãâã pray in the mountaines This example the Apostles âther holy Saints haue followed And âmongst the rest it is recorded of S. ââmes the yonger that through conânuall kneeling both by day and âight his kneeâ became as hard ãâã ââose of a camell teaching vs thereây the great esteem we ought to haââ ãâã exteriour reuerence in Prayer aâ thing singularly helping ãâã âeuotion greatly glorifying God ãâ¦ã meruailous edificâtion ãâ¦ã Neighbours Let vs therefore ãâã procure to glorify him and edify ãâã Neighbour when we pray THE VII ADVERTISMENâ How we ought to couuerse and speââ with God in Prayer THE manner to conuerse ãâã Almighty God in mental Praâer must be not with exteriouâ but interiour wordes not long ãâã for all the time our Pâayer enduretâ but briefe and in few words accââding as our Blâssâd Sauiour teacheâ ãâã in the Ghospell saying Wheâ you pray speake not much And S Augustine âxpouâding this place ãâã the Ghospell noteth that it is ãâã thing to speake much and discouââ with the vnderstanding ând anothââ thing to stay long in the act of louâ aâd affections of the Will Wheâfore the former is that which is to be aââyded in Prayer for that is ãâã to speake and prattle much whereâ the busines or nature of Prayer âââsisteth not in many words ãâã ãâã way to negotiate with Almighââ God to vse much Rhetorike a ââdance of discourse and curious âceits but rather by sighes teares ãâã compunction of hart For although we say nothing with our lips ãâã may cry neuertheles with our hart âMoyses did vnto whom our Lord ãâã Why cryest thou vnto me âhereas the Holy man said not a ãâã but only prayed with so great ââour and efficacy in his hart as ãâã had cryed out aloud vnto God We therefore in this manner âght also to make our prayer and vnto Almighty God and if perââenture heerewith we find our ãâã distracted being not able with ãâã discourse to prosecute our Prayer ãâã that quiet and repose we desire ãâã rather find our selues assaulâed ãâã diuers thoughts distractions âillbe good to make vse of a reâdy which the R. Father M. Iohn ââla giueth in one of his spirituall ââstles saying That we mâst cast ãâã selues at the feet of Christ being ãâã for the fault and cause giuen of that distraction And so complâning and lamenting in humble ãâã 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 ãâã creature and so vile a worme ãâã in presence of thee my Creaour ãâã Maker with so little reuerence atteâtion and deuotion and so much ââstracted Do not permit so vnworââ a thing I beseech thee Then ãâã to thy soule and say vnto her my soule reflect vpon thy selfe ãâã what thou dost and with whom ãâã speakest Consider that perhââ 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 coâmunication with God as hath beeâ said and if neuertheles we canâ cast off and be rid of these distractâââ as being pârhaps the iust deserââ chastizement of Almighty God ãâã the great and manifold sinnes of ãâã life past and present negligence may say vnto him O my God I accept with a ãâã good will and do reioyce to ãâã from thy hands this Crosse of ãâã drinesse this distraction ââmfort and spirituall solitude of ãâã thus forsaken of thee and left ãâã selfe And we may be assured ãâã patience and humility and this âormity with the will of
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 Saiââ Paul doth testify to all men once ãâã 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 prepaââ 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 âell fire Gather hence a great feare and âerrour calling to mind the insupporâable paines and trauailes that thy âody and soule are to endure in the âoure of death and withall a liuely âesire neuer more to forget the same âhylest thou liuest Reprehend and âondemâe thy carelessenes demaund âften times of thy selfe How if I âeane to dye well do I not liue well for it is a Law common and ordinaây that he that liueth well dyeth âell he that liueth ill dyeth also ãâã Craue of thy Blessed Sauiour ââat by his most holy death he will âouchsafe to giue thee also a good âappy passage âHE IIII. MEDITATION Of the particuler Iudgement THE Preparatory Prayer as before The composition of place shal be to imagine Christ our âuiour as the soueraigne Iudge seaâd one a Throne of Maiesty ready to âdge thy soule which is accompaâed 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 vouchâasâ to shew thee his goodnes clemeâcy vsing toward thee not Iustice bââ Mercâ seeing he is as S. Paul âaiââ 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 deââ poiled of all the good it had and ãâã that very time moment the whoââ iudgement shal be concluded the seââ tence giuen and executed Ponder how much it behoââeth thee to haue alwaies before ãâã eyes this houre and moment ãâã whichâ is to be a beginning of thy ãâã ternall good or euill For in eueââ moment of these thou maist meritââ demeâiâ either life or death which to endure for euer The place of ãâã iudgement shal be wheresoeuer deââ âhall first arrest thee on the land or ân the sea in thy chamber or in the âtreet in thy bed or on the way for âs this soueraigne Iudge hath power ând iurisdiction in euery place so in âll places he hath this Tribunall and ââaketh his iudgement that in euery âlace thou mayest feare because thou ânowest not whether that shal be the âlace of thâ Iudgement Out of which âou art to draw a great feare of ofânding God in any place where he âay iudge thee THE 2. POINT TO consider the most rigorous examen whereunto the Iudge shall âll thee seeing it to be vniuersall âf all thinges whatsoeuer charging ââee withall thy sinnes of deedes âords and thoughts euen of those âhich thou hast idly done or spoken ââough thou shouldst haue quite forââtten them this accusation shall ãâã so cleare euident as no manner ãâã doubt may be made thereof Seeââg therfore thy selfe coÌpassed about âith so many anguishes and straits âhat 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 shaââ find it selfc at so strait and rigoroââ an examination in which it is to giââ an account of vvhatsoeuer it hâââ fraudulenty taken euen of a pin ãâã âagge of a point There thou shaltââ asked account of thy life thy goodâ and family of the inspirations ãâã God and aboue all of the most prââcious bloud of Christ and vse of thâ holy Sacraments Gather hence a great desâââ from this day forward to examiââ thy conscience with the greatest ãâã uerity thou canst chastising thy seâââ rigorously for the faultes thou âhâ find though theâ seeme but littleâ sith he that is afterwards to examiââ and iudge thee is God who âeeâ more then thou art able to see Bââ seech him that he will not enter inââ iudgement with thee because noâ liuing as his holy Prophet testify ãâã âhalbe iustifyed in his sight THE 3. POINT âO consider how sad and sorowâfull thy soule will be at the deââting from thy body into which ââd hath infused it wherwith it ãâã liued in so strait a band of loue ãâã amity for it shall be scarce out ââhe body when as troupes of diââls will straight encounter it ãâã it forth with to appeare in iudâânt before the tribunall seate oâââd Ponder the terrours and feares ââich then will be set it on euery side ââw then it shall feele true sorrovv ãâã paynes which in comparison of âââse it hath sustained in this life ââough otherwise great shall seeme ãâã were painted What griefe shall âaue when it shall perceiue that âââre is noâmore appealing from the ââall sentence which the supreme âge shall pronounce How will it ââe to know whether it be in Godâââour or no For of the
it ââvere not hauing lost the instrumeÌts ând organs whereby thou mightest âânioy them Ponder what profit rotten ââands doe now reap of thy riches so âreedily sought and hoarded vp toâeather What fruit doe thine eyes âovv enioy of all the vanities which âhey haue beheld what vviâ all thy âelicacies prouided for thy tast then ââuayle thee of vvhat continuance âaue those castles of aire been framed ân that thy head what end haue all âhose gusts and pleasures had proâured by so heynous sinnes vnto thy ââretched body And turning thâ speach vnto thy soule say Looke ând consider well what will be the ând of this flesh thou novv hast Consider vvhome thou cherishest âhome thou now adorest O miserable wretch that I am wherefore ãâã all these riches if I am to become so âaked heere For what purpose are these deckings and braueries I being to remaine at last so vgly fouleâ To what end are these delicacies and banquettings if so soone after I am tâ be food for wormes Gather hence desires that God our Lord would illuminate cleare the eyes of thy poore soule with hiâ soueraigne light that it may behold the wretched end of thy miserable body and contemne that which is present at the inward sight of thaâ which is to come THE VI. MEDITATION Of the Generall Iudgement The Preparatory Prayer as the first The Composition of place shal be to imagine a great and spacious field and therein all the People that haue beene from the beginning of the world in the midst whereof is erected a Tribunall or Throne made of a most excellent âright shining cloud and thereon a âate or chaire of Estate and Maiestâ âhere Christ our Sauiour is to sit ãâã iudge all mankind The petition shal be to crauââf Almighty God grace to apprehend ând feele now that which thou arââhen to see endeauoring that since ââou art one of those which are to be âhere called thou maist also be of âhe elect THE 1. POINT TO consider the great and fearfull signes which shal be in all creaâures at the day of Iudgement For ãâã Christ our Lord saith the Sunne âhalbe darkened the Moone shalbââurned into bloud the stârrs shall fall ârom heauen and the sea shal be trouâled Finally the dread and horrour âhich then shall possesse the harts of âen shal be so great that they shall âot find any place or corner secure âherein to hide themselues wherevpon they will all waxe pale dry âither away for feare and become ãâã it were a liuely picture of death it selfe Ponder that if when any great tempest doth arise on the sea or any boysterous whirle-wind or earthquake on the land men fall into a maze and are astonished voyd and destitute of all strength and counsaile what will they doe when the sea and the aire when heauen earth shall be turned vpside downe Who will haue list to eate who will sleep who will be able to take one sole moment of rest amiddest so great perturbation of all things Gather hence a great feare of Almighty God and detestation of thy sinnes that obtayning pardon of them thou maist be freed from all these euills which are to come as tokens fore-runners of Gods wrath and indignation and that he graunt thee through his mercy a good and secure conscience since the day of thy Redemption doth approach the end of thy labours beginning of thy euerlasting repose THE 2. POINT TO consider how the last day being now come an Archaâgel with fearefull voice in maâner of a trumââet shall summon all the dead to âudgement And in a moment all both good and bad shall rise againe âith their proper bodies which they âued in heere on earth and come toâeather into the valley of Iosaphat âhere to attend the Iudge that is to ââdge them Ponder the sorrowes paines âhich the damned will feele vvhen ââeir soules brought out of hell shalââe againe coniovned with their boâies vvhat vvill they say vnto one another hauing been Authours and âauses of ech others torments and ââiseries O with vvhat curses vvill ââey vpbraid one another being theâ ãâã be linked togeather to be ech oâhers executioners Contrarâvvise âow gâeat content shall the soule of âhe iust receaue at the good compaây of the body which whilest they âued togeather on earth was a mean ând help whereby she might suffer somewhat for the loue of God O what vvelcome and blessings vvill they wish one to another seeing that the Iudge who is to iudge their cause is their Friend and will now bestow vpon them the crowne and reward of their seruice Out of which thou maist gather feruent desires and purposes not to liue any more negligently careles of thy saluation but comparing that which shall happen to the good with what shall bâfall the euill to choose in this life that which most will help thee to rise againe vvith Christ to thy euerlasting blisse and happines THE 3. POINT TO consider how all being novv fulfilled Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty enuironed with an whole army of Saints and heauenly spirits and approaching to the afore mentioned Throne shall command the Angells to separate deuide the good from the bad Ponder how great the grieâfe and rage of the bad wil be who were so much honoured in this life wheâ they will see themseluâs on the left hand of God in such extremity of basenes cast off aud set at naught by his diuine Maiesty What inward feeling and sorrow will they haue seeing the iust whole life they esteemed madnes and their end without honour accounted now among the children of God for to be eternally honoured and rewarded And on the other side what ioy and content will there be among the good wheâ they shall see themselues by meanes of their humility placed on the right hand of Almighty God singularly honoured and exalted Gather heerhence not to make any account of the right or left hand in this world that choosing in this life the lowest place amongst men thou mayst merit in the day of Iudgment to sit on high with God and his Angels THE 4. POINT TO consider how all the sinnes of the wicked euen of their most hidden and secret thoughts and the vertues and good workes of the iust being layd open to the view of the whole world the Iudge will pronounce the sentence And beginning with the good will say with a gentle and amiable countenance Come yee blessed of my Father possesse yee the Kingdome which I haue prepared for you And to the wicked with an angry and seuere looke Depart from me you cursed into fire euerlasting Ponder these two contrary ends he calleth the iust vnto him as if he should say Seeing veâ haue imbâaced the Crosse and Mortificatioâ to follow me come and receaue the reward which is âue vnto you and take possession thereof with eternall rest And to the wicked he
wants with like conââdence as thy would haue recourse to their owne Father aâd Mother Gather hence an earnest deââre of the loue of God who by such meanes and remedies vouchsated to restore thee vnto his grace and friendship making thee as S. Paul saith his child member of Christ and heire of heauen Acknowledge the good thou hast receiued of him and be thankefull for so great a benefit behaue thy selfe with all humility and subiection towardes thy Parents and Superiours sith he who vvas supreme and absolute Lord of al thinges did subiect himselfe obey his creatures with so great an exaâple of humility THE 3. POINT TO consider hovv in the very instant that God created the soulâ of the Blessed Virgin Mary forming there with that little and tender bodâ of hers in the wombe of her Moâher Saint Anne in that very moment he did also enrich and beautify it with his soueraigne grace sanctifyâng her from the very instant of her Conception preseruing her from originall sinne which as being the daughter of the terristriall and sinfull Adam she was naturally to haue incurred Ponder how great a glory and how singular an ornament it is to all mankind that a pure creaââre being naturrally conceâued of a man women should bâ so highly aduanced and adorned with tuch plenty of grace and chosen oâ God as a most precious vâssell ãâã to place and bestow all those his diuine and soâeraigne treasures which was fiâ she âould haue who was predestinated to be the Mother of God to crush âhe Head of the infeânâll Serpent Inuite the blessed Angells thâ Heauens the Earââ and all Creaturââo the prayse of our Lord God for âo singular a âauâur bestowed on thâ Blessed Virgin and in her vpon al thâ world For that he chose her to bâ his Mother whereby she is also made thy Mother and Aduocate for all sinners by whome thou and we all find accesse to the Throne of his infinite mercy for none hath beene truly and sincerely deuout vnto her who hath not at last arriued at thâ port of euerlasting blisse THE 4. POINT TO consider how Almighty God hauing creaâed this glorious Virgin besides that first grace aboue mentioned of preseruing her froâ sinne and sanctifying her soule he did both then and afterward from time to time endue her with neâ prerogatiuââ of singular priuiledges giuing her from thence forward the title claime to the dignity of Mother of God to which dignity in due time he intended to âduance her Secondly gâaunting her thââ she should feele no kind of bad inclynaâioÌ or disordered appetite Thirdly confirming her in grâce in such â singuler manner as in seauenty and so many yeares which shâ liued she neuer committed any mortall sinne not so much as in thought Fourthly preseruing her also from all veniall sinne a thing wonderfull aboue all wonders Fifthly causing her to concieue the Sonne of God by vertue of the holy Ghost and bring him forth without any paine at all or detriment of her Virginall purity c. Ponder how conuenient it was that Almighty God should exalt and honour with all these graces and priuiledges and many more this moât pure Virgin For it is his generall custome and manner of proceeding to make thinges proportionable to thâ end for vvhich he createth them Wherefore our Blessed Lady being chosen to the highest dignity that can be imagined next to the humanity of the Sonne of God to wit to be his Mother there were also graunted her the greatest graces and priuiledges the greatest sanctity and persection next after him Reioyce and hartily be glad oâ the infinite and soueraigne fauours which God hath bestowed vpon thiâ Blessed Vitgin Inuâte the Angellâ that afterwardes adored the Sonne of God when he entred into the world to come now with al ioy and gladnes to reuerence her that is to be the Mother of God and their heauenly Queene And ioynig thy selfe with them salute her in the wombe of her Mother with the wordes which after were spoken vnto her by the Angell Gabriell Hayle full of grace our Lord is with thee Beseech him also O Blessed Lady that he will likewise be with me to purify my soule bridle ây ââesh and replenish me with hiâ grace and vertues THE II. MEDITATION Of the ãâã of our Blessed Lady and her Presentation in the Temple THE 1. POINT To consider how the vvhole world being before ouerwhelmed with darkness and ignorance couered with an obscure and fearfull night at the birth of this most blessed Virgin it began to shinâ with a new vnwonted brightnes the day as it were breaking vp and this soueraigne morning star spreading her beames ouer the whole face of the earth the Angels of heauen the iust that liued heere on earth reloycing and exulting when they vnderstood that the day did now approach and the Sonne of iustice to be at hand who with his heauenly light would illuminate the world deliuer it from all the euils and miseryes which it did then sustaine Ponder that with great reason our Holy Mother the Church guided by the Holy Ghost doth say in the office of this day That the Natiuity of the B. Virgin hath brought singular ioy gladnes to the world For if the Angell Gabriell truly sayd âo Zachary That many should reâoyce and take pleasure at the Natiâity of his Sonne Saint Iohn Baptist because he was to be the fore runner of the Messias and to point him ouâ with his finger and say Behold the ãâã of God how much more maâ the whole world now reioâce celebrate keep Holâ the day on which this most gloâââus Virgin âas borne she being to shew vnto vs our Lord and Sauiour in a far nâblâr sort then S. Iohn not only pâiâtiâg him out with her finger but bearing him in her armes and feeding hiâ at her brâast saving Behold this is my beloued Sonne in whome I am well pleased Stir thy selfe vp to affâction oâ ioy and to the prayse of God congratulating him for the glorious birth of this blessed Virgin which he hath chosen to his Mother and hartily thanking him for that he haâh exalâed her to so great a dignity and honour as neuer before or after was graunted to any pure creature Thou shalt likewise congratulate all mankând for that now the happy houââ of their Redemption is at hand Iesuâ Christ our Lord being shorây to bâ borne of this immaculate Virgin and made Mân to exalt man to the dignity of the Sonne of Almighty God THE 2. POINT TO consider how the parents of this Blessed Virgin gaue her the Name of Mary that is to say A seâ of Graces and such and so great were those the found in the sight of God that the celestiall spirits astonished thereat demaunded one of another What is she that commeth forth likâ the Morning faire as the Moone elect as the Sunne to whome none in the earth can be compared none
fulfilling of the receued Law and Custome to ãâã her in some determinate state of ãâã and so they betrothed her to a ãâã man called Ioseph who thouâ ãâã were poore yet was âe nobly ââended and of the bloud Royall withall a vertuous and holy man Ponder the great obedience which this Holy Virgin shewed in accepting that state of life which oâherwise was much against her best desires but vnderstanding that it was âhe will of Almighty God she esâoused her selfe to this Holy man being certified by diuine reuelation that it should be without preiudice âf her integrity Angelicall purity âhe day therefore being come in âhich this most chast mariage should âe contracted behold with what âxcellent composition of body and âind with what virginall bashfullâes and modesty the gaue her âand âo her earthly Spouse hauing been ãâã before espoused and wholy deâicated to an Heauenly King Desiâe most earnestly to imitatâ ãâã most blessâd Virgin according â thy estate persuading thy selfâ ãâã obaying Almighty God and âusting in him thou shalt not want ârtue nor comfort nor any thing âhatsoeuer with reason thoâ ãâã desire for thy saluation because God as his knowledge and power is infinite so he can ioyne Virginity with Wedlocke Contemplation with Occupation and the beauty of Rafhell with the âecundity of Lia so that the one shall nothing preiudice or endomage the other THE 2. POINT To consider how conuenient iâ was that this sacred Virgin should be espoused to Saint Ioseph both in regard of her selfe and of her mosâ B Sonne for hauing from all eterniây determined to be borne of her ãâã would not that her honour famâ should be subiect to calumniation ãâã doubâles it would haue beene if she had had a Son without a husband Ponder the great Humility oâ the Sonne of Almighty God whââhose rather to be accounted the ãâã of a poore Artificer being the ãâã of his eternall Father then that ãâã âame of his most chast Mother shoulâ receaue the least blemish or staine ãâã being the example and patterne of ãâã vertâe purity Seeke hence for ward to maintaine the good name and fame of others euer speaking well and honorably of thy Neighbourâ though they deserue it not and especially of those who in any sort be thy superiours for as thou hast need of â good conscience in the sight of God so thy Neighbour hath need of a good name in the sight of man to conserue âand maintaine his honoâr and reputation For as the Holy Ghost saith A good Name shal be more permanent to thee then â thousand treâsurs precious and great And if thou faile in this thou deseruest most iustly to be punished of God as a trangressour of his holy Law which consâsteth as our Sauiour Christ saith in two Commandements to wit ãâã louing of God ând of our neighbour THE 3. POINT TO consider that Almighty God would that S. Ioseph should not only be the defender and guardiaÌ of the person Chastity and fame of thâ most Blessâd Virgin but also which is more to be admired that he should be withall her Spouâe and Husband Ponder the depth of the diuine Counsel and Ordination in recommending so great a treasure and so prâciousâ a relique as the sacred Virgin was to the chaâge and custody of so poore a man she being so âighly fauoured and esteemed of God as that he particularly chose her to be his Mother For if our Lord keââeth the soules of his Saints as Dauid saith and he himselfe said to Abraham I am thy Protectour wheresoeuer thou art the defence and custody of man might seeme wholy needles in her of whome God and âis Angells had so speciall protection Neither is it lesse wonderfull that his diuine Maiesty should appoint and ordaine that the lesser and inferiour should help and keep the greater and more eminent and that he who was lessâ perfect and able shold haue care of her that was more able and perfect giuing vs to vnderstand that there be subiects in this life higher in grace then be their Superiours and sheep moâe exalted then their Pastors and sheepheards Gather hence desires to humble thy selfe in imitation of the excellent huâility of our Blessed Lady who hauing so many pledges and tokens of the infallible protection of God and his Angells did notwithstanding with all Humility liue in subiection and vnder the gouernemânt not of âome rich man or some Earle Duke or King but of a poore Carpenter who was faine to get his âiuing by his dayly labour and maintaine himselfe as he could be his trade and sweate of his browes And in this mans company she was âo liue at home and abroad and whiâher soeuer he went that so her âame ãâã chastity might be secure Whencââhou maist vnderstand that seeing Almighty God would not leâue his owne Mother without a guard he will not also keep or protect any one that shall presume of himselfâ as sufâicient of himselfe and much lâssâ will assâst him who shal be ingratefull âor the guard and superiour appointed him already by God himselfe whether he be lesse or more eminent in vertue learning or whatsoeuer naturall or supernaturall partâ THE IIII. MEDITATION Of the Annunciation of the B. Virgiâ and of the Incarnation of the Sonne of God THE 1. POINT TO behold the most Holy Virgin in her secret Closet wholy attending to Contemplation as some Holy men doe obserue meditating the sacred Mistery of the Incarnation of the Sonne of God which had beene reuealed vnto her though it had not beene told her in what manner or time it should be executed nor who should be the Virgin that was to conceaue and to bring forth so noble a Sonne Ponder how gratefull this her pâayer was in the sight of Almighty God when rising in the night time her Blessed Spouse Saint Ioseph perâeauing no such matter though he tooke his rest in the selfe same chamber she kneeled downe in the daâke in some corner of the same chamber and beginning to speake with God from the very bottome of her hart she brake forth into these like words with farre greater feruour theÌ euer Moyâes did saying if I haue found grace in thy sight O Lord I beseech thee haue mercy on mankind redeeme the many soules that doe dayly perish send downe from a boue the Blessed Lambe of God to take a way the sinnes of the world ââet the desired of all Nations come âow at lâst Vouchsafe to create her that is to carry in her armes and bosome thy most Blessed Sonne our Redeemer O how happy should I be O my Lord if thou would est vouchsafe to make me the handmaid and poorest seruant of thy B. Mother More would I esteeme such a fauour then to become Queenâ of the whole world Thus did the Bleââed Virgin speake vnto God and obtayâed doubtles more of him by such prayers then euer âaââb or Moyses did by theirs And answere was returned her as to
that was far inferiour vnto her Gather out of this example of so rare Humility first a great desire to submit thy selfe to put thy selfe vnder the feet of all choosing rather to serue then to be serued in imitation of this Blessed Virgin who being Lady and Mistresse of all the world went to visit her seruent Secondly desire to imitate the great Charity of the Blessed Virgin reioicing at that great good and contentment which Saint Elisabeth had receaued for the fauour which Almighty God had bestowed vpon her for this is an admirable and most noble vertue to reioice and be glad at our neighbours good the contrary is the sinne of enuv a vice proper to âhe Diuell who is âlwaes sory and repââing at the good of others Be thou glad therefore and reioice because tâis Blessed Virgin our Lady is made the Mother of Almighty God congratulating her beseecâ that she will vouchsafe also to be thy mother seeing she is so humble that she will visit and conâort thee with her most sweet and graciouâ presence THE 2. POINT TO consider the entrance of the B. Virgin our Lady and of her most Holy Sonne into the house of S. Eliâabeth whome the Blessed Virgin as being most humble saluted first replenishing both her and the little infant in her wombe Saint Iohn Baptist and all the whole house withmany beauenly giftes for therby the infant was cleansed from originall sinne filled with the Holy Ghost Saint Elisabeth his mother receaued the gift of prophesy Saint Zachâry his Father the vse of his tonguâ to prayse Almighty God withall fâr âhere his diuine Maiesty and hiâ blessed Mother doe enter there cannot be wanting true âoy and perfect comfort Ponder what a holâ salutation this was and how different from those which now adayes are vsed in the world full of vanity and flattery where so much time is lost and so many sinnes and offences are committed against Almighty God Gather hence a great desire to be visited of this thy soueraigne King ând Lord that with his diuine preâence the greatnessâ of his mercies may be made manifest in thee who ãâã so vnworthy of them beseeching âim to giue thee as he did to his Preâursor Saint Iohn light and knowââdge of the high Mâstery of his Inâaânation and reioice at his sacred âââsence Intreate also the Blâssâd âirgin to obtaine for thee of beâ most Holy Sonne some of those heauenly fauours which by her only sight he bestowed in such plenty aboundance on this thrice happy babe on his parents that now and for euer thou maistimploy thy selfe in hââ prayses as they did THE 3. POINT TO consider how Saint Elizabeth vnderstanding by diuine reuelâtion the misteries of the incarnation of the Sonne of God in the sacred wombe of the most Blessed Virgin Mary she began to praise and magnify her saying Whence is this to me that the Mother of my Lord doth come vnto me But the Blessed Virgin the more she was praysed the moâe she did humble her selfe attrâbââing the glory of all to Almâghty God breaking forth into this Canticle My soule doth magnify ouâ Lord c. Ponder that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne deâerts so out of the like affection of Humility Saint Elizabeth wondering at the graces fauours which Christ and his Mother had done vnto her cryed out Whence is it that so great a fauour hath been shewed me I being so vnworthy theroâ Desire thou lâke wise to do the same when thou shalt be honoured and praised by men humbling thy selfe the more and acknowledging that all the good thou hast wholy commeth from Almighty God and is not of thy selfe And sav with Saint Elizabeth Whence is it that God vouchsâfeth to remember me I hauing beene so vnmindfull of him How happen these thinges O Lord to me I hauing so often offended thee and been so vngratefull to thy diuine Maiesty Which thou must practise not only in wordes but also in works and deedes as the Blessed Virgin did when she serued her Cosin S. Elizabeth almost thâeâ moneths with great care and âilâgence euen in humble and base offices âxercising the selfe willingly yââ and delighâing therin aâ Christ our Sauiour his B. Mother did all their life ââme THE 4. POINT TO consider the great good which the Blessed Virgin did in the house of her Cosin how much she did profit all those that liued therein with her heauenly discourses and rare examples of Modesty Humility Charity For if her only sight and presence was cause of so many so extraordinary graces both in the Mother and the child what would as Saint Ambrose well noteth the âompany communication of so many dayes and months as she staâed with Saint Elizabeth worke and effâct in them How pious may we imagine their conuersation to haue beene hoâ singular the exaÌples of vertue how would they exhort one another to prayer and to inward communication with Almighty God Ponder that if by reason that the Arke of the Testament was three moneths in the house of Obededom God heaped vpon him and vpon all his family so great bânefits vviâh how much more reason may we iustly âelieue that this diuine Arke of the new Tâstament within which lesus Christ himselfe reposed remayning as many monethes in the house of Zachary Elizabeth would fill it with a thousand benedictions heauenly fauours Gather hence a constant and an vndoubted hope that whensoeuer thou shalt come to receaue Almighty God in the most Blessed Sacrament with a liuely faith though thou be so poore miserable as thou art he will replenish thy soule in whiâh his diuine Maiesty desireth to make his habitation and aboad vvitâ many celestiall benedictions and spirâtuall âauours THE VI. MEDITATION of the reuelation made by the Aâgell vnto S. Ioseph concerning this Mystery THE 1. POINT TO consider how noble worthy a man this Patriarcâ S Ioseph was being of a priâcely race and lineally descended of King Dauids house But that which did mâst commend and honour him was not his pedegree descent but that he was true heire of the vertues of that Holy King as of his Meeknes Iustice and Holines of life c. and finally because he was a man truely according to the hart of God And such a one doubtles it was conuenient he should be who was to be exalted to so great a dignity as to be the Spouse of the Mother of Almighty God and to whose custody was to be commended so great a treasure as was his most Holy Sonne Ponder how the Blessed Saint knew to negotiate and to help himselfe with the gifts which he had receaued daily augmenting and increasing them more and more only one thing did cause in him great sadnes and sorrow of mind to wit to see his sacred Spouse after her returnâ from Zacharies house to be great with child he
vouchsafe to take from thee all presumption and pride which is the disease and infection that doth vvast thee away and make thee so leane and that he will shew thee as he did his holy and chast Espouse where he âeedeth where he lyeth in the mid-day to wit in the manger that seeing thou hast made thy selfe a beast through sinne thou maist find him in the stable a place proper for beastes THE 4. POINT To consider that the Eternall Father sent this multitude of Angells to honour his only Sonne who had ââuch humbled himselfe for his loue to teach instruct vs by their ãâã ample what infinite thanks we owe vnto God for so soueraigne a benefit as he now had bestowed vpon vs in giuing vs his best beloued Sonne not only as a Sauiour King or Lord but which is more wonderfull as our Brother our flesh and bloud Ponder what care the Eternall Father euer had to exalt his most holy Sonne when he did most humble and debase himselfe as is to be well seene both heere and in all other passages and mysteries of his most holy life He was Circumcised and a Name most honorable and most glorious was giuen to him to wit the naâe of IE â VS He was Baptized and the Heauens were opened for him the Holy Ghost descended vpon him and the Eternall Father honoured him saying This is my beloued Sonne He was Crucified betweenâ two theeues and presently the heauens grew darke the earth quaked the rockes rent the dead rose all the elements altered Finally he was acknowledged of his enemies for the Sonne of God Gather hence a great and earnest desire to imploy thy selfe wholy all thy life time in honouring and praysing so good a God and he will haue care to exalt and honour thee as he had of his most holy Sonne who humbled himselfe so much for his honour and glory And so doing thou maist also sing the Hymne of the Angels with the like spirit and deuotion as they did THE XI MEDITATION Of the Circumcision and of the Name Of IESVS THE 1. POINT To consider how God Almighty hauing sent his only ãâã into the world in habit likenesse of a sinner he was not conteââ to take only vpon him humane Nature and to seeme lesse then the Angells in our mortall flesh but âould also on the eight daâ after his moââ holy natiuity subiect himselfe âo the Law of circumcision which was the badge of a sinnefull child and shed not only teares from his eies but also sacred bloud from out his veines Ponder how great loue towards vs he doth daily discouer for he cannot endure that his suffering for our weale and remedy should be any with delayed though those who were to see him Circumcised might iudge and account him a sinner as taking vpon him the marke badge of a sinner Whence thou maist gather very great confusion that being so great a sinner as thou art thou wilt not seem to be accounted so but rather iust and a very Saint and to that end often excusest thy sinnes Wherefore thou must humble thy selfe and giue thanks vnto this thy Lord who hath so wonderfully humbled and sought to hide himselfe Beseech his diuine Maiesty that as he subiected himselfe to carry vpon his tender shoulders âhe old Law of CircuÌcision so heaây and painefull thou maist likewise carry and haue before thine eyes and in thy hart the sweet Law of his diuine Commandement and that he will vouchsafe to season it with one drop of his most precious bloud which he so liberally shed vpon the ground to the end it may loose all the hardnes distast which it hath THE 2. POINT TO consider ãâã is Gods will pleasure thaâ ãâã Circumcise thy selfe spiritually that is that thou cut off all superfluities in pampering thy flesh in honour and commodities of this world Circumcising and mortifying thine eies not suffering them to behould that which is not lawfull to desire circumcising thy tongue making it to keep silence from vaine idle wordes Circumcising thy tast that it feed not it selfe with gluttânies delicacies Ponder in how much need thoâ standest of this Circumcision how much thou art giuen vnto thine owâââill and ãâã much it ââhoouetâ âhee allwaies to carry in thy handesâ that is in all thy actions the knife of Circumcision Gather hence also a great and earnest desire to suffer willingly that others both Superiours Inferiors may circumcise thee if thy selfe shouldst be remisse and slacke therin and help thee to cut away whatsoeuer may hinder thee from comming vnto this thy Lord whether they doe it with a good ãâã intention bearing it patiently ãâã they shall depriue thee of thy delight honour pleasure and content euen to she sheading of thy bloud for him who first hath shed it for thee THE 3. POINT TO Consider how they imposed vpon this child the Name of Iesus which is to say Sauiour of sinners as one who was to deliuer them not only from all euill but also to bestow vpon them most excellent fauours and riches that theiâ remedy saluation might be most abundant Ponder that this glorious Name âas imposed vpon him ãâ¦ã greater honour For his Eternall Father seeing him so humbled and marked with the badge of a sinner would that he should euen then be exalâed haue giuen him as S. Paul saith a Name which is aboue all Names that is IESVS And whereas our saluation was to cost him the sheding of his most precious bloud he gaue leaue to whatsoeuer instrumeÌts were fit for the drawing of bloud to worke their effect vpon him to the knife at his entrance into this world and at the end therof to the whip scourges thornes nayles spâare Hence thou mayst gather affections and desires to adore and reueâence this âost holy and most sweet Name of IESVS hauing it alwaies in thy mouth and hart thereby to obtaine victory oâer thine enemies For the Diuells doe flye from this holy Name and the infernall powers do tremble at it and by it and in it sinners haue their hope and confidence because IESVS is as much to say as Sauiour And if to saue thee and truely to beare that Name cost him so deare as the sheding of his most precious bloud and the spending of his life for thy sake what is it meet thou shouldst doe for thine owne saluation And seeing all is but little though it should cost thee thy very hart bloud life say vnto him with the Prophet My hart is ready o God my hart is ready so to doe so that thou vouchsafe to make me partaker of that sacred pledge THE 4. POINT TO consider how the Circumcision bsing performed the knife of griefe hauing pierced the tender flesh of thy Sauiour they restored him vnto our Blessed Lady all bloudy and the teares trickling down his cheeks Ponder with what griefe of hart with how many teares gushing out of her eyes this
mihty oâ the world neytgher of the learned and Doctors of the Law not because he coÌntemned or despised ââyther of them in respect that himselfe was more mighty more ãâã âut becââse he being God had made himselfe ãâã and of so mighty Lord was ãâ¦ã and being himselfe so grâât had vouchsaâ sed to become so little in our Nature he chose rather humble âraile poor and contemptible persons and such as got their liuing by fishing ãâã ding of nâtâ that they might no attribute vnto themselues thosâ great gifts graces which he intended ãâã vnto them nor thosâ ãâ¦ã which he meaÌt to bring to ãâ¦ã their meanes Finally ãâã made ãâã so miraculous an election that the ãâã of the world mighâ not be ãâã to humane force buâ to ãâ¦ã And this was the ãâ¦ã those whome he ãâ¦ã those whoâ ãâ¦ã ãâã in three things First in represâââ the violent passions of anger ãâã maketh both for the interiour ãâã exteriour quiet and repose of ãâã and body Secondly it consiâââ in being affable and courteous ââardes all not iniurying nor vsing âââastful words towards any Thirdââ not rendring euill for euill but ââârariwise good for euill And ãâã Almighty God calleth blessed Ponder how Christ our Lord ââposeth vnto vs his owne meeknes ãâã we may imitate him therein ãâã Learne of me because I am ãâã and humble of hart And ãâã sayd it so he shewed it in the ââdest of so many raging wolnes ially at his Blessâd Passion not ãâã opening his mouth not defen ãâã himselfe not repining or disâââ thereat Learne how greatly it behooâââ thee to shew thy selfe meeke ãâã towards all towards thy Suââââ equalls and inferiours if ãâã desire to be Blessed and to ãâ¦ã 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 âorrow shal be turned into ãâã sting ioy Ponder how much it imporââââ thee to bewayle thy sinnes and dâ fects and that thou hast so often ãâã 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 Crosâe 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 obâââne 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 iâstice 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 âoth 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
themselues with exteriour purity alone as the foolish virgins and Pharisies did but much more procuring the interiour Because all the glory of the daughter of the King which is euery pure soule as the Holy Ghost sayth is within Gather hence a desire if thou desire to ascend vp to the mount of God and enioy his blessed sight to obtayne not only corporall but also much more spirituall purity for it is not fit that the TeÌple of God should be polluted or not pure seeing therfore thou art his Temple as S. Paul sayth and the Holy Ghost hath his aboad in thee endeauour and striââ alâayes to be pure and cleane both in body and soule that in thee the beames of the diuine light may appeare and shine as in a very clean pure christall glasse for if thou loue this cleanesse and purity of hart thou shalt haue the King and Lord of heauen for thy friend and enioy his sight THE 7. BEATITVDE TO consider how God calleth the peace-makers the children of God for not only those who haue peace in their soules with Almighty God but those chieâây who also procure to haue the same with their neighbours shal be the children of God and of our Sauiour who with special prerogatiue is called the peaceable King and ordained that when he came into the world his Angells should salute men with this peace and made so much reckoning thereof that he vsually saluted his Disciples with this peace saying vnto them Peace be with you Ponder the innumerable perâecuâions afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs purchasing for vs true peace and sheâing himselfe peaceable euen with those who did hate him Gather hence how behoofull it is for thee to haue peace with thy self and with thy neighbours Thou shalt haue it with thy selfe if thou be carefull to breake and subdue thine inordinate appetites attending to the contituall exercises of mortificationâ and vvaging continuâll vvaâre with vice for peace is gotten by warre With thy neighbours thou mayst haue peace if thou endeauour neuer to giue them occasion of offence or trouble but rather to agree make peace with euery one and so doing though shalt be the beloued child of Almighty God THE 8. BIATITVDE TO consider how Christ our Lord calleth those Blessed which suffer persecution for iustice that is for verâue and sanctity sake which perseâution is not vnderstood to be suffeâed in one or two things only but in all kind of iniuries to wit in lands liuings honour content life and death c. Ponder how our Saâioâr Christ from his very cradle till his dying day suffered for iustice and sanctity the greatest persecutions and ãâã which were euer endured and with the greatest patience that eues any had and for the most iust and innocent cause that could be to wit for reprehending vice and sinne and for the saluation of soules Gaâher hence a great desire to suffer persecution in imitation oâ Christ neyther esteem it any wonder sith his enemies persecute him that thine also persecute thee but remâebring that if it was necessary that Christ our Lord shold pass through innumerable tribulations and affâactions and so enter into his ovvnâ glory it is euident that neyther thoââ not any other shal enter into the glory which is not thine but only bâ this way of persecuion Wherfor animate thy selfe to suffer persecutioâ and affliction because our prefeâ tribulation which is momentary and light as also our life is workeâh aboue measure as the Apostle âaitâ an eternall weight of glory in vs. THE XXIII MEDITATION Of thetempest at sea THE 1. POINT TO consider that our Blessed Sauiour being entred with his Disciples into a little boat he fell a sleep forth with a great tempest arose on the sea Ponder two things first that if the ship wherein Christ sayled be tossed and couered with waues what will become of that wherein the Diuell is Pilot that is if the soule of a just and holy person be persecuted afflicted with temptations the soule of a wicked man and of a sinner what shall it endure What will become of such a one Secondly ponder how that all those that betake themselues to the seruice of God ordinarily sustayne tempests and tentations for so the Holy Ghost sayth Sonne comming to the seruice of God stand in iustice and feare and prepare thy soule to temptation Wherfore many times Almighty God permitteth great teââpeâtuous stormes of temptation and pârsecutious to be raysed against vs and he semeeth to vs as if he were a sleep neglected vs. Gather hence purposes to ãâã the fury of thy temptations for God will assist thee and relieue thee in time of thy greatest need and deliuer shee out of danger as he deliuered his Apostles when they came vnto him and craued his help and assistance THE 2. POINT TO consider how the Apostles seeing all their labour to be in vaine went presently to our Sauiour foâr help and awaking him sayd Lord saue vs we periâh Ponder how our Sauiour made as though he sleept and did not presently deliuer his Apostles albelt he saw the danger in which they were partly that they might know and vnderstand how little they could doe without his help and partly because he would they should call vpon him in time of their greatest necessity Ponder furthermore how negligent thou hast beene in stormes of temptations wherein thou hast byn often tossed and how sloathfull thou hast been in hauing speedy recourse to Christ our Lord in beseeching him to fauour and ayde thee And hence it hath come to passe that the little boat of thy soule hath beene often plunged and ouerwhelmed with the waues Gather hence purposes to run to God at all times for his help but especially in time of temptation and affliction saying vnto him O Lord deliuer me from this temptation that âauseth this tempest in my soule delyuer me from this vice from this perill and affliction For if thou call vpon him with fayth and confidence he will ayde and succour thee as he did his Apostles And will command by the vertue of his diuine word the blustering winds of thy temptations tribulations which are those that raise these stormes in thy soule to cease and be quiet presently great tranquility and peace of mind will follow THE 3. POINT TO consider how Christ our Sauiour awaking reprehended his disciples sayd vnto them Why ase you fearefull O yee of little faith as if he should say I being in your company you need not feare Ponder the loue that Christ sheweth to his Disciples and how he requireth the like loue of them againe and that they trust in him fasten the anker of their hope in him for they shal be secure in the middest of the raging and tempestuous sea of this life though the waues should riss to the very clouds Gather hence a great desire to
his ioy and âomfort did interpose and mingle âpeeches of sorrow of his death and Passion because whilest he liued on âarth he would not haue one iote of âest but all his delightes and paâtimes were to treate of suffering and âying And all this to the end thou shouldest haue euer in thy mind his passion delight to thinke thereon speaking very frequently willingly of the same be ashamed if thou dost not so THE 4. POINT TO consider how the three Apostles enioying the glory of the Transfiguration Saint Peter desired to remaine there for euer whereupon he said to our Sauiour Lord it is good for vs to be heere as if he should say Let vs exchaÌge O Lord all whatsoeuer for this moÌntaine let vs change all the goods and pleasurs of the world for the delights of this desert Ponder how that when S. Peter saw his maister transfigured glorious he was willing to accompany abide with him but at the time of his passion and of âfflction when he saw him appreheÌded reproachfully delt withall he fled with the rest The like happeneth to thee for thou continuest no longer in the seruice of God then he doth cherish comfort thee then thou sayest as S. Peter Though I should dye with thee I wil not deny thee but perceaning pârill paines to be taken forth with thou forsakest him and turnest thy backe saying I know not this man And as S. Peter knew not what he sayd so neither dost thou seeing that before thou hast taken vp thy Crosse taken paines thon desirest glory and ease Gather hence a great loue of the Crosse mortification that thereby thou maist come to enioy eternally that passing infinit comfort which is in heauen seeing that S. Peter tasting heere one only drop of that sea of delights which maketh the Citty of God ioyfull absorpt as it were out of himselfe and vn mindfull of whatsoeuer els to wit beholding the sacred body of our Redeemer with that so great splendor beauty was so fully satisfied that he could haue been content to haue âaken vp his rest for euer But our Lord depriued him of that transitory glory to giue him the eternall in heauen THE XXVIII MEDITATION Of the raysing of Lazarus who had beene foure dayes dead THE 1. POINT TO consider how that Martha Mary seeing their brother Lazarus sicke sent vnto our B. Sauiour a briefe and discreet letter âontayning these wordes Lord behould whome thou louest is sicke Ponder how that to treat and âegotiate with Almighty God many preâmbles and florishing phrases are not necessary for to him who knoweth and penetrateth our hart few words suffice and the common saying is that short prayer penetrateth heauen and commeth to the hearing of God as the prayer of these two holy Sisters did whome thou must imitate to negotiate and obtayne that which thou desirest saying vnto God Behold O Lord he whome thou louest is sicke and seeing thou art the heauenly ãâã cure me Behold âold Lord that I am to comfortles âuke warme dry vndeuout tempted with anger pride and impatience ând sith thou art omnipotent most âercifull haue mercy on me Gather hence a great desire that this soueraigne Phisitian cure ââase thy soule and visit comfort with his diuine presence because it ââstaineth many sorts of euills and âfirmities THE 2. POINT TO consider how that Christ our Lord comming out of Iewry enâed into the house of these two sisters âhere Martha meeting him âaid vnto him Lord if thou haddest beene âeere my brother had not dyed Ponder first that if thy soule be âead in sinne it is because thou didst âbsent thy selfe from Christ for if âou haddst not withdrawne and seâarated thy selfe from him no manâer of temptations could haue beeâe ââle to ouerthrow thee Ponder secondly that as Lazaâs fell sicke and dyed in Christs abââce euen so when âur Lord absenteth himselfe and ceaseth to doe thee his wonted fauours and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sproutâ forth are sometimes wont to end in deadly sinne Gather hence desires not to depart nor separate thy selfe from God because with his sight presence alâ euill vanisheth and the health of thy soule is continually augmented anâ increased THE 3. POINT TO consider how before our Sauâ our raysed Lazarus as the Ghoââ pell saith he wept for it is the property of Charity as the Apostââ saith to weep with them that weep Ponder how that Christ weepeth lamenteth that therby thoâ mightst vnderstand how much ãâã âinneâ gâieue him and how great ãâã ââlice of them is seeing he wept â suffered so often for them and hoâ great the hardnesse of thy hart is ââow little thou feelest the malice anâ greatnes of thy sinnes seeing thoâ doest shed so few teares for them Ponder secondly how stonyâharted thou art yea and more then âstony for the stones made as it were âshew for their feeling of their griese at the death of their Lord but thou feelest not nor be waylest because he suffereth for thee and for thy sinnes but when he weepeth for them thou âaughest when he sorroweth for them thou art ioy full and without âare Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe feeling âeeing they cost thy Sauiour so many âeares If thou be dry and hardly moued to any teares annoint thine eyes and hart with his teares and by âheir vertue thine eyes will become âouâanes of teares and be able to wasâ a way and cleane fetch out the âtaines off thy offences and sinnes âestoring thee agayne to the life of grace which thou hadst lost by sinne THE 4. POINT TO consider how Christ our Lord caused the stone which couered he graue to be taken away and lifting vp his eyes to heauen cryed with a loud voyce saying Lazarus come forth presently obeying his voyce he came forth aliue whole out of the graue who a little before lay therein dead putrified and stinking Ponder the meruailous vertus of the voice of Christ by the power whereof he who was dead came aliâe out of the se pulcher it would haue been sufficient to haue reuiued all others that were deceased if he had not restrained the force thereof to Lazarus by name Gather hence a great desire to rise at the vâyce calling of Christ and that all those who are spiritually dead may also rise that so sinneââing banished out of the world hâânes iustice may raigâe therein our Lord be glorifyed in all his creaturs THE XXIX MEDITATION of the entrance of Christ into Hierusalem vpon Palme-sunday THE 1. POINT TO consider the great charity of the Redeemer the singuler ioy and content wherewith he enbreth the Citty of Hierusalem to offer âimselfe to death for thee for this day âe would be receaued with so great âriumph to declare vnto thee the content and
iubily which was in his âart for that the day of thy redemption did now approach Ponder how Almighty God difâoâeth and prepareth himselfe with âreat longing and ioy of mind to ândergoe afflictions and paines for âhee whereas when any thing is to be âone for his seruice or to be suffered âor his loue thou art presently affilâted 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 Hierâsâlem he chose not to go in coach orin a chariot but vpon a âilly aâre 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 notorioâs Gather hence a great desire to condemne and abhorre all worldly pompâs and honours and to loue âmbrace 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. Saâiour and Lord of the Angels being mouâted 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 âosts 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 loâe 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 âhatsoeuer 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 Daâuid that is the Holy of Holyes and the most holy amongst Saints toâmorrow it reckoneth the most vile of all men and treateth him as a maâlefactour 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 Dâsire thou to serue and honour hiâ much more heereafter and say ãâã him Behold O my King my Loââ 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 accoÌmodated roome of the whole house Ponder the fauour which Alâmighty 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 âast 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 diâine inspirations thou hast opened it to the persâasions 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 âome 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
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 bouÌd 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 bouÌd 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 coÌmitted 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 desâised 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 daÌgerous 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 fundameÌtall 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 coÌfesse 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 âow 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 ââay and the least stone of contradiction is sufficient to ouerthrow it and bring the whole tower to ground therfore boaât 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 coÌsider 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 ãâã behooueth thee if
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 thât 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 tormeÌtors 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 Saâiour heaping stripes vpon stripes and woundes vpon woundes vnâill that most sacred body all bruized torne and flayed the bloud bursting out and trickling downe drop after drop on euery side became so diââigured 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 aâquaintance 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 extrâme 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 pâssions 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 iâuented anothet punishment to affâict 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 âhe true King of heauen and earth but that which insteed of these they gaue him was of strong boisterouâ bâambles 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 busiâed in preparing for him so cruell anâ terrible a crowne therewith to affliââ 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 haÌd of thy soueraigne King and Lord a Reed ânsteed of a Kingly scepter smote his head there withall to the end that âhe 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 âis 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 coÌsider how those fierce people more cruell then Tygers not contenting themselues with the former iniuries which they had done to that meeke
Lambe they add yet another iniury for bowing their knes before him in mockery scorne they sayd vnto him Hayle King of the Iewes and presently they stroke his diuine face with a reed deriding making faces at him Ponder iâ how different a manner the celestiall spirits adore thiâ great King and Lord from that men adorâ him on earth The Angâllâ ãâã him as God and King of all thinges men adore him as a falsâ God and counterfaite King they calâ him holy holyâ and men wicked sinner possessed with a Diuell Gather hence desires throâghly to feele and lament thy sinneâ and that which thy Lord and God suffââeth and as his louing child and true friend prostrating thy selfe on the ground adore him as thy King and Lord after another manner theÌ these âdo and say from the bottome of thy âart Hayle king of heauen earth King of Angells and men saue me O Lord and admit me into thy heauenây Kingdome when I shal depart this ââiserable life âHE XLVI MEDITATION âf the words ECCE HOMO THE 1. POINT TO consider hovv these cruell souldiers led thy Sauiour in this so lamentable a plight vnto the President Pilate who wondering to see him so ill handled carryed him vp to an eminent place whence he might be seene of all to the end that moued with compassion they might cease to seeke his death Ponder first how much our Lord was ashamed at his appearing in so reproachfull an habit with the crowne of thornes vpon his head ãâã âeed in his hand a rope about hiâ necke his body all bruized rent weaâ ried exhaust with so many stripes all goare bloud through the multyâude of those blowes and with thâ drops of bloud which trickled dowâ his venerable face those lights oâ heauen vvere eclipsed almost blinded Ponder secondly the differencâ betwene the figure wherein our Sâuiour appeareth now and that whiââ he shewed in the glory of the mouâ Thabor that which was so glorioââ and pleasant he discouered only ãâã three of his disâiples this so paineââ and ignominious he sheweth to ãâã the people of Hierusalem that iâ mountaine all alone and retyred this in the middest of a great populous Citty Be confounded at thy pride seeing thy Lord so much humbled and despised for thy sake and thou endeauourest not to be so handled of men but rather with all honour and esteeme desirest that they should know the good which is in thee that they may prayse thee THE 2. POINT TO consider hovv Pilate shevving Christ our Lord in presence of all the people sayd aloud Behould the Man Ponder these words in the sense and meaning with which Pilate did pronounce them and thou shalt find that moued with pitty to behold so wofull a spectacle he desired to deâiâuer Christ our Lord and therefore the savd Ecce Homo Behold this man and you shall perceaue him to be so punished that he hardly retavâeth the shape of man being so diââigured misused wherfore in regard âhat he his a man as you are and no bâast haue compassion on him But they vvould not affoard him a good looke nor haue any pitty on him Hence thou mayst gather deâârs that God would graunt thee eyeâ of compassion and a hart of flesh that beholding him thou mayst be âoued to compassion seeing he suffered so much for thy sake and giuâ thee grace to loue theÌ that hate thee seing that in thiâ kind our souâraignâ Lord God and man hâth giuen theâ ãâã rare an example THE 3. POINT TO consider vpon the sayd words of Eccâ Homo how much it behoouâth thee to stir vp thy selfe and to behold with the eyes of liuely ââyth this our Lord say vnto thy âoule Eccâ Homo behold â my soulâ this man for albeit he is so wounded with stripes so defiled with spittle sâ bruized with buffets crowned witâ thornes hath a reed insteed of a scâpâter in his hand iâ clad with an igânominious garment yet he is morâ then a man he is also God Ponder the great desire whicâ the Eternall Father hath that thou wouldst behold this soueraigne Lord God and man with meeke compassionate eyes and make benefit of thy tyme he allotteth thee to do it and not mispend so great a lewell nor omit to reap profit by beholding this man for if thou marke it well thou shalâ find that this is the man which that sicke man that lay at thâ Pond stood in need of and requiâââ his help that he might rise goe inââ the pond and be cured of his disâaâââ infiâmities This is the man whâ is the head oâângellâ men and iâ so much disgraced to honour them so defiled to beautify them condemned to death to exâmpt men from a greater death and to saue them finally he is the man who is madâ thâ outcast of men to make theÌ the children of God Gather from hence hoâ abominable a thing sin is in the sight ãâã God seeing it brought his only Soâ to such a passe and in what case thy sinnes may haue left thy soule wheâ the sinnes of others haââârought sâ straâg an effect in the fountayne of all beauty it selfe what confusion shame will a sinner sustaâne for his owne seeing the Sonne of God hath sustayned so much for the sinnes of other men THE 4. POINT TO consider the hatred and rancour of those cruell enemies against Christ our Lord seeing that so lamentable and pittifull a spectacle was not able to mollify their harts but rather raysing their voyces they began to cry aloud Away away with him out of our sight as who woââd say seeing thou hast made so good a beginning commanding him to be whipped make an end of that which thou hast begun and crucify him Ponder that although such so woful a spectacle could not assâage pacify those raging minds yet was it doubtles of force to appease the wrath of the Eternall Father who had beene moued to iust indignation foâ beholding his most Blessed Sonne so ill handled for to obey him and for our loue he graciously pardoned all those sinners who with sorrow for their sins with deuotion and confidence beholding this figure of their Sauiour shold represent it vnto him saying Ecce homo Thoâ seest O Lord the man which thou hast giuen vs the worke of thy right hand thâe man that is so humble so obedient so meeke so louing From hence thou mayst gather harty sorrow coÌpassion to see him so much abhorred by his own people who deserued to be loued most of all Endeauour from this day forward âo be so much the more seruent in the seruice of this Lord by how much his enemies did the deeper abhorre him so doing he will giue thee grace with pure and cleare eyes to behold imitate him THE XLVII MEDITATION How our Blessed Sauiour carryed his Crosse. THE 1. POINT To consider how the President seated in his tribunall seat
ãâã thy selfe poorely apparelled and to want necessiâies seeing so rare an example as Christ our Lord hath giuen thee of sâfferances nakednâsse pouerty in all his life and specially in his death for his nakednes must be thy garment his dishonour thy liuery his pouerây thy riches his conâusion thy glory and his death thy life of grace glory THE 2. POINT TO consider how Christ our Lord being now naked the souldiers âaying 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 âow 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 whân thou shalâ see thy selfe in adâersity and distresâe 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 mâre merit then many tymes iâ prosperity THE 3. POINT To consider how Christ our Lord was mayled on the Crosse the âxâessiue paines which he felt when those rough and boisterous nailâ eâtred breaking the veynes piercing ãâã 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 painââ ful of vââpeakable sorrowes Ponder how our Lord permitted the nayles to pierce his sacâed 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 whicââe had of the saluation of soules and of thine in particuler Gather hence deâires of thy he owne saluation and of thy neighbours setting light by whatsoâuer difficultyes paynes and trauells which to deliuer them out of siâne may befall thee that by this meanes as a souldier of this spirituall warfare thou mayst imitate in some âort 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 âorne and rent in pieces for euery griefe it is good reason that thou who art his creature and the cause âhy he endured that which he did shouldst acknowledge be thankeâull for it and haue a speciall and inâard feeling thereof seeing he suffeâed 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 coÌmend his spirit to his Father he promideth his enemies of remedy Wherfore the first word he spake on thâ Crosse was to excuse his enâmiââ who crucified blasphemed murdered him Ponder how Christ Iesus our Lord being full of grieâous dâlors 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 shedâding teares of most tender loue anâ compassion opening his diuiâ mouth not to commaund that firââ should câme from heauen as Eliââ 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 âalling him King craued fauour aâ his hands saying Lord remember âe when thou shalt come into thy Kingdome And so our Lord Iesus âid honouring this thâeâe before his âternall Father aâ he conâessed him âeforâ men ânduing him with so exceeding great graces priuiledes that being the last ãâã made him of all mortall men the first who departing this life should presently reâeaue 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 accâssâ vnto him and aske him thââ 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 beseâh 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
him out of his sepulcher he would not withstanding descend thither to discouer by this heroicall act of humility the loâe he bare vnto them From hence thou mayst gather to performe by thy selfe the busines which God commandeth vnto thee of helping of soules how meane soeuer they seeme humbling thy selfe as Christ our Lord humbled himselfe on earth that thou mayst be exalted in heauen THE 2. POINT TO consider the great ioy which the soule of Christ our Lord had âeeing it selfe to vanquish death to âriumph ouer hell to glorify such multitude of soules as were there in Limbo How well would he then âhinke the labours of the Crosse imployed seeing the fruit which that saâed tree began now to yield Ponder the wonderfull ioy and exultation which those holy Fathers receaued who for so many thousand of yeares with such patience considence and expectation had looked for that happy houre of their ransome and liberty when they saw that Blessed soule of Christ their Redeemer triumphant in those bottomles pits and obscure dângeons of hell destroying with his diuine vertue povver the gates of brasse and iroâ barres of that dungeon and turning that obscure and monefull place into a ioyfull and pleasant Paradise Gather hence a firme considence in God when thou shalt find thy selfe assaulted with sundry sorrowes and afflictions be not wearied afflicting thy selfe for continuâ ance of them seeing there is no timâ that commeth not at last nor any euill that hath not an end as the imâ prisonement of those Saints had ãâã happy end THE 3. POINT TO consider how that most Blesââ soule of thy Sauiour accompââyed with that resplendent brighâ shining army of holy Fathers came with them to the sepulcher where his body lay disioynted disfigured wrapt vp in a winding sheet Ponder that the first thing which our Lord did was to disâouer vnto them the lameÌtable shape of his sacred body that they might vnderstand how deere their ransome had âost him and when they beheld that holy body all blacke and blew out of ioynt and so bruized mangled ãâã euery side they yielded agayne ââto the deliuerer infinite thanks for âuing redeemed them with so great ââbours paines Ponder secondly how that as âone as that Blessed soule entred aâine into that body which was more âââfigured then any body euer was transformed it into a far more exââlleÌt shape then it had on the mount âabor made it a thousand times ââre beautifull resplendent then ãâã Sunne And with a ioyfull counâââânce he arose out of the sepulcher mortall and glorious without reââuing the stone from the place which was layd vpon the sepulcher as he issued out of the sacred bowell of the moââ Blessed Virgin vvithouâ domage of her integrity and purity Out of all this thou mayst gaâ ther affections of thankesgiuing ãâã laud prayse to the Eternall Father for that he hath conuerted the sorroâ of his most Blessed Sonne into so vâ speakable ioy so incomparabââ beauty communicating vnto his bâ dy the prerogatiues of immortalitâ glory THE 4. POINT TO consider that Christ our Lorâ when he was risen againe did nââ forth with mount vp to heaueÌ whicâ is the seat due to glorified bodyes but remayned in the vvorld for tââ space of forty dayes to comfort anâ animate his disciples informing the of many things concerning the Kinâ dome of God that being eye witnâ ses of his Resurrection they migâ preach it more considently to ãâã world it may piously be thouââ that at that tyme all the quiers of Angels came downe to gratulate his victory to celebrate the feast of âis glorious triumph for if they destended to celebrate his Natiuity wheÌ he came to liue heere a mortal passibe life with great reason may we thinke they came at his Resnrrection when he began to liue an immortall glorious life Ponder how the heauenly spirits with Angelicall harmony renewed âhat canticle of the Natiuity Glory in âhe highest to God in earth peace ãâã men of good will with great âson seeing that by meanes of this âuce of enemies we were made friâds of sâues of sin the diuell we ââre made children heyres of hie âbry Gather hence desireâ to reioyce to âay with the holy Prothet This the day which our Lord hath made vs reioyce be glad therein Deing that all may doe the like aââ him for that he hath gotten so ârious a triumph victory ouer his enemies THE II. MEDITATION Of our Sauiours apparition vnto hââ most Blessed Mother THE â POINT To consider that the first visit apparition which Christ Iesuâ our Lord made is thought tâ haue been to the most Blessed Virgâ his Mother to cleare that Heauâ darkened and ouercast with sorrow and to dry the âlouds of teares froâ those virginall eyes which had weâ so much aboue al others had ãâã thâ sorrovves and afflictions of ãâã Passion of his absence Ponder how the Blessed Vââgin being in her retirement not sleep but in prayer expected ãâã new light with liuely sayth and sured hope of the Resurrection of â Sonne mediâating those wordes the Royall Prophet Arise my gloâ arise my psalter and harp and reioâ with thy musicke those that are ãâã and lament thy absence And if vid contemplating his God and Lord so far off had such a thirst longing desire to be partaker of his Resurrection how great desires had the most Blessed Virgin louing him and desiring him much more then Dauid being so neere to the tyme and euery âoment expecting to see and inioy âgayne her beloued Sonne now gloâious in his Resurrection Gather hence like affections âesires And beseech this our Lord that he will vouchsafe to rise in thy âule to visit and comfort it as he âd his most holy Mother that thou ââyst deserue to see and enioy him â his glory at the generall Resurreâion THE 2. POINT TO consider hovv the Blessed Virgin our Lady being in this conâmplation and these Ionging desires â most holy Sonne entred in and âunifested himselfe vnto her with all â glory and brightnes which his saâed body had streÌgthening her corâiall sight to be able to behold him ãâã enioy him Ponder how great the ioy of thâ Blessed Virgin was when she saw thâ body of her most sweet Sonne noâ now hanging amiddst theeues buâ enuironed with Angells and Saint not recoÌmending her from the crossâ to the beloued disciple but himself giuing her a louing kisse of peace not dissigured as he was at his death but resplendent beautifull O hoâ fully content and satisfied did she reâ mayne vvith this comfortable sighâ how sweetly dyd they imbrace on another what teÌder speach in waââ feelings would there passe betweeâ those two blessed harts From hence thou mayst gathââ desires to giue thanks vnto this Lorâ who is so certaine a friend so read to comfort those who suffer for hâ loue
for according to the measure his Mother sorrowes he gaue her ãâã sâlation and ioy so if thou accompâ nie Christ crucified in his paynes â Passion thou shalt also be partak of his rest shalt rise as he did to new life of glory THE 3. POINT To contemplate the most Blessed Virgin enioying those graces and ââuours which her most Blessed SoÌne had done her and what tender pleasant and louing discourses he held vvith her perchance these or such like Mother behold thy Sonne I doe not now recommend thee from the Crosse to my disciple Iohn I doe not call thee woman thou dost not hold me dead in thine armes but âehold I am aliue and risen agayne â come to bestow on thee a thouând imbraces and to shew thee the âpeciall loue affectioÌ which I beare âhee Ponder the ioy that wholy posâessed the soule of this most Blessed âady when she saw her selfe so fauoâed honoured and cherished and âvith such loue vviping avvay the âeares from her virginall eyes full of âeuotion doubtles and prostrating âer selfe vpon the ground she would âdore him and say O my Sonne ây God I giue thee infinit thankes âr that according to the multiuude of my sorrovves my consolation haue abounded And making no enâ of kissing those Blessed signes of thâ sacred wounds which yet remaynâ In his glorious body and had cause vnto him so great payne in his passâ on and seeing them now so beautâ full and shining they were a cause â great confort vnto her Gather hence desires to giââ thanks vnto this Lord for so special and singular sauours done vnto hâ Blessed Mother as to one most woâ thy thereof for disposing thy selâ to a good life holy desires workâ he will doe thee the like fauour aâ graces albeit thou be vnworthy the of THE 4. POINT TO consider how well accompaned Christ our Lord was when came to visit his beloued Mothâ with that most bright shining squâ dron and troupe of so many Saiâ which he had deliuered from Limbâ where diuers of them had for so mâ ny thousands of yeares expected enioy him in heauen Ponder how that when all those ââints saw themselues in presence of ãâã B. Virgin our Lady acknowleding her for the mother of their Reâeemer bruizer of the infernal serâents head they would kneele down âprostrate themselues vpon the groând yielding her a thousand thankes â congratulations for such a Sonne â she had there for the paines she âad taken in the worke of their Reâmption Ponder secondly how glad and âyfull the Blessed Virgin was to see âe fruit of the PassioÌ which now the âred tree of the holy Crosse began yield in so many soules ransomed ãâã with O how well imployed did â B. Lady then account all those afâtions sorrowes labours trauaills paynes which pierced her soule all life tyme seeing that which then saw enioying that which then enioyed Hence thou mayst gather deâ to associate and ioyne thy selfe âh this holy company to adore ârence this most Holy Virgin for the Mother of such a Redeemer aâ knowledging that by her meames thou take her for thy Patronesse anâ become truly deuout vnto her thoâ mayst by the grace of God be paâ taker of the glory and eternall blissâ which thou hopest to enioy in heââen THE III. MEDITATIONâ Of the apparition of Christ to S. Mâ ry Magdalen THE 1. POINT TO consider how S. Mary Mâ dalen vpon Sunday very eaâ came to the monument briâ ging with her odoriserous oyntmâ and aromaticall spices to anoynt maysters body and not finding hiâ she thought that he had been stollâ vvhich occasioned in her soule nâ griefe sorrow for before the wâ because her Lord was dead and because they had taken him a way put him she knew not where Anâ she stood at the monument coâ not depart thenâe but sayd O mayâ ãâã where art thou where shall I seeke thee my ioy my life where ãâã they put thee O Lord whither shall I goe where may I seeke thee ââome shall I aske for thee Ponder how muoh the earnest ând longing desire the âboundant âeruent teares of this holy sinner ârought in the louing breast of God âr by her tears she obtained pardon âher sinnes by teares she obtained âhe resurrection of her deceased broâher by her teares she deserued to âue Angells for her comforters yeal âd the Lord of Angells himselfe âbe the first vnto whome our Sauiâr did appeare Gather hence a great shame and âsusion for that thou so little feelest âd lamentest thy sinnes hauing by âem so often lost God and his grace ât if thou desire to find and not to âse him imitate this holy and sferâât woman not taking comfort in thing vntill thou find possessd Creatour for if thou seek in âsort thou shalt find him and he will comfort thee with ãâã sight anâ presence THE 2. POINT To consider how that our Sauiouâ seeing the holy desires of his diâciple would now without further dâ lây fulfill them appearing vnto he yet disguised so that she might ãâã know him and speaking vnto heâ ãâã a different voyce from that he vvâ wont to vse vnto her he sayd Wâ man vvhy weepest thou vvhomâ seekest thou And she answered him Because they haue taken a way mâ Lord I know not where thâ haue put him Ponder that when this sinner bâ fore wept at the feet of Christ wâ shed them with the tears of her eyâ our Lord said not to her Why wâ pest thou nor whome seekest thoâ because those teares proceeded frâ the selfe knowledge of her sinnes from a liuely fayth and loue of Lord whome she had present wâ knew and approued them but inâ gard these teares proceeded out of norance and want of fayth bewâ âing him as dead who liued and seeâung the liuing among the dead he sayth Why weepest thou whome âeekest thou For doubtlesse thou snowest not because knowing thou wouldest not lament for me in this manner neither wouldst thou seeke him as absent whome thou hast preââm with thee Gather hence desires to examine and discusse wel the cause of thy âeares because many tymes thou wile âârswade thy selfe that thou weepest âr thy sinnes and thou dost not ât for the temporal losse which they âaue caused thee And other whiles âhou wilt thinke that thou lamentest âith desire to see and enioy God yet ââou dost not but only tofly the traâell which thou endurest And in like âanner thou wilt thinke that thou âokest God his glory in very âed thou seekest thy selfe thine âne honour and commodity And ââking God in this âort with good âson he will aske thee Whom seeâ thou Seeke therefore Gâd in âth sore that he may approue thy teares and say vnto thee and vnto all Blessed are they that mourne for they shal be comforted THE 3. POINT To coÌsider the mercy of our Lorâ vvho vvould not long concealâ himselfe but
forth with meekly anâ louingly discouered himselfe vnto hâ disciple calling her as he accustomeâ Mary And the presently acknowâledging his voice ansvvered Maââster 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 ãâã 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 ând 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 disâble as he will shew thee his mercy âraunting thee that vvhich he gaue ânto her to wit to see her Lord and âayster risen glorious THE 4. POINT TO consider the infinite charity of thy Redeemer in honouring sinâers truly penitent sith that he chose âran eye witnes of his Resurrection woman a notorious sinner that he should deserue this âsapnâ the Apostles yea bââfore the ãâã of the Apostles before the âsciple singularly belouâd 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 emineÌt in perforâming many thinges that others diâ not for the loue of Christ as we haââ 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 ãâã 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 ãâã thee speciall graces fauours thâ thou mayst deserue to see and eââ 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 monumeÌt 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 ââcelled most in the loue of Christ â Lord for although these Apoâles knevv right well of the persecuâon that the lewes raised against the âciples of Christ keeping watchân at the monument they resolued âuertheles to go see how matters âssed Gather hence how the loue of âd 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 ãâã the holy Apostle when he perceiueâ him present whome his soule loueâ and desired With hovv liuely a faââ of the Resurrection vvould he say I verily belieue o Lord that thou aââ Christ the Sonne of the liuing Goâ with what deuotion and tears vvoulâ he cast himself at the feet of his Loââ 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 âhalt find that it was the prayer and meditation of the thing he had seene in the monument Gather hence desires to be a loâer of prayer because that a good âife repentance of our sinnes and purpose of amendmeÌt are the means âredemy to find see enioy Christ âsen glorious THE 3. POINT âo consider how that the holy Apostle enioying that soueraigne âght and presence of Christ risen ãâã 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 endeaâour to make benefit of the fauoure thou shalt receaue at his diuine hand âo confirme thy brethren in vertue with thy exaÌples words that they may glorify prayse him THE V. MEDITATION Of Christ his apparition vnto the two disciples that went to Emmaus THE
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 excâllent 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 CoÌmunions 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 coÌmunions 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 TeÌple 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 caâiffe 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 receââe him In like manner iâ S Peter Prince of the Apostles and heâd of the Church being astonished at the power Maiesty of Christ âel 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 maiââer 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 SacrameÌet 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 grieâe 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 coÌtent 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 ãâ¦ã to reclayme and recouer my ãâ¦ã 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 maÌgled 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 ãâã Gather hence ãâã 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 coÌdition 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
sinnes iâââh committed it is certaine but ãâã of true repentance for them And ââen the mercy of God should leaue thee what wouldst thou doe poore silly soule enuironed with so many rauenous wolues desirous to swaâlow thee vp at one morsell Hence raise in thy selfe a great desire to gaine by some speciall seâuice and endeauour the friendship oâ thy iudge and to fulfill in all thingâ his most holy will obeying him reâpecting him fearing him and most hartily louing him and finally representing vnto him his manifold merits that therby by thine owne good workes the sentence may bâ giuen not against thee but in tââ fauour for thereon dependeth thâ eternall weale or woe THE 4. POINT TO consider how strait the Processe of this iudgement shalbeâ how vpright the iudge how busâ and sollicitous thy accusers how feâ thy patrons and defenders For theâ those things which most thou louest and for which thou didst most anâ which as it seemeth should most assist and ayde thee will noâ only not help thee but rather will entanglâ ââd put thee in greater straits Ponder how that thing which ââe Absolom did most loue and eââeme to wit his haire as the Holy ââipture recounteth Almighty God ãâã iust iudgment ordained to be the âse and instrument of his death ââen so it will befall thee if thou be ââd that the thinges which in thy ãâã time thou most regardedst and âinducement whereof thou offenâdst God the very same will then ââad most stifly against thee and ââke thy case more doubtfull and ââse thee greater torment so thy gods honours delights and pleaâââes which were thy Idols in thy ãâã time shall there be executionerâ ãâã shall torment thee most cruelly âââing a meanes of thy perdition Gather hence a great desire âât God will please to illuminate ââne eyes that thou sleep not in ââth at any time and least thine ââmy say I haue preuayled against ãâã Beseech Christ our Sauiour aââis a most mercifull Iudge thaâââen he shall come to iudge he condemne thee not nor deliuer thee into the bloudy clawes of those most fierce lyons which rage for hunger and are at all times ready to denouâe thee THE V. MEDITATION Of the body after death THE Prepatory Prayer as the first The composition of place shall be to behold thy selfe with the eyes of thy soule dead and shrowded in a sheet lying in some Hall or chamber vpon a cloath oâ couerlet alone without company thy body couered with a blackâ hearse and thereon a Crucifixe lying with two candles on either side The Petition shal be to askâ light of our Lord to make no reckoning at all of whatsoeuer is in this life but only of his grace THE 1. POINT TO coÌsider how thy body as soonâ as thou hast giuen vp thy Ghost will remayne without life sense or âotion like vnto a block all pale disfigured foule cold horrible and ââking and finally in such a shape â euery one will fly from it Ponder what is the end of all ââauty estimation honour and deââht of the flesh how little whatââuer thou hast enioyed hitherto ãâã then pleasure thee for he who ââttle before pleased the eye of the ââolder with his beauty and comeââes now causeth horrour dread ââto all that looke vpon him Procure hence a great desire of ââstising thy said body and mortiââng thy selfe for pamper it neuer ââuch yet will it still remaine flesh ãâã what is flesh but as saith the ãâã Prophet Isay a little grasâe âââat is the glory thereof but as the ââwer of the field that fadeâth and ââereth away with a blast And âââng that this thou art and in this âââu art to end it behooueth thee to âây thy selfe as one dead to thâââld to all that is flesh bloud THE 2. POINT TO consider how thy body shall ââe part this world bound hand foote not richely adorned with goââgeous and precious garments bââclad in a poore shroud made of ãâã old sheet or some rent and pachâââ bit the house chamber and ãâã that they will allot it shal be the ãâã earth and a narrow pit of seauen ãâã long and three foot broad and ãâã this it shall and must rest contentââ who through meere vanity and pâââ as another Alexander the great ãâã whole world could scarce contaââ before Ponder how the hard groââ shall succeed in place of a soft ãâã a poore shroud in lieu of preciousârich apparell stench and rottââ for the fragrant smells and sweeâ dours wormes for delicacies ãâã pleasures who shall gnaw and ãâã sume that belly which before ãâã heldest for thy God Reâpe hence great confusioâ shame for thy vanity and sensuââ in desiring costly apparell soft ââding and large habitation encoââging thy selfe to mortify thy ãâã great lauishenes hâerin and beâââ ââântly whatsoeuer vvant of these ââings or whatsoeuer is not such or ãâã good as thou couldest wish sith ââhat thou hast at this present how ââlesoeuer it be is very much and ââry large coâpared with that which ââpecteth thee and art to haue heerââer THE 3. POINT TO consider the iourney of thy ãâã body towards the graue and the ââmpany that shall carry thee to be ââied how thou shalt be borne âoÌ a beare on other mens shoulders âto the Church some weeping oââers singing Ponder first that he who but âhile before strutted vp downe ãâã streets looking on euery side ââred into the Church registring eââry thing that passed therein goeâh ââw vpon other mens feet blind âafe dumbe For then although âââu hast eyes eares and tongue ãâã shalt thou neither see heare nor âake because thou art dead Ponder secondly how after ãâã Office of the dead being ended they will cast thee into thy graue and couer thee with earth least the people should see thy filâh putrefaction where the greatest benefit any friend thou then hast â can do thee shal be to honour thee with casting vpon thee a handfull thereof Why therefore art thou so desirous of aboundance in this life siâh at that houre so little will content thee Hence thou maist gather that thou art not to make any account oâ the vaine honours of this life but deeply to humble thy selfâ and in thine ovvne estimation to put thy selfe vnder the feete of all sith thou ârt to be layd vnder the feete of the poore man that shall bury thee vvho will not stricke to trample and tread vpon thee and deale roughly vvith thee yea and to bruse thy head with his spade or mattock Learne by this not to contemne the poore little ones seing in thy death thou shalâ soone be equall with them THE 4. POINT TO consider thy body in the graue couered with earth and vpon ãâã a heauy stone corrupted consuââed and brought to naught yeâââade food for wormes who beforââidst hunt after all kind of dainty âuory morsels svveâ musicke pleaâânt odours and beautifull aspects ââe all this shal be vnto thee as if
kill him he is iudge that shall iudge and condemne them Finally he is he which is to their losse and eternall griefe THE 4. POINT TO consider how Christ our Lord the most innocent Lambe himselfe giuing place to the fury of his enemyes was deliuered vp to the rauenous wolues and prinoes of darknes which are the infernall spirits by meanes of his seruants and ministers to be put to all manner of torments and cruelties his life not eâcepted as in holy Iob it was when he was delluered to the power of Sathan but without any limitation at all that they might wreâke their fuây vpon his most sacred hamanity Ponder the ãâã rudeneâ of those sauadge suryes maâing their sport pastime to iniure ând torment the Sonne of God of whome they had receaued so great âenefits and whome a little before they had iudged worthy of highest âonour but forgetting all this they Stroke him on the face they spurned and buffeted him with their fists they plucked him by the haire by the heard Hence thou maist stir vp in thy selfe shame and confusion for that thou hast beene so bold as to handle thy Sauiour as ill as these traitors did laying thy sacrilegious and violent hands vpon him if not in outâard shew at least through thy manifold sinnes and wicked deeds persecuting him with them as hit enemies did not once only as they did but many times THE XXXVI MEDITATION How Christ our Lord was apprehended THE 1. POINT TO consider how our Lord being Innoââncy it self was reckoned treated as a Theese and for such his enemies came to apprehend him with chaines and cordes vvith swords and clubbâ and our Sauiout gaue them power ouer his body to spurne torment it at their pleasure Ponder the surpassing great âumility of our Lord and how he is âast at the feet of most vile sinâers whose sâat and throne is aboue the Seraphims hovv he is kicked at and troden vnder foot as a malefactour who is the mirrour of innocenây and the vnsported Lambe Admire the rare submission humiliation of so great a God who did not only prostrate himselfe at the feet of his Apostles and of Iudas and washed them and kissed them but also suffered this traytor and his accursed company to set thâir abominable fert vpon him to tread vpon him and spurne him Gather hence an earnest desire to yield and humble thy selfe to thy inferiours be holding Christ thy Redeemer so humblâ and meeke and considering of whom and for whom he recââueth such iniuries râproaches THE 2. POINT TO consider how that wicked band of souldiers after they had striken and abused Christ our Lord tying him by the wrests with strong cords like a Theefe they brought him bound vnto Annas the High Priestes house Ponder how farour Lord was from being a Theefe and robber of other mens goods for he gaue all he had and that which was particuler to himselfe alone for thy good tooke vpon him the forme of a seruant concealing the dignity of a Lord and Maister But if to rescue and deliuer soules out of the thraldom of Sathan and to dravv our harts to his loue which he hath euer done be to beâ Theese beseech him to take thy hart and all that which thou hast besides And with earnest affection say vnto him Bind o Lord I beseech thee my hands with the fetters of thy loue that my workes may be grateful vnto thee Bind my memory that it for get not so many fauours and benefit which thou dayly bestowest vpon me Bind my eyes that they may not behold vnlawfull thinges Binâ my tongue that it detract not noâ murmure against my neigbour Bing my feet that they may only walke the pathes of thy diuine Commandements Bind finally O Lord this nature of myne and all my seâes and powers from all that which is sin and offence set me free to all that which is vertue THE 3. POINT TO consider that the Apostls seeing their Lord Maister apprehended by the lewes âast bouÌd much affrighted fled away and forsooke him Ponder how thy Sauiour in this âxigent is all alone and forsaken of his friends enuironed with cruell and mercilâsse enemies how he was well accompayned at his supper and in time of prosperity but now abandoned of all in time of ãâã From hence thou mayst gather confusion and shame for ãâã often forsaken left thy Father Lord and Maister and omitted to accomplish his holy will to fulfill thine ovvne And our Sauiour heere being forsaken of his heauenly Father and of his disciples giuâth thee a rate example of patience that if thoâ be destitute left by thy friendes kinsfolkes thou eâdure it patiently for iâ is not much that the disciple suffeâ that which his Maister hath suffered before him Beseech him humbly that seeing he is a true faythfull friend he will neuer forsake thee although all others should forsake thee but esâpecially that he will not leaue thee iâ the houre of thy death THE 4. POINT TO consider who this Lord is vpââ whome so many iniuries are discharged who he is that sustaineth ãâã many reproaches indigâities ãâã whose hands he taketh them Ponder first that he is the Etâânall Word of the Father of infinit vertue innumerable goodnâs truââ glory and the cleare fountiane of a beauty He it is that is bound manaââ cled buffâted haled spurned an trâdden vnder foot He it is that handled in so vâhumane and ruââ manner Ponder secondly the grieâ which our Sauiour sâlfe seing himself â much abused by so base a people ând so vngratefull that for so many âenefits returned him so many so ââieuous iniuries And if God tooke so heauily to be so delt with all by â enemies how heauily did he take suffering the like from his friendes âeing himselfe all alone and desolate in so great aâfliction hauing beene trayed and sould by one of them ânyed by another and forsaken of ãâã Gather from hence a desire to come a true disciple of our Lord deuouring neuer to leaue him but accompany him and follow him âen to the Crosse that so thou maist âoy him in his glory âHE XXXVII MEDITATION ãâã Christ our Lord was presented before Annas the high Priest THE 1. POINT âO consider vvhat thy God and Lord suffered in that long way betweene the garden Annas his house vnto vvhome his enemieâ carryed him buffeting him spuââning him and forcing him to goe aâ pace halfe running and trayling hiâ on the ground as it is wont to happâ to them that are led like theeues anâ maleâactours are fettered chaââned Ponder the meeknes silenââ wherewith our Lord suffered so mââny affronts not hauing deserued ãâã of them for he neuer had ãâã could haue coÌânitted any fault thouââ his aduersaries pretended that he ãâã guilty of many Gather hence a great desire âââmitate the exaÌple of thy Lord in bââing silent suffering patiently whââ
occasion shal be offered thee seeiââ thou hast so manâ imperfections ãâã sinns as thou hast Is it much ãâã thou beare be silent for the loue ãâã God who being free from all faââ gaue thee so great an example of âââuincible patience sufferance THE 2. POINT TO consider the shouts outcryes of those wicked ministers when they entred the citty with our Blessed Sauiour proclayming and vanting themselues of the prey they had gotten Ponder how different this entrance into Hierusalem was from that which the same our Lord made on Palme suÌday when many went with him with boughes of palmes in their hands in token of the victory which âhe had atchieued ouer his enemies But novv they bring him in vvith swords launces as if they had got the victory ouer him In that entraÌcâ all cryed out in his prayse Blessed is he that commeth in the name of our Lord in this they cry out in derision of him making him their laughing-stocke calling him by a thousand vnworthy names In that they spead their garments on the ground that he might passe vpon them In this they âhaled rent and tore his garments froÌ him âea pulled the hayre from his ââeard sacred head From hence thou mayst gather a certaine equality of mind and conformity vvith the diuine vvill in all thinges being mindfull of aduersity in tyme of prosperity of disgraces reproaches in tyme of honour of a bad day in the good for it is cleare that of little pleasure much sorrow followeth THE 3. POINT TO consider in what plight those sacred feet of thy Sauiour vvere being embrued with bloud the skin flayed of them with often stumbling and with being troden on spurned at by those hellish ministers Ponder first how those diuine feet begin to pay for the sinne which thy feet haue committed in the rash crooked ways by which they haue walked to fulfill thy desirs inordinate appetites Secondly the spirit and affection wherewith our Lord goeth a long that way and the vertues he exerciseth of humility patience offering those painefull steps vnto his Eternallâ Father in satisfaction of those which thou makest to offend him And gathering hence desires of thankefulnesse vnto so good a Lord. vvho hath walked such waies for thy saluation and remedy beseech him to giue thee grace to ordaine thyne to his holy seruice and to the performance of his holy Law and Commandements THE 4. POINT TO consider in what manner thy Sauiour vvas receaued when he arriued at Annas his Pallace and was brought in before him and before the Scribes or Interpreters of the Law with what arrogancy they began to examine our Lord causing that diuine Maiesty to stand before theÌ as one that was esteemed guilty and they in the meane time remayâing sitting as Iudges they in state and in their Doctorall robes and the Lord and Maister of the Wisdome of heauen manacled and bound before them as if he had beene a theefe malefactour Ponder how differently God our Lord is now among the doctors and Lawiers from that he was when being twelue yeares of age he sate among them hearing them and asking theÌ al being astonished vpon his wisdom answers Then he was seated in the midst of them hearing answering to the esteeme admiration of all but now he standeth if he make answere to the questions they aske him he is scorned mocked being the Doctor of all Nations Gather hence a desire to humble thy selfe to beare patiently iâââ imitation of our Lord when thou shalt be accounted by others as vnwise ignorant and perswade thy selfe that thou art so indeed and be glad to imitate in something and to be like thy Sauiour THE XXXVIII MEDITATION Of the blow giuen to our Sauiour vpon the face how he was sent bound vnto Caiphas THE 1. POINT TO consider how that Lord of vvhome it is said in Saint Iohns Neuer did there man speake so as this man giuing novv a mild and gentle answere to the high Priest is stroken and buffised by a base fellow Ponder how the face of our Sauiour remayned sorely brused and disfigured with this cruell blow and was exceeding red partly with it and partly throgh his naturall bashfulnes modesty hauing receaued so great an affront And albeit the buffets blowes and spurnes which were heaped vpon thy Lord by his enemies vvhen he vvas apprehended vvere many yet of none but only of this mention is made in particuler in holy Scripture because it was more reproachfull iniurious then the rest and because it was giuen in presence of the high Priest of many nobles of the chiefe of the people Gather from hence compassion sorrow beholding that soueraigne countenance of thy Redeemer so buffered and wounded On whome the Angells desire to looke And be ashamed to grieue and complaine not for that thou art buffeted for thou art not arriued so high as to endure so much but because others donot honour and countenance thee when thou art in presence with them desiring heerin to be better then thy Lord God who was so much reuiled scoffed at and despised for thy sake THE 2. POINT TO consider the great patience meeknes cheerfulnes and âerenity of mind which our Lord kept in his most holy soule receauiug âuch a wrong neuer reueÌging it eyther by word or deed Ponder that wheras Christ our Lord could haue caused fire to come from heauen or the earth to haue opened and to swallow and consume that wicked fellow he did it not but in all patieÌce shewed that he was ready to turne the other cheeke if he would haue stroken it Gather and take example heerby not to be angry or offended for any thing vvhatsoeuer may befall thee be it neuer so weighty nor to render euill for euill Beseeching him in this misery to giue thee in all occasions vvhich shal be offered thee that constancy of mind and meeknes which he had and shewed heere that thou mayst be meeke and humble of hart as he was THE 3. POINT TO consider the mild ansvvere which Christ Iesus our Lord gaue vnto him who had thus abused and wronged him to wit If I haue spoken euill giue testimony of euill but if well vvhy strikest thou me and accusest me of vndutifulnesse seeing thou art no Iudge but only a witnesse Ponder that albeit this reason was good and conuincing yet it was not admitted neyther did it auayle him nor any reckoning was made of it but rather all that were present vvere glad and reioyced that that blow on the cheeke was giuen him and none was found that would take his part and reprehend the audacity of that bold and barbarous companion From hence thou mayst gather conformity vvith the diuine Will when thy answers and reasons shall not be heard nor admitted nor account made of them seeing no accouÌt was made of the answere which the Sonne of God gaue whose