A manuall of devout meditations and exercises instructing how to pray mentally. Drawn for the most part, out of the spirituall exercises of S. Ignatius. Devided into three bookes. Written in Spanish by the R.F. Thomas de Villa Castin of the Society of Iesus. And translated into English by H.M. of the same Society. Ignatius, of Loyola, Saint, 1491-1556. 1624 Approx. 551 KB of XML-encoded text transcribed from 285 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A06405 STC 16878 ESTC S103982 99839724 99839724 4171 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A06405) Transcribed from: (Early English Books Online ; image set 4171) Images scanned from microfilm: (Early English books, 1475-1640 ; 674:01, 846:01) A manuall of devout meditations and exercises instructing how to pray mentally. Drawn for the most part, out of the spirituall exercises of S. Ignatius. Devided into three bookes. Written in Spanish by the R.F. Thomas de Villa Castin of the Society of Iesus. And translated into English by H.M. of the same Society. Ignatius, of Loyola, Saint, 1491-1556. Villacastin, Thomas de, 1570-1649. More, Henry, 1586-1661. [12], 558, [6] p. English College Press] Permissu superiorum, [Saint-Omer : Anno 1624. H.M. = Henry More. Place of publication and printer from STC. Includes index. Identified as STC 16878a on UMI microfilm reel 674. Reproductions of the originals in the Folger Shakespeare Library and the British Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Spiritual exercises -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-02 Aptara Keyed and coded from ProQuest page images 2003-03 Jennifer Kietzman Sampled and proofread 2003-03 Jennifer Kietzman Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion A MANVALL OF DEVOVT MEDITATIONS AND EXERCISES , ●nstructing how to pray mentally . ●rawn for the most part , out of the spi●ituall Exercises of S. Ignatius . ●EVIDED INTO THREE BOOKS . ●ritten in Spanish by the R. F. Thomas de Villa Castin of the Society of IESVS . 〈◊〉 translated into English by H. M. of the same SOCIETY . 〈…〉 Superiorum . Anno 1624. TO THE RELIGIOVS BROTHERS OF THE SOCIETY OF IESVS , In the English Nouitiate ● WATTEN . RELIGIOVS BROTHERS , I send you heer● a Manuall of spiri●uall Exercises , set forth some ●eares agoe , in the Spanish ●ongue , by Fa Thomas de Villa●astin of your Society , now trāslated into English : which doubtlesse will produce speciall vertues in you , who haue the same spirit , wherewith it was written . And this hath moued me to present the same to you , in whom I hoped my small labours heerein should be most abundantly recompensed , by the increase of your spirituall Comfort and Profit . I was furthermore induced heereunto , because I deemed no Booke more fit to be presented vnto you then this , being deriued , as it seemeth , frō the very fountaine of your holy Patriarke S. Ignatius his Spirituall Exercises . And I could not doubt , but you the Sonnes of so worthy a Father would receaue with great af●ection and tendernes , an Or●hane of so worthy a Parent . Another reason was , for that I hauing receaued so many , and continuall benefites from your Society ( to whom I am euer , more then most ob●iged ) and neuer yet finding opportunity to shew my selfe gratefull , answerable to my desires : I thought this small occasion not to be neglected , ●n offering so meane a present vnto you , in signe at least , of gratefull memory towardes your Holy Order . In this Manuall , you may behold and contemplate ●ost perfectly , the liuely vertues of our Sauiour , & of his Blessed Mother , propounded vnto you for your dayly Exercise of Meditation . Heere may you learne to follow , and trace out the footsteps of true Pouerty , Humility , Charity , Obedience , & the like . Heere may you tast spiritually of the most pleasant fruite , which from these deuout and piou● Meditations is gathered . In a word , heere may you exercise your selues in all the heroicall acts of Vertue , which our Lord & Maister Christ Iesus , the most exact & perfect patterne of all Perfection , hath left vnto vs for example . I will not be tedious , thereby to detayne you from the triall of what I haue promised , by meditating the Mysteries that ensue . It shall suffice me , that you wil be pleased to tak● in good part this my least labour , and now and then , in these and other you● deuotions , to remember Your humble , & de●oted seruant , I. VV. THE PREFACE OF THE AVTHOVR TO THE Christian Reader . ONE of the principall Reasons which moued me to write this Manuall of pious Considerations , for the help of such as vse to pray mentally , is the great desire , I know many Religious , & other secular Persons , seruan●s of God , haue of some briefe Treatise , whereby they might with profit spēd their time in prayer . Wherefore I haue thought good briefly to set downe the summe of that , which many graue Authors , ●nd M●ysters of spirituall life , haue more large●y and profitably handled . Whose doctrine ( especially those of our own Order ) I haue endeauored to ●ollow , vsing for my chiefe guide heerin the spirituall Exercises of ●ur glorious Foūder S. Ignatius , to adorne this my little Manu●ll , desiring to haue that portable ●n our bosome , which ought euer ●o be fixed in our soule & hart , ●aying with the Spouse : Fasci●ulus myrrhae dilectus meus ●ihi , inter vbera mea com●orabitur : A bundle of myrr●●y beloued vnto me , betwixt ●y brests he shall abide . The Aduertis●ents placed in the beginning , do particulerly shew how to treat and conuerse with the diuine Maiesty , togeather with the vse of the Meditations & Considerations set down in the three Book● following . The first whereof shal be of the Last things of man. The second , and third of the Life , Passion , Death , and Resurrection of Christ , placing in e●ery Meditation foure points , ech one of them sufficient for the Exercise of one , or more houres about three seueral things which euery Point shall containe , towit , Consideration , Examination , and Application to the frui● which out of that full measure of perfection , which Christ exercised in the whole course of his life , may be gathered . In the end of the third Booke , I adioyne also seuerall Meditations directing vs both how to prepare our selues before and how to giue thankes after the holy Communion ; th●t time being farre more fit for Meditation , then for vocall prayer . Thus much I propose briefly and plainely to the pious Reader : for whatsoeuer sauoureth of curiosity ▪ cooleth de●otion , and hindreth Prayer , in which Truth , not Eloque●●e i● to be sought . But because nothi●g of this is to be obtay●ed without the gr●ce of God , I mos● humbly be●eech him to gra●n● 〈◊〉 such plenty theref , that h●s most holy lif●●nd d●ath may 〈◊〉 vnto vs a ●erfect patterne , rule , and guide of all our thoughts , words , and deeds , that ( like true souldiers of his spirituall warfare ) following our Captayne CHRIST● IESVS , we may be partakers heere in this world of his grace ▪ and in heauen of his Glory . Amen . A MANVALL OF SPIRITVALL EXERCISES . ●or the help of such as desire to practise mentall Prayer . The Introduction . HE that de●ireth to increase and go forward in spirituall life , let him know , that the certayne and vndoubted way to the same , the interiour and mutuall commu●●cation with Almighty God , per●●rmed in the holy vse and exercise●● prayer : because in prayer vertues 〈◊〉 obtayned , conserued , and aug●ented . Prayer ( as the Apostle Sai●● Iames saith ) ascending vnto heaue● before the tribunall seat of Almigh●●●od bringeth vnto men euery go●● and perfect gift , causing such a leag●● and vnion betweene God and the● that it maketh them apt to receaue 〈◊〉 graces and benefits from his 〈◊〉 Maiesty . Daniell by prayer conuerted 〈◊〉 ●●erce and hungry Lyons into mee●● Lambe● . Praier made the fire to loo●●●is force , being notable to burne 〈◊〉 three Children in the middest of 〈◊〉 ●●aming fornace of Babylon . Pray●● stayed the course , & altered the 〈◊〉 forme motion of the heauens , giui●● power vnto the voice of man to sto●●●nd detaine the Sunne and Moon● and that so many houres as was n●●cessary for obtayning the victory ●●gainst his Enemies . Iacob throu●● the vertue and efficacy of praye● preuailed against the Angell . Y●● Prayer tyed the handes and infin●● power ( if so we may say ) of the Lo●● of Angel●s : for by the prayers 〈◊〉 Moyses Almighty God seemed to 〈…〉 it ●ere disabled to c●astice & stri● ●●●ending people , when he said vnto 〈◊〉 seruant : Suffer me that my fury ●ay be angry against them ; as if he ●ould say : detaine me not with thy ●●●ayers Prayer finally obtaineth par●●n for whatsoeuer offences : the Pu●●ican getteth remission of his sinnes , 〈◊〉 the Prodigall child returneth a●●ine into fauour & friendship with 〈◊〉 Father . Prayer therefore being so pro●able and necessary vnto spirituall 〈◊〉 , and containing w●thall so many 〈◊〉 so great helps and excellencies , 〈◊〉 we haue seene , obtaining by the ●●●uine vertue & power therof what●●euer it will in heauen and earth , it 〈◊〉 necessary that no day passe ( espe●●ally with a Religious person who ●●sireth perfection ) without prayer , 〈◊〉 that he spend therin one or more ●●ures . Some peraduenture will heere 〈◊〉 , that although he graunt this 〈◊〉 to be both expedient and ne●●ssary , yet not for him who knoweth 〈◊〉 how to pray , nor discourse ther●● : because considerations do not o●curr● where with to dilate and exten● his discourses , and so his skeine 〈◊〉 threed being cut off and presently e●●ded , therewith the gust and desi●● he had to perseuere in this holy exe●●cise , is also ended , and he wearied for that as it seemeth vnto him , 〈◊〉 profiteth not at all , & thus he leaue●● it quite off . To whome I answere ( and 〈◊〉 is very much to be noted ) that 〈◊〉 such a one should vnderstand , th●● Prayer doth rather consist in affect and desires of the Will , then in di●●courses and speculations of the V●●derstanding ; he would not find su●● difficulty , nor yet be discouraged , 〈◊〉 discomforted so much , ●or woul● intermit and leaue off his prayer 〈◊〉 soone : and much lesse , if he kne● that ( as the directors and Maisters 〈◊〉 spirituall life doe obserue ) great he●● is to be taken , that the speculation 〈◊〉 the vnderstanding , be not vsed i● e●cesse , b●cause it doth greatly hind●● the deuotion , prayer , & effect of 〈◊〉 Will : especially when we entertai●● our selues with subtill and curio●● ●●nsiderations . Whence it commeth to passe 〈◊〉 experience teac●eth ) that many ●●●es ignorant and vnlearned per●●ns , pray better , and are more de●ut , then those who haue much ●ore learning , and their prayer al●● often succedeth better , becaus●●●ey doe not busy nor distract them●●lues with curiosities , but forth with ●●deauour by prayer and the first oc●●rring considerations , to moue and 〈◊〉 the Will to affections , And 〈◊〉 them such humble and ordinary ●●nsiderations , cause more deuotion ●●d moue them more , working in ●●em greater effects , then high and ●●rious do in the learned . Let vs bring an example , see●●g we haue such plenty of them in ●oly Scripture , where the holy Ghost ●ith very plaine and common com●arisons , doth declare vnto vs most ●igh and subt●● thinges . As in those ●ords of the 54. Psalme ▪ where th●●oyall Prophet sayth : Who will ●iue me wings , as a doue , and I will 〈◊〉 and rest ? And S. Ambrose asketh the question : Wherefore the hol● Prophet desiring to fl● , and to ascen● aloft , required the winges of a dou●● and not of other birds , not withstanding there be others more swift the● the doue . And he thus answereth ▪ because he knew well that to fly vp t● the height of perfection , and to pray well , are fitter the winges of a doue ▪ that is to say , the simple and right o● hart , then those of sharpe and subtill vnderstanding . Hence it ●olloweth , that if ou● Lord do shew vn●o thee this fauour , that with a plaine and ordinary consideration ( wherof there be many i● this Manuall , as if by the only consideration how God became man , was borne , layd in a manger , and dyed vpon the Crosse for thee ) thou art inflamed with his loue , and with desire of humbling and mortifying thy selfe , and in this thou imploiest the whole houre ; thou hast thē made a far better prayer , and much more profitable , then if thou haddst performed it with many discourses , and with high and very learned considerations and conceites , for that thou ●ast imploied and detayned thy selfe 〈◊〉 the very best , and most substanti●ll part of Prayer , and in that which 〈◊〉 the end and fruite of the same . Neither doth the perfection of prayer consist in hauing certaine sensible gustes and consolations , nor in ●auing great and vnwonted contem●lation , for this is not in our owne ●ower , nor yet in performing the ●aid acts with such sensible feeling : But in this the fruite consisteth , that ●hou arise from Prayer very humble ●atient , obedient , indifferent , and mortifyed . And seeing that this is alwaies in our owne power ( the grace of God presupposed ) know , that if ●hou wilt thy selfe , thou mayst euer make a good and fruitfull prayer , which is a thing of very great comfort , for those who giue themselues to this holy Exercise . Wherfore it seemeth vnto me , that hauing layd so good a foundation in this Introduction , and sowed in so good an earth ( as are the harte of such as desire Perfection ) so important seed , we may well hope t●●gather ( with the Diuine assistance ) not only , Fruit of thirty , but also 〈◊〉 threescore , and an hundred fold . Especially obseruing the ensuing Ad●ertisments ( it being a matter of n●● small momēt , to performe our praye● in the best manner ) which therefor● must be read with leasure , not once , but many tymes , and that with attention and consideration , least w● walke as blind men in the way of this holy Exercise . These Aduertisments instruct how we ought to prepare our selues , how to enter , continue , speake , and treat with Almighty God in Prayer ; they shew the fruite & profit which thence is to be gathered , of vvhich though some ( to the eyes of worldly iudgment ) seeme not to be of such importance , yet are they such in regard of the end which is pretended , for as much as they dispose to the attayning of great matters , vvithout the which we can very hardly be recollected and deuout . And nothing is to be esteemed as little , but of great ●oment , when it is done with intent ●●d desire thereby the more to please ●●d serue our Lord. Whereupon 〈◊〉 Holy Ghost saith : that he who ●●●reth God , neglecteth nothing , nei●●er in little , nor in much : because ●●at euery little helpeth and furthe●●●h that which is great , & the great ●●nnot be conserued without the ●●le . THE I. ADVERTISMENT . How we ought to prepare the matter for Prayer . ●N the Euening before we goe to bed , let vs euer read one or more points of the meditations contai●●d in this booke , whereof the day ●●xt following we are make our ●●ayer . And the better to put away ●ule & vnclean imaginations , which 〈◊〉 the night , more then at other ●●●es the Diuell vseth to 〈◊〉 in the ●●ansy , let vs fall asleep , think●●g ●●on the aforesaid Exercise . 〈◊〉 ●e morning as soone as we 〈…〉 vs offer vnto God all our though●● wordes & deedes of the day to come This done , we may presently call to mind , the points of the Exercise which we read ouer night , endeauouring to imprint in our memory the verities of our holy Faith : for i● the vnderstanding be occupyed in other extrauagant imaginations they will be an ocasion of distraction , ●loth , and ircksomnes in prayer , ye● and a cause sometimes the sooner to leaue it off . S. Bonauenture , and S. ●ho● Climacus , esteeme this aduise v●ry important : and it may well be that from them our Holy Father Ignatiu● had the same , whome we know both to haue vsed it himselfe , and to haue ●ommended it vnto vs his childre● very seriously . For we read of him , that not only in his begi●ning , but also euen after he was become an old man , he did read & prepare his prayer ouer night , and went to rest with this care of well performing the same in the morning . No man therefore is to think , that this thing only is to ●●●ue for Nouices & yong beginners ▪ And generally this Holy Man , ●ur B. Father , was wont to say , that ●pon the obseruation of these & like ●uises ( which he calleth Additions , 〈◊〉 we Auertisments ) dependeth in ●eat part the good successe of prayer , ●●d that we reap the desired fruit & ●●ofit thereby . And we who be his ●●ildren , do proue very ordinaryly , ●●at when we go well prepared , and ●o exactly obserue these aduises , our ●●ayer succeedeth well ; and that it ●lleth out contrary when we are r●●isse & negligent therien . THE II. ADVERTISMENT . How we ought to prepare our selues to speake vnto God , in mentall Prayer . A Little while before we enter into Prayer , let vs consider what we go about to do , and ●ith whom we are to speake and 〈◊〉 . For it is the counsaile of the ●oly Ghost , which saith , That 〈◊〉 prayer we prepare our 〈…〉 go● without preparation , 〈…〉 THE III. ADVE●TISMENT . Of the place conuenient for Prayer . VVH●N we will talke and communicate with any friend of ours concerning matters of importance , and wherein we receiue much contentment , we commonly take him aside , or walke with him into the fields , or we shut our selues vp in some chāber , where no body may interrupt or hinder vs. After the same manner it is most expedient for him that desireth to pray well , and to conuerse and nego●iate with Almighty God concerning hi● saluation ( which is of more weight and consequence , then any thing vpon earth ) to seeke a place most re●yred and quiet , where no body may disturbe or hinder him . A Religious man , if he may make his Prayer in the Quite , or Church , it is better ( being in the presence of the most B. Sacra●ent ) but if this may not be , his Cell or Chamber will be best , A secular per●●n in his Oratory , and if he haue one , let him procure to shut him●●lfe into some ●etyred place , shutting 〈◊〉 windowes & doores of his cham●er , for so Ch●ist our Lord counsai●th , saying : When thou shalt pray , ●●ter into thy chamber , and hauing ●●ut the doore , pray to thy Father in ●●cret : for with this secresy and qui●●nes the senses are more recollected , ●nd the soule more liuely and attent . ●f this we haue example in S. Anto●y , Ars●nius , Macarius , Pacomius ●nd other Saynts , in whose historie●●e read , that they betooke thēselues ●nto desert and solitary places , that 〈◊〉 they myght be the more retyred . And we see that our Lord him●elfe ( the Saint of all Saints ) did pra●tise the same ; for when he was to ●egin the preaching of his Ghospell , ●e retyred himselfe into the Desert , ●emayning fourty dayes and fourty ●ights in prayer : and other times he went very often to spend the night ●nto the mountaines and gardens , where retyring himselfe for the time , and leauing his Disciples , he set himselfe all alone to pray ; not for tha● his most sacred Humanity stood in any need of a retired place to pray in ( wherein nothing could be an impediment vnto him in that holy Exer●ise ) but only to shew and instruct 〈◊〉 what necessity we haue of a retired & quiet place to pray , with attention & recollection of mind . And certayne it is that if darknesse did not help much vnto recollection , Saint Antony the Abbot would not haue complayned of the Sunne , that when it did rise , it depriued him with his beames and brightnesse of the quiet of contemplation . And although it be true , that to make choice altogeather of a solitary life , is not fit for all , but rather for very few ; yet to seeke a solitary , retyred , and quiet place to conuerse alone for some dayes with God , and euery day for the ordinary time of Prayer ( whereof we now treate ) apper●aineth vnto euery one . But let vs put the case , that we cannot haue any retired place , nor any such opportuni●y as we speake of , yet were not this a sufficient cause 〈◊〉 say , that we could not , or had not 〈◊〉 such quiet place wherin to pray , 〈◊〉 hath beene sayed : for he that is de●●rous to pray , and to adore God pre●nt in euery place , may doe it in a●y place . For not only Adam in Pa●dise , but Ioseph in the prison , Iob ●pon the dunghill , Daniell among 〈◊〉 Lyons , and Ionas prayed and ●●lessed God in the Whales belly . And 〈◊〉 read of the holy Virgin S. Ag●es , ●●at the foule and vncleane place ●hereinto she was thrust , became ●nto her a house of Prayer . And if ●is be true , as indeed it is , it follow●●h that we may p●ay , honour , and ●rayse God in any place whatsoeuer . THE IIII. ADVERTISMENT . What tyme is best for mentall Prayer . NEXT after a retired and secret place , a conuenient and fit time is to be procured for Prayer : and the best time is ( as S. Bonauen●●re noteth ) after midnight till the ●reake of day : & out of all this time , we may choose the houre of medi●●tion , wherein the most easy is the first houre in the morning . To which effect it will be needful that we lead 〈◊〉 ordered life , going to bed at such 〈◊〉 houre , that hauing slept so much as 〈◊〉 necessary , we may rise in due tyme : for so we find that when God would visit his Saints & discouer vnto the● his sacred misteries , he vsed ordinarily to make choice of the night ; so h● did vnto Samuel disclosing vnto him meruailous secrets in the temple . And to the most glorious Virgin sending vnto her his embassage from heauen by his Angell . So to S. Ioseph , admonishing him to fly into Aegypt . And to the three Kings , aduising thē that they should not returne vnto Herod . These , and the like re●elation● Almighty God doth vse to reueale by night , as his Prophet sayth , which is an euident signe that this time is most apt for the conuersation with God & to contemplate celestial thinges , fo● then with the darkenesse and silence of the night , with the repose & quie● of all creatures , the mind is more re●ollect and attent . And so confe●●eth Dauid , that at midnight and in the morning he rose to pray , and to praise Almighty God : but notwithstanding ●hat this time be most conueniient for ●entall p●ayer , yet if then we cannot ●oe it , we may take any houre of the morning or euening ; and if in that ●lso we be hindered , then the neerer ●nto the morning or euening the bet●er , and so much more profitable ●ilbe our recollection : for the neerer ●he morning , the more our spirit●●aue vigour and force , the head i●●etter disposed , and the body refre●hed ; and in the euening , the refecti●n taken at noone doth less●●inder ▪ ●nd so we shall find our selues , more ●ble and ready to prav , and more apt 〈◊〉 endure and perseuere therin . THE V. ADVERTISMENT . Of the presence of God , helping to attention and reuerence in Prayer . HAVING chosen the time and place where we are to pray 〈◊〉 first of all we are to make the signe of the Crosse , and ioyning our hands togeather stand and pause for the space of a Pater Noster , then li●ting vp our hart , and the powers of our soule to heauen , ●e are to behold and as it were to place our selue● 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 gr●a● and infinite Maiesty of Almig●ty God , then , and there , looking vpon v● according as ●he great Prophet Elias did when he savd : our Lord liueth , the God of Israel , in whose sight I stand ▪ And heerewith quickning our fayth , let vs make to this our Lord and God ( three in person and one in essence , whome innumerable Angels doe adore ) a great and profound reuerence , bending before him the knees of our hart , and body vnto the ground , one , twice , and thrice , adoring and worshipping the three diuine persons , first the Father , then the Sonne , lastly the Holy ●host . And this humiliation wherwith ●e begin our Prayer , is not only to ●e exteriour and with the body , but ●lso interiour and with the mind , en●ring into our selues , and considering that we haue not any thing of our sel●es , eyther in Being , Substance , or ●alue , nor any thing but innumerable ●innes , for which we deserue euer●asting payne and torment . And this may be an effectuall meanes to pray well , for by this humiliation the iust become more iust , and the holy more ●oly . Wherof giue ●estimony Abra●am , Tobias , Daniel , and other Saints , of whome the holy Scripture ●elateth , that they began their praiers ●y humbling themselues ▪ And by this ●inners ob●a●ne mercy , and become ●uit ▪ Manasses Kind of Israel ( a great ●inner ) and the Publican in the Gos●ell , by humbling himself in his Pray●r , went thence iustified . And so shall we , ●ithout doubt , if we humble our selues in like manner , as we ought to do . THE VI. ADVERTISMENT How , and with what composition of body we ought to pray . THE composition of body , 〈◊〉 Prayer , is to be wa●ghed , an● vsed according to the health ▪ disposition , and forces thereof : no● kneeling if we be in good health an●●ble , now prostrate vpon the ground ▪ sometimes standing , especially 〈◊〉 drowsines do molest and trouble vs , sometimes sitting with humility , 〈◊〉 our indispositiō 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 canno● haue the repose and quiet of mind which is required for this holy exer●ise : although sometymes it wilb● good to mortify and punish the body therein also , not graunting all that it asketh : especially if thereby we ●●nde our selues remisse , negligent , ●nd distracted . We haue many examples in 〈◊〉 holy Scripture of the exteriour re●●rence which the holy Saints vsed in ●●ayer . Of that great seruant of God ●oyses it is sayd , that to pray vnto ●od in the mount Synai , he did pro●●ate himselfe vpon the ground . And 〈◊〉 Daniell , that he prayed bowing ●oth knees vnto the ground . This ●anner of reuerence did our Lord ●●sus Christ himselfe vse , in the long ●●ayer made vnto his eternal Father 〈◊〉 the garden , where kneeling downe 〈◊〉 prostrated himselfe vpon the gro●nd , and it is credible that he did the ●me other times , as when he ●ent 〈◊〉 pray in the mountaines . This example , the Apostles & ●ther holy Saints haue followed . And ●mongst the rest it is recorded of S. ●●mes the yonger , that through con●nuall kneeling both by day and ●ight , his knee● became as hard 〈◊〉 ●●ose of a camell : teaching vs there●y the great esteem we ought to ha●● 〈◊〉 exteriour reuerence in Prayer , a● thing singularly helping 〈◊〉 ●euotion , greatly glorifying God ▪ 〈…〉 meruailous edific●tion 〈…〉 Neighbours . Let vs therefore 〈◊〉 procure to glorify him , and edify 〈◊〉 Neighbour , when we pray . THE VII . ADVERTISMEN● How we ought to couuerse and spe●● with God in Prayer ▪ THE manner to conuerse 〈◊〉 Almighty God in mental Pra●er must be not with exteriou● but interiour wordes : not long , 〈◊〉 for all the time our P●ayer enduret● but briefe and in few words , acc●●ding as our Bl●ss●d Sauiour teache● 〈◊〉 in the Ghospell , saying : Whe● you pray speake not much . And S ▪ Augustine ●xpou●ding this place 〈◊〉 the Ghospell noteth , that it is 〈◊〉 thing to speake much , and discou●● with the vnderstanding , ●nd anoth●● thing to stay long in the act of lou● a●d affections of the Will Whe●fore the former is that which is to be a●●yded in Prayer , for that is 〈◊〉 to speake and prattle much : where● the busines or nature of Prayer , ●●●sisteth not in many words , 〈◊〉 〈◊〉 way to negotiate with Almigh●● God , to vse much Rhetorike , a ●●dance of discourse , and curious ●ceits , but rather by sighes , teares , 〈◊〉 compunction of hart : For although we say nothing with our lips , 〈◊〉 may cry neuertheles with our hart ●Moyses did ▪ vnto whom our Lord 〈◊〉 : Why cryest thou vnto me ? ●hereas the Holy man said not a 〈◊〉 , but only prayed with so great ●●our and efficacy in his hart , as 〈◊〉 had cryed out aloud vnto God. We therefore in this manner ●ght also to make our prayer and vnto Almighty God , and if per●●enture heerewith we find our 〈◊〉 distracted , being not able with 〈◊〉 discourse to prosecute our Prayer 〈◊〉 that quiet and repose we desire , 〈◊〉 rather find our selues assaul●ed 〈◊〉 diuers thoughts & distractions , ●illbe good to make vse of a re●dy which the R. Father M. Iohn ●●la giueth in one of his spirituall ●●stles , saying : That we m●st cast 〈◊〉 selues at the feet of Christ , being 〈◊〉 for the fault , and cause giuen of that distraction : And so compl●ning and lamenting in humble 〈◊〉 louing manner , we may say voc● these , or the like wordes . How is it possible , O my Go● that thou wilt permit , that I so 〈◊〉 creature , and so vile a worme , 〈◊〉 in presence of thee my Creaour 〈◊〉 Maker with so little reuerence , atte●tion and deuotion , and so much ●●stracted ! Do not permit so vnwor●● a thing , I beseech thee . Then 〈◊〉 to thy soule , and say vnto her : my soule reflect vpon thy selfe , 〈◊〉 what thou dost and with whom 〈◊〉 speakest . Consider , that perh●● this may be the last houre that th● hast to pray in , and that this may the last day of thy life . This done , let vs returne our prayer againe and interiour co●munication with God , as hath bee● said , and if neuertheles we can● cast off and be rid of these distract●●● as being p●rhaps the iust & deser●● chastizement of Almighty God , 〈◊〉 the great and manifold sinnes of 〈◊〉 life past , and present negligence may say vnto him . O my God , I accept with a 〈◊〉 good will , and do reioyce to 〈◊〉 from thy hands this Crosse of 〈◊〉 & drinesse , this distraction , ●●mfort , and spirituall solitude of 〈◊〉 thus forsaken of thee , and left 〈◊〉 selfe . And we may be assured 〈◊〉 patience and humility , and this ●ormity with the will of Almigh●●●od , to be a very good Prayer , more acceptable vnto his diuine ●esty , then the Prayer would be 〈◊〉 we desired to make : for sancti●●d holines of life doth not con●● hauing the gift of Prayer , but ●ing the will of Almighty God. 〈◊〉 if his diuine Maiesty do please ●●nduct vs by this way , yet eue●●ein we shall not faile to become 〈◊〉 and perfect , as well as in the o● THE VIII . ADVERTISMEN● With what force , and attention 〈◊〉 ought to pray . TO the end that our Prayer 〈◊〉 performed with recollection 〈◊〉 ●ttention , it importeth 〈◊〉 much , not to take it in hand as a b● sinesse of little , or small moment , ●●rashly but aduisedly , not sleepily 〈◊〉 drowsily , no● with a slow and 〈◊〉 ●art , but with a liuely , attent , 〈◊〉 vndaunted courage : for otherwise 〈◊〉 should not be void of fault , & mig● iustly feare the malediction and 〈◊〉 of the prophet Ieremy , who saith Cursed be he that doth the worke● our Lord fr●udulen●ly . And it is m● nifest that this worke of God me●tioned by the Prophet , is Prayer . Neither yet is such and so 〈◊〉 attention and force to be vsed 〈◊〉 prayer , as if by force of armes ( as 〈◊〉 may say ) we would seeme to get 〈◊〉 conserue attention and deuotion : 〈◊〉 so in lieu of pleasing & sweet milk● we should wring our bloud , as 〈◊〉 ●●●edome of God signifieth in th●●uerbes ▪ And so this labour and 〈◊〉 would serue to no other end ▪ 〈◊〉 to breake and weary the head , 〈◊〉 ouerthrow our health : causing 〈◊〉 a certaine feare and horrour of 〈◊〉 holy Exercise , the which also we 〈◊〉 then be forced to intermit and 〈◊〉 off in the mid-way , for want of ●ces to continue , as they vse to b●●nting vnto the wa●-faring man , ●en ●e maketh ouermuch hast 〈…〉 beginning of his iourney . Wherefore to eschew these two ●●remes , such a moderation is to be ●ed , that neyther by ouermuch stri●g for attention the head be weari● , nor yet by ouermuch carelesnesse 〈◊〉 negligen●● our thoughts be per●itted to wander without restraint : 〈◊〉 one of the things which are wont trouble and hinder vs very much Prayer , are these importunate and ●seasonable thought● which occurre well through our owne frailty , as ●o by the suggestion , subtility , and ●alice of the Diuell , labouring to ●nder our praiers and attention . Wherefore the remedies which 〈◊〉 are to vse for the ouercōming of 〈◊〉 with the grace of God , may be the 〈◊〉 that follow . First , not to behold , regar●●● search into , or fight against euery 〈◊〉 of them in particuler , but rather tu●ning our mind from them , to 〈◊〉 them away , yea and making no a●count of them , to prosecute and 〈◊〉 on without stay in our meditation 〈◊〉 ready begun . The second and most principa● remedy , must be the true loue of Almighty God , for therby is obtaine● a sweet repose , and deuout attentio● in praier : Hereby with ease 〈◊〉 vaine and fruitlesse thoughts are expelled and banished out of the mind both in , and out of Prayer : For 〈◊〉 Truth it selfe saith , Where thy treasure is , there is thy hart also ; that 〈◊〉 to say , whersoeuer our loue and affection is , and the thing we much esteeme , there is our thought : so experience it selfe teacheth , that whatsoeuer we loue or desire much , tha● we continually thinke on without labour or difficulty : yea and without 〈◊〉 endeuour of ours , euen of them●●lues our thoughts will euer be run●●ng vpon that which our hart loueth 〈◊〉 desireth . Let vs procure therfore , with 〈◊〉 our endeauour , to increase & goe ●●rward in the loue of God ; for by 〈◊〉 much the more we shall loue ●im , so much the more easily shall 〈◊〉 thinke of him , and without la●●●ar or difficulty be vnited with him . 〈◊〉 thus with a quiet & sweet repose 〈◊〉 may find our desired attention & ●●euotion in Prayer . THE IX . ADVERTISMENT . ●ow in Prayer we are to passe from one point to another . VVHEN Almighty God shal mooue our Will with any affection , through the ●●●sideration of any one point in that ●●nistery wheron we meditate , we are ●●ot to passe vnto another , but therin 〈◊〉 we can , to spend the vvhole houre 〈◊〉 time of our Pra●er , and so interrupting the discourse of our Vnder●standing , it is good to make a paus●● and stay in some affection and desire● of the Will , vntill we haue satisfied our selfe therin , and imprinted it very well in our mind , because for the spending of an houre or more in Prayer , many pointes are not necessary , nor variety of discourses and considerations : neither is it needfull by and by to passe from one consideration to another , or from one point to another ; but finding one which of it selfe affoardeth sufficient matter to worke vpon , abide sometime therin , weighing and pondering it with leasure & attention , vntill our will be moued to some affection of moment , or admiration of such or such a benefit , or with some speciall desire of seruing our Lord , who hath laboured so much to bestow that benefit vpon vs. And vpon this we are to insist , as long as it shall endure , though it be the whole time of our Praier . This is a very important aduise , and for such is left by our B. F. Ignatius in his booke of Exercises , where 〈◊〉 sayth : That hauing found the ●●●ling and deuotion we desire , we 〈◊〉 to rest and stay there , without an●●●ety or care to passe any further , 〈◊〉 we be satisfied . For this is the end ●hich we pretend and ayme at ; this 〈◊〉 fruit we are to reap therein ; and ●hall● this is the marke and scope , ●herunto we are to direct all the me●tations , considerations , & discourses 〈◊〉 our Vnderstanding . Neyther is it necessary that be●●use we haue prouided two or three ●oints , therfore all must needs be run ●her in our Meditation : for the nū●●er & variety of points are set downe ●ast matter of discourse be wanting , ●nd that if we should be dry and litle ●●oued with the consideration of a●y one point or mistery wherein we ●editate , we may passe to another . And if , notwithstanding this , it ●●ance that we find our Will not to 〈◊〉 moued , all the time being spent ●ith passing from one consideration 〈◊〉 another , let vs not therefore afflict ●nd disquiet our selues : seeing the will of Almighty God heerin is fulfilled , which is the principall end we are to pretend in Praier , and not ou● owne gust and consolation . THE X. ADVERTISMENT . How profitable a thing it is to repeate one and the selfe same thing once , or oftener . IT is a matter of speciall moment , in the consideration of the diuine mysteries which in this booke we haue briefly set downe , not to passe ouer any of them in hast or sleightly , as hath beene said , but by leasure , staying in one & the same point , therby to ponder it throughly . For one Mistery thus well considered , will profit vs more then many superficially passed ouer . Of this our Lord and Sauiour Iesus hath giuen vs example , who in his Praier in the garden , taught this manner of Prayer and perseuerance in one , and the same thing . For not content to haue prayed once vnto his Eternall Father , he repeateth the ●●me the second , and third tyme : ●●ea and the holy Euangelist addeth ●●at towards the end , longer then be●●re . And for this , our B. F. S. Ignatius 〈◊〉 his Booke of Spirituall Exercises , ●oth make so great account of the re●etitions , which after euery Exer●●se once , or twice he ordaineth to be ●ade ; for that which at the first is ●ot found , may be afterwards found ●y repetition of the same . And so our ●ord himselfe affirmeth : He that see●eth findeth , and to him that knoc●eth , it shal be opened . So it hapned ●nto that woman of Chanaan , who ●or her perseuerance in renewing oft ●er petition vnto our Sauiour , ob●ained of his Diuine Maiesty the de●●red health for her daughter . So also 〈◊〉 will happen with vs in Praier , that ●eturning thereunto once , or more ●ften if need require , and for seuerall ●ayes renewing and perseuering in ●he same consideration , we come to ●iscouer more_vnknown grounds or 〈◊〉 to say better ) more heauenly miste●ies not knowne to vs before . Much like as entring into a darke chamber at the beginning we see little or nothing , but staying there a while w●● come to see that , which we could not see before . THE XI . ADVERTISMENT . How we are to begin our Prayer . This is ( generally speaking of all those who giue thēselues to the practise of this holy Exercise ) that in the beginning and entrance therof they alwayes make for the space of an Aue MARIA , the Praier commonly called Preparatory , which is as it were a preparatiō to begin Prayer , saying thus : I beseech thee O Lord , to direct this houre , or time of Praier , to thy greater glory ; bestowing vpon me such plenty of thy grace , as shall be necessary to performe it : and I humbly offer vp vnto thy Diuine Maiesty whatsoeue● I shall thinke , say , or do , according to thy holy will , and as it shal be most pleasing vnto thee . THE XII . ADVERTISMENT . How the Powers of our Soule are to be exercised in Prayer . MENTALL Prayer , whereof heere we treate , is the worke of the three Povvers of the ●oule : to wit , of the Memory , Vn●erstanding , and Will. Noting by ●he way , that in euery Mistery ▪ and point we take in hand , of all the Me●itations of the books following , we ●re to exercise these three powers in Prayer , in manner following . First with the Memory , we ●re to call to mind Almighty God our Lord , with whome we speake , set●ing before our eyes the point or Mistery on which we are to medi●ate , belieuing with a liuely faith the ●ruth thereof . Secondly with the Vnderstan●ing , we are to discourse and consi●er those things which best may help 〈◊〉 moue the Will , pondering and as 〈◊〉 were chewing them againe and a●aine by leasure , to the end we may find our selues moued with the vertue and fruite included therein . For that which is not well chewed , is neither bitter nor sweet : and so ney ther Sinne , nor Death , nor Iudgment , nor Hell it selfe , is bitter or loathsome vnto the sinner , because he doth not ruminate and chew these things , but swalloweth them whole , running them ouer rashly , without any mature consideration at all , and little to his profit . Hence it is also , that we take no gust , nor haue any feeling in the Misteries of the Incarnation , Passion , & Resurrection of Christ : because we doe not throughly ruminate & chew them . Let vs therefore bruize and chew with our Vnderstanding this graine of mustard seed , searching out the precious & diuine vertue which therein is hidden , that is to say , within this holy and diuine Mistery : and we shall see by experience that it doth not only heat and bite vs , but also prouoke and cause in vs teares of deuotion . Thirdly , with the Will , we are ●o draw out of that consideration ●undry affections , some belonging to ●ur selues , and others to Almighty God : for example , Detestation of our ●elus in regard of our offences against God , Sorrow for our sinnes , the Loue ●f God and his diuine Precepts , the ●iuing of thanks for benefits and fa●ours receaued , Desires of true and ●olide vertues , & of imitating Christ ●esus our Lord in those which he ex●rcised in his most holy life : to wit , ●n Charity , Mercy , Humility , Pati●nce , Meeknes , and Pouerty , and so ●n all the rest : Neglect & Contempt ●f all that the world esteemeth and ●oueth , seeing the small account this ●ur highest Lord made of them in his ●ife and death : great longing and fer●ent desires to suffer , and shed our ●loud for his diuine honour , ponde●ing with attention and leasure in e●ery Mistery , some one of these ver●ues , vntill we imprint and settle in ●ur Will an earnest desire to obtaine 〈◊〉 . And these be the acts which we ●re to exercise with the power of our Will , in the consideration of the life & Passiō of Iesus Christ our Sauiour , therby to come to the true imitation of his most perfect vertues . And this third of our Will is the principall , & that wherin we ought to make most stay , as a thing whereof most reckoning is to be made in Prayer ; this being alwaies in our power to perform , how dry soeuer wee be , or full of desolation . All these , and the like affections and desires of true and solid vertues , we must put in practise , so that we may profit our selues in some of them by one Meditation , and in some by another , according as the matter of Meditation shall require . THE XIII . ADVERTISMENT . The fruit which is to be gathered out of Prayer . IT is a thing of speciall moment , and which maketh much to the purpose , that before we begin our Prayer , we forsee & know the fruit which we ought to gather thereof . For it is to be presupposed , that we ●o to seeke remedy for our spirituall ●ecessities , to obtaine victory of our ●assions , and peruerse inclinations , 〈◊〉 procure sorrow for our sinnes , to ●●ote out vices , to plant vertues , to ●●bdue all difficulties which may oc●urre in the way of vertue , weighing ●●rst with our selues : and very seriou●●y , what is the greatest spirituall ne●essity we haue , what is that which ●indereth most our progresse in ver●●e , and that which assaulteth most ●ur soule . And this is that we ought ●articulerly to forethinke , & haue in ●readinesse , therein to insist , and to ●btaine that our desire in Praier . ●s if we find our selues to want the ●ertue of patience , thither to direct ●ur considerations , for the attayning ●f a true desire to suffer and endure ●r the loue of God thinges painfull , ●nd contray to our liking . If our ●hiefest want be Charity , then to ●ake firme purposes , to shew our ●●lues affable , courteous , and sweet ●nto our neighbours , not to contri●ate , or do them any harme , but ra●her all the good we can &c. For it were a great folly & deceit for one when he goeth to prav , to lay hand vpon that which first offereth it selfe , and not that whereof he hath most need . For we see the sicke person going to the Apothecaries shop , doth not so , but maketh choice of that which is most to the purpose for the curing of his infirmity . So we see that blind man in the Ghospell to haue done , who went to our Sauiour , crying and beseeching him to haue mercy on him , whome when our Lord asked , what he would haue him to do vnto him , he forhwith represented vnto him his greatest necessity , and that wherin he receaued most affliction , which was the want of sight , and of this therfore he craueth remedy . So that we see , he did not demannd any other●thing , whereof he had also need . for he did not say , Lord , Bestow a garment on me , for I am poore : giue me necessaries to maintaine me for I am in need : these thinges he did nor beg , but all the rest omitted , he imploreth remedy for his greatest necessity . After this manner we see the holy Prophet Dauid to haue done , for he directed his Prayers to obtaine that which he desired , and had most ●eed off , and so he sayth in one of his ●psalmes : One thing I haue asked of our Lord , this will I seeke for , and procure vntill I obtaine it . Euen so we ought to doe in our Praiers to Almighty God , insisting & perseuering therin vntill we obtaine . And hauing once preuayled against that vice , pas●ion , or bad inclinatiō which did most ●fflict and molest vs , then are we to ●all in hand with another , & thus in ●ime we shall subdue and cut off the ●eads of them all with the sharpe & ●iercing sword of Prayer . But heere it seemeth vnto me ●hat some will doubt and say : How is ●t possible for me to apply this point of Prayer , & mistery which I medi●ate , and wherin the charity of Christ ●nd his loue towardes me doth most ●ppeare , and wherein his greatnesse ●nd goodnesse is most apparent , to ●he necessity I haue of humility , pati●nce , purity , and other vertues : And how ( when thinking on the glorious misteries of Christ ) can I haue sorrow for my sinnes , and in his dolorous and painefull passage , ioy , and spirituall contentment ? Wherto I answer two thinges : the first , that it cannot be denied , but that some Mysteries are more to the purpose then others , to gather the fruit of some vertues more then they be for others . Let vs put an example : In the birth of the child Iesus , who doubteth but that the humility & pouerty which Christ there did practise and experience in his owne persō , do shine most bright , and are most eminent in that mistery . In the crowning with thornes , the contempt of worldly honour . In the whipping at the piller , the mortification of the flesh : and in the mystery of the Crosse , the humility , patience , and obedience which Christ exercised , suffering himselfe to be nayled thereunto . The second thing is , and that of much importance to be knowne , that vpon whatsoeuer point or mystery we meditate , we may apply it to ●he vertues we haue most need of , & 〈◊〉 most for our purpose ; for that the ●onsideration of euery one of them is 〈◊〉 certaine diuine Manna , which tast●th to euery one according to his de●ire . If we will that it tast of humility , ●hen of humility the consideration of ●innes , of hell , & of death will sauour ●nd tast . If of patience , and the loue ●f God , hereof the Passion and Re●ection of Christ will tast , being euery where full of motiues for the one , 〈◊〉 incitements to the other . If of po●●erty and mortification of the flesh , ●nd so of all the rest , the most holy ●fe of our Lord Iesus will affoard vs ●atter for our spirituall gust in ech ●ne abundantly . But let vs see the ●ractise of this , declaring it by some ●ew examples . Put the case we meditate vpon ●ome part of the Passion , and Paines ●f our Sauiour , & would draw ther●ut desire and affection of ioy and ●pirituall gladnes : Consider to this ●nd , and reflect vpon the exceeding ●reat glory and praise which through ●●ese paines and ignominies did arise vnto God both in heauen and earth , and the infinite good of grace and glory which by meanes of the sufferings and labours of Christ , were purchased for mankind ; and heerat we may reioice , therein fulfilling the counsayle of the Apostle : Reioice in our Lord alwaies . If we meditate vpon the glorious Resurrection of Christ our Lord , and desire to haue sorrovv for our sinnes ; Consider that this our Lord doth therefore rise againe , to bestow on vs the life of grace , deliuering vs from the death of sinne ; and by the beauty of the glorious life which he promiseth in this spirituall Resurrection , we may gather the lothsomnesse and deformity of the death of sinne , from which , by his death , he deliuered vs. And thus we may mooue our selues to abhor and detest a thing so vgly as sinne is , and to loue and imbrace the beauty & seemlinesse of grace . If meditating on the Ascension of our Sau●our , we desire to reape the fruit of patience , let vs see how well 〈◊〉 eternall Father rewarded his most 〈◊〉 Sonne , for the paynes he suffered 〈◊〉 his loue , that we may like wise ●●ue patience in ours . Finally , if thinking vpon the ●●ost holy lyfe of Christ , we would be ●●ued to the contempt of the world : ●hold the little reckoning he made the honours and vaine estimation ●●●erof , & that the glory which ought be esteemed , is the Eternall , which ●●●rist our Lord hath and doth com●unicate vnto his . But now , all this supposed ●●ich hath bin said , that which here●●maketh most for our purpose , is , 〈◊〉 light and direction of the holy ●●ost , who in what mystery soeuer 〈◊〉 shall meditate , will best suggest 〈◊〉 graunt vnto vs the feeling of the ●●rtue we most pretend , and which it ●●houeth vs most to seeke for , and 〈◊〉 obtaine at his holy hands . THE XIIII . ADVERTISMENT ▪ Of Iaculatory Prayers to be made 〈◊〉 in , and out of Meditation . IT is a very good remedy to exe●●cise and stir vp the soule that pray●eth , as well in time of distractio●● and dri●esse in meditation , as to co●serue deuotion in the rest of th● day , to walke alwaies as in the presence of Almighty God , and no less● for such as haue not health to pray 〈◊〉 medi●ate , to vse some short paye●● or iaculatory aspiratiōs , which are 〈◊〉 if one should cast a dart or shoot 〈◊〉 arrow of seruent affection vnto he●●uen , crauing of Almighty God 〈◊〉 few words his diuine loue , his gra●● or some vertue whereof he standet● most in need : & as it were represe●ting and laying before his maiesty his owne weaknesse , asking humbl● remedy therof , or victory ouer som●● vice , from which he most desireth 〈◊〉 be freed . The practise of these sho●● prayers , is as solloweth . ● my God , that I could alwayes ●e thee ! ● that I could perfectly obey thee ! ● that I could alvvaies serue thee ! ● that I neuer had offended thee ! ●●at I could see my self free from 〈◊〉 , or that imperfection ! ● that I could obtaine this or that ●●●ellent vertue ! Giue me o Lord , purity of soule , ●●●nility of hart , pouerty of spirit . Pardon my sinnes , O my Rede●●● , for they are many , and haue 〈◊〉 on me . ● King of heauen , and beauty of ●●gels , hovv late is it that I come to ●●vvthee . O Lord that I knew thee & knevv 〈◊〉 selfe ! ●ermit not , o Lord , that euer I be ●rated from thee . Graunt me , O my Strengh , my 〈◊〉 , my spouse , that I may entierly 〈◊〉 thee . Giue me , O Lord , grace alvvaies ●erseuere in vertue & to do vvor●●● pennance for my sinnes . This manner of Prayer is briefe and easy for all , and from whence gathered much spirituall profit bei●● done with affection , and deuotio● as holy King Dauid did , who ha●● left the same written , & iterated ●●ny times in his Psalmes . Of this example , those holy Mo●●kes of Aegypt made their benefit , whome S. Basil and Cassian affir● that wilest they laboured with th● handes , they did also pray most 〈◊〉 of the day . Wherefore if we also 〈◊〉 accustome our selues to this holy ●●●●rcise , we shall performe that con●●nuall Prayer , which our Sauiour● quireth in the Ghospell , where sayth by Saint Luke : It be houeth alwaies to pray , and not to be wea●● For what better Prayer may there then to be always desiring the grea● honour of Almighty God , and 〈◊〉 waies conforming our Will with will , hauing no other will nor nill● the will or nill of Almighty God. 〈◊〉 is ( as Saint Paul sayth ) to begin to Cittizens of the Saints , and the ●●mesticall people of God. This is 〈◊〉 be as were those happy men who● ● . Iohn did see , and sayth of them : ●hey had the name of God written 〈◊〉 their forehead , which is the conti●ual memory & presence of God. For ●●eir cōuersation now is not in earth ●ut in heauen . And to the end that 〈◊〉 also , may be so , and in such mea●●re as in this life we can performe , 〈◊〉 vs make vse of these Iaculatory ●rayers , and aspirations , in our me●●tations , and in other times of the 〈◊〉 , yea and in the middest of our ●●cupations and busines . Neither is it to be vnderstood , ●●at all those before set downe are 〈◊〉 to be vsed , but whatsoeuer o●ers like vnto them , yea & such are ●ont to be better & of more efficacy , ●hich moued by God we conceiue 〈◊〉 frame by our selues , although ●●th wordes lesse proper , and not so ●ell ordered . And be assured that by ●is compendious and short way . ●●th easy and profitable , in time we ●ay attaine vnto great sanctity of 〈◊〉 . THE XV. ADVERTISMENT ▪ Of the speach , or Colloquy which is 〈◊〉 be made at the end of Prayer . THE Holy Ghost saith in th● Booke of Ecclesiastes , that th● end of Prayer is better th●● the beginning . And the reason is , fo● that then the hart is supposed to 〈◊〉 inflamed with meditation , and 〈◊〉 soule mooued , taught , and eleuate with the light , & heauenly wisdom communicated vnto her by God 〈◊〉 Prayer ; so as then is the proper tim● of Colloquy to speake and conue●● familiarly with God , & the time al●● of petition , & request of that what 〈◊〉 desire . And the sayd Colloquies 〈◊〉 to be made according to the matt●● which then we haue meditated , spe●●● king some times mentally , sometim● vocally , with the eternall Father , 〈◊〉 with his most holy Sonne Iesus . For example , If the matter of meditation hath beene ioyfu● let vs reioyce with the eternal Fath●● giuing him thankes for that by 〈◊〉 ●eanes and merits of such a Sonne ●e hath communicated vnto vs such ●aces , fauours , & benefits . If it be 〈◊〉 the pains & troubles of the Sonne 〈◊〉 Almighty God , we ought to grieue 〈◊〉 haue Compassion , because he 〈◊〉 sustayned such and so great affli●ions for so vile and base creatures 〈◊〉 we are . And after this manner con●rmably vnto the matter , the sayd ●●each or Colloquy is to be made , & ●ere with conclude our Prayer for ●at tyme. This is likewise the time to aske not ●nly for our selues but for others also 〈◊〉 whom we haue obligation , whose 〈◊〉 , health , and saluation we desire , ●eseeching our Lord , to graunt them is grace and loue , that th●y may liue ●●nd dye therein . This is the time to ●ke for the peace , increase , and con●ruation of the Church , and for ●●ose which be in mortall sinne , that God will please to haue mercy on ●●em , & bring them to a better state . ●inally this is the time to commend into Almighty God all those which ●●emember vs , and haue commended themselues vnto our Prayers . THE XVII . ADVERTISMENT . Of the care in obseruing these Aduertisments , and of the purity of conscience requisite for Prayer . HE that beginneth to vse mentall Prayer , ought not to afflict● and discomfort himselfe in respect that the Aduertisments and Rul● we haue heere prescribed for the better practising of mentall Prayer be so many & diuers : for it is cleare that as the soule entring into the body , of it selfe is sufficient to informe , animate , and quicken all the members , exercising therin all the offices & functions of life , notwithstanding they be many and sundry : euen so the grace of the Holy Ghost entring into a soule , is alone sufficient to make it performe all the offices of 〈◊〉 spirituall life . For by Prayer , out Vnderstanding is illuminated ; Praier instructeth and teacheth vs whatsoeuer we haue to doe . Prayer moueth the will , with all the interiour facultyes which depend thereon : Praier ●●ally doth facilitate and make easy ●hatsoeuer difficulties doe , or may ●●cure in this holy Exercise , making 〈◊〉 way so plaine and easy , that we ●eed not feare them . But if perchance it should hap●en , that setting our selues to Praier 〈◊〉 forget to obserue this order , or ●●isse in some of these Aduises , and ●●●les . As for example , if we forget to ●ake in the beginning those three ●umiliations aforesayd , or to make 〈◊〉 Preparatory Prayer , and to put ●ur selues in presence of God &c. ●●t vs not therfore trouble and dis●uiet our selues , for our intentions &c ●ndeauour only was , and is , to teach ●uery one that which is best & most ●rofitable : which supposed , albeit ●e sometimes misse in one thing or o●her , we do not therefore loose the ●●uit of our Prayer : for the infinite ●oodnes and liberality of God is not ●yed to these rules , neither will he ●herefore omit to visit vs with his di●ine grace . And wheras one of the thinges which is chiefly required in Prayer , is the purity of Conscience , wherof Almighty God speaking by S. Matthew sayd : Blessed are the cleane of hart , for they shall see God. Therefore is it certaine , that how much the more any shall purify , and cleanse themselues , so much the more they shall see and enioy him . And because this purity of Conscience is by no other way better gotten , and preserued , then by the dayly examination of the same , togeather with the act of of contrition : I haue thought good to set downe in this place the manner of performing it euery night for the space of a quarter of an houre before we go to rest : and this done we are to prepare our selues for the meditation of the day following , by reading the point , or points of the Exercise . THE EXAMEN OF our Conscience . THE examen of our Conscience that it may be done well , must cōsist in the fiue points following heere briefly declared . The first 〈◊〉 , to giue thankes vnto Almighty ●od for the benefits receaued at his ●ost liberall hand ; to wit , for that he ●ath created , redeemed , and conser●ed vs , and hath made vs Christians : ●nd chiefly for those which he hath ●one vnto vs in particuler , for which 〈◊〉 owe vnto such a most liberall ●ord speciall gratitiude . The second is , to aske of his di●●ne Maiesty light & grace , to know 〈◊〉 amend the faults committed a●inst him that day . The third is , to bethinke our ●●●ues , & diligently to examine from ●●ure to houre , since the morning 〈◊〉 did rise , vntill that present tyme , 〈◊〉 our thoughts , wordes , and deeds , ●hat we haue done , spoken , or hath ●●●ssed in our mind . The fourth is , to render harty ●ankes vnto God our Lord for all 〈◊〉 good which we shall perceiue to ●ue done , not attributing vnto our ●●●ues ( being so bad as we are ) any ●●od thing of those which we haue one , but vnto God who moued vs to do them . The fifth and last is , to be sory with all our hart for the offences we shall discouer in our selues , committed against so good a Lord , crauing pardon for them . And so finally ( firmely proposing through the assistance of his diuine grace to amēd ) let vs repeate this Act of Contrition to obtaine pardon for our sinnes . O my Lord Iesus Christ , true Go● and Man , my Creatour and Redeemer , thou being whome thou art , & for that I loue thee aboue all things ; I am sory with all my hart that I haue offended thee . And heere I firmely purpose neuer to sinne any more , & to auoid all occasions of offending thee : as also purpose to confesse and fulfill the pennance enioyned m● for the same . And in satisfaction ther● of , I offer vp vnto thee thine own● sacred Passion , the merits of thy 〈◊〉 Mother the Virgin Mary , & of all th● Saints , and all my workes , labours and paines , yea and my whole life ▪ And I trust in thy infinite goodnes 〈◊〉 mercy , that by the merits of thy mo●● ●recious Bloud and Passion , thou ●ilt forgiue me all my sinnes , and ●estow vpon me such plenty of thy ●race , as there with I may be able to ●●ead a holy life , and perfectly to serue ●hee vnto the end . Thus we are to make our Exa●en with all care and diligence euery ●ight ; the good and manifold fruits ●hereof are such and so admirable , ●●at they cannot be worthily decla●ed . For by this Examen we cut off ●ll culpable ignorance , and free our ●elues from hidden sins which thence ●o arise , and do that which is in vs ●o know the truth , the which Al●●igty God doth also the rather dis●lose vnto vs. By this Examen we ●ulfill those Commandements and Counsels of Christ , so earnestly and ●ften repeated by him in the Ghospel ●aying : Watch and pray , because you ●now not the day and houre of your ●●eath , nor of your iudgment . Be you ●eady , for that , vvhat houre you ●hinke not , the Sonne of man will ●ome to call you vnto his diuine ●udgement . By this Examen we keep watch ouer our selues , escaping the danger and obligation of sinnes past , freeing our selues from those to come . By this we prepare our soule and conscience for death , though euen that night it should ouertake vs , & catch vs at vnawares ( a thing very possible and perhaps to befall vs ) as it hath happened vnto many others . And it may happen that one dying on a suddaine , if he had not examined himselfe well , he had been lost and condemned for euer , wheras hauing examined himselfe with contrition and sorrow for his sinnes , he is saued eternally . That heerby we may see how much a diligent care importeth in this busines , and withall the great domage which may befall vs , if we neglect to do it euery day . ●HE FIRST BOOKE OF MEDITATIONS ●hich appertaine vnto the Purgatiue Way . THE PREAMBLE , concerning the three wayes , Purgatiue , Illuminatiue , and Vnitiue . BEing now tyme to begin to set down in this first Booke the Meditations , and Points , which belong to the ●urgatiue Way , it will not be from ●ur purpose , before we declare in ●articuler what the way Purgatiue is , 〈◊〉 say somewhat in generall ( for more ●●rspicuity and clearnes sake ) of the three Waies : which done I will tre●● in the three bookes following of euery one seuerally . I say therfore , that as by sinn● ( according as the Prophet I say faith man is deuided & straieth from God , who is his true way and last end ; s● as the meanes which he is to vse to reunite himselfe vnto him , is called a Path , or Way : and the returning againe , to Mooue , and to Walke . And euen as in euery motion which is made from one place to another , there be three thinges : first , The Towne and place from whence the traueller departeth . Secondly , the place whither he goeth . And thirdly the Motion it selfe from one place to another : Euen so , in the Motion whereby a Soule , separated from Almighty God , reuniteth it selfe with him againe , we may consider thre● other things alike . First the extreme from vvhence it parteth , which i● sinne , and the euill state which therin it had . Secondly the place whither it tendeth , to wit God , to reunite it selfe vnto him . And thirdly 〈◊〉 passage frō the one 〈◊〉 the other , ●o wit , the space which is betweene ●●ese two extremes , which is neces●ry for the attaining of the designed ●nd : and this is , that the Vnderstā●ing be illuminated in the knowledg ●f that good , which is to loue , and ●herwith it is to be vnited . And as the way-faring man ●●●rst is to leaue the place where he ●as , and then to continue going till ●e come to the end of his iourney ●hich he pretended : so in this spiri●●all voyage , the first pace or step , & ●●●rst part of the way , is to get out of 〈◊〉 sinnes in which he was intangled , ●hereby to come to Almighty God. ●or it he would goe forward in the ●ayes , Illuminatiue & Vnitiue , that 〈◊〉 , to the height of Contemplation , ●nd diuine Perfection , not passing ●●rst by the Purgatiue way , exerci●●ng himselfe in rooting out vices and ●ad inclinations , it were to go and ●●roceed without any foundation or ●round at all ; and so should he al●ayes remaine imperfect , as a schol●er that would passe to higher studies , not hauing grounded himselfe sufficiently in the lower schooles , and mount vp vnto the last , not hauing passed the first degree . The way therfore to obtaine this good , must be by going first the Purgatiue Way ; which may be declared as followeth . THE PVRGATIVE WAY . VVe call that the Purgatiue Way , which doth purge and purify our soule and conscience from vices & sinnes , and doth replenish and fill the same with that purity and cleanes , which is necessary to enter into the celestiall Ierusalem , whither ( as S. Iohn saith ) no polluted thing shall enter . But who through his manifold sinnes and abhominations , shall find himselfe polluted and defiled , must know , that the only meanes to wash and cleanse himselfe from the same heere in this life , is duely to consider them , and with abundance of teares to be sory for them , togeather with the remēbrāce of the good he hath lost , which is God himselfe , and the present euill ●hich he suffereth . Also the consi●●ration of Death , Iudgement , and ●ell : for these and such like conside●●tions , are included in this first pas●●ge , or Purgatiue Way , which ap●●rtaine to beginners , & in which so ●uch time is to be spēt by euery one 〈◊〉 particuler as shall seeme necessary 〈◊〉 him , to walke this way with ●●rity & fruit : seing that some haue ●ore sinnes , and a more soft , and ●●der hart and conscience , then o●●ers . Wherefore I remit the yong ●●ginner ( to the end he go not astray ) ●his prudent and discreet spirituall ●●her , to direct , guide , and instruct 〈◊〉 in euery thing , according as the ●urse of his life hath beene more or 〈◊〉 disordered . For it were no discre●●●n , to detaine one in the exercise of 〈◊〉 Purgatiue Way , longer time thē●●necessary , which of it owne na●●●e doth cause in the soule seruile ●●re , that hindereth the perfection . Charity , and vnto which Charity 〈◊〉 ought to endeauour to attaine , in 〈◊〉 course of a spirituall life : because ( as S. Iohn sayth ) perfect charity expelleth feare . Wherefore it seemeth conuenient and reasonable , that hauing spent in these laudable and holy exercises sifteene or twenty dayes , we proceed to the Illuminatiue and Vnitiue wayes ; out of which likewise , motions of Sorrow , Feare and Humility may be gathered as out of the Purgatiue . For certaine it is , that one wil be grieued more that he hath offended Christ our Lord , considering his excellent vertues of Humility , Patience , Charity and the like then if he should consider his own● sinnes , Death , Iudgment , and Hell. And albeit these consideration● be more proper to those who desir● of new to conuert themselues to Almighty God , or be but beginners i● vertue : yet reason it is , that the iu●● also to purify themselues the 〈◊〉 from the sinnes present , & withall to make surer the pardon of those whic● be past , do now & then ( as for exāpl● once euery yeare ) refresh and rene● the memory of these Meditations following the counsaile which Ec●●●siasticus doth giue vs , saying : Be 〈◊〉 hindred to pray alwaies , and are not to be iustified euen vnto ●ath . And our Sauiour saith : He ●●at is iust , let him be iustified yet , 〈◊〉 let the holy be sanctified yet , in●●easing daily in purity of conscience , 〈◊〉 in sanctity of life . The Meditations following of ●●e Purgatiue Way will giue a good ●●ginning to this enterprise , in which 〈◊〉 haue thought good and expedient 〈◊〉 follow the counsaile & opinion of Gregory , and other Saints , who 〈◊〉 , that the firme and true founda●●●n of a spirituall building , is the ●●owledge of our selues ; and they ●oue it very well : for if one doe not ●●st practise himselfe in the conside●●tion and knowledge of his owne ●●●isery and weakenesse , he shall re●aine ignorant and blind , and not ●ow how to aske in Prayer that ●hich is conuenient for him . Wher●●●re I will beginne the Meditations 〈◊〉 this first Booke with this conside●●●ion , which shal be the fundamen●●ll stone of all this spirituall building wheron the rest must stand . The points and considerations whereof , haue gathered out of diuers placese 〈◊〉 the holy Scripture and Saints , an● for such they are to be estemeed an● practised . And because we all aspi●● vnto vertue and holines of life , it 〈◊〉 expedient , that we also imitate an● follow thē this way which they ha●● shewed vs. THE I. MEDITATION . Of the Knowledge of our selues . THE Preparatory Prayer pr●supposed ( whereof we treat●● in the eleuenth Aduertisment two thinges are to be done in eu●● Meditation contained in this Man●● all , to wit , First the Composition place : Secondly the Petition , whi●● must be alwaies conformable to 〈◊〉 matter of the Meditation , as in 〈◊〉 and the rest of this first Booke is said ▪ Composition of the place . THE Composition of the place h● shal be , to behold & consider 〈◊〉 〈◊〉 eyes of the soule , that the whole ●●mpasse of the earth , in comparison 〈◊〉 the heauens & the gratnes therof , as it were a point or graine of sand : ●hich being so , what shalt thou then 〈◊〉 before thy God , Creatour of the 〈◊〉 heauen and earth , in whose pre●●●ce thou art lesse then nothing ? The Petition . THE Petitiō shal be to aske of our Lord God that he communiate vnto thee his diuine light , there●● to know thy owne basenes & mi●●y , & knowing it , to humble thy ●●●fe , & in humility to serue & adore 〈◊〉 as thy Lord and God : this done ●●●gin thy Meditation as followeth . THE 1. POINT . TO consider the matter whereof 〈◊〉 thy body was composed & made , 〈◊〉 thou shalt find that it was not fra●●ed either of the heauens , or of cri●●all , neither of the supreme element 〈◊〉 fire , nor of water , nor of other ●eare , bright and transparent matter , ●ut of the most vile and base element 〈◊〉 all , which is the earth : and hence ●●th thy body his origen and beginning , which God himselfe remembred our first Father Adam of , whe● laying this consideration before hi● eyes , he said vnto him : Dust tho● art , and into dust thou shalt return● Consider thou as much , and tho● shalt receiue sight , and knowledge 〈◊〉 thy selfe , as he that was blind fro● his natiuity receaued sight , whome Christ our Lord cured both corpoally and spiritually , laying vpon hi● eyes the clay of earth wherof he wa● first framed & made . Ponder , that it is the will of Almighty God , that man be alwaie● very carefull , & diligent in knowin● and vnderstanding his owne basene● and misery : and that he haue continually the eyes of his soule fixed vpon the earth wherof he was framed to the end he alwaies keep himself● in humility and subiection : knowin● that he deserueth not to be esteemed and honoured , but rather to be tro●den vnder foot and trampled vpon as is the earth : this being the only r●●● medy and meane , to obtaine the ve●tue of Humility . Hence shalt thou gather two ●hinges . First , Confusion and shame , ●eeing how contrary thou hast done ●eereto , hauing euer desired and ta●en pleasure , nor in submitting and ●umbling , but in extolling , and boa●ing of thy selfe , as if thou wert ●●mthing : remembring those words ●f the Apostle , If any man esteeme ●imselfe to be something , whereas he 〈◊〉 nothing , he seduceth himselfe . Se●ondly , A firme purpose , continually 〈◊〉 exercise thy selfe in the base esteem ●●d acknowledgment of thy selfe , as ●id S. Augustine , and Saint Francis ●●c . of whome the first was wont to ●y vnto God : Lord , Let me know ●●y selfe and know thee . The se●ond : Lord , Who art thou , & who ●m I ? THE 2. POINT : O cōsider what thy body is whilst 〈◊〉 it liueth , and thou shalt find , that 〈◊〉 is a sacke of earth , a cōtinuall flow●●g water of all filth and stench , and ●●at there is not any part therof from ●●e sole of the foote , to the crowne 〈◊〉 the head , without impurity and vncleanesse . For which cause Hol● Iob said , as one who had throughly entred into this consideration : I hau● said to rottenes , thou art my Father ▪ and to vvormes , thou art my Mother and sister . Weigh hovv much the trees 〈◊〉 plants of the field doe surpasse thee 〈◊〉 this , for they produce flovvers , leau●● and very good fruit : thou breede● and ingendrest infinite vermine . Th● trees & plants bring forth vvine , oyle ▪ and balme , but thou voydest out 〈◊〉 thousand imfirmites , & all manne● of vncleanes . And vvhat meruaile ● for according as the tree is , so is th● fruit : and an euill tree ( like as man 〈◊〉 cannot yield good fruit . Of that vvhich hath been sayd ● thou mayst gather a great desire 〈◊〉 humbling thy selfe , seing that th● miseries of thy body be so great a●● so manifold , beseeching our Lo●● to open the eyes of thy soule , th●● from this day forward , thou cease 〈◊〉 seeke delights and contentments f●● thy body , vvhich is so vnworthy 〈◊〉 them ; chastising it with rigorous p●●●●nce for what it hath already in●yed . THE 3. POINT . ●O consider , in what state this ● thy body shal be , after the se●●ation of thy soule : hovvsoeue●●●autifull & fayre it was before , how ●●le and filthy , hovv loathsome & ●●ominable it shall then remaine . Ponder , that the cause of al●●se domages and euills , wil be th●●ence of thy soule , and into what 〈◊〉 wretched body shall presently be ●●uerted , to wit , into worms meate ●o earth , and dust , to be trodden ●●der euery mans fee●e . Whereby ●●u mayest see wherein all flesh and 〈◊〉 glory thereof doth end , and what ●ole thou art to pamper thy body ●●milting it to run after all desires , ●●chasing with short and transitory ●●ights , euerlasting torments . Hence thou mayst stir vp in 〈◊〉 selfe a great desire of knovving 〈◊〉 owne misery , and to set before 〈◊〉 eyes of thy soule , the earth , of ●●ich thy body was made and in●hich it is againe to be resolued . And if this be the port and haue● whereat shortly thou and all me● are to land , after the tempestuous na●igation of this sea of miseries , it is a matter of no small importance for the knowledge of thy selfe ; to b● mindfull of what thou art , and wha● is to become of thee at last , that s●tting the eyes of due consideration , vpon the feete of this thy proud and haughty Statua made of clay ( to wi●● thy body ) thou humble and submi● thy selfe to the very ground : for by ●ow much the higher the building i● to be ( as Saint Augustine saith ) fo● much the lower is the fouudation to be laied . THE 4. POINT . TO consider that to know thy self● perfectly and throughly , tho● art not to rest in the knowledge o● thy body alone , but must passe fu●ther to the knowledge of thy soule● pondering first , that albeit in reg●●● of thy soule thou mightest greatly esteeme thy selfe , it being a creatu●● wholy spirituall , and like in natu●● vnto the Angells , a liuely resem●blance of Almighty God , an image ●f the most Blessed Trinity , indued ●ith three most perfect powers and ●ne essence , able to vnderstand , loue ●nd enioy infinite goodes : notwith●●anding thou wantest not wherin to ●umble thy selfe , if thou call to mind ●●e foule and loathsome dungeon , ●herein thy soule is imprisoned , the ●●use of clay wherein it is detained ●●d liueth : remembring the saying 〈◊〉 the Apostle : What hast thou , that ●ou hast not receaued ? And if thou ●ast receaued , what dost thou glory , 〈◊〉 though thou haddest not recea●ed ? Secondly ponder that before Al●ighty God created thy soule , to ●ut and infuse it into thy body , it 〈◊〉 as nothing , nor was of any value , ●●d would instantly returne to the ●●me nothing againe if Almighty ●od should not continually keep & ●nserue it , and ▪ so thou hast not ●●ereof to glory , but in thy miseries ●●d infirmities ( as Saint Paul said o●●●mselfe ) seeing thou art compassed ●out 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 i● 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 o● 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 shalb● 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 teare● and misery , entangled with many snar●s 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 & tormen●s . THE 1. POINT . TO consider the chastisment ▪ which Almighty God shewed vpon the Angels for one only sinne , and that only in thought , committed agai●st 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 creatur● 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 〈◊〉 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 ferue●● 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 deathes● then euer to commit one mo●tall ●inne : 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 , 〈◊〉 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 wi● , his Creatiō , 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 vndersta●d that to sinne , is worse then not to be at all , and that , it had been better not to haue beene borne , then to haue sinned , as our Sauiour said speaking of Iudas For it is certain● that there is no place so base & contēptible in the sight of God , among either things created , or not created , as is man who is in mortall sinne . Gather hence a great desire 〈◊〉 be despised and contemned of men , for that with thy sinnes thou hast dishonoured and contemned Almighty God : and doe sharp pennance fo● them , therby to incline thy Sauiour to pardon thee , beseeching him , th●● seeing he hath not beene wearyed in suffering for thee , he will vouchsafe to pardon thee , restoring thee again● to gis grace and friendship . THE 3. POINT . TO consider , how much the Sonne of Almighty God doth abhor●e and detest sinne , for that louing and esteeming so much his life ( as it w●● reason , that so iust and holy a life a● his should be loued and esteemed , ) did choose neuertheles to loose and spend it , to destroy this bloudy and cruell best Sinne , feeling more ou● 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 ●●nne ) how art thou so blind and foo●●sh , that thou wilt needes loue and ●steeme a thing so abhominable vn●o God ? How art thou so besotted , ●s to choose death it selfe ? How so ●old and foole-hardy , as to ad●enture the committing of a mortall ●●nne , it hauing cost God himselfe so ●igh a price ? And if this be true ( as 〈◊〉 is ) is it not a madnes incredible , to ●elieue with fayth what thou belie●est , and to liue in manner as thou ●uest ? That is to say , to belieue that ●nne is so bad and detestable , and euertheles to commit the same so ●●peratly ? to belieue that God is so ●od , and notwithstanding to offēd ●●m ? Hence thou shalt gather a great ●islike and detestation of sinne , see●●g that for the curing thereof , hum●●eanes did not suffice , but diuine a●ne . And know , that he who com●itteth it , as much as lyeth in him ●s S. Paul saith ) doth crucify againe ●●e Sonne of God. THE 4. POINT . TO cōsider , the innumerable soules 〈◊〉 that be now burning in hell for one only sinne which they commi●ted . Where ponder first , how all those damned so●les vvere men a● thou art , and many of them Christians , and were perhaps sometimes highly in the fauour of Almighty God , but by little & little they gre● carelesse , and came to fall into tha● miserable estate , & by the iust iudgments of God , death ouertooke th●● therein , and so were they most iustly condemned for all eternity . Secondly , vvith hovv much more reason thou deseruest to be i● Hell , as those soules are , for hauin● offended God , in that very kind o● sinne , not once , but many times : & how iust reason there was that death should haue caugh● thee in commi●ting the first sinne , and that God should haue giuen the● no time o● repentance . Hence thou shalt gather desir●● and affections of loue and gratitud● towardes Almighty God for the f●uours and benefits done vnto thee in deliuering thee from the dang●● before thou didest fall into it . Al●● feruent desires of doing satisfaction for thy offences in this life , lame●ting and bewayling them . THE III. MEDITATION . Of Death . THe Preparatory Prayer as before . The Composition of place shall be , to imagine the King of heauen seated on his Royall throne , dispatching thence his Iudges , Sergeants , Apparitors , and other his Officers to depriue of their liues all those that are to dye . Suppose that the last day of thy life is now come , and that this is the last houre therof , and that thou preparest thy selfe for the finall account . The Petition shal be to beseech our Lo●d to open the eyes of thy soule , giuing thee grace To li●e so now , as thou wouldst then wi●h thou hadst liued : & so composing and ordering now thy disordered life , that thou mayst dye a happy death . THE 1. POINT . TO consider , how doubtfull and vncertaine this day and houre of thy death is , so that thou neyther knowest when , nor in what manne● it will attach thee . For that ordinarily when a man is most carelesse , and thinketh least thereof , it then commeth : the diuine prouidence so o●dayning to oblige thee to be alwayes watchfull , expecting this day , and fearing this houre . For as there is nothing more vncertaine then tha● houre , so thou must belieue that nothing is more certaine , then that after health followeth sicknesse ; & af●er life ensueth death . Ponder , how this Verity is most sure and vndoubted , yet tho● liuest neuertheles with so great carelesnes and negligence , not preparing for death , which daily doth threa●en thee . And mooue heere in thy self● a great desire to liue well to day as one that is to dye to morrow : for the day wiil ●ome , and that very quickly , wherein thou shalt line to ●ee the morning ▪ but not the euening● 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 stādest , 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 ●nd importance ( as is alwayes to walke prepared , and armed wit● his ●oly and wholsom remembrāce ) ●hou wouldst so much forget thy sel●●s to deferre it to the very point and ●nstant of thy death : not knowing how , or in what manner thou a●t to dye , whether sodainly , or by some ●tone throwne at rando● , or by a tile of a house falling downe vpon thee , by sword , fire , or water : for doutles thou art not certaine whether 〈◊〉 sodaine and violent death will befall thee , as it hath befallen many others● 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 a●● so great a sinner , how doest thou no● tremble to be but one houre in mo●tall sinne ? Why art thou not carefull hovv death may find thee well or ill prepared ? That is , in mortall sinne ▪ or in the grace & fauour of Almighty God ? Hence raise in thy selfe , an earnest desire with a firme purpose and resolution to do so , and not to be s● carelesse , as hitherto thou hast bee● in this holy exercise of preparing th● selfe for death : it being a bridle fo● many euills , and a spurre to all kin● of vertue , THE 3. POINT . TO consider that it is a law appointed by Almighty God ( as Sai●● Paul doth testify ) to all men once 〈◊〉 dye , & not twice , or oftener ▪ Wherupon ensueth , that the hurt and domage of an euill death , is irremediable for all eternity , as likewise the profit of a good death is euerlasting . Ponder , that if it be but only once that thou art to dye , and theron dependeth thy eternall saluation or damnation , how liuest thou then so carelesly , not exercising thy selfe during life , in such manner that thou mayst dye a happy death ? Gather hence a great desire to mortify thy selfe , in whatsoeuer thou disordinatly louest ; be they thy Parents , Brethren , Friends , Honours , riches or pleasures : seeing thou art to leaue and depart from all at thy death . And to the end thou mayst feele it the lesse , procure often to dye in thy life tyme , mortifying thy senses and shutting vp thy eyes , least they may see that which is not lawfull to be desired for thy saluation , refrayning thy tongue , least it speake things hurtfull to thy Neighbour &c. for so dying , and mortifying thy selfe in thy life time , thou shalt find Almighty God fauourable vnto thee at the houre of thy death . THE 4. POINT . TO consider , how perplexed and troubled thou vvilt be in that traunce and agony of death , vvhen thou shall see a holy candle lighted a● thy beds side , and thy winding shee● spread vpon thy bed , and the standers by calling vpon thee to prepa●● thy selfe for death , and to commend thy selfe with thy hart , if thou cans● not with thy mouth , vnto the mercy of Almighty God. Ponder , the terrour , anguish , and perplexit● 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 eternit● in ●ell fire . Gather hence a great feare and ●errour , calling to mind the insuppor●able paines and trauailes that thy ●ody and soule are to endure in the ●oure of death , and withall a liuely ●esire neuer more to forget the same ●hylest thou liuest . Reprehend and ●ondem●e thy carelessenes : demaund ●ften times of thy selfe , How , if I ●eane to dye well , do I not liue well ? for it is a Law common and ordina●y , that he that liueth well , dyeth ●ell , & he that liueth ill , dyeth also 〈◊〉 . Craue of thy Blessed Sauiour , ●●at by his most holy death , he will ●ouchsafe to giue thee also a good & ●appy passage . ●HE IIII. MEDITATION . Of the particuler Iudgement . THE Preparatory Prayer as before . The composition of place shal be , to imagine Christ our ●uiour as the soueraigne Iudge , sea●d one a Throne of Maiesty ready to ●dge thy soule , which is accompa●ed with thy good and bad deede● ▪ and that on either side of thee stand thy good and bad Angell , expecting whose prey thou shalt be . The Petition shal be to beseec● our Lord God , that he will vouch●as● to shew thee his goodnes & cleme●cy , vsing toward thee not Iustice , b●● Merc● , seeing he is ( as S. Paul ●ai●● ) the Father of Mercies . THE 1. POINT . TO consider the time and place● wherein the particuler Iudgmen● of euery one is to be , to wit , the ver● instant of death , at the point whe● the soule shall leaue the body de●● poiled of all the good it had , and 〈◊〉 that very time & moment the who●● iudgement shal be concluded , the se●● tence giuen and executed . Ponder , how much it beho●●eth thee to haue alwaies before 〈◊〉 eyes this houre and moment , 〈◊〉 which● is to be a beginning of thy 〈◊〉 ternall good , or euill . For in eue●● moment of these thou maist merit●● deme●i● either life or death , which to endure for euer . The place of 〈◊〉 iudgement shal be wheresoeuer de●● ●hall first arrest thee , on the land , or ●n the sea , in thy chamber , or in the ●treet , in thy bed , or on the way : for ●s this soueraigne Iudge hath power ●nd iurisdiction in euery place , so in ●ll places he hath this Tribunall , and ●●aketh his iudgement : that in euery ●lace thou mayest feare , because thou ●nowest not whether that shal be the ●lace of th● Iudgement . Out of which ●ou art to draw a great feare of of●nding God in any place where he ●ay iudge thee . THE 2. POINT . TO consider , the most rigorous examen whereunto the Iudge shall ●ll thee , seeing it to be vniuersall ●f all thinges whatsoeuer , charging ●●ee withall thy sinnes , of deedes , ●ords , and thoughts , euen of those ●hich thou hast idly done or spoken , ●●ough thou shouldst haue quite for●●tten them : & this accusation shall 〈◊〉 so cleare & euident , as no manner 〈◊〉 doubt may be made thereof . See●●g therfore thy selfe cōpassed about ●ith so many anguishes and straits , ●hat canst thou doe but say with the Prophet : The panges of death hau● enuironed me , and the sorrowes o● hel haue compassed me round abou● Ponder , the affliction , paine , ● sorrow wherein thy poore soule sha●● find it selfc at so strait and rigoro●● an examination , in which it is to gi●● an account of vvhatsoeuer it h●●● fraudulenty taken , euen of a pin , 〈◊〉 ●agge of a point . There thou shalt●● asked account of thy life , thy good● and family , of the inspirations 〈◊〉 God , and aboue all , of the most pr●●cious bloud of Christ , and vse of th● holy Sacraments . Gather hence a great des●●● from this day forward to exami●● thy conscience with the greatest 〈◊〉 uerity thou canst , chastising thy se●●● rigorously for the faultes thou ●h● find , though the● seeme but little● sith he that is afterwards to exami●● and iudge thee , is God , who ●ee● more then thou art able to see . B●● seech him , that he will not enter in●● iudgement with thee , because no● liuing ( as his holy Prophet testify 〈◊〉 ●halbe iustifyed in his sight . THE 3. POINT . ●O consider , how sad and sorow●full thy soule will be at the de●●ting from thy body , into which ●●d hath infused it , & wherwith it 〈◊〉 liued in so strait a band of loue 〈◊〉 amity : for it shall be scarce out ●●he body , when as troupes of di●●ls will straight encounter it , 〈◊〉 it forth with to appeare in iud●●nt , before the tribunall seate o●●●d . Ponder , the terrours and feares ●●ich then will be set it on euery side , ●●w then it shall feele true sorrovv 〈◊〉 paynes , which in comparison of ●●●se it hath sustained in this life , ●●ough otherwise great , shall seeme 〈◊〉 were painted . What griefe shall ●aue , when it shall perceiue that ●●●re is no●more appealing from the ●●all sentence which the supreme ●ge shall pronounce ? How will it ●●e to know whether it be in God●●●our or no ? For of the sinnes i●●●h committed , it is certaine , but 〈◊〉 of true repentance for them . And ●●en the mercy of God should leaue thee , what wouldst thou doe ( poore silly soule ) enuironed with so many rauenous wolues , desirous to swa●low thee vp at one morsell ? Hence raise in thy selfe a great desire , to gaine by some speciall se●uice and endeauour the friendship o● thy iudge , and to fulfill in all thing● his most holy will , obeying him , re●pecting 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 b● giuen , not against thee , but in t●● fauour : for thereon dependeth th● eternall weale or woe . THE 4. POINT . TO consider , how strait the Processe of this iudgement shalbe● how vpright the iudge , how bus● and sollicitous thy accusers , how fe● thy patrons and defenders . For the● those things which most thou louest and for which thou didst most , an● which as it seemeth should most assist and ayde thee , will no● only not help thee , but rather will entangl● ●●d put thee in greater straits . Ponder how that thing which ●●e Absolom did most loue and e●●eme , to wit , his haire ( as the Holy ●●ipture recounteth ) Almighty God 〈◊〉 iust iudgment ordained to be the ●se and instrument of his death : ●●en so it will befall thee if thou be ●●d , that the thinges which in thy 〈◊〉 time thou most regardedst , and ●inducement whereof thou offen●dst God , the very same will then ●●ad most stifly against thee , and ●●ke thy case more doubtfull , and ●●se thee greater torment : so thy gods , honours , delights and plea●●●es which were thy Idols in thy 〈◊〉 time , shall there be executioner● 〈◊〉 shall torment thee most cruelly , ●●●ing a meanes of thy perdition . Gather hence a great desire ●●t God will please to illuminate ●●ne eyes , that thou sleep not in ●●th at any time , and least thine ●●my say : I haue preuayled against 〈◊〉 . Beseech Christ our Sauiour , a●●is a most mercifull Iudge , tha●●●en 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 denou●e 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 o● couerlet , alone without company , thy body couered with a black● hearse , and thereon a Crucifixe lying ▪ with two candles on either side . The Petition shal be to ask● 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 cōsider , how thy body as soon● as thou hast giuen vp thy Ghost , will remayne without life , sense , or ●otion , like vnto a block , all pale , disfigured , foule , cold , horrible , and ●●king , and finally in such a shape ● euery one will fly from it . Ponder , what is the end of all ●●auty , estimation , honour , and de●●ht of the flesh , & how little what●●uer thou hast enioyed hitherto , 〈◊〉 then pleasure thee : for he who ●●ttle before pleased the eye of the ●●older with his beauty and come●●es , now causeth horrour & dread ●●to all that looke vpon him . Procure hence a great desire of ●●stising thy said body , and morti●●ng thy selfe : for pamper it neuer ●●uch , yet will it still remaine flesh , 〈◊〉 what is flesh , but ( as saith the 〈◊〉 Prophet Isay ) a little gras●e ? ●●●at is the glory thereof , but as the ●●wer of the field , that fade●th and ●●ereth away with a blast ? And ●●●ng that this thou art ▪ and in this ●●●u art to end , it behooueth thee to ●●y thy selfe as one dead to th●●●ld , & to all that is flesh & bloud . THE 2. POINT . TO consider , how thy body shall ●●e part this world bound hand & foote , not richely adorned with go●●geous and precious garments , b●●clad in a poore shroud , made of 〈◊〉 old sheet , or some rent and pach●●● bit : the house , chamber , and 〈◊〉 that they will allot it , shal be the 〈◊〉 earth , and a narrow pit of seauen 〈◊〉 long , and three foot broad , and 〈◊〉 this it shall , and must rest content●● who through meere vanity and p●●● ( as another Alexander the great ) 〈◊〉 whole world could scarce conta●● before . Ponder , how the hard gro●● shall succeed in place of a soft 〈◊〉 a poore shroud in lieu of precious●rich apparell , stench and rott●● for the fragrant smells and swee● dours , wormes for delicacies 〈◊〉 pleasures , who shall gnaw and 〈◊〉 sume that belly which before 〈◊〉 heldest for thy God. Re●pe hence great confusio● shame for thy vanity and sensu●● in desiring costly apparell soft ●●ding , and large habitation , enco●●ging thy selfe to mortify thy 〈◊〉 great lauishenes h●erin , and be●●● ●●●ntly whatsoeuer vvant of these ●●ings , or whatsoeuer is not such , or 〈◊〉 good as thou couldest wish , sith ●●hat thou hast ? at this present , how ●●lesoeuer it be : is very much and ●●ry large , co●pared with that which ●●pecteth thee , and art to haue heer●●er . THE 3. POINT . TO consider , the iourney of thy 〈◊〉 body towards the graue , and the ●●mpany that shall carry thee to be ●●ied , how thou shalt be borne ●ō a beare , on other mens shoulders ●to the Church , some weeping , o●●ers singing . Ponder first , that he who but ●hile before strutted vp & downe 〈◊〉 streets , looking on euery side , & ●●red into the Church , registring e●●ry thing that passed therein , goe●h ●●w vpon other mens feet , blind , ●afe , & dumbe ▪ For then although ●●●u hast eyes , eares , and tongue , 〈◊〉 shalt thou neither , see , heare nor ●ake , because thou art dead . Ponder secondly , how after 〈◊〉 Office of the dead being ended , they will cast thee into thy graue , and couer thee with earth , least the people should see thy fil●h & putrefaction , where the greatest benefit any friend thou then hast ● 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 , si●h at that houre so little will content thee ? Hence thou maist gather , that thou art not to make any account o● the vaine honours of this life , but deeply to humble thy self● , and in thine ovvne estimation to put thy selfe vnder the feete of all , sith thou ●rt 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 shal● soone be equall with them . THE 4. POINT . TO consider thy body in the graue , couered with earth , and vpon 〈◊〉 a heauy stone , corrupted , consu●●ed , and brought to naught , ye●●●ade food for wormes , who befor●●idst hunt after all kind of dainty & ●uory morsels , svve● musicke , plea●●nt odours , and beautifull aspects : ●●e all this shal be vnto thee , as if it ●●vere not , hauing lost the instrumēts ●nd organs whereby thou mightest ●●nioy them . Ponder , what profit rotten ●●ands doe now reap of thy riches so ●reedily sought and hoarded vp to●eather ? What fruit doe thine eyes ●ovv enioy of all the vanities which ●hey haue beheld ? what vvi● all thy ●elicacies prouided for thy tast then ●●uayle thee ? of vvhat continuance ●aue those castles of aire been framed ●n that thy head ? what end haue all ●hose gusts and pleasures had , pro●ured by so heynous sinnes vnto thy ●●retched body ? And turning th● speach vnto thy soule , say : Looke ●nd consider well , what will be the ●nd of this flesh thou novv hast . Consider vvhome thou cherishest ▪ ●home thou now adorest : O miserable wretch that I am , wherefore 〈◊〉 all these riches , if I am to become so ●aked heere ? For what purpose are these deckings and braueries I being to remaine at last so vgly & foule● To what end are these delicacies and banquettings , if so soone after I am t● be food for wormes ? Gather hence desires that God our Lord would illuminate & cleare the eyes of thy poore soule with hi● soueraigne light , that it may behold the wretched end of thy miserable body , and contemne that which is present , at the inward sight of tha● 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 & ●right shining cloud , and thereon a ●ate or chaire of Estate and Maiest● , ●here Christ our Sauiour is to sit , & 〈◊〉 iudge all mankind . The petition shal be to crau●●f Almighty God , grace to apprehend ●nd feele now , that which thou ar●●hen to see , endeauoring , that since ●●ou art one of those which are to be ●here called , thou maist also be of ●he elect . THE 1. POINT . TO consider , the great and fearfull signes , which shal be in all crea●ures at the day of Iudgement . For 〈◊〉 Christ our Lord saith , the Sunne ●halbe darkened , the Moone shalb●●urned into bloud , the st●rrs shall fall ●rom heauen , and the sea shal be trou●led . Finally the dread and horrour ●hich then shall possesse the harts of ●en shal be so great , that they shall ●ot find any place or corner secure ●herein to hide themselues , wherevpon they will all waxe pale , dry , & ●ither away for feare , and become 〈◊〉 it were a liuely picture of death it selfe . Ponder , that if when any great tempest doth arise on the sea , or any boysterous whirle-wind or earthquake on the land , men fall into a maze , and are astonished , voyd and destitute of all strength and counsaile , what will they doe when the sea and the aire , when heauen & earth shall be turned vpside downe ? Who will haue list to eate ? who will sleep ? who will be able to take one sole moment of rest amiddest so great perturbation of all things ? Gather hence a great feare of Almighty God , and detestation of thy sinnes , that obtayning pardon of them thou maist be freed from all these euills , which are to come as tokens & fore-runners of Gods wrath and indignation : and that he graunt thee through his mercy a good and secure conscience , since the day of thy Redemption doth approach , the end of thy labours , & beginning of thy euerlasting repose . THE 2. POINT . TO consider , how the last day being now come , an Archa●gel with fearefull voice , in ma●ner of a trum●●et , shall summon all the dead to ●udgement . And in a moment all , both good and bad , shall rise againe ●ith their proper bodies which they ●ued in heere on earth , and come to●eather into the valley of Iosaphat , ●here to attend the Iudge that is to ●●dge them . Ponder , the sorrowes & paines ●hich the damned will feele vvhen ●●eir soules brought out of hell , shal●●e againe coniovned with their bo●ies : vvhat vvill they say vnto one another , hauing been Authours and ●auses of ech others torments and ●●iseries ? O with vvhat curses vvill ●●ey vpbraid one another , being the● 〈◊〉 be linked togeather , to be ech o●hers executioners ? Contrar●vvise , ●ow g●eat content shall the soule of ●he iust receaue at the good compa●y of the body , which whilest they ●ued togeather on earth , was a mean ●nd help whereby she might suffer somewhat for the loue of God. O what vvelcome and blessings vvill they wish one to another , seeing that the Iudge who is to iudge their cause is their Friend , and will now bestow vpon them the crowne and reward of their seruice . Out of which thou maist gather feruent desires and purposes not to liue any more negligently & careles of thy saluation , but comparing that which shall happen to the good , with what shall b●fall the euill , to choose in this life , that which most will help thee , to rise againe vvith Christ , to thy euerlasting blisse and happines . THE 3. POINT . TO consider , how all being novv fulfilled , Christ our Sauiour shall truely and really descend from heauen with most soueraigne Maiesty , enuironed with an whole army of Saints and heauenly spirits , and approaching to the afore mentioned Throne , shall command the Angells to separate & deuide the good from the bad . Ponder , how great the grie●fe and rage of the bad wil be , who were so much honoured in this life , whe● they will see themselu●s on the left hand of God , in such extremity of basenes , cast off , aud set at naught by his diuine Maiesty . What inward feeling and sorrow will they haue , seeing the iust , whole life they esteemed madnes , and their end without honour , accounted now among the children of God , for to be eternally honoured and rewarded . And on the other side what ioy and content will there be among the good , whe● 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 ve● haue imb●aced the Crosse , and Mortificatio● to follow me ▪ come and receaue the reward which is ●ue vnto you , and take possession thereof with eternall rest . And to the wicked he will say ▪ Seeing for your sake I receaued these wounds , and haue inuited you with pardon , and you haue not accepted therof , refusing to receaue me , therfore depart from out of my sight . But whither , O Sauiour , dost thou ●ast them ? To the euerlasting torments of Hell. Hence thou mayst perceiue how much it be●ooueth thee , to re●ard how thou liuest , and with what ●are and vigilancy thou art to watch ●oer thy sel●e at all times , seeing all ●hy workes , both thy good & bad , ●re to be strictly examined and iud●ed . THE VII . MEDITATION . Of Hell. THE Preparatory Prayer shall be as before . The Compositiō of place shal be , to imagine in ●he har● or center of the earth , a huge ●it , and most darke caue , full of ter●ible fire , where neere at hand thou ●ayst behold what passeth amongs●●hose innumerable s●ules , which are ●here tormented by the Diuell . The Petition shal be to beseech our Sauiour , that he will enkindle in thy soule a great feare , and horrour of euerlasting paines , that thou maist escape so hideous , and so terrible a place . THE 1. POINT . To consider , the dreadfullnes of this pit , and dungeon of Hell , which is all obscure & full of darkenes , whither neuer entr●●eth any light of the Suune , and the fire which is there , giueth no light at all , but only such as serueth for the greater paine and torment of those who there do● 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 Di●ells themselues . Ponder , what a torment it will be vnto them to liue , or rather more truely to dy , amongst such cruell enemyes , which long to drinke their very bloud . Hovv much more excessiue will their paines and griefes be , when they shall perceaue with hovv small , and short labour they might haue escaped so long , and so intollerable torments , vvhich now they must abide without all hope of the least refreshing , or ceasing , and in comparison vvhereof the torments and paines of this life , seeme rather painted , then true torments indeed ? Gather hence a great feare of prouoking and enkindling Gods wrath against thee , and desire to establish●friendship in his loue & charity● louing him aboue all things , & maintayning true peace with all mē , that thou mayst be deliuered from the wicked company of so many reprobate & damne● 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 ●hem all . Ponder , hovv the carnall and dishonest eyes shal be tormented with horrible and dreadfull shapes and visions : The eares with wofull lamen●ings , howlings , and blaphemies against God ' , and his Saints : The ●melling , with the intollerable stench that shall proceed from the place it selfe , & from the bodyes of the dam●ed , a torment not possible to be en●ured : The tast with gall and such ●●ke better drinkes which shal be gi●en them . Finally , they shall haue ●eaped vpon them all manner of ●aynes & torments , as of the head , ●he stomacke , the sides , the hart , and 〈◊〉 other griefes whatsoeuer are wont 〈◊〉 torment vs heere in this life . And besides this , vpon euery ●he of the damned , ●halbe inflicted ther particuier punishments , con●●ary to the vices vvhereunto they ●aue themsel●es in their life time . ●he glutton shal be tormented with hungar more then dogs . The drunkard with vnsatiable thirst . Thos● that were ouer curious in trimming and setting themselues forth in ●ilkes fine linnen & gallantry , shall there be cloathed from top to toe in frying pitch and brimstome , which shall intollerably torment , but not consume them . Hence it i● good , thou raise i● thy selfe ● 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 , i● not the most terrible of those whic● the damned are to sustaine : for there is another without comparison greater , which Deuines call , Of losse ▪ and consisteth i● 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 th● 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 shal● curs● his vnhappy state and misfortunate birth , gnawing and pulling in peece● this owne flesh , and renting his very ●bowells , ●nd raging with fury and ●ancour shall turne himselfe ●gainst Almighty God , not ceasing to curs●●nd blaspheme his holy Nam● , because he tormenteth him , and by hi● supreme power and authority , de●ayneth him plunged and ouerwhel●ed in that bottomles pit of fire , en●losed and shut vp on euery side , and ●his not for one day , moneth , or yeare ●r age only , but for all eternity . Heere mavst thou moue in thy ●elfe a great affection & desire to fear● God , and abhorre thy sinnes : for by ●hem thou hast deserued already t● 〈◊〉 cast into these most grieuous pain● of hell : where many others be for fewer and lighter sinnes then those which thou hast committed agai●●● God. Shew thy selfe therefore gratefull , and serue him har●●ly , seeing without any merit of thine , he hath set thee in the way of saluatiō , if tho● wilt thy selfe . THE VIII . MEDITATION ▪ Of the glory of Heauen . THE Preparatory prayer as th● former . The Composition o● place shal be , to behold vvith the eye of thy soule , that Celestiall Court , replenished with whole Armies & Q●ier● of Soueraigne Spiri●● and Saints ●dorning and be●utifying it , and the Holy of Holyes ●eated in the midst of them with infinite glory and Maiesty . The P●tition shal be , to beseech our Lord God , that seeing he hath vouchsafed to create thee to enioy him , and so holy ● society in that heauenly Court , he will giue thee grace to liue in such sort , that depart●ing out of this vale of teares and misery , thou may sttruely see and enioy the same euerlastingly . THE 1. POINT . TO consider , the excellency , and the beauty of that glory , and of that spacious , rich , and most fruitfull ●nd pleasant land of Promise . The ●ength of the Eternity thereof , the greatnes of Riches , the seruice of ●heir tables , the disposition and order of those which serue , the diuersity of ●heir liueries , and finally the policy , ●ouernement , & glory of that nobl● Citty . Ponder , how our Lord God ▪ ●hough he be so bountifull and libe●all as he is , notwithstanding to make thee a way into this his glory & paradise of delights , he was not content with any lesser price , after sinne committed , then of the most precious ●loud and death of his only Sonn●●esus . So that , it was necessary , that God should dye to make thee par●a●er of that heauenly life , and that ●e should endure griefes , paines ▪ and sorrowes , that thou mightest liue in perpetuall ioy , and contentment ▪ And finally , that God should be nayled on a Crosse betwxit two theeues , that man might be placed among the blessed Quiers of Angells ▪ Ponder furthermore , vvhat , ●nd how great , that good is , vvhich that it might be bestowed vpon thee , it vvas necessary that God should sweat so many streames of bloud , be taken prisoner by his enemyes , whipped , spit vpon , buffeted , and hanged vpon a Cr●sse . Gather hence a great estimation of this glory , and an earnest desire to enioy the habitation of so soueraigne a Citty , and to walke the pathes ●nd streets therof , that animated with this consideration , thou maist endure with pleasure and delight whatsoeuer paines and difficulties may o●cur , for the attaining of so great ● good , remembring what Christ ou● Sauiour performed and suffered in the whole course of his life , least thou shouldst loose the same . THE 2. POINT . TO consider , that Almighty God did not prepare this house and ●●llace for his honour alone , but for ●he honour and glory also of all his elect , fulfilling that which himselfe ●aid : I honour and gloryfy those , who honour and glorify me . And ●ot content with thi● , he doth , and will glorify , not only the soules , but ●lso to bodies of his elect , allotting ●hem a place in that his Royall Pallace . Ponder , that it is the will of the Father of Mercyes , that the flesh vvhich deserued rather to lye like a brute beast in a stable , be placed and glorifyed ●mongst the Angells in Heauen : that as it hath holpen to carry the burden , it be also partaker of the glory , enioying the same in all the senses of the body , which then shal be more pure and perfect then e●er before : for euery one of them shall haue their speciall delight and glory , as the sense● of the reprobat●●n hell , shall haue particuler paine & griefe . Gather hence feruent desires to mortify thy senses , taking henceforward particuler care in the guard therof , seeing that for the paines which last but a small while in this life , thou shalt be rewarded & crowned with that immensity of eternall glory , without measure , or end of so great ioyes . THE 1. POINT . TO consider the content vvhich thou shalt receaue of that h●auenly Society and company of Saints , & especially of the Saint of Sain●s Christ Iesus our Lord , and at the glory and beauty of his sacred body which was before so much disfigured vpon the Cross● for thee . Pond●r , that notwithstanding the multitude of the bl●ss●d be innumerable , yet there is not any disorder or confusion among them , but most perfect peace and vnion , because the vertue of loue and charity is there obserued in the highe●t degree , they being more perfectly vnited among themselues , then the part● of one and the selfe same body , are 〈◊〉 with another , according to that ●hich our Sauiour demaunded of hi●●●ther , saying : I pray thee ( Father ) at they may be one ( by loue ) as 〈◊〉 also are one ( by Nature . ) Ponder furthermore , that al●●ough so infinite number of heades 〈◊〉 adorned with most preciou●●●wnes , and euery one with a scep●● in his hand , all notwithstandin● 〈◊〉 content with that they haue , and 〈◊〉 one enuieth ●t another , because ●t Kingdome is so great and so ca●●ble , and their iurisdiction so am●● and large , as there is most abun●●ntly and completly inough for all ▪ Hence raise in thy selfe great 〈◊〉 with a burning desire to appeare the presence of thy Sauiour , to be●ld his most singular beauty , and to ●ioy that glorious cōtenance , vpon ●ome the Angells desire to looke : 〈◊〉 if thou on thy part be not ba●ke●●rd in his seruice , he doubtle● will large and bountifull in graunting 〈◊〉 these sauours and benefits , ●nyfesting vnto thee his infinit●●ry and beauty , together with th● glory of all those blessed Saints and heauenly Courtiers . Let therefore thy vvorkes be such as thou maist deserue to be one of the number of so holy a company , and to liue euer lastingly with thos● beloued children of almighty God. THE 4. POINT . TO consider the wonderfull ●nd excessiue ioy which the soules o● the blessed will receaue at the cleare sight of Almighty God , wherin consisteth the essentiall glory of the Saints . Ponder , how the only sight of that diuine countenance shall suffice to giue perfect contentment to all those blessed soules : for if the things of this world delight vs so much , how much will that infinite goodnes delig●t vs , which containeth in it self● the perfection and summe of all that is good ? And if the sight of the creatures alone be there so glorious , what shall it be to see that face , and that beauty , in whome all graces and beauties doe shine ? beholding once th●●ystery of the most blessed ●rinity , the glory of the Father , the wisdome 〈◊〉 the Sonne , and the goodnes and ●●ue of the Holy Ghost . Desire from hence forward , ●ot to see , haue , or enioy in this ●orld any quiet , ease , riches , or con●nt , in which thy affection may rest , 〈◊〉 only in Almighty God , & being ●ost willing to depart from all earth●● comfort , that thou mayst not be ●epriued of so diuine a sight , and so ●ueraigne a good , as is our God , ●●ying with the holy Prophet : One ●●ing I haue asked our Lord , this will ●●se●ke : That I may dvvell in the ●●use of our Lord all the dayes of ●y life , that is , for all eternity . THE SECOND BOOKE OF MEDITATIONS appertaining to the Illuminatiue way . What is the Illuminatiue Way . THOS● who be already iustified , & be desirous to go forward in that which they haue begaun , & so gaine tur● and solide vertues , increasing dayly therein , must walke this second way , commonly called the Illumi●●tiu● Way . The end of which way is to Illuminate the soule with the light of sundry truthes and vertues , & with ●i●ely and effectu●ll desir●● of knowing God , and to vnite himselfe wit●●im , exercising himselfe in the con●iderations of the diuine Mysterie● of the life and death of our B. Saui●ur : for by meditating of these , and ●y carrying them alw●yes in his h●rt ●e shall st●r vp and enkindle in him●elfe , motions of deuotion , proper 〈◊〉 peculiar to this way , to wit , lou●●nd desire of the vertues of Humi●●ity , Patience , Chastity , Obedience , ●ouerty of spirit , C●arity & the like . For to what vertue can any one b●●nclined , wherof he may not find in ●he life and death of our Sauiour meruaillous examples , it being as i● were a royall table , or banquet fur●ished with all sorts of meates , a p●●radise full of all delights , a garden ●et forth with all manner of flowers ▪ ● market abounding with all things ▪ ●and as it were a spirituall Faire reple●●●shed with all good thinges that w●●an wish for , as in this second book●●halbe seene . An Aduertisement . ●T seemeth vnto me conueni●●● 〈◊〉 for the better obseruing of our intended breuity , not to treate fro● hence forward in the ensuing Meditations , of the Preparatory Prayer , of the composition of Place , or o● the Petition , since it wil suffice to hau● done it in all the Medi●ations of th● first Boobe , of which euery one may make his benefit , and haue a generall knowledge & light inough to make alwaies the sayd three thinges , according as the subiects of the Meditation shall require : for more perspicuity whereof let vs put an example or two . Will you meditate vpon the Birth of our Sauiour Christ , or on the pennance which he did in the desert &c In the Former the composition of place may be as followeth . Imagine that you see with the eyes of consideration , as it were ● house or cottage vnhabitable , forsaken of all , open on euery side , full of cobwbes and filth , exposed vnto the wind and snowy weather , and in a corner thereof on the ground , vpon ● little straw the only begotten Sonne ●f Almighty God , Iesus Christ ou● Lord , crying like a little infant , tr●bling and quaking for cold , the most Bl●ss●d Virgin our Lady , and her Spouse S. Ioseph full of deuotion , admiration , and astonishment , adoring him on their knees . Let thy Petition be , to obtain● grace of his Maiesty , to performe the like with them , and to know , serue , and be gratefull for the fauours and benefits he commeth to bestow vpon thee , thou being so vnworthy of ●hem . In the Meditation of the desert , the composition of the place may be made thus : Behold with the interiour sight of thy soule , Iesus Christ our Lord , all alone in a desert , compassed with high mountaines , and cragg● rocks , doing for the space of forty dayes hard and rigorous pennance , not eating any thing at all , enuironed with the fierce and wild be●stes of the woods , cast vpon the ground vnder a hedge , or at the foo● of some tree ( for such was his shelter and place of repose ) treating day and ●ight with his Eternall Father about thy saluation . The Petition shal be , that his Maiesty ▪ will vouchsafe to doe thee so great a fauour as thou maist serue & accompany him in that desert & willdernes . for such holy company wilb● to thee a paradise and glory . And after this manner ●hou mayst alvvaies make in the beginning and entrance of thy Prayer , the Composition of place , and Petition , according as the passage or Mystery which thou dost meditate , shall req●ire , humbly crauing ayd , and fauour of the holy Ghost , who ( as ● most excellent maister of spirit ) will teach thee far better , then I can . But one thing is specially to be noted , that when thou art to make the Composition of place in some passage or Mistery of Christ , either newly borne , or bound to the pillar , or nayled ●o the crosse , thou must not imagine as though it happened a far off , in Bethelem , or in Ierusalem , a thousand ▪ and so many yeares since , for this doth wear● the im●gination , and is not of so much force to moue : But rather imagine those thinges , as if they were present , and euen now did passe before thyne eyes : seeing and beholding with the eyes of thy soule the infant Iesus weeping and crying in the cradle or manger . And as it were heare the strokes of whips , and knocking of the nailes , whereby ●hou shalt both pray with more facility , swetnes , attention , and de●otion , and be moued more & rea● more aboundant fruite and profit ●hereof . THE I. MEDITATION . Of the Conception of our B. Lady . THE 1. POINT . TO consider , and with the ey●● of thy vnderstanding to behold the three diuine Persons , Fa●her , Sonne , and Holy Ghost , in th●●hrone of their glory and Maiesty , in whose presence do assist an innu●erable number of Angells ) orday●ing and decreeing in tha● suprem● Councell , that seeing the ●uine ●nd perdition of mankind , and the forgetfullnes of their eternall weale and saluation , was so great , to redresse the domage and vniuersall hurt , the second person of the most B. Trinity the only begotten Sonne of the Eternall Father , should become Man to redeeme vs. Ponder , the excessiue lou● which did burne and in●●ame his di●ine breast , for hauing many other meanes to redeemee thee , which would haue cost him farre lesse , he would notwithstanding make choice of no ●ther , but of that which should ●ost him most of all , the more to declare , his vnspeakable loue towardes thee ) , making himselfe Man , that he might be more humbled therby , and inue●ting himselfe with the basenes of thy flesh , to communicate vnto thee ●is greatnesse : he that was before impassible , became mortall , be that was Eternall , temporall , and o● a Lord , a ●laue , of the king of heauen , a worme and reproach of the earth . Hence thou mayst gather the great longing desire our good Lord had of thy saluation , seeing he would vndertake so much for thee , for thy soules health . Stir thou vp likewise in thy selfe feruent desires of humiliation , the better to serue him , for that he so hūbled himself to redee● thee . THE 2. POINT . To consider , how Almighty God hauing determined to make himselfe Man , and to be borne of a Mother , as other men are , ordayned that his holy spirit should begin to build the house , wherein he vvas to dwell , creating the sacred Virgin our B. Lady , pure , and without spo● or blemis● , free from all stayne of sinne , originall or Actuall . And certainely it ●as meete that such a priuiledge should be graunted her , in whom● God was to lodge and dwell as in hi● holy Temple . Ponder , that as all our hurt and perdition entred into the world by a man and woman , God in like manner would that our redemptio● should haue beginning by another ●an , and another women . And 〈◊〉 death entred into the world by Adam and E●e when they sinned : so the life of grace should enter by Iesus & Mary which neuer sinned , vnto whom● men should repa●re for remedy of their wants , with like con●●dence as thy would haue recourse to their owne Father a●d Mother . Gather hence , an earnest de●●re 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 exa●ple of humility . THE 3. POINT . TO consider , hovv in the very instant that God created the soul● of the Blessed Virgin Mary , forming there with that little and tender bod● of hers , in the wombe of her Mo●her Saint Anne , in that very moment he did also enrich and beautify it with his soueraigne grace , sanctify●ng 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 crea●●re , being naturrally conce●ued of a man & women , should b● so highly aduanced and adorned with tuch plenty of grace , and chosen o● God as a most precious v●ssell , 〈◊〉 to place and bestow all those his diuine and so●eraigne treasures , which was fi● she ●ould haue , who was predestinated to be the Mother of God , & to crush ●he Head of the infe●n●ll Serpent . Inuite the blessed Angells , th● Heauens , the Ear●● , and all Creatur●●o the prayse of our Lord God , for ●o singular a ●au●ur bestowed on th● Blessed Virgin , and in her vpon al th● world . For that he chose her to b● 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 th● port of euerlasting blisse . THE 4. POINT TO consider , how Almighty God hauing crea●ed this glorious Virgin , besides that first grace ( aboue mentioned ) of preseruing her fro● sinne , and sanctifying her soule , he did both then , and afterward from time to time endue her with ne● prerogatiu●● 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 ●duance her . Secondly , g●aunting her th●● she should feele no kind of bad inclyna●iō , or disordered appetite . Thirdly confirming her in gr●ce in such ● singuler manner , as in seauenty and so many yeares which sh● 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 mo●t pure Virgin. For it is his generall custome and manner of proceeding to make thinges proportionable to th● 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 o● the infinite and soueraigne fauours which God hath bestowed vpon thi● Blessed Vitgin . Inu●te the Angell● , 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 ●y ●●esh , and replenish me with hi● grace and vertues . THE II. MEDITATION . Of the 〈◊〉 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 shin● 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 ●o Zachary , That many should re●oyce and take pleasure at the Nati●ity of his Sonne Saint Iohn Baptist , because he was to be the fore runner of the Messias , and to point him ou● with his finger , and say , Behold the 〈◊〉 of God ▪ how much more ma● the whole world now reio●ce , celebrate , & keep Hol● the day on which this most glo●●●us Virgin ●as borne , she being to shew vnto vs our Lord and Sauiour in a far n●bl●r sort then S. Iohn , not only p●i●ti●g him out with her finger , but bearing him in her armes , and feeding hi● at her br●ast , saving : Behold this is my beloued Sonne in whome I am well pleased ▪ Stir thy selfe vp to aff●ction o● 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 ha●h exal●ed her to so great a dignity and honour , as neuer before or after was graunted to any pure creature . Thou shalt likewise congratulate all mank●nd , for that now the happy hou●● of their Redemption is at hand : Iesu● Christ our Lord being shor●y to b● borne of this immaculate Virgin , and made M●n , 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 se● 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 lik● the Morning , faire as the Moone , elect as the Sunne , to whome , none in the earth can be compared , none ●ound ●er equall ? Ponder , ●ovv pleasing it was to the most Blessed Trinity to behold a Creature so ●eautifull , so fayre , and gracio●s in the sight of the Diuiue Mai●sty , and a Creature who vvith the splendour , and shining light of ●er vertues , was to giue a happy beginning to the Blessed day of the Eternall Weale , and Redemption o● mankind , the true Sonne of Iustic● Chri●t Iesus being soone after to be borne of her , and to rise out of her s●cred wombe . Desire most ardently and aff●●tuou●ly , to honour and serue thi● heauenly Lady , and to haue continually in thy mouth and hart her most Holy Name . For as the Name of Iesus is as a● oyle powered out , for the curing and healing of all thos● that are stroken ●nd bitten by the in●ernall serpent , the Diuell : so the Name Mary hath such a vertue and force , that being called vpon with deuotion , like a most soueraig●e oyle it illuminateth , comforteth , ●ealeth and reioyceth the harr of man , and ouercommeth and vanquisheth the Diuells themselues , who as her sworn enemies doe vtterly abhorre , and detest the sweet sound of this her most sacred Name , and all those that are deuoted vnto her . THE 3 POINT . TO consider , how this most Blessed Child being borne , and now three yeares of age , her parents S Ioachim and Saint Anne , for the fulfilling of the vow which they had made to Almighty God , to offer vp vnto him ●he fruit of the benediction which h● should bestow vpon them ▪ brought her to the Temple , ioyfull and much ●omf●●ted that she was to goe to such ● place , and to remaine , and serue her Creatour , and Lord all her life time in that holy place . Yea not content with this , out of her exceeding ●ue to Almighty God , she would also be the first that euer made vow of ●erpetuall Virginity , and hauing made it , she kept it so exactly and so perfectly , that she might iustly seeme ●ather an Angel without a body , th●●ender Lady in mortall flesh . Ponder the great deuotion , where with this Blessed Child presen●ed and gaue vp her selfe to Almighty God , offering herselfe wholy to his ●eruice . For being come to the Tem●le she was first receaued by the high ●riest , & by him placed on the lowest step of the fifteene which mounted ●o the Altar , from which , with won●erfully ioy , alacrity , and grace ( no● 〈◊〉 or led in hand by any ) she ●ounted vp the rest of the fifteene ●ith great feruour of spirit , with an ●ndaunted courage , and resolute ●ind to ascend by all degrees of 〈◊〉 to the highest top of perfection . Stir vp in thy selfe a feruent desire to present thy selfe to Almighty God , and to offer thy selfe in like manner wholy to his seruice , with a constant resolution to mount vp and increase euery day more and more in purity of soule and body , and neuer to separte thy selfe from him ▪ And if his diuine Maiesty shall doe thee so much fauour as to heare thy prayers ▪ and to withdraw thee from the occasion , and perils of this world to serue him in his holy Temple and house ; acknowledge it with much gratitude and thankes , as a most euident signe of his speciall loue towards thee , and a most certayne token that he hath a particular care and prouidence ouer thee , as a most louing Father of his dearest child . ●HE 4. POINT . TO consider how this most Holy Virgin spent the yeares of her childhood in the Temple . Doubtles she was a most absolute patterne of holynes , and of all kind of vertues to the rest of the Virgins liuing in place with her , so carefull , so solicitous , & ●eru●nt she was in the seruice of God ●nd in obseruing all points of his ●oly Law : the first no doubt in the ●igill of the ●ight , in Humility and ●ll humble offices the most humble , 〈◊〉 purit●●he most pure , in euery ver●ue the m●st p●r●●ct . Ponder , the great admiration ●nd asto●ishment which the dayly ●●nuersation an● ver●uous exercises ●f this most Blessed Child did cause 〈◊〉 her compani●ns ▪ and in those who ●id treate and conuerse with her , be●olding such eminent ver●u● & ●an●ity in so ●ender yeares . Ponder 〈◊〉 with what 〈◊〉 and diligenc● 〈◊〉 spent a great part of the day in ●scendi●g the m●●sticall ladder of the ●oly 〈◊〉 Iacob , w●ich reached ●●om the ea●●h vnto the heauens , th●●●grees whe●●of are R●ading Medi●●tion , Prayer , an● Contemplation , which holy ●xercises she there holy imployed ●er s●lfe , being 〈◊〉 visited b● the Blessed Angells , ●scending and asenoing by this ●auenly la●der , yea and by the 〈◊〉 of Angells standing and viewing her from the top thereof : i● which , as in many other notable thinges she seemed rather an Angell sent from heauen , then a Virgin heer borne on earth . Stir vpin thy selfe a great desire to imitate this tender and B. Virgin in those excellent vertues which she did exercise in the Temple : which among others were Silence , Solitarines , Quiet of body & mind , Prayer and Contemplation . Be ashamed to see thy selfe far from imitating her in any sort whatsoeur , so remisse & ●●outhfull in the seruice of God , and in all vertuou● exercises . THE III. MEDITATION Of the betrothing of the Blessed Virgi● to Saint Ioseph . THE 1. POINT . TO consider the desires which the Blessed Virgin had , being in the Temple , to liue all th● dayes of her life in subiection and obedience , vnderstanding by instinc● ●f the Holy Ghost , how dangerous 〈◊〉 thing liberty is for all , & especially ●or women , wherefore she besought ●im very earnestly , that if through ●ny occasion she were to depart out ●is House and Holy Temple , she ●ight notwithstanding haue whome 〈◊〉 obey and serue . Ponder , how few there be , ●ho desire that which this Blessed ●irgin desired , or that demaund of ●linighty God that which she de●aunded , to wit , the vertue of Obe●ience and Humility , choosing ra●●er to serue and obey , then to be a ●istresse & commander ouer others ▪ ●herefore when the diuine proui●●nce ordayned , that she should ●●me from vnder the Obedience of 〈◊〉 Superiour in the Temple , he 〈◊〉 her vender S. Ioseph , whome 〈◊〉 was alwayes after to obey , reue●●ce , and respect ▪ And this she vn●●rstood to be the will of God , when was made her husband , to wit , 〈◊〉 it was to the end she should per●●me those offices of Obedience to●rds him . Desire therefore and purpose to be duely respect and obedient to thy Superiour , whomsoeuer he b● that God shall giue thee , learning of this most Holy Virgin true humility and obedience , who being Quee●● of heauen & Mother of God , obeyed and serued , not only her Superio●● in the Temple from three yeares o● age , till she was thirteene , but man● yeares after S. Ioseph her Spo●se that walking the path which she di● and following her footsteps , tho● mayst ariue whither she did , that 〈◊〉 ●o see and enioy God for euer in 〈◊〉 and endles blisse . THE 2. POINT . TO consider , how little more the● ten yeares being past that the 〈◊〉 Virgin liued enclo●ed & recollect●● In t●e Temple ( her parents bei●● no● dead ) the high Priest thoug●● good for the fulfilling of the receued Law , and Custome , to 〈◊〉 her in some determinate state of 〈◊〉 and so they betrothed her to a 〈◊〉 man called Ioseph , who thou● 〈◊〉 were poore , yet was ●e nobly ●●ended , and of the bloud Royall , & withall a vertuous and holy man. Ponder the great obedience , which this Holy Virgin shewed in accepting that state of life , which o●herwise was much against her best desires : but vnderstanding that it was ●he will of Almighty God , she es●oused her selfe to this Holy man , being certified by diuine reuelation , that it should be without preiudice ●f her integrity & Angelicall purity . ●he day therefore being come in ●hich this most chast mariage should ●e contracted , behold with what ●xcellent composition of body and ●ind , with what virginall bashfull●es and modesty , the gaue her ●and ●o her earthly Spouse , hauing been 〈◊〉 before espoused , and wholy de●icated to an Heauenly King. Desi●e most earnestly to imitat● 〈◊〉 most bless●d Virgin according ● thy estate , persuading thy self● 〈◊〉 obaying Almighty God , and ●usting in him , thou shalt not want ●rtue , nor comfort , nor any thing ●hatsoeuer with reason tho● 〈◊〉 desire for thy saluation , because God as his knowledge and power is infinite , so he can ioyne Virginity with Wedlocke , Contemplation with Occupation , and the beauty of Rafhell with the ●ecundity of Lia , so that the one shall nothing preiudice or endomage the other . THE 2. POINT . To consider how conuenient i● was that this sacred Virgin should be espoused to Saint Ioseph , both in regard of her selfe and of her mos● B Sonne : for hauing from all eterni●y determined to be borne of her , 〈◊〉 would not that her honour & fam● should be subiect to calumniation , 〈◊〉 doub●les it would haue beene , if she had had a Son without a husband . Ponder the great Humility o● the Sonne of Almighty God , wh●●hose rather to be accounted the 〈◊〉 of a poore Artificer ( being the 〈◊〉 of his eternall Father ) then that 〈◊〉 ●ame of his most chast Mother shoul● receaue the least blemish or staine , 〈◊〉 being the example and patterne of 〈◊〉 vert●e & purity . Seeke hence for ward to maintaine the good name and fame of others , euer speaking well and honorably of thy Neighbour● , though they deserue it not , and especially of those who in any sort be thy superiours : for as thou hast need of ● good conscience in the sight of God , so thy Neighbour hath need of a good name in the sight of man to conserue ●and maintaine his hono●r and reputation . For as the Holy Ghost saith : A good Name shal be more permanent to thee , then ● thousand tre●surs precious and great . And if thou faile in this , thou deseruest most iustly to be punished of God as a trangressour of his holy Law , which cons●steth ( as our Sauiour Christ saith ) in two Commandements , to wit , 〈◊〉 louing of God , ●nd of our neighbour . THE 3. POINT TO consider , that Almighty God would , that S. Ioseph should not only be the defender and guardiā of the person , Chastity , and fame of th● most Bless●d Virgin , but also which is more to be admired ▪ that he should be withall her Spou●e , and Husband . Ponder the depth of the diuine Counsel and Ordination in recommending so great a treasure and so pr●cious● a relique , as the sacred Virgin was , to the cha●ge and custody of so poore a man , she being so ●ighly fauoured , and esteemed of God , as that he particularly chose her to be his Mother . For if our Lord ke●●eth the soules of his Saints , as Dauid saith , and he himselfe said to Abraham , I am thy Protectour wheresoeuer thou art ; the defence and custody of man might seeme wholy needles in her , of whome God and ●is Angells had so speciall protection . Neither is it lesse wonderfull , that his diuine Maiesty should appoint and ordaine , that the lesser and inferiour should help and keep the greater and more eminent , and that he who was less● 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 mo●e exalted then their Pastors and sheepheards . Gather hence desires to humble thy selfe in imitation of the excellent hu●ility of our Blessed Lady , who hauing so many pledges and tokens of the infallible protection of God and his Angells , did notwithstanding , with all Humility liue in subiection , and vnder the gouernem●nt not of ●ome rich man , or some Earle , Duke , or King , but of a poore Carpenter , who was faine to get his ●iuing by his dayly labour , and maintaine himselfe as he could be his trade , and sweate of his browes . And in this mans company she was ●o liue at home and abroad , and whi●her soeuer he went , that so her ●ame 〈◊〉 chastity might be secure . Whenc●●hou maist vnderstand , that seeing Almighty God would not le●ue his owne Mother without a guard , he will not also keep or protect any one that shall presume of himself● , as suf●icient of himselfe : and much l●ss● will ass●st him , who shal be ingratefull ●or the guard and superiour appointed him already by God himselfe , whether he be lesse or more eminent in vertue , learning , or whatsoeuer naturall or supernaturall part● . THE IIII. MEDITATION Of the Annunciation of the B. Virgi● , 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 p●ayer was in the sight of Almighty God , when rising in the night time ( her Blessed Spouse Saint Ioseph per●eauing no such matter , though he tooke his rest in the selfe same chamber ) she kneeled downe in the da●ke in some corner of the same chamber , and beginning to speake with God from the very bottome of her hart , she brake forth into these like words , with farre greater feruour thē euer Moy●es did , saying : if I haue found grace in thy sight , O Lord , I beseech thee haue mercy on mankind , redeeme the many soules that doe dayly perish , send downe from a boue the Blessed Lambe of God to take a way the sinnes of the world , ●●et the desired of all Nations come ●ow at l●st . Vouchsafe to create her that is to carry in her armes and bosome thy most Blessed Sonne our Redeemer . O how happy should I be ( O my Lord ) if thou would est vouchsafe to make me the handmaid and poorest seruant of thy B. Mother . More would I esteeme such a fauour then to become Queen● of the whole world . Thus did the Ble●●ed Virgin speake vnto God , and obtay●ed doubtles more of him by such prayers , then euer ●a●●b or Moyses did by theirs . And answere was returned her as to that other woman of the Ghospell : O woman , great is thy ●ayth , be it vnto thee as thou wi●t , And Almighty God dealt so bo●n●ifully with her , that insteed of making her his hand● maid as she desired , he chose her for his mother . Meditate therefore often those thinges which this most pure Virgin did meditate vpon , and wish for that which she most humbly craued , to wit , to serue her , yea to be as her hand● maid that was to be the Mother of the liuing God. Stir vp in thy selfe speciall deuo●ion to this Blessed Virgin , that though thou hast beene a m●st wretched sinner , yet she may notwithstanding for thy diligent seruice heerafter account thee as one of her adopted Children . THE 2. POINT . TO consi●er how that God hauing determind to make himselfe Man , and to be borne of a woman , 〈…〉 from aboue all the women that were to liue from time to time in this world : among all which , thi● most c●ast and pure Virgin Mary was most pleasing & gracious in his diuine sight . And to her alone he decreed to send that so glorious Embassy which after wards he did by the Angell Gabriell . Ponder first , how many Queenes and principall Ladyes were then in the world , on whome men bad cast their eyes , and were by them highly esteemed , of whome there was much speach and talke , who were much regarded and greatly respected of all , yea and accompted also happy amongst women : yet vpon none of these did Almighty God vouchsaf● to looke , but on her alone that w●s forgotten of all , poore , retired , and wholy vnknowne to the world : she I say , alone was chosen , & called by God himself● : Blessed a●ong all women : Full of grace , and the like . Ponder ●econdly , how the Ang●ll , en●ring into the chamber of the Blessed Virgin , kneeling on the ground , saluted with great reuerenc● this Princesse of Heauen , the elected Mother of Almighty God , the queen of Angells , & the first word he sayd vnto her , was : Hayle full of grace , our Lord is with thee . Gather hence an earnest desire that our Lord would vouchsafe to cast his diuine and gracious eyes vpon thee , to the end that as thou art of those who are called , thou mayst be also of the elect , although thou deseruest it not , desiring and requesting him to doe thee the fauour and grace , that ( seeing thou art not an Angell but a poore and silly worme ) thou maist speake with his diuine Maiesty , 〈◊〉 his most holy Mother in thy Prayer , with great reuerence , feare , & loue . THE 3. POINT . TO consider , how the Blessed Virgin was troubled , with the sight of the Angell , though he appeared in a most resplendent and glorious sh●pe ( for it is credible that the Blessed Angell visited her many times , & treated familiarly with her ) but she vvas troubled at so wonderfull and so vnwonted a salutation , and to heare the prayses which were spoken of her . Ponder , what a meane concei● this most holy Virgin ●ad of her self , for being in her owne sight so meane as out of her great Humility she held her selfe to be , she could not be perswaded that such greatnes could be contained in her littlenesse , and so she desired to be the hand mayd vnto her that should be the Mother o● Almighty God. And thereupon wa● confounded and troubled , because whoso●uer is truely humble , is troubled at nothing so much , as hearing his ovvne prayses ; 〈◊〉 the Ang●ll sayd vnto her : Feare not Mary , for thou hast found grace vvith God , which ought to take all dread & fear● from thee . Gather hence , how meane 〈◊〉 hovv base a conceit it is reason tho● shouldst haue of thy selfe , being as thou art , so vile and so miserable a creature : shut out from thy hart whatsoeuer vayne prayse men shall giue vnto thee , attribu●ing the glory thereof wholy to God , and the confusion to thy selfe : desire and be glad that they intreate and handle thee as thou deseruest , that exercising thy selfe by this meanes in Humility , thou mayst prosper & increase both in the sight of God and man , as did this most Holy and pure Virgin Mary . THE 4. POINT . TO consider the most prudent answere which the Blessed Virgin made to the Angell , full of so great Humility and Obedience , yielding that ioyfull consent vnto his sp●aches which reioyced both heauen and earth , saying vnto him : Behold the hand● mayd of our Lord , be it done to me , according to thy word . And in that very instan● the So●ne of the Eternall Father Iesus Christ our Lord was incarnate in her sacred wombe by vertue of the Holy Ghost , to whō this worke is especially attributed . Ponder fi●st : that although the dignity and office of being the Mother of God was so high and so excellent , yet because it had annexed vnto 〈◊〉 ●●●inent labours , trauells , and ●●flictions , it was the will of Almighty God , that it should not be imposed vpon her without her consent and good will , but rather that ●he should of her owne free will accept the same dignity , togeather with the charge , that so she might merit a great deale the more . Ponder secondly , how thi● Blessed Virgin being chosen to be the Mother of the Sonne of God , she termed her selfe a hand-maid , and not a Mother , as who did accept this office to serue as a hand-maid , not to be serued and attended vpon as a Lady and Mistresse . Agreeing in this with that which afterwards her B. Sonne ●aid of himselfe : That he came not to be serued , but to serue his creatur● and to put himselfe euen vnder their feete . Enkindle in thy selfe inflame● desires of the loue of this vertue of Humility , and of subiecting thy selfe wh●ly to the will of Almig●ty God , and neuer to resist any thing whic● he shall commaund or enioine thee , how hard and painefull soeuer it shal be , but alwaies and in euery thing , saying : Gods will be done . Pouerty , aduersi●y , troubles , paines , necessity , and whatsoeuer want of thinges in this life , receaue them as sent by the hand and prouidence of Almighty God himselfe , and imbrace them with alacrity and loue , saying with the Blessed Virgin : Gods will be done . THE V. MEDITATION . Of our Blessed Ladyes Visitation of Saint Elizabeth . THE 1. POINT . TO consider how the Angell hauing taken leaue of our Blessed Lady , she remembring what had beene told her of her Cosin Saint Elizabeth being great with child , did greatly reioice , and comming out of her Closet , arose and went vnto the Citty of Iuda , and entring into the house of Zachary , saluted there Saint Elizabeth her Cosin German . Ponder , how the loue and ear●est desire which this Holy Virgin had to please Almighty God , brake through whatsoeuer difficulties , and though she saw that the way was long and painefull , the time cold and her selfe tender of complexion , all this notwithstanding seemed easy vnto her . And presently without any stay , she departed towardes that high and hilly Countrey , to accomplish the diuine will , and not regarding the dignity to which she was ne●ly exalted , being chosen the Mother of God , she desired and reioiced to visit , and serue her 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 ●he Diuell , who is ●lwaes sory and rep●●ing at the good of others . Be thou glad therefore and reioice , because t●is Blessed Virgin our Lady is made the Mother of Almighty God ▪ & congratulating her , beseec● that she will vouchsafe also to be thy mother : seeing she is so humble , that she will visit and con●ort thee with her most sweet and graciou● 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. Eli●abeth : 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 Zach●ry his Father the vse of his tongu● to prayse Almighty God withall : f●r ●here his diuine Maiesty , and hi● blessed Mother doe enter , there cannot be wanting true ●oy , and perfect comfort . Ponder what a hol● 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 ●nd Lord , that with his diuine pre●ence , the greatness● of his mercies may be made manifest in thee , who 〈◊〉 so vnworthy of them , beseeching ●im to giue thee , as he did to his Pre●ursor Saint Iohn , light and know●●dge of the high M●stery of his In●a●nation , and reioice at his sacred ●●●sence . Intreate also the Bl●ss●d ●irgin to obtaine for thee of be● 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 h●● prayses , as they did . THE 3. POINT . TO consider , how Saint Elizabeth vnderstanding by diuine reuel●tion , 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 mo●e she did humble her selfe attr●b●●ing the glory of all to Alm●ghty God , breaking forth into this Canticle : My soule doth magnify ou● Lord &c. Ponder , that as all holy and iust men doe neuer attribute any good thing whatsoeuer to their owne de●erts , 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 thero● ? Desire thou l●ke 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 vouchs●feth 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 th●e● moneths with great care and ●il●gence , euen in humble and base offices , ●xercising the selfe willingly , y●● and deligh●ing therin , a● Christ our Sauiour & his B. Mother did all their life ●●me . 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 ●ompany & communication of so many dayes and months as she sta●ed with Saint Elizabeth , worke and eff●ct in them ? How pious may we imagine their conuersation to haue beene ? ho● singular the exāples 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 b●nefits ▪ vvi●h how much more reason may we iustly ●elieue that this diuine Arke of the new T●stament ( 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 whi●h his diuine Maiesty desireth to make his habitation and aboad , vvit● many celestiall benedictions and spir●tuall ●auours . THE VI. MEDITATION . of the reuelation made by the A●gell vnto S. Ioseph , concerning this Mystery THE 1. POINT . TO consider how noble & worthy a man this Patriarc● S ▪ Ioseph was , being of a pri●cely race , and lineally descended of King Dauids house . But that which did m●st 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 return● from Zacharies house , to be great with child , he hauing no part therin . But as h● was a iust man , and liued in feare of Almighty God , he would ●ot speake of it to any body , but ●hought secreetly to abandone and ●eaue her . But far greater was the ●ffiction of the Blessed Virgin his Es●ouse , who could not but preceiue ●is intention of forsaking her , and ●asting her off , and be much grieued ●o see him so sad & troubled in mind ●home she so deerly loued and much ●e●pected for his holines of life : and ●nowing on the other side her selfe ●o be free from any fault , whereof she ●as suspected by him , she liued in cō●●nuall paine & griefe . Out of which thou maist ga●●er , that albeit one be very holy , & ●nuerse alwaies with holy persons , ●et in this life he shall not want cause 〈◊〉 humiliation & affliction , by which ●lmighty God will try his vertue , 〈◊〉 loue towardes him , as they were 〈◊〉 wanting to our Blessed Lady and Ioseph . THE 2. POINT ▪ ●O consider the secret iudgements of Almighty God , in not reuea●g this Mistery of the Incarnation ●his only begotten Sonne to S. Ioseph as he had reuealed it to Zachary and to Saint Elizabeth . And the cause was , thereby to take occasion to exercise the vertues of the Blessed Vi●gin , & her Holy Spouse . Ponder , the great good which is contained in Humility and affliction : for they are as it were the precu●sours of great consolation and comfort , as we may see in thi● present passage : Almighty God ordaining ▪ that the Blessed Virgin should suff●● this humiliation and infamy , to di●pose her thereby , and to make 〈◊〉 more fit for those fauours whic● soone after she was to receaue in Bet●● leem . Hence thou maist gather , 〈◊〉 though thou couldest cleare 〈◊〉 selfe when thou art accused , an● shew thy innocency , yet oftentim●● thou must haue patience , and 〈◊〉 vpon God his diuine prouide●● suffer for his loue some infamy 〈◊〉 shame . And if this be to be 〈◊〉 when thou art innocent , with 〈◊〉 much more patience oughtest 〈◊〉 to endure the 〈◊〉 when thou 〈◊〉 and blame worthy : following the example of the Blessed Virgin , who though she were innocent , did not seeke to excuse herselfe , but imbracing humility and silence , chose rather to be esteemed naught , then to discouer those hidden Misteries , & that most excellent treasure which Almighty God had committed vnto her ; putting her honour into his hands , & ●eaching thee therby how thou oughtest to exercise thy selfe in all humility & silence . THE 3. POINT . TO consider , that though Almighty God concealed that Mistery vnto S ▪ Ioseph for a time , & knowing that he could not find out th● cause of her being with child , vn●●sse he should reueale it vnto him , ●he determined so to doe , thereby to ●defend the honour of the most Bles●ed Virgin sending an Angell vnto S. ●oseph to free him from all scruple , ●●nd suspition , and to reueale vnto ●im the most ●idden & ineffable Mi●tery of our Redemption . Ponder , how with this reuelation Almighty God conuerted the griefe and sorrow of this Holy Patriarch , into exceeding great ioy and comfort . And it is credible , that he did goe and prostrate himselfe at the ●eete of the Blessed Virgin , crauing humbly pardon for the suspition & for the errour which he had committed , acquainting her with the Mistery which the A●gell had reuealed vnto him . Hence thou ●aist gather two thinges . First , that although truth sometimes lye hidden for a while , yet i● shal be at length discouered and knowne . Secondly that when at any time tho● shalt be suspected or accused of some fault vnderseruedly , tho● oughtest to humble , and not alwaies to defend or excuse thy selfe , vnless● thou shouldest sometimes be bound in conscience , for the honour of God or good of thy Neighbour . And perswade thy selfe certainly that neuer any thing was lost by putting thy ●rust and confidence in Almighty God , as wee see the Blessed Virgi● receaued greater honour by ▪ concealing the Mistery , then she should hau● done , if otherwise she had disclosed it . THE 4. POINT . TO consider the faithfullnes of the diuine prouidence , in comming then to remedy the affliction of his friendes , when they are brought into greatest extremity , applying diuine , when human meanes doe faile , as heere he did , reuealing this secrete Mystery to Saint Ioseph , and giuing him to vnderstand , that the Blessed Virgin had conceiued by vertue of the Holy Ghost , and that she should bring forth a Sonne , of whome he was to haue a tēder care , whose name he was to call IESVS , which is a● much to say , as Sauiour . Ponder the singular ioy and content which this Holy Patriarch receaued at the hearing of these so happy tidinges , how thankefull he was to Almighty Go● , for hauing giuen him an Espouse so Holy , and of so great worth and dignity : & committed to his charge the care of his only begotten Sonne . But abo●e all this , what , and how great was the spirituall comfort of the most Blessed Virgin , seing her Spouse whome she loued so tenderly , and whose affliction & trouble she had felt so much & taken so heauily , now to be so full of ioy & cōfort . What thanks & praises did she giue vnto Almighty God for so great a benefit , as was the declaring of her innocency , & assisting her in so great a tribulation . Gather hence how much it import● thee to rely vpō the prouidence of Almighty God , & to haue great security & confidence in the middest of thy afflictions seeing it is most certaine , that his diuine Maiesty at fit & due time will come and remedy all things , & set thee free from all trouble & molestation , to thy great comfort , ●nd consolatio● . THE VII . MEDITATION . Of the expectation of our Blessed Lady her deliuery . THE 1. POINT . TO Consider that as our Blessed Lady was a Virgin , in conceiuing the Sonne of Almighty God , so likewise did she know she should so remaine in bringing forth the same Sonne : for the experience of what had passed , assured her of what was to come . Ponder the spirituall ioy whic● she conceaued in her soule , breakin● forth into these , or such like wordes of admiration and tha●kes giuing : Is it possible that I haue conceaued in my wombe that very Sonne , Almighty God , whome the Eternall Father containeth in himselfe ! I giue thee most hūble thanks , most mighty Lord , for that thou hast chosen me , thy hand maid for thy Mother . O that the houre of thy birth were now come , that I might see thee before me , that I might haue thee in my armes , that I might nourish thee at my breasts , and with my milke . Gather hence , & stir vp in thy selfe the like desires , and in imitation of this Blessed Virgin , say : Is it possible , O Lord , that I being who I am , so vile and so wretched a creature , thou hast neuertheles chose me to be thy Sonne ! to receaue and enclose thee in my breast , to hold thee in my handes , to kisse and imbrace thee a thousand times ! and leauing many others , who would haue bin more thankefull vnto thee , and serued thee much better then my selfe , hast abandoned them and receaued me ! I render thee , o my Lord God , infinite thankes for so great a benefit and mercy . Graunt I be●eech thee , that I may duely prepare my selfe these daies to receaue thee , and wellcome thee into the world , as this most Blessed Virgin thy Mother and our Lady , did diuinely dispose and prepare her selfe for thy comming . THE 2. POINT . TO consider the liuely and inflamed desire which our Bless●d Sauiour had in the wombe of his most Holy Mother , to manifest himselfe to the world , for the redeeming of mankind , and to giue vs repast and food of life euerlasting . Ponder , that his small and tender body was not so p●essed and straitned in that narrow prison of the wombe of his Mother , as was his louing hart kept in , and straitned with the force of his vehement desire : and though euery day seemed vnto him a yeare , yet he would neuerthelesse remaine therein the full time of nine mone●hes , and admi● no priuiledge which mig●t exempt him from suffering , or shorten the time of his durance therin . Gather hence , how m●ch it importeth thee , to dispose thy selfe these dayes to celebrate with deuotion the feast of his Holy Na●●iuit● , 〈◊〉 the inflamed desires ●herewith those ancient Fathers disposed ●hemselues for it . For so thou shal● reap in thy hart the Blessed fruit of thy hopes . THE 3. POINT ▪ TO consider how greatly the most sacred Virgin desired at length to behold with her eies the only Sonne of Almighty God , the fruit of her wombe , to adore and serue him in way of gratitude and thankefullnes for the great fauour he had done her●in electing & chosing her to be his Mother . Ponder , with how loude and often cries of her hart she repeated with ardent affection of desire and loue , that which the holy Church doth often sing : O would to God thou wouldest breake open the heauens , and descend , and the cloudes raine downe the Sauiour ! And with the Espouse : O my Sonne , that I ●ight see thee out of this thy enclosure , sucking the breasts of thy mother , that I may kisse , cherish , & imbrace thee ! Hence thou maist gather like affections , and desiring that thy Sa●iour would ●ome vnto thee , endeauour to imitate the Blessed Virgin our Lady , to the end thou maist see , and enioy the diuine treasure which she did . And with these or the like words moue & quicken thy desires to ador● & serue the Son of God borne newly in thy soule , as the most Blessed Virgin his mother did serue & adore him . THE 4. POINT . TO consider , what S. Ioseph did , what his thoughts and meditations were these dayes : doubtlesse through the great desire which he also had to see his Lord God , he often spake these or the like wordes . Come at last O hope of all Nations , let my eies behold thee before they be closed vp ! when shall this be ? O that it were now , that I might once come to kisse and imbrace thee most tenderly ! Ponder , how this Holy man , perceiuing the Blessed Virgin to be neere her deliuery , ser●ed and cherished her , in whatsoeuer his small forces , power , and ability was able , ●especting and honouring her as the Mother of Almighty God , and hi● most chast Espouse , of whose vertue , ●olines , & purity he had now so high a conceit and esteeme . Gather hence desires to doe the like , esteeming and reuerencing this most pure Virgin , seruing her with purity of body and soule , and performing these daies some particuler seruice towards her , that she may obtaine for thee of her Sonne , a good preparation to receaue him , as this Holy Patriarch by her meanes obtained . THE VIII . MEDITATION . Of our Blessed Ladyes iourney from Nazareth to Bethleem . THE 1. POINT . TO consider how the Sonne of the euer-liuing God , being to be borne into this world , h● ordained to leaue and dep●iue himselfe of those commodities which he might haue had in Nazareth , being to haue beene borne in his Mothers house , and amongst his kindred and friends , where he could not haue wanted the shelter of a warme lodging or chamber , yea and further commodity and attendance , such as was not wanting vnto Saint Iohn , borne at home in his Fathers house . Ponder , how Christ Iesus our Lord abandoned , and contemned whatsoeuer the world loueth , to wit , contentments , pleasures , and pamperings of the flesh , and sought for all that which the world abhorreth and flyeth , as he demonstrated in the pouerty and want of all things , in which he alwaies did exercise himselfe , and choosing to be borne in Bethleem , at the time when all thinges should be wanting vnto him , in a houre & season so incōmodious , sharpe , & rigorous . Heere confound thy selfe , beholding so rare an example , and b● ashamed to see thy selfe so great a louer of thy owne commodities and delicacies . Humbly beseech him to giue thee grace , that thou maist renounce whatsoeuer pleasures and delights of the flesh , and loue and imbrace pouerty and want of all things , as he alwaies did . THE 2. POINT . TO consider the occasions which Christ our Sauiour tooke to make this his iourney , that therby all might know he came to obey , and serue , and not to doe his owne will , but the will of his Father who had sent him . Ponder , that as Christ our Sauiour was borne in obedience , so he also dyed in obedience , that thou mightst learne to obey . In regard of which obedience his holy will was , that his Mother and himselfe in her should profes●● seruice and alieagiance , and submit themselues to the commaundement of Augustus Cae●ar , who as Emperour and Lord of the world had commaunded that all his subiects should be enrolled for the paying him tribute . Gather hence that if the King of heauen entred into the world humbling himsel●e and professi●g allegian●e to a temporall King , it cannot be much for thee to humble & subiect thy selfe to a heauenly King , & to thy Superiours , his substitutes on earth , to whose will thou must endeauour to forme all thy actions : for this is the will of Almighty God. THE 3. POINT . TO consider the discommodityes which our Blessed Lady suffered , who being poore , the way long , the season sharp and cold , and in the hart of winter , comming to Bethleem ●ll weary , and destitute of humane comfort , yet she carryed all with admirable patience , and conformity to the will of Almighty God. Ponder , how the Blessed Virgi● and S. Ioseph went that iourney all alone , vnknowne and forgotten of the world , notwithstāding they wer● the most precious Iewells the world had ●uer yielded , & in highest esteem in the sight of God! O how little did the B. Virgin & S. Ioseph regard the world , with all the pompe , & honour thereof ! Gather hence desires to be forsaken of men , and be ashamed of the little loue which thou hast to suffer , & that thou so easily dost complaine o● the lea●t discommodity , which is offered . Learn from this day forwards to set all thinges at naught , but only vertue & holines of life . THE 4. POINT . TO consider , how that after two or thee daies iourney these holy pilgrimes ariued at B●thleem late in the euening , & going frā house to house , & from Inne to Inne , did enquire after lodging , either for money or for Gods sake , but found none that wold receiue or lodge them , all being taken vp by persons of better esteeme and fa●hion , then they were thought to be . Ponder , how often this soueraigne Lord hath called at the gates of thy hart , & said vnto thee that which he said to his chast & Holy Espouse in ●n the Cantieles : Open to me , my b●loued , m● sister , my doue . But such was thy obst●acy & rebellion , that thou wouldest neuer entertaine nor ledge him , yea rather hast shut the dore most vngratefully against him . Gather hence a great desire now at last to harbour and receiue this thy Lord , and Maister , & giue him some place in thy hart that he may be spiritually borne in thy soule : for doubtles he wil most aboundantly requite thy good hospitality and entertainement , as he requited Martha & Zachaeus . Beseech him to come once more & knocke at thy dore , for that thou wilt now open it vnto him , and giue him the best part of thy house ▪ to wit , thy hart , that he may repose & remaine therein as long as it shal be pleasing vnto him . THE IX . MEDITATION . Of the Natiuity of our Sauiour Christ in Bethleem . THE 1. POINT . TO Consider how the most B. Virgin not finding any other , was faine to take vp her lodging in a poore & forlorne cottage , yea which is more , in a vile & loathsom● stable , the which Saint Iosep● hauing accommodated after the best manner he could , they there rested very well contended , rendring to Almighty God many thanks for that sory ●helter & aboad . Ponder first , that a poore & ●ase habitation is nothing displeasing vnto Almighty God , so it be quiet and free from all worldly v●●ities . For God had rather come and remaine with a poore & humble man ( if he giue him his hart ) quiet , & free , then with any Prince or King , that hath his mind busied & disquie●ed with worldly affaires . Ponder secondly , how the B. Virgin miraculously perceiuing the time of ●er deliuery to be at hand , in place of sorrow and paines which other women do feele , she was filled with ioy and gladnesse of soule and body , contemplating the present benefit , which Almighty God bestowed vpon the world , for the redemption thereof : & so she brought forth her only Sonne , and the only begotten of God the Father , without any pain● or griefe , or lo●●● of her Virginity : wherat being wrapt with profound ●dmiration , she cryed our : It is possible , that with these eies of mine I doe see God who created me , now become a child for my sake , in this most vile & abiect place of the earth , 〈◊〉 stable ! Is it possible that I behould ●he Sonne of the Eternall God , be●ome a tender babe ! And the sple●●●our and brightnesse of the glory of ●is Father , laid vpon a little straw , ●nd hay ! That I heare , and see him ●●eep , who is the only comfort of ●he miserable , and the ioy of the A●●ells ! Gather hence a great desire to feele , and experience that which the Sonne of Almighty God suffered and felt at this his entrance into the world endeauouring to get at the least some one of the vertues which then he discouered , of Humility , Pouerty , Patience , and Contempt of all thinges which this most miserable world doth yield . THE 2. POINT . TO consider , how the sacred Virgin , beholding that Blessed babe , whom the Seraphims & all the Blessed Spirits do serue and adore , lying vpon a little straw , shiu●ring for cold , and in all thinges behauing himselfe as an infant , the teares trickled downe her che●kes , and bowing with great deuotion her knees to the very ground , with most profound reuerence she adored him as her God , and kissed his sacred feet as of her King , his hande● as of her Lord , and his face as her deerest Sonne , and imbracing him , and laying him at her virginall breastes , did reioice with him , and say : O child of gold , O riches of heauen , O ioy of Angels , O mirrour of beauty , thou art most welcome into the world vtterly lost without thee : in good time art thou come into this land of perdition , to be a meanes for vs all to ascend into heauen . Ponder , with how sweet and cheerfull a countenance this Blessed Infant would behould his beloued Mother , & smiling vpon her , would discouer vnto her how the immensity of God did there lye hidden in so small a corps , his infinite wisdome inatender babe that could not speke , his whole omnipotēcy in those weake and feeble members . Gather hence feruent desires ●o adore and serue , as the Blessed Virgin did , this thy Lord and Creatour , seeing he debased & ●umbled himselfe so much for thee so vile a seruant of his , because by thus offering thy selfe to serue him , body & soule , ●nd with all thy ability and power , he will most willingly accept of this thy good will , and giue thee grace to effect it . THE 3. POINT . TO consider the ioy , de●otion & ●eares of the Blessed Virgin , and the care , & diligence wherewith she did performe w●atsoe●er apper●●i●ed to the seruice of her Sonne , and Lord ▪ She swathed him in a poore , yet cleane and handsome swathingbandes & cloathes , such as she had . She with most tender loue , and incomparable ioy imbraced him , she gaue him a thousand kisses of ioy , saying : My King , my Prince , my loue , my Lord , & my God , and forthwith laid him downe in the manger . Ponder how this Blessed In●ant , though he speaketh no● a word , doth notwithstanding from the manger , as from out of a chaire or pulpit , teach and read vnto thee a lesson of Pouerty , and neglect of what●oeuer is in this world : for he being ● most mighty and potent King , bat●●euertheles no other throne or plac● but only a stable , and in lieu of rich and costly hangings , and cloath o● gold , the spiders webbe● , and hi● bedding straw and hay , insteed of the softest & warmest fethers . Gather hence confusion and shame , for that thou dost alwayes desire , procure , and seeke for thy selfe whatsoeuer is best , whereas Christ our Sauiour did alwaies for himselfe choose whatsoeuer was worst : as to be borne , be choose a stable a most loathsome place , an aboad of brute beasts : to dye he made choice of an infamous place , appointed for the excution of 〈◊〉 and malefactours : for to be borne he selected a small and silly Village , and the dep●h of midnight , when no body migh● see him : to dye be appointed the midday , and the gre●test and fairest Citty of the world . When he was to be borne in Bethle●m , ●e ordained that there should be great concourse of people from all places of Iudea , who at that time were there assembled to haue their 〈◊〉 and families enrolled , once a year● , 〈◊〉 to the custome , & the Emper●●● command of eu●ry ones 〈…〉 , which might be an 〈◊〉 that his Mother and S. Ioseph should not f●●d any lodging or commodity for his birth , and when he was to dy that the Citty of Ierusalem should be full of people , that it might be vnto him an occasion of more infamy . To conclude , if this our Lord his election , choice , & iudgement of things be alwaies best , as doubtles it is , it behooueth thee in imitation of him euer to make choice of the worst for thy selfe , flying whatsoeuer tendeth to thy honour and estimation , and imbracing whatsoeuer may be for thy dishonour & contempt . THE 4. POINT . TO consider , what this B ▪ Child hath in heauen , as he is Almighty God , & what in the stable , as he is man , & who he is in both places . Ponder , how this poore little Infant who is heere lodged in so vile a cottage , and reposeth in a manger , is a God of infinite Maiesty , whose seate is heaue● , whose throne are the Cherubims , whose seruants are al the Angells , and whome all do adore and serue . This babe is the vniuersall Lord and eternall word in all thinges ●quall with the other two diuine per●ons , who afterwardes was so glori●usly transfigured on the mount Ta●or betweene Moyses and 〈◊〉 , and ●ho in the day of Iudgement ●●all sit 〈◊〉 a throne of Maiesty , amiddest the ●ood and bad . He , the very same , ●ow in this his entrance into the ●orld , lyeth in the cribbe , in a hard ●nd abiect manger , betweene two ●●ute beastes , preaching and saying ●●to thee , not by word of mouth ▪ ●ut of spirit , not with many speeches , ●●t with deedes : Learne of me , be●use I am meeke & humble of ●art . ●●hold , how euen from my cradle ●till my dying day , I haue chosen 〈◊〉 my inseparable companions● po●●ty , contempt , sorrowe● and affli●●ons . Hence maist thou gather , th●●●ing God himselfe , so great ● Lord ●ame for thy ●ake so little , tho●●st also endeauour to humble 〈…〉 and to become little , for vnle●●● 〈◊〉 become as this little one , tho● 〈◊〉 not enter into the Kingdome of heauen . THE X. MEDITATIO● . Of the ioy which the Angells and me● 〈◊〉 the Natiuity of the Sonne of Almighty God. THE 1. POINT . TO consider what passed in he●uen at such time as Christ lesus our Lord was borne o● earth . Then the eternall Father gau● commandement that all the Ange●● should adore him ( as the Apostle S● Paul saith ) and all of them singing i● in the aire , Hymnes and Praises 〈◊〉 this new borne King , adored hi● with most humble and profound 〈◊〉 ●erence , acknovvledging that litt●●●●be to be the only begotten Son●● of the eternall Father , the King 〈◊〉 Lord of heauen & earth . Ponder how much this 〈◊〉 of the Incarnation of the diu●●● world , was for the glory of Almig●ty God : for in regard therof , he 〈◊〉 glorified by all the celestiall Spiri● 〈◊〉 in heauen and earth , who like ●●to so many flakes of most white how did descend from aboue as it ●ere a ladder from heauen to the ●ittle porch of Bethleem , and in to●en that they did acknowledge him or their King and Lord , they kissed ●is sacred feete . Gather hence a great ioy to see his soueraigne King adored by his ●oly Angels : and he hartily grieued ●o see him so much forgotten & ne●lected amongst men , yea , so hei●ously offended by them . Beseech ●im that thou maist not be of the n●u●er of those vngratefull persons , but ●aist glorify and adore his most holy ●on on earth as the Angels did , & doe ●lwaies in heauen . THE 2. POINT . To consider how the Eternall Father did manifest the Birth of 〈◊〉 ●ost holy Sonne to the shephearde● ▪ ●ho were watching ouer their 〈◊〉 ●n the night time , sending his 〈…〉 bring them the happy 〈…〉 and to declare so high a 〈…〉 ●nto them , of which company 〈◊〉 approaching neere vnto them , said● Reioyce , for behould I shew vn●● you great ioy that shal be to all the people : because this day is born● to you a Sauiour which is Christ out Lord in the Citty of Dauid . And this shal be a signe to you , You shall find the infant swathed in clou●s , and laid in a manger And presently thos● heauenly spirits brake forth into ●●olt diuine melody , manifesting thereby the singular content which they receiued , and said : Glory in th● highest to God , and in earth peace 〈◊〉 ●●en of good will. The shep●eardes ●earing this so happy newes , wit● great desire and loue inuited one another to seeke out him ●home they he●rd so much praised , say●ng : Let vs go to Bethleem , and let vs see this word that is done , which our Lord had shewed to vs. Ponder the admiration of these ●oly sheepheards , when following th● direction of the Angells , they found ●ll to be so as they had told them , 〈◊〉 were they greatly ●stonished to se● 〈…〉 so 〈◊〉 & base , 〈…〉 〈◊〉 poore stable , an oxe , an asl● , and a ●anger should be the signes to find out the Lord of Maiesty . But farre greater was the admiration which this very same caused in the holy Prophet I say , foreseeing in spirit ●ong before these shepheardes , and ●his great God and Lord so little , and ●o much humbled ; wheresore he said : Who euer beard such a thing ? and who hath seene the like to this ? God ●n infant , God in swathing bande● . God to weep ? a thing so vn beseemin●●is Maiesty and greatnes , a thing so ●trange , a worke that doth ama●● 〈◊〉 ●stonish the indgements of men and Angells . Gather hence desires to be h●mble and lowly , as God Almighty vouch safed to humble himselfe : for he manifested himselfe freely an● of his own accord to the humble shepheards , but not to prou●d Scribe● and P●arisies . He is willing 〈…〉 found of those who carefully 〈◊〉 ouer their owne soules , but 〈…〉 those who are ouer whelmed 〈…〉 ●yed in the dead sl●ep of 〈…〉 a care therefore to watch and pray , ● thou shalt find our Lord as these shepheards did . THE 3. POINT . TO consider the great desire which these holy sheepheardes had to bring home with them to their cottage and cabins ( if they could haue obtained so much ) those lightes of the world , the Sonne and the Mother , seeing them so solitary , poore & vnprouided of all human meanes to serue and cherish them as far a● their small forces and ability would reach , in token of gratitude for the high fauour which they had receaued of them when they disclosed & manifested themselues vnto them . Ponder that for the finding out of Almighty God , is not required , ●ither a sharp wit , or a good vnderstanding ▪ much learning , or great parts ; neither will he be found by such , if togeather therewith they seeke honour and vaine glory , and not God alone : but he is sooner foūd out by an humble Cooke or seruaut in Religion , or by a poore & simple swineheard , and doth most bountifully communicate vnto them his celestiall gifts and fauours , as the Holy Ghost himselfe testifieth in the Prouerbes . Hence thou maist gather desires to seeke Almighty God with true loue and diligence , that thou maist also find him as these silly sheepheards did . Beseech him that seeing he is the soueraigne shepheard and thou his sheep , marked with his owne most precious bloud , he will 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 ●eedeth , where he lyeth in the mid-day , to wit , in the manger : that seeing thou hast made thy selfe a beast through sinne , thou maist find him in the stable , a place proper for beastes . THE 4. POINT To consider that the Eternall Father sent this multitude of Angells to honour his only Sonne , who had ●●uch humbled himselfe for his loue : & to teach & instruct vs by their 〈◊〉 ample , what infinite thanks we owe vnto God for so soueraigne a benefit as he now had bestowed vpon vs , in giuing vs his best beloued Sonne , not only as a Sauiour , King , or Lord , but ( which is more wonderfull ) as our Brother , our flesh , and bloud . Ponder what care the Eternall Father euer had to exalt his most holy Sonne , when he did most humble and debase himselfe , as is to be well seene both heere , and in all other passages and mysteries of his most holy life . He was Circumcised , and a Name most honorable and most glorious was giuen to him , to wit the na●e of IE ● 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 between● two theeues , and presently the heauens grew darke , the earth quaked , the rockes rent , the dead rose , all the elements altered : Finally he was acknowledged of his enemies for the Sonne of God. Gather hence a great and earnest desire to imploy thy selfe wholy all thy life time , in honouring and praysing so good a God , and he will haue care to exalt and honour thee , as he had of his most holy Sonne , who humbled himselfe so much for his honour and glory . And so doing thou maist also sing the Hymne of the Angels with the like spirit and deuotion as they did . THE XI . MEDITATION . Of the Circumcision , and of the Name Of IESVS . THE 1. POINT . To consider , how God Almighty hauing sent his only 〈◊〉 into the world in habit & likenesse of a sinner , he was not conte●● to take only vpon him humane Nature , and to seeme lesse then the Angells in our mortall flesh , but ●ould also on the eight da● after his mo●● holy natiuity , subiect himselfe ●o the Law of circumcision , which was the badge of a sinnefull child , and shed not only teares from his eies , but also sacred bloud from out his veines . Ponder , how great loue towards vs he doth daily discouer , for he cannot endure that his suffering for our weale and remedy should be any with delayed , though those who were to see him Circumcised , might iudge and account him a sinner , as taking vpon him the marke & badge of a sinner . Whence thou maist gather very great confusion , that being so great a sinner as thou art , thou wilt not seem to be accounted so , but rather iust , and a very Saint , and to that end often excusest thy sinnes . Wherefore thou must humble thy selfe , and giue thanks vnto this thy Lord , who hath so wonderfully humbled and sought to hide himselfe . Beseech his diuine Maiesty , that as he subiected himselfe to carry vpon his tender shoulders ●he old Law of Circūcision , so hea●y and painefull , thou maist likewise carry , and haue before thine eyes , and in thy hart , the sweet Law of his diuine Commandement : and that he will vouchsafe to season it with one drop of his most precious bloud , which he so liberally shed vpon the ground , to the end it may loose all the hardnes , & distast which it hath . THE 2. POINT . TO consider , 〈◊〉 is Gods will & pleasure , tha● 〈◊〉 Circumcise thy selfe spiritually ( that is ) that thou cut off all superfluities in pampering thy flesh , in honour and commodities of this world , Circumcising and mortifying thine eies , not suffering them to behould that which is not lawfull to desire ; circumcising thy tongue , making it to keep silence , from vaine & idle wordes : Circumcising thy tast , that it feed not it selfe with glutt●nies & delicacies . Ponder in how much need tho● standest of this Circumcision , how much thou art giuen vnto thine ow●●●ill , and 〈◊〉 much it ●●hoouet● ●hee , allwaies to carry in thy handes● that is , in all thy actions , the knife of Circumcision . Gather hence also a great and earnest desire , to suffer willingly , & that others both Superiours & Inferiors may circumcise thee ( if thy selfe shouldst be remisse and slacke therin ) and help thee to cut away whatsoeuer may hinder thee from comming vnto this thy Lord , whether they doe it with a good 〈◊〉 intention , bearing it patiently , 〈◊〉 they shall depriue thee of thy delight , honour , pleasure and content , euen to she sheading of thy bloud for him , who first hath shed it for thee . THE 3. POINT . TO Consider how they imposed vpon this child the Name of Iesus which is to say , Sauiour of sinners : as one who was to deliuer them not only from all euill , but also to bestow vpon them most excellent fauours and riches , that thei● remedy & saluation might be most abundant . Ponder that this glorious Name ●as imposed vpon him 〈…〉 greater honour . For his Eternall Father seeing him so humbled and marked with the badge of a sinner , would that he should euen then be exal●ed , & haue giuen him ( as S. Paul saith ) a Name which is aboue all Names , that is IESVS . And whereas our saluation was to cost him the sheding of his most precious bloud , he gaue leaue to whatsoeuer instrumēts 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 , & sp●are . Hence thou mayst gather affections and desires to adore and reue●ence this ●ost holy , and most sweet Name of IESVS , hauing it alwaies in thy mouth and hart , thereby to obtaine victory o●er thine enemies . For the Diuells doe flye from this holy Name , and the infernall powers do tremble at it , and by it and in it , sinners haue their hope and confidence , because IESVS is as much to say , as Sauiour . And if to saue thee and truely to beare that Name , cost him so deare , as the sheding of his most precious bloud , and the spending of his life for thy sake ; what is it meet thou shouldst doe for thine owne saluation ? And seeing all is but little , though it should cost thee thy very hart bloud & life , say vnto him with the Prophet : My hart is ready , o God , my hart is ready so to doe , so that thou vouchsafe to make me partaker of that sacred pledge . THE 4. POINT . TO consider , how the Circumcision bsing performed , & the knife of griefe hauing pierced the tender flesh of thy Sauiour , they restored him vnto our Blessed Lady all bloudy , and the teares trickling down his cheeks . Ponder with what griefe of hart , with how many teares gushing out of her eyes , this most B. Virgin receiued her beloued Sonne , endeauouring to comfort him , taking him in her armes , laying him at her virginall breasts , giuing him to sucke of her most pure milke , and saying : O spouse and King of glory , how deare doth the sinne of ●dam cost thee , how soone dost thou performe the office of a redeemer , suffering paines & ●heding thy bloud for mankin● . Stir vp in thy selfe a desire to accompany this Blessed Virgin in her teares and good offices towardes her Sonne . And shedding aboundant teares of compassion , bewaile thy sinnes and offences , that thou mayst obtaine pardon of them . And render vnto Christ our Sauiour most humble thankes for the bloud and teares which he shed for thee ; auoyding heereafter to increase his paine with other new offences . Beseech the B. Virgin to obtaine for thee grace of her most holy Sonne , that at the entrance and beginning of this new yeare , thou mayst renew thy life , forsaking and casting off thy old garments , wherein thou hast been hitherto wrapped , to wit , thy lukewarmnesse , sloth , and negligence in thy spirituall exercises : putting on from hence forwardes feruour , lo●e , and charity towardes God and thy neighbour . THE XII . MEDITATION . Of the comming of the three Kings , and of their giftes . THE 1. POINT . TO consider , how the same day on which Iesus Christ our Sauiour was borne in Bethleem , he sent to these Kings or Sages a new and most bright shining star , giuing them thereby to vnderstand , that the true King & redeemer of the world was borne in Iury : and they illuminated with that heauenly light , and inflamed with diuine lo●e , much reioyced at the sight therof , congratulating and iouiting one another to go and adore that true King of Kings : and forthwith leauing their Coun●●ey they went with much content and ioy to seeke C●rist Iesus in a forraine Land , and to behold with their corporall eyes , whome they had already seene with the eyes of ●ayth : knowing very well how blessed those eyes should be , that should behould him . Ponder how great the deuotion was of these Kinges , which moued them to leaue their owne Countrey , to vnderta●e so long and so dang●rous a iourney , & to breake through so many difficult●es , which they might well imagine would befall them herein : whereas many though they be no Kings , because they will not depriue themselues of their co●modityes and vndergoe some small difficulties for the loue of God , will not so much at set one foot before another for his seruice , and so doe not find him . And it falleth out oftentymes , that those who are very fa● from Christ do b● little & little draw neere vnto him and find him , as may be seene by these holy Kings : and that those who be neere at hand , are cast backe and left of Almighty God for their ingratitude , as it happened vnto Herod , and to those of his Court. Gather hence a liuely 〈◊〉 to seeke , find , and adore this great King ●nd soueraigne Lord of all 〈◊〉 as often as thou shalt see the starre of his diuine inspiration , to vvit , the voice of th● Superiour , & the rule of thy profession , following it with great alacrity , though it bring thee to the stable , because there thou shalt certainly ●ind Almighty God. THE 2. POINT . TO consider how the Kings being come to B●thleem , the star stood ouer the place where our Sauiour was borne , and sparckling cast forth bright beames of light , as it w●r● saying vnto them : Loe heere he is , whome you doe seeke . And entring the place they found the true Lambe of God , who taketh away the sinne● of the world , reposed in the armes , and sucking at the breasts of his B. Mother . Who illuminating their vnderstanding with a celestiall beame of diuine light , discouered vnto the● , how that little babe though in exteriour shew the most poore and contemptible in the world , was true God and Lord of all . Ponder the goodnes & mercy of this our Lord , who vouchsafed 〈◊〉 impart the faith of this sacred Mystery of the incarnation , in such plenty , vnto the Gentills ; and communicated himselfe vnto them so gratiou●●y , as to call them vnto him , though they had no knoledgh at all of him before ; to seeke them out in so farre Countreyes , though they liued without thoght of him , & to call as it wer● at their dores , & ēter into their harts , as if he had need of them , & not they of him . Hence thou mayst gather that he hath often done the same to thee ▪ for thou being neither able to desire him , nor to tast of any such matter ▪ he hath sought , called & chosen the● euen when thou wert most carrelesse of him and didst fly away from him . Be therefore thankefull and seruiceable towards him for it , as these holy Kings were . And if thou hast nothing els to offer , take all thy sinnes togeather , and with harty sorrow and repentance for thine offences committed against this thy Lord God , offer them vp vnto him , that they may be consumed with the fire of his diuine charity , and thy soule remaine perfectly cleane and pure from them all . THE 3. POINT . TO consider , that albeit these holy Kings saw this poore infant lodged in a vile stable , ●rapped in poor● ragges , layd in a ●ard manger , so dest●●●te and fors●ken of all humane help and comfort ; yet they stedfastly belieued that he was the true King and Lord of heauen and earth , and forth with c●st their Scept●r● , and Crownes at his feet , and prostate on the ground with great humility and reuerence , ●dored him , and offered him gold as to their King , Incense as to their God , and myrrh as to a mortall man. Ponder that as these holy Kings offered vnto this heauenly King and Blessed Infant , these three mysticall gif●es , so were it meet thou didst offer him whatsoeuer thou hast receiued from his most bountifull hands . And prostr●●ing thy selfe before him , and adoring him as thy King and Lord ●ith ferue●t loue , in lieu of gold , wouldst offer vnto him all the riches & goods of the world : so that if they were thine , thou ●ouldst most willingly lay them at his feet . In lieu of Incense , all the smoke and vanity of the honours and glory which the world can affoard thee . And insteed of myrrh the delights & pleasures of the flesh , wholy and most vv●llingly renouncing them , and desiring not to haue or enioy them , although they were offered thee . Hence thou mayst gather great ●onfidence in the liberality of this Soueraigne Lord , that he will r●ceaue this thy Presen● , and returne thee abundance of spirituall riches for the pouerty which thou hast promised him : Victory ouer th● Pa●●●ons and thy flesh , for the vow of Chastity which thou hast made vnto him . And for the vow of Obedience , his diuine loue & grace , that thou ma●st alwayes keep his hol● Law , and C●mmandements . And ●hou ma●st offer thy selfe vp w●oly and entierly 〈◊〉 euery thing to thy Lord God , as ●●ese holy Kings his disciples did offer themselues , and al that they had . THE 4. POINT . TO consider , that after the offering was made , before the holy Kings tooke their iourney homward they receiued answere in fleep , that they should not returne to Herod , nor the same way they came . Ponder that after thou hast once found God , and dedicated thy selfe to his seruice , thou oughtest not to do as thou wert wont to doe before , nor walke in those rough and crooked pathes which before thou d●dest tread : but must change thy course , imbracing humility , and detesting pride , casting away anger , and reioy●ing in patience &c. Gather also hence how necessary it is for thee to withdravv thy selfe from all vice and sinne , vvhich lead thee headlong into hell , and to follovv and imbrace all manner of vertue which will bring thee to heauen , as the holy Kings did . For so doing Almighty God , who is the true light and way which leadeth to life , will illuminate and guide thee , as he did illuminate & guide these his seruants , and fill thee with the like gifts of his grace , with which he did replenish them , if thou dispose & prepare thy selfe to receiue it , as they did . THE XII . MEDITATION . Of the presentatiō of the Child IESVS , And of the Purification of our Blessed Lady . THE 1. POINT . TO consider how the most B. Virgin , though after the birth of her dearest Son , she remayned more pure and immaculate then the starrs of heauen , did not withstanding subiect her selfe to the Law of the Purification , not being oblige● thereunto ; yea though in some sor● 〈◊〉 vvere preiudiciall to her honour . Wherefore as if she had beene li●● to other women vncleane , commi●g out of the stall of Bethleem , where she was deliuered , in company of her Spouse , 〈◊〉 ●arryed her only begotten Sonne to the Temple of Ieru●alem , there to present him to the Eternall Father , and to offer sacrifice for him . Ponder how different this entrance and obligation is , which the Sonne of God this day maketh in the b●ginning of his life , from that which he made in the end of the same : for no● he enters into Ierusalem borne in the armes of the most Blessed Virgin , but afterwardes he shall enter a foot carr●ng the Crosse vpō his sholders whereon he i● to be crucified . To day he entreth to be offered in the armes of Holy Simeon : then to be offered in the a●mes of the Crosse. To day he shal be offered and redeemed with fiue ●icl●s ( a cert●in● co●ne of that time ) then as Rede●mer , ●ill 〈…〉 for the lou● of men , to be whipped , crowned with ●hrones , na●led an● cru●if●ed vpon the Crosse , & to a most painefull & 〈◊〉 death . Ga●●er hence great and earnest desires to off●r thy selfe , togea●●er 〈…〉 thy Lord vnto the Eterna●l Fathers ; alwaies to execute his most holy will , and to carry thy Crosse and the aduersities which befal thee , after his most Holy Sonne : seeing that he and his Blessed Mother being most innocent and most pure , submitted themselues to the law of sinners , as if they had beene themselues also sinners , with such , and so heroicall acts of humility . And be ashamed , seeing thy selfe so foule and so abominable a sinner as thou art , to be so proud and haughty , desiring to be reputed & regarded of all as pure , holy , and iust . THE 2. POINT . TO consider the spirit & deuotion wher with the Blessed Virgin per●ormed this obligation or offering ●or all manking to the Eternall Father . And in imi●ation of her , offer ●hou also vnto our Lord the sacrifice ●f his Sonne in remission of thy sin● . ●or it is better , and more grate●ull ●n his sight , then were all the sacrifices ●xhibited in old time by the Patri●rches , & Prophets . And if Almigh●● God had respect to Abell , and to his gifts , how much more will he respect the Blessed Virgin , and that B. Lambe her Sonne which this day she offered vnto him . Ponder the little spirit and de●otion wher with thou makest thine offerings in Masse and Commu●ion ▪ not offering to the heauenly Father , his Eternall Sonne with such deuotion and thankesgiuing 〈◊〉 it behooueth thee to do , in regard that he h●th giuen thee him for thy Redeemer and Mayster , yea which is more to be admired , hath deliuered him into the hands of death it selfe for thee & for thy sinnes . Stir vp in thy selfe affections of deuotion with a great desire of a●ēdement of thy life : beseeching ou● Lord to accept this thy offering . Fo● though on the one side in regard o● thy selfe who doest make this offer , thou maist iustly feare to be reiecte● as thou deseruest ; yet because he dot● also make offer of himselfe for thee trust , and haue great confidence th●● thou shalt be admitted , and haue th● 〈◊〉 forgiue● thee . THE 3. POINT . TO consider that although at the same tyme at which the Blessed Virgin our Lady entred into the Temple with her most Holy Sonne in her armes , there were many more of all sorts and conditions , Priests & learned men , noble and of the vulgar sort , yet to Simeon , and Anna the Prophetesse only , God imparted his heauenly light to know the Sauiour of the world , in reward of their good life , and holy desires . Ponder first with what feruour and alacrity that Holy old man Simeon came with stretched out armes to receiue his Sauiour , and sayd as we may piously belieue vnto the B. V●rgin : Giue me , O Virgin , your only Sonne , for he is my God , and Lord : he i● the desired of all Nations : who is to pay for my trespasses and sinnes : who must open me the gates of heauen , and who must saue me . Ponder secondly , when this holy old man sayd these , or the like words , what ●loods of tears trickled downe his venerable cheeks ? What thanks and praises did he yield vnto him who had reserued him for so great a fauour ? How tenderly did he imbrace the infant in his armes , saying with the Espouse in the Canticles : I haue found him whome my soul● loueth : I hold him , neither will I let him goe . Gather hence the like longing dsires to receiue thy God , and to place him within thy very bowells , & to put him with the Holy Espouse as a seale vpon thy hart : for so doing thou mayst iustly hope that becaus● he is faithfull in his promises , though he stay a while , he will come as last & comfort thee , as he comforted Saint Simeon in reward of the feruour and deuotion wherwith he serued him in his holy Temple . THE 4. POINT . TO consider , that this Holy old man Simeon receiuing the child in his armes , made oblation of him to the Eternall Father , for that he had a very great desire to see Christ our Lord in mor●all flesh , and Almighty God had made him promise thereof . And not only this his desire of seeing him ●as fullfilled , but also it was g●aunted him to tak him in his armes , to kisse and imbrace him , and to vnderstand by reuelation of the Holy Ghost that within that little body was included all the grea●nes , Maiesty , & immensity of Almighty God himselfe . Ponder , that God Almighty is not wanting in performing his promise : but rather doth performe more then he promiseth : wheras the world , the flesh , and Diuell contrary wise , doe promise that whic● they cannot giue vs , they promis● that which is good but performe that which is euill , they promise pleasurs and contentments , and giue disgust● and sorrowes , finally in lien of lif● , they bring eternall death . Gather hence an ●●flamed desire , with this Holy old man S. Sim●● to haue in thy armes this most sweet babe , the heyre & King of the world , the only begotten Sonne of God , the eternall weale and saluation of m●●kind , the summe of all happinesse , the Author of thy euerlasting blisse , seeke , craue , and sigh after this : for if it be granted thee , this alone will aboundantly supply all other wants , and fulfill thy desires . THE XIIII . MEDITATION . Of the flying into Egipt . THE 1. POINT . TO consider how King Herod , hauing vnderstood by the Sages of the birth of Christ our Sauiour , King & Lord of the whole ●orld , fearing least he would take from him the Kingdome which he had vsurped , determined to seek him out , and to make him away , though he knew by the Holy Scriptures , that he was to be at least a great Prophet sent by God for the saluation of the world . Ponder , how soone our Sauiour Christ beginneth to be persecuted : for he was scarcely borne , when presently Herod sought his life , the Eternall Father so ordaining , that his most Holy Sonne and his Blessed Mother should from their infancy walke the way of persecution and affliction : which ought to be a great comfort vnto thee , if peraduenture thou see thy selfe persecuted in regard of thy vertue : remembring that which our Sauiour Christ said to his Disciples : The seruant is not greater then his Maister , if they haue persecuted me , you also will they persecute . For they hate not those who are of their owne crew and faction , but those who are contrary vnto thē and resist them . Heere , out of compassion lament , and be sorry , that there should be found any so wicked , and vngracious , as to seeke Iesus Christ with intention to kill him : whereas he commeth to giue life vnto the dead ▪ and an eternall Kingdome of heauen for a temporall . Take heed lest thou do not the same ( which that wicked King did ) through thy sins , for they doe seeke to persecute and kill him . THE 2. POINT . TO Consider how Saint Ioseph , being a sleep , an Angell appeared vnto him and sayd : Arise , and take the child , and his Mother , and fly into Aegypt . Ponder , the punctuall obedience of this Holy man , in putting in execution the diuine will : for being a sleep , and reposing ( at which time trauaile is most yrkesome vnto vs ) he forth with arose , and obeyed in that which he was commanded , not being scandalized nor troubled with such a nou●lty and sodaine flight . To ●ea●h thee , that in the middest of thy case and prosperity , thou art to be prepared for afflictions , & at al times to leaue thy bed and rest , whensoe●er Almighty God shall command thee : esteeming it a thing of highest price , to know and fulfill the diuine wil , whether it be manifest vnto thee by reuelation of God or his Angells , or by ordination of men . For albeit the first be more glorious , yet in the second is exercised more humility . Conceiue a great desire to obay Almighty God , as Saint Ioseph did , because heerin consisteth true iustice and sanctity , that thou do not reply , not contradict the Commandement of God in any thing , but speedily fullfill the diuine will : reioycing ●o subiect thy iudgement not only vnto God , but also vnto men for the loue of God. THE 3. POINT . TO Consider the small security wherewith Iesus Christ our Sauiour liueth amongst those of his own Countrey . For comming to remaine with them , they receiued him not , wherefore it was necessary an Angell should aduise Saint Ioseph to tak the child , and his Mother , and to fly into Aegypt , amongst a strange and barbarous Nation . Ponder how Christ our Lord being to fly into the desert , he might haue gone to the Contrey of ●●e three Sages , where he should haue beene knowne , r●sp●cted , and serued , be would not doe so , but went into Aegypt amongst his enemies & strangers , where he had n●●●her house , nor barbour , nor any maintenance at all , that by wanting all commodities , he might haue occasion of more to suffer . Gather hence how pleasing it is ●o God , that his elect ( especially such as be Religious persons ) remaine where his will is they should , and not where they , guided by their owne fansy , desire to dwell : because the true security of the soule , doth not consist or proceed from the place , but from the assistance and protection of Almighty God. Consider also , that the Angell said vnto Saint Ioseph : Be there , t● wit in Aegipt , vntill I shall tell thee : that is , that he should remaine in Aegipt vntill he should heare further from him : giuing therb● to vnderstand that in matter of affl●ctions and desolations , and also in whatsoeuer offices and imployments he imposeth vpon thee , thou oughtest not to assigne , nor seeke to known the ●ime , how long they are to continue , but must leaue this care vnto Al●ighty God , be it little or much , who knoweth much better what is befitting vs then we our selues . THE 4. POINT . TO consider how the most Blessed Virgin , as soone as she vnderstood by Saint Ioseph the diuine wil , being most humble and obedient , sheforth with obeyed , and fearing to fall into the hands of Herod , and so endanger that precious Iewell , which was all her riches , not standing vpon labours of paines , nor vpon the incommodities of the way , she presently arose , and with all speed tooke the Bl●ssed babe in her armes & fled : not regarding that she leaueth her countrey , parents , and friends , her house , and whatsoeuer she had there , so that she might keep and assure that which of her was for more esteemed then all the rest . Ponder how the most Blessed Virgin and Saint Ioseph trauailed all alone that wearisome way , vnprouided of all commodities , in great pouerty , vpon some little beast , or asse , carrying a few cloaths of the B. child , and some tooles of S. Ioseph , the rest he carryed on his backe . Also what extr●me cold the B. Virgin endured , being tender , & of a delicate complexion , it being then the depth of winter . Behold the foule wayes & dur●y passages which they met withall , and finally how after long trauaile and paines taken , they came into Aegypt , & betooke themselues to some poore cottage , vnknowne & neglected of the world : but very much cō●orted , for that the Blessed Infant had escaped the hands of his enemies . Gather hence a great loue to pouerty , & to be contemned & forgotten of the world ; & seeing in this world thou art as a way-faring man , desire to ioyne thy selfe with this holy company in their iourney , and see if thou canst serue them in any thing . Peraduenture the B. Vi●gin will giue thee her Sonne sometimes to carry in thy armes . O happy art thou , if it be graunted vnto thee ! THE XV. MEDITATION . Of t●e murder of the holy Innocents . Of the aboad of the child Iesus in Aegipt : & of his returne into Israel . THE 1. POINT . TO Consider how King Herod perceiuing that he was deluded by the Sages , to secure his Kingdome , determined to kill him whom he feared might depriue him thereof . And because he knew not where he was , and least the child he sought for , with rage & diuelish fury should esccpe him , he commanded all the young children borne at that time , to be murthered , and execu●ed it with barbarous cruelty & impiety , to the end Christ Iesus our Sauiour should not escape , but dye among them . But it succeeded not a● he desired , neyther was the Tyran● able to compas●e his intent , albeit he omitted no diligence for the accompl●shing thereof : for although all the world persecute vs , if God protect and defend vs , we cannot suffer losse of the least haire of our head . Ponder the griese that our Sauiour had in AEgypt , seeing from thence the murder of so many Infants for his sake : but on the other side , how he was glad and reioyced that by the meanes of tempora●● death which passeth in a moment , they obtayned life euerlasting , which now they enioy : many of them by this meanes being deliuered from the danger of eternall damnation , because if they had not dyed by this accasion , peraduenture they might haue beene of those that consented to the death of our Sauiour , & so should haue been damned . Hence thou maist gather a great desire to put thy life and death in the hands of God , endeauouring to confesse & manifest him with thy works , though it should cost thee thy temporall life to gaine eternall , as these holy and thrice happy Infants did . THE 2. POINT . TO consider how Saint Ioseph , & the most Holy Virgin with her Sonne being now in AEgipt , began to treat with that barbarous people , and to gaine their good wills . And it is credible , that the Blessed Virgin went to assist and help other women when they needed , and as rich women doe call for the poore to haue their assistance , and doe giue them something for their paines , so it is likly they vsed her help . Ponder how through her good behauiour , speaches , & celestial conuersation , the richer sort tooke affection to this poore Virgin , and also to the child Iesus , who in like manner was much beloued for his beauty & sweet countenance . Gather hence how thou oughtest to behaue thy selfe with strangers , superiours , & inferiours . Ponder like wise how S. Ioseph did worke , & earne dayly ●ages , there with to maintaine the Blessed Virgin , and her Sonne . Make account that the office , paines , or function wherein thou imployest thy selfe , thou performest it to maintaine these poore exiled and banished persons : for that which thou doest for thy brethren and nieghbours , our Sauiour esteemeth it as done to his owne person ; as himselfe sayth in the Ghospell . THE 3. POINT . TO consider how after fiue or seauen yeares were past of this exile in AEgypt ( as some Authors say ) an Angell of our Lord appeared againe in sleep to Saint Ioseph , saying : Arise , and take the child and his Mother , & goe into the Land of Israel , for they are dead that sought the life of the child . Ponder that at length the persecutor dyed , and the banishment of the Innocent Child Iesus ceased , whereby thou maist perceiue that the paines , perills , and persecutions of this life shall haue an end , and the banishment therof ; and they which persecuted vs shal be iudged , & their inuentions examined . Whence thou mayst gath●r al●o , that if thou remayne faithfull towardes God , and beare with patience the afflictions which he sendeth thee , for proofe and crowne of thy vertue , after the exile of this world , thou shalt inioy and possesse the eternal rest of heauen , which God hath prepared for thee . THE 4. POINT . TO consider the prouidence of Almighty God in sending presently his Angell , to bring these so happy tidings to Saint Ioseph , & to free him from the banishement of so many yeares . Ponder what confidence he had in Almighty God , and how contented he was , seeing the care God had of them , and how ready God was to beare his prayer , and to release him from his doubtes , difficul●ies , and cares . Purpose to haue recourse euer to Almighty God in thy difficulties , with prayer and confidence in him : for thou mayst securely put all anxious solicitude of the successe of thy ●ff●yres , casting thy selfe into the hands of God : for in them ( as Dauid sayth ) are thy strong & prosperous successes . Likewise thou mayst consider the griefe of these of AEgypt among whome those holy Saints had liued , when they were to take their leaue o● them , by reason of the singular content they receaued in their vertuo●● con●ersation , & for that it is credible that they left many ( who were blind and ignorant euer before ) enlightned with the light and knowledge of the true ●ayth . Gather hence desires , that Christ our Lord neuer depart from thy soule , but euerlastingly remaine with ●hee . Beseech him , as those two disciples did , saying vnto him : Tarry with vs because it is towardes night , & the day is now far spent . THE XVI . MEDITATION . How the child Iesus remained alone in the Temple of Ierusalem . THE 1 , POINT . TO consider how that after the most Blessed Virgin with her Sonne and S. Ioseph had beene in the Temple of Ierusalem , and therein adored Almighty God thei● Creatour , the Blessed Virgin departed towards Nazareth , and S. Ioseph followed some houres after ( because the men went not togeather with the women , wherein children might goe indiff●rently with the one or the other : ) and so the Blessed child remayned behind them in the Temple , they not perceiuing it . Ponder how the Blessed Virgin being now come a good way on her iourney , stood expecting her most beloued Sonne , & Spouse with great desire of their comming : but when she saw that her Spouse Saint Ioseph brought not with him the B. Child , being much perplexed and troubled , asked him where he was ? And he likewise much afflicted , answeared that he though he had returned with her : but finding it otherwise , they began to lament and weep incessantly : and not without great reason , for the losse was not small of so great a treasure . Gather hence two things : The first what griefe thou oughtst to haue when thou shalt chance to loose Almighty God through thy owne default , seeing the most B. Virgin and Saint Ioseph grieued so much , when he absented himselfe from the without any fault of theirs . Secondly , with what diligence thou oughtest to seek Almighty God notceasi●g , nor omitting any occasion , but seeking him in all places whersoeuer thou mayst haue any tidings of him , as the Espouse did in the Canticles when she said : I will rise , and will goe about the Citty , by the streets and high wayes . I will ●eeke him , whom my ●oule loueth : For that which costeth vs nothing is not esteemed , and that which is worth much ( as God is ) must cost vs much . THE 2. POINT . TO consider wherein this most blessed child did spend those days which he was in the temple from his parents , how he watched and prayed there all the night , offering himselfe vp to his Eternall Father for the saluation of the world . Ponder that his bed whereon he reposed all that while was the hard ground , or some stoole or bench in the Temple , and yet thou must haue thy bed so soft . His dyet was a little bread gotten of almes , and thou seekest delicacies and superfluities : yea it is more probable he passed all the time without eating : for of all these temporall matters he made but small reckoning , where contrary wise thou wilt that nothing be wanting vnto thee , but wilt abound in all . Hence thou mayst gather affections and purposes of imitating our Sauiour , by imbracing the pouerty and want of all thinges : seeing the Lord of them all endured & suffered in himselfe so great penury of them . Haue also compassion of his pouerty and solitarines , because for thy sake he put himselfe in these straits of extre●● necessity . THE 3. POINT . TO consider , how the day followin the most Blessed Virgin returned with Saint Ioseph to seeke her beloued Sonne our Lord in Hierusalem . Ponder with how great solicitude , with what fighes , groanings and teares , and with how much care she sought him , demanding of all she met , whether they had seene whome her soule loued : and giuing them signes whereby they might know him , she said with the Espouse in the Canticles : My beloued is white and ruddy , chosen from amongst thousands . But when no body could answere her demand , she turned her selfe to the Eternall Father , with most seruent and deuout prayer , beseeching him not to chastice her so rigorously , if she had committed any negligence in the seruice of his Sonne and her God : acknowledging her selfe not worthy to be his hand●ayd . From hence thou mayst gather two things : First , that a most certain and assured meanes to find Almighty God , is to acknowledge that thou deseruest not to find him , and perad●enture he hath left thee through thine owne default , albeit thou knowest it not . The second is , that Christ our Lord is not to be found among the delights and pamperings of the flesh b●t in afflictions , paines and desolations : not among kinsfolkes and acquaintance , but in his holy Temple , & there thou art to seeke him , if thou desire to find him . THE 4. POINT . TO consider , how that after our B. Lady , togeather with her Spouse Saint Ioseph had sought her beloued Sonne both within and without the Citty of Ierusalem , at last after three dayes , they found him in the Temple it selfe , sitting in the middest of the Doctors , hearing them , and asking them , with so great modesty , with such gsauity & prudence , with so singular wisdome and eloquence , that all were astonished that heard him , demading of one another : Who is this ? What child is this ? What ●isdome is this in so ●èder years ? Whose Sonne is this child ? Ponder how great ioy and content our Blessed Lady receiued when she found her most holy Sonne , and saw him so much honoured & esteemed , and her hart being not able to endure any delay , she entred among the middest of the Maisters and Doctours , & approaching vnto him , she speake these moanefull and tender words : Son , why hast thou so done to vs ? Behold thy Father & I sorrowing did seeke thee . He answered her , That he had done so , that he might attend and imploy himselfe in the affayres of his Father . Gather hence a desire , that all thy whole life and endeauours may be imployed , not in the a●rayres of this world , or of selfe-loue , but in ●hose which are of God , and for God. ●ee ashamed to see how far thou hast ●itherto beene from obseruing this ●duise , and procure from this day ●orward , euer to imploy thy power●●nd senses in the seruice of Almighty God : seeing his diuine Maiesty alwaies imployed himselfe in that , which was for thy good and benefit . For by so seeking our Lord God , thou shalt find him , and neuer loose him . THE XVII . MEDITATION . Of the life of Christ our Lord til he 〈◊〉 thirty years of age . THE 1. POINT . To consider , that as Christ our Lord grew euery day in years , so likewise he increased in wisdome and grace with God and men . Not that he properly receaued any more wisdome , grace . or sanctity , as he did increase in age , for nothing could be added to that which he had in these things , because 〈◊〉 the very instant of his conception , he was endued with all plenitude of grace● bu● he increased in the exercise thereof giuing dayly greater demonstration of knowledge and vertue , or wisedome and sanctity to all the world . Ponder , how gracious our Sa●iour was in the sight of his Eternal● Father , and how pleasing a thing ● was vnto him to see his holy Sonne , not only in that height of all wisdom and grace , wherewith he was replenished : but also to see him to proceed therin in the sight of men to so hig● a perfection . Learne to desire to proceed & daily increase in vertue : endeauouring to be perfect in that state wherunto thou art called , whether it b● religious or secular , and be ashame● considering how often tho● 〈◊〉 gone back in the way of vertue : remembring that ( as S. Bernard saith in the way of God , not to go forward is to go backeward . THE 2. POINT . TO consider how our Sauiour fo● the space of thirty yeares was ●●biect to his Holy Mother , and to S. Ioseph vntill he dyed , obeying them in all they commanded him . Ponder , who he is that obeyeth and subeicteth himselfe , & to whom and in what things . He that obeyeth is God , Lord and Creatour of all things , whome all are obliged to obey , and be subiect vnto . Whome doth he obey ? Not only the Blessed Virgin who was his true Mother , but also for her sake obeyeth Saint Ioseph , who though he were not indeed his Father , yet was he so accounted , being a poore Carpenter . In what thinges doth he obey ? To wit , in meane and base thinges , such as are wont to be done in the house of a poore Artificer , as to saw & hew timber , and other thinges of the like ●●tture . Be confounded and greatly ●shamed , considering thy Sauiour Christ Iesus hewing timber , driuing ●ayles &c. and beholding thy selfe ●ow thou refusest to do such things . And gather hence that the ex●ellency of a spirituall life consist●th ●osrso much in doing workes whi●h of théselues be glorious ( as to preach to gouerne , to teach &c. ) as in doing those works which God commandeth vs to doe , by meanes of our Superiours , though of themselues they be but base and very meane . And b● ashamed of thy pride , and little obedience , in not subiecting thy selfe , not obeying thy parents and Superiour● for the loue of God , euen in little matters , seeing the King of Heaue● ( as Saint Bernard sayth ) subiecting himselfe to the very dust of the earth the Creatour of all things to his creatures : and be ashamed to desire and seeke after honourabl● offices and imployments , seeing Almighty God to exercise himselfe in thinges so base & humble . THE 3. POINT . TO consider how Christ our Lord , vntill he was thirty years of age , exercised himselfe in the trade of a Carpenter : for he was not only called the Sonne of a Carpenter , but also a Carpenter , as S. Marke sayth , And where as he might haue chosen to himselfe some more honourable imployments , he vndertooke this meane office , therein to exercise humility , & to be dealt with , as noble and p●incipall men do deale with mecanicall artificers : that so , the treasurs of wisdome & knowledge of God , which are all in this our Lord ( as his holy Apostle sayth ) might be hidden from the eyes of the world . Ponder the rare silence of Christ our Lord , who during all this ●y●e , would not make himselfe knowne , but did so long hold his peace : and being the Wisdome and Eternall Word of his Father , would not speake , nor make knowne who he was by publike preaching , vntill he was thirty yeares of age , leading in the mean● while , a life full of pouerty , humility and silence , couering his graces & other prerogatiues with rare humility . Learne by this patterne & example how to keep silence in thy exter●all businesse and corporall exercises , if thou art imployed in any , imitating Iesus Christ our Lord , who l●bouring in body , prayed in mind . E●deauour likewise to conceale the giftes and talents which God hath giuen thee , when there is no need to publish them : laying first deep root in humility , seeing thy Redeemer vouchsafed to walke this way for so long time togeather . THE 4. POINT . TO consider , how the B. Virgin did profit and benefit her selfe increasing in all sorts of Vertues , but especially in Humility , seeing her most Blessed Sonne and her God , being wisdome it selfe , and yet concealed vnder such signes and exercises of Humility . Ponder how our Blessed Lady was euer contemplating and obseruing him and his examples , keeping and ruminating all these thinges in her hart : and calling them often to mind , she endeauoured to imitate her Sonne , and after his example to increase in humility , wisedome , and grace . O how contented did she liue hauing in her company such an incomparable mirrour and patterne of vertues ! How ioyfull vvas she 〈◊〉 haue him alwaies at her side , to see him dayly at her table : to hear● his words , to enioy his presence ! Gather hence a great desire to haue Christ our Lord , pres●nt and before thine eyes in all thy workes . Beseech him that he vouchsafe neuer to depart from thee , nor thou from him , that thou mayst performe thy actions whith spirit and life , as his diuine Maiesty desireth thou shouldest . THE XVIII . MEDITATION . Of the Baptisme of our Sauiour THE 1. POINT TO consider , how Christ our Lord hauing liued in company of his most Holy Mother ( who was now a widdow ) thirty yeares , such a life , as we may ●ell imagine doubtles to haue been more diuine then humane , the time being now come wherin he was to man●●est himselfe to the world , performing the office of a redeemer and Mayster , he came one day to our B. Lady , & with most tender affection disclosed vnto her the whole matter , &c as an obedient sonne craued lea●e of her , and her benediction , that he might go and attend to the worke of our Redemption . The Blessed Virgin through the great desire she had of the saluation of mankind , not requesting him to deferre it any longer tyme with perfect resignation to the diuine will , denying her owne will to conforme it to the wil of Almighty God , sayd vnto him that which her most Holy Sonne said to his eternall Father in the Garden : Let not o Lord , my will , but thine be done : and imbracing her Sonne & her God most tenderly , she gaue him her Blessing and licence , where with he departed , and remayned with teares trickling fast down her cheeks alone , a poore widdow , and without her Sonne . Ponder the punctuall obedience of the sonne , in thus abando●ing that chast doue his Mother , and the pleasant and contented life he led with her , to lead his life among wild beasts : & the sacrifice of the mother , depriuing her selfe of such a Sonne . Take example from hence and learne of Christ our Redeemer so to loue thy parents and kinsfolkes , that wh●●soeuer the glory or seruice of God shall require , they may not stay nor hinder thy good purposes and desires , neyther Father nor Mother , kinsfolkes nor friends , no nor all the world : procuring , if they attempt any such thing , to fly from them as 〈◊〉 domesticall enemies : for so Christ our Sauiour calleth them . THE 2. POINT . TO consider , how our Sauiour , as soone as he was departed out of the presēce of his beloued Mother , tooke his vvay tovvardes Iordan , where S. Iohn was baptizing the Publicans & sinners . Ponder first how poore , how solitary , & how destitute of all company our Sauiour goeth on his way , and aboue all , how he placeth himselfe in the number of sinners , thereby to giue vs another example of humility , and not desiring to be known besought S. Iohn to baptize him . Secondly , how great the ioy & content of this Saint was , when he knew by the spirit of prophesy Christ our Lord , how he leaped againe for ioy as he did when he acknowleged him in his mothers wombe ; beholding him there so humble . Gather hence desires to humble and submit thy selfe to the very dust of the earth , not desiring from hence forward , to iustify thy selfe , nor preferre thy selfe before others , seeing thy Sauiour so humble , going to be baptized , as if he had beene a great sinner : and seeing thou art indeed a sinner , desire to vse conuenient remedyes , though thereby thou be noted & knowne to be a sinner . THE 3. POINT . TO consider , how S. Iohn refused to baptize our Sauiour saying vnto him : I , O Lord , ought to be baptized of thee , and commest thou to me ? Ponder the admiration and a●●onishment of Saint Iohn , seeing our Sauiour so humble , and those short , but mysticall vvordes : Thou commest to me to be baptized ? Thou God infinite , Thou Sauiour of the world , Thou forgiuer of sinnes , Thou who sanctifiedst me in my mothers wombe , commest to me , thy creature , a vile and silly worme , and thy seruant ? Hence thou mayst gather , that vertue and sanctity consisteth in humility and obedience ( that is ) i● obeying God and his Vice-gerents , ( I meane ) those which be in higher degree of dignity , office , age , and ●cience . Also our equals , giuing them greater honour and the better place . And our inferiours , delighting to subiect thy selfe vnto them as if they were thy superiours : taking example by Christ our Lord , who humbled hims●●fe to much this day , obeying and kneeling downe before his Precursor S. Iohn Baptist to be baptized of him . THE 4. POINT . TO consider , how while S. Iohn baptized our Sauiour , the Eternall Father authorized & honou●ed him most wonderfully , fulfilling the truth of that saying : Whosoeuet humbleth himselfe , shal be exalted . And to this end the heauens were opened , and there descended a doue , and rested vpon our Sauiours head , to declare his innocency and sanctity that he was the Lambe of God , that taketh away the sinnes of the world : & a maiesticall and graue voice was heard from the heauenly Father , saying , this is my beloued Son , in whom I am well pleased , by whome I am appeased , and reconciled vnto mankind . Ponder , that although Christ our Lord desired to conceale himselfe , permitting himselfe to be accounted but an ordinary man , and a sinner , yet the Eternall Father manifested his innocency , declaring who he was by a voice from heauen : for it was not reason that so great humility should passe without te●timo●y of great glory . And it is the condition of Almighty God to glorify the humble . Gather hence desires to please this our Lord , humbling thy selfe , as Christ humbled himselfe , hiding & concealing thy selfe for his loue , as he did for thy example , which if thon dost he will haue care when occosion shall serue , to manifest , honour , and exalt thee before God and men . THE XIX . MEDITATION . Of the temptation of Christ in the desert , and of his victory . THE 1. POINT . TO consider how that after our Sauiour was Baptized by Saint Iohn , moued of his owne holy spirit , he betooke himselfe to the desert , as a place ministring occasion of temptation , there to be tempted ; where he performed most holy and retyred exercise , and remayned there forty dayes , and forty nights , neyther eating nor drinking . And this to satisfy for thy riotousnes and delicacyes : exercising himselfe in continuall prayer and fasting , and other corporall austerities : liuing not in company of his Blessed Mother , or of Saint Iohn by the riuer Iordan , but all alone among sauage and wild beastes , being Lord of Angels , to humble himselfe for man , who through sinne vvas become a brute beast . Ponder , how the Holy Ghost led our Sauiour into the desert , to challenge the Prince of darkenesse to enter into the field , and to fight and vanquish him ; that knowing by experience , what it is to be tempted of the Diuell he might haue compassion of those who are tempted , and that with the victory of his temptations he might instruct thee to withstand & ouercome thine with mag●animity & courage . Gather hence a very feruent & earnest desire to giue thy selfe to prayer , fasting and mortification ( especially when thou art tempted ) according to the example of this thy Lord , who armed himselfe for the combat and temptation with these spiritual weapons , & taught thee how greatly he alwayes esteemed these vertues , that exercising thy selfe in them , thou mightst so obtain victory ouer thine enemies . THE 2. POINT . TO consider how those forty daies of fasting being ended , our Sauiour was hungry , to wit , as he was man , and forth with the Diuell was at hand , who watched and obserued whatsoeuer he did , and vnder colour of pittying him , said vnto him : If thou be the Sonne of God , command that these stones be made bread , and eate : which he sayd to try if by this meanes he might deceaue him . Ponder that the Diuell perswadeth that the stones should be conuerted into bread , and not into some other more dainty meate : for that which he pretendeth in temptations , is not thy gust and pleasure , for if he could deceaue thee by giuing thee a ●edious life full of a thousand bitternesses & disgustes , he should not giue the any contentment at all . From hence gather , that thou must neuer be carelesse how thou 〈◊〉 . uest , because the solicitude and care wherwith the Diuell goeth about to entrap thee is great and continuall . For our Blessed Sauiour was no sooner hungry , but he was ready to tempt him , thinking to ouerthrow him . Take heed , for so will he deale with thee : marke well how much it importeth thee , to watch , and pray , ( as our Sauiour sayd vnto his Diseiples in the night of his so great afflictions ) that thou enter not into teptation . THE 3. POINT . TO consider how the second temptation was of vayne glory , when the Diuell in his owne likenesse carryed our Saniour from rhe desert , to the pinnacle of the Temple , perswading him to cast himselfe dovvne headlong from aboue , because much people being belovv , and seeing so strang a thing , that falling so high be receaued no harme , many of them would belieuin him . Ponder the meekenes of our Lord God , in permitting himselfe to be carryed by the Diuell , without resistance , & concealing for the present his omnipotency , that the Diuell might not know him for the Sonne of God. Resolue and purpose firmely , that whensoeuer the Diuell shall tempt thee by himselfe or others , to vaunt thy selfe of thy vertues , thou wilt rather hide them by common and ordinary behauiour and conuersation , and couer the interiour and hidden Iewells of thy soule with the precious veyle of Humility . For where this vertue is , there is also ( as the Wiseman sayth ) wisdome , and so by his diuine ayd thou mayst obtaine thy desired victory . THE 4. POINT . TO consider how the third temptation was of couetousnes & ambition , procuring to ouerthrow our Sauiour at last by this way , and so he tooke him vp into a very high moūtaine , and from thence he shewed him all the Kingdomes of the world presenting th●̄al vpon condition that falling downe he would adore him . Ponder the vnsatiable thirst the Diuell hath of thy perdition : for he would giue thee the whole world if it were his , so that thou wouldest commit one only mortall sin against Almighty God. Gather hence a great esteem● of thy saluation , with a firme purpose not to do any thing in preiudice therof for all the world : for against this temptation our Lord sayd : What doth it profit a man , if he gayne the whole world , and sustaine the domage of his soule ? Wherefore putting him a way with veheme●●● , he sayd vnto him : A●●ant Satan , for it is written , the Lord thy God shalt thou adore , and him only shalt thou serue . Whereby our Lord giueth thee to vnderstand , that if thou shalt perseuere in the combat , with his grace thou shalt ouercome whatsoeuer tēptation : and the Diuell being vanqu●● shed , shall depart confounded , and lea●e thee with the crowne of victory in thy handes , as he did ( in spite of his craft ) in this conflict with our Sauiour , vnto whom the Eternal Father seat after his conquest , not one Angel alone to minister vnto him in that necessity , but many , to congratulate him the victory , and spreading the table , they attended on him at dinner , as seruants on their Lord and Mayster . Learne hence to confide and trust in God , and he will nourish thee , and remedy thy necessity , when , and in what manner , it shal be most fitting for thee . THE XX. MEDITATION . Of the vocation and election of the Apostles . THE 1. POINT . TO consider how Christ our Sauiour being to choose twelue men , that might be the twelu● foundations , or vphol●ers of his Church , himselfe in person , not trusting therin to any other , made choice of them , & called them . Ponder how absolute and perfect in all points this election of our Sauiour Christ was , who being the infinite wisedome that can ●ote 〈◊〉 made choice , not of the noble , ric● , and mihty o● the world , neytgher of the learned and Doctors of the Law ▪ not because he cōntemned or despised ●●yther of them , in respect that himselfe was more mighty & more 〈◊〉 ●ut bec●●se he being God had made himselfe 〈◊〉 and of so mighty ▪ Lord was 〈…〉 and being himselfe so gr●●t , had vouchsa● sed to become so little in our Nature he chose rather humble , ●raile , poor and contemptible persons , and such as got their liuing by fishing 〈◊〉 ding of n●t● , that they might no attribute vnto themselues , thos● great gifts & graces which he intended 〈◊〉 vnto them , nor thos● 〈…〉 which he meāt to bring to 〈…〉 their meanes . Finally 〈◊〉 made 〈◊〉 so miraculous an election that the 〈◊〉 of the world migh● not be 〈◊〉 to humane force , bu● to 〈…〉 And this was the 〈…〉 those whome he 〈…〉 those who● 〈…〉 〈◊〉 in three things . First in repres●●● the violent passions of anger , 〈◊〉 maketh both for the interiour 〈◊〉 exteriour quiet , and repose of 〈◊〉 and body : Secondly it consi●●● in being affable and courteous ●●ardes all , not iniurying nor vsing ●●●astful words towards any . Third●● not rendring euill for euill , but ●●●rariwise good for euill : And 〈◊〉 Almighty God calleth blessed . Ponder how Christ our Lord ●●poseth vnto vs his owne meeknes 〈◊〉 we may imitate him therein , 〈◊〉 : Learne of me , because I am 〈◊〉 , and humble of hart . And 〈◊〉 sayd it , so he shewed it in the ●●dest of so many raging wolnes , ially at his Bless●d Passion , not 〈◊〉 opening his mouth , not defen . 〈◊〉 himselfe , not repining or dis●●● thereat . Learne how greatly it behoo●●● thee to shew thy selfe meeke & 〈◊〉 towards all , towards thy Su●●●● , & equalls , and inferiours , if 〈◊〉 desire to be Blessed and to 〈…〉 land of thy hart , and thy passions , and the harts of all men , & most of all the land of the liuing , thy celestiall countrey . THE 5. BEATITVDE . TO consider how Christ our Lord calleth Blessed those that mourne or weep , not with corporall teares ( as many worldlings doe ) for temporall losses , of honours , life , and goods : but such as lament for their sinnes , and for the losse of so many soules , which are separated from the knowledge of Almighty God : wher● as contrary wise , the foolish world calleth blessed those that laugh & liu● 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 ●orrow shal be turned into 〈◊〉 sting ioy . Ponder how much it impor●●●● thee to bewayle thy sinnes and d● fects and that thou hast so often 〈◊〉 God and our Sauiour , whome thou art to imitate and accompany in this holy exercise of teares , of whom it is not read ( as S. Basill noteth ) that he euer laughed , but we reade that he wept many times , in the manger , at the death of Lazarus , vpon Hierusalem , & on the Cros●e , Gather hence a desire to weep with our Sauiour , and with this consideration restraine & moderate thy ouermuch mirth , reioycing only in the seruice of God , and of our Sauiour , whome if thou imitate in weeping , thou shalt obtayne comfort in those very thinges for vvhich thou weepest : if thou weepest for thy sins thou shalt ob●●●ne pardon of them : if for the sinnes of others , thou shalt also obtayne pardon foe them ; if by reason of the exile and banishment of this life , thou shalt obtanyne ioy & comfort , with certayne hope of thy saluation . THE 4. BEATITVDE . CONSIDER , how our Sauiour called Blessed those , who humgar and thirst after Iustice ( that is ) after vertue and holinesse of life , endeauouring euer to increase therein , not after an ordinary manner , but in the highest degree ; and as one that hath a great hungar , and most ardent thirst after any thing , who ceaseth not vntill he be satisfied , and his necessity fully supplyed : for so our Sauiour did hungar and thirst , & was neuer satiated with doing and enduring euills for our sake : wherefore he said on the Crosse , I thirst . And so to satisfy our thirst , he hath giuen vs his most precious bloud to drinke , & to satiate our hungar he hath giuen vs his most sacred body to eate . Ponder how much it importeth thee to haue this hungar and thirst of i●stice and sanctity , and not of the temporall goods of the world ; least that malediction of Christ light vpon thee , vvhen he said : Woe be to you that are filled , because you shal be hungry : as it happened to that rich glutton , who doth and shall for euer endure an eternall & vnquenchable shirst , and not be relieued with so much as the least drop of water . Gather hence great confusion and shame for thy negligence and ●oth in the seruice of God , and obserue how they that hunger after verture & sanctity ( I meane the iust ) God wil replenish the with eternal goods , as the most B. Virgin said in her Can , ticle : & the floathfull and negligent shal be deuoyd therof . THE 5. BEATITVDE . TO consider that our Sauiour calleth Mercifull , not only those that haue a certayne feeling and compassion of the corporall & spirituall afflictions and miseries of their neighbours , not excluding any though their enemies , as Christ our Lord had of all : but also those who according to their ability endeauour to help others in their miseries . Ponder how mercifull our B , Sauiour was , and how he exercised himselfe al the time of his preaching , in doing good to all , curing the sicke , releeuing the hungry , reuiuing the dead , pardoning sinners , instructing the ignorant , praying for all , and giuing them whatsoeuer he had for remedy of their necessities : that is ▪ his honour , his life , his body , & his sacred bloud . Gather hence how expedient it is for thee to be mercifull towardes thy neighbours , imitating as much as thou canst thy Lord and Sauiour , who is the Father of mercies : for it thou be hard towardes them , God wil be hard towards thee : for he hath sayd , In what measure you meat , it shal be measured to you agayne ; as it may be seene in the example of the naughty seruant that had not compassion of his fellow-seruant . Wherfore feare , least thou fall into the hands of Gods iustice , if thou forgoe mercy towardes others : For iudgement vvithout mercy shal be done to him that hath not done mercy . THE 6. BEATITVDE ▪ TO consider hovv our Blessed Sauiour calleth Blessed the cleane of hart , to vvit , those vvhose affection is not entangled or addicted to any earthly thing , and who do not defile themselues with sinnes : and to such as these Almighty God doth promise his sight , and the knowledge of hi● 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 Tēple 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 stri●● al●ayes 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 chie●●y 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 per●ecu●ions & afflictions which Christ Iesus our Lord sustained to make peace betweene his Eternall Father and vs , purchasing for vs true peace , and she●ing 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 mortification● and vvaging continu●ll vva●re 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 ver●ue and sanctity sake ; which perse●ution is not vnderstood to be suffe●ed 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 Sa●io●r Christ from his very cradle till his dying day , suffered for iustice and sanctity the greatest persecutions and 〈◊〉 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 . Ga●her hence a great desire to suffer persecution , in imitation o● Christ : neyther esteem it any wonder sith his enemies persecute him , that thine also persecute thee , but rem●ebring , that if it was necessary that Christ our Lord shold pass through innumerable tribulations and aff●actions , and so enter into his ovvn● glory : it is euident that neyther tho●● not any other shal enter into the glory which is not thine , but only b● this way of persecuion . Wherfor animate thy selfe to suffer persecutio● and affliction . because our prefe● tribulation which is momentary and light ( as also our life is ) worke●h aboue measure ( as the Apostle ●ait● ) 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 te●●pe●tuous stormes of temptation and p●rsecutious to be raysed against vs and he semeeth to vs as if he were a sleep , & neglected vs. Gather hence purposes to 〈◊〉 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 fo●r help , and awaking him sayd : Lord saue vs , we peri●h . 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 ●auseth 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 be a faithfull disciple of Iesus Christ our Lord , and to follow him whithersueuer he shall goe , by sea and by land , mountanes or valleys , and that no perill or payne● may be able to make thee forsake his holy company , nor trouble or dismay thee , though thou shouldst behold thy self ( as Susanna did ) compassed round about with the waters of tribulation euen vp to thy necke , least thou be reprehended by Christ our Lord as his Disciples were . For if they had reflected and considered , that they were in the company of Iesus Christ. they would not haue feared , nor doubted of his power , will and wisedome . Euen so thou , if thou be Religious , and in his house & company , in the boat of Religion , cast thy selfe at all tymes into his hands , but especially when thou shalt be tempted or afflicted , trusting in him that he will deliuer thee when it shall please him and shal be most for thy good . THE 4. POINT . TO consider , how Christ our Lord commanded the winds & the sea , and there ensued a great calme , the vvindes and the sea obeying vvith great punctuality . And those that vvere present meruayling at such power , demanded of one another : What a one is this , for the vvind● & the sea obey him ? Ponder the domination & rule which our Lord hath ouer his creatures , and their punctuall obedience towards him in whatsoeuer be commandeth them . He ruleth ouer the povver of the sea , and doth mitigate the mouing of the vvaues therof , he bringeth forth the windes out of his treasures , and when he pleaseth in a moment , he calleth them in againe . He gouerneth the whole world , and without his disposition there is not moued the least lease of a tree . Gather hence great confusion and shame ▪ that being a creature of his , yea a reasonable creature , and● Christian , and perhaps Religious● created to obey him & to serue him , thou dost the same so poorely , and dost to little obey his cōmandemēts , yea dost so often and dayly disobey him , and offend him , not performing those thinger which he commandeth thee , as if he were not thy Crea●our , and he who hath giuen thee all thy being which thou hast . THE XXIIII . MEDITATION . How Christ our Lord walked●● the sea . THE 1. POINT . TO consider , how our Sauiour commanded his Disciples to go into a boate , and to goe before ●m ouer the water , and he ascended 〈◊〉 to a mountaine alone to pray . Ponder first the great esteeme , ●ououghtest to haue of prayer , sith ●ur Lord that had no necessity ther● , only to giue thee example , rety●● himselfe for many houres from company to pray , giuing thee to ●nderstand the necessity thou hast of ●ayer , thereby to arme thy selfe a●ynst such temptations , as dayly ●ng ouer thy head . Ponder secondly the griese his ●isciples felt at the absence of their ayster , for they knew , and did for● how d●ngerous a matter it was & ●l of perill to enter into the boate commit themselues to the waters without him , and had rather haue borne him company in his prayer but the vertue of obedience preuail led : for God is to be obeyed in all things , although it were to vndergoe some great danger , & to intermit thy recollection and prayer ; for this is to leaue God for God. Gather hence a great desire to exercise thy selfe in these two vertue● in which our Lord did proue his disciples , to wit , obedience and prayer highly esteeming them , and making great account of them , specially ●●●ing our Sauiour is thy example and thy guide in them both , for he liue and dyed in prayer and obedience And his will & pleasure is , that those that be his , do the like , thou especialy , if thou desire to be his disciple . THE 2. POINT . TO consider how that Christ o●● Lord being absent from his Disciples that were at sea , there arose great tempest , and held them till was almost day , and then their Lo●● & Maister shewed himselfe vnto th●● Ponder first , how that if Chri●● our Lord absent himselfe from thy soule , it is forthwith tof●ed , plunged and ouer whelmed with the furious waues of temptations . Secondly our Lord doth sometimes prolonge and deferre his comming vntill the morning , as heere he did , that thou mayst fight valiantly against thy temptations : for as they do increase , so much more doth vertue & sanctity increase by them . Hence thou maist gather a desire alwaies to walke in the presence of God : beseeching him not to forsake thee , though it be his pleasure sometimes to proue thee by tempta●ions nor longe to deferre his fauour and aide , but to returne , as he did to ● . Antony , & S. Catherine . THE 3. POINT . TO consider how our Blessed Sauiour from the moū●aine beheld he affliction wherein his Disciples were , & the need they had of his help ●nd assistance in ●●at danger , and ●●ausing compassion of them , came ●owne to aid and succour them , and ●alking vpon the sea , he made himselfe knowne vnto them , saying ▪ Haue confidence , it is I , feare yee not . Ponder first , how Christ ou● Lord walking on the sea , did not sincke , because he was Lord of both sea and land , whome all creature● do obey and serue , man only excepted . Secondly , ponder how he said to his Disciples : It is I , feare yee not . that is to say , I your Father , your ayd , your repose , I your ioy & comfort in all your trauailes , I your way , truth & life . For so he is to those th●● be good : but to the wicked who will he say he is ▪ I am the iudge that am to iudge you , I the God of r●uenge that will chastice you , finally I am the Almighty that shall co●demne you . Gather hence a desir● that our Lord will vouchsafe to visit thee with his heauenly presence , & speake in such manner to thy hart , whensoeuer thou shalt be troubled and ●fflicted , that when he shall say : It is I , feare not , t●ou mayst forth with know him , reuerence him , and serue him , loue him , and haue full confidence in him . THE 4. POINT . To consider how S. Peter seeing Christ our Lord walking vpon the sea , befought him that he would bid him come to him vpon the water : and our Lord , seeing that his petition , proceeded from true loue , gaue him leaue , and the Holy Apostle walked vpon the water , as if it had beene firme land , and beginning to doubt and to sayle in his sayth , he pres●ntly began to sincke . Ponder , that if thou hast faith and confidence , thou shalt walk ● vpon the waters of tribulations and temptations without feare , as if thou shouldst ●alke vpon firme land , but if thou begin to doubt , presently thou shalt sincke . Ponder secondly , how it be●ooueth thee ●ot to enter into the occasions of temptations vpon thy owne head , sith S. Peter ●ntred not ●nto the sea , nor cast himselfe into the ●ater without the commandement of God. Learne to call vpon God , when thou feest thy selfe plunged in perills and affl●ctions , because heerein consisteth all thy good and remedy , and he will giue thee his potent hand , 〈◊〉 he did to S. Peter , & will bring thee safe to the happy port of euerlasting blisse . THE XXV . MEDITATION . Of the conuersion of Saint Mary Magdalen . THE 1. POINT TO consider the course of the life of S. Mary Magdalen . Before her conuersion she was of light beha●iour , giuen to company-keeping , and to wordly meerings ; esteeming only that which was agreable to her owne gust and pleasure . She had neither shame , nor feare of God , nor of men : she regarded not her fame & rep●tation , nor what people did say of her , but was held for a publicke sinner . Ponder that although this woman was so bad as hath beene said , yet her hart being once touch●d with the inspiration of Almighty God , she presently withdrew herselfe from all occasions , and retyred herselfe from company , betooke herselfe to r●pentance , and shedding teares of sorrow from her eies , began to tear●s & cast away her gay att●re and her Ie wells , which were the snares where with the Diuell held her entangled . Purpose not to 〈◊〉 thy co●uersion vvhen God shall call thee ; learne of this holy peniten● to reject & abhorre those things which were instrume●ts of offending him , and labour for two things : first 〈◊〉 to haue a ●oly feare , and distust of thy owne fr●ilty , learning to beware by the example of this Magdalen , who from little euills came to fall into many & grieuous sinnes . Secondly , to hau● great con●idence in the mercy of God , at whose hands this sinner found remedy , and thou also maist find the like , if as thou hast followed her in sinning ▪ thou imitate her in repenting . THE 2. POINT . TO consider how S. Mary Magdalen vnderstanding that her Lord and Mayster dined in the house of Simon the Pharisy , tooke an Alabaster bo●e of ointment , & putting on meane apparell , repayred thither to seeks the health of her soule . Ponder , how she that was a sinner came to the iust and holy : she that was sicke and infirme came to the Phisitian : the defiled to the Sanctifier : the last sleep to the good shepheard And approaching vnto him cast her selfe at his feet , and began to water them with teares , and wiped them with the haire of her head , and kissed them , & annointed them with a precious oyntment , with sighes & feruent desires of her hart , crauing that she might be reconciled vnto him , & 〈◊〉 the kisse of peace . Gather out of all this , how necesiary it is for remedy of thy sinnes , to haue speedy recourse to Christ our Lord , and prostrating thy selfe at his feet , and cleauing fast vnto them by humble & feruent affection , to powre out teares of compunction , proceeding from the very bortome of a contrite hart . And as S. Mary Magdalen conuerted those thinges which had beene the occasion of her perdi●ion to be instruments of her satisfaction , imploying her eyes , hayre , lips and precious ointments and odours , and her selfe wholy in the seruice of God ; so thou oughtest to turne to his seruice , whatsoeuer he●retofore thou hast imploied in offending him , casting all thy honour & reputation at the feet of Christ : for there it nothing greater , nor better thē to cleaue fast to the feete of thy Lord God and Mayster . THE 3. POINT . TO consider , what opinion the Pharisy had concerning B. Mary ●agdalen , esteeming her a sinner , & Christ himselfe lesse pure , because he permitted himselfe to be touched ●y her . Ponder , how that those who ●onuert themselues to God , haue ●resently some that murmur again●t them and censure their actions , but God himselfe hath care to defend the as he did Saint Mary Magdalen , wh●e he demanded of the Pharisy , if he did see the woman , and her teares , sighes , and humiliation and confusiō : that considering them well , he mighty blush , and be ashamed of the little he did towardes our Saniour , and the●eby obtaine pardon of God. Thou maist gather hence a desire to serue & lou● God very much , because these things moue his diuine Maie●ty to pitty , and cleme●cy , and to pardon thy sinnes , be they neuer so great and enormous , as he did pardon this holy penitent , and of captiue of the Diuell , set her free and deliuered her out of his chaines , and exalted her to the happy and blessed 〈◊〉 of the children of God. THE 4. POINT . TO consider , how that albeit Sai●● Mary Magdalen had heard from the mouth of Christ Iesus that all her ●nnes were forgi●en her , and that she was absolued from all , bot● guik 〈◊〉 paine , through the abundant grace which was communicated vnto her , she notwithstanding remained still fixed at her Redeemers feet , & wold not depart from thence vntill her maister said to her : Goe in peace . And she began presently to punish her body , & did great & rigorous pennanee all her life time , which endured the space of two and thirty yeares after . Ponder , what an one she was when she came to the feet of Christ , & what an one she departed thence : she came dead , but departed aline : she came a sinner , but departed holy : she came the slaue of the Diuell and enemy of God , but departed the daughter & Espouse of Christ. Gather hence a desire to do pennance for thy sinnes , for these be the fruits which this vertue bringeth : do not presently forget them againe , making accoūt that they are already ●orgiuen thee : because this happy woman and Blessed Saint did not so . ●mitate her , and although thy sinnes should haue beene many more , and much 〈◊〉 then here were , though thou hast lost the grace of God ●at oftener , thou mayst recouer it , and attayne vnto a great degree of sanctity , aboue many iust which neuer lost it . THE XXVI . MEDITATION . Of the miracle of the siue Loaues . THE 1. POINT . TO consider hovv different the piety & mercy of the Apostles is from that of our B. Sauiour , for they besought him seeing there was not where with to feed so great a multitude , to dismisse them , that going into the towne , they might buy themselues victualls . But our Sauiour perceauing the stendernes of their mercy and charity , shewed the greatnes of his owne most bountifull mercy , and sought by himselfe affectually to remedy that necessity , 〈◊〉 he did . Ponder the care which Christ ●ath to supply the wantes of those which serue him , and how that his will , desire , and pleasure is such , and it pleaseth him greatly that thy mercy be not scant or sparing , but great & free : Teaching thee to lift vp thine eyes to heauen and acknowledging that from thence all good is to be expected . Gather hence desires to place thy confidence , not in money ( albeit all thinges obey it ) neyther in the world , or humane forces , but in the boun●y and infinite goodnes of thy Creatour , whose hand ( as the Apostle saith ) is alwaies open to releeue and giue his blessing to the hungry and needy , not only of corporall , but also much more of spirituall food . THE 2. POINT . TO consider how the Apostles being demanding by our Blessed Sauiour of the fiue loaues which they had , forth with and without repugnance , and with a very good will they presented them vnto him , togeather with the two fishes they had in store . Ponder the great pouerty of our B. Lord and of his Disciples , 〈◊〉 the small care they had of their owne comfort and corporall sustenance , seeing for thirteen persons , & others which might ioyne themselues vnto them , they had only fiue loaues , and those also made of barley , vvhich was the most vnsauory bread that then was in vse , and peculiar vnto poore people ; hauing fed in the desert that vngratefull Nation vvith bread from heauen , whereas him selfe & his Blessed Apostles were fed with barly bread . Purpose firmely to choose for thy selfe such thinges as Christ our Lord did choose for himselfe , intreating thy body with like seuerity and rigour where with he treated his , being ashamed from this day forward of thy ouer much solicitude in se●king after supersluitie● and dainties in meate and drinke , otherwise then is pleasing to our Lord , who reproueth these things . THE 3. POINT . TO consider how that our Sauiour and Lord of all things taking the bread into his holy and povverfull hands , blessed it and gaue it vertue to be multiplied and become better , so that though euery one did eat therof , it was not consumed , but rather did multiply & increase . Ponder first , the omnipotency of God , which so easily could conuert a few vnsaucry loaues into thousands , & those most sauory & toothsome bread . Ponder secondly , the prouidence of God resplendent and manifest in this miracle : For wheras those vvhich did eate of this bread were many thousands , & of different ages & complexions , yet all of them eating thereof , & of the selfe same kind of bread , were notwithstanding satisfyed , & as well content with a small portion , as with a great quantity therof . Gather hence a great desire wholy to rely & trust on the omnipotent hand of God : for they can neuer want , but will increase and prosper alwaies , whose Lord & God is Christ our Sa●iour . THE 4. POINT . TO consider how , this heauenly b●aquet being ended , our Sa●iour commanded his Apostls to gather vp the leauings : they therefore gathered them , and filled twelue baskets with the fragments of those fiue barly loaues , which remained after all had eaten . Ponder the goodnes & bountifulnes of our Lord , in rewarding the liberality and free hart wher with his Discipls offered him their fiue loaues : for he restored them twelue baskets full of most delicate hr●●d : that they might vnderstand , that as they were twelue , so he would that the baskets of the remnant should be twelue , as it were to bestow vpon euery one of them a whole basket full for the smal part which each of them had renou●ced in the fiue loaues they had before presented him . Gather hence a desire to be mercifull and bountifull towardes the poore of Christ , because all those who offer him any thing for his seruice , he rendreth them much more then they gaue him : as it is manifest in the mercy he ●vsed with that widdow which ●ed Elias the Prophet , who for a little meale which she had freely & lib●rally bestowed vpon him in the name of God , multiplyed the same , making it to Iuffice for many dayes . And for one glasse of bad wine which was giuen v●to Christ our Lord at the marriage , wherennto he was inuited , he bountifully rendred six vessells full of most excellent wine . And if this our Lord dealt so liberally in this life with sinners , giuing ● hundred sold for one , what will be giue in the eternall to the iust ? Good measure ( sayth S. Luke ) and pressed downe , and shaken togeather , and running ouer shal be giuen in their bosome , infinitely surpassing that which is , or can be done for him in this life . THE XXVII . MEDITATION . Of the Transfiguration of our L●rd . THE 1. POINT TO consider , that when Christ our Lord transfigured himselfe and vouchsafed as it were to make a heauen heere vpon earth , manifesting his glory and heauenly beauty vnto men , he retyred himselfe vnto an high mountayne , taking with him only three of his best beloued and most familiar disciples , to● : place where no body but only they , might enioy those diuine comfo●●s & fauours , which in the night of his transfiguration he was to impart v●to them . Whereas to shew himselfe disfigured in Mount Caluary , there to suffer a most painefull and opp●obrious death , he would it should be at midday , & in the fight of the whole world . Ponder how that God doth not bestow these graces & fauours ( such as was to be presēt at the glory of hi● transfiguration ) vpon all those that are iust and holy , but only vpon the most feruorous , and his best beloued : and peraduenture he tooke not the rest with him ( not because they were lesse seruent in his loue , neither were they so , but ) because Iudas was amongst them , who deserued not to enjoy so great a fauour : neither wold he exclude him alone , not to defame him . Whence thou maist gather , how much it importeth thee to be feruorous in the lone of God , and how much harme one bad member doth vnto a whole community of good men , being the cause why they are depriued of such sauours and benefit● which Almighty God would do thē , if such a one were not in their house & company . THE 2. POINT . TO consider , how that Christ our Lord transfigured hims●lfe in praver , permitting the glory of his soule ( which was hidden ●hen and restrained ) to communicate it selfe to the body , though for all small time . Ponder how that thy sinnes were the cause why that most holy body of thy redeemer , was deprtued all the time he liued in this world of that glory which he made known in this his transfiguratiō , as also why it as passible and mortall : & albeit now he admitted that glory , it was but for a very short space , choosing rather to prosecute the worke of our Rede●ption , and to suffer and dye with great ●gnominy and shame for men , then here to haue rest & enioy his glory . Gather hence two things : firsts desire and lo●e rather of paynes and tranells , and to suffer with Christ in mount Caluary , then to enioy the quiet of mount Tbabor . Secondly how it importeth thee to be a great louer of prayer , and to profit therein if thou desire to be transfigured into the image of the Sonne of God , for by prayer our life is tran●formed & changed from terrene and worldly , into a celestiall and diuine consolati●ion . THE 3. POINT . TO consider how our B. Sauiour being in so great glory and Maiesty , there appeared Moyses & Elias , and spake of his death that he was to suffer in Hierusalem . Ponder how that the reason , why Christ our Lord made choice of those two Prophets before many others , and to honour himselfe and them by this communication , was , because they were eminent in sanctity , and zealous of the obseruance of the Law , and withall very much giuen to fasting & prayer . Gather from hence two things : first a great desire of those vertues , which these Saints had , thereby to be So inward & familiar with our Lord as they were . Secondly how our Sauiour in the middest of his ioy and ●omfort , did interpose and mingle ●peeches of sorrow , of his death and Passion , because whilest he liued on ●arth he would not haue one iote of ●est , but all his delightes and pa●times were to treate of suffering and ●ying . 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 exchāge , O Lord , all whatsoeuer for this mōntaine , 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 ●fflction , when he saw him apprehēded & 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 p●rill & 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 ●aken 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 , ●ontayning these wordes : Lord , behould whome thou louest , is sicke . Ponder , how that to treat and ●egotiate with Almighty God , many pre●mbles 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 〈◊〉 ▪ cure me . Behold ●old , Lord , that I am to comfortles , ●uke warme , dry , vndeuout , tempted with anger , pride and impatience , ●nd sith thou art omnipotent & most ●ercifull , haue mercy on me . Gather hence a great desire , that this soueraigne Phisitian cure & ●●ase thy soule , and visit & comfort with his diuine presence , because it ●●staineth many sorts of euills and ●firmities . THE 2. POINT . TO consider how that Christ our Lord comming out of Iewry , en●ed into the house of these two sisters ●here Martha meeting him , ●aid vnto him : Lord if thou haddest beene ●eere , my brother had not dyed . Ponder first , that if thy soule be ●ead in sinne , it is because thou didst ●bsent thy selfe from Christ : for if ●ou haddst not withdrawne and se●arated thy selfe from him , no man●er of temptations could haue bee●e ●●le to ouerthrow thee . Ponder secondly , that as Laza●s fell sicke and dyed in Christs ab●●ce , euen so when ●ur Lord absenteth himselfe , and ceaseth to doe thee his wonted fauours , and passions and infirmities of tepedity and spirituall weaknesse begin to bud and sprout● 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 al● euill vanisheth , and the health of thy soule is continually augmented an● increased . THE 3. POINT . TO consider , how before our Sau● our raysed Lazarus ( as the Gho●● pell saith ) he wept : for it is the property of Charity ( as the Apost●● saith ) to weep with them that weep Ponder how that Christ weepeth & lamenteth , that therby tho● mightst vnderstand how much 〈◊〉 ●inne● g●ieue him , and how great 〈◊〉 ●●lice of them is , seeing he wept ● suffered so often for them , and ho● great the hardnesse of thy hart is , ●●ow little thou feelest the malice an● greatnes of thy sinnes , seeing tho● doest shed so few teares for them . Ponder secondly , how stony●harted thou art , yea and more then ●stony : for the stones made as it were ●shew 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 ●aughest , when he sorroweth for them , thou art ioy full and without ●are . Thou mayst gather hence a great desire to bewayle thy sinnes with a very inward griefe & feeling , ●eeing they cost thy Sauiour so many ●eares . If thou be dry and hardly moued to any teares , annoint thine eyes and hart with his teares , and by ●heir vertue thine eyes will become ●ou●anes of teares , and be able to was● a way and cleane fetch out the ●taines off thy offences and sinnes ●estoring 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 ali●e 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 v●yce & calling of Christ , and that all those who are spiritually dead may also rise , that so sinne●●ing banished out of the world , h●●nes & iustice may raig●e 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 ●imselfe to death for thee : for this day ●e would be receaued with so great ●riumph , to declare vnto thee the content and iubily which was in his ●art , for that the day of thy redemption did now approach . Ponder , how Almighty God dif●o●eth and prepareth himselfe with ●reat longing and ioy of mind , to ●ndergoe afflictions and paines for ●hee , whereas when any thing is to be ●one for his seruice , or to be suffered ●or his loue , thou art presently affil●ted and discomforted , and flyest away . Ponder furthermore , how that ● 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 Hier●s●lem , he chose not to go in coach orin a chariot , but vpon a ●illy a●re , vvhich also vvas another mans : and albeit he entred with so great humility , yet all the people receaued him with exceeding ioy , solemnity , and triumph . Ponder that the cause why our Lord would this day be so magnified & receaued with so great honour & applause of all , hauing euer fled such honours before , was , that his reproaches & ignominies might be the greater , & his dishonour the more notorio●s . Gather hence a great desire to condemne , and abhorre all worldly pomp●s and honours , and to loue & ●mbrace the pouerty , humility and meekenes of thy Sauiour , because if these be the armes & ensignes of thy King and God , they ought also to be theirs , who esteeme themselues his vassals and seruauts . THE 3. POINT . TO consider , how our B. Sa●iour and Lord of the Angels being mou●ted vpon the asse , innumerable people by dinine inspiration came to ceceaue him with boughes & palmes in their hands & with voices of laud and praise said : Hosanna to the Son of God : Blessed is he that commeth in the name of God , Hosanna in the highest . Ponder how the Eternall Father did honour his most B. Sonne , not only when he entred first into the world and was borne poore in Betaleem , sending ●osts of Angells to solemnize his entrance , and to bring those happy tidinges of glory to God and peace to men . But this day also when he entred humble and meeke , a multitude of people came to solemnize and celebrate his entrance into Hierusalem , and his departure out of the world , giuing God many thankes and praises for so great a benefit , Gather hence a desire to imitate the great deuotion where with this people receaueth their God , and be ashamed that thou commest so often to receiue thy Lord and God , in the most Blessed Sacrament with so great vndeuotion & coldnes . THE 4. POINT . TO consider the deuotion & lo●e where with all did spread their clothes and garments on the ground to adorne the way by which our Sauiour passed , accounting it a great happines to cast themselues , and ●hatsoeuer they had at the feet of his our Lord , that he might dispose of it all according to his most holy will ; acknowledging that vnto hims as to the owner and Lord of all , all subiection & seruice was most due . Ponder the little regard and esteem which is to be had of the glory of this world , seeing it receaued our Sauiour to day with so great honour , & within few dayes after it held him for worse then Barabbas , and sought his death , crying out against him , Crucify , Crucify him . And whome to day it extolled & termed the Son of Da●uid ( that is the Holy of Holyes and the most holy amongst Saints ) to●morrow it reckoneth the most vile of all men , and treateth him as a ma●lefactour , loading his sacred shoulders with a heauy Crosse ; on which he was to be crucifyed and dye . Gather hence great compassion and griese to see the Lord of Angells so much neglected and despised by men , and to seeke their honour at so great charge and cost of his , D●sire thou to serue and honour hi● much more heereafter , and say 〈◊〉 him : Behold O my King & my Lo●● I cast at thy most holy feet , not onl● all my goods and wealth , but my honour also , my content , my life , my selfe , and all : tread vpo● me , and do with me what thou wilt : for thou art my God , my King , and Lord , the head of Angel● 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 accōmodated roome of the whole house . Ponder the fauour which Al●mighty God vouchsafeth to doe the● in pdrticuler , whē 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 ●ast bebaued thy selfe so ill towardes so louing a Lord , seeing not once but many times thou hast shut the dore of thy soule vpon him , & shutting it against his di●ine inspirations , thou hast opened it to the pers●asions of thy enemy the Diuell , whome thou hast receaued and entertained , as if he & not God had beene the owner , and Lord of thy soule . And therfore that which thou ougntest to do , is to offer him , not only the best roome in thy house , that is , thy soule , but also to giue it him wholy : for it is all wholy his . And would to God it were better then it is , that it might please his diuine Maiesty to ●ome & dwell in it for euer . THE 2. POINT . TO consider how that Christ our Lord , the day being come whē the Paschal lambe was to be eaten , wold fullfill that ceremnny of the Law , & for the accomplishing of the shadows and figures of the old law , be sacrificed as the true Lambe which taketh away the sinnes of the world , at the same time and in the same place that the mysticall Lambe was wont to be sacrificed . Wherefore our Lord being at the table with his disciples , and all things being prepared and ready , he said vnto them : With desire I haue desired to eate this pasch with you to giue you to vnderstand how much I loue you : as if he should say ▪ Very long haue I greatly desired this day , and this houre , wherein you shall see nothing in me but ignominies , reproaches , blowes , stripes , woundes &c. Ponder the great and earnest desire which God had to suffer and to giue his life for thee , longing to be plunged in the bitter sea of his passi●n , and to encounter with death , expecting it as a thing after which he much hungred , & tooke much pleasure and delight in . And this was that which he desired ( as he sayd ) with a great desire , because it was very pleasing to him , and a thing wherein he receaued speciall gust . Gather hence great confusion and shame , considering thy desires are not like vnto those of thy Lord and God , to suffer and endure something for his honour and glory , thou being so worthy of all reproach and contempt , but rather thy desires are to follow thine owne pleasure &c contentment , not to serue his diuine maiesty , but to fulfill thy owne will and disordeded appetite . THE 3. POINT . TO consider , how christ our Lord did behold and contemplate that Lambe which he had before him on the table , layd there dead , flayed & ●osted . It is no question he saw himselfe represented more innocent then ● lambe , and how without any his deserts , he was to be flayed with stripes , and embr●ed with his owne most precious bloud , through most cruell torments , and finally to be put as it were vpon the spit , & stretched on the table of the Crosse , where , with the hote burning coals of loue , he was to be rosted to death . Ponder how bitter this supper was vnto thy Redeemer , being mingled with sauce of so distastfull a representation , as was that of his death and passion . Purpose , when thou sittest at table , to mingle thy meat vvith this ●auce , to wit , with the consideration of the passion and paines of thy Sauiour , that thou be not carryed away with the gust and sauour of the meat : and that if thy meat be not good , or not so well dressed or seasoned , or not in such due time prepared 〈◊〉 thou wouldst , thou maist haue patience , and haue somewhat to off●● vnto God , & make thy spirituall profit therof . THE 4. POINT . TO consider how the l●gall supper being ended , Christ our Lord gaue thanks to his eternall Father , & did offer himselfe perfectly & entierly to accomplish his holy will , as hauing taken vpon him our mortall flesh to be sacrificed , & dye vpon the Crosse. Ponder how pleasing this offering & sacrifice of the Sonne of God was to the heauenly Father , in which he offered himselfe to fulfill in all things the diuine will : for where this perfect resignation is wanting , whatsoeuer other sacrifices and holocausts ; are not of any value , because we offer not our selues . Gather hence an inflamed and effectuall desire to offer thy selfe vnto God with an humble & prompt will , to performe whatsoeuer he shall command thee , how painefull & difficult soeuer it be . THE XXXI . MEDITATION . Of washing the Apostles feet . THE 1. POINT . TO consider that Supper being ended , Christ Iesus our Lord arose from table , & putting off , and as it were despoyling his royall Maiesty of his authority and greatnes , humbled himselfe to be the seruant of his seruants : and laying aside his vpper garment , himselfe alone , not admitting the help of any , girded himselfe with a towell , tooke the taukerd in his hand , and put water into the bason , and washed , not the hands , but the foule and dirty feet of those poore & silly fishermen his Disciples , and louingly & tenderly did b●th them , wipe them , & make them cleaue . Ponder the excellency of the person that performeth this so meane and so base an office , and humbleth himselfe to these things . The Creator of the world , the beauty of the heauens , the splendour and brighnes of the glory of the Father , the fountaine of wisdome , in whose hand God hath put heauen , earth , ●ell , life , death , Angells and men , power and authority to pardon sinnes , the saluation and iustification of soules , the glory of the iust , and all the treasure of God : this same our Lord so great in Maiesty , abased himselfe to this act of so great humility & charity . Gather out of all this , great confusion to see thy selfe so proud notwithstanding that thou art so base a creature . Admire thy haughtinesse of mind , yea thy foolishnes that being most ignorant and most poore and vile , canst be so proud , seeing Christ who is Lord of infinite power and wisdome hath so humbled himselfe . Our Lord Iesus himselfe teacheth vs ●o exercise workes of humility and charity , choosing rather to practise these acts , then to cōmand ; why then wilt not thou do the like , & seriously ●et vpon that worke , from which so great profit and abundant fruit is to ●e reaped ? THE 2. POINT . TO consider , how Christ our Lord being now ready to performe this so humble and base an office , came first to S. Peter to wash his feet : but the Apostle was so amazed and co●founded , considering vvith liuely faith , the greatnes of his Lord and Maister , & togeather his owne bas●nes , that he said with admiration : Lord , dost thou wash my feet ! Tho● being the infinite God and Lord of all thinges ! And I the most vile and basest of them all ! Thou the Creatour of heauen & earth , Lord of the Angells and Seraphims , aud I thy creature , thy slaue , a most vile sin●er , & yet wilt thou wash with thos● hands , which giue sight to the blind , health to the sicke , & life to the dead , not my head or my hands , but my filthy and abominable feet ! This O Lord I may not endure , but I shall fall dismayed at thy blessed feet . But our Lord saying v●to him : Peter know for certaine , that if I wash thee not , thou shalt not haue part with me : ●his threat was so terrible vnto him , that forth with he yelded , not only to haue his feet ●●●hed , but also his hands & head . Ponder what so high and soue● raig●e a God doth for so low & base a creature , and what his diuine Maiesty vndertaketh himselfe to doe , to make vs humble ▪ esteeming highly of this which Christ doth , and meanly of thy selfe . Gather affections of admiration , of thank sgiuing , and imitation : propose vnto him the necessity which thou hast , that his diuine Maiesty wash & purify thee from thy sinnes , seeing he is so humble & so desirous to doe thee this fauour , to the end thou mayst haue part with him : for no creature hath this power and authority of himselfe , but the only Son of God alone . THE 3. POINT . TO consider how Christ Iesus our Lord prosecuting this act of humility & charity , vouchsafed also to doe the same to Iudas : And prostrating himselfe at his feet , as if he had ●eene the Lord and Mayster , and Christ Iesus the seruant , he washed ● wiped his feet , with signes of more speciall loue , to mollify that his hard rebellious , and obstinate hart , and to win him ( if it had beene po●●ible ) to some good , with this inspeakable humility and charity . Ponder , and behold Christ our Lord prostrate at the feet of so wicked a fellow as Iudas . And we may piously thinke that our Blessed Sauiour , being thus humbled and prostrate at the feet of this traytour and wretched Disciple , would with teares falling from his eyes for his impiety and hardnes 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 be●●ray me not , nor offend me no more . Gather out of this so remarkable an example of humility , two things● 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 i● 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 , tha● thou mayst feele his diuine inspirations , and imbrace his louing examples . T●E 4. POINT . TO consider , how that Christ our Lord , hauing finished this worke of so rare humility and charity , tooke his garments , & sitting downe againe at the table , sayd to his Apostles : ●now you what I haue done to you ? Ponder this demand , as if our Lord would say : Know you the my●tery which is comprehend●d in this my deed ? and the end wherfore I do it ? make account that God sayth vnto thee , Dost thou know what I haue done for thee ? the benefits which I haue bestowed vpon thee ? the euills & dangers from which I haue preserued thee ? knowest thou how much I haue humbled my selfe to exalt thee ? Dost thou know that I made my self man , to make thee the Sonne of God ? if then I haue washed your fee● , 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 ●n the very selfe same night of his pass●on when men went about to kill him , and to deuour his sacred flesh as it were by bits , and sucke his pre●ious bloud with terrible torments , disgraces and ignominies , he was preparing for them this soueraigne morsell , and celestiall banquet , to make them partake●s of euer lasting life . Ponder how neither the con●radictions of the wicked , nor the presence of death , and of any torments were able to turne his mind , ●or to diminish his inflamed charity , and make him relent in his loue , and purpose of comforting his elect with this soueraigne banqu●● ▪ From thence thou mayst gather purposes , that no afflictions , contēpts or persecutions , or torments or pains shal be able to separate thee frō 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 re●ayneth there , in this most diuin● Sacrament , and it importeth thee very much to haue it adorned with all kind of vertues , which be the han●gings of the house wherin God dwel●leth . Ponder secondly , how Christ our Lord esteemeth greatly of a ready and prompt will to re●eaue him , ● maketh no account of the state & ●●les of the world . And therefore he ●old , that this mans name that gaue ●im this house or Hall , should nor be ●nowne , to signify that he regardeth ●ot whether he be poore or rich , no●le or ignoble , learned or vnlearned , ●hat is to rece●ue him into his soule , ●ut only that he offer what he hath ●nto him with a prompt and deuout ●ill . Gather hence a great affection ●nd longing desire to giue the selfe ●holy vnto this thy Lord , offering ●y selfe willingly vnto his seruice , ●ting though thou be so miserable , ●nd so vile and base , yet he vseth so ●reat mercy towardes thee that he ●ouchsafeth to make thee his house ●nd aboad , and to celebrate his sa●●ed and diuine Mistery in thee . THE 3. POINT . TO consider how Christ Iesus our Lord , whiles he was at supper ●●oke bread in his Blessed hands , say●●g : This is my body &c. by vertue 〈◊〉 which wordes he conuerted the ●bstance of the bread into his owne most sacred body and bloud . Ponder the om●ipotency ● this our Lord : for in an iustant he ●●uerted the bread into his sacred flesh in such a sort , that both God & ma● ent●erly & wholy , is vnder that sm● quantity of the host , & in euery pa● or parcell therof , without any diu●sion of the body , although the ho● be broken and deuided . Ponder secondly , that Chr● our Lord sayd not , this is part of m● body , or of my fl●sh , but this is m● body wholy and perfectly : for albei● euery least particle of his Blessed 〈◊〉 would haue sufficed to sanctify va , ● would neuertheles be there wholy euery part of him , that is , his hea● eyes , eares , breast and hart , to gi●● thee to vnderstand , by the parti●●pation of his most holy members , ● would sanctify all those that wo● duely receiue him , & per●●ctly 〈◊〉 and heale them . Gather hence a desire to gi●● thy selfe v●holy vnto our Lord , ● ploying all thy members and sen●● in his 〈…〉 that tho● ma●● 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 no●torious ; wherefore to him , as to all ●he rest , he gaue in this diuine Sacra●ment , all he had , to wit , his most ●oly body and bloud , his soule , diui●ity and humanity , that they might euer haue in mind his great loue to●ards them , & what he had suffered for their sake . Ponder the reuerence and de●otion wherewith those B. Apostles ● Iudas only excep●ed , who was in mortall sinne ● did take and receiue ●nto their breasts that most Blessed ●read . There S. Peter did stir vp his ●avth , and turning his speech to him ●hat he beleeued to be contained & to ●ye hidden in that sacred bread , said : ●hou art Christ the Sonne of the li●ing God ; To whome we may ima●ine that our Lord would ans●ere : Blessed art thou Simeon Bariona , be●cause flesh and bloud h●th not reuealed it to thee , but my Father which is in heauen S. Iohn like wise would enkindle in himselfe affections of loue : seeing his ●oueraigne Maister not only to vnite himselfe so vnto him , as to permit him to leane on his breast , bu● also to do him so great a fauour 〈◊〉 to enter into his soule & body , for mor● perfect coniunction . Learne when thou commest t● receane our Lord , to bring with the● these vertues , to wit , fayth , purity and loue , as these holy Apostles did that thou mayst reap such profit ● they did , & follow our Lord as they did follow him . ● It is to be noted , that in the en● of the ●●ird booke , a 〈◊〉 meditation are added , for prepatation before 〈◊〉 thankes-giuing after we haue r●cea●ued this most ● Sacrameat ; vvher● he that is 〈◊〉 to know how 〈◊〉 prepare himselfe , and to giue 〈◊〉 thanks after vnto our Lord for 〈◊〉 benefit receaued , may find them . THE XXXIII . MEDITATION . Of our Blessed Sauiours prayer in the Garden , and agony there . THE 2. POINT . TO consider the great desire that Christ had to suffer for our sake , and because the tyme seemed ●ong till he should be deliuered into ●he tormet̄ors hands , that they might ●ee , that he did nor shrinke , nor yet ●●y , supper being ended , he went into ●he garden to pray , that being a place well knowne to the traytor Iudas , to ●hew that of his own free will he offer●ed hims●lfe to prison , & to death it ●elfe . Ponder how our Lord for no ●anner of afflictions or perils would ●●aue his good and laudable exercise of praye● and meditation : for sup●er being ended , he betooke 〈◊〉 ●orth with to a solitary place to pray , ●efore he was to enter vpon his pas●ion . Be confounded , because through thy tepidity and negligence for euery light occasion thou leauest thy prayer and forgettest thy laudable customs , whereas thou shouldst do quite contrary , because in time of greater perills , afflictions and temptations we ought to haue more particuler recourse vnto Almighty God , prayer being the only meanes to strengthe● our selues in them . THE 2. POINT . TO consider , how our Redeemer being come to the garden , wen● aside from his disciples , and began 〈◊〉 wax sorrow full , & to be sad . Ponder what is that which ma●keth our Lord to grieue & to be sad and afflicted , he 〈◊〉 the ioy of An●gells , whom when they behold , they are exceedingly reioyced : thou shal find that the cause of this affl●ctio● was the feare of the 〈◊〉 and 〈◊〉 the death which he 〈◊〉 to ●o stayn●● the remembranc● and liuely app●● hension of the sinnes of all men , pre●sent ▪ pasts and future , the multitud● and grieuousnes of them both , wa●s the cause of this his trouble & grief● ● also the vnspekable domage which 〈◊〉 sinne commeth to men , in that 〈◊〉 it they deserue to be condemned 〈◊〉 the euerlasting torments of hell : ●●at of all this arose his so incre●●ble ●●rrow . Gather hense affections of gri●fe ●●d sorrovv for the torments & death ●●hich is euen novv to come vpō thv ●ord : for th●u hast beene the cause ●his pavnes and affl●ctions . Endea●our from this day forvvard to ab●orre and detest , and fly from sinne , ●●h thou seest in what case thy Lord 〈◊〉 , to deliuer thee from it , and from ●●e eternall damnation which for thy 〈◊〉 thou d●seruest . THE 3. POINT . TO consider the 〈◊〉 of our Sa●uiou● in his prayer , many ●●mes crauing of his Eternall Father 〈◊〉 & the selfe same thing , to wit , ●●at the bitter chalice of his pa●●ion ●ight passe . Ponder the deuotion & ●wrod●●eling , the teares and sorrovv of thy ●ord , how solitary , destitute & com●rtles he is in this his so great affliction : his disciples were aloofe of fast a sleep , his Eternall Father gaue him no answere , neither graunted him his petition : his most holy Mother was also absent , his enemies now ready to come vpon him , & notwithstanding all these afflictions & discōforts he remained constant and perseuered in his prayer . Gather hence the great esteeme shou oughtst to haue of prayer , seing Christ teacheth thee that the only remedy of thy afflictions and sorrows , it not talke , or conuerse with men , but to treat with God & continue in prayer : confiding that though in the beginning he de●y that which thou askest , yet at last he will graunt it , if it be a thing conuenient for thee . THE 4. POINT TO consider how the Son of God seeing his Eternall Father gaue him no answere the first nor second tyme , had recourse vnto him the third tyme , and repeating the same prayer with great loue and confidence , said : Father if thou wilt , transfer this Chalice from me : But yet not my will , but thine be done . Ponder that the cause why the Eter●all Father did def●r so long to make answere vnto the prayer of his most holy Sonne , vvas to let thee know the great necessity thou and all haue of the passion and death of our Sauiour . Learne , not to complaine , not to be weary when thou pray●st , if God do not heare thee : for certainely he heareth thee . But if vnto Christ our Lord ( who deserued to be heard at the first opening of his mouth ) an●swere was not made till he had prayed the third time , what vvonder is it if thy petitions be deferred , who in regard of thy sinnes , deseruest not to be heard at all . Ponder secondly how Christ many times will not comfort nor remedy thy necessity in prayer , that thou mayst perceiue and know the need thou hast to haue recourse vnto him with pati●nce and perseuerance . THE XXXIV . MEDITATION . Of the apparition of the Angell , and the sweating of bloud . THE 1. POINT . TO consider how the Eternall Father seeing his most Blessed Sonne in so great affliction and anguish of mind , and that , according to the inferiour part , he feared to suffer and dye , he sent him an Angell from heauen to comfort and strengthen him , and to propose vnto him the glory of God which thence wold arise , & the benefit which would follow to all mankind by meanes of his passion , and that for humiliation and ignominy of the Cross● , his Name should be exalted , and adored of all creatures . Ponder how the Lord of Angells ( as if he had forgotten his owne soue●aigne Maiesty ) vouchsafe● to receaue comfort by one of his creatures , and being the Fortitude of the Father , and he vvho vvith power & might gouerneth and su●taineth the world , receaueth comfort and reliefe from an Angell , hauing made himself by reason of humane nature which he assumpted , inferiour to the Angells . Gather hence that the office of the Angells is to assist vs in our prayers , to comfort and animate vs , and to present our prayers in the sight of God , which if they be performed as they ought , they haue their eff●●t : for God doth either deliuer vs out of tribulation , or giueth vs force to endure it with patience and ioy . Tr●st in God that thou shalt reap the like comfort and benefi● by thy paines & affl●ctions , if in them thou haue recourse to prayer , as our B. Sauiour had in his . THE 2. POINT . TO consider how the Sonne of God praying with more force & earnestnesse , the anguish , sorrow , & feare of death , and the manifold torments which he was to suffer , did so wonderfully increase , that his sweat became as drops of bloud ●tickling downe vpon the earth . Ponder first the greatnes of the torments which our Sauiour suffered : for if the only representation of them wrought so strange an effect in him who is the vertue and fortit●de of God , what may we thinke it was to endure them . Ponder secondly , the example which our Lord giueth thee to striue strongly with thy passions and bad inclinations , withstanding them all valiantly euen to the shedding of thy bloud , if it be needfull , for the ouercomming of them . Gather hence desires to fight against them , prop●sing to thy selfe all those things which may terrify thee or cause thee any way to shrinke in the way of vertue , or in the accomplishment of the diuine will , whether ●t be feare of pouerty , dishonor , sicknes , griefe , torment or vvhatsoeuer other difficulty , that thus preparing thy selfe , thou maist preuaile and get victory ouer them . THE 3. POINT . To consider the immensity of the loue of Christ our Lord , and the great liberality vvhich he shevveth thee in shedding voluntarily his precious bloud for thy sake , not staying till the tormentors should doe it vvith their stripes , thornes & nailes . Ponder hovv great the agony & sorrovv of our Lord was though the apprehension of all the torments vvhich he vvas to suffer in euery part of his body , sith it vvas of force to make a bloudy svveat to fall dovvne from his face , necke , breast , & shoulders , leauing him vvholy bathed and embrued in his ovvne bloud . Gather from hence desires that all the parts of thy body might become as so many tongues to praise & magnify the loue and mercies of thy Lord , or so many eyes to weep tears of bloud for thy sinnes , or so many hands to chastise & reuenge thee on thy flesh by rigourous and sharp pennance , it hauing beene the cause why thy Sauiour suffered so much , especially at that time , all at once , and vpō a heap all that he was to sustaine after at seuerall times . THE 4. POINT . TO consider the vigour and force which the most holy flesh of Christ receaued by praver to encoūter with the many griefs & torments of his passion , it being strengthned to vndergo that which before it did naturally fly from , & abhorre . Ponder that the causes of courage and strength of mind and body which our Lord shewed h●●re , were tvvo . First , because he saw that by his death and passion he was to heale al the mortal soares & wounds of the mysticall body of the Church , which are the faithfull . Secondly , to giue vigour , force & courage to his elect , to vanquish and subdue their spirituall and corporall enemies , v●dergoing for him and for his honour and glory , affl●ctions , persecu●ions , reproaches , torments , Crosses and death , as Saint Peter , and S Paul , S. Andrew , S. Steuen , S. Laurence & many others did , imitating like faithfull souldiers their valiant Captaine , who went before , and gaue them a liuely ▪ example of suffering patiently & constantly . Gather hence a desire to arme thy selfe like a true souldier of Christ with the armour of prayer , which is the a●mour of light , that in all thy labours and affl●ctions , thou mayst fight , and get the victory ouer thine enimes , the world , the flesh , and the ●iuell . THE XXXV . MEDITATION . Of the comming of Iudas , & of the inturies done vnto our Sauiour . THE 1. POINT . TO consider , how that our Saulour hauing ended his prayer , that salfe traitor & ●ained friend Iudas , approached with a great multitude of armed men , making himselfe the leader and Captaine of them to apprehend Christ our Lord. Ponder the extremity of euills wherinto this wretch is fallē , because he did not resist his couetousnes at the beginning : and vvhat may be expected from thee , if thou resist not that which thou feelest in thy selfe , especially hauing got so good meanes of vertue as he had : for thou dost not learne in such a schoole , thou seest not such miracles , neither conuersest with such a Mayster , nor with such school-fellowes . Yet all this was not ●hough to restraine this accursed conp●nion , and keep him from falling , like another Lucifer from the highest degree in the Church , to the deepest bottome of all wickednes , to wit , to become the head conspirer of the death of Christ. Gather out of all this a great feare of the iudgements of God , beseeching him , not to leaue thee , least thy impiety proceed so far as to work thine owne ruine , by the benefits which he bestoweth vpon thee . THE 2. POINT . TO consider that the signe vvhich this traytor had giuen to the Ministers of Sathan , to betray his Mayster was this : Whomesoeuer I shall kisse , that is he , hold him fast . Ponder that the enemies of the authour of life , could entrap him by no other wile then by shew of loue . And ●e accepted this cruell kisse , that with the swet●es thereof , and of his meeknes he might soften the rebellious and obstinate hart of Iudas . From thence thou maist gather a great confidence in the mercy of this our Lord , that he will not refuse nor disdai●e thy kisse , nor of those sinners which desire to reconcile th●selues to him , & renew their friendship with him which they haue lost , seeing he did not reiect the ki●●e of him who so cruelly betrayed him , & sold him , as Iudas did . THE 3. POINT . TO consider , how Christ our Lord encountred those impiou● officers of iniustice , and demanding of them , Whome seeke yee ? they answered him , Iesus of 〈◊〉 , and ●ur Lord said vnto them ? I am 〈◊〉 . Ponder first that word of Christ , whome seeke yee , as if he should say : ●ake heed , you seek a iust & innoc̄et●●an , who doth good to al , & 〈◊〉 no man. You seeke him who descended from heauen to earth for your eternall weale and saluation , and you seeke him to depriue him of his life . Gather from hence desires to seeke this thy Lord , but after a far different manner , to wit , for thy saluation and remedy , & for his honour and glory , & thou mayst be assured , that seeking him after this manner , tho● shalt find him . Ponder secondly , that word , I am he . A vvord which vnto his good Disciples vvas alvvayes a great comfort in their trauailes and afflictions , but v●to the bad , it is of so great feruour , and dread , that it alone did fell them flat to the groūd , neither could they haue risen agayne if the same our Lord , who ouerthrew them with one only word , had not giuen them leaue to rise . Gather hence desires to seeke God : and note by the way , that vnto the good who seeke him in prayer , he is a Father and protectour , he is their repose and ioy : But vnto the euill vvho seeke him to offend him , and 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 e●cepted ( as in holy Iob it was , when he was delluered to the power of Sathan ) but without any limitation at all , that they might wre●ke their fu●y vpon his most sacred hamanity . Ponder the 〈◊〉 & rudene● of those sauadge suryes , ma●ing their sport & pastime to iniure ●nd torment the Sonne of God , of whome they had receaued so great ●enefits , and whome a little before they had iudged worthy of highest ●onour : 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 out●ard 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 Inno●●ncy it self was reckoned & treated as a Theese , and for such his enemies came to apprehend him with chaines and cordes , vvith swords and clubb● : and our Sauiout gaue them power ouer his body , to spurne & torment it at their pleasure . Ponder the surpassing great ●umility of our Lord , and how he is ●ast at the feet of most vile sin●ers , whose s●at and throne is aboue the Seraphims : hovv he is kicked at , and troden vnder foot as a malefactour , who is the mirrour of innocen●y 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 th●ir 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 humbl● and meeke , and considering of whom , and for whom he rec●●ueth such iniuries & r●proaches . 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 be● 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 . Bin● my tongue , that it detract not , no● 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 se●es 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 & ●ast boūd , much affrighted , fled away and forsooke him . Ponder how thy Sauiour in this ●xigent is all alone and forsaken of his friends , & enuironed with cruell and mercil●sse enemies : how he was well accompayned at his supper and in time of prosperity , but now abandoned of all in time of 〈◊〉 . From hence thou mayst gather confusion and shame , for 〈◊〉 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 , giu●th thee a rate example of patience , that if tho● be destitute & left by thy friendes & kinsfolkes , thou e●dure it patiently , for i● is not much that the disciple suffe● 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 es●pecially that he will not leaue thee i● the houre of thy death . THE 4. POINT . TO consider who this Lord is vp●● whome so many iniuries are discharged , who he is that sustaineth 〈◊〉 many reproaches & indig●ities , & 〈◊〉 whose hands he taketh them . Ponder first that he is the Et●●nall Word of the Father of infinit vertue , innumerable goodn●s , tru●● glory , and the cleare fountiane of a beauty : He it is that is bound , mana●● cled , buff●ted , haled , spurned , an tr●dden vnder foot : He it is that handled in so v●humane and ru●● manner . Ponder secondly , the grie● which our Sauiour s●lfe seing himself ● much abused by so base a people , ●nd so vngratefull , that for so many ●enefits , returned him so many & so ●●ieuous iniuries ▪ And if God tooke so heauily to be so delt with all by ● enemies , how heauily did he take suffering the like from his friendes , ●eing himselfe all alone and desolate , in so great a●fliction , hauing beene trayed and sould by one of them , ●nyed by another , and forsaken of 〈◊〉 Gather from hence a desire to come a true disciple of our Lord , deuouring neuer to leaue him , but accompany him , and follow him ●en to the Crosse , that so thou maist ●oy him in his glory . ●HE XXXVII . MEDITATION . 〈◊〉 Christ our Lord was presented before Annas the high Priest. THE 1. POINT . ●O consider vvhat thy God and Lord suffered in that long way betweene the garden & Annas his house , vnto vvhome his enemie● carryed him , buffeting him , & spu●●ning him , and forcing him to goe a● pace , halfe running , and trayling hi● on the ground , as it is wont to happ● to them that are led like theeues an● male●actours , & are fettered & cha●●ned . Ponder the meeknes & silen●● wherewith our Lord suffered so m●●ny affronts , not hauing deserued 〈◊〉 of them , for he neuer had , 〈◊〉 could haue cō●nitted any fault , thou●● his aduersaries pretended that he 〈◊〉 guilty of many . Gather hence a great desire ●●●mitate the exāple of thy Lord in b●●ing silent , & suffering patiently wh●● occasion shal be offered thee , seei●● thou hast so man● imperfections 〈◊〉 sinns , as thou hast . Is it much 〈◊〉 thou beare & be silent for the loue 〈◊〉 God , who being free from all fa●● gaue thee so great an example of ●●●uincible 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 sūday , when many went with him with boughes of palmes in their hands , in token of the victory which ●he 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 entrāc● 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 ●haled , rent , and tore his garments frō him , ●ea & pulled the hayre from his ●●eard & 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 Eternall● 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 thē as one that was esteemed guilty , and they in the meane time remay●ing 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 thē : 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 ( i●●● 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 ●erenity of mind which our Lord kept in his most holy soule , receauiug ●uch a wrong & neuer reuēging 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 patiēce 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 accoūt was made of the answere which the Sonne of God gaue , whose 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 boūd 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 boūd 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 cōmitted 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 des●ised & scoffed at . THE XXXIX . MEDITATION . Of the deniall of S. Peter . THE 1. POINT . TO consider how Peter hauing fled the night of the Passion of our Sauiour with the rest of the Disciples , entring into himselfe agayne , & desiring to know the euent of the businesse , and the successe of the imprisonment of his Mayster , he followed him . And by Saint Iohn Euangelist his meanes ( vvho vvas knowne in the house of the high Priest ) he entred in , & being known by those which were there , to be our Sauiours Disciple , he denyed him thrice , swearing and forswearing that he knew him not . Ponder , how deeply this sinne and grieuous offence of his Disciple did pierce the very soule of our Lord , that his deere and tenderly beloued Apostle , and so much honoured aboue the rest with the primacy of the Church , should be ashamed to be accounted his Disciple . Gather hence , confusion and shame for that thou hast oftentimes denyed thy Sauiour , if not in words at least in deeds , beeing ashamed to keepe his holy Commandements , or to performe some actions of vertue , as to confesse and communicate , or to suffer some iniury . All which what els is it then to be ashamed to seeme the Disciple of Christ , & to deny him : vvherefore thou mayst iustly feare ▪ least that sentence of our Sauiour , and punishment fall vpo● 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 dāgerous 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 fundamētall 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 cōfesse 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 ●ow neer he is to a fal who confideth much and presumeth of himselfe . And seeing thou art not a Rocke , but dust and ashes , and all the gould and siluer of thy vveake vertue is founded vpon feet of ●●ay , and the least stone of contradiction is sufficient to ouerthrow it , and bring the whole tower to ground : therfore boa●t nor bragge of any thing , for thou hast not any stronger hold , nor greater strength then vvith humble acknowledgment of thine owne nothing and vveaknes wholy to rely on the goodnes and mercy of our Lord. Wherefore not to fall , it behooueth thee to fly bad company , and all occasions of danger , arrogancy , pride and presumption . THE 3. POINT . TO consider that as soone as Saint Peter had denyed his Mayster , Christ our Lord moued vvith compassion , and grieuing to see the Pastour of his flocke , and that sheep which was head of all the rest , now fallen into so great calamity and mysery , looking on him , reclaymed & conuerted him . Ponder , the infinite mercy and charity of Christ our Lord , vvho albeit he be enuironed vvith his enemies , and loaden vvith afflictions , is mindefull of his Disciple , & insteed of chastising him , hath pitty on him , & turning his eyes of mercy towards him , illuminateth his blindnes with heauenly light , that he may know & see his errours . for the eyes of God haue this property , that they open , & avvake the drovvsy , and reuiue the dead . Gather hence affections of loue tovvardes this our Lord , because whē 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 cōsider , how our Lord enlightning & penetrating the wounded soule of Peter with that his silent & louing looke , that remembring himselfe and being sory for his sinne , he might bitterly bewaile the same , he presently returned to himselfe and vvept bitterly : & for more effectuall redresse of his offence , he departed the house and Pallace of the high Priest , where he had found so bad intertainement , and shut himselfe vp into one of those caues , which were towardes the fountaine of Siloe , and lamented his sin with deep sorrow , & sayd : O treacherous old age , o yeares ill spent , o life naughtily imploied , o blasphemous tongue , o wretched sinner , coward , lyer , what hast thou done ? Oughtst thou so to haue denyed thy Maister , hauing receiued so many fauors & benefits of him ? Ponder how Peter because he had denyed his Maister thrice in one night , wept and repented himselfe of his sinne all his life tyme , and did very sharp and rigorous pennance , albeit he knew that God had already pardoned him . From hence thou mayst gather desires to doe the like for thy sinnes , seeing that not one night alone , but all thy life tyme , and not thrice , but innumerable times , thou hast denyed and abandoned thy God. Wherfore 〈◊〉 behooueth thee , if thou desire to haue pardon , very seriou●ly ●o bewayle and hartily to repent for thy sins , & do pennance for them . THE XL. MEDITATION . What happened vnto our Sauiour in Caiphas his house , & of the thinges he suffered that night . THE 1. POINT . TO consider the answere vvhich our Lord gaue vnto the demaund of Caiphas the high Priest : I adiure thee by the liuing God , that thou tell vs , if thou be Christ the Sonne of God. And our Lord although he knew right vvell the great iniuries , reproaches , and torments , which his cōfession would cost him , yea death it selfe , he plainely ansvvered and told the truth , and savd what was be fitting his person . The high Priest blinded with splendour of so great light , and being in passion , iudged that he had blasphemed , and so he and all the rest of his Counsell condemned our Lord to death And hauing no respect to the innocency of his life , nor to their owne state and quality , treated him most vilely . Ponder the me●knes wherwith our Lord suffered these affronts and iniuries : and heard that vniust sentence : He is guilty of death . O how that immaculate lambe , hearing this sentence wold offer himselfe willingly to death , to giue life vnto them , who gaue sentence against him , and condemned him to death . Gather hence desires alwaies to say of our Sauiour the contrary to that vvhich these his enemies pronounced of him , to wit , such innocency , such a Lord , such a benefactor● such a Sauiour and Maister deserueth life : Such a God and Redeemer is most vvorthy to liue : and all those which condemne him , or offend him , or accu●fe him , are worthy of euerlasting death . THE 2. POINT . TO consider that it being now late and tyme for the high Priest and his fellowers to rest , they deliuered vp our Lord to the souldiers to watch him , & they to keep themselues from sleeping did deride , scoffe , & mocke at our Lord , and couering his eyes with a shamefull ragge , smote his diuine face , saying voto him : Prophesy vnto vs , O Christ , who is he that strooke thee ? Heere thou mayst ponder Christ our Lord full of payne and affliction , reiected , despised and contemned of all , great and little : neyther was it the least cause of griefe to haue his diuine eyes couered , that his enemies might the more freely strike him on the face , perswading themselues that so he could not see them : for it is the property of great sinners to desyre not to be seene , that they may sinne more freely , and without restraint , But he savv them notvvithstanding with the eyes of his soule , and of his God-head , because he vvas God : whose eyes , sayth the Wiseman , behold in euery place , the good and the euill , which euery one continually doth . Hence thou mayst gather , that vvhen thou sinnest , forgetting that God doth see thee , thou art as it were hood-winked & deceauest thy selfe , couering thine owne eyes vvith this false and blacke veile : for Gods eyes are most cleare and open vpon thee , beholding thy thoughts , words , and deeds . Wherfore from this day forword be affrayd to offend our Lord , carrying euer in thy memory this admirable saying : Behold , God beholdeth thee . THE 3. POINT TO consider now that after this in●ury , those cruell fellowes deuoid of all humanity , did vnto our Sauior another no lesse affront , spitting in his face , and couering it with their ●oathsome and stinking spittle : for all of them ( and they vvere many ) striuing who shold do worst , did cast their spittle vpon him , wonderfully defiling and obscuring that beauty , which reioyceth the heauenly court & company . Ponder whose face it is that is ●hus defiled & spit vpon , as if it were he most vile & contemptible corner of the world ; and thou shalt find that it is the face of the God of Maiesty , of whome the Prophet sayd : Shew thy face and we shal be saued . It is the face before whom the Seraphims out of due respect & reuerence do couer theirs . It is his face vvherevvith his diuine spittle gaue sight to the blind , hearing to the deafe , and speach to the dumbe . It is his face , whom the Angells of heauen continually beholding and adoring , are neuer satiated . From hence thou mayst gather abundant motiues and affections of compassion and sorrow , grieuing to behold the face of such a Lord , defaced and spit vpon by such and so base miscreants , to see the Creator so abused by so vile creatures , his diuine maiesty permitting himselfe to be obscured & defiled , that thou mightst become pure and cleane . THE 4. POINT . TO consider , the iniurious & disgracefull words , that euen the very Kichen scullians of that pallac● gaue vnto Christ our Lord , and also how they layd load vpon him with blowes , buffets , & spurnes , & asked him : Gh●sse who stroke thee ? seeing thou sayest that thou art Christ & a Prophet , who gaue thee this blow on thy care ? who this spurne with his foot ? who this kick , & who this cuffe in the necke ? And laughing aloud , 〈◊〉 iesting at him they manifestly declared that they held him for a faigned Christ , & a false Prophet . Ponder the inuincible patience , the inestimable meeknes , & the most louing hart , wherwith God our Lord suffered all this , as also that patience with which he supporteth thee , seeing that as much as ly eth in thee thou hast far oftener scoffed at thy Redeemer , ●ffending him with thy manifold sinnes , and yet his mercy is so great , that he grieueth more at thy offences , & at the harme which commeth to them that torment him , then at the paynes which he himselfe sustayneth . Gather hence affections & desires to suffer something for this thy Lord , vvho endureth so much for thee , louing him vvith all thy hart , who gaue thee such & to many signes of loue , ioyning with cōtinual thanksgiuing , continuall seruice for them . THE XLI . MEDITATION . Of the presentation of our Lord before Pilate , & what questions he asked him . THE 1. POINT . TO consider how much Christ Iesus our Lord , & also his enemies desired the cōmming of the morning , but for very different ends : Our Lord to suffer & dye , & they to put in execution their damnable intent , which was to murther him : and forthwith in the morning the high Priest Caiphas and the whole Counsell ass●mbled togeather , & calling our Lord Iesus the second tyme , he asked him : Art thou Christ the Son of the Blessed God ? but our Lord answered him not to his demand . Ponder how much it importeth thee , to aske our Lord this question ▪ but with a different meaning , and desire from that which his enemies had , ●aying : O my Lord , if thou art Christ , 〈◊〉 thou art the promised Messias , if 〈◊〉 art the Sonne of the liuing God , ●nd the splendour of the glory of 〈◊〉 Eternall Father , as it is most true 〈◊〉 thou art , how commeth it to ●asse that thy diuine face is so disfi●ured ? how is it defiled with spittle ? 〈◊〉 is it bruised with buffets ? And ●aming hence affections of tender ●ue and compassion , acknowledge at thy sinnes haue beene the cause , ●hy thy Sauiour Christ and Lord is that plight , in which thou seest ●m , and his vnspeakable charity gi●th testimony of him , that he is the ●nne of the liuing God : For no o●●r then he could haue vndergone so ●ny torments for the sinnes which neuer committed . And adoring 〈◊〉 with all thy hart , thou shalt say : ●ou o Lord , art my Christ , & my ●●d , my Sauiour & my Redeemer , he , who thirty and three yeares ●st so great and earnest desire and ●ging to see this day of payne and ●ction once come , to deliuer me from the eternall affliction , and payne . THE 2. POINT . TO consider hovv the high Priest hearing the answere vvhich our Lord gaue afterward to his demaūd he and all the rest that were present being vnworthy to heare that which they deserued not to vnderstand they treated him as a slaue . And thinking any punishment that they coul● inflict vpon him by their lavv , to little , they yielded him vp to the se●cular power of the president Pilate that he might sentence & tormēt hi● more cruelly . Ponder the prouidence a● vvisedome of our Lord God , vv●● would that the Iewes , and Genti● should concurre to the death of hi● who dyed for the saluation of all : 〈◊〉 his death is our life , & his condem●tion our saluation . Gather hence compassion griefe to behold thy Lord , & 〈◊〉 God hated of all , as well of these his owne nation as of strangers . 〈◊〉 lament , for that many Christians the like through their sins : & if those who haue obligation to serue & honour him do this , what wonder is it i● the Turkes & Gentills , who know him not , do offend him . THE 3. POINT . TO consider , the presentation and accusation of Christ before Pilate , as if he had beene a malefactour and a seditious person , being accused as one vvho prohibited Tribute to be giuen to Caesar , making himselfe the Messias promised of God. Ponder how Christ our Lord in all these accusations and calumniations ansvvered not a vvord in his ●vvne defence , shevving heerin his great meeknes and patience , and declaring in fact how earnest a desire he had to dy for our saluation , seeing he would not by speaking for himselfe , cause his death to be one iote de●ayed . From hence thou mayst gather ●hat the strongest armour to resist ●y enemyes , in the midst of the tem●ests of aduersity and persecution , 〈◊〉 confidence in God , such as our Lord had , whose name is Admirable : for he is not only admirable in perfections & miracles , but also in humiliations and afflictions . Admirable in meeknes , admirable in patience , & in suffering , admirable in silence , giuing thee example how thou oughtst to keep silence , and not excuse thy selfe when thou art reprehended for thy misdeeds & sins , albeit thou find not thy selfe in conscience guilty of any thing . THE 4. POINT . TO consider hovv Pilate hauing heard all these accusations , entred vvith Christ our Lord into the Pallace to examine & enquyre of him concerning all that vvhich vvas layd to his charge , & hauing heard all his diuine answers from the mouth of God , in whome neuer was found deceit , perceiuing his vprightnes & integrity , iudged him to be an innocent man. Ponder the desire our Lord had , that , that miserable iudge would open the eyes of his soule , to receau● the beame of his diuine light . But th● vn happy wretch , although he began to haue a desire to know the truth , yet he did not expect answere , because he deserued not to heare it from the mouth of the true God. Gather from hence desires to know the truth , and that God , as the Father and author thereof , will reach it thee , beleeuing that his life is truth , his miracls truth , his Sacramēts truth , truth all that he taught & preached . Wherfore seeing this is the most certayne truth , although the defence thereof cost thee thy life , as it cost thy God his life , be glad to loose it for him : neyther loosing it , shalt thou loose it , but gayne it euerlastingly . THE XLII . MEDITATION . Of the presentation of Christ our Lord , before Herod . THE 1. POINT . TO consider how Pilate vnderstanding that our Sauiour was borne in Galilee , and vnder He●rods iurisdiction ( who was come to Hierusalem in those days to celebrate the feast of the Paschall Lambe ) sent him vnto him , that he might iudge & discusse the processe of that prisoner , whome he held as his subiect Ponder the paines and ignominy our God endured betweene Pilats house and King Herods pallace , those his cruell enemies carrying him with great violence , tumult and noyse , through the middest of the market place & streets of Hierusalem , that he might be seene & noted of all , & esteemed guilty . Haue compassion to see the Son of God haled to so many Tribunalls and Iudges , euery one vvorse then the other , his diuine maiesty ordayning it so , that he might haue abundant matter wherein to shew his inuincible patience , humility and longanimity , giuing thee an example , that thou mayst know wherein to imitate him , and follovv his vertues . THE 2. POINT . TO consider how glad King Herod was when he saw our Sauiour , because he had heard many thinges of him , the wonders he wrought , & the miracles he did : & so desired that he would do some before him . Ponder how Christ our Lord to eschew death or any other torment , would not do any miracle before Herod , & also because he knew that he was moued to desire it through pride and vaine curiosity , & not of a desire of his own spirituall benefit , neyther would our Lord speake one word in defence of himselfe , or to that he asked him : all which redounded to hi● greater reproach . Gather from hence a desire that God would vouchsafe to graunt thee the vertue of silence , & make answere for thee in all thy doubts & difficulties , for the benefit of thy soule , thou being full of darknes & ignorance , & of thy selfe art not able to giue any answere to the purpose , nor to rid thy selfe of the questions & impugnations of others . THE 3. POINT . TO consider how that Herod , seeing our Lord not to yield to his desire , nor to satisfy his curious leuity , did contemne him , and with all those of his court held him for a simple & foolish fellow , and therefore not so much worthy of death as to be mocked & scorned at , & so in derision & mockage put on him a vvhite & homely garment . Ponder hovv Christ our Lord 〈◊〉 heere mocked & disgraced by the King and all his Courtiers , who made a foole of him , & stood plucking him & pinching him , & iesting at him in most rude & vnciuill manner . And when they had done , the King sent him backe to the President Pilate , as if he should haue sayd vnto him : Loe I send you backe this foole , & idiot . From whence thou mayst gather desirs to accompany in spirit thy true King & Lord , vvho suffered all these opprobrious things with admirable patience , teaching thee to make small reckoning of the iudgements & opinions of this world which are meer folly , & what people say or do : desire to suffer for iustice & piety , that thou mayst be assured of the Kingdome of heauen : for there is no greater wisedome then to reioyce in contempt for the loue of God , nor greater folly , then to seeke to be honoured without him . THE 4. POINT . TO consider hovv that amongst so many garments which our Lord changed that night of his Passion , his Eternall Father neuer permitted his enemies to inuest him with a blacke one ( it being the vse and custome among the Iewes , that he who went to the tribunal to be arraygned , should be clad in blacke , which was a signe of a condemned person ) but would that it should be white in token of ●nnocency , or ruddy in token of ●oue . Ponder how that garment which was giuen vnto Christ our Lord in ●erision , was a figure of the witnesse ●nd purity of his most blessed soule , ●nd of the innocency of his life , as his enemies themselues were faine to confesse , saying : I haue foūd no cause in this man of those thinges , wherein you accuse him . Gather hence desires , that our Lord wold inuest & adorne thy soule with the white garment of innocency & thy body with his reproaches , that in all thou mayst imitate him , and so thou shalt become more white & purer then snow . THE XLIII . MEDITATION . How Barabbas was compared , and preferred before Christ THE 1. POINT . TO consider that Pilate defirous to deliuer Christ from death and being to release some one condemned person in honour of the Pasch , sayd vnto the Iewes : Whom will you that I release , Barabbas , 〈◊〉 Iesus that is called Christ ? for ( Barabbas being so seditious & wicked a fellow ) he made no doubt , but th●● rather then he should goe vnpunished , they would release our Sauiour Iesus Christ. Ponder the vvonderfull humiliation of Christ our Lord , who being so great , so wise , so holy , and so great a benefactour of all , is novv ballanced and compared with Barabbas an infamous companion , a theef , a murderer , a seditious & publik malefactour . Gather hence desires not to disdayne , grudge , or repine when an inferiour and worse then thy selfe , is preferred before thee , and more honoured and respected , if account be made of him , and not of thee , if another be imployed in offices and busines , & of thee no mention be made . nor thou regarded , seeing thy Lord & thy God endured all this , & much more . THE 2. POINT . TO consider , how the vngratefull people and those blind & passionate Scribes & Pharisies , out of malice brake into open iniustice , & how in their sight , Barabbas his life , notwithstanding all his murders , robberies , & abhominations weighed more & was thought more profitable , then the innocency of Christ our Redeemer for all his vertues and miracles , Wherefore they besought the iudge to release the man-killer , and wicked villaine , & to murder & crucify the author of life . Ponder how mutable men are , & easy to be deceaued : for they who a few dayes before vvith common consent & festiuall acclamations , called Christ their King , now with a different note & tumultuous clamour , say : Make Iesus away , and release vs Barabbas . Gather hence confusion for thy pride , & endeauour from this day forward to humble aud submit thy selfe , seeing that our Lord is held for lesse then the lewdest fellow in the world . And heere thou mayst see litterally fullfilled that which our Lord sayd by his Prophet : I am a vvorme and no man , ● reproach of men , and outcast of the people . And for such he is novv reputed of those vvho ought to honour & respect him aboue all men & Angells . THE 3. POINT . TO consider that the more the President Pilate desired to deliuer Christ our Lord , the more the Iewes were earnest to haue Barabbas released . Ponder how often the like iudgement , strife and controuersy passeth betweene thy flesh & thy spirit , the one making choice of Christ , and the other of ●arabbas ; the one of God the other of a creature ; the one seeketh after the vayne perishing glory of men , the other seeketh the glory of God , which is perpetuall & euerlasting . Finally the one enquireth after corruptible & transitory thinges , the other after things permanēt & which endure for euer . Whence thou mayst gather great sorrow for hauing left Christ thy only and chiefest good , for so vile and contemptible a thing as Barrabbas : I meane , for hauing so often c●osen & regarded more a creature , ● little sensible delight and vayne honour , then Christ Iesus our Lord : In whome be all the goods & treasures of the wisdome and infinite knovvledge of God hidden . Be confounded in consideration of this , thou miserable wreth , as thou art . THE 4. POINT . TO consider how Pila●e did testify vnto the people the innocency of Christ , saying : I find no cause in him , why he should deserue death : but the outragious people raising their voices cryed aloud , saying : Crucify him , crucify him . Ponder hovv much those redoubled & often repeated clamours grieued our Lord , seeing that they did not only seeke his death , but that he should dye so cruell a death , as the death of the Crosse. Gather hence sorrow for that thy sinnes haue put our Lord to so great straites : for they alone vvere those that importuned and cryed out that he should be crucified . Wherefore it behooueth thee to abhorre them , & detest so cruell and bloudy beasts , which with so great cruelty murdered our Sauiour . THE XLIIII . MEDITATION . Of the stripes which our Lord receaued at the pillar . THE 1. POINT . TO consider , how the Present Pilate , seeing that his former proiect and deuise did not succeed , and that all the people began to be in an vproare , he tooke another meanes and counsell to appease the fury of those cruell enemies , vvhich was to giue sentence against the Lord of Angells , that he should be whipped . Ponder how vniust , cruell , & reproachfull this sentence was which the President gaue agaynst our Lord , notwithstanding he knew very well and was sure of his innocency . But our Lord Iesus lifting his eyes to his Eternall Father , sayd these wordes of the prophet : I am ready O my Lord for scourges , & desirous to pay the thinges that I tooke not . And without appellation or making any other meanes to quit himselfe , he accepted that bloudy sentence , offering most willingly his sacred body to be scourged in satisfaction of our sinnes . Gather hence desires not to complaine vvhen by thy Superiours , equalls , or inferiours thou shalt be reprehended and chastized , although thou be without fault , seeing God most free from all fault , is not only reprehended , but also cruelly whipped , and handled like a theefe vvith so horrible a punishment , and yet not complayning , but as if he vvere ●umbe , not once opening his mouth . THE 2. POINT . TO consider , how the sentence of his whipping being pronounced , those cruell Butchers layd hand on the Lord of heauen , the creatour of the world , & glory of Angells , & ●ed him into the court to the place of punishment , where with barbarous inhumanity and fury they stripped him naked , & couered him vvith stripes from top to toe , as if he had beene a slaue , Ponder how much our Lord , vvho inuesteth the heauens vvith cloudes , beautifyeth the fields vvith flowers , couereth the trees with leaus , the birdes vvith feathers , the beastes with woll and haire , would be abashed , beholding himselfe so naked & poore vvithout any thing to couer himselfe vvithall , and th●t before such a multitude of people that were there present , hauing none to take compassion on him , nor so much at to cast a cloake ouer him to couer his nakednes . Gather hence affection of pitty and compassion , seeing thy God and Lord in such extreme need , abandoned , naked , & exposed to all ignominy , & shame , & compassed about with his enemies , vvho desired to drinke his bloud . THE 3. POINT . TO consider how those cruell and barbarous tormētors 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 the● began to lay on load with thonges & roddes , on that most tender backe of thy Sa●iour , heaping stripes vpon stripes , and woundes vpon woundes , vn●ill that most sacred body , all bruized , torne and flayed , the bloud bursting out and trickling downe drop after drop on euery side , became so di●●igured and imbrued with bloud , that his owne mother could hardly haue knowne him . From hence thou mayst gathe● 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 abou● fiue thousand , they vnloosed him but he not being able to stand on hi● feete , fell downe vpon the cake of hi● 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 a●quaintance to help him vp , but his only enemies who did tread , kick & spurn● 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 extr●me need & nakednes of her beloued Sonne , that she might with speed come to couer him with her veile , who so often had vvrapped him in clothes when he was a child . Gather hence a great confidence of the remission of thy sinnes , seeing this Lord endureth so much to deliuer thee from them : and an earnest desire to rest & cleaue fast to the feet of Christ , kissing sometimes in spirit & deuotion the ground embrued vvith his most sacred bloud : other times that holy pillar bathed and enameled with the precious bloud of this holy Lambe , which was shed to make thee strong , as a piller in the Church of God , that is to make thee haue a couragious & inuincible hart to withstand thyne enemies , thy p●ssions & temptations . THE XLV . MEDITATION . Of the purple Garment , and Crown● of Thornes . THE 1. POINT . TO consider how those cruell soldiers hauing mode an end of whipping him , they i●uented anothet punishment to aff●ict him withall : wherfore approaching vnto our Lord Christ , they cloathed him with an old scarlet cloake which was a wearing for Kings , but they put it on him in derision & scorne , to giu● the people to vnderstand that being ● wile & base fellow , he vvould hau● made himselfe a King. Ponder how Christ our Lord would be thus made a King in mockery , to declare vnto the vvorld tha● all the honours & Kingdomes of thi● life are but mockeries , & that therefore little reckoning is to be made of thē , 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 rose● nor odoriferous flowres , albeit this Lord right well deserued it , being ●he true King of heauen and earth , but that which insteed of these they gaue him , was of strong & boisterou● b●ambles and thornes which pierce● his delicate head : our Lord permitting this , because thou hast often bound and crovvned thy head vvit● roses & flovvres of pleasures & delights . Gather hence how great th● bounty & charity of God is toward men , seeing that when they are busi●ed in preparing for him so cruell an● terrible a crowne , therewith to affli●● 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 hād of thy soueraigne King and Lord , a Reed , ●nsteed of a Kingly scepter , & smote his head there withall , to the end that ●he world might know that his Kingdome was hollow , vayne , and without substance , & he voyd of iudgement and vvit , making himselfe a King. Ponder how our Lord Iesus did not refuse to take the reed into ●is hand , but rather willingly accepted it , & held it fast as an instrument of his contempt . From hence thou mayst gather how much it importeth thee to resist and reiect honour & selfe estimation & to imbrace humility & submission of mind , in regard that by this way & meanes our soueraygne King entred into his Kingdome : & by the same , & no other , thou must enter into the Kingdome of heauen , which is not thine , but anothers to giue thee , if thou desire it . THE 4. POINT . TO cōsider 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 i● how different a manner the celestiall spirits adore thi● great King and Lord , from that men ador● him on earth . The Ang●ll● 〈◊〉 him as God and King of all thinges , & men adore him as a fals● God and counterfaite King : they cal● him holy , holy● and men , wicked , sinner , possessed with a Diuell . Gather hence desires thro●ghly to feele and lament thy sinne● , and that which thy Lord and God suff●●eth : and as his louing child and true friend prostrating thy selfe on the ground , adore him as thy King and Lord after another manner thē these ●do , and say from the bottome of thy ●art : Hayle king of heauen & earth , King of Angells and men , saue me O Lord , and admit me into thy heauen●y Kingdome , when I shal depart this ●●iserable life . ●HE XLVI . MEDITATION . ●f 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 , 〈◊〉 ●eed in his hand , a rope about hi● necke , his body all bruized , rent wea● ried & exhaust with so many stripes all goare bloud through the multy●ude of those blowes : and with th● drops of bloud which trickled dow● his venerable face , those lights o● heauen vvere eclipsed & almost blinded . Ponder secondly , the differenc● betwene the figure wherein our S●uiour appeareth now , and that whi●● he shewed in the glory of the mou● Thabor : that which was so glorio●● and pleasant , he discouered only 〈◊〉 three of his dis●iples , this so paine●● and ignominious he sheweth to 〈◊〉 the people of Hierusalem : that i● 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 de●i●uer Christ our Lord , and therefore the savd : Ecce Homo , Behold this man , and you shall perceaue him to be so punished that he hardly retav●eth the shape of man , being so di●●igured & misused : wherfore in regard ●hat he his a man as you are , and no b●ast , haue compassion on him . But they vvould not affoard him a good looke , nor haue any pitty on him . Hence thou mayst gather de●●rs that God would graunt thee eye● of compassion , and a hart of flesh , that beholding him thou mayst be ●oued to compassion , seeing he suffered so much for thy sake , and giu● thee grace to loue thē that hate thee , seing that in thi● kind our sou●raign● Lord , God and man , h●th giuen the● 〈◊〉 rare an example . THE 3. POINT . TO consider vpon the sayd words of Ecc● Homo , how much it behoou●th thee to stir vp thy selfe , and to behold with the eyes of liuely ●●yth this our Lord , & say vnto thy ●oule : Ecc● Homo , behold ● my soul● this man : for albeit he is so wounded with stripes , so defiled with spittle , s● bruized with buffets , crowned wit● thornes , hath a reed insteed of a sc●p●ter in his hand , & i● clad with an ig●nominious garment , yet he is mor● then a man , he is also God. Ponder the great desire whic● 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 shal● find that this is the man , which that sicke man that lay at th● Pond stood in need of , and requi●●● his help that he might rise & goe in●● the pond , and be cured of his dis●a●●● & infi●mities . This is the man wh● is the head o●●ngell● & men , and i● so much disgraced to honour them , so defiled to beautify them , condemned to death to ex●mpt men from a greater death , and to saue them : finally he is the man who is mad● th● outcast of men , to make thē the children of God. Gather from hence ho● abominable a thing sin is in the sight 〈◊〉 God , seeing it brought his only So● to such a passe , and in what case thy sinnes may haue left thy soule , whe● the sinnes of others ha●●●rought s● stra●g an effect in the fountayne of all beauty it selfe , & what confusion & shame will a sinner susta●ne 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 wo●●d 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 ass●age & 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 : fo● 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 : Tho● seest , O Lord , the man which thou hast giuen vs , the worke of thy right hand , th●e man that is so humble , so obedient , so meeke , & so louing . From hence thou mayst gather harty sorrow & cōpassion to see him so much abhorred by his own people , who deserued to be loued most of all . Endeauour from this day forward ●o 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 , gaue finall sentence in his cause , and our Lord Iesus being condemned to the death of the Crosse , the souldiers forthwith pulled off the purple garment which they had put on him i● scorne , & stripping him naked , they put him to that sham againe the secōd tyme , not only before the officers , but in presence of all the people also , & gaue him backe his owne garment● embrued in bloud to put on . Ponder how Christ our Lord , to carry his Crosse , layd aside the garments which others had put on him in Herods , and Pilats house , & cloathed himselfe vvith his ovvne , not without extreme great paine , for they cleaued fast to his sacred vvoundes & vvere dryed into them , they being now cold . Gather hence desires to put 〈◊〉 all affections vn worthy the child of God , that is , all vicious custome● of the world , & of the flesh , wherewi●● thou hast gone clad , and assume thos● which are beseeming and proper to Christ , to wit , humility , charity & the like , by vvhich thou must be knowne and held for his disciple : for this was euermore the liuery of the Sonne of God. THE 2. POINT . TO consider how our Lord taking the Crosse vpon his tender and wearied shoulders , because there was not any one found among so many ▪ who would carry it for him to th● place of punishment ( for the 〈◊〉 held it an accursed thing , & the Gen●ills esteemed it reproachfull ) he 〈◊〉 ●orced himselfe to go with it on 〈◊〉 ●acke to wards mount Caluary . Ponder hovv this meeke La●b●●ull willingly spread forth his arm●● 〈◊〉 imbrace the Crosse , and not with●●anding it was so heauy a burden , 〈…〉 his so great dishonour and shamefull death , he carryed it vvith more loue then he did euer before any other crtsse , because the v●ili●y & fruit , the honour & glory , which through the weight of this Cr●sse was to be gathered , was thine : & it is credible that he did vvelcome it vvith kisses of peace , interiourly saluting it with a thousand svveet & louing acts , fat better then S. Andrew did the crosse of his Martyrdome . Hence thou mayst gather confusion and shame to be an enemy of the Crosse of Christ , flying so much ●aking of paynes , and procuring to cast thy burden vpon another mans shoulders , imitating in this rather these wicked people : for if thou wert the seruant of Christ , thou wouldest be glad & reioyce to follow him with thy Crosse , although it should cost thee thy life , and shouldst dye in th● fact . THE 3. POINT . TO consider , how the obedient Isaac commeth out of Pilats hous● with the burden of the wood of th● Crosse vpon his backe . The trumpe●● foundeth , the common Cryer cryeth aloud , clamours & outcryes are heard on euery side , an infinite multitude of people approach , they behold cōming out of the pallace gate a lamentable , and such as was neuer seene before , a most afflicted creature , doubled & ouercharged with the weight of a Crosse of fitten foot long , crowned with a crowne of thorne , scarce able to stand on his feet , nor to sustayne the weight of the Crosse without crouching & falling vnder it . Ponder the barbarousnes of those mercilesse harts agaynst our Sauiour , for insteed of helping him vp to rise agayne , & taking compassion on him , as to make him goe on that bitter and paynefull iourney , they gaue him a thousand blowes , kickes and spurnes , saying vnto him : Arise traitour , sorcerer , didst not thou say that thou we●t the Sonne of God , & he who in three dayes could build vp his holy Temple , vvhy dost not thou rayse now thy selfe ? Gather hence comfort in thy ●fflictions carrying with patience and loue in imitation of our Lord Iesus , the crosse which shall fall to thy lot , though it be very heauy , and should make thee stoop , for it is impossible in this life to want Crosses and afflictions . Trust in God and in his diuine mercy , who will prouide one to assist thee to carry it , that thou may●t not be ouerloaden , and fall vnder it . THE 4. POINT . TO consider that the Blessed Virgin vnderstanding how they carryed her most holy Sonne to crucify him , accompanyed him in this last iourney , and making ●ast , & finding meanes to passe through the throng of the people ( according as some deuou●●ontemplatiue persons obserue ) 〈◊〉 came , 〈◊〉 met her deerest So●●e . Ponder what may haue passed betvveene these tvvo diuine ●arts , where that ●unne and M●one so sad and ●cli●sed , behold one the other ▪ this was no doubt one of the greatest sorrowes which Christ our Lord endured , to see that me●ke Doue his 〈◊〉 come out of the ●rk● of 〈◊〉 retirement , so much grieued & afflicted at the sight of him so disfigured , & enuironed with his enemies that desired to make a finall end of him , and loaden vvith so heauy a burden that it permitted him not to goe one step more forward : the Blessed Virgin would haue holpen him , but the cruell mynisters would not permit her . And this sorrowfull encoūter was so mouing and full of compassion , that this peraduenture vvas the tyme and place , where the vvomen beholding it , burst out into ●eares , bewayled and lamented hi● so much , that the● enforced our Lord to say vnto them , that they should not weep vpon him , but vpon themsel●es , and for the sinnes of the people , and the punishments which for them we●e to befall that vngratefull Citty . For if in the gree●e wood they do these thinges , in the dry what shal be done ? By vvhich he vvould say : If the diuine iustice chastice me so terribly for other mens sinne● , who am a greene and fruitfull tree ▪ hovv vvill he , I pray you , punish sinners , who are dry & withered stocks & vnfruitfull trees , for their owne sinnes ? If I who am innocent , haue beene scourged , buffited , spit vpon , ●euiled , & ( though I deserue nothing of all this ) doe not withstanding now go with this Crosse on my shoulders to be nayled vpon it , what will becom● of the guilty , what stripes , what buffets , finally what torments will befall them ? From hence thou mayst gather desires to bewaile thy sins & off●ces : for they were that which ouercharged & weighed downe the wearyed ●houlders of th● Lord God , & made him stoop & 〈◊〉 . THE XLVIII . MEDITATION . How our Sauiour was crucifyed . THE 1. POINT . TO consider that Christ ou● Lord being arriued at mount Caluary , sore afflicted & tyred with going that long and payne●ull iorney , was by those furious souldiers with barbarous cruelty dispoyled of his sacred garments , and because the bloud was now dry and cold , his garments stucke fast to his body , and so they agayne rent & flayed that mee● lamb● , who did not open his mouth , nor speake a word against them that thus tormented him . Ponder , that of all the times that they stripped our Lord ( which wer● in all soure ) this was the most painefull , & most ignominious , being now stripped & naked from top to toe , not only of his garments , but of his skin also . Gather hence patience & longanimity in iniuries and aduersity , and not to be angry , nor offended , when thou shalt 〈◊〉 thy selfe poorely apparelled , and to want necessi●ies , seeing so rare an example , as Christ our Lord hath giuen thee , of s●fferances , nakedn●sse & pouerty in all his life , and specially in his death : for his nakednes must be thy garment , his dishonour thy liuery , his pouer●y thy riches , his con●usion thy glory , and his death thy life of grace & glory . THE 2. POINT . TO consider how Christ our Lord being now naked , & the souldiers ●aying the Crosse on the ground , they commanded him to lye downe vpon it on his backe , that he might be nayled to it , & so he did . Ponder first the most excellent obedience of thy Sauiour , which shined most in hearing and obaying , in whatsoeuer hard & difficult matters those cruell tormentors proposed vnto him , giuing thee an example to subiect thy selfe to euery humane creature for his loue , where there is no sinne . Ponder secondly , ●ow our Sauiour , lying vpon that bed of the Crosse , which thy sinnes had prepared for him , lifted vp his eyes to heauen , and rendred thankes to his Eternall Father , for hauing brought him to that point , wherein he beheld himselfe so poore , so dishonoured , and misused for his loue . Gather hence , wh●n thou shal● see thy selfe in ad●ersity and distres●e , to be resigned to the diuine vvill in th● giuing Almighty God due thanks for them : for once giuing thanks to God in aduersity is more worth , and of m●re merit , then many tymes i● prosperity . THE 3. POINT . To consider how Christ our Lord was mayled on the Crosse , & the ●x●essiue paines which he felt when those rough and boisterous nail● e●tred , breaking the veynes , piercing 〈◊〉 sinewes , and renting th● most tender parts of the most delicat● body of all bodyes , enduring with great patience and loue to see himselfe so loaden with pain●● , & ful of v●●peakable sorrowes . Ponder how our Lord permitted the nayles to pierce his sac●ed hands , and diuine feet , to shew the● that he should haue thee alwayes imprinted in his hands & feet , so great was the loue and holy zeale whic●●e had of the saluation of soules , and of thine in particuler . Gather hence de●ires of thy he owne saluation , and of thy neighbours , setting light by whatso●uer difficultyes , paynes and trauells , which to deliuer them out of si●ne , may befall thee , that by this meanes , as a souldier of this spirituall warfare , thou mayst imitate in some ●ort thy Captaine Iesus , who vvith so great loue gaue his life for them , hanging on the Crosse. THE 4. POINT . TO consider , that after Christ our Lord was nayled to the Crosse , his enemies lifted it vp on high , with that true lambe of God vpon it , who taketh away the sinnes of the world , letting it fall downe voilently into the pit which they had made for the purpose . Ponder the paine , & confusion , and shame vvhich Christ our Lord had when he savv himselfe on high , naked in the middest of an open field full of innumerable people , and as another Noe , exposed shamefu● to the sight of all , without any thing to couer his nakednes withall , no● 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 on● 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 ●orne and rent in pieces for euery griefe ▪ it is good reason that thou , who art his creature , and the cause ●hy he endured that which he did , shouldst acknowledge , & be thanke●ull for it , and haue a speciall and in●ard feeling thereof , seeing he suffe●ed it in benefit of thee . THE XLIX . MEDITATION . Of the seauen wordes which our Lord spake hanging on the Crosse. THE I. WORD . TO consider the great charity of our Lord , which wa● such , that before he vvould comfort his Mother , before he vvould prouid● for his friends , before he would cōmend his spirit to his Father , he promideth his enemies of remedy . Wherfore the first word he spake on th● Crosse , was to excuse his en●mi●● , who crucified , blasphemed , & murdered him . Ponder , how Christ Iesus our Lord being full of grie●ous d●lors & paines in euery part of his body , no● finding any place of rest in that har● bed of the Crosse , euen then did lif● vp his diuine eyes to heauen , & shed●ding teares of most tender loue an● compassion , opening his diui● mouth , not to commaund , that fir●● should c●me from heauen , as Eli●● 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 ●alling him King , craued fauour a● his hands , saying : Lord , remember ●e , when thou shalt come into thy Kingdome . And so our Lord Iesus ●id , honouring this th●e●e before his ●ternall Father , a● he con●essed him ●efor● men , ●nduing him with so exceeding great graces & priuiledes , that being the last , 〈◊〉 made him of all mortall men the first , who departing this life should presently re●eaue the reward of glory . Ponder , that if God rewarded him with so great liberality , who did only follovv him , not fully three houres , hovv will he reward those who shall serue and follow him vvith perfection , all the houres & dayes of their life ? And if our Lord shewed himselfe so gratefull to this sinner , who had iniuried him innumerable tymes , for one only time that he confessed and honoured him , what manner of gratitude will he shew to him who shall spend his vvhole life in seruing and honouring him ? Gather hence desires to serue him alwayes , that securely & vvit● confidence thou mayst haue acc●ss● vnto him , and aske him th●● 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 imag● & likenesse : wherefore I bese●h the to remember me . THE ● . WORD . TO consider , that the third word which Christ our Lord spake frō the Altar of the Crosse , was to recommend his B. Mother to Saint Iohn & S. Iohn vnto his Mother : And from that houre the disciple tooke her to his owne , and loued her with speciall loue . Ponder the exceeding great griefe vvith vvhich this vvord of recommandation pierced the hart of the Blessed Virgin : for she throughly weighed the inequality of the change which was made , receauing for the sonne of the liuing God , the sonne of a poore fisherman : for the Mayster of heauen , an earthly disciple , for the Lord , a seruant , & for him that can do all things , him that can do nothing without his grace . Gather hence a great & earnest desire to take this Blessed Lady ●or thy mother , & to loue and serue ●er with speciall care : And a firme ●urpose to obey the diuine will , lear●ing to reuerence , as in place of God , his creature ( that is to say ) thy Superiour , Father , or Mayster , which he shal a●●igne thee , whosoeuer he be , & to serue , & obey him as God himselfe , as our B. Lady did , who tooke S. Iohn for her Son , & he tooke her for his mother . THE 4. WORD . TO consider the fourth Word , which Christ sesu● our Lord spak to his Eternall Father , repr●s●nting him the affliction which he felt , by reason of his internall desolation of mind ; for he cried with a loud voicc and sayd : My God , my God , why hast thou forsaken me ? Ponder how the Eternall Father permitted the most sacred humanity of his Eternall Son , to suffer , and to continue in torment , and released him not out of those terrible paines & sorrows which he had vndertaken for our good and remedy : neyther in them did he giue him any comfort or ease at all : To the cross● it selfe , he could not leane his head on any side without increase of pain● and griefe , the thornes thrusting in deeper thereby : of this hands he had no help , because he could not wipe avvay the drops of bloud which ran downe from his head vpon his face ; nor the tears which he did shed from his eyes , they being nayled fast to the Crosse. Neyther of his feet , for they were not able to sustaine the poyse of ●is body , but rent themselues vvith ●reater payne . Wherfore our Lord ●eeing himselfe so afflicted , cryed vn●to his Eternall Father and sayd : My God why hast thou forsaken me ? Gather hence sorrow and compassion to see that there is scarce any ●hat make benefit of his passion , or ●hat accompany our Lord in his hard 〈◊〉 painefull t●auels : foz his disciples 〈◊〉 forsaken him , his people abandoed him , & many men lost their faith ●hich before they had in him . Harti●● beseech him , that he will not for●●ke thee now , nor at the houre of 〈◊〉 death . THE 5. WORD . TO consider how that our Sauiour being novv quite and cleane exhaust , & his body though the abundance of bloud which he had shed ▪ being dryed vp , and all the conduit● of his veines emptied , he had natura●ly a most grieuous thirst , & therfor● he sayd : I thirst . Ponder how great griefe pierced the soule of the B. Virgin , seein● her beloued Sonne , and her God 〈◊〉 abandoned and destitute of all manner of ease and comfort : for asking little water to coole his thrist with●● there was no body that would giue him : and albeit she could haue go●● for water , she durst not leaue hi● fearing least in the meane tyme 〈◊〉 shold depart this life , seeing him no● at the point of death . Ponder secondly that beside● corporall thirst which our Lord 〈◊〉 had , he had a much greater thirst other three thinges . First he had insatiable thirst to obey his eter● Father in all thinges , without 〈◊〉 ting any thing how painfull soeu● should be ▪ And because he knew it to be the will of God , that they should giue him vinegar and gall , he would not omit to fulfill his will in accepting that also . His second thirst was an inflamed desire to suffer for our sakes , far more then he had yet suffered . The third thirst was of the saluation of soules , and in particuler of thyne , and that thou wouldst serue him with perfection . Gather hence confusion and shame , seeing that thy thirst is not to suffer for Christ our Lord , nor to be obedient , patient , humble and poore as he was , but to haue plenty of all thinges , and that nothing be vvan●ing euen for superfluous expences . Beseech him to graunt thee some pra●ticall knowledge of the thirst which ●e had , that thou mayst become his ●isciple in something . THE 6. WORD . To consider that the sixt word , that Christ our Lord spake from the ●aire of the Crosse was : Cons●ma●m est , It is consumate , all what so●uer my Father commanded me to suffer from the cribbe vnto the Cros●● is accomplished & ended . Ponder how thy Lord vvho now in this chaire of ignominy rea●●dy to giue vp the Ghost , will come●the day of iudgement in another ve●● different throne of glory and maies● to iudge , and will say in like mann●this word : Consummatum est : no● the world is at an end , and the vay● pompe and glory thereof ▪ now 〈◊〉 delights of the wicked are past , 〈◊〉 also the trauels of the iust . From hence thou mayst gath●● desires t● liue in such sort , that at 〈◊〉 houre of thy death , thou mayst 〈◊〉 with S Paul : I haue consumated 〈◊〉 course , I haue ended my life , wher●●as a good Christian , or as a good R●ligious man , I haue fulfilled the ob●● gations of my state . But if thou 〈◊〉 been slacke & remisse in this , 〈◊〉 mayst not say , It is consumated , 〈◊〉 now my payne & eternall woe beg●●neth . Beseech our Lord to giue 〈◊〉 grace , that thou mayst begin from 〈◊〉 day forward , & continue to the 〈◊〉 in his holy seruice . THE 7. WORD . TO cōsider that the last word which our Lord spake on the Crosse , be●●g now ready to giue vp the Ghost , ●as to commend his spirit into the ●ands of his Eternall Father . Ponder first that he sayth not , I ●●mend vnto thee my liuings or pos●●ssions , for he hath none : not my ●onour , for he is not much follicitous ●erof : not my body , for ●●at is not that which he regardeth most ; but his ●pirit , which is the principall , & ought ●ost to be reckoned of by man. Ponder secondly , that our Lord ●oth not only commend vnto his Fa●●er his own ●●irit alone , but also the spirit of his elect , which he esteemet● 〈◊〉 his . Gather hence desires in thy lif● 〈◊〉 and in the houre of thy death 〈◊〉 ●●mmend thy spirit into the hands of ●od , for theron dependeth the eter●●●ll w●ale of thy soule . THE L. MEDITATION . Of the taking downe from the Crosse ▪ & of the buriall of our Lord. THE 1. POINT . TO consider , that the euening o● that sad and dolef●ll da● bein● novv come , the Blessed Virgi● being poore , and besides destitute o● all help , knew not which way to tur●●e her selfe : for there was no bod● that would bring her a ladder to tak● downe the body of her beloued Son●● neither had she any body to assist h● disciple Saint Iohn , & the night dre●●on , & euery one be tooke himselfe 〈◊〉 his home . At last she saw two princi●pall men comming , Ioseph , & Nico●demus , who brought necessaryes fo● the buriall . Ponder how our Lord God o● dayned , that because his most Hol● Sonne had a poore and reproach fu●● death , he should haue a rich & glor●●ous sepulcher , and that vvhereas 〈◊〉 disgraces had been such and so grea●●his honour also & exal●ation should begin euen from the Crosse , many of his enemies euen then confessing him to haue been the Sonne of God. And therefore he ordayned that Io●●ph should ioyne with Nicodemus , ●nd that both togeather shoud stoutly , & without respect or seare of the lewes vndertake that enterprize . Gather hence desires that God would vouchsafe to touch thy hart ●ith the vertue and force of his di●●ine inspiration , that making no ac●●ount of humane feare , nor of the say●●ngs of men , thou mayst with great ●●rtitude and zeale set vpon whatso●●uer shal be for the seruice , honour , 〈◊〉 glory of his diuine Maiesty , as these ●aints did . THE 2. POINT . TO consider that these holy men , hauing first obtayned leaue of the ●resident Pilate , to bury the body of ●●eir Maister , came to the place where ●ur Lord Iesus remayned hanging ●n the Crosse , and hauing comforted ●e afflicted and sorrowfull Mother , ●nd craued her licence t● mount ●●to the Crosse , she willingly 〈◊〉 them . Ponder first hovv they kneeled dovvne vpon their knees , an● with exceeding great de●otion mad● their payers to Christ crucifyed , saying : O good Lord , thou didst per●it that those sacrilegious hands , vvhich haue intreated thee in thi● manner and put thee vpon the crosse , should hale and pull thee so irreue●renly , gra●nt that the hands of thes● thy deuout seruants may with re●erence touch thy sacred body & tak● 〈◊〉 dovvne from the Crosse. Whe●● they had sayd these or the like word● with many teares rearing the ladder● they mounted vp with great silenc● to the Crosse , and tooke downe th● holy body , & placed it in the arme● of his most Blessed Mother , who t● receaue it , & to wash it with her tear●●●te her selfe downe , hauing euer be●fore stood constant at this rufull an●●orrowfull tragedy . Ponder secondly the ang●is● and grie●e of mind , that the Blesse● Virgin felt wh●n she beheld and im●braced that sacred body of her Sonne ●nd our Lord so mangled , how she held him fast in her armes , and layd her face betweene the thornes of his ●acred head , and ioyned her face to the face of her Beloued Sonne . O ●ovv vvould this soueraigne Lady ●hen rem●ber how far different kisses & imbracings were these from those ●hich she had giuen him in his nati●●ity & childhood , and what diffe●●ence there was between these dayes ●nd those vvhich she had spent vvith ●im in Bethleem and in Hierusa●em ! ●ow cleare was that night of his na●●●ty , and how darke and obscure 〈◊〉 this day of his passion ? How rich 〈◊〉 she in the stable , and how poore 〈◊〉 the Crosse ? And if when she lost 〈◊〉 whiles he was yet aliue , she was 〈◊〉 much grieued and a●●licted for his ●●sence ; how great vvas her sorrow ●ere , seeing him dead in her armes , 〈◊〉 in so vvocfull a shap● ? vvithout 〈◊〉 it was a sword of so exc●ssiue 〈◊〉 vnto her , that it pri●rced he● 〈◊〉 soule and hart . Gath●r hen●e desires that our Bl●ssed Lady vvould vouchsafe to giue thee licence , to adore him in spi●rit , & to kisse , and haue in thy arme● her most holy Sonne , as she held him in hers : & obtayne for thee some in●vvard griefe and feling of the Passion & death of her God & thy Lord to the end that thou mayst be par a● ker of his trauells , seeing thou hope ● hoaue part of his ioyes and Resu● rection . THE 3. POINT . TO cōsider how that after the mo● Blessed Virgin had held the dea● body of her Blessed Sonne for some time in her lap , Ioseph and Nicode●mus , fearing least she should dy● with griefe , besought her with all hu●mility and respect , she would moderate her sorrow , & giue them leau to bury him ; she yielded to their r● quest : & forthvvith those holy me annoynted him with Mirrhe , an● wrapt him in a cleane syndon , & c● 〈◊〉 his face with a napkin . Ponder the loue which Chr● our Lord had to poue●ty : for 〈◊〉 would not that the Myrrhe wher●● with they annointed him , the napkin , and sheet in which they foulded him , should be his owne , but anothers , his sepulcher borrowed , & as i● were lent him of almes . Hence thou mayst gather to loue pouerty , which this our Lord loued so much , exercising thy selfe in this vertue , in life & death , as he did : because if thou renounce not all that thou possessest in imitation of him , thou canst not be his disciple . THE 4. POINT . TO consider how the body of our Lord being annointed & bound in a white syndon , they found means to carry him , & bury him in a new monument which was in a new garden , hard by the place where he was ●rucifyed , & there they layd the holy ●ody of our Sauiour . And when the ● . Virgin saw , that there she was to ●aue him , whom her soule loued so much , & the treasure of her hart , then ●er griefe began a fresh , & she fell to ●ment her solitude . Ponder hovv he , vvho is the plendour & brightnes of the Father , the glory of Angells , the saluation & life of men , refuseith not to be straitned and prest togeather as it were , & enclosed euery day in the loathsome & stincking sepulcher of our brests couering his sac●ed body , vvith the white vayle of the accidents or forme of bread . Gather from hence desires to be●seech this Lord , that seeing he vouch safeth to straiten , as it were , himselfe and to enclose himselfe so often in thy sepulcher , to the end thou mayst re●eaue & eate him , being as thou ar● a silly & vile worme , he would als● renew thee with vertues , that so thy sepulcher may become & remayn● cleane & pure , as if no dead thing ha● 〈◊〉 some in it . THE THIRD BOOKE OF MEDITATIONS , Appertayning to the Vnitiue Way . What is the Vnitiue Way . THE end of the Vniti●● Way , is to vnite and ioyne our soule vvith God by perfect vnion sloue , being glad vvhen we con●●der his innumerable and infinite ●ches and perfections , reioy●ng at 〈◊〉 infinite glory , povver , and wis●me , desiring that he be ●●●wne of all the world , and that his holy and diuine will be done and performed in all creatures . For this is the way by which those who arriue to the perfect state of vertue , do walke , exercising themselues in the contemplation of the impassible and glorious life of Christ our Lord. THE 1. MEDITATION . How our Lord descended into Limbo , & of his glorious Resurrection . THE 1. POINT . TO consider how our Lord Iesu● Christ , hauing finished the con●bate of his Passion , to accomplish fully the businesse of our saluation , as soone as he had giuen vp h●● sacred Ghost , leauing his body dea● on the Crosse , in soule he descende● to the lowest parts of the earth , int● Limbus , to deliuer the soules of tho● holy Fathers that were there , and 〈◊〉 carry them with him to heauen . Ponder how our Lord , thou●● he were so mighty and powerfu●● that he could vvith one only word haue deliuered out of Limbo those holy soules , without descending thither personally ( as he did vvith Lazarus when he called him out of his sepulcher ) he would not withstanding descend thither , to discouer by this heroicall act of humility the lo●e 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 , ●eeing it selfe to vanquish death , to ●riumph ouer hell , & to glorify such multitude of soules as were there in Limbo . How well would he then ●hinke the labours of the Crosse imployed , seeing the fruit which that sa●ed 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 d●ngeons of hell , destroying with his diuine vertue & povver the gates of brasse , and iro● 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 continu● ance of them , seeing there is no tim● that commeth not at last , nor any euill that hath not an end , as the im● prisonement of those Saints had 〈◊〉 happy end . THE 3. POINT . TO consider how that most Bles●● soule of thy Sauiour , accomp●●yed with that resplendent & brigh● 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 dis●ouer vnto them the lamētable shape of his sacred body , that they might vnderstand how deere their ransome had ●ost him : and when they beheld that holy body all blacke and blew , out of ioynt , and so bruized & mangled 〈◊〉 euery side , they yielded agayne ●●to the deliuerer infinite thanks for ●uing redeemed them with so great ●●bours & paines . Ponder , secondly , how that as ●one as that Blessed soule entred a●ine into that body which was more ●●●figured then any body euer was , transformed it into a far more ex●●llēt shape then it had on the mount ●abor , & made it a thousand times ●●re beautifull & resplendent then 〈◊〉 Sunne . And with a ioyfull coun●●●●nce he arose out of the sepulcher , mortall and glorious , without re●●uing the stone from the place which was layd vpon the sepulcher as he issued out of the sacred bowell of the mo●● Blessed Virgin , vvithou● domage of her integrity and purity . Out of all this thou mayst ga● ther affections of thankesgiuing , 〈◊〉 laud & prayse to the Eternall Father for that he hath conuerted the sorro● of his most Blessed Sonne into so v● speakable ioy , & so incomparab●● beauty , communicating vnto his b● dy the prerogatiues of immortalit● & glory . THE 4. POINT . TO consider that Christ our Lor● when he was risen againe , did n●● forth with mount vp to heauē , whic● is the seat due to glorified bodyes but remayned in the vvorld for t●● space of forty dayes , to comfort an● animate his disciples , informing the of many things concerning the Kin● dome of God , that being eye witn● ses of his Resurrection , they mig● preach it more considently to 〈◊〉 world : & it may piously be thou●● that at that tyme all the quiers of Angels came downe to gratulate his victory , & to celebrate the feast of ●is glorious triumph : for if they destended to celebrate his Natiuity , whē 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 ●hat canticle of the Natiuity : Glory in ●he highest to God , & in earth peace 〈◊〉 men of good will : & with great ●son , seeing that by meanes of this ●uce , of enemies we were made fri●ds , of s●ues of sin & the diuell , we ●●re made children & heyres of hie ●bry . Gather hence desire● to reioyce to ●ay with the holy Prothet : This the day which our Lord hath made , vs reioyce , & be glad therein . Deing that all may doe the like , & a●● him , for that he hath gotten so ●rious a triumph , & victory ouer his enemies . THE II. MEDITATION . Of our Sauiours apparition vnto h●● most Blessed Mother . THE ● . POINT . To consider that the first visit , & apparition which Christ Iesu● our Lord made , is thought t● haue been to the most Blessed Virg● his Mother , to cleare that Heau● darkened and ouercast with sorrow and to dry the ●louds of teares fro● those virginall eyes , which had we● so much , & aboue al others had 〈◊〉 th● sorrovves and afflictions of 〈◊〉 Passion , & of his absence . Ponder how the Blessed V●●gin being in her retirement , not sleep , but in prayer , expected 〈◊〉 new light , with liuely sayth , and sured hope of the Resurrection of ● Sonne , medi●ating those wordes the Royall Prophet : Arise my glo● arise my psalter and harp , and reio● with thy musicke those that are 〈◊〉 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 ●oment expecting to see and inioy ●gayne her beloued Sonne , now glo●ious in his Resurrection . Gather hence like affections & ●esires . And beseech this our Lord that he will vouchsafe to rise in thy ●ule , to visit and comfort it , as he ●d his most holy Mother , that thou ●●yst deserue to see and enioy him ● his glory at the generall Resurre●ion . THE 2. POINT . TO consider hovv the Blessed Virgin our Lady being in this con●mplation and these Ionging desires , ● most holy Sonne entred in , and ●unifested himselfe vnto her , with all ● glory and brightnes which his sa●ed body had , strēgthening her cor●iall sight to be able to behold him , 〈◊〉 enioy him . Ponder how great the ioy of th● Blessed Virgin was , when she saw th● body of her most sweet Sonne no● now hanging amiddst theeues , bu● enuironed with Angells and Saint not recōmending her from the cross● 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 ho● fully content and satisfied did she re● mayne vvith this comfortable sigh● how sweetly dyd they imbrace on another , what tēder speach & in wa●● feelings would there passe betwee● those two blessed harts ! From hence thou mayst gath●● desires to giue thanks vnto this Lor● who is so certaine a friend & so read to comfort those who suffer for h● loue : for according to the measure his Mother sorrowes he gaue her 〈◊〉 s●lation and ioy : so if thou accomp● nie Christ crucified in his paynes ● 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 ●●uours which her most Blessed Sōne 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 ●ehold I am aliue and risen agayne , & ● come to bestow on thee a thou●nd imbraces , and to shew thee the ●peciall loue & affectiō which I beare ●hee . Ponder the ioy that wholy pos●essed the soule of this most Blessed ●ady , when she saw her selfe so fauo●ed , honoured and cherished , and ●vith such loue , vviping avvay the ●eares from her virginall eyes , full of ●euotion doubtles , and prostrating ●er selfe vpon the ground , she would ●dore him , and say : O my Sonne & ●y God , I giue thee infinit thankes , ●r that according to the multiuude of my sorrovves , my consolation haue abounded . And making no en● of kissing those Blessed signes of th● sacred wounds which yet remayn● In his glorious body , and had cause vnto him so great payne in his pass● on , and seeing them now , so beaut● full and shining , they were a cause ● great confort vnto her . Gather hence desires to gi●● thanks vnto this Lord for so special and singular sauours done vnto h● Blessed Mother , as to one most wo● thy thereof : for disposing thy sel● to a good life , holy desires & work● he will doe thee the like fauour a● 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 Moth● with that most bright shining squ● dron and troupe of so many Sai● which he had deliuered from Limb● where diuers of them had , for so m● ny thousands of yeares , expected enioy him in heauen . Ponder how that when all those ●●ints saw themselues in presence of 〈◊〉 B. Virgin our Lady , acknowleding her for the mother of their Re●eemer , & bruizer of the infernal ser●ents head , they would kneele down ●prostrate themselues vpon the gro●nd , yielding her a thousand thankes ● congratulations , for such a Sonne ● she had there , & for the paines she ●ad taken in the worke of their Re●mption . Ponder secondly , how glad and ●yfull the Blessed Virgin was to see ●e fruit of the Passiō which now the ●red tree of the holy Crosse began yield , in so many soules ransomed 〈◊〉 with . O how well imployed did ● B. Lady then account all those af●tions , 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 de● to associate and ioyne thy selfe ●h this holy company , to adore & ●rence this most Holy Virgin : for the Mother of such a Redeemer , a● knowledging that by her meames , thou take her for thy Patronesse , an● become truly deuout vnto her , tho● mayst ( by the grace of God ) be pa● taker of the glory and eternall bliss● which thou hopest to enioy in he●●en . THE III. MEDITATION● Of the apparition of Christ to S. M● ry Magdalen . THE 1. POINT . TO consider how S. Mary M● dalen vpon Sunday very ea● came to the monument , bri● ging with her odoriserous oyntm● and aromaticall spices to anoynt maysters body : and not finding hi● she thought that he had been stoll● vvhich occasioned in her soule n● griefe & sorrow : for before the w● because her Lord was dead , and because they had taken him a way put him she knew not where . An● she stood at the monument , & co● not depart then●e , but sayd : O may● 〈◊〉 , where art thou ? where shall I seeke thee my ioy ? my life ? where 〈◊〉 they put thee ? O Lord whither shall I goe ? where may I seeke thee ? ●●ome shall I aske for thee ? Ponder how muoh the earnest ●nd longing desire , the ●boundant & ●eruent teares of this holy sinner , ●rought in the louing breast of God : ●r by her tears she obtained pardon ●her sinnes , by teares she obtained ●he resurrection of her deceased bro●her , by her teares she deserued to ●ue Angells for her comforters , yeal ●d the Lord of Angells himselfe , & ●be the first vnto whome our Saui●r did appeare . Gather hence a great shame and ●susion for that thou so little feelest ●d lamentest thy sinnes , hauing by ●em so often lost God and his grace . ●t if thou desire to find and not to ●se him , imitate this holy and sfer●●t woman , not taking comfort in thing vntill thou find & possessd Creatour : for if thou seek in ●sort , thou shalt find him , and he will comfort thee with 〈◊〉 sight an● presence . THE 2. POINT . To consider how that our Sauiou● seeing the holy desires of his di●ciple , would now without further d● l●y fulfill them , appearing vnto he yet , disguised , so that she might 〈◊〉 know him ! and speaking vnto he● 〈◊〉 a different voyce from that he vv● wont to vse vnto her , he sayd : W● man , vvhy weepest thou ? vvhom● seekest thou ? And she answered him Because they haue taken a way m● Lord , & I know not where th● haue put him . Ponder , that when this sinner b● fore wept at the feet of Christ , & w● shed them with the tears of her ey● our Lord said not to her : Why w● pest thou ? nor , whome seekest tho● because those teares proceeded fr● the selfe knowledge of her sinnes , from a liuely fayth and loue of Lord , whome she had present , w● knew and approued them : but in● gard these teares proceeded out of norance , and want of fayth , bew● ●ing him as dead who liued , and see●ung the liuing among the dead , he sayth : Why weepest thou ? whome ●eekest 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 pre●●m with thee . Gather hence desires to examine and discusse wel the cause of thy ●eares , because many tymes thou wile ●●rswade thy selfe that thou weepest ●r thy sinnes , and thou dost not , ●t for the temporal losse which they ●aue caused thee . And other whiles ●hou wilt thinke that thou lamentest ●ith desire to see and enioy God , yet ●●ou dost not , but only tofly the tra●ell which thou endurest . And in like ●anner thou wilt thinke that thou ●okest God & his glory , & in very ●ed thou seekest thy selfe , & thine ●ne honour and commodity . And ●●king God in this ●ort , with good ●son he will aske thee : Whom see● thou ! Seeke therefore G●d in ●th 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 cōsider the mercy of our Lor● vvho vvould not long conceal● himselfe , but forth with meekly an● louingly discouered himselfe vnto h● disciple calling her as he accustome● Mary . And the presently acknow●ledging his voice , ansvvered , Ma●●ster : & seeing her Lord and her Go● glorious and risen to life , she ador● him . Ponder how far the ioy , a● miration , deuotion and astonishme● she conceiued of so great a wonde● might extend it selfe , finding so mu● more then she desired : for seeking dead body she found her Lord ali● and victorious ouer death . And 〈◊〉 sting her selfe at his feet she vvou● haue adored & kissed the most cred signes of his wounds that vv● beautifull and resplendent : but o● Lord vvould not permit her as the saying : Do not touch me : for I ha● 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 ●nd perseuerance in which this holy sinner exercised her selfe seeking our Lord , be assured that ( albeit thou hast been as great a sinner as this his dis●ble as ) he will shew thee his mercy , ●raunting thee that vvhich he gaue ●nto her , to wit , to see her Lord and ●ayster risen & glorious . THE 4. POINT . TO consider the infinite charity of thy Redeemer in honouring sin●ers truly penitent , sith that he chose ●ran eye witnes of his Resurrection woman , a notorious sinner , & that he should deserue this ●sapn● the Apostles , yea b●●fore the 〈◊〉 of the Apostles , & before the ●sciple singularly belou●d thoue the rest of the Apostles , because with so many teares & such perseuerance sh● had sought the Blessed body of her Lord. Ponder how that the multitud● of sinnes past , do not preiudice , whe● they are recompenced with greate● seruour present . Wherefore in regard that Magdalen was eminēt in perfor●ming many thinges that others di● not for the loue of Christ ( as we ha●● said in her 25. Meditatiō of the secon● booke ) & was present , & accompa● nied him at mount Caluaty , & ass● sted at his buriall : euen so she 〈◊〉 most fauoured & cherished of all . Gather hence , courage & con● dence that thou be not dismaid at th● multitude of thy sinnes : for if tho● some in time , & art diligent in the se● nice of God , excelling therein throug● particuler seruices , he will bestow 〈◊〉 thee speciall graces & fauours , th● thou mayst deserue to see and e●● 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 monumēt , & 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 ●●celled most in the loue of Christ ● Lord : for although these Apo●les knevv right well of the persecu●on that the lewes raised against the ●ciples of Christ , keeping watch●n at the monument ; they resolued ●uertheles to go & see how matters ●ssed . Gather hence , how the loue of ●d maketh all thinges easy , ouermaistereth & preuayleth agaynst difficulties , be they neuer so great . Beseech him to graunt thee that loue & charity which he gaue to his Apostls , that laying aside humane feare , thou mayst seeke him , and enter whereso euer he shall be . THE 2. POINT . TO consider hovv these Apostles returning to their lodging , Saint Peter retired himself to pray al alon● and to ruminate vpon this mistery and meruayling with himselfe at tha● vvhich he had seene and done , ou● Lord appeared vnto him risen an● glorious . Ponder first the singular content and ioy that bathed the hart 〈◊〉 the holy Apostle , when he perceiue● him present , whome his soule loue● and desired . With hovv liuely a fa●● of the Resurrection vvould he say I verily belieue o Lord that thou a●● Christ , the Sonne of the liuing Go● with what deuotion and tears vvoul● he cast himself at the feet of his Lo●● and Mayster , who had done the sam● 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 ●halt find , that it was the prayer and meditation of the thing he had seene in the monument . Gather hence desires to be a lo●er of prayer , because that , & a good , ●ife , repentance of our sinnes , and purpose of amendmēt are the means ●redemy to find , see , & enioy Christ ●sen & glorious . THE 3. POINT . ●o consider how that the holy Apostle enioying that soueraigne ●ght and presence of Christ risen , 〈◊〉 Lord would say vnto him ; Peace to thee , it is I , feare not , thy sinnes are forgiuen thee . Ponder how much S. Peter would be abashed , and blush to see himselfe in the presence of his maister calling to mind how he had denyed and offended him : and it is credible , that he would abundantly renew his teares , weeping bitterly , and lamenting his sinne , & crauing agayne pardon therof . From hence thou mayst gather how meruaylous great the diuine mercy is towardes all those who hartily bewayle their sinnes & doe pennance for them . Wherefore if thou lamentest thy sins , although thou be a greater sinner thē this Apostle was and so vn worthy to receaue fauour & benefits ; yet comming in time thou shalt make thy selfe worthy o● his soueraygne apparitiō in the King● dome of his glory . THE 4. POINT . TO consider how Christ our Lor● hauing visited S Peter , sayd vnt● him : Goe , & confirme thy brethe in the fayth of this mistery : & so h● our Lord vanishing out of his sigh● 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 endea●our to make benefit of the fauoure thou shalt receaue at his diuine hand , ●o confirme thy brethren in vertue with thy exāples & words , that they may glorify & prayse him . THE V. MEDITATION . Of Christ his apparition vnto the two disciples that went to Emmaus . THE 1. POINT . To consider , the desolation and sorrow wherewith the two disciples going to a towne called Emmaus , talked and reasoned with themselus of the paines and Passion of Christ our Lord ; who approaching went with them , and vouchsafed to accompany them in this voyage , but their eyes were held they might not knovv him : meaning to discouer vnto them , in the end of the iorney , his glorious Resurrection . Ponder the loue of Christ towordes these two disciples , sith the small & sl●nder faith they had of his Resurrection , was not a cause to with dravv him from their company , be●cause he is infinitly delighted to 〈◊〉 with them who speake and discours● of holy thinges , vvho sayth : Wher● there be two or three gathered in my name , there am I in the middest of them . Gather hence how fit and beseeming a thing it is euer to talke of God , and to entertayne thy selfe in like discourses with thy companions , especially in tyme of affliction : sith our Lord is at hand to comfort them conuerting their sorrow and de●olation into ioy and content . And contrary wise hovv ill it is to speake of prophane and bad matters , because such do banish & exclude Christ Ie●us from their company , & he flyeth from them . THE 2. POINT . To consider how Christ our Lord encountred these his two seruant● 〈◊〉 a pilgrimes weed , & ( as if he had ●ot known ) sayd vnto them : What 〈◊〉 these communications that yo●●onferre one with another walking , 〈◊〉 are sad ? Ponder that our Lord is not ●nly glad and recreated for that ha● 〈◊〉 endured so much as he hath , yea 〈◊〉 death it selfe , being so reproachfull and ignominious , but desire●● that all should heare it recounted an● spoken off . And therefore he asked hi● disciples ( which he , as an eye vvit● nesse , knew right well ) of what they only by hear sa● treated off , for thei● feare & cowardlines had caused the● to fly . Gather hence confusion and shame , considering hovv forgetful thou att of vvhat our Lord suffered for thee , whereas thou hauing don● & sustayned so little for him , no● withstanding most mindfull therof expecting that he reward & crown● thy flender seruice , & desirous to b● esteemed as one who hath trauelled and endured much for the loue o● God , yea & art discontented to be o● therwise reputed . THE 3. POINT . To consider how our Lord ha● uing heard them , forthwith be● gan to rid & deliuer them from the●● ignorance , and reprehending the● for their incredulity and hardnes o● hart , proued vnto them by authorit● out of the Prophets , hovv Chri●● ough● to ha●e suffered , & so to enter into his glory . Ponder that if it were necessa●y that Iesus Christ should suffer such & so grieuous iniuries & reproaches thereby to enter into glory , which was his by inheritance , as being the ●aturall Sonne of God ; how will it be possible that thou , who art a seruant 〈◊〉 spendst all thy life in co●tentmēts , pleasures & vanities , shouldst enter into glory , which is not thine , but that it must cost thee a Crosse , mortificati●●s and afflictions : for costing God 〈◊〉 this , ●houldst thou enioy it at free ●ost ? that is , for nothing ? From hence thou mayst gather ●esires to imitate in some thing thy Captaine Ies●● , with a great feare least ●hy want of fayth be a iust cause why ●hou deseruest to be reprehended of ●s diuine maiesty , and held as foolish ●nd slow of hart to belieue & vnder●●nd his diuine Misteryes . THE 4. POINT . To consider that as these holy pilgrimes drew neere to the tovvne vvhither they vvent , our Lord made femblance to goe further : but they with much instance and intreaty forced him , saving : Tarry , because it i● towards night , and the day is nov● far spent . Ponder that howsoeuer Chri●● our Lord made semblance to go further , his intention and desire was t● remaine vvith them , to impart vnt● th●egrave ; e that toothsome repast , & to ope● their eyes and manifest himselfe vn●● to them , as he did in this occasion , r●freshing & feeding them with his ●●cred body : for his delights are to b● and conuerse vvith the children 〈◊〉 men . Hence thou maist gather co●fusion and shame , that thy deligh● are not to be with God , nor to dra●neere and conuerse with him , but withdravv thy selfe from him , & 〈◊〉 to discourse and treat of him , but the vayne , transitory , and peri●●●● thinges of this world ; not reflec●●● hovv that the day of thy life passeth on , and hasteneth to an end , & the night of thy death approcheth , wherin thou art to giue an account to God of all . THE VI. MEDITATION . Of his apparition to the Apostles upo● Easter-day . THE 1. POINT . To consider hovv Christ our Lord appeared to his Apostles , being gathered togeather , v●on the day of his Resurrection . Ponder the great care our Sa●iour hath to visit his beloued dis●iples : forgetting the small ●idelity ●hey shewed him in his Passion , when ● leauing him in the handes of his ●●emies , they all fled , and forsooke ●im . Gather hence desires of grati●de to this Lord , vvho many times ●oardeth thee spiritually , that which did to his Apostles visibly & cor●ally : for albeit thou hast beene so vngratefull and dislovall vnto him , shonned , forsaken & fled from him many tymes , he neuertheles omiteth not oftentime● to visit ●hee with his diuine inspirations , giuing himselfe also vnto thee with great lone corporally , as often as thou comme●●o receaue him in the most B. Sacr●ment . THE 2. POINT . To consider how our Lord entred in to his disciples , hauing the dores of the house shut , wher● they vvere retyred for fea●e of th● Iewes , our Lord entring in far bette● then the Sunne entreth through th● chinks of the windows , to awak● th● sleepy , & to rid the fearefull of thei● dread . Ponder , that the causes why ou● Lord entred to visit his disciples th● dore being shut , amongst other● were these : The first was to manife● vnto them , that his body being glorifyed , he could enter and penetra● by the grace of subtility , whithe● foe●e● he would , without any obst●cle or let at all . The second , to ma● kno●ne vnto them the efficacy of his 〈◊〉 . The third , & that which ma●eth most for thy purpose , is to teach thee , that Gods ' holv will & pleasure is thou shouldst keep shut ●he gates and windows of thy har● , which are thy senses , that theeues may not enter therat , which are the ●iuells , to robbe & spoyle the fruit of a good conscience . Gather hence liuely & eff●ctu●ll desires , from this day forwardes to be very vigilant and circumspect ●●er the guard and custody of thy ●oule , powers & senses , not permit●ing them to wander without bridle 〈◊〉 pursuit of creatures . And so doing ●●e Lord and owner thereof will ent●● to replenish her with true ioy & ●omfort . THE 3. POINT . ●o consider how our Lord , the disciples being thus gathered to●ather , came with a cherfull coun●ance , and placing himselfe in the ●iddest of them ( which is the place him who maketh peace , to infi●●te thereby , that for this effect he had come into the world , & that this vvas which he had negotiated and broght to passe by his death ) said vnto them : Peace be with you . Ponder how great a friend Christ our Lord is of peace , sith the first word he vttered , by the ministery of his Angells , when he came into the world was giuing peace to men . And being in the world he sayd to his Apostles : My peace I giue vnto you . And being to depart out of th● vvorld : My peace I leaue to vou● purchased by my death and Passion . Whence it followeth by good con●sequence , that our Lord recommended vnto vs in life & death , nothing so much as peace : and because sinn● had beene cause of so great emnit● betweene God and man , Christ ou● Lord vouchfased ( thereby to reconcile and set vs at peace with his Eternall Father ) to receaue the blowes o● his rigorous iustice vpon that sacre● humanity , rent and torne in a tho●sand places , and setting himselfe 〈◊〉 the middest , to say : Peace be vvi● you . Hence thou ma●st gather two thinges ; the first , how often thou being at emnity with God , he hath in●●ted thee to peace , & thou hast not ●dmitted it , n●uer ceasing to warre ●gainst him with thy sinnes . The se●ond , how little peace thou hast kept with thy neighbour , falling out with ●im for matters of small importance ●nd trifles . Beseech this Lord who is God of peace , to come into thy soule ● graunt thee that which the world ●annot giue , establishing peace be●vvene thy soule and thy spirit , be●eene thy powers and senses , be●eene his Eternall Father & thy bre●ren . THE 4. POINT . To consider how Christ our Lord entring , the disciples were tro●●ed and affrighted , imagining that ●ey saw a spirit , and our Lord sayd them . Why are you troubled , and ●gitations arise into you harts ; See 〈◊〉 handes and feet , that it is I : ●dle and see , for a spirit hath not 〈◊〉 and bones , as you see me to 〈◊〉 . Ponder the sweetnes of his voice which was sufficient to appease them & rid them of all feare , & to mak● them to know him , as who shoul● say : My deerest disciples , I am th● same I was wont to be , in my nature in person , & in quality : I am you Sauiour , your Master , your brother & your God , feare not the fury of th● Iewes , nor the indignation of th● Gentills , nor the cruelty of Kings & Princes who haue risen against me nor those who oppose thēselues an● persecute you , for I being in your c●●●pany you are secure & in safeguard . Gather hence security & conf●●dence for thy soule , timerous & fea● full through the manifold sinnes th● hast committed , saying to her : O m● soule feare not , for although thy 〈◊〉 be many , this Lord promiseth & sureth thee of the pardon of them This Lambe is he that taketh avv● the sinnes of the world , and he 〈◊〉 will take away thine : & if he be protectour of thy life , of who shouldst thou be afrayd ▪ ●HE VII . MEDITATION . ●f Christ his apparition to the Apostles , Saint Thomas being present . TH● 1. POINT . TO consider how our Lord , the disciples being , gathered togeather , entred and sayd to his ●isciple who had not belieued the Mi●●●ery of his Resurrection : Put in thy ●nger hither , & see my handes , & being hither thy hand , & put it into ●y side , & be not incredulous , but ●ithfull . Ponder the infinite charity o●●od in being solicitous for the vvell●re of his sheep , for hauing expected 〈◊〉 dayes to see if Thomas vvould call himselfe and acknowledge the ●rdnes of his ●art , he would not ●ferre the remedy any longer , but me in p●rson to cure this his 〈◊〉 and lost sheep , and taking him by ●hand , desired to put & place him his hart . G●ther hence hovv great the mercy of God is , graunting thee 〈◊〉 infallible promise and assurance , 〈◊〉 he will not conceale himselfe fro● thee if thou seeke him , yea albeit th● hast been as incredulous as S. Th●● mas : & confessing him for thy 〈◊〉 & thy God as he did , he will grau●● thee that which he afforded him , th●● is , his body , not only to touch hi● but also to receaue and enioy him thy brest . THE 2. POINT . TO consider how that our Lor● who permitted not himselfe to 〈◊〉 touched by Mary Magdalen , loui●●● him so deerly , and seeking him earnestly , taketh Thomas ( as we 〈◊〉 being incredulous , by the cold 〈◊〉 fro●en hand , maketh it warme 〈◊〉 cherisheth it , and putteth it into bosome , heaping vpon him so ma●● benefits . Ponder how , that whatsoe●●● S. Thomas desired and asked , 〈◊〉 Lord graunted him , as if by his li●uing , some profit were to ensu●●● Christ , whome loue made to 〈◊〉 for gaynes , as his owne , yea 〈◊〉 procure them euen with his losse . Gather hence an exceeding de●●re to beare with the defects of thy brother , & not to be slacke nor wea●yed with seeking his redresse , but euen leauing thy owne right , to goe vnto him if he will not come to thee , ●nd with breach of thine owne will ●o cōdescend vnto his , perfectly imi●ating Iesus Christ our Lord , who al●eyt he was triumphant and glorious ●et did he not omit to come , and doe ●aint Thomas so great and speciall ●auours and priuiledges . And as he ●id with him , so doth he also dayly ●ith thee when thou commest to re●eaue him corporally and spiritually ▪ ●arne to be gratefull and seruiceable ●erfore . THE 3. POINT . TO cōsider S. Thomas his worthy 〈◊〉 confession , for as soone as he tou●●ed ( as piously vve may belieue ) ●e precious wounds of his Sauiour had his eyes enlightned with that ●●uine Sunne , he became so illumi●●●ed with the rayes & beames of his ●●uine light and splendour , that he confessed plainly & clearly the articl● of his resurrection , which he had no● belieued before . Ponder the loue which Chris●● our Lord hath to sinners , and whic● himselfe shevved to haue to this hi● incredulous and sinnefull Apostle●● s●th the sinne of his small sayth , wa● not inough to make him leaue to b●●stow such fauours and benefits vpo● him , as being imp●ssible & gloriou● to vouchsafe him his diuine hands 〈◊〉 feet , bowells and hart , to touch an● handle . Ponder secondly how the Ap●●stle seeing himselfe so honoured an● fauoured of our Lord , brake out i● to these tender and deuo●t vvord saying : My Lord , and my God. 〈◊〉 with good reason he called him hi● and not our Lord , because he lou● him so tenderly , that for his good loue ●e appeared to all the Apostle● and forgetting as it were all the 〈◊〉 vpon him alone bestovved the 〈◊〉 and benefit , to inflame him in his ●●uine loue . From hence thou mayst 〈◊〉 desires to confesse with S. Thomas that Iesus is thy Lord and thy God : for his loue is so exceeding great , that ●he is ready to do for thee alone , that which he did for Saint Thomas , sith that , as well for thee , as for him , he deliuered himselfe vp to death , to purchase for thee eternall life . THE 4. POINT . TO consider the worder which our Lord said to his Disciples : Becaus●●hou hast seene me Thomas ▪ thou ha●● belieued . Blessed are they that haue not seene & haue belieued . Ponder , that albeit our Lord ●pproued the confession of S. ●ho●as , yet wold he not call him Bless●●●he did S Peter when he confessed ●im for the Sonne of God , and the ●eason was , because he had been flow 〈◊〉 belieuing : wherefore inste●d of ●raysing him , he repre●ended him , ●●ying : Because thou hast seene me , Thomas , thou hast belieued ; as who ●ould say : Thankes be to thy hands 〈◊〉 eyes which I haue giuen thee to ●elieue , that I am thy Lord , and thy ●od . Endeauour to gather hence an● earnest desire to see Christ thy Lord if not corporall , as the disciples saw & enoyed him with their corpora● eyes , at least spiritually , sith those who belieue his Resurrection not hauing seene him , Almighty God calleth Blessed . THE VIII . MEDITATION● Of his apparition to the Apostles vpo● Ascension day . THE 1. POINT . TO consider how our Sauiou● appearing to his disciples , tol●●hem that the same day he wa● to go to his Father , & that if they l●●ued him , they shold verily be glad , 〈◊〉 regard that it was expedient for the● that he went to heauen . Ponder how desirous the disc●●ples were , not to loose the corp or●● presence of their Maister , seeing it 〈◊〉 necessary vvith these and other lik● speaches to aduertise them , that was not only expedient for his 〈◊〉 to ascend to heauē , but also that it imported them much , thereby to make mere perfect their faith , to raise their hope , & to purify their charity . For if I go not to my Father ( our Lord sayd vnto thē ) the Holy Ghost shall not come to you . Gather hence , that if to loue the corporall presence of their Lord and Mayster , with a loue somewhat lesse pure , & in part interessed , would haue hindred the comming of the Holy Ghost to the discipls , how much more will it hinder thee to loue thy selfe or any other creature with an inordinate loue . THE 2. POINT . TO consider that our Lord sayd vnto his discipls to comfort them : Reioyce my beloued disciples at my departure , because I goe to prepare you a place . Ponder how that thy Redee●●er directeth lik wise the same speech ●o thee , as to his Apostles : Reioyce , ●ecause I goe to heauen , that novv from this day forward thou mayst ●aue entrance therin ; reioyce for that I ascend and goe before , to open for thee those celestiall 〈◊〉 , by which thou ( albeit a wretched & sinnefull creature ) mayst haue franke and free entrance , vvhich befor● I ascended was not graunted to the iust and holy . Reioyce because I ascend to day 〈◊〉 that thou mayst ascend to morrow 〈◊〉 & be seated by me in the place assigned thee by my Father . Hence thou mayst rece●ue● meruailous great ioy and content for that thy Lord and thy God ascendeth● into heauen : because for him principally it vvas created , Craue of him his diuine grace , that by meane●● of a good & vertuous life , thou mais● deserue to see , and enioy him in his glory . THE ● . POINT . TO consider hovv our Lord hauing comforted his disciples , said vnto them : Tarry in the Citty , til● you be endued vvith povver from aboue . Ponder that word , Tarry , that is they should abide , rest , and stay vvhereby he meant to signify , tha● they were to expect him with patience and perseuerance , vvith repose of body and mynd . Secondly God commanded them to keep in the Citty , to giue them to vnderstand that this fauour was not done to them alone , but was also ordayned for the good of the vniuersall world . Gather hence desires to expect the cōming of this diuine spirit vvith repose and quietnes , because God desireth that his , though they liue in the middest of the streets , and noyse of the world , may haue their mind quiet and peaceable , that they may pray and attend to him with such spirit and recollection as his diuine maiesty requireth , & to thee shal be necessary . THE 4. POINT . TO consider how Christ our Lord , commanded his disciples forth●ith to betake themselues to mount 〈◊〉 , because from thence he vvas ●ascend to heauen . Ponder how these holy disci●les vvould call to mind , that the 〈◊〉 which their Lord and Mayster had chosen to suffer iniuries & reproathes on the Crosse , he now chose to mount thence vp to Heauen , there to enioy the immeasurable greatnes of his glory : & that the way to ascend to heauen is the mount Oliuet , or of oliues , which signifyeth charity and mercy . Gather hence desires to be charitable & mercifull towards thy neighbours , & to extoll & magnify th● wisdome & prouidence of God , who is able to make that , which is the beginning of thy humiliation & contempt , to be the origen & cause o● thy exaltation & prayse , as may b● seene in Ioseph , whose calamity , i●●●amy & imprisonment , God vsed as meanes to mak him soueraigne Lor● & King of Aegipt . THE IX . MEDITATION . Of the ascension of Christ our Lord. THE 1. POINT . TO consider , that fourty dayes being past after the resurrection of Christ our Lord , in which he had treated and conuersed with his , the houre of his glorious as●ension being come , hauing all his disciples present : he tooke his leaue of them with manifold signes and demonstrations of loue , and as a most louing Father who departeth , lifting vp his hands , he blessed them , and so departed from them . Ponder how great the griefe & feeling of these most louing children would be for the departure of their Father , when they should see that Lord to leaue them , for whom they had left all thinges . It is to be belieued that then some would cast themselues at his feet , others would kisse his most sacred hands , others would ●ang vpon his necke , and all would say : Hovv O Lord , dost ●hou go and leaue vs thus alone , and orphanes in the middest of so many enemies ? What shal children do without their Father , disciples without their Maister , sheep without a Sheepheard , & feeble and vveake souldiers without their Captaine ? But our Lord comforted them , promising them the fauour and ayd of the Holy Ghost , and his perpetuall assistance and prouidence , vvhich neuer should fayle them . Gather hence desires , that this Lord , before he depart to heauen , vouchsafe to giue thee his benediction , & taking hold spiritually of his hands , casting thy selfe at his feet , & hanging on his necke , thou shalt , 〈◊〉 an other Iacob , say vnto him : I vvill not let thee goe , o Lord , vnles thou● blesse me : for thereon my whole remedy and euerlasting blisse dependeth . THE 2. POINT . TO consider how that glorious bo●dy of Christ our Lord , hauing im●parted his benediction to his , in thei● presence ascended to heauen , the disciples remayning in suspence and astonished to behold their Elias mount vp to heauen : & whereas they could not follow their Lord with their bodies , they followed him with their eyes & harts . Ponder the great admiration of the Angells , and men which were there assembled , seeing that sacred humanity of Christ our Lord to mount aboue all celestiall spirits , towards that Citty , and to be seated at the right hand of the Father , vvho had been so much debased and humbled : wherefore replenished vvith excessiue ioy and comfor they vvould say to ech other : Ascend o Lord , ascend , not to mount Caluary to be crucifyed betweene two theeues on a tree , but vnto the holy hill of Sion i● the heauenly Hierusalem , to be glorified betweene two diuine persons , by the quyers of Angells and blessed soules that inuisibly accōpany thee : Ascend O Lord , ascend to this soue●aigne Court , not to suffer and dye , ●ut to triumph ouer death it selfe & sinne &c. From hence thou mayst gather how well afflictions endured for the loue of God , are imployed , seeing he can and will reward and recompence them so largely , magnifying and exalting aboue all creatures him , vvho humbled himselfe and suffered more then all . Beseech him that sith he saith by Saint Iohn : If I be exalted from the earth , I will draw all things to my selfe , it may be fulfilled in thee , that thy mind and affection being separated from earthly vanities , thou maist ascend with him & his holy company to heauen . THE 3. POINT . TO consider how the holy Apostl● after they had lost the sight o● their God and Lord , they vven● backe to Hierusalem with great ioy because the same loue that caused them so much to lament their losse enforced them on the other side to reioyce at his glorious triumph & entrance into that celestiall countrey where he should be receaued of thos● courtiers of heauen with singuler io● exultation & triumph , some singing others playing on their admirable & melodious instruments . Ponder how different this Thursday in mount Oliuet was from that Friday in mount Caluary ; there solitary , heere so well attended ; there nayled on a Crosse , heere exalted aboue the clouds ; there cucified betweene two theeues , heere enuironed with quiers of Angels , there blasphemed and scorned , heere honoured & renowned ; finally there suffeing & dying , heere reioyeing & tryumphing . Gather hence great comfort to see this so wonderfull a mutation & change , and reioyce in this day of Christs Ascension into heauen to be thy aduocate , & feare his Comming to be thy Iudge . THE 4. POINT . TO consider the ioy of Christ our Lord in this triumph , of whome it is sayd : God is ascended in iubilation , seeing the happy end of his trauels . Ponder how much the Eternall Father exalted him aboue all , vvho humbled himselfe more then all , giuing him for the throne of the Crosse a throne of Maiesty , for the crowne of thornes , a crowne of glory , for the company of theeues , companies of Angells , for the ignominies and blasphemies of men , honours and prayses of celestiall spirits . And because he descended first into the inferiour parts of the earth , he made him ascend aboue all the heauens . In conclusion , that nature vvherto it vvas sayd : Dust thou art , & into dust thou shalt returne , now is raised from the dust of the earth aboue all the heauens . Gather hence how requisite it is to humble thy selfe for Christ , so to be exal●ed vvith Christ , because if thou wilt not be like vnto him in debafing and humbling thy selfe , in vaine hopest thou to follovv him in ascending & raigning . ¶ After the Meditation of the Ascension of Christ our Lord to heauen it vvere much to the purpose to set downe the meditatiō of his glory , but in regard vve haue treated therof in the first Booke , togeather vvith the last things of man , we remit him who desireth to read & medicate thereon to that place . THE X. MEDITATION . Of the comming of the Holy Ghost . THE ● . POINT . TO consider how after our S●uiour was ascended into heauen his disciples retyred themselues into an vpper chamber in Hierusalem , where they all perseuered in continuall prayer expecting the Holy Ghost . Ponder that the strongest and most effectuall meanes that may be to procure the comming of the Holy Ghost into thy soule , is a continuall , inflamed and feruent perseuerance in ●rayer : for otherwise , if when others pray thou sleepest , if when others a●●end and are carefull of their saluati●n and spirituall profit , thou remay●● carelesse & negligent of thy owne , if when others haue their minds and conuersation vvith God , thou hast thyne with men , although thou be in company of the good and holy , in one house and residence , in one same Religion , this diuine spirit vvill not come vpon thee . Gather hence desires to per●euere in prayer , and to be frequent therin , that this diuine fire of the holy Ghost may come also vpon thee as it came vpon the Apostles , who with so many sighes & longing desires expected its comming . THE 2. POINT . TO consider how there came sodēly a wind that filled the whole house vvhere the Apostles vvere in prayer . Ponder first , how this vvind and coole ayre of heauen , did no● leaue any chamber , roome , closet o● corner of that house which it did no● penetrate , to signif● that this quiknin● spirit is offered & giuen to all me● generally in whatsoeuer part or co●●ner of the world they are . Ponder secondly , that when th● Holy Ghost entreth into a soule , it filleth all her faculties by his power , vvith verities and celestiall v●rtues , not leauing any part voyd or vnfurnished ▪ From hence thou shalt gather , that if thou desire this soueraigne spirit should replenish the house of thy soule vvith his diuine graces and gifts , thou must not wander out of it , distracting & busiyng thy thoghts about creatures , but remayne setled and quietly reposed therein , imploying her in good desires , thoughts & works : for doing so , this diuine spirit vvill fill thee vvith his aboundan● loue & grace . THE 2. POINT . TO consider how the Holy Ghost descēded in forme of fiery tōgues vpon all the Apostles and disciples , that were retyred in that house , verifying that vvhich Christ our Lord sayd vnto them : I came to cast fire on earth , and what will I , but that it be kindled , and inflame the harts of men . Ponder that the cause , why this Lord commeth in forme of 〈◊〉 , vvas that the Apostles might be like vnto burning torches , which should set on fire the vvhole vvorld , & that they might illuminate & inflame the harts of men with this fire of diuine 〈◊〉 ▪ making them of wolues , to become sheep ▪ of crowes , doues ; of lions , lambes ; & of brutish people and infernall monsters , spirituall Angella . Gather hence great desires that this fire would vouchsafe vnto thee one sparke of his ●eat , that thy lips being purified , as were those of the Prophet , thou mayst hence forward neither speake , nor discourse of vain● & base thinges of the world , but o● God and his prayses , endeauouring with thy speuches and con●ersation to inflame thy selfe and those vvith whome thou conuersest , with the fire of thy diuine loue . THE 4. POINT . TO consider that albeit the disciple● which were in that chamber , wer● more then an hundred , and all of 〈◊〉 different merits , yet that pure spiri● replenished all with his diuine gifts ●nd graces imparted himselfe entierly to euery one . Ponder that although all were full of the Holy Ghost , yet some re●●aued greater grace & benefit then others , that is , the more holy receaued greater plenty of grace . And so the most B. Virgin as fullest of grace & vertue , receaued more abundance therof then all the rest togeather . Gather hence a great desire to dispose and prepare thy selfe to receaue this diuin spirit , with the grea●●st feruour thou canst , because he communicateth himselfe more abundantly to him that is best prepared : & to make thy selfe such , the principall vertue which thou must procure to haue , is Humility , which conserueth the rest , as the Prophet Isay sayth : Vpon vvhome reposeth my spirit , sayth our Lord , but vpon him that is humble and meeke ? Be thou then such a● one , that with like dispos●tion thou mayst receaue and preserue in thy soule this diuine spirit , who resisteth the pro●d , and to the humble giueth his grace . THE XI . MEDITATION . Of the death of the most Blessed Virgin our Lady . THE 1. POINT . TO consider hovv the B. Virgin our Lady being now in years , & God hauing determined her some tyme in this life ( which some belieue vvere fifteen , others ( more probably ) say , that she liued twenty three yeares after the death of Christ and that she departed this life to heauen the 7● . yeare of her age ) Almighty God hauing preserued her heere al this tyme to giue light to the vvorld , & for the comfort and benefit of the whole Church , & also that she might see the faith and name of her Blessed Sonne diuulged and spred ouer all parts of the world , she had novv most earnest and inflamed desires to go to heauen , vvhere she vvas to find out Lord Iesus Christ her Sonne victorious and triumphant , whome she instantly besought to take her out o● this exile , banishment , & tempestuous sea , & conduct her to that secure port of happines , where for euer she might enioy his glorio●s sight & conpany . Ponder , how this most Blessed Sonne approuing the pious desires of his deerest Mother , and acknowledging the aspirations of her hart to be greater then those of Dauid where he sayd : Euen as the Hart desireth after the fountaines of waters , so doth my soule desire after thee o God ; he sent vnto her an Angell ( which many ho●ly Fathers imagine , was the Angell S. Gabriel ) who came with a palme in his hand in token of the victory that this triumphant Lady had gotten of sinne , of the Diuell , & of death it selfe , And the B. Virgin receaued him with great comfort & ioy of spirit , confi●ering what she so much desired was ●ow to effected . Gather hence enkindled desires to see and enioy God , that when thy dayes shall end and death arriue , ●hou mayst receaue it with gust and ●oy , hoping by meanes thereof to participate in heauen , of the svveet presence and company of Christ our Lord , and of his most Blessed Mother . THE 2. POINT . TO consider hovv ▪ the Sonne of God determining to fulfill the desires of his most B. Mother , the Apostles being deuided ouer the vvhole world preaching the victories of their Lord , were miraculously assembled in the house of the B. Virgin , who reioyci●g much at their comming , disclosed vnto them the newes of her death , vvith a cheerfull & graue coūtenance declaring vnto them her desire to depart this life , & to go to heauen , which Almighty God had gra●nted vnto her . Ponder the feeling , teares , and tendernes of hart wherewith this dole●uli relation afflicted them all , seeing their Mother ready to depart thi● life , and that diuine Sunne illuminating the Chruch , to withdraw it self● & go downe . Ponder s●condly how the Ble●●sed Virgin without any infirmity o● payne at all ( but of meere loue and desire to see and enioy her Sonne in heauen ) betooke her selfe to her poore bed , & beholding them all vvith a countenance rather diuine , then humane , willed them to come neere , & gaue them her blessing , saying : God be with you my deerly beloued children , lament not because I leaue you , but reioyce because I goe to my best beloued Sonne . Gather hence an exceeding desire to approach in spirit neere vnto this B. Lady , & ioyning thy selfe to his good company , beseech her to giue thee her holy blessing also , that ●herwith thou mayst increase & goe ●orward in grace & loue of her God , & thy Lord. THE 3. POINT . TO consider how Christ our Lord , this happy houre being at hand , 〈◊〉 downe from heauen accompa●●ed with innumerable Angells , by ●●eir sight and presence to reioyce his ●ost B. Mother , & to conduct her i● heauen . Ponder first the gracious and sweet vvordes vvhich the Sonne of God vsed vnto his sacred Mother the Blessed Virgin Mary , vvhich might be the same that the holy Ghost speaketh to his Espouse in the Canticles 〈◊〉 Arise , make hast my loue , my doue , my beautifull , and come : for winte● is now past , the raine is gone and departed : The flowers haue appered i● our Land : Come from libanus m● Espouse , come from Libanus : com● thou shalt de crowned , vvith th● crowne of Iustice , which thou hast s● well deserued . Ponder secondly what , & ho● great the iubilies and comforts vve●● that did trauerse the hart of this 〈◊〉 Lady ; what thanks she gaue her So● and her God , for such benefits b● stowed vpon her , and for vouch s●●fing to cloth himselfe with her fle●● and bloud in her virginall womb● and calling to mind the manner of 〈◊〉 death on the Crosse would say : O 〈◊〉 Father as thou art God , and my 〈◊〉 as man , into thy hands o Lord I co● mend my spirit . And vvith th● words she yielded her spirit to hi● whome she had inuested within her selfe . From hence thou shalt gather ●ffections to prayse God our Lord , in whose sight the death of this Lady was precious , giuing her so copious and large a recompence for her labours . Trust in like sort to receaue reward for that thou hast endured for his seruice & glory , that so thy death may be precious in his sight , as is that of his Saints . THE 4. POINT . TO consider how the holy Apostles and disciples of our Lord , vvhen they beheld that body without life , of which our life had taken flesh , they ●ll prostrated themselues vpon the ground , kissing it with great tender●es , deuotion & affection : then lay●ng it forth with vpon a Beere , they ●ooke it on their shoulders , and car●yed it through the Citty of Hierusa●em , singing Hymnes and deuout ●rayers , till they arriued at the sepul●her where it was to be placed . Ponder how their griefe at such ●me as the holy body vvas put into the Monument , was renewed , & that they deuoutly kissed , and with great reuerence adored it againe & againe , not being able to withdraw their eies from thence vvhere they had their harts . Hence stir vp in thy selfe a tender feeling & sorrow for the absence of this B. Lady , & an earnest desire spiritually with thy best endeauour to accompany her holy body , conforging thy selfe with the quiers of Angels & the disciples , to sing with them her prayses : beseeching her to obtain● thee such a death , as thou mayst in● her company enioy for euer the presence & glory of her most holy Sonn● in heauen . THE XII . MEDITATION . Of the assumption & coronation of our Blessed Lady . THE 1. POINT . TO consider how the third day after the death of our Blessed Lady , Christ Iesus her Sonne , cam● downe from heauen , attended on by innumerable Angells , with the soule of his most B. Mother , & infused it into her body , and made it a thousand times more beautifull then the Sunne it selfe , and restoring it to life , inuested it with immortality , & with a beauty and grace so diuine , as neither can be explicated by wordes , nor comprehended by humane vnderstanding . Ponder how glorious the body of this pure Virgin vvas , raysed out of the Sepulcher , vvith those foure dowries of glory , which the glorified bodyes haue , of impassibility , agility , subtility , and clarity . And beholding her selfe in this manner , what thanks would she render vnto her most B. Sonne , for hauing dealt so liberally with her , not permitting her body ( albeit she dyed a naturall death , as other children of Adam ) to be dissolued and turned to dust , conseruing it with the same integrity & purity , it had in life . Gather hence great ioy at the Resurrection of the Blessed Virgin , & the incorruptibility of her body , the rare and speciall priuiledge graunted vnto her by her most holy Son , vvho fullfilled the desires of her soule . Beseech him to fulfill thyne , which are to serue him with purity of body and soule in this life , that thou mayst se● & enioy him in the eternall . THE 2. POINT TO consider , how our Lord God hauing raysed the body of the most B Virgin , the diuine Sunne & beautifull Moone , would behold ech● other , not now mourning and eclipsed as vpon good Friday , but mos● ioyfull , resplendent and beautifull● And those two blessed harts of such 〈◊〉 Mother and such a Sonne , exul●ing● with ioy , vvould giue to ech other sweet imbracings , & a thousand welcomes & congratulations . Ponder the most solemne procession , which forthwith was made 〈◊〉 the sepulcher , euen to the highest heauen , and how that glorious body of the Blessed Virgin did mount and ascend on high , carryed vvith the vvinges of the giftes of agility , not standing in need of the Angells to assist or support her . Although they did all accompany her , some singing ▪ others playing most sweely on their harps and violls , and reioycing and wondering at so great a nouelty , and glorious triumph , sayd : Who is this that commeth vp from the desert of this life with so great glory , flowing with delights , leaning vpon her beloued ? Gather hence three things : Let the first be a most earnest desire , in spirit to follow the Blessed Virgin in this iourney , abandoning the vvorld with thy hart , togeather with all the sensuall delights thereof . The second to endeauour to ascend euery day & to profit in vertue , not trusting to thy weake forces , not in thy arme of flesh but in the potent arme of God. Let the third be to reioyce euer in our Lord , and in vvhatsoeuer appertayneth to his seruice . THE 3. POINT . TO consider the place and seate which the Sonne of God assigned to his beloued Mother in heauen . This was no doubt the best and most eminent ( the sacred Humanity of Christ excepted ) which was , or euer shal be giuen to a pure creature : for she was placed & seated aboue all the nine quiers of Angells , at the right hand of God , within his owne curtaine and throne , according to that of the Prophet , who sayth : The Queene stood on thy right hand in golden ●ayment , compassed with variety & beauty : for it was most meet that she who stood & was present on his right ●e had suffering on earth at the foot of the Crosse , shold posses the like place , reioycing in heauen : & that she who humbled her selfe below all creaturs , should be exalted aboue them all , to be their Mistresse , and the Queene of Angells . Ponder how bright the Emperial heauen was with the glittering & resplendent light of such a Sunne and such a Moone , Christ and his Mother ; how ioyfull and contented vvere the Angells with the sight and presence of such a Queene , by whose intercession they hoped the seates vvhich their companions had lost , vvould be repaired ; what great ioy did the Blessed conceaue at the maiesty and glory of such a Mother , vnto vvhome all did reuerence , homage and obedience , seeing her so far exalted aboue them all . O how well satisfyed and content vvas that humble Lady , seeing her selfe raysed from the very lowest place of the earth , to the supreme & highest heauen . Wherfore gathering hence affections of ioy for that this Princesse of heauen is so extolled aboue al pure creatures , thou shalt congratulate and contemplate with her , for that God hath so much honoured and exalted ●her . Hope thou for the same in heauen if thou shalt follow the steps of such a Son , & such a Mother . THE 4. POINT . TO consider hovv the most holy Trinity presently crowned the B. Virgin with three crovvnes . The Eternall Father crowned her vvith a crowne of Power , giuing her , after Christ , power and dominion ouer all creatures in heauen and earth . The Sonne crowned her with a crown of Wisedome , enduing her vvith the cleare knowlege of the diuine 〈◊〉 and of all creatures in it . The Holy Ghost crowned her with a crowne of Charity , infusing into her , not only the loue of God , but also of her neighbours . Ponder the admiration and astonishment of those Angelicall Hierarchies , vvhen they beheld the B. Virgin so much esteemed & honoured vvith such crovvnes , graces and prerogatiues , and aboue all , consider what vnspeakable ioy this soueraigne Queene conceaued , with what affection and deuotion she would renew her Canticle of Magnificat , seeing how great things , he who is Almighty , had wrought in her . Gather from hence liuely and inflamed desires to see and enioy this B ▪ Lady , who is the daughter of the Eternall Father , Mother of the Eternal Sō , & espouse of the Holy Ghost . For she is crowned with the diadem● of glory , wherwith the true King Salomon crowned her in the day of her entrance into heauen , & in the day of the ioy of her hart . Beseech her , that seeing she is also thy Mother , she would also vouchsafe plenty of her mercies & vertues , that thou mayst obtaine & enioy the eternall crowne of glory , which God graunt vs. Amen . The end of the Meditations of the life & death of our Sauiour , & his Blessed Mother . HEERE FOLLOW TWO MEDITATIONS Seruing for preparation before the sacred Communion . AN ADVERTISMENT . I Haue thought it good to end this Booke of Meditations with a few of the most Blessed Sacrament , to meditate vpon , not only the vvhole Octaue of Corpus Christi , and other feasts of the yeare ( in regard this most Holy Lord graciously discouereth himselfe , and is so oftē carryed in publike procession ) but also that seeing it is ( through the bounty of God ) receaued so frequently , not of Religious persons alone , but of secular also , they may haue sufficient matte●●●o prepare themselues before the sacred Communion , and to giue due thanks vnto our Lord after they haue receaued it . For the excellency and soueraingty of this diuine Sacrament ( in which is contained God himselfe ) requireth , that the disposition and preparation therto , be made with all care possible . And therefore one of the best preparations wherewith all may come to receaue aboundant grace , will be retiring themselues , first to consider well some one point of the sixe , which are set downe in the two ensuing meditations , vvhich are of the Feare and Loue of God , because these two vertues vnite the soule with God , & are the two armes vvherewith she is to imbrace her spouse , and which do instruct and teach her what God is , and what she is . For Feare causeth in the soule humility and reuerence : Loue , confidence & deuotion . Feare discouereth the greatnes of God , and thy basenes : Loue , his goodnes and clemency : Feare his iustice and our sinnes : Loue , the mercy and confidence we ought to haue of the pardon of them : If therfore loue and feare worke so great good in the soule , thou must endeauour by all meanes that these sayd considerations may ingender and produce in thine these two pearles . But because our corrupt Nature so much affecteth variety , that though the consideration be most exc●llent , yet is it presently most weary of it : I will put in these two Meditations six points ( as I haue sayd ) which may serue for preparations to six Cōmunions : 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 cōmunions , 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 Tēple 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 ca●iffe the supreme & omnipotent God , at whose beauty the Sunne & Moone do meruaile , whose maiesty heauen and earth do reuerence , by whose bounty the society of all the Blessed is maintayned . Ponder how , being so vile & base as thou art , thou art notvvithstanding admitted to receaue a God so high : hovv being so little , canst thou entertayne so soueraigne a maiesty ? The Creatour of the heauens , the King of Angells & men ? before whose greatnes the strongest pillars of heauen do tremble , and the most high Seraphims shrink in their wings for very feare and reuerence : and if all thinges created , be in the sight of this great God as if they vvere not , vvhat I pray thee , vvilt thou be in his diuine presence to receaue him ? The Church singeth and much admireth , that this great Lord ( vnto vvhome heauen and earth is a straite place ) disdained not to enter into the wombe of a Virgin. Measure her purity , with thy impurity ; her grace , with thy deformity ; her innocency , with thy malice , and thou shalt find far greater reason to wonder at thy boldnes in harbouring the Sonne of God , & of the most B. Virgin , whome she conceaued , and conserued in her breast with so great humility . Gather hence great feare least this soueraigne King and Lord command his seruants to bind thee hand and foot ( for that thou commest not with the garment of due innocency , and purity to this holy table and celestiall banquet ) & cast thee into the vtter darkenes of hell , there to receaue thy deserued punishment . THE ● . 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 rece●●e him ? In like manner i● S Peter , Prince of the Apostles and he●d of the Church , being astonished at the power & Maiesty of Christ , ●el downe at his knees saying : Go forth from me , because I am a sinnefull man : how darest thou come to put thy mouth to his diuine side , & sustaine thy self with that precious wine that springeth Virgins . From hence thou mayst gather a great feare & reuerence before thou commest & presumest to receaue the maiesty of this soueraigne God , and an humble acknowledgement of thy basenes , & a deep sorrow for thy sins , perfectly imitating that sinner the Publican , to obtaine pardon therof , who knocking his brest , said : God be mercifull to me a sinner . THE II. MEDITATION . Of Loue. THE 1. POINT . TO consider that as great as God is in Maiesty , in iustice , and in detestation of sin ( as hath been said in the precedent Meditation ) so great he is in goodnes , in mercy , & in loue towards sinners , which causeth him to present himselfe in human flesh in the most B. Sacrament , & is the cause why he permitteth himselfe to be once , & many times sold , scorned , crucifyed , & nayled betweene theeues : for such are they vvho receaue him vnworthily . Ponder how far the goodnes of God reached , and how much the beames of his diuine and inflamed loue extended it selfe : sith it made that generous and magnificent Lyon , vvho vvith his roaring terrified the world , to put on such meeknes , that he hath couched himselfe vpon the Altar , and is become a meeke Lambe , that thou migh●st eat him . And this same Lord being he who commaunded that no sinner should dare to approach vnto him vnder payne of malediction , his loue hath now so disposed , and so changed him , and he is become so desirous that al men approach vnto him , & to giue himselfe entierly to all , that he doth not only call and inuite them , but also eateth vvith them : yea and his loue doth proceede so far , as that he doth not only eate vvith them , but commandeth them also to eate him , giuing them his sacred body and bloud to eate . From hence thou mayst gather feruent desires to loue him , vvho hath loued thee so much ; to haue confidence in him , vvho hath beene so liberall with thee , to haue accesse vnto him , who is so good & so communicatiue of himselfe , saying vvith the holy Prophet : What shall I render to our Lord for so many fauours and benefits which he hath rendred to me , and especially for this I am to receaue now : but now I know that it is my hart which he desireth , and this will I intierly offer vp vnto him , as his diuine Maiesty willeth & commandeth me . THE 2. POINT . TO consider hovv that Father of mercy who vouchsafed to be chastized in his owne flesh for thy loue , & ●o shed his most precious bloud & dye vpon a Crosse for thee , this very same is there glorious , and him thou goest to receaue . The same that dyed for thee , is there aliue to giue thee life , making himselfe ( as he himselfe said ) thy meate , that by vertue of this ●acred food , thou mayst come to transforme thy selfe spiritually into God , to put in his liuery . Ponder the great desire this our Lord hath of thy weale and remedy , ●ith he stood not vpon his owne cost and charges , nor regarded the losse of his honour , life and liuing , so that he might feed & cherish thee vvith this diuine food - Giuing it vnto thee not only to see , adore , and kisse , as to the theepheardes and Kinges , but that thou mayst receaue him also , & haue him in thy breast , as his holy & chast Espouse had . Gather from hence desires to consecrate thy selfe wholy vnto this Lord , endeauouring to be like vnto him in life & manners , seeing he said , Be holy because I am holy : & to thee in particuler he sayth : Learne of me , ( that is ) to be humble as Christ , chast and pure as Christ , patient and obedient as Christ , and by this meanes thou shalt goe clad with his garmen● & liuery . THE 3. POINT . TO cōsider that God loued sinners so much , as that he was not only content to take flesh in likenesse of a sinner , but vouchsafed also , therby to communicate vnto thee his riches and treasures , to remaine in this most Blessed Sacrament vnder that sacred veile , & in that humble cur●ayne of that sacred host , and this not for a small tyme , but euen to the consummation of the world . Ponder hovv the loue that brought him into the world , & m● him put himselfe into the handes o● sinners , this very same is that which maketh him to come the second and infinite tymes into the world , and to shew himselfe so inamoured as it were and so much in loue vvith them , that he sayd , that all this delights , ●oyes and affections are to be , and conuerse vvith sinners . And yet he far more affectionatly declareth and specifieth his loue , saying that , He who toucheth them , toucheth the apple of his eye , and veynes of his ●art . From hence thou mayst gather desires to haue accesse vnto him , and to set thy loue and affection entierly vpon this Lord. And although thy grieuous sinnes on the one side detayne and terrify thee , not withstanding let his great loue and clemency on the other side preuaile and moue thee ●imitating the prodigall Sonne , who albeit he saw his owne basenes and misery , yet the goodnes and loue of his Father encouraged him to goe vnto him , and to cast himselfe at his feet , do thou also as he did : & seeing thou hast imitated him that sinned , imitate him that repented , and thy heauenly Father will runne out to receaue thee , and as to a beloued child will fall vpon thy necke , in token of his singular loue vnto thee . HEERE FOLLOW SIX MEDITATIONS Of the most Blessed Sacrament , to giue thankes vnto our Lord ofter Communion , and to meditate vpon the Feasts & Octaues therof . AN ADVERTISMENT . THERE is wont to be much negligence & distraction in some after they haue receaued the ●ost Blessed Sacrament , & they reap ●hall fruit and profit thereby , be●se they are not prepared vvith ●e pious consideration , to render due thankes vnto our Lord , or because they alwayes meditate one and the selfe same thing . Wherfore to remedy this negligence , and to repayre this domage , it wil be good that he vvho is Priest be prepared before Masse , and others before Communion , with one or more points of the six ensuing Meditations , that variety may take a way wearisomnes which deprineth both of gust & profit . And heereby they may dr●sse this diuine meat in sundry manners , sith it hath no lesse properties in it , then had that celestiall Manna , vvhich gau● such tast as euere appetite desired . S● this diuine Manna is of such vertu● and substance , that euery one ma● apply it as he liketh best , and it wi● sauour vnto him of vvhatsoeuer h●●art shall desire : for whatsoeuer is i● 〈◊〉 , is profitable to be eaten , and ple● sing to the tast , as the diuine Espou● doth note , & Saint Ambrose & oth● holy Fathers say : Christ is all thin● vnto vs : If thou be sicke of an agu● he is a Phi●●●ian : if thou feare dear● he is 〈◊〉 ; if thou fly darknes , h● light ; if thou seeke sustenance , he is food ; if thou be cold , he is fire ; if thou haue want , he is rich . Let the conclusion be ( ●aith this holy Doctor ) that we proue and tast of this soueraigne food , because our Lord , who is in it , is most sweet & pleasing to the palate of the soule . If therfore whatsoeuer may be , and thou canst desire , thou findest & hast in Christ , cōside● him euery tyme thou communicatest , according to these or the like attributes , that thou mayst reape the fruit thou desirest , & know how to render due thankes vnto our Lord , because that time is more fit for mentall prayer then to read vocall prayers , or to say beads . Wherfore before thou enter into the Meditation or cōsideratiō of any of the ēsuyng points , to illuminate thine vnderstanding & stir vp deuotion , thou mayst first , euerv tyme thou communicatest , make briefly this cōposition of place , with the petitions adioyning . The composition of place . MAKE account that thou art in the presence of Christ Iesus our Lord true God and Man , seeing with the eyes of consideration hovv he is really and truly enclosed In thy breast , as in a pix or reliquary , with innumerable Angells there on their knees adoring him . The Petition . BESEECH our Lord God to giue thee eyes to see the great good that is entred into thy house , as he gaue to S. Simeon hauing him in his armes , that thou mayst regard & esteem him as the Sonne of whome he is . And to giue thee grace to bestow that small tyme profitably and fruitfully , as his diuine Maiesty requireth . THE I. MEDITATION . How Christ our Lord is a Phisitian . THE 1. POINT . TO consider how that Christ our Lord came from heauen into this world , to be the Phisitian of soules , and to cure the sicke therin , seeking them out and offering them health , as he did with that sicke bed-rid man in the Ghospell , whome our Lord himselfe sought out at the Piscina , or Pond of Probatica , to cure him . Ponder the loue and charity of this great Phisitian , & thy coldnes and negligence , in being thankefull for the good he desireth to bestow vpon thee : for wheras he would cure all thy infirmities and spirituall diseases , thou like a foolish and frantike person , vvilt not permit thy selfe to be cured , but wilt rather perseuere in thy bad estate . Gather hence to desire to subiect thy selfe to the vvill and pleasure of such a Phisitian , seeing thou art and f●ndst thy selfe sicke in all thy powers and senses : and in regard he is so excellent an one , that he healeth all of whatsoeuer infirmities , take him by the hand and guide him to all thy diseased parts , saying ( as if he knew it not ) good Lord , come and see this my memory vnmindfull of thee , and of the ●auours and benefits thou bestowest vpon it , cure it I beseech thee . Behold Lord these infirme eys of mine , and louers to see that which is not lawful for them to desire , heale and oure them . Behold o Lord , this murmuring , talkatiue and vnbridled tongue of mine . Behold O Lord , this wretched man poore and miserable on euery side , and haue compassion on him : for if I could touch thee with ●ayth , thou wouldest heale me , sith as many as touched thee were made whole . THE 2. POINT . TO consider hovv that the sacred flesh and bloud of this most wise Phisitian ioyned to thyne is an vniuer●all medicine to all thy euells , which is of such vertue , that with his humility it cureth the swellings of thy pride , with his sorrowes & paths , thy vnreasonable pleasures and delights , with his merits , thy diffidence and mistrusts , & thy soares rancled and putrifyed by the inueterate and continuall custome of sinning , with the sweet and fragrant balme of his precious bloud . Ponder the mercy and bounty of this benigne Phisitian , which was such and so great , that not content to be only the Phisitian ( as is manifest by that which he said to the disciples of Saint Iohn , to wit : The blind see , the lame walke , the leapers are made cleane , the dease heare , the dead rise againe &c. ) he made himself also the medicine , and giueth himselfe vnto thee to be eaten , there by perfectly to cure thee of all thy infirmities . Gather hence an earnest desire to haue frequent accesse vnto this heauenly Phisitian ; and beseach him , that although it be vvith the cost of thy affections , honour , life and contentments , to heale and cure theet sith thou preceiuest thy selfe to be ful of infirmities , of sinns and inordinate passions , in regard that there is not any medicine able to cure thee , but only this soueraigne antidots . THE 3. POINT . TO consider the worth and price of this medicine , sith it cost this celestiall Phisitian so many labours and paynes , yea euen his life , to leaue it thee so prepared , tempred and seasoned , that thou mightest take it with gust , sauour , & profit in this diuine Sacrament . Ponder , that the Phisitians of this vvorld most commonly commaund some chickin , or ●oule to be killed , dressed & giuen to the sicke to ●ate : but this Phisitian of heauen was not content to ordayne & command alone , but would also , as his Prophet sayth , become sicke to cure thee , be wounded to heale thy soares , & dye vpon the Crosse , that thou mightest liue eternally in heauen . From hence thou mayst gather a liuely & seruent desire to come neere vnto this heauenly Phisitian : for he alone can giue thee health and life , & prostrating thy selfe at his feet say vnto him : Haue mercy on me o Lord , because I am vveake . Heale me o Lord , and I shal be healed . For thou knovvest that from the sole of my foot , vnto the top of my head , there is not health in me . And be assured , that if thou come with desire of health & with the faith & cofidence wherwith the woman which was troubled with an issue of bloud , came & touched him , thou shalt be freed of thine infirmity ● as she was : for if the garment of Christ had this vertue , Christ himselfe can do much more , whome thou hast within thee . THE II. MEDITATION . How Christ our Lord is Fire . THE 1. POINT . TO consider that Christ Iesus our Lord , whome thou hast inclosed in thy breast , is the fire of diuine loue , whose property and excellency is to consume the humidities of vices , & to rayse the soule to heauenly desires , making her despise those that are terrestriall . Ponder that the vertue & quality of this celestiall fire is , not only to inflame the harts , but to giue light also , and open the eyes of him , who receaueth him worthily , as he did to those two discipls that wet to Emaus , for sitting at the table , in breaking the bread which he gaue them ( which as some Holy Fathers say , was his holy body ) their eyes were opened , and they knew their God and Lord , and inflamed & burning with this diuine fire which they had in their breasts , they returned from Emaus far different & changed from that they were vvhen they came thither , that is , of doubtfull they became faythfull : of timerous , couragious : of ignorant , learned & well instructed . Gather hence desires to come from the sacred Communion con●erted and transformed into another man , ( I meane ) from proud to humble ; from incontinent , to chasts from engry to patient ; and from wicked and sinnefull , to iust and holy : beseeching this Lord , seeing he is a consuming fire , to purify all thy imperfections , and to open and illuminate thyne eyes , that comming often vnto him , thou mayst know him , and knovv thy selfe , for heerin consisteth thy eternall felicity . THE 2. POINT . TO consider that the cause which moued Christ our Lord , to come form heauen to earth , was the desire he had to cast fire into the harts of men , and his will is , that it euer burne . Ponder the property of this soueraigne fire , vvhich is to purify whatsoeuer mettall is cast into it , conuerting it into selfe , vvhether is be iron or stone , I meane whatsoeuer sinner , how wicked soeuer he hath been , though cold as iron , and hard as a stone : for this soueraigne fire ( which is God ) hath such power & force , that he maketh his ministers a burning fire . Gather from hence desires tha● this Lord vouchsafe to doe the same to thee , and that , because thou hast come vnto him and receaued him into thy breast , although thou be iron & stone , he will with his diuine heate kindle , melt and inflame thee in his loue , that tryed and tempred in this ouen and diuine fornace , thou mayst become pure , and without any rust at all , of sinns & imperfections . THE 3. POINT . TO consider the great desire which the Apostles had of that fire of the Holy Ghost , and with what cryes & sighes , prayers & groanings they craued it of God. And after he descended vpon them , what manner of men became they ? how different , how much changed , & how inflamed in the loue of God. Ponder what may be the cause vvhy , notwithstanding this diuine fire hath descended from heauen and enclosed it selfe so often in thy breast , thou art not inflamed and set on fire , Salomon saying vvith admiration : Can a man hide fire in his bosome , that his garments burne not ? Wherfore the cause of this euil must needs proceed from thy bad disposition and negligent preparation : for if thou shouldst dispose & prepare thy selfe , as the Apostles did themselues , and desire it as they did , it would enlighten and shine vnto thee much more then it doth , and thou wouldest be another manner of man then now thou art . Gather hence desires to begge this benefit and diuine fire of God , saying with his Prophet : Burne my reines o Lord , & my hart , & leaue in it some sparke of thy fire , some token & signe that it hath been in my soule , fith thou hast vouchsafed to come so often vnto her : for where is fire , there euer remaineth some heate , and signe there of in the ashes . THE III. MEDITATION . That Christ our Lord is Food . THE 1. POINT . TO consider that Christ our Lord is food of the soule , as he sayd himselfe : My flesh is meate indeed , and my bloud is drinke indeed . Ponder first the wonderfull prouidence of this Lord , sith he had such particuler care , in regard of thy necessity and weaknes , to prouide thee this corporall and spirituall food of bread and wine , that thy spirit might not ●aint in the way , nor perish with famine , as the prodigall Sonne did . Ponder secondly , that if the bread which the Prophet Elias did eate had such vertue , that he walked in the strength of that meate fourty dayes and fourty nights through the desert unto the mount of God : how much better & greater is the povver and strength of this My sticall bread ( whereof that vvas only a representation ) to nourish thee in the desert of this life , till thou arriue at the holy mount of euerlasting blisse , this being the bread that comforteth and confirmeth the hart of man. Gather hence a firme purpose and resolution ( in regard of the necessity thou hast to nourish thy selfe and to line ) to come often vnto this soueraigne table to eate this sacred bread , for in it is cōtained thy health and life , and vvithout it ( as Christ himselfe said ) thou shalt not haue life in thee . THE 2. POINT . TO co●egrave ; sider the great loue that God our Lord hath vnto men , sith he as one inamoured and possessed with their loue , vvould that they should eate him sacramentally , that he might eate them spiritually . Ponder the great liberality of this Lord , in inuiting all , though feeble blind or lame , not reiecting any , be he rich or poore , great or little , compelling all to come & fit at his table , so that they be not guilty of mortal●●inne . Gather hence a firme purpose from this day forward to come vnto this royall table , seeing God inuiteth thee to eat him : neither let him be inforced to compell thee , & bring thee in by violence and force : for although thou hast offended him so often and beene lame of both feet , that is , of vnderstanding and will , he will thus much honour thee , that tasting & seeing how sweet our Lord is , who giueth himselfe vnto thee in this meate , thou maist loose thy selfe and find him , & renounce all things thou dost pleasingly possesse for this soueraigne food , wherein is contained all the good of heauen & earth . THE 3. POINT . TO consider the great vertue and power this diuine food cōtaineth in it , which is such , that eaten it changeth and conuerteth man into God by participation : hovv different an effect from that vvhich the eating of that forbidden tree , wrought in the first man , sith he perswadeth himselfe that eating the fruit therof , he should be like ●nto God , which he did not only not obtaine , but became also lesse then man , & made himselfe like vnto a breast . Ponder the worth & excellency of this diuine food , which in such fort changeth and transformeth him that receaueth it in state of grace , that it maketh him like vnto Christ , as himselfe sayd : He that eateth my flesh , abideth in me , and I in him . From hence thou mayst gather a great feare of reprobation , that eating so often this soueraigne food , & fed like an insant with the milke of the delightes and daintines thereof , thou hast not withstanding such a langui●hing appetite , and reapest thereby so little fruit and profit , as if thou receauedst him not , persisting in thy wicked life , & bad customes . THE IIII. MEDITATION . That Christ our Lord is most rich . THE 1. POINT . TO consider how our Lord God whome thou hast in thy breast , is most rich and most mighty : In vvhome ( as S. Paul sayth ) be all the treasures of wisdome and knowledge hidden , and there thou shalt find them , if with humility & vvithout curiosity thou shalt seeke them , vnder those sacramentall formes of bread & wine . Ponder , that if the goods , which are contained in this sacred host , that thou hast receaued , be so great and soueraigne ( as in very deed they are ) why dost thou not rid thy selfe of all the other goods thou hast ( which are not such ) to possesse and enjoy these , as the Apostles did , and Christ himselfe did the same for thy loue , spending liberally all he had for the benefit of harlots and sinners , instructing some , curing others , & shedding his precious bloud for all , & giuin to thee his Blessed flesh to eate that thy spirit might liue . Gather hence desires to giue thy selfe intierly to him , who gaue himselfe so entierly for thee , and beseech him that seeing he is so rich and thou so poore , and bestoweth his riches so bountifully on such as are so vnworthy therof as thou art , he will vouchsafe to relieue thee , and that , sith he commandeth the rich to fauour the poore , his diuine maiesty being so rich , he will not leaue thy soule deuoid of his goods , but that he vouchsafe to furnish and enrich her therewith , enduing thee with the graces vertues and giftes of the Holy 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 mai●●er of the place where thou art entertayned . THE 3. POINT . TO consider the graces & benefits which our Lord God did bestow on Obededom and all his , for hauing recaaued into his house the Arke of the Testament , which was only a shadow & figure of this most holy Sacramēet , 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 grie●e of his hart , teares of his eyes , and the sweat of his browes , vndergoing so many afflictions and toyles to reduce & bring thee backe to the fold vpon his shoulders : and shou like a lost & vngratefull sheep , hast strayed and cast thy selfe so often from him to betake thy selfe to lewd pastures , which did poison and kill thy soule . Gather hence instamed & effectuall desires to follow the steps of thy shepheard , vvalking vvhere he walketh , and be assured that if thou permit thy selfe to be ruled and gouerned by him , nothing shal be wanting to thee . THE 2. POINT . TO consider how often , in presence of this soueraigne shepheard without feare or shame , thou hast grazed and fed in the greene meddowes and forbidden pastures of thy intemperances , not fearing the perill & danger of falling into the gripes & teeth of the infernall wolues which be the Diuells , from whence this good shepheard bath so often deliuered thee that wert their prey . Ponder how vngratefull thou hast beene to this great & Maystershepheard Christ Iesus , for the fauors & benefits he hath bestowed on thee , in giuing his life for thee , sith not cōtent to be an vnprofitable & erring sheep of his fold , thou art also becom a rauenous wolfe , persecuring him with thy sinnes . From hence thou mayst gather desires to bewayle and lament them , & to call vpon thy Pastour vvith mournefull bleating , that he may seek and find thee , saying as a wandring and lost sheep , vnto him : My Pastour , I knew well to stray and loose myself 〈…〉 to reclayme and recouer my 〈…〉 I knovv not . Seeke me O Lord , & fetch me out of the briary bushes of my sinnes , into the fertile pastures of thy fauour and grace . THE 3. POINT . TO consider that this good Pastor sayd , I knovv my sheep , & they know me , and I loue them so vvell that I haue not doubted to giue my life for them . And if this seem much , how great an argument of loue may it be to haue offered and giuen himselfe for those wolues which haue māgled and slaine him . Ponder first , how much it importeth thee to treate often with thy Pastour , that thou mayst know him , and vnderstand his pleasure , desire , & will , for this is it which he most expecteth of thee . Secondly how much it auaileth thee to knovv thy selfe , that if thou haue any thing not beseeming the sheep of such a Pastour , thou correct and amend it , least he expell thee out of his flocke , which were the greatest disaster that could befall 〈◊〉 Gather hence 〈◊〉 to be the sheep of this sheepheard , giuing him all thou hast , without reseruation of any thing to thy selfe , that is , thy soule and body with thy senses , thy hart , thoughts , meanes , honours , life and contentment , sith he gaue all these first for thee : and now to seale vp the whole , he giueth himselfe to thee as food to eate . And if he haue loued thee so much , and bestowed such fauours on thee being his Enemy , what will he giue thee , or what will he deny thee being his Friend , & a good and profitable sheep , in regard thou art marked and sealed with his precious Bloud . THE VI. MEDITATION . That Christ our Lord is a Spouse . THE 1. POINT . TO consider , that our LORD is the Spouse of thy soule , in whom in most perfect manner ● 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 heau● and in earth ; finally he is very louing and of a sweet and peaceable cōdition . 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 soueraigne food of his sacred Body and Bloud , which she receaueth in the most holy Sacrament that by these pledges and tokens of loue , she may know that he desireth to be her Maister and Spouse alone . Gather hence desires wholy to yield thy selfe from this day forward as an Espouse to such , & so worthy Spouse , and for no affliction or tribulation whatsoeuer to abandone his friendship and sweet conuersation : and keeping the word thou hast giuen him , beseech him to communicate vnto thee some of the manifold graces and vertues which he hath in himselfe , that thou maist be able to correspond with loue , to that great loue he beareth vnto thee . THE 2. POINT . TO consider how that Christ our Lord ōly out of his meere goodnes hath set his affection on thy soule deformed & poore , thou hauing been disloyall and broken thy faith to him , not once , but an hundred times ; yet the loue neuertheles which he beareth thee is such , that he doth solicite and intreate thee to open him the dore of thy soule and hart , for his desire is to be vnited with thee . Ponder thy indignity , folly , & want of loue , how vnwise and how much ouerseene thou hast beene , in ●ot acknowleging this diuine spouse & as an adulteresse hast been disloyall vnto him , hauing so often cast thy ●ies and affection on base and deformed slaues . Yet the boūty of this our Lord is such , that albeit thou deseruest a thousand hells , he pardoneth thee , inuiteth and intreateth thee to returne as a fugitiue to his house ; & falling on thy necke , as on the prodigall sonne , receaueth louingly , entertaineth , and cherisheth thee , honoring thee with the garment of his graces and vertues . Gather from hence desires to enter into his house , purposing rather to dye a thousand deaths then to forsake such a Lord , such a Father , & such a Spouse . Beseech him to giue thee his grace hence forward to keep thy promised fidelity vnto him , commending thy soule & all the powers thereof vnto him , that thou mayst be no more thine , but his , who hath taken thee for Espouse , saying with her : I haue found him whome my soule loueth : I hold him , neither will I let him go . THE 3. POINT . TO consider how great the dignity & honour hath been , in which thy Spouse hath placed thee , sith not regarding what thou deseruest , nor thy slender fidelity , he graciously giueth thee his hand & ring of his hart , that henceforward thou mayst account , receaue & enioy him as thine with pledges of so great loue . Ponder how great reckoning thou art to make of thy soule , sith God esteemeth so much thereof , that he giueth himselfe . & all thinges els , to espouse himselfe with her , notwithstanding her deformity and misery . And such is his loue and mercy that he hathfull often set his affection & been enamoured with soule slaues , to make thē his beautifull daughters which he hath bought , not with delight and pleasure , but with sorrowes & torments , which is the coine of the Crosse. From hence thou mayst gather desires to offer vp thy hart and will to such a Lord , so to be no longer thine own , but his who hath bought thee with his precious bloud , and taken thee for his espouse . Beseech him to graunt thee his grace , that thou mayst obserue fidelity and loyalty towardes him , and that seeing hitherto thou hast been barren , thou mayst from hence forward begin with his grace to yield fruit of benediction , with holy desires , words , & deeds . FINIS . THE TABLE . The Introduction , contayning XVI . Aduertisemēts , shewing the vse of the Meditatiōs following . THE FIRST BOOKE . THE 1. Meditation . Of the knowledge of our selues . pag. 68. The 2. Medit. Of sinns . pag. 76. The 3. Meditat. Of death . pag. 83. The 4. Meditat. Of the particuler Iudgemeut . pag. 89. The 5. Medit. Of the body after our death . pag. 96. The 6. Medit. Of the generall Iudgment . pag. 102. The 7. Medit. Of Hell. pag. 109. The 8. Medit. Of the glory of Heauen . pag. 116. THE SECOND BOOK . THE 1. Meditation . Of the Couception of our B. Lady . pag. 109. The 2. Medit. Of the Natiuity of 〈…〉 The 3. Medit. Of the betrothing of the B. Virgin to S. Ioseph . p. 144. The 4. Medit. Of the Annuntiation of the B. Virgin. pag. 152. The 5. Medit. Of our Blessed Ladyes visitation of S. Elizabeth . pag. 160. The 6. Medit. Of the reuelatiō therof made to S. Ioseph . pag 167. The 7. Medit. Of the expectation of our B. Lady her deliuery . pag. 175. The 8. Medit Of our B. Ladyes iourney from Nazareth to Bethleem pag. 180 The 9. Medit. Of the Natiuity of our Sauiour Christ in Bethleem . pag. 186. The 10. Medit. Of the ioy which the Angels and men had therat . pag. 194. The 11. Medit. Of the Circumcision , and of the Name of IESVS . pag. 201. The 12. Medit. Of the comming of the three Kings , & of their gifts p. 208 The 13. Medit. Of the Purification of our B. Lady . pag. 215. The 14. Medit. Of the flying into Aegypt . pag. 222. The 15. Medit. Of the murther of the holy Innocents . pag. 229. The 16. Medit. How the child Iesus remayned in Ierusalem . pag. 235. The 17. Medit. Of the life of Christ till he was thirty yeares of age . pag. 241. The 18. Medit. Of the Baptisme of our Sauiour . pag. 247. The 19. Medit. Of the temptation of our Lord in the desert . pag. 253. The 20. Medit. Of the vocation and election of the Apostles . p. 259. The 21. Medit. Of the miracle at the marriage in Cana of Galilee . pag. 265. The 22. Medit. Of the eight Beatitudes . pag. 271. The 23. Medit. Of the tempest at the Sea. pag. 283. The 24. Medit. How Christ onr Lord W●lked on the sea . pag. 289. The 25. Medit. Of the Conucrsion of S. Mary Magdalen . pag. 294. The 26. Medit. Of the myracle of the fiue Loaues . pag. 300. The 27. Medit. Of the Transfiguratiō of our Lord. pag. 306. The 28. Medit. Of the raysing of Lazarus . pag. 312. The 29. Medit. Of the entrance of Christ into Hierusalem vpon Palme-sunday . pag. 317. The 30. Medit. Of the supper which Christ made with his Disciples . pag. 322. The 31. Medit. Of washing the Apostles feet . pag. 328. The 32. Medit. Of the institution of the most B. Sacrament . pag. 335. The 33. Medit. Of our Lords prayer in the garden , & agony there . p. 341. The 34. Medit. Of the apparitiō of the Angel , & the sweating of bloud . p. 346. The 35. Medit. Of the comming of Iudas to betray him . pag. 351. The 36. Medit. How Christ our Lord was apprehended . pag. 336. The 37. Medit. How Christ our Lord was presented before Annas the high Priest. pag. 361. The 38. Medit. Of the blow giuen him and his sending vnto Cayphas . pag. 367. The 39. Medit. Of the deniall of S. Peter . pag. 372. The 40. Medit. VVhat happened to Christ in Caiphas his house . pag. 783. The 41. Medit. Of Christs presentatiō before Pilate . pag. 384. The 42. Med. Of the presentation of Christ before Herod . pag. 389. The 43. Medit. How Barabbas was preferred before Christ. pag. 394. The 44. Medit. Of the stripes which our Lord receaued at the pillar . p. 399. The 45. Medit. Of the purple Garment , and crowne of thornes . pag. 404. The 46. Medit. Of the wordes , Ecce Homo . pag. 409. The 47. Medit. How our B. Sauiour carryed his Crosse. pag. 416. The 48. Medit. How our Sauiour was crucifyed . pag. 422. The 49. Medit. Of the seauen words Christ spake on the Crosse. p. 428. The 50. Medit. Of his taking downe from the Crosse , & buriall . pag. 438. THE THIRD BOOKE . THE 1. Meditat. How our Lord descended into Limbo , & of his glorious Resurrection . pag. 446. The 2. Meditat. Of our Sauiours apparition vnto his B. Mother . pag. 452. The 3. Med. Of the apparitiō of Christ to S Mary Magdalen . pag. 458. The 4. Medit. Of Christ his apparition to the Apostle S. Peter . pag. 465. The 5. Medit. Of Christ his apparitiō vnto the Disciples at Emaus pag. 470. The 6. Medit. Of his apparition to the Apostles vpon Easter day pag. 475 The 7. Medit. Of his apparition , S. Thomas being present . pag. 481. The 8. Medit. Of his apparition to his Apostles vpon Ascension day . pag. 486. The 9. Medit. Of the Ascension of Christ our Lord. pag. 491. The 10. Medit. Of the comming of the Holy Ghost . pag. 497. The 11. Medit. Of the death of our most B. Lady . pag. 502. The 12. Medit. Of the Assumption & Coronation of our B. Lady . pag. 509. Meditations before Communion . THE 1. Medit. Of Eeare . pag. 519. The 2. Medit. Of Loue. pag. 524. Meditations after Communion . THE 1. Medit. How Christ is a Phisitian . pag. 533. Med. 2. How he is Fire . pag. 537. Medit. 3. How Christ is Food . p. 541. Medit. 4. How Christ is ri●h . p. 545. Medit. 5. How he is a Pastour . p. 549. Medit. 6. How he is a Spouse . p. 553. FINIS .