with her Soueraigne Prudence and Vertue and full of Ioye for hauing fullfilled what allmighty God gaue him in charge for these two things are matter of speciall Ioye to the Angells and to the Righteous for there is no Ioye equall to the accomplishing the Will of God and to see it accomplished by others for therein Psal 29.6 according to that of the Prophet Dauid consisteth our Life Secondly I am to consider how the Angell departed presently to Heauen without staying any moment more to giue vs to vnderstand that the Angells hauing fullfilled that ministery which allmighty God incharged them with on Earthe make no tariaunce there but forthwith retourne to their Center which is Heauen Instructing vs especially such as bee Religious that hauing fullfilled our Ministeries with our neighbours wee make no causelesse tariaunce among them but that forthwith wee retire ourselues to our Oratorye which is our Heauen to repose ourselues with God And as wee after our humane fashion imagine that the Angell entring into Heauen gaue account to allmighty God of his Embassage and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded so wee hauing fullfilled our Obligations are to present ourselues before God ready to accomplish whatsoeuer hee shall anewe impose vpon vs or giue vs in charge according to that of holy Iob Iob 38.35 Shalt thou peraduenture send lightenings and will they goe and returning shall they saye to thee heere wee are O eternall and omnipotent king Colloquie make mee like one of these caelestiall lightenings resplendent with thy light inflamed with the fier of thy Loue quicke in obeying thy holy VVill and thankefull in retourning to giue the thankes for the accomplishment thereof I may likewise piously contemplate how the Angell S. Gabriell beeing entred into heauen preached to his companions the excellent Humillitye Wisdome and Sanctitye of the blessed VIRGIN all of them beeing full of alacritye for that God had founde vpon earthe a Person that was as pleasing and acceptable vnto him as the inhabitantes of heauen for it is the Propertye of the Saintes to rejoice that there are many others that supplye what they want in louing and seruing with greate feruour our Lord God to whome bee Honour and Glorye worlde without ende Amen The ninth Meditation Of the execution of the Incarnation and of some Circumstances thereof as concerning the bodye of our Lorde Christ The first Pointe FIrst D. Th. 3. p. q. 32. 33 I am to consider how the blessed VIRGIN hauing giuen her Consent in the very same instant the Holy Ghoste formed of her purest blood a most perfect Bodye and created a most excellent reasonable Soule and joyned them togither with the Person of the eternall Worde God beeing made man and man God Ioan. 1. and God beeing espoused with Humane nature in that Virgin Chamber and the Virgin herselfe exalted to the Dignitye of the Mother of God In this Action wee are to ponder the Content of all those Persons that are interposed heerein principally the Contentment of the most blessed TRINITYE to see his promise fullfilled and to haue made this Demonstration of his Omnipotencye and of his Bountye and Charitye O how joyfull was the eternall Father for hauing giuen vs his Sonne and with what infinite Loue loued hee this his Sonne true God and man And how was hee pleased in him aboue all that was created seeing as S. 1. p. q. 20. ar 4. ad 1 Thomas sayeth God much more loueth Christ alone then all the Angells and men and then all the Creatures togither Phil. 2.9 for hee would giue him a name aboue all names which is the name and beeing of God And therefore was much more pleased and did more rejoice to beholde him then to beholde all the rest of the Created or to be created With this Consideration I will rejoice at this Ioye of the Father and will bee thankefull vnto him for the fauour hee hath donne vs beseeching him that seeing hee so much loueth this Sonne for his sake hee will also loue mee and graunt mee his holy Loue. O eternall Father and our Protector Colloquie Psal 83.10 beholde the newe face of thy Christ in whome thou art so much pleased and seeing hee made himselfe semblable to vs in our nature make vs semblable to him in his Grace Then will I ponder what Contentment the eternall Worde had to see himselfe made man and with what hearty Loue hee loued that his most sacred Humanitye vniting it to himselfe with a purpose neuer to forsake what once hee had taken vpon him And in respect thereof hee desired to embrace and to put into his bowells all mankinde as his kinred And therefore I may confidently say vnto him as Ruth saide to Booz Ruth 3.9 Colloquie Spreade thy mantel vpon thy seruant because thou art nigh of kinne O diuine VVorde true Booz and Fortitude of the Father seeing thou hast made thyselfe of the kinred of men spreade vpon mee the cloke of thy diuine Protection vnite mee vnto thee in Faithe and Charitye and giue mee the kisse of Peace with the kisse of thy mouthe Cant. 1.1 Cant. 2.6 and embrace mee with the right hande of thy Omnipotencye that nothing created may bee able to seperate mee from thy Friendship Wee may likewise contemplate the Contentment of the Holy Ghoste for hauing acted this Worke which is attributed vnto him because Goodnesse and Loue is proper to this Person and it seemeth that then hee satisfied fully his Desier when hee had acted the supremest Worke of Loue that hee could Vpon which the Prophet Isaias saide Isa 11.1 A Rodde shall sproute not of the roote of lesse and from that roote a flower vpon which the Spirit of our Lord shall take rest For in this eternall Worde Incarnate figured by this Rodde and flower of Iesse the holy Spirit founde rest and perpetuall Ioye as in the thing that hee most loued From hence I will passe on to consider the Ioye of that most sacred Humanitye when it sawe itselfe exalted to so greate a greatenesse and that from the depth of nothing it had mounted to the heighth of the Diuine essence saying with greate Ioye that of the Spouse in the Canticles Cant. 3.4 I haue founde all that which my Soule could desire I will with greate Constancye preserue it and will neuer forsake it O most sacred Humanitye Colloquie I ioye for thy Ioye and for thy good fortune and seeing thou art so content with thy beloued giue vs parte of that Loue which thou hast that togither with thee wee also may enjoye it Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation for God our Lorde gaue vnto her an extraordinary Light whereby shee sawe the manner how this misterye was wrought in her Intrailes for when shee sawe God made man within herselfe and saâ—e herselfe a Virgin and a
himselfe and for the Glory giuen to him by the Saintes in heauen and for the seruices donne him by the Iust vpon the earthe and rejoicing within ourselues for the hope of eternall good and for the possession which the blessed doe enjoy saying that of the Apocalips Apoc. 19.6 Alleluia because our Lord God the omnipotent hath raigned Let vs bee glad and reioice and giue glory to him because the mariage of the Lambe is come and his vvife hath prepared herselfe Thankesgiuings are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde recounting them all very often and praising him for euery one of them and I am not onely to giue him thankes for the benefits I my selfe haue receiued but also for those which hee hath donne to the Angells in Heauen and to all the men vpon earthe and to the insensible creatures that knowe not how to thanke him yea and for those hee hath donne to the Deuills themselues and to the Damned that haue no will to bee thankefull vnto him VVith these 4. Affections wee may speake to our Lord in Praier to the ende to glorifye him procuring as S. Paul sayeth the holy Spirit to bee the beginning of our Interiour speeches the midle or Mediatour to bee Christe IESVS our Sauiour and the ende and person to whome they bee directed to bee the Father euerlasting albeeit as hath beene saide they may likewise bee directed to all the three Persons 2. The second ende why wee are to speake vnto God our Lord is to require of him newe coelestiall guiftes and graces ordained to our owne saluation and perfection and to his Glory These Petitions and Colloquies may bee made in many formes according to the diuerse disposition of him that prayeth and speaketh to God Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father asking of him all such things as a good Sonne may and ought to aske of a good Father with the Spirit of Loue and Confidence And in this sorte wee speake vnto God in that praier of our Pater noster where Christe our Lord declareth what things wee are to aske as wee shall see in the Meditation which shall bee made vpon that praier in the third parte Sometimes wee are to speake vnto God as a poore wretche doth to a riche and mercifull man begging of him an almes Psal 24.16 39.18 Ad Rom. 10.12 VVith this Spirit prayed Dauid very often calling himselfe a poore wretch and a begger begging a spirituall almes of God who as S. Paule saith is riche tovvard all that inuocate him Sometimes wee may speake to God as a sicke man speaketh to a Phisition declaring vnto him his Infirmityes and desiring remedie thereof or as a man that hath a processe or one that is guilty speketh to a Iudge when he informeth him of his right requireth a fauourable sentence or pardon of his Crime And in this case our Colloquye must bee accompanied with Affections of humilliation of Sorrowe for Sinne of Purposes of satisfaction amendmēt Of the which wee shall see forward many exāples in the meditations vpon the Miracles Parables of our Sauiour Christe Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vnto his Master requiring of him Light and Instruction in such things as wee knowe not Or as one friende speaketh vnto another when hee talketh with him of some waighty affaire asking him Counsaile Direction and Aide And if Confidence and Loue shall so farre imbolden vs our Soule may speake vnto God as the Bride speaketh to her Spouse in seuerall Colloquyes wherewith the booke of Canticles is replenished In all these sortes wee may speake to our Lord in praier clothing ourselues with the foresaide affections sometimes with one and sometimes with another for all are fitting vnto vs with our God who is our Phisition our Iudge our Friende and the Spouse of our Soules Truth it is that the greatest certainety in these Petitions Colloquyes dependeth principally vpon the holy Spirit Ad Rom. 8.26 who as S. Paule saith requesteth for vs vvith gronings vnspeakeable for with his inspiration hee teacheth vs and mooueth vs to aske ordering our petitions and rowzing vp those Affections wherewith they are to bee made To which purpose S. Serm. 15. in Cantica Bernard saide that Deuotion is the Tongue of the Soule which whosoeuer hath is very skilfull in talking and reasoning with the eternall VVorde But this notwithstanding wee for our parte must aide ourselues and learne to treate and conferre with God obseruing the manner and the affection wherewith men speake one to another in the cases rehearsed VVhereunto I adde that albeit Praier is properly a speeche Colloquy with our Lord wee may not withstanding speake therein to ourselues haue conference with our owne Soule Sometimes our selues as S. Paule saieth exhorting ourselues Ad Colos 3.16 reuiuing ourselues in the affections petitions rehearsed Other sometimes reprehending ourselues for our faultes for our want of zeale beeing ashamed of our selues that wee serue God so euilly In this sorte Dauid spake many times to his Soule saying O my Soule why arte thou sorrowfull Psal 41.12 42.5 Psal 61.6 and why art thou troubled hope in God for still I haue time to praise him and to confesse that hee is my Sauiour and my God Subject thyselfe to God o my Soule for vpon him dependeth my Patience From these Colloquyes wee must make a step to speake to God himselfe as did the prodigall Sonne when hee spake to himselfe saying Hovv many of my Fathers hirelings haue aboundance of breade and I heere perish for famine Luke 15.17 I vvill arise and vvil goe to my Father and say to him Father I haue sinned against Heauen and before thee I am not novv vvorthy to bee called thy Sonne make mee if it so please thee as one of thy Hirelings Finally wee may likewise in Praier speake to our blessed Lady the Virgin to the Angells and Saintes for the same forsaid two endes either to praise and blesse them for their Sanctitye Vertues and for the benefits which they doe vs or to require them to aide and fauour vs in the businesse of our Saluation For the which wee may likewise alledge vnto them some of those Titles which we laid downe in the precedent § other speciall ones beseeming eche of them To the most sacred Virgin may bee alledged that shee is our mother and the Aduocatrice of Sinners and that for our remedie her Sonne gaue her this Office in charge alledging also the Loue that shee beareth him and her desire that all should loue and serue him beseeching her to doe for vs the office of a mother and an Aduocatrice and to demonstrate vnto vs that her Loue and Desire in obtaining for vs what wee request that wee may the better serue him whome shee so dearely loueth Also to our
with the same measure that wee shall mete it shall bee measured to vs againe for our liberallity encreasing towardes our neighbours the liberallitie of God shall encrease towarde vs 2. Cor. 9.6 so that hee that soweth much shall reape much Therefor o my soule bee liberall towardes God and for his loue towardes others God by himselfe and by others willbee liberall towardes thee Prou. 11.24.25 Alij diuidunt propria ditiores fiunt For the soule vvhich blesseth shall bee made fatte that which giueth shall bee inriched and he that inebriateth himselfe also shalll be inebriated receiuing much because it giueth much 3. From hence I will mount to ponder the greate benefits that I shall receiue if I embrace the second waye of mortifing auarice forsaking all things for Christe and giuing them to the poore because as this is a much greater liberallitye towardes God so God shall bee much more liberall towardes mee fullfilling the promise which hee made to giue in this life a hunder folde for what wee giue him and afterwardes life euerlasting with a speciall promise to giue vs at the daye of iudgement thrones of greate glorye to iudge the tribes of Israel Mat. 19.28 Colloquie and the nations of the worlde O happye poueritie that is revvarded vvith so greate riches O blessed liberallitie vvhose guerdon is a measure so abundant O if I could mortifie the loue of terrene riches to obtaine diuine possessing all thinge in God O most svveete IESVS that camest from heauen to earthe to giue vs an example of pouertie by the vvhich vvee may mount from earthe to heauen and madest choise to dye naked vpon a crosse departing the vvorlde vvithout possessing any thing of the vvorld graunt mee to abhorre temporall riches that I may serue thee vvith perfection and obtaine riches euerlasting Amen 4. From these considerations I am to collect a very firme resolution to mortifie auarice in all things that in the first pointe haue beene spoken of obseruing some manner of pouertie conformable to my estate First liuing content with my estate though it bee but meane without coueting what is superfluous or what belongeth to others Secondly in vsing well what I haue and beeing liberall to those that wante Thirdly in taking away the ouergreate loue thereof 1. Cor. 7.30 possessing it as if I possessed it not Fourthly in delighting sometymes to suffer want of some thing to imitate in some thing the pouertie of my redeemer Finally endeuoring to serue him not because hee should giue mee temporall goods but because hee is worthy to bee serued with a hope that hee will giue me goods euerlasting Amen The XXII Meditation of wrathe and Impatience The first Pointe VVrathe is a disordinate appetite of reuenging iniuries D. Th. 2.2 q. 158. 1.2 q. 48. a disordred inflaming of the hearte for things that happen against our liking from whence proceede three sortes of sinnes Some of Thought as are the hatred of our neighbour determining to be reuenged of him desiring some misfortune to him reioycing at his mishaps sorrowing for his good happe and taking delight in reuenge Some sinnes are of the Tongue to witte Vindicatiue and iniurious wordes in presence or murmuring in absence maledictions high and vntuned wordes demonstrating choller contention and peruersenesse in disputations to maintaine a mans owne opinion and other such like Other sinnes there are of Facte contrarye to the fift commaundement as to kill to strike or euilly to entreate our neighbour against reason and iustice or to doe some acte onely to reuenge an iniurie or to require this reuenge of the iudges not for loue of iustice but for rancour and hatred not to pardon him that hath donne the iniurye when hee asketh pardon but giuing exteriour demonstrations of enimitye against him Also discordes processes brawlings schismes factions and warres proceede from wrathe with many other sinnes that accompagnie them 4 Finally with wrathe goeth ioyned Impatience for the euills that happen to vs against our healthe honour or wealthe ouercharging ourselues with heauinesse thorough a vehement and disordinate desire to be deliuered from them from whence vse to proceede many sinnes against God against our neighbour and against our selues Such as are complaintes against our Lord because hee afflicteth vs with appearances of blasphemye litle conformitye to his will Distrustes irksomnesse of life impatient desires of deathe and ragingly to lay violent handes vpon ourselues To bee ill-conditioned rough and intractable towardes others giuing them occasion of indignation and liuing at discorde with those of our owne house beeing angrie euen with the beastes and insensible things Ionae 3.9 as Ionas was angrye with the iuye that withered whē the sunne oppressed it with heate Considering these sinnes and finding myselfe culpable thereof before God I will conuert my wrathe against myselfe onely because I haue sinned beseeching our Lord that hee will assist mee to vanquish it O infinite God vvhose vvrathe is terrible Psalm 4.5 Colloquie but yet iust against those that are angrie vvithout measure cleare the eyes of my soule that considering the terrible chastizements that proceede from thy sacred indignation I may restraine those euill and vehement passions that proceede from mine The second Pointe SEcondly Ex D. Gre. li. 5 moral c. 30. circa illud Iob. 5. Stultū interficit iracūdia I will consider the dammages and chastizements of this vice as well those it bringeth with as those which God of his iustice addeth in this life in the life to come First anger destroieth the likenesse with God whose workes are ful of greate trāquillitie it disquieteth the conscience it stoppeth the fountaine of Gods mercie it strangleth the spirit of deuotion and the consolations of the holy ghoste who dwelleth and reposeth in the humble and meeke hearted Ex D. Basil hom de Ira. and flyeth from the wrathefull in whome the euill spirite inhabiteth For furious wrathe is a frenesye of the soule a short madnesse and a voluntary diuell that prossesseth the spirit with such visages as the diuell maketh when hee possesseth the bodye 2 Besides this as our Lorde is the God of vengeance hee exercizeth it with rigorous iustice against those that wrathfully reuenge themselues by killing or opressing their neighbours For the which sentence was giuen against the two first wrathfull homicides that were in the worlde Genes 4.15 24 Cain and Lamech that of Cain vengeance should bee taken seuen folde and of Lamech that was not warned by Cain seuenty times seuen that is a vengeance so compleate that it comprehendeth all the kindes of torments that are in this life 3 But aboue all I will ponder what Christe our Lord Mat. 5.23 saide in his gospell against this vice vvhosoeuer is angry vvith his brother shall bee in daunger of iudgement And vvhosoeuer shall say to his brother Raca shall bee in daunger of a councell and vvhosoeuer shall say thou foole
by vvhose sentence the faint hearted and slothefull perished in the desert vvithout entring into the lande vvhich thou hadst promised them I confesse that for my slothe I deserue to bee cast out of thy house to bee excluded from thy kingdome and beeing bounde hande and foote to bee cast into vtter darkenesse I am grieued o Lord for my former slackenesse deliuer mee from it for they mercie that I may merit to enter into the lande of eternall promise Amen The third Pointe THirdly I will consider the greate benefits that I shall obtaine by vanquishing slothe and imbracing spirituall alacritye and feruour in the seruice of God Mat. 20.12 for First the workes of vertue shal bee easie and sweete vnto mee I shall labour litle and thriue greately encreasing much in a litle time like to those workemen who comming late to the vineyarde laboured so feruently that thy merited as greate rewarde in one hower as the slacke did that had laboured many howers bearing the burthen of the daye and of the heate which burthen they had not felt if they had feruently laboured for the alacritye of the spirit maketh the burthen of the lawe very easye and the yoke thereof very sweete And besides this it augmenteth merites it doubleth the talents receiued it causeth greate peace in the soule and it much assureth Perseuerance to the obtaining of glorye 2 I may likevvise ponder that God our Lord exceedingly delighteth to bee serued with zeale and alacritye for as hee is essentially alacritye itselfe and as all the workes that hee doeth and the rewardes that hee giueth vs are with greate alacritye reioicing in dooing vs good most iustly hee commaundeth mee to serue him and giue him what hee requireth not with yrksomnesse and sadnesse not perforce with repugnancye but with feruencye and alacritye of harte Hilarem enim datorem Psalm 103.31 Psalm 99.2 2. Corin. 9.7 Psalm 36.4 Psalm 50.14 Colloquie Psalm 18.6 diligit Deus For God loueth a cheereful giuer To such a one hee doth greate fauours and heareth the petitions and desires of his hearte And finally hee giueth him a taste of that alacritye that is enioyed in heauen because hee fullfilleth cheerefully Gods will vpon earthe And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice saying vnto him with Dauid Render vnto mee the ioye of thy saluation and confirme mee vvith the principall spirit O sauiour of the vvorlde that reioycedst like a giant to runne thy carreere though it vvere very sharpe graunte mee that healthe and allacritie of spirit that thou gainedst for mee that I may in such manner runne my carreere that I may merit to gaine an eternall crovvne Amen The XXV Meditation D. Th. 1.2 q. 100. ar 4. 5. seq vpon the ten Commaundements of the lawe of God FOr the ende of this meditation it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had Zachar. 9.1 wherein hee sawe a volume or parchment extended which was ten cubits in breadth and twenty in length wherein were written the sinnes of him that stealeth and of him that sweareth falsely and the malediction that shall therefore light vpon him which volume came flying to his house and destroied it vntill it had consumed all the wood and the stone In the same manner I will imagine before mee a greate booke or parchement very broade and long and in one side thereof I will beholde written my oathes theftes murmurations and all other sinnes that I haue committed against the ten commaundements of the lawe of God for as I goe writing them in the booke of my conscience God goeth writing them in the booke of his iustice to chastize the in his time And on the other side I will beholde written all the maledictions and punishments that God menaceth to such as breake these ten commaundements or any ofthem making comparison betweene the sinnes and the punishments in number grieuousnesse and continuation For if my sinnes bee many the punishments shall bee manye and if they were very grieuous and of long continuance the punishments shall bee very grieuous and of so long continuance that they shall bee eternall And for that chastizements when they are behelde very farre distant terrifye but litle I will imagine that this booke of Gods iustice commeth flying very swiftly to light vpon the house of my soule Volumen volans and peraduenture it is allreadye very neere and will this day light vpon it deathe or chastizement seazing sodainely vpon mee For if I make haste to sinne God will likewise hasten his punishments and make desolate my bodye soule honour wealthe and all that I haue VVith this holesome apprehension I will beseeche our Lord to illuminate my soule that I may knowe the sinnes that are written in this booke and the chastizements that I haue deserued ayding mee with his grace bitterly to bewaile them that with my penance I may blotte out the sinnes and that his mercy may likewise blotte out the maledictions that hee had written against them This beeing presupposed I will begin the meditation discoursing vpon the ten commaundements of the lawe of God with aduertissement that as Cassianus sayeth the commaundements of God haue Collat. 14 two senses one literall and the other spirituall Collat. 14. cap. 11. D. Bonauent opusc de dieta salutis tit 3. sermon de 10. praeceptis tâ—mo 2. Exod. 20.3 The first serueth for ordinarie people that pretende no more but to saue themselues The second for those that desire greater perfection who are not content to flye onely mortall and veniall sinne but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept And according to this second sense I will declare in what manner wee sinne against euery commaundement The first Pointe FIrst I am to consider what God commaundeth and prohibiteth in his holy lawe and in what sorte wee doe sinne against it running through the ten commaundements and thorough that which spiritually they include within them The first commaundement commaundeth the principall workes that appertaine to the vertue of faithe hope charitie and religion that is to say to adore one onely God to beleeue firmely all such things as hee hath reuealed to his churche to expect those which hee hath promised and to loue him more then all things that are created Against this I may sinne First by idolatrie or infidelitie adoring false Gods or denying that which God hath reuealed or doubting thereof I may likewise sinne as the holy scripture sayeth adoring the idole of mine owne iudgement 1. Râ—g 15.23 Ad Phil. 3.19 Ad Tit. 1.16 and will rebelling against the will of God or holding for my God my belly or money or denying God by my workes or not obseruing due loyalltye vnto him Secondly I sinne in despairing that I shall obtaine heauen or pardon for
him with the same liuing Faith I shall receue the same grace Againe there is hee that went thorough the world teaching preaching curing the sick rasing the dead and doing good to all with innumerable miracles And especially I will ponder that it is hee himselfe that for my sake was takeÌ„ scourged crouned with thornes scorned and crucified who being nailed on the Crosse praied for his enemies pardoned the theefe and promised him his paradice And seeing hee himselfe in parson is in the most blessed Sacramente representing his passion with the same blood that he shed therein he likewise both may and will worke in me the same effectes Finally he that dispoiled hell rose againe in glory and sitteth on the right hand of his eternall Father and shal afterwardes come to Iudge the whole worlde euen he himselfe with the same glory is in this holy Sacramente for not content to haue his Courte and Throne in heauen hee will also haue another Throne on earth for the comforte of vs that liue therein And there he doth to vs the offices that hee was wont to doe in the worlde of our Master Phisition Redeemer Pastor and High Preiste desiring that we should come vnto him with the same Faith and confidence as if we did see him in his mortall and visible fleshe seeing he himselfe is really there though couered vnder the accidents of bread wine O my svveete Redeemer Colloquie vvhat thankes may I giue thee for thy bovvles of mercy vvherevvith thou comest euery day to visit vs from on high VVhy chall not I considently come vnto thee seeing thou comest from heauen only for mee I adore thee glorifie thou in this venerable sacrament and in spirit I cast myselfe as thy feete like Mary Magdalen that thou maist pardon mee vvith the vvoman that had the fluxe of blood Ioan. 20.27 I much thy sacred Vestment that thou maist cure mee and vvith S. Thomas I feele thy soueraigne VVoundes that thou maiest illuminate mee quicken my Faith vvith the vvhich I say and confesse that thou art my Lord and my God vvorthy of Highest honour glory vvorlde vvithout ende Amen The Second Pointe Secondly I am to consider in what gentle and amiable maner Christe our Lord commeth to visite mee I being so miserable and abhominable a sinner 1. Numer 21.8 Ioan. 3.14 First I will ponder that it might haue sufficed for my saluatioÌ„ to beholde this most blessed SacrameÌ„t as it suffized the Israelites beeing wounded by serpeÌ„ts that their wouÌ„des might bee healed to beholde a Breazen serpent erected vpon a pole which was the figure of this Sauiour Or it might haue suffized onely to touch it with the haÌ„de Luc. 8.44 as the woman that had the fluxe of blood was whole with touching only the hem of his garment and to giue mee but this libertie were an ouergreate honour But the Charitie of this greate God was not contented herewith but that hee will also ioyne himselfe vnto mee with the most entire and penetrating vnion that any corporal thing can ioyne itselfe to man for in the forme of meate he entreth in at my mouth and passeth thorough my throate and maketh his dwelling and habitation within my breaste so long as the species of the sacrament doe remaine and so renueth that famous miracle whereof the prophet Hieremye spake Hierem. 31.22 a newe thing hath God done vpon the earthe Famina circundabit virum A woman shall beare within her a perfect man in wisdome and sanctitie which is Christe for euery day whatsoeuer womaÌ„ or other Person that communicateth beareth within them for that time this man perfect in age and as greate and beautifull as hee is in Heauen 2 But this will seeme a much greater nouelltie vnto mee if I consider the vilenesse of the persone that beareth it within him the basnesse horible straightnesse of the house whereinto he entreth Colloquie O Soueraigne nevve man calestial Adam vvhat nevve inuentions of loue are these that shou makest to cherish meet knovvest thou peradueÌ„tur into vvhat house thou entresiâ— Behoulde vvhat I am a vessell of inyquitie a caue of basiliskes a house of perdition Then why wilt thou enter into so vild a harbour or how dare I entertain thee therein My tongue is a worlde of impieties how shall I touch therewith him that is the fouÌ„tain of all good My throteâ—â—s a sinke of gluttonie and drunkennesse then how shall the auathor of purity sanctitie passe thorough it My brest is a puddle of wicked cogitations and desiers how shall I harbour therein him that is Charitie itselfe O Soueraigne kinge how well it befitteth thee to be the Father of mercy seeing thou wilt dwell in a house of so greate miseries Reneue it first o Lord cleanse adorne it that it may bee for thee a worthy abiding place O infinite God Inclina Caelos â—uos descâ—nde Incline thy heauens descende Psalm 143.5 And seeing thou wilt descende humble thyselfe to dwell within me what is it for the heauens to humble themselues descend Let come the celestial vertues into my soule let come liuely Faith assured Hope much enkindled Charitie let come humilitie obedience deuotion conuerte into heauen that which must be the habitation of the king of heauen himselfe 3 The like Colloquies I am to make to the three persons of the Godheade beseeching them that they would make me a nâ—we man renued in spirit to receiue this new Celestiall Adam that is willing to harbour himselfe in my soule especially I will say to the holy Spirit O most holly Spirit that didst purifie adorne the soule of the most sacred Virgin that it might be avvorthy habitation for her some Purifye mee also and adorne me vvith thy grace seeing the some God that entred into her is to enter into me The third Pointe THirdly I am to coÌ„sider the endes that Christe our lord preteÌ„deth in this coÌ„ming beseching him assone as he entreth to put theÌ„ in executioÌ„ that my indignitie may be no meanes of the hinderance thereof This may be pondred running through some of the offices that this our Lord did in the worlde which hee commeth to exercise in my soule 1. First he commeth as a Sauiour to pardon mee my sinnes applying vnto me the price of the blood hee shed for them Secondly he commeth to cure al my spirituall infirmities like a Phisition that entreth into the house of a sicke man and coÌ„meth neere him to apply vnto him his remedies Thirdly hee commeth as a Master to illustrate me with the light of his inspirations and to instruct mee in the way of vertue and perfection Fourthly he commeth as a high Preist to apply vnto me the fruite of the bloody sacrifice which hee oftred for me vpon the Crosse and to moue me to offer vnto him the sacrifice of an humble and contrite harte the Hostia of of
sinfull men that sinned in Adam contracting from him the foule spot of Originall sinne and afterwarde thorough their owne Will fell into most greivous and actuall Sinnes by the which they made themselues most vnwoorthy to bee loued deserued to bee very much abhorred In so much that God not only loued men when they were not and so consequently were neither Freindes nor Enemyes but hee loued them also when they were Enemyes Rebells and Vnthankefull for other innumerable Benefits that hee had donne them to discouer heerein the infinite Treasures of his Mercye and Charitye Thirdly I will make comparison betweene that which God doeth in Heauen and that which men doe vpon Earthe pondering how God loueth the Worlde that abhorreth him and how the Worlde abhorreth God that loueth it The Worlde employeth itselfe in offending God and God desireth to employ himselfe in benefitting the Worlde admiring therefore with myselfe at the abhominable Wickednesse of the Worlde and at the infinite Bountye and Charitye of God O God of infinite maiesty Colloquie why daignest thou to loue a Worlde of infinite Basenesse Thou knowing what the Worlde is why doest thou not abhorre it why doest thou not sinck and anthilate it Blessed bee thy immense Charitye in whose bosome is contained the Loue of so vngratefull a Creature Domonstrate it o Lord towards mee in making mee to loue thee as thou louest mee and to serue thee as thou doest merit These three things I am to applye to myselfe putting myselfe in the place of the worlde who vngratefully and forgetfully haue abhorred and offended God and yet for all this God hath not omitted to loue mee desiring to doe mee good that I might heartely loue him The Second Pointe SEcondly Vt Filium suumvnigenitum daret I am to consider the infinite Greatenesse of the Gift that God gaue to the Worlde which was his only begotten Sonne Wherein I am first to ponder that the Loue of God is not a Loue of Wordes only and faire compliment but a Loue of Deede and of Action doing good to those whome hee loueth and the more hee loueth the greater Benefits hee bestoweth vpon the beloued From hence it is that to demonstrate the infinite Greatenesse of his Loue hee gaue vs the most precious thing that hee could giue vs which was his only begotten Sonne of equall dignitye with his Father and one and the same God with him willing that hee should become man like vs Coloss 2.9 that within one man might dwell the fullnesse of God of the which all might participate And for this cause Christ our Sauiour desiring to endeare the greatenesse of the diuine Loue saide So God loued the wo lde Ioan. 3.16 that hee gaue his only-begotten Sonne as who-should say Hee could not loue it more then to giue his Sonne and that not any Sonne but his naturall sole and only begotten Sonne And in steede of this Worde Hee loued hee might haue put some other like Wordes saying So God esteemed the Worlde so hee honored it so hee glorifyed and exalted it so hee inriched and protected it that hee gaue his only-begotten Sonne and this freely and of meere Grace for there was none that could merit so infinite a Gift Then will I ponder vpon whome this so precious Gift was bestowed which was vpon a Worlde peruerse ingratefull and forgetfull vpon a Worlde so bestiall that this greate and onely-begotten Sonne of God comming to liue therein Mundus eum non cognouit Ioan. 1.10 The Worlde knewe him not neither esteemed nor reuerenced him as it ought neither knewe it how to bee thankefull vnto him for the greate Honour and Benefit which from him it receiued And so comparing what God doeth for men which is to giue them his Sonne and what men doe against God which is to offende him and to bee vngratefull for his Gift I will greately admire the infinite Charity of God desiring earnestly to loue him for this fauour endeavouring actually to demonstrate my Loue that as God gaue mee the only Sonne that hee had so I may giue him the onely Soule and the onely Hearte that I haue employing my Memory Vnderstanding and Will with all my Senses and Faculties to loue and serue such a Father that gaue such a Sonne to such a Worlde O eternall Father Colloquie I giue thee all the thankes that I can for the infinite Loue that thou hast borne vs giuing vs the most beloued and precious thing thas thou hadst I desire lo loue thee as thou louedst mee giuing thee the most precious thing that is within mee Receiue my Hearte in pledge of this Loue that from this day forward I may not only loue thee in Wordes 1 Ioan. 13 18. and in Tongue but in Deede and in Truthe seeking allwayes thy Glorye without mixture of any thing that is prophane Amen The third Pointe THirdly I am to consider the ende wherefore God gaue vnto the Worlde this his only-begotten Sonne Vt omnis qui credit in ipsum non pereaet sed habeat vitam aeternam Ioan. 12.47 and what infinite Benefits redounde vnto men by this Gifte Wherein I am to ponder how the Sonne of God came into the Worlde as hee giueth testimonye of himselfe Vt saluificem Mundum to saue the Worlde with a most perfect Saluation the which consisteth in two things First in taking from it all things that are the cause that it should perish and bee condemned pardoning it of it Sinnes deliuering it from the Slauery of the Deuill and from the eternall Prison of Hell and from all other miseries that are annexed to Sinne and are the cause of returning vnto it Secondly in giuing vnto it the Life of Grace with all the supernaturall Vertues that accompanye it and finally Life euerlasting And in these two things are included innumerable others which heereafter wee shall haue occasion to speake of And finally to seale vp the Greatenesse of this Benefit God willeth that it should extende itselfe to all the men of the Worlde of what Estate and Condition soeuer without excluding for his parte any that will beleeue in him with a liuely Faithe who shall not perishe but shall all of them obtaine Life euerlasting Now this beeing so to mee also this Benefit is extended and I may applye all these wordes to myselfe saying with all truthe so God loued mee that hee gaue mee his onely-begotten Sonne that beleeuing in him with a liuely Faithe I may not perish but obtaine Life euerlasting O only-begotten Sonne of the Father Colloquie what thankes shall I giue thee for hauing come into the VVorlde to free vs from so many euills and to heape vpon vs so many Benefits Thou pardonest our Sinnes dispoylest Hell openest the Gates of Paradise Vanquishest the Deuill Triumphest ouer the VVorlde Tamest our Flesh Cuttest of our Perills Comfortest our Heauinesses Quickenest our VVorkes Augmentest our Merits Giuest vs Perseuerance in thy Grace and finally Crownest
VVherein is treated of her Natiuitye her Presentation in the Temple and her Betrothing to S. Ioseph The first Pointe FIrst Of the Natiuitye of our blessed LADIE Natiuitas tua gaudium annunciauit vniuerso mundo I am to consider how the nine Moneths after the Conception of the Virgin beeing accomplished shee was borne in the house of her Parents to the ioye of the whole Worlde according to the saying of the Church Pondering the ioye of the most holy Trinitye in seeing the birth of this his beloued Childe by whome hee intended to worke things so glorious for his owne Glorye and our Benefit And therefore it is to bee beleued that vpon that day hee communicated to the Angells of heauen and to the Righteous on earthe and to the holy Fathers in Limbus a newes of accidentall Alacritye allbeit all knewe not the cause thereof as a Prognostication of the Ioy that they should receiue by the comming of God into the Worlde whose Mother that Childe was to bee as the birth of the Morning causeth a certaine kinde of ioy and solace in liuing Creatures because it is a token of the rising of the sun For if many reioiced at the natiuitye of S. Iohn Luc. 1.14 because hee was the Day-starre and fore-runner of Christe many more doubtlesse reioiced at the Birth of the blessed VIRGIN who was to bee his mother And with this consideration I will moue myselfe to affections of Praise and ioye giuing the Much good doe it to the most holy Trinitye for the birth of this Babe To the eternall Father for that there is borne vnto him such a Daughter To the Sonne of God for that shee is borne that is to bee his Mother To the holy Spirit for that there is borne vnto him such a spowse O most blessed Trinitye Colloquie much good may it doe thee the Birth of this thy Beloued share to mee of that ioye which thou giuest to others because shee was borne also for me From hence I am likewise to collect another motiue of greate spirituall ioye Deuotiō to our blessed LADIE is a signe of predestination pondering that as the Natiuitye of the Virgin caused Alacritye in the Worlde for that it was a signe of the comming of the Sauiour to redeeme it so also when the Deuotion of the Virgin is bredde in the soule it causeth therein wonderfull ioye beeing a greate pledge that allmighty God will come to visite it and to saue it Heerevpon saide S. Anselme Lib. de excellent Virginis cap 4. That to bee much deuoted to our blessed LADY is a signe of being predestinated in heauen For with deuotion to her enter the effectes of Predestination shee negotiating them for such as are deuoted vnto her Shee as a mother solliciteth for vs the Inspirations of Heauen the Vocation of God the Grace of Iustification the Victorye of Temptations the Preseruation from falls the Augmentation of Merits the Perseueration in Grace and the Crowne of Glorye Colloquie Eccl. 24.16 as in the discourse of the Meditations ensuing shall bee seene O sacred and soueraigne Virgin who by the Commandement of God layest deepe rootes in the elected for Heauen fixe in my soule so deepe Rootes of thy deuotion and Imitation that they may bee assured pledges of my eternall Predestination The Second Pointe SEcondly Of the name of MARIE I am to consider how the Parents of this our blessed Ladye gaue vnto her the Name of MARYE as is credibly supposed by reuelation from God who also reuealed the name of the Baptiste and consequently with the name God pretended to declare the Greatenesses of this Childe Luc. 1.13 Nomen Virginis MARIA which as they were very many so also hee chose a name that in diuerse languages should haue many significations because shee was borne for the good of all Ex D. Bonauent in specul B. Virg. c. 3. Num. 24.17 For MARYE interpreted signifyeth Starre of the sea or Bitter sea Ladye or the Exalted Illuminated or Illuminatrice or Mistresse of People And all this is founde in the Virgin Shee is the Starre of the sea for that shee is the Light Consolation and Guide of those that sayle in the sea of this Worlde combated with the greate waues and tempestes of temptations and Perills of their damnation who by the Praiers of the blessed VIRGIN with her examples and with the fauours that shee doeth them are cheered and fortified and guessing at the right way arriue at the Porte of Saluation Shee is a Bitter Sea for diuerse respectes Ex D. Ber. serm 2. in missus est a Sea for the Immensenesse of celestial Graces contained within her communicated by the liberallitye of him that elected her for his Mother Bitter for the Immensenesse of Bitternesses that shee suffered in the Passion of her Sonne for God vseth to mete equally the measures of Consolations and Afflictions and so did hee with this sacred VIRGIN Shee is a Lady and Exalted for that shee was supereminently a Lady and Gouernesse ouer her Faculties and Appetites and ouer her Imagination and senses commaunding all with supreame Authority as already hath beene saide Shee is likewise Ladye of the Angells exalted aboue them all and is that much when as after a sorte shee was likewise the Ladye of God himselfe she commaunding him as hee was Man and hee obeying her as a sonne that was subiect vnto his Mother She is the Illuminated or Illuminatrice Luc. 2.51 for that shee receiued from God greate light of ce lestiall Wisdome not alone for herselfe but to illuminate others and therefore shee was the Mistresse of the Apostles and of all the faithfull as heereafter wee shall see With these breife considerations I will awake in my soule seuerall Affections of Ioye and Confidence and of greate Deuotion to the sacred name of MARIE beseeching the VIRGIN to doe vnto mee those offices that her name doth signifye O most sacred VIRGIN Colloquie with much reason I may say that thy blessed name like that of thy sonne is Oyle powred out for that it illuminateth cōforteth Cāt. 1.2 heateth and reioyceth my hearte Powre vpon mee this so pretious Oyle with a liberall hande and seeing thou art the Starre of the Sea guide and protect mee in my temptations and perills Seeing thou art a Sea of Graces and Bitternesses share them also with mee for it is no lesser a Grace to receiue giftes from Christ then to bewaile with bitternesse his paines Bee thou my Mistresse illuminating my ignorances ayding mee to bee Master of my Passions and guide mee in the pathe of Perfection that with the inuocation of thy holy name I may arriue to the toppe and excellencye thereof Amen Heere also may bee considered Vide Suarez tom 2. disp 3. sect 7. how this blessed Babe beginning to haue the vse of Reason whither in the wombe of her mother by speciall priuiledge like S. Iohn Baptist or about
three yeares before shee was presented in the Temple shee presently began with greate feruour to negotiate with those giftes and Graces which shee had receiued by those meanes which in the fourth pointe shal be declared The third Pointe THirdly Of the Presentation of our blessed LADIE in the Temple I am to consider how the blessed VIRGIN beeing but of small age as it is thought of three yeares by Gods inspiration was by her Parents presented in the Temple that shee might there bee dedicated and occupied in his diuine seruice with other Damosells that had made the like Profession Concerning this Presentation wee are to fixe our eyes vpon three Persons interposed therein The first was the Maiestye of God who elected this blessed Childe and inspired in her this her retiring into the Temple demonstrating his Fatherly prouidēce towardes her in drawing her from the noise and trafficks of the Worlde and attracting her to his howse and Temple for that shee was to bee the House where hee would bee incarnate and the liuing Temple where hee himselfe would liue And therefore with greate loue hee saide vnto her Hearte those wordes of the Psalme Psal 44.11 Heare ô Daughter and see and incline thyne eare and forget thy People and the Howse of thy father and the king will couet thy Beautye The blessed VIRGIN hearkened to this Voice and Inspiration of God shee sawe the fauour that heerein was donne her shee inclined her Eare speedily to obey what was commanded shee wholely forgot her People and renounced the howse of her terrestriall Father to accomodate herselfe to the good liking of her celestiall Father who called her his Daughter And so much increased her beautye with this newe Obedience and Humillitye that the king of Heauen and of Earthe cast his Affection vpon her and reioiced for hauing elected her to bee his mother From hence will I collect how greate a fauour God doeth to him whome hee effectually inspireth and withdraweth from the Occasions and Perills of the Worlde making him to abandon his Countrey and the House of his Father for his seruice and how greate Reason wee all haue to bee obedient to such an inspiration when wee perceiue it seeing it is a true signe that God loueth vs as his well beloued Children Gen. 11.31.12.4.19.12 drawing vs like holy Abraham from the fier of the Chaldeans or like iust Loth from the burning of Sodome Secondly may bee pondered the Deuotion of S. Ioachim and S. Anne the Parents of the blessed VIRGIN who as holy people not only diuerted not the good desiers of their daughter but tooke her by the hande and mooued by the inspiration of God himselfe offered vnto him the only fruite of their wombe retourning vnto him what hee had giuen them esteeming themselues happye that God might bee serued by their daughter and depriuing themselues of her to giue her vnto him And this they did with no lesse spirit 1. Reg. 1 24. then Anna the mother of Samuell offered her sonne vnto God because they knewe how acceptable this offering would bee to him From whence I may also learne to offer vnto God with spirit and feruour the onlie and best beloued daughter of my soule which is Libertye the principall of her Affections which is Loue with de termination to will nothing but what hee willeth and to loue only what hee loueth offering myselfe to giue him what soeuer hee shall aske mee Thirdly I will ponder the Deuotion of the blessed Virgin herselfe in this Presentation For her parents had no sooner tolde her that they would carrye her to the Temple but shee was replenished with ioye saying that of the Prophet Dauid Psal 121. I reioiced in those things that were saide vnto mee we shall goe into the House of our Lorde But in arriuing at the Temple Ezech. 40.6 shee began to mount the fifteene degrees or steps with greate feruour of spirit resoluing to ascende by all the degrees of Vertue vnto the highest toppe of Perfection Psalm 83.6 fullfilling that of the Prophet Dauid Blessed is the man whose helpe is from thee he hath disposed ascensions increases in his hearte in the valle of tears in the place which to this end he hath appointed They shall ascende from Vertue to Vertue the God of Gods shall be seene in Sion O manlike Colloquie Psal 45.6 and blessed Babe whome God fauoured with his ayde and to assist whome hee was earely vp in the morning what zealous resolutions makest thou in thy Hearte and how well dost thou dispose the Augmentation of Vertue in this place which thou hast chosen for thy habitation Ascende now happily by these degrees from Vertue to vertue for thou hast an entrance by the Contemplation of allmighty God to looke into this holy cittye of Sion No sooner was the blessed Virgin ascended the Temple but that prostrate vpon the earthe shee adored the Diuine Maiestye and presented and offered herselfe to his perpetuall seruice for her Intention was not to offer herselfe for a yeare or for ten like other damosells but for euer with a resolution as much as lay in her to serue him all her Life in his holy Temple O how was allmighty God pleased with this Offering With what pleasure might hee accept it and what Thankes and Giftes might hee retourne vnto her The VIRGIN might say Beholde mee heere o Lord I am come into thy house to bee thy perpetuall slaue receiue mee into thy seruice for I desire no other Lot more glorious then to serue thee To this our Lord might aunswere within her hearte Come my Spouse enter into my garden Cant. 5.1 for in thee I will place my Throne thou shalt bee the Sun where I will assent my habitation Psal 18.6 and issue out of it as the bridegroome from his chamber Adorne it with the flowers of Vertues for the time shall speedily come of celebrating therein my mariage In Imitation of this blessed LADYE I am to present myselfe before God and to offer myselfe to his seruice as his perpetuall slaue with a determination neuer to seperate myselfe from him The fourth Pointe FOurthly Of the Life our blessed LADYE ledde in the Temple Lib 2. do Virg. Prou. 4.18 Eccl. 33.23 I will consider the most excelleut Life that this Childe ledde in the Temple For first as shee grewe in Age shee grewe in Spirit before God and before men And as S. Ambrose sayeth shee accompanied euery step of her body with exercice and augmentation of Vertue increasing like the Light of the morning vntill perfect day For the Holy Spirit sollicited her with his Inspirations and shee cooperated with all the force that shee had endeuouring as sayeth the Wiseman to bee most excellent in all her Workes with foure Excellencyes First that in euery one shee increased in Charitye and Sanctitye Secondly that they were all workes replenished with the greatest proofe fullnesse of perfection that was
and Puritye deliuer vs from Sinne and make vs meeke and chaste Amen And in imitation of her I will shut vp the Garden of my Bodye and Soule if God shall inspire mee therevnto vnder the locke of a Vowe and if in this manner I cannot locke it vp I will place for Garders those Vertues that garde Chastitye The Sixt Pointe SIxthly Of the Betrothing to S. Ioseph D. Tho. 3. p. q. 29. Mat. 1.18 Luc. 1.34 35. I am to consider how the time of the Incarnation approaching very neere the blessed VIRGIN our LADYE by reuelation from God was batrothed to a just man named Ioseph shee beeing certified that it should bee without perill of her Chastitye to the which shee readily obeyed Vpon the which I will ponder the causes why God our Lord would that his mother should bee despoused wherein hee discouereth the Prouidence hee hath of those that are his The first was to conceale the mystery of the Incarnation the Childe bearing of the VIRGIN vntill the full time Hee had likewise heerein a Care of the Honour of his Mother that they might not esteeme her as an Adulteresse As also that shee might haue one to sustaine and serue her in her Afflictions and to accompany her in her Peregrinations that her Sonne might haue a Tutour or Foster father to bring him vp and prouide for him And finally to haue occasion to magnifye S. Ioseph exalting him to such a Dignitye as to bee the Spouse of the Mother of God the Foster father of the Sonne of God O most louing Father Colloquie I giue thee thankes for the care thou hast of thy Children Seruants prouiding for their Honour for their Ease and sustentation preuenting in time the Remedye of what may molest them and seeking out Occasions to magnifye them Happy is hee that is vnder thy Wing and Protection Prouide for mee o Lord that am thy Creature that I may allwayes bee imployed in seruing thee seeing thou art allwayes imployed in gouerning mee Secondly I am to ponder in the VIRGIN the greate Faithe and Confidence that shee had in God that her Chastitye should not bee indaungered by her Mariage As also the greate Obedience that shee shewed in accepting this Estate which shee had so earnestly refused denying her owne will and resigning it to the Will of God Wherein I am to imitate her according to my Estate perswading myselfe that for my Obedience to God if I trust in him with a liuely Faithe I shall not loose Vertue nor Consolation nor any thing whatsoeuer in reason I can desier for my Saluation For God hath both Knowledge and Power to ioyne Virginity with Wedlocke Contemplation with Occupation and the Beautye of Rachel with the fruitefullnesse of Lia without receiuing any harme the one by the other The seuenth Pointe SEuenthly Of the feruent zeale wherewith shee desired the Incarnation I am to consider the feruent Desires the blessed VIRGIN had of the comming of God into the Worlde the which so much the more increased by how much the time of the Incarnation approached neerer the holy Spirit inspiring them into her whose propertye is when hee will graunt any thing to the elected to inspire into them liuely desires thereof that with their Desier with Praier they may dispose themselues to receiue it Besides this 2 Cor. 5.14 the VIRGIN was sollicited by her owne Charitye with the two most noble Actes thereof Loue of God and of our neighbour zeale of the Glorye of God and of the Saluation of Soules for as shee very much loued God shee desired to see him allreadye made man the better to knowe his Greatenesses to beholde his meruailous Workes and to conuerse familiarly with him Then vsed shee vnto him that of the Canticles Cant. 8.1 VVho shall giae to me thee my Brother sucking the Breastes of my mother that I may finde thee without and kisse thee and now no man dispise mee I will take holde of thee and bring thee into my Mothers howse there thou shallt teache mee and I will giue thee a cuppe of spiced wine and new wine of my Pomegranates O how happy were I if I might see thee allreadye in humane fleshe sucking at the breastes of some Woman and might finde thee out of thy Heauen conuersing visibly with men vpon Earthe that I might giue and receiue of thee the kisse of Peace Then would I procure to conuerse with thee and to heare thy Doctrine in this Temple and to inuite thee to what thou most of all desirest giuing thee my whole Loue with many Affections and Actes of Charitye Hereunto was added that her feruent zeale did eate her vp seeing the offences against God and the perdition of men and therefore with many and greate Gronings and Praiers desiring of God to come to their Remedye shee repeated with greate Affection the praiers of Dauid and of Isaias which the Church vseth in the Aduent Psal 79.3 84.8 Isa 64.1 45.8 saying vnto allmighty God Raise o Lord thy might and come to saue vs Shewe vs thy mercye and giue vs thy Saluation O that thou wouldest breake the Heauens and descende Drop dewe ye Heauens from aboue and let the clowdes raigne the Iust Be the Earthe opened and bud forth a Sauiour Finally the Praiers of the blessed VIRGIN preuailed so much with God our Lorde that though the Worlde were so wicked as soone after wee shall see and that mankinde no wayes merited this fauour shee only counterpeised the Demerits of all and with her merits and Praiers was a meane that the Sonne of God hastened his Incarnation without making any accoumpt of the Indignitye of the Worlde O meruailous efficacye of the Praier of the VIRGIN I rejoice o blessed LADYE Colloquie that thou wast so powerfull with God as to make him mende his pace and hasten his comming beseeche him also to make haste to come to visit mee and that I may bee worthy of his visitation Inuocate the Diuine Spirit to inspire mee with feruerous Desires thereof Amen The fifth Meditation Of the time that God chose to annuntiate and execute the Mysteries of the Incarnation THree times might our Lord God haue made choise of D. Th. 3. p. q. 1. ar 5. 6. to execute the Decree of his Incarnation The first was in the beginning of the Worlde assoone as Adam had sinned The second in the middle of it Continuance Abac. 3.2 which the Prophet Abacuch calleth In the midle of yeares The third about the ende But the Diuine Wisdome made choise of the first time to promise this mysterie as concerning the Remedye of Sinne of the second to execute it And of all the rest to gather the copious fruites that from it were to spring ordaining it thus for our Good for the Causes that in the ensuing pointes shall bee pondered The first Pointe FIrst D. Th. 2.2 q. 2. ar 7. ex Gen. 3. I am to
come for allbeeit as thou art man thou issuest out of mee yet as thou art God thou willt alwaies remaine with mee With such Affections as these might the blessed VIRGIN be at this time this Hope filling her with greate alacritye for the greate Loue she bare to Virginitye From hence it proceeded that shee was free from those feares that other childing women haue and from those cares of their deliuerye which vse to afflict them with greate paine for she only was carefull to prepare her Soule with notable Actes of Vertue the better to serue her Sonne and likewise to prouide as farre forth as her Pouertye would suffer her for all things needefull for his birth In imitation of her I am to prepare myselfe for the natiuitye that I expect of the Sonne of God remouing those impediments that I shall finde in my Soule and adorning it with excellent Actes of Vertue according to that which in the precedent pointes we haue declared and to that which holy Church commaundeth on those dayes Luc. 3.4 with the very wordes of S. Iohn Baptist Prepare the waye of our Lorde make straight his pathes Ex Isai 49.3 euery valley shall be filled and euery mountaine and Hill shall be made lowe crooked wayes shal become straight and rough waies plaine and all fleshe shall see the saluation of God Which is to say Remoue from you vices that are contrary to the Sauiour that is borne and adorne you with Vertues like vnto his Remoue the basenesse of Pusillanimitye the loftinesse of Pride crooked Intentions and rough manners endeuouring in all that is possible to exalt your Spirit to the highest with Confidence and to abase it to the lowest with Humillitye directing your intentions to that which is heauenly without any mixture of what is earthly being meeke and gentle to all without giuing occasion of stumbling to any for such is the Sauiour that is to be borne and with such dispositions you are to receiue him These foure Vertues opposite to the foure Contrary Vices I am to procure for the ende aforesaide by the mediation of our B. LADYE the VIRGIN saying vnto her O most sacred VIRGIN Colloquie who with feruent desiers expectedst the natiuitye of thy Sonne and with excellent workes disposedst thyselfe to beholde and to embrace him negociate for me that I may remoue from me the impediments of his comming and may with greate dilligence prepare myselfe thereunto Amen The sixtenth Meditation Of the Iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem The first Pointe FIrst D. Th. 3. p. q. 35. art 7. 8. for the foundation of the meditations ensuing I will consider how the Worde Incarnate beeing in the wombe of his mother would make the newest most admirable and holyest entrance into the Worlde that euer was or shal be painefull to himselfe and profitable to vs to settle the foundations of that Euangelicall perfection which he was to preache So that his first entrance into the Worlde was as S. Serm. de Natiu Cyprian sayeth a Patterne of our first entrance into Christian Religion that his Disciples might enter by the way he entred exercizing those Vertues that he exercized And to this ende he left all that the worlde loueth and seeketh and sought for all that which the worlde abhorreth and flyeth And therefore to be borne he disposed how to get out of Nazareth to leaue those commodities that he might haue had beeing borne in the house of his mother and among his kinred and freindes where he could not haue wanted the shelter of some warme lodging and couerture besides some daintinesse for his nourishment which Iohn Baptist failed not of beeing borne in his fathers house But he abandoned it all demonstrating how much he abhorreth the pampering of the flesh and what a louer he is of Pouertye seeing he forsooke that litle that his poore mother had and like a straunger would be borne in Bethlehem and in such a season when all things should be wanting vnto him With this example I will confounde myselfe for beeing so greate a Louer of myne owne commodities and delicacyes that not only I doe not flye from them but I carefully seeke for them and if I finde them not I afflict myselfe O IESVS of Nazareth Colloquie florishing with the flowers of celestiall Vertues which commest out of Nazareth to abandon the flowers of earthly delightes I humbly beseeche thee by this thy comming from thence that thou wilt be pleased to fauour my imbecillitye that I may renounce the flowers and flatteries of my fleshe desiring only the flowers of thy Vertues with the which thou maiest so adorne my Soule that thou maiest daigne to be borne therein Amen The second Pointe SEcondly I will consider the occasion that our Sauiour Christ tooke to make this iourney and to issue with his intent for In those dayes there came forth an edict from Caesar Augustus that the whole worlde should be enrolled And all went to be enrolled euery one into his owne Cittye And Ioseph also went vp from Galilee out of the cittye of Nazareth into Iewrye to the cittye of Dauid that is called Bethlehem for because he was of the house and familye of Dauid to be enrolled with MARYE his despoused wife that was with childe In this Action I will ponder how different are the thoughtes of God from those of men those of the king of Heauen from those of the king of Earthe For this his Edict was founded vpon Pride Ambition Arrogance and Auarice commaunding more then he might doe that is that the whole worlde should be enrolled as if all the worlde had beene his and desiring that all should professe themselues to be his Vassalls and should pay him tribute were they neuer so poore and needye But contrarily the king of Heauen Christ IESVS had all his cogitations placed in Humillitye Pouertye and Subjection and in treading downe Pompes Riches and Vanities He commeth not to commaunde nor to be serued but to obey and serue the whole Worlde And in confirmation heereof he willeth that his mother and he himselfe in her should be enrolled and professe themselues to be the Vassalls of Augustus Caesar and pay him tribute to confounde by this his example the Pride and Couetousnesse of the Worlde For if the king of kings and monarche of all that is created entreth into the Worlde humbling himselfe and protesting Vassallage to an earthly and euill king what is it for me to humble myselfe 1 Pet. 2.13 and to be subject to euery humane Creature for his Loue And what a pride will it be not to humble me to God himselfe acknowledging myselfe for his Vassall and paying him with Obedience the tribute that I owe him O king of Heauen Colloquie permitte not in me such pride seeing thou to remedye it didst so much humble thyselfe Secondly I will ponder that allbeit this edict was founded vpon Pride and Auarice
the signes to knowe that thou art borne spiritually within me Ex D. Berser 4. de Resurr are Innocency of an Infant in Life Silence in Tongue Pouertye in Habit and Humillitye in choosing to myselfe that vhich is most vile and contemptible on Earthe Imprint them o my Sauiour in my Soule that it may be like vnto thee that thou maiest be pleased to be borne and to inhabite therein The third Pointe ANd while the Angell was telling this to the Shepheardes Luc. 2.13 sodainely there was with him a multitude of the Heauenly armye praising God and saying Glory in the highest to God and in Earthe peace to men of goodwill Vpon this pointe I am to consider who sent these Angells and to what ende and the Hymne or Canticle which they repeate He that sendeth them is the eternall Father to honour his Sonne who was so humbled for his Loue for he had allwaies a care to exalt him when he humbled himselfe and that the Angells likewise might instruct men by their example what they are to doe in this case I humbly thanke thee Colloquie o eternall Father for this care that thou hast to honour him that humbleth himselfe VVell hath he merited that thou shouldst honour him seeing he hath humbled himselfe to honour thee And seeing it is iust that I should honour praise him teache me to sing this Hymne of the Angells with the same spirit that they sang it Gloria in Altissimis Deo Glorye in the Highest to God Luc. 2.14 In these wordes the Angells teache vs that all this worke of the Incarnation is the Glorye of God in a supreame excellencye so that none of his workes is so glorious vnto him as this for the which he meriteth to be praised by all such as professe Highnesse of Life and in Heauen for this hee is especially glorified and reason would he should be so heere on Earthe seeing for this cause it is full of the glorye of God as the Seraphines saide Isa 6.2 when the Prophet Isaias sawe the glorye of this our Lorde O king of glorye lift vp my Hearte to the highest that I may glorifye thy name on Earthe Colloquie Ioa. 12.41 1 Cor. 10.31 as the Angells doe glorifye it in Heauen VVhatsoeuer I shall doe or say let it be to thy glorye without seeking my owne and from my mouthe shall neuer departe this worde Glorye be to God three and one-Glorye to the Father and to the Sonne and to the Holy Ghoste Glorye to the Father for that he gaue me his Sonne Glory to the Sonne for that he became man for my redemption and glory to the Holy Ghoste from whose Loue this VVorke did proceede Et in terra Pax. And in Earthe peace which is to saye Luc. 2.14 By this notable worke commeth Peace to the inhabitantes of the Earthe and not a peace limited but very compleate Peace with God and with Angells Peace to euery one with himselfe and with all other men for this Sauiour bringeth Reconciliation of the worlde to his Father the Remission of Sinnes Victory ouer the Deuills Subiection of the fleshe to the Spirit Vnion and Concord of willes one with another and with God from whence proceedeth Alacritye of Conscience Phil. 4.7 and that Peace which passeth all Vnderstanding O Prince of Peace seeing it is written that in thy dayes Iustice should be borne Colloquie and Abundance of Peace till the moone should haue an ende Psal 71.7 I humbly beseeche thee to take from me all worldely mutabillitye and to fortifye mee with diuine Sanctitye and Peace Hominibus bonae Voluntatis To men of good will Luc. 2.14 In this third worde we are to ponder that allbeeit Peace originally springeth from the good will that God beareth vs with the which he offereth it vnto all men yet in effect they only enjoye it that haue good Will well intentioned conformable to the Will of God and subject to his diuine Lawe So that Peace is not promised to men for beeing of good Vnderstanding or sharpe wit neither for greate abillities nor notable talents and naturall partes for with all these things there may be much Warre and Discorde and Enmitye with God whereas if all these should faile me yet Peace shall not be failing vnto me if I haue good Will And therefore I am to make more account thereof then of all the rest Hom. 5. in Euang. for as S. Gregory sayeth Nihil ditius bona voluntate There is nothing more riche more amiable nor more peaceable then good Will As contrarily there is nothing more miserable more full of Disturbance and of Horrour then euill Will And therefore with greate feruencye I am to beg of the Sauiour that is borne that hee will deliuer me from the euill and giue me the good seeing it lyeth in his Gift Heerepon another Text sayeth Hominibus bona voluntas Bee good Will vnto men O most sweete Sauiour Colloquie giue me this good VVill which thou offerest vs that I may denye my owne VVill Rom. 12.1 and may followe thine good pleasing and most perfect seeing thine is the beginning of all good and mine left to it owne free will the roote of all euill The fourth Pointe THe Angells hauing been a while with the Shepheardes retourned to Heauen and we may piously beleeue that they went by the Inne of Bethlehem without any sensible noise and that there they renewed their Song so that the blessed VIRGIN and S. Ioseph might heare it and adore the Childe newe borne with greater reuerence as their God and their king O what content receiued the blessed VIRGIN with this Musicke and how thankefull was shee to the eternall Father for the honour he did to his Sonne and how Ioyfull to beholde so greate an Hoste of Angells and how confirmed in Faithe calling to mynd that which is written Heb. 5.6 Let all his Angells adore him I o my God adore thee with them Colloquie and with them I sing Gloria in this poore maunger of thine and I desire that all the VVorlde may sing it vnto thee in thy Church that by all thou maiest be glorified worlde without ende Amen The ninetenth Meditation Of the going of the Shepheardes to Bethlehem and what there happened vnto them and all the rest vnto the Circumcision The first Pointe THe Angells being departed Luc. 2.15 the Shepheardes exhorted one another saying Let vs goe ouer to Bethlehem and let vs see with our eyes this worde that is donne which our Lorde hath shewed to vs. And they came with speede and they founde MARIE and Ioseph and the Infant layed in the Manger Where I am to ponder first how the Shepheardes forgot not this reuelation but charitably animated one another to this iourney for that the Inspirations and Commaundements of God are not to be forgotten but executed exhorting vs with wordes examples to the Accomplishment heereof Ezech. 3.13
omnes qui in domo sunt vestra Si amatur à vobis corpus Christi id est vnitas Ecclesiae rapite eos ad fruendum dicite Magnificate Dominū mecum exaltemus nomen eius in idipsum If you Loue God attract and drawe to the Loue of God all those that are joyned with you and all those that liue in your house If you loue the bodye of Christe which is the vnitye of the Churche attract them all to enjoy God and say vnto them with Dauid Magnifye ye our Lord with mee and let vs praise his name together and herein bee not sparing nor backward but Rapite quos potestis hortando portando rogādo disputando rationem reddendo cum mansuetudine lenitate Gaine vnto God as many as you can by all possible meanes according to your habilitie by exhorting them by supporting them by entreating them by disputing with them and by giuing them reason for all things appertaining to Christian Faithe perfection with all Meekenesse and Lenitye to the ende that all may magnifie God with one and the same spirite of loue For this diuine fier whose propertye is Pro. 30.16 neuer to say enough is not contented to inflame the hearte of him whome it possesseth that hee alone with all whatsoeuer is within him should burne in the loue of his Creator but without all trace of enuie it extendeth its sparkles and flames to all his kinred freindes and neighbours to all those that are any way joyned vnto him but especially to those of his owne house that liue vnited with him in the same profession that there may bee no one at all therein but may loue and glorifye God with great feruor in such sort that inkindled with this fier they may fasten it vpon others and those others vpon more that so it may bee dilated thoroughout the whole worlde fulfilling that desire wherewith our Lord IESVS Christ came from heauen as hee himselfe declared it Luc. 12.49 saying I came to cast fier on the earth and what will I but that it bee kindled And this was my intention in writing these meditations wherewith by the vertue of Gods Spirit Psal 38.4 this coelestiall fier may bee inkindled in our heartes The forme whereof with other Aduertisements how to make best proffit of them I will set downe in the Introduction which followeth especially in the fourth and last paragraph ◠And if it shall please our Lord that I attaine to what I pretend I beseeche the Christian Reader that shall participate of this fier to put in vre the counsell of the Psalmist Psal 33.4 and of his Commentator S. Augustine with mee magnifying and praising God the fountaine of all good and procuring that this fier may bee communicated to others to the ende that all men both present and to come may loue magnifye and praise our Lord God world with out end THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise and exercize of Mentall Praier SO high and soueraigne is the exercise of Mentall praier wherein wee meditate vpon the mysteries of our holy Faithe and conuerse familiarly with God our Lorde that the principall master thereof can bee no other but the holy Ghost himselfe who as S. 1. Ioan. 2 27. Iohn saithe is the Vnction that teacheth all things by whose inspiration the holy Fathers learned it and left vs in writing many aduises and documents of much importance how to exercize it with proffit following the motion of that principall master whome they followed in imitation of whome making my proffit of their doctrine and experience I will heere make a summary of the principall things wich mentall praier comprehendeth which stallbee briefe cleare and distinct that all may vnderstand it and reduce it to practize omitting larger declarations and discourses of what I shall saye to that which other Doctors haue written thereof Neuerthelesse for the manifestation of the truthe and authority of what I am to saye aswell in this summary as in the meditations of this booke I will alledge in the margent the Fountaines from I whence I haue drawne it which are three The first is the Sacred Scripture Ioan. 5.39 the principall Founte of this Spirituall Science wherein is contained life euerlasting and the most excellent meanes that are to arriue to haue a taste of it in this life and full possession of it in the life to come The second Fountaine is the holy Fathers who were the masters of mysticall Theologie or diuinitie making choise of the most auncient and by God most illustrated or lightened therein such as were S. Dyonise S. Basile S. Augustine S. Chrysostome Cassian S. Gregory S. Bernard and such others and with them I will likewise take for my Guide our Father and Founder Ignatius of glorious memorye following the order and forme which hee left vs in his booke which hee made of Spirituall Exercises the authoritie whereof is very greate aswel for that wee beleeue and not without much foundation that hee wrotte it by speciall reuelation and inspiration of God as the holy Spirit interiourly dictated vnto him and taught him these Exercises as also for that it was approoued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke whose approbation experience hath confirmed with meruailous effects which our Lord God hath wrought and daily worketh in those which exercize his meditations as it is largely prosecuted by Father Pedro de Ribadeneyra in the Historye Lib. 1. cap. 8. which hee wrote of the life of this excellent man I will heere adde onely concerning his booke that the kingdome of Heauen which is comprehended in the Doctrine thereof Matth. 13.32 is like as is also the diuine Scripture from whence hee extracted it to a graine of mustard seede which being the leaste of all seedes groweth to such greatenesse that it becommeth as it were a tree vpon whose branches the foules of the aire doe repose for if wee beholde but the outside and apparence of this booke it is litle and breife and written in a plaine and simple stile but if wee regarde what is contained within it is effectuall in vertue ardent in affections lofty in sense large in discourse and ample in the seuerall manners of praying and contemplating in such sorte that vpon the branches thereof they may finde rest and spirituall foode who like the foules of the aire soare aloft in contemplation Ad Philip 3.20 hauing as S. Paule saith their conuersation trafficke in heauen All this shall bee clearely made manifest by that which wee shall pointe at in this breife Introduction shall more amply discourse of in the sixe partes of this booke which are as it were sixe branches of the tree of these soueraigne Exercises Cant. 2.3 Apoc. 22.2 Cant. 2.5 whose shadowe shall bee the refuge of such as
their former life and these walke in the waye which wee call the Purgatiue way whose ende is to purifye the Soule of all these Vices and to obtaine Cleannesse of Hearte Others passe more forward and bee Proficients in Vertue and these walke in that way which wee call the Illuminatiue waye of which the ende is to Illustrate or lighten the Soule with the Splendour brightenes of many Verities and Vertues and to obtaine greate augmentation and increase thereof Others are allready perfect and very much exercized and these walke in that waye which wee call Vnitiue whereof the ende is to vnite 1. Cor. 6.18 and joyne our Spirite to God in the Vnion of perfect Loue. Eache one of these Persons is to haue matter of Meditation accomodated agreing to his Estate and Pretence from the which hee may easily drawe out the Affections and Purposes that his necessity requireth And albeit this matter may bee reduced to three Orders of Misteries and Verities accomodated to those three estates and wayes which haue beene set downe yet for the greater perspicuitye and cleerenesse wee reduce it in this booke to sixe partes assigning two to those that are Principiants or beginners two to those that are Proficients and other two to those that are most Perfect in this forme ensuing Sinners which desire truely to bee conuerted and to turne vnto God and to change their life are to take for the matter of their meditation their owne Sinnes all such things as may aide them to knowe the number and Greiuousnesse of them or that may cause a detestation of them and Sorowe for hauing committed them And forasmuch as Feare is vsually the beginning of Iustification whatsoeuer awaketh this Feare is matter of meditation accomodated to them such are the last things of man as Deathe Iudgement particular and vniuersall Hell and such other like things which shall bee put in the first parte with certeine formes of Praier accomodated for the examination of the Conscience for Confession and Communicating and for the obtaining of perfect Iustification which is the ende of the Purgatiue waye Such as are already justified and desire to horde vp Vertues and to increase in them are to take for the proper matter of their meditation the mysteries of the Humanitye of our Lord IESVS Christe whilst hee liued in this mortall Life for that his Life and Doctrine his Passion and Deathe was a most perfect patterne of all Vertue for all sortes of them that are just Tract 5. super 1. canonic Ioan. D. Th. 2. 2. q. 24. art 9. albeit in a different manner for as S. Augustine saithe and after him S. Thomas Charity when it is already engendred and is borne by the meanes of Penance hath those three Estates which haue ben mentioned of spirituall Childhood of Augmentation or increase and of Perfection The newly Iustified which are the Principiants or Beginners and as it were Infants newly begotten in the beeing of Grace are to take for the matter of their meditation the mysteries of the Incarnation Childehood of our Sauiour IESVS Christ of the which wee treate in the second parte and in those meditations they shall finde sufficient motiues aswell to prosecute and continue on the Iourney of the Purgatiue VVay mortifying and purifying themselues from those Vices and Passions which haue remained in them as Dregges of their former life as also to begin the journey of the Illuminatiue waye storing vp Vertues contrary to their Vices and accomodated to their Estate Such as are Proficients and goe onward increasing in Vertue haue two wayes to this the one by Doing and the other by Suffering I would say either by exercizing of their owne election diuerse workes of Vertue which appertaine to the actiue contemplatiue Life or by suffering with greate perfection greate Troubles Persecutions and Afflictions inflicted vpon them by the hande of another And this way though it bee the sharper is the most effectuall to increase in Vertues and to attaine to their perfection These twoe wayes our Sauiour Christe walked with greate Excellencye In Psal 49. of whome S. Augustine saithe that his exercises among men were Mira facere mala pâ—tiâ— To doe meruailous things and to suffer painefull things and all for our Instruction of which wee treate in the meditations of the third and fourth parte For in the third wee will set downe the mysteries of what hee did and sayed the three yeares of his Preaching from his Baptisme vnto his last entraunce into Hierusalem And in the fourth the mysteries of his Passion and Deathe And albeit both mysteries teache vs to doe and to suffer yet the one is most resplendent and shyning in the first and the other in the last which are the most prowerfull to mooue vs to all kinde of Vertue with greater Excellencye and Perfection Finally those which arriue to the Estate of Perfection walking in the Vnitiue vvaye haue two other pathes to attaine to the perfect Vnion of Loue. The first is by contemplating the gloglorious life of our Sauiour Christe and the wonderfull workes that hee did after his Resurrection sending vpon his Disciples the holy Ghoste which is the Spirit of Loue and of these mysteries treateth the fifth parte The other way is by contemplating the mysteries of the Diuinitye and Trinitye of God his Perfections and Benefits whereof the sixt parte entreateth And these two last partes are most proper to such as are perfect according to the saying of Dauid in the 103. Psalme Psal 103 18. Collat. 10 cap. 13. The high mountaines for harts the Rocke a refuge for Irchins giuing to vnderstand in a mysticall sense as Cassianus noteth that perfect men who like stags runne lightly in the waye of Heauen feede themselues with the consideration of the mysteries of the Diuinitye and Glorye of Christe figured by the high mountaines but men pricklie like Irchins with the prickles of their Sinnes and Imperfections or afflicted with Trauells take for remedye the consideration of their earthe and dust and the mysteries of the Humanitie and Humillitie of Christ IESVS our Lord figured by the Rocke in whose woundes they repose and with whose Doctrine and Examples they sustaine and proffit themselues By what hath beene saied it ensueth that the meditations of these sixe partes are as the sixe wings of the Seraphins which God hath vpon Earthe Isai 6.2 like vnto those which the Prophet Isay sawe with the which they departe from what is terrene and earhlie and flye to that which is coelestiall and Heauenlie where after they haue purified illustrated and perfected themselues they flye likewise to purifye illustrate and perfect others desiring to haue all burne with the Loue with which they burne for that these meditations are ayding to all these endes and in all of them ought all men to bee exercised yea euen those that haue most proffited but with a different ende and manner And the reason is because as in
the three degrees of Soules to witte the Vegetatiue proper to Plantes the Sensitiue proper to brute Beastes and the Rationall proper to Men the Superiour besides his owne workes doth likewise the woorkes of the Inferiour though after a more excellent manner so also as S. 2.2 q. 24 art 9. maxime ad 3. Thomas sayeth in the three Estates of People that dedicate themselues to Praier and to the Seruice of God those which are Proficients or Goers forward are to exercize themselues in the meditations and workes of the Beginners or Principiants and the Perfect in those of them both but after a more perfect manner drawing out of them the fruite which they pretende with more aduauntage that is more perfect mortification of themselues and a more excellent manner of Imitating our Sauiour Christe in his Vertues Besides this Experience teacheth that when a greate Spirit or Affection of any Vertue whatsoeuer is predominant in a Soule vpon what thing soeuer it meditateth it taketh occasion to feede and augment it If the Spirit of Humillitye predominate whither hee meditate vpon Hell or vpon Heauen whither hee thinke vpon his owne Miseries or vpon the Diuine Excellencies hee will extract or drawe out of all Affections of Humillitye And if in his Hearte the Spirite of Loue doe predominate though hee meditate vpon Iudgement and Hell hee conuerteth all into the Affections of Loue. So likewise Prinâ—ipiants Proficients and those that are Perfect vpon whatsoeuer they meditate they may drawe out those Affections and Purposes that are fitting to their state and necessitye From hence it is that albeit by the ordinary Lawe wee are to obserue the Order propounded yet neede wee not to bee so tied to it that it shall not bee lawfull to change it nay rather sometimes it is conuenient for some cannot applye themselues to Considerations of Feare who yet are easily moued with meditations of Loue and other contrarily Some finde Deuotion and Proffit in considering the misteries of the Childehood of our Sauiour Christe others in considering the mysteries of his Passion some in one mysterie and some in another and it is not good to force them ouermuch nor to drawe them from their consideration to passe them to another wherein they shall not finde what they desired And for this cause our Lord hath prouided the matter of meditation to bee so copious and ample that euery one may finde some that is fitting to his Purpose Of Entrance into Praier §. 5. IT is the Counsell of the holy Ghoste before Praier to prepare the Soule Eceles 18 23 for to goe without preparation is as it were to tempt God pretending the ende and fruite of Praier with out vsing the meanes ordained to obtaine the same It is therefore necessary before wee enter into Praier to carrye the matter forseene which wee are to meditate vpon for regularly meditation cannot bee attentiue nor recollected if the matter bee not first prepared well digested and diuided into pointes after that manner that wee heere shall prescribe And yet for all this wee hinder not if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing but that wee may occupye ourselues therein omitting till some other time that which before wee had premeditated because Diuine Impulsion or mouing is the principall cause of this worke which wee are to followe but with this aduertisement that it procede not from lightnesse of minde nor Instabillitye of Hearte to dashe out of one matter into another without sufficient cause This beeing presupposed before wee begin meditation wee are to doe these things following 1. First wee are to lift vp our Heart and the Faculties of our Soule to God our Lord beholding him as hee is there present with an Interiour attentiue reuerende and louing aspect for that if a man bee to speake with a Prince it is necessary that hee goe to his Palace or to the place where hee is and present himselfe before him for with one that is absent wee cannot speake and seeing God is present in Heauen and in Earthe and in euery place assisting all and beholding all when I am to pray and to speake vnto him I neede not goe seeke him in any other place but to quicken my Faithe and to beholde how hee is there present perswading myselfe that when I pray I am not alone but that there is also with mee the most holy Trinitye Father Sonne and Holy Ghoste to whome I speake who seeth mee heareth mee is accustomed to aunswer within my hearte with Inspirations Illuminations communicating the light of Truthe to the Vnderstanding feruent affections of Deuotion to the VVill and infusing guiftes and Vertues and other Graces into the Soule as before hath beene saide Sometimes I may beholde God as hee is rounde about mee incompassing mee on euery side myselfe within him as the fishes are within the Sea Othertimes I may beholde him as hee is within mee by Essence Presence and Power knowing what I doe and ayding mee to doe it And in this manner is fullfilled the saying of our Lorde christe VVhen thou shalt pray enter into thy chamber Matt. 6.6 Ex D. Hilario can 5. in Matth. Amb. lib. 6. de sacra c. 3. Aug. coÌ„e 2. in Psal 33. that is into thy Hearte hauing shutt the dore of thy senses pray to thy Heauenly Father in secret thy Father vvhich is there and seeth in secret vvill repay thee that is will giue thee what thou askest This Truthe of the Presence of God within mee round about mee wheresoeuer I am praying I am much to quicken that it may moue mee to reuerence and confidence to due Attention And if with this consideration I shall perceiue myselfe moued to these and other like affections of Deuotion I may well detaine myselfe to enjoy this morsell that God giueth mee for the time it will last for this already is a Praier and a very good one But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while albeit in all the time of my meditation I must not loose out of sight the presence of God according to that of Dauid Psal 18.15 The meditation of my Heart is in thy sight alvvaies but in the time of my Petitions Colloquyes I must fenewe it with more feruour povvring out Psal 141 3. as Dauid saithe our Praier in the sight of our Lorde This donne secondly I am to make a greate and 2. Para. vlt. flecto genu cordis mei profounde reuerence to the maiestie of God bending before him the knees of my hearte and of my bodye once and three times as they doe that enter into the presence of kings I am to adore him in Spirit acknowledging him for my God and my Lorde the Father of immense Maiestie and the king most worthy of infinite reuerence and with my bodye to humble myselfe euen to the fastening my mouthe
to bee sanctified graunt mee that it may bee so for thyne ovvne glorye O Angells of Heauen O most blessed Saintes I that haue attained to the ende for the vvhich you vvere created beseeche this our Lord vvhome you enioy that I may also obtaine him ascending vp to enioy him in your Compagnie vvorlde vvithout ende Amen The second Pointe IN concluding the first pointe I am to passe to the second which is to call to memory the ende whereunto all the other things of the Earthe were created that is to say that they might helpe man to attaine to the finall ende of his Creation taking them for a meanes to serue God our Lord and to saue himselfe according to that which the royall prophet Dauid saide of his People Psal 104 44. God gaue them the Countryes of the Nations they possed the labours of the Peoples that they might keepe his Iustifications or holy Commaundements and seeke after his holy Lavve 1. Vpon this Veritye I am to ponder first how Liberall God hath shewed himselfe towardes mee in creating such a multitude of Creatures so faire and so admirable for my sake and not onely created things necessarye to preserue my life but also many other for my Delicacye and Delight and for the Recreation of my Sight Hearing Smelling Tasting and Touching for the which I am to giue him most infinite Thankes seeing that the Good which hee did to these Creatures hee did it more to mee then to them for that hee did it to them in respect of mee Colloquie Let all these thy Creatures blesse thee O Lord and let my Soule praise and glorifie thee for them all I giue thee thankes for the beeing vvhich thou giuest to the Heauens and to the Elements to Beastes and to Plantes and to all the other Bodyes of the Earthe I giue thee thankes also for the Beautie of the Colours for the Harmonie of the Soundes for the Pleasantnesse of the Odours for the Svveetenesse of the meates for the Softnesse of our Rayments and for all those things vvhich recreate my fiue Senses seeing thou createdst them for mee that I might praise and serue thee vvith them 2. And then I will ponder how well these Creatures complye with the ende for which God created them seruing mee and nourishing mee because God so commaunded it contrarily how euilly I haue complyed and doe complye with my ende vsing them euilly to offende God with all placing in them my finall ende as if I had beene created to enjoy them making the ende of that which was but the meane And if I runne through my Senses I shall finde that they haue gonne a whoring after the Creatures vsing them onely for their Delight and not to glorifye God that gaue them mee for the which I justly deserued that God should take them from mee and that hee should deliuer as hee saide by Oseas his Corne Oseae 2.9 and his VVine his Floure and his VVoll from the Seruitude they are in vnder my possession vsing them against their Inclination to offende their Creator Colloquie O most iust Creator hovv is it that thou didst not Iustice vpon him that so abused thy Creatures vsing them against thee O my Soule hovv art thou not confounded vvith such Treachery as this and hovv art thou not ashamed of this greate basenesse thou hast committed abasing thyselfe to place thy finall ende vpon a thing so vile as is the Creature to the Iniurie of the Creator I O my God hovv Ingratefull haue I beene for thy Soueraigne benefits for vvhat thou gauest mee to serue thee I conuerted into an occasion to offende thee Pardon o Lord my vnthankefullnesse and assist mee that from hence forvvard I may not vse that so euilly vvhich thou gauest mee for my good 3. Sapient 13.4 Ad Rom. 1.20 I may also Consider that these Creatures were created as the holy Scripture sayeth that by them I might knowe the Perfections Excellencies of the Creator and that I might loue him with all my Hearte and so I may imagine that euery one standes crying to mee and saying This perfection which I haue is better in God then in mee hee gaue it mee knowe him loue him and vse it for his Seruice And with this Consideration I will prouoke myselfe to ascende from the visible Creatures to the inuisible Creator to vnite mee to him as to my last and finall ende The third Pointe THe third Pointe is a practicall Conclusion drawne from what hath beene saide in the two precedent pointes that is to say The manner how from hence forward I am to vse the Creatures and what Indifferencye my VVill hath to holde in the vse of thē not coueting more then that which may helpe mee to serue my Creator and to obtaine the ende for which I was created procuring as much as lyeth in mee not to desire rather Riches then Pouertye Honour then Dishonour Healthe then Sickenesse Long life then Short but onely that which shall bee most conuenient for my Saluation for it is a good parte of VVisdome not to take of the meanes more then is meete to obtaine the ende as of Rubarbe or of any other purgation wee take not a greater quantitye then is necessary for our Healthe 2 VVith this Consideration I am also to enter into my Hearte and to make an Anatomie of the disordered Inclinations and Affections that it hath to Riches Honours and Delicacies to Parents kinred and freindes and to its owne Healthe and Life labouring to moue my VVill to desire to mortifye the superfluous Loue of the Creatures perswading myselfe heereunto by the reason aforesaide and by others that I may inquire out with my Discourse especially by that of the diuine Prouidence which most carefully assisteth those that wholely resigne themselues into the handes of God casting vpon him 1. Petr. 5.7 as S. Peter saieth all their Cares to serue him with the greater perfection For it is most certaine that Christe our Lord will fullfill his worde which hee gaue vs when hee saide Matth. 6 33. Seeke first the kingdome of God and the Iustice of him and all these things shall bee giuen you besides as if hee should haue saide First seeke the kingdome of God which is your finall ende and the Iustice thereof which are the meanes to obtaine him and thus doing bee assured that the Prouidence of your Heauenly Father will prouide you of temporall things necessary to sustaine your Life 3. But because with myne owne forces I am not able to attaine to this resignation I am to haue recourse to him that can giue them mee framing some Colloquie with our Lord and saying vnto him very earnestly I confesse o my God that my Heart very much cleaueth and is tyed to the Creatures vvith disoordinate Loue Seeing therefore I am so vvretched and feeble that hauing fastned myselfe to the Creatures I cannot vnfasten mee fauour vvith thy Omnipotencie my vveakenesse destroying
to the Seruice of my Creatour and Redeemer of whome I am to require that seeing hee bought mee with his bloud 1. Petr. 1 18. 1. Ad Corinth 7.23 to free mee from the Slauerye of Sinne that with this newe Title I might bee his Slaue that hee permitte not that I bee any more the Slaue of my Fleshe nor of my Vices nor of the Deuill his Enemye The fourth Meditation of the grieuousnesse of Sinne by the basenesse of Man that offendeth God and by the nothing that hee hath of os his owne THE ende of this meditation is to knowe the grieuousnesse of doing Injurye to God the Basenesse of him that offendeth him for the more vile the Offendour is so much the greater is his boldenesse and Shamelessnesse in offending the supreame Emperour of Heauen and of Earthe The first Pointe FIrst I am to consider what I am concerning the Bodye Gâ—n 2.7 3.19 pondering that my Originall is Durte and my Ende is Dust my Fleshe is a Flower Isai 40.6 Iacobi 4.14 Iob. 14.1 and soone withereth like Haye my Life is as a Blaste and as a Vapour that soone passeth and it is short and full as Iob saith of many miseries and necessities of Hunger Colde Griefe Infirmitie Pouerties and Daungers of Deathe it hath no Securitye of one onely daye of Life nor of Rest nor of Healthe so that by myne owne Strength it is impossible to free mee from these miseries vnlesse God our Lord with his Protection and Prouidence doe defend and deliuer mee from them Now what greater madnesse can there bee then for a man so needye and miserable to dare to offende his onely Remedier and Protector And what greater dotage can there bee then for the Fleshe beeing but Dust and Ashes a filthy Dunghill a swarme of VVormes and Rottennesse it selfe to presume to injurye the Supreame Spirit of Immense majestie before whome the Povvers and all the other blessed Spirites doe tremble O Earthe Colloquie Eccles 10 9. Isai 45.9 and Ashes hovv art thou so provvde against God! O Vessell of Claye hovv doste thou contradict thy maker O miserable Fleshe if thou so much fearest man that can depriue thee of thy temporall Life vvithout dooing thee any greater harme hovv doest thou not tremble at God that can depriue thee of eternall Life and cast thee into the fier of Hell Retourne into thyselfe and if it vvere but for thyne ovvne Interest cease to offend him that can free thee from so many Euills VVith these considerations I am greately to confounde myselfe and to terrifye myselfe with myseâ—â—â— that haue fallen into such madnesse and haue beene so exceedingly foole-hardye and to beseeche Christe IESVS our Lorde that by his most holy Fleshe hee will pardon this audaciousnesse of mine and reduce it to reason heereafter The second Pointe 1. SEcondly I will consider what I am concerning the Soule pondering that I was created of nothing Psal 38.6 and that of myselfe I am nothing that I am worthe nothing that I can doe nothing that I merite nothing and that presently I shall bee turned into nothing Ioan. 15.5 if God doe not continually preserue mee neither should I bee able to doe any thing if God did not continually aide mee Besides this Psal 50.7 I was conceiued in Sinne and with an Inclination to Sinne thorough the disorder of my Appetites and Passions I liue subject to infinite miseries of ignorances and Errors Inuironned with innumerable Temptations within mee and without mee by Visible and Inuisible Enemies that on all sides doe incompasse mee and thorough the Imbecillitye of my Free-will I haue consented and doe consent vnto them committing many Sinnes by the which I come to bee lesse then nothing for it is a lesse euill not to bee then to sinne and it had beene better for mee not to haue beene Matt. 26 24. then to bee damned 2. And if this bee that which I am much worse is that which I may bee thorough my greate mutabillitie and weakenesse for by the threede I may drawe out the botome and by the interiour motions that I feele to innumerable Sinnes of Infidellities Blasphemies Anger 's and Carnallities I collect and gather that to all these Sinnes I am subject and should fall into them if God should take from mee his hande and by what all the Sinners of the worlde doe and haue donne I may gather what I should haue donne if I had beene left at my Libertie D. Aug. in soliloq c. 15. For as S. Augustine saieth there is no Sinne that one man doth but another man may doe it And therefore I am to Imagine myselfe as a fountaine of all the Sinnes that are in the VVorlde and as a deade stinking dogge whome it is lothsome to beholde or as a Body buried in the graue and full of wormes which lyeth consuming turning into Dust For all which I am to contemne myselfe and to judge myselfe worthy to bee despised of all 3. This then beeing so Colloquie to vvhat farther pointe can my dotage arriue then vvith my ovvne vvill to offende the maiestie of God If I bee nothing of mine ovvne hovv dare I offend him that is beeing itselfe And vvherefore doe I abase myselfe so much as to make myselfe lesse then nothing vnvvorthy of the beeing I haue If I am subiect to so many mishaps as may come to my Soule vvhy doe I not appease him that may deliuer mee from them O God of my Soule haue a regarde to that vvhich thou createdst of nothing dravve it from this nothing vvhich is Sinne and ioyne it to thee that by thee it may haue essence and life of grace and may obtaine the blessed beeing of Glorye Amen The third Pointe THirdly I will consider the littlenesse of my beeing and of all the good that I haue in comparison of God proceeding by Degrees and beholding first what I am in comparison of all men joyned togither and then what I am in comparison of men and Angells and then what all Creatures are in comparison of God before whome as Isaias saithe the nations are Isai 40.17 as if they were not they are as nothing and as a thing voide of beeing they are as a droppe of VVater or of the Dewe of the morning that falleth vpon the grounde and can hardely bee seene Then I alone Sap. 11. what shall I bee before God As the Starres appeare not in the presence of the Sunne and are as if they were not so I how greate good soeuer I haue am as if I were not at all in the presence of God and much lesse then a litle worme in comparison of the whole worlde My Science my Vertue my Power my Discretion my Fortitude my Beautye and all whatsoeuer good I haue or can haue is as nothing in comparison of that which God hath for the which our Sauiour saide with greate reason Luc. 18.19 None is good but onely
not hee thy Father that hath possessed thee and made and created thee God that begatte thee thovv hast forsaken and hast forgotten our Lorde thy Creator and Redeemer 2. Secondly I will ponder the benefits of my Redemption where enter the Incarnation of the eternall VVorde and all the Labours and Trauailes of the Life Passion and Deathe of our Lord Christe beholding him as our Father Pastor Phisition Master and Sauiour So that with my Sinnes I haue injuried him that holdeth all these Titles with mee And as the Apostle saithe I haue crucifyed IESVS Christe within mee Ad Heb. 6.6 10.29 I haue trodden vpon the Sonne of God I haue trampled vpon his bloud I haue despised his examples I haue troden vnderfoote his Lawes and his Precepts and I haue liued as if no such Redemption for mee had euer passed in the worlde Colloquie Then hovv is it o my Soule that thou meltest not in Toares hauing offended such a Father such a Master such a Pastor and Redeemer Hovv is it that thy Hearte doth not cleaue asunder vvith Griefe for hauing offended vvith thy Sinnes him that dyed to deliuer thee from them O my Redeemer hovv much grieueth it mee to haue offended thee Pardon o Lorde my offences VVashe vvith thy bloud the spots of my Transgressions by vertue vvhereof I purpose vvith thy grace no more to retourne to pollute myselfe vvith them 3. In this sorte I may ponder the benefits of my Sanctification where entreth Baptisme and the rest of the Sacraments especially that of Penance and Eucharist and the Inspirations of the holy Ghoste and other innumerable both manifest and secret Benefits as also the promise of future benefits in the Glorification and Resurrection with all the which I am to charge myselfe and with greate astonishment to admire at myselfe that I haue aunswered so many benefits with so euill seruices holding competencie or sufficiencie with God hee by doing mee fauours and giuing mee greate giftes and I by doing him Injuries and committing grieuous Sinnes considering that euery Sinne after a sorte is an Infinite Ingratitude for beeing against an Infinite Benefactour and against infinite benefits that from his hande I haue receiued giuen with infinite Loue without any merits of mine To exaggerate the more the grieuousnesse of my Sinnes in this respect it shall bee good to profit my selfe of some Histories that make to this purpose as of that of Ioseph Genes 39 9. that it seemed vnto him impossible to sinne with the wife of his Lorde of whome hee had receiued so many benefits And that of Saul 1. Reg. 19 6. who though he were a cruell persecutor of Dauid yet hee grewe meeke when hee heard tell the greate Seruices that hee had donne him And when hee sawe that Dauid killed him not when hee had power to kill him hee had compunction and saide Thou arte Iuster then I 1. Reg. 24 18. for thou hast donne mee good turnes and I haue rendred thee euill O my Soule hovv canst thou sinne against thy God Colloquie and Lord from vvhome thou hast receiued all the Good thou hast O God of my Heart hovv much more iust art thou then I for thou ceasest not to doe mee mercies and I cease not to doe thee offenses Thou hauing povver to take avvaye my Life and my Beeing yet doost it not and I hauing no povver to take avvay thine yet as much as it lyeth in mee I attempt to doe it Thou didst cut of the Heade of the Giant and didst breake the Heade of the Serpent to deliuer mee frem Deathe and I subiect myselfe thereunto by offending thee VVho is it that hauing povver to kill his Enemye killeth him not and yet thou vvilt dye that hee may not dye Pardon o Lord my bestiall Vnthankefullnesse and ayde mee vvith thy abundant grace that I may no more returne to fall into so horrible a miserie The third Pointe THirdly I am to consider what motiue I had to Sinne for doubtlesse it encreaseth the greatenesse of the Injurie when it is donne vpon a very light cause and Occasion For why did I offend God For a Litle VVantonnesse of the Flesh for a Punctillo of Honour for a Small Interest of VVealthe for a slight pleasing of myne owne VVill finally for things most vile that passe like Smoke and are as if they were not in Comparison of God And yet beeing such for them I denyed by my VVorkes the liuing God Ad Titū 1.16 and made of them to myselfe an Idoll and false God esteeming them more then the true God crucifying Christe within mee to giue life vnto Barrabas which is Sinne. O my Lorde Ierem. 2.12 Colloquie vvith greate reason sayest thou to the Heauens that they should bee affrighted and to the gates of Heauen that they should breake and breake vvith amazement for tvvo euils vvhich thy People committed and yet I vvretched Sinner haue committed them infinite times leauing thee that art the fountaine of liuing VVater to dravve vvith Labour out of broken Cisternes that cannot containe VVater O Labour ill employed◠O Inconsiderate Chaunge I left the infinite God and the perpetuall Fountaine of infinite and eternall Good for a thing of nothing of Temporall and perishing Good vvhich like a broken Cisterne looseth vnperceaueably the vvater that it holde Gen. 25.34 and remaineth drye O my Soule if the Deede of Esau seeme so vile vnto thee that solde his birth-right for a small Dishe of Pottage Ad Heb. 12. hovv much more vile shall thine bee that sellest thy birt-bright of Heauen for a litle interest of Earthe Hee soulde it to redeeme his Life and thou to sell it incurrest Deathe And if hee founde no place of Repentance to reuoke the sale it vvere very iust that thou also shouldst not finde it seeing thy sinne vvas greater then his But set seeing that Gods mercie is greater approache vnto it vvith Humillitye that hee may defeate by his Grace the euill sale that thou madest by thy Sinne. Finally in this meditation and in the following I am to laye fast holde on this Veritie for it is an incredible follye to beleeue by Faithe what I beleeue and yet to liue in that manner that I liue that is to beleeue that Sinne is so euill as wee haue described it and yet for all this to committe it to beleeue that God is so good and so right a Iusticier and yet notwithstanding to offende him and so in the rest The fourth Pointe THE fourth pointe shall bee to breake out with these Considerations into an exclamation with an Affection vehement and full of Amazemene As that the Creatures haue suffered me I hauing so greiuously offended their Creator and Benefactor Genes 3.24 That the Angells who are the ministers of Gods Iustice haue not vnsheathed their fiery swordes against mee That they haue garded mee and beene the Aduocates of so wicked a man as I. That the Sunne Moone and
Starres haue illumined mee with their Light and preserued mee with their Influences That the Elements the birdes of the Aire the Fishes of the Sea the Beastes and Plantes of the Earthe haue helped to sustaine mee I confesse that I deserue not the Bread I eate nor the VVater I drinke nor the aire I breathe neither am I worthy to lift vp my Eyes to Heauen I haue rather deserued that flashes of fier should discende from thence to burne mee like Sodome Gomorrha or that the Earthe should open and swallowe mee aliue like Dathan Abyron that newe Hells should bee founde and newe Torments inuented to chastize my grieuous Sinnes And seeing that the Goodnesse VVisdome Immensenesse Omnipotencie Liberallitie Beneficence and Charitye of God haue not beene sufficient to bridle mee it had beene Iust that his Iustice should haue appeared to auenge the injuries donne to these diuine Perfections Sap. 5.18 and Soueraigne Benefits and should haue giuen Licence to all Creatures as shall bee giuen at the Daye of Iudgement to take Vengeance on mee for the injuries that I did to the Creator and to them Colloquie to offende him But o my God my Creator seeing that of thy Mercie thou hast thought good to suffer mee adde this benefit to the former thinking it good likevvise to pardon mee Amen The sixt Meditation of the grieuousnesse of Sinne by comparison betweene the temporall and eternall Paines wherewith it is chastised The first Pointe FIrst I am to consider the greiuousnesse of mortall Sinne by comparison with all the paines and miseries that are in this life pondering that it is the cause of these temporall euills God thereby chastizing it most iustly For proofe hereof I may runne in Discourse thorough the exteriour Goods which wee call the Goods of Fortune and thorough those which belong to the Bodye of the which Sinne is the Destruction First it destroyeth Riches God depriuing Sinners of them because they abuse them as hee spoiled the Egiptians of their Iewells and the Iebusites and Cananites of their Countries Sinne likewise destroyeth Honour for whosoeuer taketh as much as lyeth in him the honour from God and from his Neighbour deserueth to loose his owne Honour For this the high Preiste Heli and his Sonnes lost the Honour of Preisthood with their life God saying vnto them Qui contemnunt me 1. Reg. 2.30 1. Reg. 13 14. 15 23. Dan. 4.23 erunt ignobiles They that contemne mee shall bee base Sinne destroyeth the Scepter and the Gouernment For disobedience God tooke from Saul the kingdome that hee had giuen him And Nabuchodonosor with vaine-glorious boasting lost his also liuing seuen yeares like a Beaste God cutting downe that sightly Tree for that his Sinnes deserued not that hee should stand vpright And it is a iust Chastizement that hee should neither haue Dignitie nor Commaunde on Earthe that subjecteth not himselfe to the king of Earthe and of Heauen and that hee should haue no preeminence ouer men who by Sinne makes himselfe like vnto Beastes Besides this Sinne destroyeth the Healthe God chastizing Sinners with manifoldnesse and Varietie of Infirmities and Sores from Heade to Foote Isai 1.6 For hee deserueth not to haue Healthe that employeth it to offende him that gaue it him and whosoeuer hath his Soule sicke beeing albe to heale it is worthy to haue his Bodye sicke and not to bee able to eure it as the Lame man that in eight Ioan. 5.2 and thirty yeares could not bee healed in the Probatiea pond where others were healed Sinne taketh away Content and Alacritie causing a mortall Sadnesse which dryeth the bones giueth a Life worse then Deathe itselfe Thren 3.15 Like vnto the Citty that saide God hath filled mee vvith bitternesse and made mee drunke vvith VVormevvod Or as the miserable king Antiochus that saied 1. Mach. 6.11 2. Mach. 9.11 To hovv much Tribulation and to vvhat VVaues of Sadnesse am I come I that vvas merry and beloued in my kingdome Sinne taketh away Life procuring Deathe by a thousand disastrous meanes Exod. 12 29. 14 27. for the Sinnes of Pharao and his kingdome an Angell killed in one night all the first begotten and another day drowned his Armye of innumerable men And another Angell in the Campe of Senacherib 4. Reg. 19 35. Exod. 32 28. Leuit 10.2 Num. 11.33 2. Reg. 24.13 killed one hundred fourescore and fiue thousand men and many Israelites perished in the Desertes with diuerse straunge kindes of Deathe Finally Sinne causeth those three terrible euills that were offered to Dauid to choose one of them in punishment of his Offence Famine VVarre and Pestilence with the which innumerable men perishe with exceeding greate miserie and rage For Sinne likewise come Earthquakes Tempests at Sea Deluges Fiers Lightenings Haile Stormes and other such chastizements for as Sinne is the Injurie of the vniuersall Creator all the Creatures are Instruments of his Vengeance Then I will applye all this to myselfe beholding my euills and miseries and I shall vnderstand that they haue all come vpon mee justly for my Sinnes that I may knowe and see by Experience as Ieremâ—e saithe how euill Ierem. 2.19 and bitter it is to forsake God and not to feare him And so from the horrour which I haue of these paines I shall extract a horrour of my Sinnes saying to myselfe Seeing thou art so much afraide of temporall miseries Colloquie vvhy art thou not afraide of Sinne vvhich is the cause thereof If thou tremblest at Pouerty and Dishonour vvhy tremblest thou not at Sinne from vvhence they both proceede And if thou flyest the sicknesse of the bodye vvhy flyest thou not the sickenesse of the Soule seeing that endes vvith a temporall Deathe but this hath a Deathe euerlasting O eternall God illuminate mee vvith thy Soueraigne Light that thorough the feare I conceiue of the euills of the bodye I may learne to feele the euills of the Soule The second Pointe SEcondly I am to consider that Sinne is an euill incomparably greater then all the temporall euills that haue beene spoken of and that with them wee cannot paye the leaste parte of the paine that one onely mortal Sinne deserueth pondering some manifest reasons of this Veritie alledged by the Saintes 1. The first for that all the euills that haue beene spoken of depriue of Goods created which are very much limited Ex D. Th. 1. p. q. 48. ar 6. Luc. 18.19 but Sinne depriueth of an Infinite good which is God And as God onely is for Excellencie called Good because the other things created though they haue some goodnesse yet being compared with that of God it is as it were nothing so Sinne onely may bee called absolutely euill and the malice of other miseries is as if it were not in Compatison thereof nor all togither are sufficient to impose vpon mee the title of euill D. Dionis c. 4. de diuinis nominibus if I
Ecclesiasticus is very bitter to him that hath peace with Riches Eccles 41 1. and Dignities and is desirous to liue to enjoy them longer and the Sinnes hee committed in procuring and in abusing them shall augment this bitternesse Gods Iustice so ordaining it that those things which in their life were the Instruments of their vicious Delightes should in their Deathe bee their Executioners and Tormentours Then shall bee fullfilled that which is written in Iob of a Sinner His breade in his belly Iob. 20.14 which hee did eate with much Sauour suallbee turned into the gall of Aspes vvithin him the riches that hee hath deuoured he shall vomite out and God shall dravv them forth out of his belly He shall suck the Heade of the Aspes and the Vipers Tongue shall kill him that is to say his Delightes shall bee turned into Gall his Riches shall make him disgorge but hee shall neither haue Courage to dispose of them nor to leaue them vntill Deathe take them away by force the Serpents and Vipers of Hell tormenting him for hauing gotten and possessed them with Sinne. Secondly in that hower I must forcibly departe from my Parents and Brethren friends and Acquaintance and from all those that I loue whither it bee with a naturall Loue or with a Lawfull or vnlawfull Loue. D. Greg. 1. moral 13. And as wee leaue not without griefe what wee possessed with Loue and by how much the greater the Loue is wherewith it is possessed so much the greater griefe is felt in abandoning it exceeding greate will the Sorrowe bee that I shall feele to departe from so many persons and things that are so fastned to my Hearte And in these Anguishes I shall say with that other king Siccine separat amara mors Doth bitter Deathe thus separate 1. Reg 15 32. Is it possible that I should leaue those whome I so loue And shall I neuer more see them nor enjoy them O cruell Deathe how much doest thou exasperate my Hearte depriuing mee with such Sorowe of what I possessed with such Ioye 3. Lastly in that hower my Soule is to departe from my Bodye with whome it hath helde so strict and auncient Amitye and consequently it is to departe from this VVorlde and from all things therein contained without hope for euer againe to see heare taste or touche them And if the Loue I beare to my Bodye to my Life and to the other things of this visible worlde bee a disordinate Loue of force I must needes feele exceeding greate griefe to departe from them which I may easily make experience of by that sensible feeling I haue when they take from mee my VVealthe my Honour and Fame or exile mee from my Countrey and force mee to liue from my friendes like a Pilgrim among Strangers or cut of some member of my Bodye For all this together in a troope succeedeth in Deathe after another and a more painefull manner which is without hope euer to retourne againe to possesse it in this Life In euery one of these three Considerations pondering a while what is to bee noted I will enter into myselfe examine whither I carry a disordinate Loue to any of these things repeated which if I finde that I doe I will endeuour to vnroote it with the force of this consideration and with the exercize of Mortification for this is to dye in life and with proffit taking as it were by the hande Deathe Sap. 3.1 so not to feele Deathe as Religious men doe that abandon all things for Christe our Lorde whome I am to beseeche to ayde mee herein saying vnto him Colloquie O eternall God in vvhose hande the Soules of the Iust are and vnder vvhose Protection the Torment of Deathe doth not touche them take from my Soule the disordinate Loue of all visible things that in departing from them it may haue no feeling of Torment O my Soule if thou desirest that these three bitternesses of Deathe should not touche thee Loue not those things that Deathe can take from thee for if thou possesst them not vvith Loue thou shalt leaue them in Deathe vvithout Dolour or griefe I am likewise to ponder in these considerations how greate a madnesse it is to offend God and to indanger my eternall Saluation for things that I am so soone to abandon resoluing valourously with myselfe presently to auoyde any person or thing whatsoeuer that may expose mee to this perill dying to it rather then for its cause to dye to God and separating it from mee rather then it should separate mee from God Matt. 10 34. Luc. 12.51 Colloquie Seeing for this saide our Sauiour Christe that hee came to sende the sworde and Diuision vpon Earthe separating from men all Persons and Things that might hinder their Saluation O svveete Redeemer put forthvvith into my hande the svvorde of Mortification that I may separate from mee vvhatsoeuer might separate mee from thee dying to all that is created to liue to thee my Creator vvorlde vvithout ende Amen The third Pointe THirdly I am to consider the greate Affliction and Anguishe that the feare of the Account I am to make with God and of the rigorous Iudgement whereinto I am to enter will cause mee at that hower as also that I know not the Sentence that shall bee pronounced in the businesse of my Saluation VVherein I am to ponder the dreadefullnesse of this feare for three causes First for that the euill that is feared is the Supreme of all euills yea it is an eternall euill and remedilesse and I am now at the gates thereof Secondly for that the Sentence which is to bee giuen is definitiue and irreuocable and at the Instant is to bee executed without resistance Thirdly for that the cause on my side is very doubtfull because the Sinne that I committed is apparent to mee but not the true Penance that I did and my Conscience accuseth mee to haue offended the Iudge but I knowe not whither I haue appeased him Eccl. 9.1 1. Cor. 4.3 For no man knovveth vvhither hee bee vvorthy of Hatzed or Loue and though I finde no Sinnes in myselfe yet it may bee that God will finde them For all these Causes the feare will at that time bee most terrible For if those that haue a Sute in any waighty businesse wherein all their VVealthe their Honour or Life is Interessed haue very greate feare the day that they expect the Sentence how much greater feare shall I haue when I am neete the day wherein the diffinitiue Sentence is to bee giuen of my Saluation or Damnation And if the greatest Saintes are then afraide how much more shall I feare that am a miserable Sinner This Anguish and Feare vseth to bee augmented by the craft Apoc. c. 12.12 and Subtletye of the Diuell who in that hower tempteth most furiously because hee seeth hee hath but a litle time remaining and therefore hee stirreth vp greately all that may prouoke to
the wretched bodye for nothing that is not capable to enjoye them Out of all this I will collect greate confusion and shame for my vanitye and Sensuallitye wherewith I desire curiousnesse of apparell softenesse of bed and widenesse of habitation animating myselfe to mortifye my superfluities heerein and to beare patiently whatsoeuer wantes seeing what I now haue how litle soeuer it bee is very much The vovves of Religion are an Imitatiō of Deathe 1. and very large compared with that which attends mee But particularly if I am a Religious man or desire to bee perfect I may drawe from hence greate motiues to bee so in excellency procuring to make my Life a continuall Meditation and Imitation of Deathe in three things proper to this estate First in nakednesse of all these things to which perfect Pouertye obligeth mee So that as a deade man looseth the Dominion of all his Riches and they passe to his Heires or to the Poore hee not feeling that they leaue him the worst clothing or interre him in some contemptible place so I will not content myselfe with leauing all that I possessed giuing it to the poore to followe naked IESVS but I will also beare willingly the want of things necessarye and will like best that they giue mee the worst either of apparell bedding lodging or house without murmuring thereat any more then a man that is deade Iob. 1.21 for if I came naked out of my mothers wombe am naked to returne againe it is no greate matter to liue naked in this sorte conforming the midle of the life to the entrance egresse thereof 2. Secondly I will Imitate Deathe in the renuntiation fall those sensuall Pleasures whereunto perfect Chastitie obligeth mee So that as in Deathe matrimonies are dissolued the care of wife children and familye ceaseth and there is made a generall diuorce of all earthly things and of the delightes of the fleshe So I with the vowe of Chastitie shall delight to bee as it were deade to all these things and to the cares thereof as if there were none in the worlde for mee or I were not aliue for them 3. Thirdly I will Imitate the Deade in perfect Obedience for as the deade bodye suffers itselfe to bee tossed and carried wheresoeuer they will and to bee handled as they list without resistance repugnancye or complainte neither hauing will to choose the winding sheete nor the graue nor any thing else taking onely what others giue him So I in all that is not Sinne will permitte myselfe to bee gouerned by my Prelates and Superiors obeying to all that they shall commaunde mee high or lowe sweete or sowre easy or vneasye without replying contradicting or repugning to any thing without any selfe will to choose this or that but as one deade to my owne will I will followe the will of others taking with humillitye whatsoeuer they giue mee These are the purposes that I am to drawe out of this consideration of Deathe encouraging myselfe to put them in practize seeing it is not much for fiftye yeares which perhaps shall not bee fifty dayes to anticipate Deathe in this manner for the assurance of eternall life whereby fiftye thousand millions of yeares I shall possesse the riches of God I shall enjoy his pleasures and I shall haue perfect Libertye free from all miserye O happye Deathe to the which succeedeth so happye a life Colloqui◠O svvete IESVS vvhose life vvas a continuall Deathe to giue vs example of a holy and perfect life Graunt mee that in Imitation of thee I may liue and dye naked of all terrent things mortified to all Delightes and obedient to all humane Creature for thy Loue holde mee allvvaies as deade to all that is visible Ad Colos 3.3 that my life may bee hidden vvith thee in God vvorlde vvithout ende Amen The third Pointe 1. THe third Pointe is to consider the Iourney of the bodye towardes the graue pondering first that I shall bee caried in a coffin or vpon a beere on other mens shoulders to Churche and that hee who but a while before walked the Streetes looking on euery side entred into the Churche registring all that passed goeth now vpon other mens feete blinde deafe dumbe being the motiue of Lamentatiō fo◠his miserye And therefore to suppresse the liuelinesse of my fleshe I will endeuour when I rise out of my bed to remember that some one daye others shall raise mee neuer more to retourne to it And when I goe downe the staires of my house I will say A day will come wherein others will carry mee downe these staires neuer more to get vp And when I goe in the streete or enter into the Churche I will Imagine that shortely I shall bee caried thorough that streete and I shall enter into that Churche neuer more to come out Then will I consider with what companye I am carried to my Graue some singing others weeping and many following mee with piety to honour mee and yet how litle it will auaile my bodye whither they doe it much or litle honour much lesse my Soule if it bee in Hell rather this honour would torment it the more if it knewe it Then will I consider how they cast mee into the graue and couer mee with Earthe laying a Stone vpon mee where my Bodye shall bee eaten with wormes and turned to Dust and sodainely I shall bee forgotten of all as if I had neuer beene in the VVorlde And though there doe remaine of mee very greate and honorable memorye litle shall it auaile my Soule if it enjoye not God as it litle auailed Aristotle or Alexander the greate to bee magnified in the worlde beeing in Hell in terrible Torments for as a holy Sainct saieth VVoe to thee Aristotle that art praised where thou art not and art tormented where thou art Out of these Considerations I will collect some vnbeguilings perswading myselfe to make no account of the vaine honours of this Life but to humble myselfe and in myne owne estimation to put myselfe vnder the feete of all Psal 21.7 like a worme of dust that of all is trodden vpon and cast out as also not to contemne the poore and litle ones seeing in deathe I shall soone bee equall with them and speaking to my Soule Colloquie I will say vnto her Consider wel what vvill be the ende of this fleshe that thou hast Consider vvhome thou cherishest vvhome thou adornest and vpon vvhome thou doest builde these Castles in the aire for all is but like a litle dust raised by the vvinde Psal 1.4 from the face of the Earthe vvhich prosently retourneth to fall thereinto Bee ashamed to subiect thyselfe to so vile fleshe endeuour rather to subiect it like a Slaue vnto thee that it may aide thee to negotiate Life euerlasting O eternall God cleare the eyes of my poore Soule vvith thy Soueraigne Light that it may beholde the vvretched ende of its miserable
this is to saye vnto them The goods that thou hast gathered togither whose shall they bee whose shall bee the house wherein thou liuest and the bed wherein thou sleepest The riche garments wherewith thou attirest thyselfe And the treasures of golde and siluer that thou hast in thy Chestes whose shall bee the seruants that now serue thee and the friendes that now entertaine thee and the office and dignitye for which all doe the honour Psal 38.7 O wretched man that heapedst vp treasures without knowing for whome thou didst gather them for thye wretched Soule for whome thou didst prouide them can now no longer enjoye them 2. This question I am to make to myselfe examining what kinde of goods I haue heaped vp in this life and saying to myselfe The goods that thou hast gathered in thy Life whose shall they bee when thou art deade Shall they peraduenture bee thy Soules Eccles 2.19 Psal 48.18 or shall one bee thy heire whome thou knowest not If they bee temporall goods certainely they shall bee none of thine for the riche man dying shall carrye nothing with him nor shall descende with the glorye that hee hath but if they bee spirituall goods of Vertues and good workes thine they shall bee Apoc. 14.13 for these accompanye those that dye in our Lorde and forsake them not till they put them in the throne of his glorye Therefore o my Soule labour to treasure vp goods that in Life and Deathe may allwaies bee thine and of which no bodye can depriue thee 3. Like this Question I will make another to myselfe saying This Soule that thou hast now in thy bodye whose shall it bee Shall it peraduenture bee Gods or the Diuells Shall it bee Christes that redeemed it or Sathans to whome it hath subjected itselfe If I am in mortall Sinne and dye therein doubtlesse it shall bee the Diuells hee will come to require it of mee and will carrye it away for it is his thorough Sinne. But if I bee in the grace of God and perseuere therein it shall bee Gods and hee will come for it to carrye it with him Therefore foorthwith doe penance for thy Sinnes that if to day the Prince of Darkenesse should come hee may not finde in thy Soule any thing that is his Ioan. 14.30 Psal 118.94 and so may leaue it O king of Heauen and of Earthe Tuus sum ego saluum me fac I am thine saue mee my Soule is thine for thou didst create it it is thine for thou didst redeeme it let it also bee thine sanctifying it vvith thy grace that it may bee perpetually thine crovvning it vvith the revvarde of thy Glorye Of the horride Deathe of king Balt hazar Amen The fourth Pointe FOr Conclusion and Confirmation of what hath beene saide in these three pointes I will consider a terrible example and stampe thereof in king Balthazar who beeing eating and drinking in a banquet sodainely sawe two fingers of an hande which wrolte vpon a wall these wordes Mane Thecel Phares Hee hath counted hee hath weighed hee hath diuided Dan. 5.25 VVhich Daniel expounded in this forme God hath counted thy kingdome and it is come to an ende Hee hath weighed thee in his Scale and hath founde thee light Hee hath diuided thy kingdome and deliuered it to the Medes and Persians And so it hapned the same night hee dying miserably Applying this to myselfe if I liue in the like forgetfullnesse I am to Imagine that sodainely will come a daye or a night wherein God our Lorde with the fingers of his Omnipotencie will write in the VVall of my Conscience the Sentence of these three wordes Iob. 14.5 First God hath numbred the dayes of thy Life and those which thou hast to enjoye thy kingdome thy VVealthe thy Honour Dignitye and Office and they are allready compleate and this day shall bee the last Secondly hee hath peised thee in his Scale examining thy workes without omitting any one and hee hath founde that they were light and not compleate workes for that thou hast not fullfilled all thy obligations Thirdly God hath diuided Apocal. 3 2. and separated from thee thy kingdome thy wealthe and dignitye the goods that thou possessedst and hath deliuered them to thy Enemies or to straungers and to others to enjoye them Hee hath likewise diuided thy Bodye Soule and thy Bodye hee hath deliuered to the wormes to eate and thy Soule to the Diuells to torment it And in the very same hower that God shall intimate this Sentence hee will execute it and none shall bee able to resist him Colloquie O vvhat tremblings shall I then feele more terrible then those of king Balthasar O vvhat clamours and Lamentations vvhat Troubles and Agonyes of Deathe shall afflict my poore Soule vvith so much the greater Torment by hovv much the Forgetfullnesse vvas the greater Remember mee o God for thy mercye and imprint in my Soule the memorye of these three Sentences that I may alvvaies remember the account that thou hast made of my dayes and of the last vvhich must bee the ende of them that I may liue vvith such care that at the daye of Iudgement vvhen thou shalt peize mee in thy Scale thou maiest not finde mee defectiue but entire and full in all my vvorkes and that although thou diuidest from mee the kingdome of the Earthe thou mayest not exclude mee from thy kingdome of Heauen Amen The thirteenth Meditation of the Generall Iudgement and of the Signes For the first Sunday of Aduent and things precedent to that Daye The first Pointe FOR the foundation of this matter Of the causes of Iudgement I am to consider the truthe of that Article of our Faithe that teacheth vs that besides the particular Iudgement that is made of euery man in the hower of Deathe there shall bee another Generall Iudgement of all mē togither in the ende of the worlde which Iudgement shall bee publike and visible ordained by the Diuine Prouidence for many causes First to confirme the Sentence that was giuen in the particular Iudgement and to manifest to the VVorlde the equitye thereof D. Tho. 5 p. q. 59. art 5. and with all to supplye what there wanted For in Deathe Iudgement is made of the Soule onely not of the bodye and sometimes it happeneth the Soule to bee condemned in the Iudgement of God and the bodye to bee carried to the Graue with greate honour Or contrarily the Soule to bee caried with greate glorye to Heauen and the Bodye with greate Ignominye to the Graue And seeing Bodye and Soule were vnited togither in seruing or offending God it is iust that there should bee a Daye wherein Iudgement should bee made of them both VVhereupon I will animate my fleshe to serue the Spirit seeing that with it it is also to bee Iudged The second cause is for God to shew him self for the honour of the Iust that were oppressed in this
life and much more for the good credit or his Gouernment that all may see that hee was both wise and holy in all whatsoeuer hee ordained Psal 82.19 Ierem. 12.1 Abacuc 1.6 1. Cor. 4.5 and permitted So that neither the good may complaine any more then that Vertue was oppressed nor the wicked glorye that Vice was exalted and finally to confounde the rashe Iudgements of those that dared to iudge what they knewe not Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come who also will lighten the hidden things of Darkenesse and will manifest the Counsailes of the hartes The third cause is the glory of Christ IESVS our Lord that hee may not onely discouer himselfe in Heauen to the good but also that in Earthe where his Ignominye was apparent hee may manifest himselfe to the wicked and that those which sawe his Humilliation may see the rewarde thereof And for this cause the place of Iudgement shall bee the Valley of Iosaphat Ioel. 3.2 neere to Ierusalem and the mount of Oliues that in the same place where hee was Iudged condemned and crucified for our Sinnes they may all see him with greate honour to bee the Iudge both of the quicke Actuum 10.42 and the deade and that hee that ascended to Heauen in the fight of a fewe Disciples shall descende as it was tolde by the Angells in the sight of the whole worlde to Iudge them all Actuum 1.11 For these causes the remembrance of Iudgement may moue mee to Ioye Thankefullnesse and Praise glorifying God for his soueraigne Prouidence wherewith hee designed it for so high endes Psal 95.11 8. and wiâ—h â—â—uid inuiting all Crearures to rejoice and clap their handes for Ioye for that our Lord shall come to Iudge the Earthe and shall Iudge all People and all Princes with Iustice and equitye righting wrongs without acception of Persons The second Pointe SEcondly Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole c. Sapien. 5 18. are to bee considered the signes precedent to this Generall Iudgement as Christe our Lord reckoneth them in his Gospell pondering their number and terrour the things which they signifye the effectes which they shall cause in men the manner how they shall come to passe and with all the causes wherefore they come to passe 1. First I am to ponder the number of them for all Creatures as the VViseman saieth shall bee armed to take vengeance on the Enemies of their Creator all the worlde shall fight for him against rashe incoÌ„siderate Sinners And as all haue beene instruments of Gods mercye to doe them greate benefits so then they shall bee instruments of Gods Iustice to doe them greate Dammages and with greate reason for that they abused them to the iniurye of their Creator And although they now dissemble this wrong then they shall manifest it with terrible signes 2. Secondly I will ponder their terriblenesse discoursing of some of them The Sun shall bee obscured the Moone shall bee turned into the colour of Blood The Starres or Comets shall fall from Heauen like Lightening and the powers of Heauen shall bee mooued for they shall make a fearefull noise like a Clocke when it is let loose to strike the hower the Earthe shall dreadefully tremble like Mongibels opening it selfe in many partes the Sea shall bee in a tumult with terrible waues the windes encountring one another shall raize horrible Tempestes Dreadefull thunder claps with fearefull flashes of Lightening shall sounde in the aire Sapiâ—n 5 22. 2 Mach. 5.2 and there shall appeare affrighting visions and horrid monstres much more horrid then in Egipt Ierusalem The wilde and sauage beastes and venemous Serpents shall stray vp and downe running in all partes with horrible howlings roarings and hissings 3. But how terrible soeuer these signes bee they will afflict much more with the terrour of the things which they signifye and which men apprehende Haec autem omnia Initia sunt maloruÌ„ because all these are but as a draught of the dreadefull euills which they expect for the worlde shall bee the very pourtraiture of Hell The darkenesse of the Sun menaceth eternall Darkenesse in chastizement of the darkenesse of the Soule The blood of the Moone is the signe of the Indignation of God which shall take vengeance of them for staining themselues with the blood of Sinnes The falling of the Starres from Heauen is the signe of the most vnhappy fall which they shall take from the Heauen of the Churche to the bottomelesse pit of Hell for they threwe themselues downe headlong from the heigth of Grace to the Depth of Sinne. The furye of the Elements and Beastes prognosticateth the terriblenesse of the Infernall Furyes against them for liuing like Beastes without any order AresceÌ„tibus hominibus prae timore or gouermnent of their Passions 4. From hence it will arise that men shall wither with feare and Astonishment aswell for the euills which they experiment as for those which they expect Prou. 17.22 being seized vpon by the sad Spirit that withereth the bones O what a difference shall there bee in this case betweene those that haue a good and secure and those that haue an euill and vnquiet Conscience for albeeit that all shall feare yet the feare of the good shall bee mixed with greate confidence in Gods mercye And so our Sauiour Christe comforteth them saying Lucae 21.28 VVhen these things begin to come to passe open your eyes and lift vp your heades for they are signes that your redemption is at hande the ende of your labours and the beginning of your rest But the feare of the wicked shall bee full of Desperation Sap. 17.10 Psal 13.5 and greate Impatiencie for as the VViseman saithe an euill Conscience augmenteth their feare and paine And if already saithe Dauid they tremble with feare where they haue nothing to dreade how much more will they tremble where they haue so much to tremble at beginning presently to haue that trembling and gnashing of teethe which they shall euer haue in Hell Pondering all these things and euerye one of them I will exhort myselfe to the feare of God and detestation of my Sinnes saying to myselfe How is it o my Soule that thou fearest not the wrathe of allmighty God who the more mercifull hee is now shall then bee the more rigorous why embracest thou not with loue the Sacraments and signes of his Grace before the terrible signes of his wrathe fall vpon thee If the Pillars of Heauen shall then tremble why doest not thou fortifye thyselfe with a celestiall Life that though thou fearest yet thou maiest not fall O infinite God naile my fleshe vvith thy holy feare Colloquie Psal 118 120. making mee feare thy terrible Iudgements Let my bones bee vvithered vvith sorrovve for hauing offended thee rather then I should bee vvithered vvith an vnproffitable feare Let
my face be couered vvith shame for my Sinnes that then I may lift vp my Heade for Ioye of the redemption that I expect of them Amen The third Pointe Of the fier that shall burne the VVorlde Psal 49.3 96.3 2. Petr. 3 7. 10. THirdly I am to consider the terrible fier that shall arise from all the foure partes of the worlde to burne and consume the things of the Earthe and to renue and purifye what is therein to remaine 1. Concerning this fier wee are principally to ponder three things for our purpose First that it shall burne and consume exceeding quickely and without resistance the Pallaces and Forests Treasures of Golde and precious Stones Beastes Birdes and Fishes and all men that it shall finde aliue for from it none shall bee able to escape And herein shall ende the Glorye and Beautye of this visible VVorlde which VVorldlings so much loue and esteeme Ioel. 2.3 Fullfilling that of Ioel That before God shall come a consuming fier and after him burning flames and the Earthe that was a Paradise of Delightes shall become a Desert for nothing shall escape from that fier Colloquie 1. Cor. 7.31 O my Soule vvhy doest not thou abhorre the figure of this vvorlde vvhich passeth so hastily and shall haue so disastrous an onde Tremble at this fier vvhich shall burne the riches thereof that thou maiest not giue foode therevvith to the fier of thy Auarice 2. Sapien. 16.22 Secondly I will ponder that this fier as saithe the booke of VVisdome shall bee most cruell against the wicked and most gentle to the good that shall then bee aliue for to these it shall serue as a Purgatorye to purifye them from their Sinnes and from the dregs thereof and to augment vnto them the merit and the Crowne that soone after they are to receiue But Sinners it shall terribly torment as the beginning of Hell that attendeth them to chastice their rebellion 3. From hence it is that this fier shall last in the worlde till the generall Iudgement bee concluded Psal 28. ibid. D. Basil God as Dauid saieth diuiding the power thereof to inlighten without hurt the bodyes of the elect and to torment the bodyes of the reprobate so that forthwith in rising they shall feele the horrible fier wherein they are to remaine which the Sentence being giuen like a furious Riuer shall ouerwhelme them and goe downe with them to Hell Then shall bee fullfilled both in good and bad that saying of the Prophet Malach. 4.1 The daye of our Lord vvill come kindled like a fiery furnace and all the Provvde shall bee like Stravve and that day of our Lord shall burne them to the roote but vnto you that feare my name the Sun of Iustice shall arise in vvhose plumes you shall haue safetye you shall leape like younge Calues and shall treade vpon the vvicked and they shall bee like Ashes vnder your feate O my Soule compare this fiery furnace vvith this Sun of Iustice these flames that blinde Colloquie vvith these Splendours that giue light these Ashes of Torments vvith these plumes of Ease this burning like Stravve vvith this leaping for pleasure like a young calfe and choose such a forme of Life as may free thee from so greate euills and negotiate for thee so greate good O eternall God from vvhose presence shall filovve this Riuer of fier for the Punishement of the vvicked Daniel 7 10. and another Riuer of liuing vvater for the refuge of the good vvashe mee Apocal. 22.1 and purifye mee vvith the vvater of this second that I may bee free from the fier of the first Amen The fourth Pointe FOurthly Matt. 24 36. I am to consider what Christe our Lord saithe of the daye that hee hath assigned for this Iudgement to witte That none knoweth it but God Luc. 17.26 Genes 7.5 and that it shall come on a sodaine for the which hee bringeth twoe similitudes As saith hee in the dayes of Noe men were eating and drinking buying and selling marrying themselues and negotiating their businesses vntill Noe entred into the Arke and then began on a sodaine the Diluge that drowned them Likewise as in the time of Lot Genes 19 24. the Sodomites being very carelesse Lot departing out of the Cittye of Sodome it rained fier and brimstone from Heauen that destroyed them all so shall bee the comming of the Sonne of man to Iudgement For men being occupied in mariages and Pastimes the flood of Tribulations shall begin and there shall rise a fier that shall consume them and innumerable shall they bee that shall bee condemned except some fewe that like Noe and Lot shall bee saued And seeing the same happeneth in many Tribulations Matt. 24 21. Plagues and mortallities which sodainely assaile vs I am to endeuour to liue so well prepared that I may merit to bee saued taking the Counsell that our Sauiour Christ inferred heereupon Luc. 17.33 saying VVhosoeuer would saue his Soule let him loose it that is let him mortifye his carnall life for loosing it in such manner hee shall quicken it with a spirituall Life and shall bee secure at the daye of this Iudgement Colloquie O soueraigne Iudge quicken mee vvith thy grace that like another Noè I may bee faued in the Arke of thy Churche Dragge mee out of the Sodome of the VVorlde though it bee by force like Lot that beeing free from the fiers that burne it I may saue my Soule in the high mountaine of thy Glorye Amen The fourtenth Meditation of the Resurrection of the Deade and the comming of the Iudge and what hee will doe before hee giue Sentence 1. FIrst Ioan. 5.28 1. Ad Thess 4.16 D. Tho. in addit q. 75. q. 76. Ex D. Hier. in reg Monacharū c. 30. Apoc. 20.13 I am to consider the generall Resurrection of the Deade that men in Soule and Bodye ar to appeare at this iudgement Concerning this Article of our Faithe I am to ponder First that an Archangell with a dreadefull Voice in manner of a Trompet shall summon and call all the Deade to rise againe and come to iudgement saying Surgite mortui venite ad Iudicium Arise you deade and come to iudgement And so potent shall this voice bee by Vertue of Gods Omnipotencie that in a moment all the deade shall arise And as S. Iohn saithe the Sea shall giue vp the bodyes that perished therein the Earthe those that it swallowed aliue and Deathe those whome after they were deade it dissolued and consumed who though they were turned to Dust Gods Omnipotencie will forme them in a moment with all the perfection of members that they should haue And in this very moment the Soules shall ascende from Hell and those of Heauen shall descende and euery one shall bee vnited to the same bodye that before it had So that to this voice of the Archangell and to his Citation to
giue mee vvings like the vvings of a doue to flye vnto them and to dvvell in them vvhile I liue mourning for my Sinnes for vvhose cause thou receiuedst them that at the daye of iudgement I may beholde them vvith alacritye and thorough them may bee admitted to they glory Amen Then will I ponder how on Christ our Sauiours side shall bee placed another Throne of exceeding greate glorye for his most sacred mother for it is very iust that in this Iudgement shee like another Bethsabee should bee seated on the side of the true Salomon not to bee the Aduocate for Sinners 3. Reg. 2. for that time is now paste but to confounde them because they would not make vse of so holy a mother and so powerfull an Aduocate as they had as also that the righteous may bee cheered with her presence and shee herselfe bee honoured before all the worlde for the Humilliations that shee suffered in this Life from those that knewe her not and did her outrage in the passion of her Sonne O soueraigne Virgin I rejoice for the glory thou shalt haue at that daye ayde mee with thy intercession that then also I may be ioyful with thy Presence 6. Matt. 19 28. Isai 3.13 Finally rounde about the Throne of our Lord Christe shall stand other thrones where his Apostles as hee promised them shall sit to iudge the twelue tribes of Israel and all the nations of the worlde condemning with their exemplary life the euill life of Sinners D. Th. q. 89. addit art 1. 2. Iob. 36.6 approouing the Sentence of the supreame Iudge and in his name declaring the righteousnesse thereof And as many holy Fathers affirme there shall likewise bee seated in Thrones of Glorie the Poore of spirit who in imitation of the Apostles left all things for Christe O how astonied will the Tyrants and Emperours bee that martyred these Apostles when they shall see them with so greate glorye exalted O how much shall the poore Religious bee honored who in this worlde liued contemned Colloquie O soueraigne Iudge if thou doest thus honour those that are voluntarily poore I embrace Pouerty vvith a greate good vvill not so much for my honour as for the glorye vvhich to thee ensueth thereupon The third Pointe Of diuiding the good frō the euill THirdly I am to consider that Christe our Lord to finish his Iudgement shall seperate the good from the euill as the Shepheard seperateth the Sheepe from the Goates The righteous shall bee placed on his right hande Matt. 25 32. and the wicked on his lest Concerning the which I am to ponder first that this VVorlde and the Churche is now like a flocke of Sheepe and Goates of good and euill so mingled togither that wee cannot allwaies discerne who is the Sheepe of Christe or the Goate of Sathan And thorough this ignorance oftentimes wee honour the Sinner as a Iust man and despice the Iust man holding him for a Sinner From whence also it proceedeth that the Iust and the vnjust haue not allwaies that place which they merit For oftentimes wicked men vsurpe the right hande and most exalted place of the Earthe and the good stand on the left hand in the most contemptible place of the worlde For the which Salomon saide Eccles 3.16 10.6 I savve a greate euill vnder the Sun in the place of Iudgement Impiety and in the place of Iustice Iniquitie and I saide in my Hearte the Iust and the Impious God shall iudge and then shall bee sceene what euery one is 2. Now this time beeing come Christe our Lord Matt. 3.12 13 30. 47 to scatter these Deceites and Oppressions shall seperate the wheate from the cockle the graine from the chaffe the good fishe from the bad the Lambes from the kids And the good hee shall place on his right hande taken vp as S. Paule saithe into the aire that all the worlde may knowe them 1. Ad Thess 4. and honour them as Saintes and the wicked hee shall place on his left hande leauing them vpon the Earthe that all may knowe them and despise them as Sinners O how greate shall the confusion bee of the wicked who in this life had the right hande and were mighty when they shal see themselues on the left hand in such an extremitie of basenesse O what a raging enuye will they haue against the righteous when they shall see them so honored and themselues so contemned what will the Prince and the Lord saye when hee shall see his Slaue exalted to so highe a place VVhat the Prelate and the master when he seeth his subject and Disciple so preferred before him Sap. 5.4 All at once will say that of the booke of VVisdome VVee senselesse esceemed their life madnesse and their ende vvithout honour beholde hovv they are counted among the children of God and their lotte is among the Sainctes vvee therfore haue erred from the vvaye of truthe and the Light of Iustice hath not shined to vs and the Sun of Vnderstanding rose not to vs. Colloquis O Sun of Righteousnesse cleare the eyes of my Soule vvith thy coelestiall light that I may beholde the blindenesse of these vvretches and bee vvarned in time by their miserye Contrarily the Righteons shall bee very full of Content to see themselues on the right side of Christe and Christe our Lord very joyfull to see them at his side for then that saying of Dauid beginneth to the letter to bee visiblye fullfilled Psal 44.10 The Queene sate on thy right hande vvith a golden Garment vvrought vvith meruailous Varietie O how glorious then will that Congregation of the Iust bee there like a Queene that shall soone bee placed in the kingdome of her Spouse rejoicing to beholde herselfe set at the right hande of her beloued adorned with Vertues In this life it was much humbled with contempts and now it is seene in an instant exalted to greate honours O happy hee that seateth himselfe in the lowest place of the VVorlde for then Christe will say vnto him Luc. 14.10 Amice ascende superius Freinde sit vp higher ascende aboue the prowde of the Earthe Colloquie and forthwith thou shallt ascende with mee to the Thrones of Heauen O my Soule choose in this life a lovve place among men that at the daye of Iudgement Christe may giue thee a high place among the Angells Make no account of the right or left hande that thou hast in this VVorlde but of that thou shalt haue in the Tribunall of Christe endeuouring to liue vvith such puritie that thou maiest meritte to bee on his right hande Amen Lastly if I would knowe what hande I shal bee on at the daye of Iudgement I am to consider whither I bee a Sheepe or a Goate that is If I heare the voice of my Pastor Christe if I haue meekenesse and humillitye if I suffer with Patience aduersities and Injuries and
sea or the song of the Lambe which Saint Iohn maketh mention of saying Greate and mer vailous are thy vvorkes lord God omnipotent iust and true are thy vvaies king of the vvorldes VVho shall not feare thee o Lord and magnifye thy name because thou onely art holy and thy Iudgements are manifest to all From hence I will mount vp to ponder the execution of the sentence of the Righteous beholding how all the blessed are carried aboue the ayre following their Captaine Iesus singing a thousand songs of Ioye and glorifying God for having deliuered them from such and so greate Perille with those wordes of the Psalmist Psalm 123.6 Blessed bee our Lorde that hath not giuen vs a pray to theire teethe our soule as a sparrovve is deliuered from the snare of the foulers The snare is broken and vvee are delivered our helpe is in the name of our Lorde vvhich made Heauen and Earthe And in this manner they shal penetrate the whole Heauens vntill they arriue at the Empyreall Heauen where Christe our Lorde shall place them in those Thrones of glorye which they are to possesse raigning with him thoroughout all eternitie with greate peace and tranquillitie Colloquie O happy labours of a vertuous life which are so well rewarded in life everlasting Cheere vp thyselfe o my soule with the hope of these rewardes and embrace with greate feruencye these Labours The conclusion of what hath beene saide THere remaineth for conclusion of what hath formerly beene spoken that I consider myselfe in this worlde as in a middle place betweene Heauen and Hell Sermo 31. ex paruis and that I am here as Saint Bernard sayeth like as Novices are in a house of ProbatioÌ„ God proving mee with the preceptes hee imposeth vpon mee and with the afflictions that hee sendeth mee but yet assisting mee with his Grace to issue out of them wellapproued If I prooue ill following the diuells partye by the irreuocable sentence of God I shall bee caste out of the worlde into Hell But if I prooue well fullfilling the will of God by his sentence I shall be exalted from the worlde vnto Heauen VVhereupon it behooueth me to consider very well how I liue that I may issue out of his worlde well approoued Colloquie Psalm 25.1 O eternall Cod that madest this Earthe like a House of probation to exercise men vvhome thou hast ordained for heauen prooue mee and exercize mee preuenting mee â—vith thy Mercye that I may obey thee insuchsorte that at the daye of indgement thou maiest approoue mee and admitte mee into thy kingdome Amen The sixtenth Meditation of Hell as concerning the eternitye of the paines and the terriblenesse of the place and of the inhabitanies thereof and the tourmentours The first Pointe FIrst what Hell is we must consider what Hell is in such manner as by Faithe wee are instructed that knowing the definition thereof wee may tremble to heare the name Hell is a perpetuall prison full of fier and of innumerable and very terrible torments to chastize perpetually such as dy in mortall sinne Or otherwise Hell is an eternall estate wherein sinners for the punishement of their sinnes want all that Good which they may desire for their content endure all kindes of euills which they may feare for their torment So that in Hell is ioyned togither the priuation of all that good which men enioy in this life and angells in the other and the presence of all those euills which afflict men in this life and the diuells in the other This I may ponder discoursing thouroughout all euills and miseries that I fuffer or see others suffer augmenting them and eternizing them with my consideration for all that in this life is suffred is litle lasteth but a litle time because it hath an end but that which is suffred in Hell is exceeding much and shall continue an infinite continuance which hath competencye with that of God for it thall continue as long as God shall continue If I heere suffer Hunger and thirst I must vnderstand that in Hell I shall haue another kinde of Hunger and thirst incomparably greater and besides that euerlasting If I here suffer any dolour or dishonour or pouertye or heauinesse or want of friendes c. All this I shall suffer in Hell with such excesse that that which is here is at it were painted or but like a blaste but that there shall all of it bee most terrible and shall neuer haue an ende for after it hath continued fifty thousand yeares there remaine other fiftye thousande millions to passe and these beeing passed there remaine others and then others without number or end For Cain hauing beene in Hell more then fiue thousand yeares is as if hee began but to daye And it is some two thousand yeares now that the couetous Diues burneth in hell and asketh but one droppe of water Colloquie and hee shall for euer burne and for euer desire it Then vvhat follye is it o my soule for not suffring in this life so small and so â—hort afflictions to put thy selfe in daunger to fuffer euills so greate and so euerlasting Hovv is it that thou vvilt not beare patiently that litle and briefe that thou sufferest seeing thou deseruest to suffer so greate and se euerlasting for thy sinnes O eternall God illustrate mee vvith thy soueraigne leght that by the evills present I may knovve the terriblenesse of those that are eternall and may liue in such manner that I may meritte to bee free from them Amen The Second Pointe SEcondly I am to consider the causes and Circunstances of this eternitie pondering how that all that is in Hell is eternall First the Damned is eternall not onely as concerning his soule but also his Bodye for hee shall bee Immortall neither can hee kill himselfe Apocal. 9.6 nor can any other kill him neither will God annihilate him And though hee himselfe should desire Death it will flye from him and God will not accomplish this his Desire rather his raving to dissolue himselfe will terriblie torment him seeing hee cannot obtaine what hee desireth Secondly Eccles 1.2 the place of the Prison is eternall and cannot bee ruinated For the Earthe in the middest whereof Hell is shall continue for ever Isa 30.33 The fier likewise shall bee eternall for the eternall breathe of God as the Prophet Isayes saith shall serue for Brimstone to preserue it and so that it shall haue neede of no other fewell Or if brimstone serue for fewell it shall likewise bee eternall for the same breathe of God shall preserue it And Fier which hath the Vertue to burne Psalm 28.7 and to consume hath there by Gods Omnipotencie its Vertue divided for there it burneth and consumeth not And so that which forever burneth forever continueth Thirdly Marc. 9.44 the VVorme that there biteth shall bee eternall and none as Christ our Saviour saide shall bee able to kill it
pangs and bitternesses of eternall galls according to the sentence pronunced against Babylon As much as shee hath glorified her selfe and hath ben in delicacies Apocal. 18.7 Colloquie so much giue her torment and mourning Then vvhat doest thou o my soule vvhy doest thou not bevvaile thy Gluttonyes vvhy doest thou not amend thee of them Beholde that temporall fullnesse drunkennesse shall bee chastized vvith eternall hunger and thirst And if like Esau for a vile dishe of meate thou sellest the inheritance of heauen Genes 25.33 Ad Heb. 12.17 thou shallt peraduenture haue no time to recouer it Consider hovv many haue beene chastized for this vice and beevvare by other mens harmes least torment light vpon thee for thine ovvne The third Pointe Thirdly Of Temperance Fasting I am to consider the greate Benefits and Rewardes that I shal receaue of God if I mortifie Gluttonye and perfectly embrace Temperance and fasting reducing them to other three rankes opposite to the three punishments of Gluttonie Some are proper to them selues like good fruites of a good tree others our Lord addeth to showe how much this vertue doth please him others are rewardes of heauen wherewith hee rewardeth it For first abstinence payeth in readie money the paine which it hath in the beginning for it easeth the bodie it preserueth from infirmities it conserueth the healthe it inlargeth the life it recreateth the soule it ableth it for praier and for receiuing celestiall comforts it taketh away the Armes of his enemy the fleshe and subiecteth it to the spirit to incourage it to vndertake glorious enterprises in the seruice of God Besides this Bern. ad fratres de monte Dei. God beeing so liberall and compassionate as he is consenteth not that wee should liue voyde of some pleasures And therefore those whoe abstaine from bodily foode hee recreateth with the foode of the soule and for sensuall Consolations hee giueth them spirituall So that they loose no consolation but better it transporting it from the fleshe to the spirit To these hee communicateth celestiall illuminations like as to Daniel and giueth them notable victories like as to his three companions against Nabuchodonosor and exalteth them to very high contemplation as hee did Moyses and Helias Mat. 17.3 giuing them parte of his glorious Transfiguration in rewarde of their fasting and mortification 3 Finally God rewardeth them in heauen with a spirituall fulnesse seating them with Christe at his table that they may eate and drinke in his kingdome of that foode which God himselfe eateth Therfore o my soule if thou desirest to attaine to greate sanctitye vpon earthe and to obtaine greate rewardes in heauen begin with temperance and fasting for the which God represseth vices Ecclesia in praefat quadragesimae Ad Gal. 5.24 exalteth the spirit graunteth vertues and crowneth with Rewardes O svveete IESVS seeing all that are of thy partie ought to crucifie the fleshe vvith the vices and desires therof graunt mee that I may mortifie mine as thou didst mortyfy thine By that thirst vvhich thou suffredst on the Crosse and by the Gall and vinegar vvhich they gaue thee to drinke graunt mee I beseeche thee a temperance so perfect that in eating and drincking I may satisfie my necessitie and not serue my delight and a fasting so strict that like the Niniuites I may appease thy vvrathe Ionae 2.10 3.11 satisfie for my sinnes terrifie the diuells giue ioye to the Angells and bee made partaker of thy giftes vvorlde vvithout ende Amen The xx Meditation vpon the vice of Luxurie and the vertue of Chastitie The first Pointe LVxurie is a disordinate appetite of sensuall pleasures D. Th. 2.2 q. 153. contrary to the order that God hath appointed therein In this vice wee may sinne first by thought consenting with the will to committe this sinne or taking pleasure to thinke vpon dishonest things with that delectation called by the schoolemen Morosa detaining our selues voluntarily in this delight or weakely resisting it or not remoouing the occasion from whence it ariseth 2 Secondly wee may sinne by worde speaking filthy things by the eare delighting to heare them or to heare musicke and dishonest songs by the eye beholding things that prouoke to dishonestye or seeing such like representations or reading bookes that treate of such things by the smell and taste smelling or eating and drinking things that prouoke to Luxurie hauing in all this sensuall delight for the ende 3 Thirdly wee sinne by the acte committed many waies If by ones selfe alone it is pollution if with a single woman it is fornication if with a married woman adultery if with a virgin deflowring If with a kinswomā Incest if with a religious womā or contrarye to the vowe of chastitie it is sacriledge if with one of the same sexe it is sodomye if with a beaste beastly brutishnesse Touching by ones selfe or by others for the same ende of delight are reduced to the sinne of the acte consummated In this pointe wee are not in praier to make much pause reckoning the particular circumstances of these sinnes least they should bee an occasion of newe Temptations and therefor they are rather to bee beewailed then thought vpon saying Colloquie VVretch that I am my life is so bestiall and filthye that I am ashamed to consider it afraide to looke backe on it leaste I should a newe bee infected with the euill odour thereof Looke on it o my God with thy eyes of mercye that from my eyes may issue fountaines of Teares wherewith I may purifie myselfe from so greate vncleannes The seconde Pointe 1. SEcondly I will consider three other fortes of Punishments correspondent to luxurie as before wee haue said of gluttonie but much greater for that it is a greater sinne The first punishment is innumerable miseries which this vice draweth with it our Lord permitting that the Angell of fathan who with the pricke of the fleshe ouerthroweth sinners should likewise giue them cruell buffets tormenting theyr bodies with a thousand Crosses 2. Cor. 12.7 with painefull lothsome and shamefull diseases with infamies and a thousand other Torments vntill they haue consumed their wealthe theire healthe their content and their life And as S. 1. Cor. 5.5 Paul deliuered ouer to sathan an incestious christian to bee bodily tormented so whosoeuer geueth himselfe ouer to this vice deliuereth both his bodye and soule to this cruell Tormentour Pro. 23.32 who though bee begin with pleasure yet finally hee stingeth like an adder and like a basiliske disperseth his poison 2. Besides this God to shewe the hatred hee beareth to this Vice Genes 6.12 19. 24. hath inflicted vpon it terrible chastizements for this vice principally came the deluge that drowned the worlde and the fier that burned Sodome and the greate slaughter that Moyses made of his Israelites putting in one day 24. thousande to the sworde And when as Phinees full of greate zeale publikely
fornace of sensuall temptations with a purpose to giue no consent vnto them Angells fauorably repaire vnto them to the ende that these flames doe not burne them nor touche them in the superiour parte of their soule and with winde and deawe of heauen they quenche the heate of the fleshe prouoking them to glorifie God for the victorye hee hath giuen them against it And therefore when I shall see myselfe forced with these temptations Colloquie I am to call vnto them saying O yee glorious Angells gardians of virgins protectors of the chaste Friendes and companions of men that are pure come yee and fauour mee that the fier that circlith mee may not burne mee Disperse the flame that burneth vvithin my fleshe that it may neither touche nor damnifie my spirit and negotiate for mee the gentle vvinde of Gods spirit that it may coole and refreshe the ardours of my fleshe 2. D. Basil in lib. de vera virginit The second fauour is that God himselfe with a particular protection assisteth to garde such as are chaste who by their puritie not onely make themselues like vnto angells but euen to the Lord of the angells himselfe the fountaine of all puritie who is delighted to conuerse familiary with the chaste and to admitte them to his freindship O eternall God that feedest among the lillies Colloquie Cāt. 2.2 D. Greg. ibi D. Hier. epist. ad Demetriadem Ex Cassian collat 12. cap. 8. lib. 6. cap. 9. Daniel 13.23 Oseae 2.19 for it is thy foode and thy pleasure to conuerse vvith chaste soules indue mine vvith chastitie that thou maiest daigne to inhabite it and to conuerse vvith it From these two fauours I am to collect a most effectual meanes tovanquishe temptations when on a sodaine and alone they assaile mee by lifting vp presently the eyes of my soule vnto the Angel which is present but much more to the presence of God himselfe shaming to doe before them what I would not doe before men and with this consideration I shall aunswere the temptation like as chaste Susanna did the dishoneste olde men that solicited her I will rather die then sinne in the presence of my God 3 The third fauour is for the carnall mariage that I renounce to admitte mee to a spirituall espousing himselfe spiritually with my soule with the espousal of faithe mercie and charitye and communicating vnto mee such soueraigne delightes of the spirit as I shall forget those of the fleshe fullfilling heerein his worde which hee gaue Mat. 19. Ita Cassian collat 12. c. 12. 13 when hee saide That whosoeuer should leaue a wife for his loue renouncing that facultie that hee had to bee married hee would giue him an hundred fold in this life that is a delight so greate that should a hūdred folde exceede the delight hee should haue in mariage for so excellent is the sweetnesse of chastitye Colloquia that it is impossible to knowe it but by proouing it O spouse of chaste soules graunt mee such vertue that thereby mine may bee thy spouse O my soul seeing thou art such a louer of delightes renoūce liberally the vile delightes of the fleshe that thou maiest enioye the most svveete delightes of the spirit 4 The fourth fauour is for those carnall children which I might haue had to giue mee abundance of spirituall children incomparably better filling mee with good workes with riche merits and with many soules gained to Christe by my example and worde of which I may bee the spirituall father and mother Isai 56.3 Non dicat Eunuchus c. fullfilling that which hee promised by his prophet when hee saide Let not the eunuche say behold I am a dry tree for I will giue him in my house and within the walles of my churche a place and a name much more excellent then those that haue children a sempiternall name that neuer shall perish O happie chaste man to whome God graunteth the soueraigne dignitie both of a sonne and of a father of a sonne by the singular grace of adoption and of a father in spirit by the copious fruites of Benedictiō 5 The fifth fauour comprehendeth many very singular graces and priuiledges which hee graunteth them in testimonie of the greate loue hee beareth to chastitie for as the chaste eleuate themselues aboue the ordinary lawes of nature liuing in fleshe as if they had no fleshe so God will sometimes exalt them a boue the ordinary lawes of grace in honour of their chastitie The virgin our Blessed Ladie thorough the rare vowe shee made of virginitie was exalted to the dignitie of the mother of God himselfe The euangelist Sainct Iohn for his puritye was much beloued by our Sauiour Christe from whome hee receiued extraordinarie fauours in the supper and on the crosse and greate reuelations in the which also for this cause were very famous Elias Eliseus Daniel and other sonnes of the Prophets and the fier of Babilon touched not the three children because they had vanquished the fier of Luxurye 6 The Last fauour is Apocal. 14.4 that singular priuiledge to followe the lambe in glorye where euer hee goeth for whosoeuer imitateth him in this life imbracing his virginitie D. Aug. lib. de vera vir ginit c. 27. D. Hier. lib. de laude virginit and puritie hee shall also imitate him in the other participating of his most excellent glorye vnited to his sweete companie with particular ioye O most pure immaculate lambe graunt mee that I may followe thy puritye both in bodye and spirit that in issuing out of this straite prison of the worlde I may with thee in thy spacious Heauen dilate myselfe and reioice Amen VVith the consideration of these sixe fauours I am to arme myselfe to resist those combats which shall happen to mee against chastitye saying as chaste Ioseph saide to the woman that sollicited him God hauing donne mee so many benefits Genes 39.9 and promising mee such fauours if I liue chaste Quomodo possum hoc malum facere peccare in Deum meum How can I committe this euill and sinne against my God Colloquie O Lord of heauen and of earthe I vvill leaue not onely my cloke like Ioseph but my honour vvealthe and life rather then offend thee For thou madest Ioseph for his chastitye and loyaltie vice-king of Egipt but mee for mine thou vvilt make a king in thy heauen The xxj Meditation of Auarice The firste Pointe AVarice is a disordinate desire of riches and temporall Goods wherein we may many waies sinne First in desiring to take that which is another mans contrary to the tenth commaundemēt of the lawe of God or taking it in deede or retaining it cōtrary to the seuenth which is not to steale Secondly with nigardise abusing that which is our owne not shating it when the lawe of iustice or of charitie and mercye obligeth vs with the needye but beeing harde-hearted against them Thirdly in in seeking
after these goods with ouer greate Care setting our whole hearte vpon them treading vnder foote for this cause the commaundements of God and of his Churche and the obligations of our estate from whence spring many sinnes that are the Daughters of auarice to witte lyes fraudes periuries violences tirannies cruelties sutes discordes and innumerable others 1. Ad Timoth. 6.10 VVherupon the Apostle saide that couetousnesse is the roote of all euill Fourthly whosoeuer hath made a vowe of pouertye sinneth against it in vsurping to himselfe without licence of his superiour what is giuen him by others or in alienating what is giuen him or in hiding it or in vsing what hee hath to a prohibited vse or after a proprietary manner that is with an affection so disordinate as if it were his owne beeing sad or complaining when they by iust title depriue him of it Fifthly wee may sinne doing good workes principally for temporall interest or for onely omitting workes obligatorye treading vnder foote the rules of our estates and office This examination beeing made I will consider whither I haue any thing that may bee an Idoll for my auarice to adore seeing S. Ad Ephe. 5.5 Ad Coloss 3.5 Paul saithe auarice is the seruice and adoration of idolls And if I shall finde any such thing in my possession or in my hearte any such affection and desire thereof I will confesse these sinnes before God our Lord with greate shame that I haue coueted any thing against him resoluing to roote out this affection and if I can also to disapropriate myselfe of that which is the cause thereof To which ende I shall bee ayded with these considerations ensuing The Second Point SEcondly I am to consider the dammage and chastizement of auarice reducing them to the three kindes that haue beene spoken of 1 First 1. ad Timoth 6.9 I will ponder that auarice as S. Paul sayeth is the roote of twoe sortes of euills in the which are summed all the euills of this life to witte Transgressions and paines sinnes and dolours the which are ioyned togither to chastize the mother that ingendreth and sustaineth them so that shee is the tormentour of herselfe putting the couetous man in greate vexations and afflictions to gaine or preserue riches with a miserable seruitude and slauery of them It is likewise a snare of sathan wherewith hee draggeth him thorough thornes pricky shrubbes of temptations clowdes of faithe remorses of conscience and of cares that sting him and in the ende hee hangeth him like Iudas betweene heauen and earthe neither permitting him to enioie the goods of the earthe nor to attaine to those of heauen 2 To these chastizements God sometimes addeth others to shewe how much hee abhorreth this vice and such as sinne therein in any of the fiue wayes before rehearsed of euery one I will set downe an example Iosue 7.25 Achan because hee tooke certaine things of Iericho contrary to the precept of Iosue was by Gods commaundement stoned to deathe and all his wealthe consumed with fier 1. Reg. 25.27 Nabal ouerwhelmed with auarice denyed Dauid the almes that hee asked and because hee was harde hearted to him that was needye hee died with his hearte as harde as a stone 3. Reg. 21.23 4. Reg. 9.36 Actuum 5.1 Aug. ser 27. de verbis Apost vide Belar to 1. lib. 2. de Monach c. 20.4 Reg. 5.27 Ioan. 12.6 Act. 1.18 Iezabel with a disordinate desire to haue Naboths vineyarde to get possession thereof caused him to bee put to deathe and shee was throwen out of a windowe and eaten with dogges Ananias and Suphira because when they had vowed pouertie they reserued to themselues parte of the price of the sale of their lande they died disastrously Giezi vanquished with couetousnesse demaunded monie of Naaman for the health that Eliseus the prophet had giuen him and was therefore strooken with a leprosie Finally Iudas harried and drawen by his auarice admitted sathan to enter into him and beeing not content to steale what they gaue his maister hee solde him hanged himselfe O my soule hovv is it that thou art not affraide of so fierce a vice that assaileth ouerthrovveth kings plebeians riche poore secular and religious seruauntes of the prophetes and primitiue christians one of the tvvelue apostles 3 After these chastizements come the eternall punishements of hell where the couetous shall suffer very greate dolour with the apprehension of their terrible necessitie seeing they want all that their auarice desired and by how much more riche and couetous they were heere so much the more they shall there bee tormented like the riche couetous man whose abundance ended in horrible miserie Colloquie O omnipotent God riche in dooing mercie deliuer mee from this auarice out of vvhich spring so many miseries for I had rather vvithout it suffer temporall necessities then vvith it fall into eternall The third Pointe THirdly Of Pouertya liberallitie I am to consider the greate benefits that are included in the perfect mortificacation of auarice And for that there are two wayes of mortifying it one keeping still the domination of my Riches and mortifying onely the disordinate affection vnto them wherein consisteth the first degree of pouertye of spirit wherewith goeth the vertue of liberallitie which distributeth its goods when and as it is conuenient and the vertue of mercye which with them remedieth the necessities of the poore The other waye is forsaking all the riches that I haue or might haue the more to disroote my affections from them wherein consisteth the voluntary pouerty of religion in both wayes are included greate benefits for generally to all the poore of spirit Christe our Lord promised the kingdome of heauen Mat. 5.3 Ad Rom. 14.17 as well the kingdome of the other life as that which is enioyed in this life which is iustice peace and ioye in the holy spirit So that if I mortifie and vanquish auarice I shall enioye three benefits iustice with abundance of good workes peace without any noise of disturbance and spirituall ioye free from heauinesse and vexation because I shall haue taken awaye the roote of these euills that hinder this good 2 Besides this auaricie beeing vanquished if I shall bee liberall towardes God in giuing for his sake what I haue God shall bee most liberall towardes mee in giuing mee his benefits aswell the temporall which shall bee befitting mee as also the spirituall both in this life and in the other For it is hee that saide Luc. 6.38 Giue and it shall bee giuen to you good measure and pressed dovvne and shaken togither and running ouer shall they giue into your bosome where it shall bee very secure and well loued And hee saithe Dabunt they shall giue to signifie that our giftes are the cause that God giueth vs this measure with those foure conditions that it may haue when it is most abundant And hee addeth that
earthe to taste what is in heauen where all the blessed are contented and the least are partakers of their glorie that haue most thorough the ioie they receiue thereby And so I shall bee partaker of the prosperitie and ioie of all my neighbours hauing so many motiues of allacritie as I shall see good fortunes happen vnto them Colloquie Ad Gal. 4.18 O my soule begin foortvvith to exercize vpon earthe the life that thou hopest to enioye in heauen If thou vvilt needes haue enuye let it bee a holy enuye of the good imitating them in that vvhich is good endeuoring to excell all not to bee more honoured but that in thee God may bee more glorifyed vvorlde vvithout ende Amen The XXIIII D. Tho. 2.2 q. 35. Meditation of Slothe The first Pointe ACcidia which wee commonly call by the name of Slothe is a disordinate heauinesse and fastidious irksommesse of vertuous exercize Hereein wee may sinne manifoudly thorough the many vices that accompanie it The first is an ouergreate feare of the labour and hardenesse of vertue flying it for this cause from whence proprocedeth hauinesse and tediousnesse in the exercizes therof performing them with irksomnesse The second is pussillanimity D. Tho. 2.2 q. 133. and cowardise in enterprising difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee not vsing them◠when the lawe of iustice or charitie 〈◊〉 obligeth mee The third is slothe and negligence in fullfilling and obseruing the lawe of God the Euangelicall councells the statues and rules of my estate and office doing these things a litle more or lesse with breakings of delayes and repugnancies for feare and when I cannot otherwise leaue them vndonne with base endes and seruile and subtle intentions The fourth is inconstancie in prosecuting the actions of vertue and carriyng them to the ende with instabillitie in them dashing out of one into another to take away tediousnesse vntill I leaue of the good I haue begun retourning backe like a dog to his vomite The Fifth is dismaiednesse 2.2 q. 26. ar 4. and distrust of getting the vpper hande in pretention of vertue or of getting the victorie against temptations vntill wee fall into the abisme of desperation The sixth is rancour Ex D. Greg. lib. 31. moral cap. 31. and indignation against spirituall persons because their vertues and good examples vpbraide mee to my face or because I am offended with the aduises and corrections I receiue from them The seuenth is idlenesse in loosing that precious time which God hath giuen mee to labour As also ouermuch sleepe and drowsinesse in good workes specially in the spirituall exercizes of praier reading masse sermons and speeches concerning God thorough the small delight I take in them The eight is vagation in diuerse vnlawfull Ex Cassian lib. 20. c. 2. and vaine things to entertaine mee as are voluntary distractions of thought and imagination pratling and loosnesse of tongue in idle wordes vaine sportes beholding prophane representations curiosity of the senses wauing of the bodye gadding vp and downe the streetes heere and there for pastime and recreation and desiring change beeing constant in nothing but in inconstance Finally to this vice belōg all sinnes of omissions and negligences in Gods seruice which are innumerable and hardely shall you finde a good worke but it hath some of these defectes either in the beginning in the midle or in the ende wherefore I am greately to accuse myselfe before our Lord Colloquie saying vnto him I confesse o my God that in this vice onely I haue sinned so often that my sinnes are numberlesse and therefore I throvve them alltogither into the numberlesse multitude of thy infinite mercies that thou maiest remedie the numberlesse multitude of my miseries The Second Pointe SEcondly I am to consider the most grieuous hurtes proceeding from slothe Some that spring from itselfe and others added by the iust chastizement of God both in this life and in the other The first are the most grieuous For luke-warmnesse is painefull and perillous the shadowe of deathe and very neere neighbour to hell it emptieth the hearte of spirituall consolations Ex D. Bern. 3. 5. de ascen Luc. 11.25 it fillethe it with heauinesse and openeth the gate to innumerable temptations of the diuell who commeth to dwell and settle himselfe in that soule which hee findeth idle and vacant bringing with him seuen other worser diuells which are the multitude of sinnes for all gather themselues to the slothefull and idle soule Eccl. 33.29 Prou. 24.30 which as Salomon saieth like a vineyarde or graunge which is not cultiuated nor hath no trēche nor inclosure is full of the nettles of sinnes and of the thornes of passions and amaritudes it is trodden vpon and trampled by the diuells and by diuerse vnquiet thoughtes which like passengers enter in and issue out by it From whence proceedeth a strange pouertie of spirituall goods and an vnproffitable beggerie Prou. 20.4 for hee that in the winter of this life hath not plowed nor laboured shall begge in the summer of deathe and shall finde none to giue him what hee beggeth like the fiue foolish virgins who thorough slothe falling a sleepe begged oyle for their lampes Mat. 25.8 and none would bee giuen them 2 Besides this the iust sustaine exceeding greate losse by this lukewarmnesse which is as it were the canker of vertues the mothe of good workes the aloes of consciences the banisher of diuine consosolations the diminisher of merits and the augmenter of their labours for the lukewarme in vertue walke full of feares and desires Feares oppresse them and desires torment them They labour much Prou. 18.8 21.25 Mat. 20.12 and thriue but litle for the burthen of Gods lawe lyeth heauy vpon them and they merit but litle in bearing it because of the greate repugnancie and yrkesomnesse wherewith they beare it and so they liue in perill of forsaking it and of falling into the malediction of Ieremie which saieth Hiere 48.10 Cursed bee hee that doeth the vvorke of our Lord fraudulentlie And into that other most terrible one wherewith Christe our Lord menaced a lukewarme bishop saying vnto him that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe Apocal. 3.16 and out of the misticall bodie of his churche Finally as the slothfull seruant which buried the talent of his Lord lost what hee had Matth. 25. and was cast into vtter darkenesse wherethere is perpetuall weeping and gnashing of teethe so the slothfull shall bee punished in hell with torment proportioned to his slothe taking from him the Talent of faithe and hope which hee had buried And because hee loued idlenesse and trembled at labour hee shall liue in perpetuall darkenesse not working but suffering trembling and gnashing of his teethe for the terriblenesse of the torments that hee suffereth Num. 14.22 O eternall God
may ponder discoursing first of the terrible catalogue that Moyses maketh of these maledictions in two chapters of Deuteronomye Deuter. 27.15 28.16 saying vnto the people that if they broke the lawe of God these maledictions should come vpon them and ouertake them Thou shalt bee cursed in the city and in the feelde Cursed shall bee the fruite of thy wombe and of thy flockes God shall sende downe vpon thee famine and pestilence hee shall chastize thee with pouertye burning feuers colde heate corrupt ayre and rottennesse vntill thou perishe The heauen that is aboue thee shall bee of brasse and the earthe that thou treadest shall bee of iron It shall raine dust vpon thy lande and the ashes of heauen shall fall downe vpon thee Hee shall deliuer thee into the handes of thy enemyes and thy deade bodye shall bee foode for the birdes of the aire and for the beastes of the earthe And in this manner hee goeth on with other horrible maledictions which after hee hath reckoned vp as if they were but litle ones hee saieth God shall augment these plagues adding others that are greater And because the curse of God is not onely in worde but in deede there is none of those that infringe his lawe that shall bee able to escape what God shall inflict vpon him An finally all shal bee ouertaken with that last which Christe our Sauiour shall pronounce at the daye of iudgement Mat. 25.41 the terriblenesse whereof hath already beene declared The effects of these maledictions the miserable people of the Iews had experience of in their time and many of them â—ee experiment in ours which with all are aduises for our amendment for that the desire of this diuine Lawgiuer is not to intangle vs in these maledictions but to terrifye vs that wee may keepe his lawe and bee deliuered from them O most iust lavvgiuer Colloquie I confesse that in very greate iustice the heauen should bee to mee of brasse and the earthe of Iron and that I deserue neither the fauour of earthe Prou. 21.13 Iob. 15.16 Psalm 108.18 Ad Gal. 3.13 nor heauen I deserue that thou shouldst stoppe thy eares against my praier beecause I stoopped mine against thy lavve I haue drunke vvickednesse like vvater and therefore it is reason that malediction should enter like vvater into my bovvells But remember o Lord that thou didst subiect thyselfe to the curses vvhich the lavve cast vpon him that dyed orucified to deliuer vs froÌ„ the curses that are menaced by the lavve Applye vnto mee then the fruite of thy deathe pardoning mee the sinnes that against the lavve I haue committed and freeing mee from the maledictions that for them I haue deseruea 2. I may likewise ponder the chastizements that God inflicteth vpon those that breake the ten commaundements of his lawe as they are â—epresented in the ten plagues of Egipt with the which they are many times punished that are rebells to the commaundement of God as Pharao Exod. 8.6.17.24.9.3.23.10.13.22.12.29.14.24 and his vasialls were there comming vpon them frogs flyes gnattes pestilences and grashoppers thunders lightnings and haile and darkenesse exceeding thicke yea and the Angell of God with his sworde drawen entred their houses killing their first begotten and destroying what they loued most vntill at last the sea of tribulations which giueth free passage to the iust drowneth and strangleth them for their sinnes sinking like leade to the bottome of hell where they shall bee melted tormented in that fier euerlasting 3 And that wee may not imagine that these Plagues touched onely the auncients before the comming of Christe when our Lord was called the God of vengeance there is mention also made of them in the Apocalips Apoâ—al 8.2.15.6 16.1 For Gods prouidence which is benigne to the obseruers of his lawe is rigorous against those that infringe it wherefore hee hath in readinesse seuen Angells with seuen terrible trompets and other seuen with seuen cups full of his wrathe and indignation which they powre out vpon the earthe striking sinners with horrible plagues Colloquie O my soule vvhy doest not thou tremble to trespasse that lavve that hath such terrible and zealous reuengers Hovv is it that thou art not terrified vvith the sounde of these trompets Hovv is it that horrour is not caused in thee vvith the horrible vvine of these cups Hovv art thou not affrighted vvith the dreadfulnesse of these plagues O most mercifull IESVS that receiuedst fiue vvoundes on the Crosse and from heade to foote vvast vvounded theron cure vvith thy precious blood the vvoundes of my sinnes that I may bee free from so horrible plagues 4. Lastly Eccl. 23.12 I will ponder some particular chastiz ements that God threateneth in Scripture to such as breake any speciall commaundements that is to say Eccl. 2.3.12 A man that svveareth much shall bee filled vvith iniquitie and plague shall not depart from his hovvse VVherein are set downe two most grieuous hurtes of this vice which are to fill the house of a man with sinnes and punishments with spiritual and corporall woundes and to lay it euen with the foundations Zach. 5.1 as it is manifest by the malediction of the volume which wee put in the beginning of this Meditation Also against him that despiseth his father Prou. 30.17 and mother hee sayeth That the rauens shall pull out his eyes and the Eagles shall eate them for such a one is not worthy of long life but of an infamous deathe and in the other life the infernall crowes and Eagles shall pull out his eyes blinding him with obstinacye eating his bowels with dolour And in this sorte wee may ponder other chastizemets collected from what hath beene declared in the seuen Meditations precedent The third Pointe THirdly I am to consider the benedictions that God powreth out vpon those that obserue his lawe as well corporall as spirituall benedictions and aswell temporall as eternall 1. This I may ponder first running thorough the catalogue that Moyses maketh of them in the same booke of Deuteronomye Deuter. 28.3 saying to his people that if they obserued the lawe of God all these blessings should come vpon theÌ„ ouertak them Thou shalt saithe hee bee blessed in the citie and in the feilde blessed shall bee the fruite of thy woÌ„be of thy lande of thy flockes Blessed shall thy garners bee and what thou shalt take out of them blessed shall bee thy commings in and goings out and all the workes of thy handes Our Lord shall open his most excellent treasures to inriche thee and his heauen that it may raine vpon thee plentifull showers He shall make thee the heade and not the feete thou shallt bee superiour and neuer inferiour and thy enemies shall fall before thee Our Lord shall exalt thee to bee his holy people and all shall respect thee because thou art fauoured by his holy name These and other benedictions Moyses goeth on with
of thy eternall in hell where the fiue senses as allready hath beene noted shall suffer incredible torments in chastizement of their vnbrideled appetites Therefore o my soule shut the dores and vvindovves of thy senses if thou vvillt not haue deathe disorder enter in thereat Stoppe and bridle thy mouthe that thyne ovvne tongue doe not kill thee Hedge in thy eares vvith Thornes that others mens tongues doe not pricke thee dravving from vvhat thou hearest sinnes of thyne ovvne The third Pointe THe third Pointe shall bee Mortification of the Senses to consider the greate good which the holy curbing and mortification of the the senses bringeth with it First for that besides shutting the dore against so many euills as haue bene spoken of it openeth it for the spirit of God to enter into the soule which willingly inhabiteth in soules mortified to the fleshe and to the delightes of the senses It likewise openeth it to let in the spirit of praier deuotion and contemplation for our Lord loueth to conuerse with soules that are inclosed gardens and there hee speaketh vnto their hearte conforting and communicating vnto them his giftes And for this cause when wee pray Math. 6.6 hee commaundeth vs to enter in to the closet of our hearte and to shut after vs the gate of our senses that nothing may enter in to disturbe our praier to interrupt the conuersation wee haue with our celestiall Father 2. Besides this the senses when they doe their actes according to the will of God which is the ende of their mortification are the dores and windowes whereby life entreth and what they seee and heare taste and speake aydeth them to obtain the spiritual life of grace and augmentation therof From whence I am to inferre what S. Iaâ—ob 3.11 Iames the apostle saithe That as a fountaine giueth not forth out of one hole sweete and sowre water so from the selfe same tongue ought not to procede blessing and cursing good wordes to blesse God and euill wordes to curse our neighbour but all ought to bee good wordes pleasing to God profitable to my neighbour and sweete to my owne conscience and in like manner in at the selfe same eyes and eares ought not to enter life and deathe but they ought allwaies to be shut to all that is an occasion of deathe and open to that which should giue mee life herein consisteth their true abnegation 3. To this I am to adde that the modestie and mortification of the senses is a signe and testimony of the interiour vertues it much edifieth our neighbours and casteth from it such a fragrancie that it filleth the house of the Churche Ex D. Ambr. lib 2. de virginibus and religion with good credit and renowne for as a good portall honoreth the house and giueth a desire to enter in to see what is within so the modestly and composing of the senses and exteriour membres is the most beautifull portall of vertue and a religious life making it so amiable that it prouoketh a desire to enter in to enjoy what interiourly is inclosed within it wherupon saide S. Ad Phil. 4.5 Paul That our modestie should bee manifest to all men for that God is nigh and present with vs and in the presence of so potent a king all wee his seruauntes ought to carrie our selues very modestly Finally the fiue senses shall receiue in heauen as afterward shall be seene particular crownes of glory with greate pleasure in rewarde of the mortification that they suffered on earthe And so with the hope of all these benefits I will encourage myselfe to mortyfie them with greate feruour I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified pondering the mortification of his fiue senses which hee suffered on the Crosse The which on the one side was most holy casting forth resplendent rayes of admirable vertues and on the other side was most paineful with the mixture ofterrible dolours which hee suffered for the sinnes that I with my fiue senses committed And discoursing how his eyes were obscured with spittle his eares tormented with blasphemyes his smelling with the smell of mount Caluarye his taste with gall and vineger and his touching with VVhippes thornes and nailes beeing compassionate of all this I will say vnto him Colloquie It grieueth mee o svveete Sauiour for the sinnes that I vvith my fiue senses haue committed for the vvhich thine vvere so direfully tormented by the dolours vvhereof pardon I beseeche thee the many sinnes of mine With the blood that issued out of thy fiue precious vvoundes vvashe the staines that haue issued from these my fiue impostumated fountaines Cease novv o Lord their abhominable current and ayde mee vvith thy grace to destaine it that imitating the mortification that thou didst exerctze in thy life and sufferedst in thy deathe I may meritte to obtaine thy glorie Amen The XXVII Meditation vpon the Interiour Faculties of the Soule The first Pointe THe first pointe shall bee to consider the vices and sinnes that haue their particular seate in the vnderstanding and the hurtes that proceede therefrom examining that parte which appertaineth to mee in euery one of them which may in all bee reduced to seuen 1 The first is D. Th. 2.2 q. 77. ignorance of those things that I am obliged to knowe as are those which I ought to beleeue to aske to receiue and to doe which are included in the creede and praier of pater noster in the sacraments and in the commaundements of God and in the other obligations proper to euery mans estate and office for I can but ill accomplishe them not vnderstanding them And as S. 1. Corin. 14.38 Paul saieth if any man knowe not hee shall bee vnknowen God saying vnto him I knowe thee not VVith this vice ciphreth much the culpable forgetfullnesse of God and of his lawe and of such things as I may and ought to remember of which wee may likewise say that whosoeuer forgetteth shall bee forgotten for if I sinfully forget God and his things God willbee forgetfull of mee and mine 2 The second vice is Imprudence D. Tho. 2.2 q. 53. oâ— Precipitation VVante of consideration in those things that I haue to doe or say casting myselfe into them with violence of passion without first considering whither they bee lawfull or vnlawfull or without taking concerning them conuenient counsell From whence proceede innumerable errours and defectes in all the matters of vertue 3 The third Vice is Temeritie 2.2 q. 60. ar 3. in iudging the sayings and doings of my neighbours condemning them or supecting amisse of them without sufficient foundation wherein I doe iniurie to God our Lorde vsurping his authoritie and interposing myselfe to iudge that secret that is properto his tribunall I likewise doe iniurie to my neighbour condemning him without sufficient reason therefore and I doe hurt to myselfe for ordinarily I come to fall into that
examining and reflecting vpon our workes shall bee set downe in the sixt parte in the meditation of what God saide hauing finished the worke of the Creation of the worlde Meditations for before Confession and Communion AS the Puritie of the soule which is the ende of the purgatiue way is perfectly obtained with the vse of the two sacraments of Confession and CoÌ„munion it shall not bee amisse here to set downe certaine Meditations whereby wee may prepare ourselues worthily to receiue them and by the way to teache principiants the manner how to make this preparation causing them to holde in estimation the frequencye of these two remedies that God hath left vs for our Saluation The XXX Meditation of the Excellencyes of the holy Sacrament of Confession of the Vertues that are exercised therein and of the Graces that are receiued The first Point FIrst D. Tho. 3. p. q. 84. art 6. 7. I am to consider the greate fauour that God hath donne to his churche and to mee as a member thereof in hauing instituted the holy sacrament of penaunce pondering some things that discouer the greatenesse of this benefit and animate mee to the vse thereof First it beeing proper to God alone to pardon sinnes Isai 43.25 IoaÌ„ 20.23 hee would put this power in the handes of the priestes assuring vs that hee would approoue in heauen the sentence that they should giue vpon earthe And hee ordained that these priestes should bee men subiect likewise to sinne and in neede of the selfe same remedye that they might bee the more compassionate of sinners And the power that hee gaue them was so ample that hee reserued to himselfe alone no sinne how greate soeuer nor limited vnto them the number of sinnes nor how often they were to pardon them for hee saide to S. Matth. 18.22 Peter that pardon should bee giuen not onely seuen times but seuenty times seuen that is without number or limitation In all which is apparent the goodnesse of this greate God Colloquie and the desire that hee hath to forgiue vs. O mercifull father seuenty and seuen times and thousands of times more may the angells of heauen lavvde thee for the fauour thou doest to vs sinners that liue vpon earthe As often as vve can sinne so often if vvee aske pardon of thee thou vvill pardon vs for thy mercye is greater then our miserye I vvill confidently approache to aske pardon for the iniurye seeing hee himselfe that is iniuried so liberally doth offer it mee 2. Secondly I will ponder how this soueraigne iudge beeing to make a most strict iudgement of our liues in the ende of them and in the ende of the worlde would mercifully chaunge this rigorous iudgement of our sinnes into the mercifull iudgement that wee shall make of them in this sacrament 1. Corin. 11.31 D. Cypr. serm de passione Nahum 1.9 so that as the Apostle saithe if here wee shall bee iudged and absolued wee shall no more bee iudged and condemned for those sinnes for to this ende the scripture saithe that hee neither iudgeth nor chastizeth one thing twise Finally this Sacrament according to the Prophecye of Zacharias is a fountaine of liuing water that God hath in his churche to washe the vncleanesse of our sinnes to heale the infirmities Zachar. 13.1 and woundes of our vices to restore vnto vs the life of grace the beautye of charitye and the splendour of vertues to repaire lost merites and to remedye the other hurtes of our sinnes And it is a continual and open fountaine for it is neuer drye nor God will neuer shut it so long a wee liue rather hee desireth that assoone as euer wee haue sinned wee should approache to washe our selues therein Colloquie Isai 12.3 O blessed bee the fountaine of Gods goodnesse from vvheÌ„ce springeth this fountaine of so greate mercye â—ome o my soule for vvater to this fountaine of thy Sauiour come vvith heauinesse by reason of thy sinne but vvith ioye thorough hope to vvashe thyselfe therein This pointe shall bee handeled more largely in the fift Parte The second Pointe SEcondly I am to consider what an excellent worke the acte of confession is to affect vs the more to exercise and frequent it pondering how Christ our Lord instituted this Sacrament in his churche that the faithfull might take occasion by their owne sinnes to exercise excellent actes of vertues wherewith they might not onely repaire the losses they receiued by them but also might gaine newe commodities These actes are principally seuen 1. The First is of faithe beleiuing firmely that the pardoning of sinnes which is proper to God alone hath beene communicated to Preistes Math. 18 18. putting in their handes the keyes of heauen wherewith they shall open the gates thereof that from thence may descende the celestiall giuftes and graces that iustifie sinners and that sinners may enter therein to enioy the kingdome which is promised to the iust The 2. acte is of hope aboue all humane hope for the confession of our owne crime which in the tribunalls of the worlde is a meanes to condemne the guiltye in this tribunall of heauen is a meanes to absolue him The 3. Acte is of charitye to which it pertaineth to bee greately sorrye for hauing offeÌ„ded the infinite Goodnesse of God lost his grace and freindship desiring to repaire it by louing and seruing him with all our heartes The 4. is of heroicall humillitye humbling ourselues not onely before God but before men discouering vnto his ministers the secret things that are to humble vs and to cause in vs greate shame and confusion embracing this contempt for the loue of God and delighting that others should holde vs in that figure that wee holde ourselues The 5. is of excellent obedience in a matter as hath beene saide that is so harde and difficult and in subiecting ourselues to our confessors as to our superiours with a minde to obey them in whatsoeuer they shall ordaine to this ende The 6. is of iustice highly eleuated exercizing its actes as shall bee declared of accuser guilty witnesse iudge and executioner and subiecting ourselues to Gods minister not perforce but willingly with a minde to vndergoe his sentence and with a zeale to reuenge in ourselues the iniuries wee haue donne against God and to repaire and restore the hurtes that wee haue donne to our neighbour The 7. is of admirable fortitude ourselues vanquishing ourselues and the vehement inclination that men haue to couer their sinnes to defende and excuse them like Adam from whome all men doe inherite it Iob. 31.33 For which as holy Iob noteth whosoeuer vanquisheth himselfe herein is more then a man and sometimes wee had neede of no lesse fortitude to confesse with humilitie the sinne committed lib. 22. Moral cap. 12. then not to committe it For as S. Gregory saieth wee vse to suffer a greater warre in manifesting the sinne committed then would haue beene suffered
mee from deathe I vvill not againe subiect myselfe thereunto seeing thou hast crovvned mee vvith morcies I vvill giue thee the glory of all my crovvnes Adde o Lord this mercy to the former to fill my desire vvith thy good things of heauen giuing mee grace to occoplish vvhat I offer vnto thee chaunging my fortitude in such manner that vvith greate feruour I may vvalke Isai 40.31 runne and flie like a renevved eagle vntill I obtaine the eternall crovvne of thy glorie Amen After this forte wee may make other canticles of praise inuiting those sainctes that were greate sinners to gloriefy God for mee for hauing pardoned my sinnes The third Pointe FInallly in order to the third acte of thankes giuing I am to doe three things First to confirme myselfe much in my inteÌ„tions of AmendemeÌ„t imagining that Christe our Lord sayeth vnto mee as hee saide to that other sicke man in the Temple who was giuing thankes for the health that hee had receiued Ecce sanus factus es iam noli pâ—ceare Ioan. 5. ne tibi aliquid deterius contingat Beholde now thouart whole sinne no more least some other worse euill happen vnto the Prouer. 26.11 2. Petr. 2.22 Luca 11 26. for the relapse is vsualy worse then the fall But if like a dogge I retourne to eate what I vomited after this eating the first diuell will enter with seueÌ„ other spirits worse then himselfe and this secoÌ„d entraunce shall bee much worse then the first And at least I am much to bee afraide of falling neere vpon my ConfessioÌ„ For if the selfe sameday I fall into the selfe same sinnes it will be a signe that my coÌ„uersion was colde and imperfect though it were true and that of Ecclesiasticus may bee saide vnto mee Ecclos 34.30 hee that was heth himselfe for hauing touched a deade man and retourneth presently to touch him what hath his washing auailed him And so the man that fasteth for his sinnes presently returneth to committe them to what end is his Hamiliation The praire of this man who shall heare it Prouerb 24.16 But this I am to consider to moue me to feare not to distrust for it is not strange for a man to fall 7 times and to rise againe as often 2 The second thing that I ought to doe is forthwith to accomplishe all my penâ—unce if it may be accomplished and if not some parte thereof with a spirit and affection of obedience and loue to pay somwhat of the much that I owe vnto God desiâ—ing to haue much force to doe much more for him that hath donne mee so many benefites and saying that of the other seruante Math. 18.26 Haue patience with mee o lord and I will labor to pay thee the whole debt 3. The third thing is in than kefullnesse of the benefit receiued in this sacrament of penaunce to dispose myselfe with greate feruour to receiue that of the sacred Communion because for this ende it is ordained Psalm 115.12 according to that of the Prophet Dauid VVhat shall I giue to our Lord c. I will receiue the Chalice of saluation and wil inuocat his holy name The XXXIII Meditation of the most blessed Sacrament of the Altar before Communion OF the excellencies and comodities of this nost blessed Sacrament of the Altar wee shall speake in the fourth parte amonge the mysteries of the Supper but more largely in the sixt parte among the diuine Benifittes Now in this Meditation I will only point out certaine considerations to communicate with reuerence deuotion in the which I am to fixe my eies vpon the ponderation of these foure thinges to witt The greatnesses of our Lord that coÌ„meth to visit vs the vilenesse of maÌ„ whoÌ„ hee commeth to visite the amiable fashione wherein hee coÌ„meth the endes of his coÌ„ming making coÌ„parison betwene the one the other for the greater splendour of the soueraignety of this benefit The First Pointe First I am to coÌ„sider the greatnesses of this Lord that is inclosed in this blessed Sacrament actuating liuely my faithe of theÌ„ all aswell of those that hee hath as hee is God as of those which hee hat as hee is maÌ„ 1. First I will discourse of the greatnesses of his Godheade and of the workes that he doeth Ioan. 1.14 Ad Heb. 1.3 as hee is God pondering that hee that is there is the very onely begotten Sonne which is in the bosome of the eternall Father the brightnesses of his Glory and the figure of his substance as Eternall Immense Infinite and Omnipotente as the Father and the very wisdome Goodnesse and Fortitude by whome all thinges were created and are conserued There also is the gouernour of the worlde the sanctifier and glorifier of soules he that is the first beginning the last end of all creatures And though hee bee a Lord of so great maiestie that Heauen nor Larth cannot containe him yet he was not contente to haue made himselfe man for our remedie but woulde humble and restraine himselfe more remaining with vs in this visible sacrament to comfort and protect vs with his presence that we might haue vpon earth some visible throne of his grace Ad Heb. 4.16 whereunto to approche as the Apostel saith with greate confidence to obtaine mercy and aide in seasonable time for the remedy of all our euelles O diuine vvorde Colloquie vvhich art in the Immense bosome of thy eternall Father hovv is it that thou commest to dvvell in the straight bosome of a sillie man O king of glorie vvhich art in thy heauen seated in a Throne of infinite maiestie hovv is it that thou humblest thyselfe to be on earth in a throne of such basnesse Thy Insinite Charitie hath binne the cause of this humiliation to exallt me to prouoke me to loue thee for a vvorke of so great loue O that I could loue thee as thou louest me O that I could humble me as thou didst humble thyselfe to be able to honour and serue thee as thou meritest To this Throne vvill I approach for the remedy of my euilles vvith confidence that thou vvilt fill my desire vvith thy good thinges 2 Secondly I will discours of the misteries of his most sacred humanitie and of the maruelous work that he did therin and of the offices that hee exersized pondring how he himselfe is in this SacrameÌ„t that was niue moÌ„ths in the wombe of our B. Lady the Virgin enriching her with admirable giftes of his Grace and from thence in the house of Zachrias sanctified the Baptist and replenishid with the holy Ghost both the sonne and the mother And seeing he hath in this sacramente the same goodnesse and Omnipotency he may worke the same effects in my soule Likewise hee that is there is the very same that was laide in a maunger and was adored by the shephards and Magies paying them for this seruice with an aboundant rewarde And if I doe adore
gratefull vnto him for it with the greatest gratitude that possibly wee may applying herein the counsell of the wiseman Suffer not the good daye to passe Et particula boni doni non te praetereat Eccles 14.14 And let not so much as the least parcell of the good guift escape thee but make vse of the good lot that hath befallen thee For as wee much esteeme the leaste parte whatsoeuer of this sacrament for that whole Christe is therein so wee are to esteeme euery litle parte of the day and tyme that wee haue him with in vs seeing in eache parte therof hee his able to doe vs greate fauours if with a deuout and thankefull minde wee dispose ourselues to receiue them especially for that this sacrament as S. Dionisius saieth is the coÌ„summation De Eccles hiâ—rar cap. 3. D. Tho. 4. q. 65. art 3. fullfilling and perperfection of all the other and the most effectuall meanes that God hath giuen vs for our perfection And seeing wee haue him present to communicate it vnto vs it is reason to inlarge the vessell of our harte to receiue it To this ende wee are here to exercize with greatest feruour the three actes of thankes giuing that were set downe in the 34. meditation spending the tyme not so much in newe considerations seeing those that are set downe are sufficient as in newe affections and canticles of praise and thankes giuing in this forme ensuing The first Pointe 1. FIrst I am greately to quicken my faithe of the presence of this our lord that is with in me beholding the inuisible as if I did visibly beholde him and breifely pondering that hee is the same Lord of whome I conceiued so greate excellencies when I prepared myselfe to communicate And seeing where the king is there is the court I may imagine as S. Gregorie saieth that hee is Inuironned with thousandes of the courtiers of heauen Lib. 4. Dialogo cap. 58. in whose companie prostrate in spirtte before his feete and admiring that so greate a God is harboured in so humble a place I will breake out first into affections of humilitie of reuerence and of mine owne confusion sometymes saying with S. Peeter Departe from mee o Lord and goe forth from this wretched litle ship for I am a great sinner And sometymes with S. Luc. 5.8 Luc. 1.43 Psalm 8.2 Colloquie Elizabeth I will say vnto him whence is it to mee that my God and my Lord commeth to visite mee O eternall God vvhat is man that the â—art mindefull of him Or the sonne of man that thou visitest him Thou madest him lesse then the angells by beeing clothed vvith vile fleshe and commest thou from heauen accompanied vvith angells to harbour thyselfe vvithin him O our Lord and God hovv admirable is thy name thoroughout all the earthe seeing thou hast made it thy Habitation as vvell as heauen 2. In the Preface Isai 6.3 Then will I breake out into affections of praise and thankes-giuing vsing some canticles of the churche Sometyme I will say as the Seraphins Holy holy holy is the Lord God of hostes that hath humbled himselfe to dwell in this smoky cloudie temple of my soule Sometymes I will crie out with the Hebrewe children that accompanied Christe on Palme-sunday saying Math. 21.15 O king of Israel and Sauiour of the worlde blessed bee hee that that hath come from on high to visit mee I not knowing how to deserue it Daniel 3.52 Other sometymes with the three youthes that were in the furnace in Babilon I will inuite all creatures to praise our Lord for this fauour that hee hath donne mee 3. Or in imitation of this canticle I will make another inuiting to the same ende the nine quires of angells and the quires of the patriarkes and prophets of the apostles and euangelistes of the martirs and doctors bishops and confessours preistes and leuites virgins and widowes Colloquie and all the Sainctes in heauen in this forme May thy Angells Archangells and Principallities blesse thee o Lord may they praise and glorifie thee for euer May thy povvers Vertues and Dominations blesse praise and glorifie thee vvorlde vvithout ende May the Thrones Cherubins and Seraphins blesse thee praise thee c. Blesse our Lord o yee Patriarkes and Prophetes praise him and glorifie him for euer Blesse our Lord o yee Apostles and Euangelistes praise him c. And in this manner I may goe through all the sainctes Psalm 102.1 4. I may likewise with Dauid inuite all faculties and sences and all the cogitations and affections of my harte that all togither may assemble to adore and glorifie this our Lord for the parte that they all haue in this soueraigne benefit May my eies blesse thee o Lorde for they haue seene thee in this sacrament and my lippes for they haue touched thee Colloquis and my tongue and pallate for they haue tasted thee and my brest for hat it is thy habitation Psalm 34.10 and let all my bones say O Lord vvho is like vnto thee Let my memory budde forth thy praises my vnderstanding magnifie thee my vvill loue thee my appetites desire thee and let them all bee dissoued in thy presence singing the glorie of thy Comming The Second Pointe 1 Then am I to recall to my memory the Offices of Christ our lord and the endes that hee had in comming to visite mee beeing glad and iojfull to haue within mee my Redeemer my phisition my maister and all my good and with a greate affection I will spiritually embrace him with the armes of humilitie and charitie speaking that of the Canticles CaÌ„t. 3.4 I haue founde him vvhome my soule loueth I vvill keepe him and not let him goe I will for no cause parte from his sweete Companie and for no labour Ad Gal. 4.26 nor tribulation will I leaue his amitie I will allwaies haue him with mee till hee cary mee to the house of my mother which is the caelestiall Hierusalem where I may enioye him with perfect security 2. Then like Dauid in the presence of this our lord I will powre forth my praier and set before him all my necessities and miseries recounting them as if hee knewe them not because hee delighteth to heare them beseeching him to doe his offices in remedying them seeing this was the ende of his comming and the comming of so greate a prince should not bee in vaine And therefore I may say vnto him I Colloquie o Lord am sicke of grieuous Infirmities and passions pride vvrathe sensuallitie and couetousnesse haue prostrated mee Thou art the Omnipotent phisition and hast come to my soule to cure mee cure mee according to thy povver and leaue mee vvhole say in this entrauÌ„ce as thou saidest entring into the house of Zacheus Luc. 19.9 Hodie salus huic domui facta est this day saluation is made to this house And because thy saying is doing it shall bee as thou saiest I
am likevvise full of ignoraunces and errours in the darkenesse and obscuritie of deathe Thou art my master my light and my guide teache mee illuminate me and guide mee for this vvas the ende of thy comming In these and other like petitions I will spend another while Gene. 32.24 wrestling like Iacob with this angell of the greate counsel with the wrestling of praiers beseeching him not to departe without powring out vpon mee his most copious Benediction The third Pointe FInally I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee inuiting him seeing hee inuiteth mee Apoca. 3.20 for hereupon hee sayeth in the Apocalips that entring into the soule hee would suppe with her and shee with him for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her and he suppeth of the feruent affections and purposes that shee offereth vnto him And so in communicating I am to inuite Christe our lord considering what is acceptable vnto him and offering vnto him what is best to his liking 2. And specially I will offer him my hearte for that is the principall thing hee requireth of mee And seeing hee giueth mee his hearte Prouer. 23.26 what is it for mee to giue him mine with a determination to admitte nothing that may bee contrary to his loue nor no thought that may seperate mee from him Ad. Rom. 12.1 I will likewise exhibite to him my bodye as a living host holy and pleasing to his eyes with a desier to carrye euer with mee his Mortification and the signes of his Passion resoluing particularly to mortifye and make a cruell warre against that passion that most hindereth mee to serue him as I ought And besides this it shall bee well that day to inuite Christe in the poore bestowing on them some almes according to my abilitie 3. And if I bee a religious man I may anewe offer vnto him perpetuall obedience to his most holy will most pure chastitie and pouertie of spirit according to my estate And I will allwaies offer somewhat that I may accomplish the same daie endeuouring to spēd it all in thēse exercizes of thankesgiuing and Imitation Cant. 1.12 Ad Gal. 2.20 3. Reg. 19.8 saying as the spouse My beloued shall bee to mee to day a nosegay of mirhe I vvill beare him betvveene my breastes And as the apostle I liue now not I for I haue within mee Christe himselfe who liueth in mee in whose vertue I will goe like another Helias to the mounte of God Oreb ascending from vertue to vertue vntill I clearely and manifestly beeholde him whome in this blessed sacrament I receiue I will conclude with a colloquie to this our Lorde beseeching him that allbeeit the sacramentall species beeing consumed hee departeth as concerning his corporall presence that yet hee would allwaies remaine with mee according to his spirituall presence awaking my memorie that I may allwaies bee mindefull of him illustrating my vnderstanding that I may allwaies thinke and meditate vpon him and inflaming my will that it may allwaies bee vnited with him worlde without ende Amen The XXXVI Meditation of Purgatorie to encourage vs to the workes of Penaunce THe principall ende of this meditation is to encourage those who walke in the purgatiue waie to the exercize of penall workes to pay the paines that they owe for their sinnes and likewise it may be exercized on all soules day in remembraunce of the deade to mooue vs to haue compassion on them and to ayde them The first Pointe First I am to cōsider that God our Lord hath ordained that whosoeuer shall die 2. Machab 12.40 Zachar. 9.11 1. Cor. 3.12 D. Tho. in addit q. 69. 70. Math. 5.26 hauing cōmited mortall or veniall sinne all bee it the fault bee pardoned him yet if he haue not likewise payed the paine correspōdent there vnto hee shall not enter into heauen vntill hee paye it in a prison vnderneathe the earthe deputed to this ende wich is called Purgatorie to the which the soule of the iust is carried by his Angell that hee may there satisfie his whole debt vnto the vttermost farthing 2. Vpon this veritie of our faithe I will ponder first how iust God our lord is and how greate is the righteousnesse of his iustice though it bee mixed with mercie For hee will leaue no sinne without some chastizement and therefore in the Sacrament of penaunce when hee pardoneth a mortall sinne hee chaungeth the eternall into some temporall punishement demonstrating therein his infinite mercy and his iustice His mercie in pardoning the most terrible paine that was perpetuallie to continue and his iustice in requiring satisfaction with another lighter paine that continueth but a while VVith this consideration I will animate my selfe to conforme myselfe to his iustice seeing his mercie is so aboundant towardes me to chaunge millions of yeares in a most terrible fier into a verie fewe of voluntarie penaunce So that all that I am able to suffer in this life is to seeme little or nothing vnto mee in comparison of what I haue deserued and God hath pardoned mee 2. Secōdly I will ponder how this temporall paine if it bee not payed in this life with some very deepe contrition or with some penall workes it must of necessity bee paied in the other aswell for the obseruing the order of the diuine iustice as also because God is so greate a louer of puritie that hee will admitte nothing into heauen but what is very well purged not onely from the sinnes but from the paines which are the Reliques thereof for the glorified church Ad Ephes 5.26 Apocal. 7 14. Colloquie saith S. Paul must neither haue spot nor wrinckle nor any other like deformity and therefore I must labour for such puritie in this life that I may haue nothing to purge in the other O lambe of God in vvhose blood the iust vvashe and make vvhite their soules to bee admitted into thy kingdome graunt mee by the vertue of thy most precious blood so greate compunction for my sinnes that I may likevvise bee free from the paines that my soule beeing loosed out of the prison of this bodie bee not detained in the prison of purgatorie Amen 3. The greiuousnesse of veniall sinne Apoca. 21 27. From hence I will passe to ponder how greate an euill veniall sinne is seeing that therewith it is impossible to bee able to enter into heauen vntill it bee first purified for there as S. Iohn saieth nothing that is polluted may enter And I shall also perceiue how much God abhoreth it when he there detaineth captiues his owne freindes though they bee very holy vntill they bee purified and so much humbleth them that hee giueth them for their prison an obscure place vnder the earthe and neere vnto hell discouering hereby how heauie the burthen is of any sinne whatsoeuer or paine that redoundeth thereof seeing it casteth vs into so profound
thou giuest vs a remedye to obtaine pardon of our Sinnes may the Angells that remaine in Heauen laude thee for this fauour may the men that liue vpon the Earth acknowledge it and make vse of it and may my soule melt it selfe in thy Loue singing the multitude and Greatenesse of thy mercye by the which I beseeche thee to pardon my Sinnes ayding mee that I may neuer more returne vnto them This Consideration I am to applye to myselfe pondering that allbeeit God our Lorde thorough his mercye hath made a Decree to pardon Sinners and effectually pardoneth those that submitte themselues yet to the Rebellious bee vseth his rigorous Iustice condemning them as hee did the Deuills And therefore I am to endeuour not to resist Gods mercye leaste I fall into the handes of his Iustice Then will I ponder the causes that in some sorte mooued the Diuine Mercye to haue Compassion on our miserye One was for that Adam by his Sinne not only indammaged himselfe Rom. 5.12 but allso all that descended of him who were to bee borne Sinners condemned to Deathe and to perpetuall Prison incurring these damages not by their owne personall Will but by that which they had in their first Parent But whereas God was so mercifull that his Clemencye could not permitte that his whole worke for one mans Transgression should perishe without remedye and that all this visible worlde that was created for man should bee frustrate of his ende seruing the sinner hee therefore resolued to finde out the Remedye From whence I will collect two motiues to repose my Confidence in Gods mereye alleaging them as Dauid did for respectes wherefore hee should remedye my miserye Psal 50.7 The one because I was coÌ„ceiued in Sinne froÌ„ whence originally spring all my miseryes The other for that I am the worke of his handes for the which I am neither to bee contemned nor abhorred seeing hee abhorreth nothing that hee made O most mercifull Father Sapient 11.25 Psal 102.14 seeing thou knowest the masse wheref wee thy Children were formed which issued good from thee and by Adam was made euill haue Compassion on vs remedying the Hurt donne by Adam to reforme the Good donne by thee My handes haue defaced in mee the worke of thy Handes les thine by thy aboundant grace repaire what mine did thorough my greate sinne Another cause was Sapient 2.24 for that man sinned beeing tempted and seduced by the Deuill partely for the enuye that hee had of his good partely for his rage against God â—esiring to reuenge himselfe of the Creator in the Creature who by him was so fauoured and in whome his diuine image was stamped wherevpon God himselfe mooued to Compassion would take to himselfe the cause of man with a determination to remedye him because his Enemye should not remaine for euer victorious And therefore hee saide vnto him Genes 3.15 when Adam had sinned I will put enmityes betweene thee and the VVoman and thy seede and the seede of her and they shall breake thy Heade vanquishing him that vanquished them and triumphing ouer him that triumphed ouer them Whereby hee also putteth mee in hope that hee will haue Compassion on mee and take my cause for his owne seeing the Deuil now persecuteth mee with the like Enuye Psalm 73.22 and Rage and so I may say vnto him with Dauid Arize o Lord Iudge thyne owne cause ayding mee with thy Grace to breake the heade of the Serpent who allwayes persecuteth mee because hee abhorreth thee The Second Pointe SEcondly I am to consider the admirable Decree made by the most sacred Trinitye that the second Person who is the Sonne of God should bee made man to redeeme mankinde lost by the Sinne of Adam pondering the causes that mooued him thereunto some in regarde of our owne greate necessitye miserye and others in regarde of his infinite Bountye and Mercye First I will consider how the most holy Trinitye sâ—eing in his Eternitye many meanes that hee had to remedye men either by pardoning them by hos sole and pure mercye or by creating another newe man to satisfye for them or by imposing this charge on the Seraphines hee would not make choice of a meane that was more easy nor lesse perfect nor would hee impose the charge of this worke vpon another but chose the best meanes that was possible plotting that the Sonne of God should become man for the remedye of man In such wise that hee coulde not giue vs a better Remedier Ad Rom. 5.20 nor a more powerfull Remedye nor a more copious Redemption willing that where Sinne abounded there Grace should more infinitely abound To ponder this Veritye the more I will consider what the first man did against God and what God doth for man comparing the Thoughtes and Deuises of the one with those of the other Adam plotted with Pride to rebell against God himselfe desiring to vsurpe his Diuinitye and Wisdome and to haue Signorye ouer all things whereby hee deserued that God should abhorre and humble him and should annihilate his peruerted nature But God of his infinite Goodnesse was not only willing to pardon this iniurye but to that ende chose a meanes of the greatest Honour and Proffit for man and of the greatest Humilliation and Trauaile for God for that the Diuine Worde beeing of infinite Greatenesse and Majestye sticked not as S. Psa 137.5 Paul saithe vpon exinaniting and humbling himselfe to take the forme of a Seruant and to Inuest himselfe with the mortall and passible nature of his very Enemye joyning it to himselfe in vnity of Person to drawe him out of that greate misery whereinto hee was fallen thorough Sinne and to exalt him to that high Honour and Happinesse that hee might lay holde vpon by his Grace Phil. 2.6 Ser. 9. de Natiuit For as S. Augustine saieth God made himselfe man to make man God that by the Vertue of God made man men might bee Gods by Participation Finally considering this soueraigne Decree I will with greate Astonishment admire the infinite Bounty and Mercye of God which sometimes with Moyses I will magnifye saying Dominatour Lord God mercifull and clement Exo. 34.6 patient and of much compassion and True which keepest mercye vnto thousands of generations which takest away iniquity and wicked factes and Sinnes and without whome no man of himselfe is Innocent before thee Othertimes with the Seraphines couering with my wings the face and feete of God and adoring this conjunction of his Diuinitye and Humanitye I will crye out saying Holy Isa 6.3 Holy Holy is the Lorde God of Hostes all the Earthe is full of his Glorye thorough the Greatnesse of his mercye And othersometimes I will giue thankes to this our Lorde for this so glorious a benefit saying vnto him O Eternall God Colloquie I most humbly thanke thee for this soueraigne Plot which thou inuentedst for my remedye taking vpon thee my basenesse to
vs with thy Glorye VVithout thee wee had had nothing of this and now by thee wee possesse it all for by thee descende from Heauen all the Benedictions and Mercies that replenish the Earthe Blessed bee the Father that gaue thee vnto vs for our remedye and Blessed bee thou his Sonne that camest to remedye vs. Remedie mee effectually o Lorde that I may not perish but obtaine by thee Life euerlasting Amen By what hath beene saide in this and in the precedent Meditation it appeareth that the causes and motiues of the Incarnation may bee reduced to three rankes inchayned owne within another One in regarde of the diuine Perfections to manifest them Another in regarde of our miseries to remedye them And the third in regarde of the supernaturall Riches of Grace and Glorye to communicate them Of these three things wee are to weaue a most strong triple Corde Eccl. 4.12 wherewith strongly to binde vs to this diuine Worde Incarnate joyning vs vnto him with perfect Loue seeing wee haue so many motiues to loue him as are the diuine Perfections that hee hath discouered vnto vs and the miseries from which hee hath freed vs and the Graces and Vertues that hee hath merited vnto vs. The third Meditation Of the Decree that GOD made to be borne of a VVoman and of the election of our Blessed LADYE to be his Mother and of the singular Graces that therefore hee graunted her in the Instant of her Conception The first Pointe FIrst D. Th 3. p. q. 31. ar 4 I am to consider how God hauing determined to make himselfe man although hee might haue taken the bodye of a perfect man as was that of Adam yet hee would not but bee borne of a Woman as S. Gal. 4.4 Paul saithe and haue a mother as other men had And this hee reuealed in the beginning of the Worlde saying vnto the serpent Gen. 3.15 That the Seede of the Woman should breake his Heade To this Determination there were many causes that moued him wherein to our proffit hee discouered his infinite Charitye The first for that the diuine Bountye which so much loueth to communicate itselfe to it creatures might bee more dilated and to greater Greatenesses in both the sexes of Humane Nature exalting a Man to the infinite Dignitye of the naturall Sonne of God and exalting a Woman to the Dignity of the Mother of God which as S. 1. p. q. 25. ar 6. ad 4 Thomas saieth is in some sorte likewise infinite whereby hee giueth vs assurances that without acception of persons his intention is to doe good vnto all Gal. 3.28 For according to that of the Apostle in Christ IESVS there is no difference of male nor female of Bond nor of free of little nor of Greate The second cause was That as our Perdition began by a Man and a Woman so our Redemption should begin by another Man and another Woman principally by Christ as beeing the Heade and our onely Mediator and Father of the Worlde to come And secondly Isa 9.6 by his Mother as by his Assistant in the Worke of our Redemption to both whome men should repaire for the Remedye of their necessities with that Confidence that they vse to haue recourse to their owne Father and mother But especially our Lord Christ would haue a mother that shee might likewise bee the Mother and Aduocatrice of Sinners who if thorough Pusillanimitye they should bee afraide to haue recourse vnto him for that hee is not onely man and our Aduocate but also God and a Iudge most Iust they might confidently approche to his blessed Mother D. Ansel lib. de excell Virg. cap. 6. to whome it pertaineth not to bee a Iudge but an Aduocatrice that shee as a Mother full of Mercye and Pitty might bee an Intercessour for all Whereby wee may see the greate longing that God hath of our Saluation and that wee should bee confident to obtaine it seeing hee hath inuented therefore so greate meanes so sweete and so effectuall I giue thee thankes Colloquie o eternall Father for hauing giuen vs a Father and Mother of our owne Nature by whose mediation wee may securely negotiate thy Grace I giue thee thankes o diuine Worde for that it was thy holy Will to haue a Mother who should likewise bee Ours by whome wee should finde entrance vnto the Throne of thy infinite mercye that wee may not bee condemned by the rigour of thy Iustice. The last cause was for that it was the pleasure of God to make himselfe a Childe for vs and to haue a Mother on Earthe to whome to obey and subject himselfe like other men to giue vs an Example of Humillitye and of other Vertues as shall bee seene in the ninth Meditation and in the other ensuing The Second Pointe SEcondly I am to consider the election of our blessed LADYE the Virgin to bee the Mother of God pondering how the most holy Trinitye among the innumerable Women that hee sawe in his Eternitye cast gaciously his Eyes vpon the blessed Virgin and made choice of her for those Greatenesses that in the precedent Pointe wee haue spoken of that is to say for beeing the Mother of the Diuine Worde Incarnate and his Cooperatrice in the Redemption of the Worlde the Mother and Aduocatrice of Men and shee to whome God himselfe as hee was man did subject himselfe and obey Vide Frāciscum Suarez tom 2. in 3. p. disp 1. This election as say the holy Fathers was the Roote of the other Greatenesses of our LADYE of which shee alwayes made greate estimation and for which shee was euer very thankefull considering that it proceeded from meere Grace without any merit of hers for when as almighty God made choice of her to bee his mother hee might haue chosen many other Women as well as her and made them like vnto her But yet I am to rejoice that this good Lot fell vpon her and to giue her the Much good doe it her therefore saying vnto her O most blessed Virgin Colloquie I exceedingly rejoice that thou wast elected for so soueraigne a dignitye as to bee the mother of the same whose Daughter thou art And seeing with this dignitye it was graunted thee likewise to bee the mother and Aduocatrice of Sinners shewe thyselfe to bee our Mother in fauouring vs and Aduocating for vs that wee may bee the worthy Children of him of whome thou art the Mother The third Pointe FRom hence I will mount to consider that God our Lord in his Eternitye hauing made choice of our blessed LADYE to bee his Mother Of the Predestination of our blessed LADYE D. Th. 3. p. q. 7. ar 10 Ex D. Aug. lib. de nat grat c. 38. Cant. 6.9 did withall elect her to bee the most excellent Vessell of his Mercye with whome hee would leaue in trust all the Greatenesses of Grace and Glorye that were conuenient for the Mother of such a Sonne and
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
holy Cogitations her Vnderstanding of greate Illuminations of God her Will of feruent Actes and Affections of Loue and zeale with inward and hearty desires of the Glory of God of the comming of the Messias and of the Redemption of the Worlde And this fullnesse shee actually had when the Angell entred to salute her for shee was busied in the Contemplation of these mysteries which was in a manner her continuall Occupation Besides this shee was full of Grace in her Workes for they were all workes full entire and massiue with that fullnesse that they might haue of pure Intention feruour Loue So that God could not say vnto her as hee saide to that other Bishop Apoc. 3.2 I finde not thy VVorkes full in my presence Then will I ponder the Greatenesse of this plenitude for many Vessells are full of precious liquor but the greater containeth the greater quantitye So many Sainctes were full of Grace but the blessed VIRGIN as sayeth S. Thomas aboue all 3. p. q. 27 art 5. for shee was a much greater Vessell her fullnesse was conformable to the Dignitye of the mother of God which farre exceedeth the Dignityes and offices of the other Sainctes and shee euery day with the vse of Graces amplifyed the Vessell and made it capable of other greater O most sacred VIRGIN who is able to recount the fullnesse of Grace that thou hast aboue all the Sainctes that were filled therewith Colloquie They were like Riuers but thou according to thy name art full like the Sea It gladdeth me that for excellencye S. Gabriel calleth thee the full of Grace it seeming vnto him that there was no other that had the like fullnesse and that he and his Companions in comparison of thee might call themselues emptye I thanke thee most blessed TRINITYE for the fullnesse of Grace Ecol 1.7 that thou gauest to this Soueraigne VIRGIN by whose merits I beseeche thee to giue mee some parte thereof that the Vessell of my Soule though but a litle one may bee filled according to the capacitye thereof O Mother of mercye and Immense Sea of Grace seeing the Riuers issue out of the Sea whereinto they entred let there issue from thee some Riuer of Graces to fill the vacant places of my Soule that my VVorkes may bee full perfect before God Amen DOMINVS TECVM In this third Worde the Angell mounteth to the Heigth of the Salutation saying Our Lord is with thee that is he is in thee by excellencye in all those manners that hee may bee in his pure Creatures He is with thee not only by Essence Presence and Power as hee is with all men not only by Grace as hee is with all the Righteous but with eminencye of Grace assisting in thee with speciall Grace and Amitye and with strict familiaritye He is with thee in all thy Faculties vniting them with himselfe He is in thy memorye surprizing it that thou mayest allwayes remember him In thy Vnderstanding illuminating it that thou mayest perpetually knowe him and in thy Will inflaming it that thou mayest euerlastingly loue him He is with thee likewise assisting in all thy Affaires with speciall Prouidence and Protection gouerning thee with his Inspirations and directing thee in all that thou doest He is in thee as in his Heauen in his Temple in his Chamber in his House of Recreation shortly hee will bee in thy Wombe as thy Sonne therefore for excellencye with a full mouthe I say vnto thee Dominus tecum I will also ponder that the Angell sayeth not Our Lord is was or shall bee with thee but our Lord with thee to signifye that hee was is shall bee perpetually with her as if hee should say from thy Creation God was with thee and now is shall bee thoroughout all eternitye Psal 45.6 He shall not departe nor be alienated from thee neither shall there bee in thee any Chaunge that may impaire the Diuine Prouidence O blessed VIRGIN Colloquie I rejoice at the greate good thou hast in hauing with thee God himselfe firmely and constantly enioying his sweete Conuersation Beseeche him that he will be with me thorough Grace possessing me with such Loue that hee neuer departe from mee nor I from him for euer and euer Amen BENEDICTA TV IN MVLIERIBVS With this fourth Worde the Angell concludeth the Salutation saying Blessed art thou among VVomen for thou shallt be freed from the Curse of Barrennesse with out Losse of Virginitye and thou shallt bee free from the Malediction of bringing forth with Dolour because thou shallt not conceiue with Pleasure Thou shhalt be blessed among Women because as a Woman was the beginning of all the Maledictions Ephe. 1.3 that fell vpon men so thou shalt be the beginning of all the caelestiall benedictions that shall light vpon them by the blessed fruite of thy Wombe by whome thou shalt breake the Heade of the Gen. 3.15 Serpent and deliuer them from those Maledictions which his cursed Suggestion heaped vpon them For the which thou shalt be blessed and praised among all Women and both the Angells in Heauen and the men on Earthe shall giue thee a thousand benedictions aswell the Righteous as Sinners for all haue a parte in thy copious benediction And I also thy vnworthy seruaunt doe praise Colloquie blesse and glorify thee and doe reioice that all should praise blesse and glorifye thee and I beseeche thee to make mee partaker of those blessings which thy most sweete Sonne our Heade by thee as by his necke communicated to the Church Deliuer mee o blessed LADYE from the Maledictions of Sinne and Pnnishment whereunto I liue subiect that I may blesse thy Sonne and serue him worlde without ende Amen The third Pointe THirdly I am to consider the manner how the blessed VIRGIN receiued this Salutation for hauing hearde it shee was troubled Luc. 1.29 and thought within herselfe what manner of Salutation this might bee In which shee discouered foure excellent Vertues wheerein wee may imitate her to wit Chastitye Humillitye and Prudence with Silence Shee shewed her excellent Chastitye Lib. 2. de Virginib in exhortatiene ad Virgines Yob 31.1 beeing astonished as S. Ambrose saieth at the sodaine veiwe of a man in her Chamber shee being alone for it is the property of a modest circumspect Virgin to bee astonished at any veiwe or worde whatsoeuer of a man As it is likewise the propertye of a chaste man to close vp his Eyes like Iob leaste hee should haue any euil Thought against a Virgin But principally shee shewed her rare Humillitye for that at such time as the Angell entred in forme of a man this B. LADYE was recollected in her Chamber in greate Contemplation of the Greatenesses of God and of the Messias and of her that was to bee his Mother Thorough her profounde Humillitye shee helde a very meane conceite of herselfe And when shee heard so straunge and yet so
things with facultye to make others also greate before God by Participation of his Greatenesse The third that in such manner he shall be her Sonne that hee shall bee likewise the Sonne of the most High God The fourth that his eternall Father shall giue him the Throne and the Empire ouer all the Elect figured by the Seate of Dauid and by the House of Iacob of whome according to the fleshe hee descended The fifth that his kingdome shall bee eternall and haue no ende O glorious Embassage O most ioyfull newes Happye Virgin to whome such a Sonne is promised and blessed Sonne in whome so greate Greatenesses are contained of all which the Angell gaue notice to the Virgin that shee might knowe that this Sonne whome shee was to conceiue was the Messias promised by the Prophets of whome so greate Excellencyes were written From whence I will collect a greate Estimation and Loue of this soueraigne Messias rejoicing at eache one of these fiue Excellencyes rehearsed and recording the fiue woundes that hee receiued on the Crosse that vnto his Elected and to mee hee may applye the fruite of them for on the Crosse they were all made manifest as heereafter when time serueth shall bee declared I will now meditate only how these Greatenesses had their Originall from the most profounde Humillitye of the only begotten Sonne of the euerliuing God which is included in the first Worde spoken by the Angell to the Virgin Ecce concipies in vtero â—eholde thou shallt conceiue in thy wombe as who should say This Sauiour and this eternall king beeing so greate yet will so farre humble himselfe as to streighten himselfe to the smallnesse of an infant conceiued in the Wombe of a Woman And â—â—om this smallnesse his greatenesse shall haue beginning complying with that of the Prophet Isaias Isa 9.6 A litle Childe is borne to vs and a Sonne is giuen to vs and Principallitye is made vpon his Shoulder his name shall bee called Admirable Counsellour God Puissaunt Father of the Worlde to come Prince of Peace His Empire shall bee multiplied thorough the whole Worlde and there shall bee no ende of Peace O Soueraigne Prince that descendedst from Heauen Colloquie Dan. 2.34.45 as a Stone without heades beeing without thee action of man conceiued in the VVombe of a Virgin and then camest to bee so greate a mountaine as to fill the VVhole Earthe dilating therein thy kingdome which is a kingdome eternall and without ende I humbly thanke thee for hauing chozen so straunge a smallnesse to bee the Originall of so soueraigne a Greatenesse Graunt mee o Lord that I vnder-propped not by mine owne handes but by thine may conceiue such resolutions in thy seruice that they may increase to very greate workes of thy Glorye Amen The Second Pointe THe blessed VIRGIN hauing heard this Embassage Luc. 1.34 saide to the Angell How shall this bee donne because I knowe not man As if shee should say I doubt not of Gods Omnipotencye nor of thy promise but I desire to bee informed how I should obey this Commaundement hauing made a vowe not to knowe man In this aunswere the holye VIRGIN discouered aswell greate Wisdome as excessiue Loue of Virginitye and therefore with much reason Holy Church calleth her the most Prudent Virgin For though the promise of the Angell was so greate yet shee was not presently hooked therewith vntill shee might perceiue how it would accord with her Vowe shee had made of Chastitye vnto the which shee was so entirely affected that shee made difficulty to bee the mother though it were of such a Sonne with the Losse thereof And all bee it shee knewe by the Prophecye of the Prophet Isaias That the Mother of the Messias should bee a VIRGIN Isa 7.14 yet shee would prudently examine the Reuelation of the Angell to see how it agreed with the Reuelation of the Prophet From whence I will collect a feruent and heartye Loue of Chastitye auoyding as much as lyeth in mee all whatsoeuer that may bee any Occasion to impaire it yea though it carrye with it an appearance of Piety and Religion For in imitation of the most sacred VIRGIN I am to examine well the Spirit that shall incline mee to a thing wherein there may bee daunger fearing leaste it may bee the Spirit of Sathan who as sayeth the Apostle S. 2 Cor. 11.14 Paul transfigureth himselfe into an Angell of Light to deceiue those which are either very simple or ouer-confident or exceeding zealous of other mens good without regarding their owne Secondly I am to consider in these wordes A rule to speake PrudeÌ„tly beeing the first that wee reade of the blessed VIRGIN foure Circumstances with the which shee did speake them in the which is pourtrayed an admirable rule how to speake prudently for these wordes were but fewe and no more then necessarye and in a case of greate importance and in a very humble and decent manner It seemeth that the Virgin helde firmely in her memorye that counsell of Ecclesiasticus which sayeth Eccl. 32.10.11 Habeat caput responsum tuum Young man speake in thine owne cause scarcely more then is needefull if thou bee asked â—wise let thy aunswere haue an head that is let it bee breife and to the purpose In many things bee as it were ignorant and heare holding thy peace and withall asking All this the B. VIRGIN meruailously obserued in these breife Wordes which shee vttered not till the Angell had spoken to her twise And though shee had occasion to inlarge herselfe in this Question yet shee touched no more then the necessarye Pointe and that with greate bteuitye declaring the Vowe of Chastitye that shee had made with humble and chaste wordes but sufficient for the Angell to vnderstand her saying vnto him I knowe not man O most sacred VIRGIN Colloquie Cant. 4.5 11. with much reason was the diuine Spouse pleased with thy Lippes saying That they were like a girdle of Scarlet in graine and like the Honnye-combe that distilleth by litle and litle for thy Wordes are well girt and much pondered and vttered with repose sweetnesse and Charitye And seeing this rule in speaking is so pleasing vnto him beseeche him to imprint it in my Hearte that my Wordes may proceede from it well ordered and ruled The third Pointe TO this Question of the Virgin the Angell made aunswere saying Spiritus sanctus superueniet in te c. Luc. 1.35 The holy Ghost shall come vpon thee and the power of the most High shall ouershadowe thee And therefore also that which of thee shall bee borne Holye shall bee called the Sonne of God In these wordes may bee pondered three most excellent promises made by the Angell to the most sacred VIRGIN First that this Conception should not bee by the worke of man but by the power of the Holy Ghoste who from Heauen should come vpon her to accomplish this Worke. And for that the Workes of the
all to the Glorye of God not to her owne saying that of the Canticles Cant. 7.13 All the fruites the newe and the olde my beloued I haue kept for thee that is all the Workes of my Life present and passed I will that they bee to thy Honour Rom. 14.7.8 Glory for I will neither liue nor dye to myselfe but to thee because I am thine Finally the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him but also to serue all those of his House and Familye and therefore shee dedicated herselfe to the Seruice of her Parents when shee was in the Temple and of her Husband when shee was in his Companye And much better then Abigail might shee haue saide 1 Reg. 25. â—1 what shee saide to Dauid Loe let thy Seruant bee as an Handmaide to washe the feete of the Seruantes of my Lord. And with this Spirit of Humillitye shee allwaies chose for herselfe the lowest place in the House of God and the worst and most contemptible in the Worlde as heereafter wee shall see All these inward feelings had the blessed VIRGIN when shee called herselfe the Handmaide of our Lord and esteemed very highly of this Title for shee knewe how pleasing it was to God who vsed to call by the same name of Seruant the Messias his Sonne as hee was man and hee himselfe esteemed highly thereof as appeareth by what is deliuered by the Prophets Isa 41.8.9 44.1.21 Zach. 38. Colloquie Ps 115.16 And if I desier to bee deuoted to our blessed LADYE I am highly to esteeme myselfe for this name and for the Spirit which shee includeth in the saide things saying to God with Dauid O Lord I am thy Seruant I am thy Seruant and the Sonne of thy Handmaide then hast broken my bondes I will sacrifize to thee the host of Praise and will inuocate the name of our Lord. O God of my Soule I highly esteeme myselfe for beeing thy Seruant because thou createdst mee and againe for beeing thy Seruant because thou redeemedst mee I am the Sonne of thy Handmaide because by inheritance it falleth to my Lot to bee thy Slaue but especially I holde myselfe for the Sonne of thy Handmaide the blessed VIRGIN thy Mother by whose merits I beseeche thee to vnloose the Chaines of my Sinnes and Passions that beeing free from this euill Bondage I may serue thee with Libertye of Spirit and may praise and glorifye thy holy name worlde without ende Amen FIAT MIHI It was not without a mysterie that the B. VIRGIN saide not to the Angell I will doe what thou sayest but this Worde Fiat Bee it donne which God our Lord vsed when hee created the Worlde saying Bee Light made c. Gen. 1.3 For the VIRGIN vnderstoode that the Incarnation was aswell a Worke of the Omnipotencye of God as the Creation of the Worlde and that with one Fiat of his Omnipotencye it might bee donne though on her parte there was no Merit of so glorious a thing Allbeeit withall shee accepted it saying Fiat as who should say Al though there were no neede of my Consent because I am the Handmaide of God and hee may doe with his Handmaide what hee will And allbeeit beeing but a Handmaide I merited not that this thing should bee donne vnto mee yet notwithstanding seeing God will haue it so Fiat Let iâ— bee donne for I am pleased with all whatsoeuer that pleaseth him Whereby wee see the soueraigne Obedience and Resignation of the VIRGIN founded vpon the knowledge of her owne beeing nothing offering herselfe not to resist the Fiat of God as the Insensible Creatures resist it not or as that which is nothing resisteth not when God sayeth Let it bee donne But that wee may the better vnderstand the heigth of this consenting wee are to ponder that shee not only fixed her eyes vpon the Greatenesses foretolde her by the Angell but also vpon the terrible Afflictions which that Sonne who was offered vnto her was to suffer the which shee knewe well by the sacred Scriptures and that a very greate share of them was to light vpon his Mother And yet notwithstanding shee accepted this Dignitye of a Mother with the most heauye charge of that office And heereupon shee called herselfe a Handmaide as one that accepted it not to bee serued as a Ladye but to serue and suffer as a Handmaide I thanke thee Colloquie most sacred VIRGIN for the generous offer that thou makest with so greate Magnanimitye of Hearte may the Angells in Heauen praise thee and the righteous on the Earthe as likewise those that were in Lymbo expecting him And seeing that all haue a share in thy Consent beseeche thy Sonne to graunt mee such a resignation of myselfe vnto his holy VVill that I may resist nothing whatsoeuer hee commaundeth mee nor any affliction whatsoeuer that hee shall send mee 1 Reg. 3.18 but that to all my Replye may bee Fiat God is my Lorde whatsoeuer shall seeme good in his Eyes let that bee donne in mee his Seruant SECVNDVM VERBVM TVVM It is likewise not without a greate mysterye that the B. VIRGIN saide not to the Angell Bee it donne to mee as God commaundeth or willeth but Bee it donne to mee according to thy Worde for heerein shee declared the perfection of her Faithe Obedience For perfect Faithe beleeueth whatsoeuer God reuealeth by himselfe or by the meanes of others perfect Obedience obeyeth God in whatsoeuer hee commaundeth either by himselfe or by the meanes of his ministers for hee that heareth them heareth Christ Allbeeit Luc. 10.16 I may likewise contemplate that the B. VIRGIN in this Pointe exalted herselfe aboue herselfe aboue all the Angells aboue all whatsoeuer is created directing her Aunswere not so much to the Ambassadour as to allmighty God himselfe who sent the Embassage saying to the eternall Father Beholde heere the Handmaide of thee o Lord Colloquie bee it donne to mee according to thy VVorde not only according to what thou commaundest by this VVorde which the Angell deliuereth but according to the Desier of that VVorde Speeche which thou speakest within thyselfe in thy eternitye which is thy only Sonne who also desireth to bee mine And seeing it is his good Pleasure so to bee bee it as he commaundeth In Imitation of the B. VIRGIN I will also oftentimes say vnto God with the same Vnderstanding that shee had Beholde heere mee thy Slaue o Lord bee it doune to mee according to thy Worde for I am readye to put in practise all whatsoeuer shall bee ordained mee by thy Diuine VVorde The third Pointe THe Angell hauing heard the Aunswere of the B. VIRGIN retourned to Heauen Et discessit Angelus ab ea Luc. 1.38 And the Angell departed from her In this departure I am to consider first how ioyfull and contented the Angell was with the Aunswere of the Virgin beeing full of admiration
Mother and the Mother of such a Sonne shee was full of vnspeakeable Ioye O what Gratitude what Praises and Thankesgiuing and what exultations had shee O what a fullnesse of good receiued shee in that moment For as this Visible Sun assoone as it was created in this Worlde filled it with his Light and communicated vnto it his Heate and Influences so the Sun of Righteousnesse Christ IESVS our Lord in that very Instant that hee was conceiued and formed in the abbreuiated Worlde of his blessed Mother filled her with exceeding greate Light and caelestiall Heate with the Influences of Life euerlasting So that shee D. Th. 3. p. q. 27. ar 5. ad 2. that before was full of Grace was then much more replenished and heaped vp with all Graces and with inestimable Ioye in the possession of them O most sacred VIRGIN Colloquie much good may it doe thee for beeing the mother of God made man And seeing thou likewise beginnest to bee the mother of vs men distribute with vs that Light and Ioye which was giuen thee that wee may knowe loue serue him whome thou hast conceiued Lastly I will ponder the greate reason that wee men haue to be contented to see ourselues of kinred with God and exalted to so high a Dignitye for the which I am to giue him humble Thankes and to beseeche the holy Angells to bee therefore thankefull vnto him and to get a newe noble and generous Courage resoluing as S. Ser. 1. de Natiuit Leo the Pope sayeth to liue as the kinsman of so greate a king without admitting any thing that may bee contrary to this nobillitye The Second Pointe SEcondly I am to consider the Circumstances of this Incarnation as concerning the bodye of this God and man beholding it as a bodye mortall and passible and the causes heereof For according to that which naturally was due to the person of our Lord Christ his bodye was not to bee mortall nor passible for 2. causes First for that Christ our Lorde was absolutely free from Originall Sinne not by Priuiledge but by right for beeing the naturall Sonne of God and for hauing beene conceiued not by the Worke of Man but by the power of the Holy Ghoste And consequently the punishment of mortallitye and passibilitye due to Originall Sinne touched not him and yet for all this this our Lord to demonstrate his Humillitye and Charitye was willing to leaue the Sinne and take the Punishment and without beeing a Sinner Rom. 8.3 to take as S. Paule saide the fleshe of a Sinner subject to all the penalties and miseries of Sinners to pay with his Deathe and with his Paines our Sinnes Colloquie O blessed bee such an Immense Charitye from the which sprung so profounde an Humillitye O what reason haue I to confounde myselfe for my pride seeing contrary to this our Lorde I would haue the Sinne but not the punishment I am a Sinner and yet would not suffer the penalties due to Sinners Animate thyselfe o my Soule to Imitate this example of Humillitye and seeing thou hast subiected thyselfe to Sinne bee content to suffer the Punishment that thy Sinne doth deserue The second cause why the bodye of our Lord Christ was not to bee mortall is for that his Soule was glorious and blessed and so by right his bodye was to haue the foure endowments of Glorye which he now hath in Heauen which are Perspicuitye Impassibilitye Subtillitye and Agillitye yet notwithstanding this our most louing Lorde was willing to doe this newe miracle and to renounce this right depriuing himselfe of these endowments of Glorye and inuesting himselfe with mortallitye and with Ignominye with all the rest of our miseries that his bodye as hee himselfe saide might bee fit to bee an Hoste Psal 39.7 Heb. 10.5 and Sacrifice for our Sinnes vpon the Altar of the Crosse May the Angells blesse thee o Lord Colloquie and may my Soule praise thee for euer for the Charitye that thou hast shewed in dooing miracles to bee able to dye and in renouncing all that which might haue excused thee from suffering O how I am confounded and ashamed beholding how carefully I flye from afflictions desiring sometimes miracles to deliuer mee from them I desier from hence forth rather to renounce all that shall bee Honour and Delicacye to imitate thee in suffering Ignominye and Torment and seeing thou giuest mee such a Desier giue mee also grace to fullfill it The third Pointe THirdly I am to consider the causes why our Lord God was willing to become a Babe Isa 9.6 and to bee conceiued in the Wombe of a Woman when as hee might haue taken the bodye of a perfect man as hee formed the bodye of Adam The causes heereof omitting those which were touched in the 3. Meditation were these Heb. 2.17 Isa 46.3 First to make himselfe as the Apostle sayeth in all things to bee like to men his bretheren to oblige them heereby to loue him more tenderly Colloquie O most louing God who as a mother bearest vs in thy Wombe who hath made thee a Babe inclosed in the wombe of thy mother Thy Loue doubtlesse is the cause heereof and the greate desier thou hast to bee loued for that if wee should not loue thee for the Greatenesse that thou shewest as thou arte God yet wee should loue thee for the Tendernesse thou thewest towardes vs as thou arte a Babe The second Cause was to giue vs an Example of Humillitye and to affectionate vs thereunto when with the eyes of Faithe wee should see the God of Maiestye made a litle litle Babe and see him whome Heauen Earthe cannot containe contained in the narrowe boundes of the wombe of a Woman And so comparing the greatenesse of God with this Littlenesse I will breake into Affection of Admiration and Imitation saying to this our Lorde Colloquie O diuine VVorde who as thou art God art in the Immense besome of thy Father and as thou art man inclosedst thyselfe in the narrowe bosome of thy Mother cleare the eyes of my Soule that considering the greatenesse thou hast in the one bosome and the litlenesse thou hast in the other admiring at both I may adore thy greatenesse with trembling and embrace thy Littlenesse with Humillitye The third cause was Ecclesia in Hymno Non horruisti Virginis vterum to enter into the Worlde giuing vs an Example of Patience and most perfect Mortification suffering for nine moneths a horrid obscure and narrow prison such as is the Wombe of a Woman in which this Babe was streightned and pressed not beeing able to mooue himselfe from one side to another nor to stirre hande nor foote nor to see nor to heare nor to smell nor to taste any thing Of which although other babes haue no feeling because they haue not the vse of Reason yet this most blessed Babe hauing the most perfect vse thereof had a feeling of it and yet
was replenished with God vttered with her mouthe this soueraigne Canticle full of Affections of God which Canticle hath ten verses and is as it were a Psalterion or Harpe of ten strings like to those Psal 42.4 91 4. 143.9 which Dauid commaundeth vs to touche for to glorifye God and therefore it shall not bee amisse to meditate all her Wordes that wee may knowe how spiritually to rehearse them to the honour of the VIRGIN ioyning to euery worde or Verse some holy Affection or ioye of the Vertues of this our Ladye with the peticion and colloquye belonging vnto it My Soule doth magnifie our Lord. In this first Verse the sacred VIRGIN teacheth vs the Spirit of praising God thinking highly and magnificently of him magnifying that which is his in all that is possible that is his Bountye and Mercye his Wisdome and Charitye the excellencye of his Gouernment And this not only with corporall wordes but with the Soule and all her interiour Faculties inuiting them with Dauid to praise our Lord. Psal 102.1 103.1.33 And shee sayed not My Soule did magnifye or will magnifye but doth magnifye to signifye that her principall office and perpetuall occupation was to magnifye God doing on Earthe that which the Angells doe in Heauen O that my Soule might allwayes magnifye our Lorde Colloquie Eccl. 43.30 o Lord of infinite greatenesse litle can I magnifye thee with my praises But as I may I praise and magnifye thee and confesse that thou art greater then I am able to say or to thinke O Soueraigne VIRGIN Psal 33.4 whose Soule allwayes magnified our Lord and like another Dauid inuited all others to magnifye him impetrate for mee that my Soule may likewise magnifye him occupying herselfe continually in singing his Greatenesses worlde without ende Amen And my Spirit hath rejoiced in God my Sauiour In these Wordes the B. VIRGIN discouereth the manner of our rejoicing in God The manner of rejoicing in God nothing fiue Conditions of this Ioye to make it pure and perfect For first wee are not to place our principall Ioye and Alacritye in corporall thinges but in things spirituall nor so much in giftes receiued as in the giuer of Giftes who is God himselfe And allbeeit we are to rejoice in God as he is our Creator yet principally as he is our Sauiour and Sanctifyer for in this sorte he is the fountaine of spirituall Alacritye which is founded vpon the Saluation of the Soule sanctified by Gods grace And this loye is principally to consist in the Spirit or superiour parte of the Soule that it may be the more pure from all that tasteth of fleshe as the sensuall Ioye of the Bodye vseth to doe allbeeit sometimes the Ioye of the spirit redoundeth likewise into the fleshe Psal 83.3 15.9 according to that of Dauid My Hearte and my Fleshe reioiced in the liuing God Finally our Spirit is not to reioice in itselfe as if it had thorough it owne merites those giftes for which it reioiceth but our Ioye is to bee in God our Sauiour who gaue them vnto vs and vpon whome our ioye is to rest as saithe the Prophet Dauid My Soule shall reioice in our Lorde Psal 34.9 and shall bee delighted in our Sauiour Such was the Ioye of the blessed VIRGIN who at this instant behelde our Sauiour whome shee bare in her Wombe and rapt with his exceeding Loue shee saide My Spirit hath reioiced in God my Sauiour O my Soule exalt thyselfe aboue thyselfe in Spirit like the VIRGIN and reioice purely in Christ thy Sauiour placing in him only all thy Alacritye Psal 36.4 Ioan. 16.32.24 Matt. 25.21.23 If thou desirest Ioye reioice in God and hee shall fullfill the desires and petitions of thy hearte that thy ioye may bee full and that none may depriue thee of it vntill at last thou maiest enter into the eternall ioye of thy Lorde Because he hath regarded the Humillity of his Handmaide In this Verse and in those following the B. VIRGIN declareth ten soueraigne benefits three speciall and seuen generall which are the principall causes and respectes that shee hath to magnifye God to reioice in him and to shewe herselfe so thankefull The first is for that he regarded the Humillitye and lowlinesse of his Handmaide In which wordes the VIRGIN pointeth at two rootes of the Diuine Benefits The one principall of Gods parte and the other of our parte It is of allmighty Gods parte that he daigneth to regarde vs with a good eye and to be mindefull of vs to doe vs good For allbeeit it is truthe that he seeth all things yet he is not saide to regarde nor make account of those which he leaueth in the abysme of nothing or in the profunditye of their miserye but of those which he regardeth to vse towardes them his greate mercye The roote of our parte is the acknowledgement of our Lowelinesse by the which we may dispose ourselues to receiue the giftes of his Diuine Liberallitye And so the blessed VIRGIN as illuminated by God joyned both these togither magnifying God for that he daigned to regarde the Humillitye of his Handmaide By the which wordes shee confesseth not so much of herselfe that she hath the Vertue of Humillitye as she exercizeth it for as a true humbled one either she esteemeth not so herselfe or she would haue concealed it but with Humillitye shee confesseth that she is lowly base and contemptible as a Slaue or a Handmaide and that notwithstanding all this allmighty God disdained not to regarde her Whereby shee teacheth vs that the foundation of the Praises of God and of Thankesgiuing for the benefits he doth vs is to bee the acknowledging of our owne basenesse and indignitye for in this sorte there will be no perill of mixing vaine selfe-pleasing as it happened to the prowde Pharisee Luc. 18.14 Rather this Lowlinesse is to be the respect why to beseeche allmighty God to regarde mee with a good eye and to doe mee greate fauours Psa 112 6 for his Condition as Dauid sayeth is to beholde the lowely things in Heauen and on Earthe and to doe them greate mercyes Psal 30.8 And this the saide Dauid had experience of saying of himselfe Because God regarded my Humillitye and Lowelinesse he deliuered my Soule from all her miseries O highest God whose Habitation is in the highest Heauens Colloquie Psa 112.5 beholde the lowelinesse of this thy vile Slaue and vse towardes him thy accustomed mercye raising this begger from the Dust and this poore wretched one from the Dunghill to place him with Princes and to sanctifye him aswell as they Amen Beholde from henceforth all generations shall call me blessed And this is the seconde respect that the B. VIRGIN had to magnifye God for that from that moment that he behelde her Humillitye and that he regarded her all the nations of men that beleeued in Christ aswell the present as those to
her memorye recording how our Lord God had defeated the plottings of prowde Lucifer who had saide Isa 14.13 I will ascend vp in to Heauen I will exalt my throne aboue the Starres of God will be like vnto the most High As also the plots of those prowde ones that would haue builded the towre of Babel Gen. 11.5 Exod. 10. 11. Dan. 4.28 and the punishments that he inflicted vpon Pharao vpon Nabuchodonosor and other such prowde ones And for all these regardes she likewise magnified God seeing for them he is worthy to be praised as did our Sauiour Christ when he saide Matt. 11.25 I confesse to thee o Father Lord of Heauen and Earthe because thou hast hid these things from the wise and prudent hast reuealed them to litle ones He hath deposed the mighty from their seate and hath exalted the humble The hungrye he hath filled with good things and the riche he hath sent away emptye These two Verses containe two other respectes of praising God for the coniunction he maketh of his Mercye with his Iustice demonstrating his power in deposing the mighty of this Worlde from their Thrones and Seates depriuing them of the Kingdomes Dignities and Greatenesses which they helde and in their place exalting and inthronizing the lowely and humble As he threwe from the celestiall Throne the prowde Angells and in their place exalted humble men from the Throne of this Worlde he cast the prowde Prince Sathan who had tirannized ouer it and in his place exalted Christ the master of Humillitye Dan. 2.34 who beeing litle as a Stone descended from Heauen without handes or worke of men ouerthrewe the Statue which signified the Foure monarchies of the Worlde and by his Humillity increased till he came to be a greate mountaine And this custome he hath alwayes obserued Iob 5.11 40.6 seq as it is saide in the booke of Iob fullfilling that which is written That he that exalteth himselfe shall bee humbled and he that humbleth himselfe shall bee exalted And in like manner the poore and hungrye that are in necessitye which hunger and thirst after righteousnesse he replenisheth with spirituall benefits fullfilling their desiers and contrarily the riche that thinke they haue abundance and that they haue no necessity of others he sendeth awny emptye according to that of the Prophet Dauid The riche were hungrye and in want Psa 33.11 but those which seeke God shall haue abundance of all good things O my Soule magnifye thy Lord for this most noble condition that hee sheweth Colloquie in fauoring so much the humble and hungrye of the Earthe O my Spirit reioice in God thy Sauiour Psal 102.4.5 for that he crowneth thee with mercyes and filleth thy desier with innumerable benefits Prize thyselfe for beeing lowely hungry and full of neede that God may exalt thee fill thee and replenish thy Desiers but tremble to be prowde riche and disdainefull least hee cast thee out of thy seate and leaue thee emptye of his Grace He hath receiued Israel his Childe beeing mindefull of his Mercye as he spake to our fathers to Abraham and his seede for euer These two Verses containe other two most powerfull respectes to moue vs to rejoice in God and to praise his most holy name One is the Care and Prouidence that hee hath to prouide for those whome he hath taken to his charge as for his Children and Domesticalls comming personally to redeeme them And allbeeit it seemeth that for a time he forgetteth them yet when he seeth time he is mindefull of his mercye and remedyeth them as he was mindefull of Israel and of the whole worlde comming to remedye it when he made himselfe man The other respect is the greate fidelitye that God hath in accomplishing the promises hee had made to our fathers fullfilling them faithefully to all their seede for euer vnto the ende of the worlde As he fullfilled his Worde to Abraham and to Dauid which he gaue them that hee would come to remedye them and to giue to their Children life and Saluation worlde without ende These two considerations inflamed the Soule of the VIRGIN to magnifye God and her Spirit to rejoice in God her Sauiour and with these my Soule and my Spirit are to bee inkindeled with the like affections seeing euery day I beholde this Prouidence that God hath of his Children and with what faithfullnesse he accomplisheth complisheth what he promised to the Apostles our Fathers not forgetting the faithfull which are their seede vnto the ende of the worlde And these are the ten causes and respectes alledged in this Canticle by the blessed VIRGIN to glorifye God inspired thereunto by the eternall Worde Incarnate whome shee bare in her Wombe of the which I may make another Psalter and Harpe of ten strings to the same ende praising and glorifying God sometimes for one respect and sometimes for another which because I cannot doe as I ought I am humbly to beseeche the Incarnate Worde to teache mee as he taught his blessed mother and her to obtaine it me for the glorye of her Sonne Amen The fourth Pointe FInally I am to consider how the sacred VIRGIN remained with her Cosin about three moneths Pondering the greate good shee might doe to all that dwelled there with her Discourses and with her examples of Modestye Humillitye and Charitye for if she did so much at her first entrance it is to be beleiued that in those three moneths she would augment what she then did especially towardes S. Elizabeth discoursing of these mysteries and both of them exhorting one another to Praier and Conuersation with God and to diuerse Exercises of Vertue For if because the Arke of the Testament was three moneths in the house of Obed-enlom God filled him 2 Reg. 6.11 and all his with so greate benefits that Dauid with an holy Enuye desired to drawe the Arke to his owne house that God might cast vpon it his benedictions how much more are we to beleeue that this diuine Arke of the newe Testament within the which was Christ himselfe hauing remained about three moneths in this house would fill it with a thousand benedictions And if I with a liuely Faithe could vnderstand them I would presently be desirous to drawe it to my house and that the Deuotion to this Soueraigne LADYE should dwell in my Soule not only three moneths but all my whole life that she might replenish mee with all spirituall Benedictions But it is not without a mysterye that our Lord by meanes of the blessed VIRGIN hauing donne so greate mercyes to S. Iohn and to his mother yet would not heale his Father Zacharias nor dispense with the Sentence pronounced by the Angell that hee should be dumbe vntill the birth of the Childe for God is just and this was conuenient to obserue the order of his Iustice also he reserued this his mercye for another time more conuenient From whence I
12.50 o how am â— straitened vntill it be dispatched For howsoeuer his bodye was pressed and straitened in that straite Wombe of his mother his hearte was much more pressed and straitened with the force of this vehement desier for the which I ought to giue him infinite thankes and to be correspondent vnto him with such another hearty desier truely to serue him But notwithstanding this desier he would not be borne before the nine moneths which is the time wherein commonly all other Children are borne First to conforme himselfe vnto all and to suffer that prison entirely without omitting as much as a daye for in that which concerned suffering he would vse with himselfe no dispensation exception nor priuiledge and therefore he would not be borne at the euen moneths nor at the eight but at the wine moneths compleate Secondly for that he tooke all this time as a time of retirednesse for his entrance into the Worlde spending it in perpetuall Praier and Contemplation As he was râ—â—ired fortye dayes in the Desert before he maniâ—â—â—ed himselfe to the Worlde by his Preaching â—â—â—uising vs heerein how we ought to recollect â—ur-selues dedicating some time to retired praier and to be vacant to God only before we issue out in publike and begin any greate enterprize as likewise how we should recollect ourselues to celebrate with Deuotion his holy natiuitye The Second Pointe SEcondly I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne and that now was arriued the happy hower of his natiuitye First that she might knowe face to face him that was not only her Sonne but the Sonne also of the euerliuing God to behold that sacred Humanitye that he had taken from her flesh and to enioy his excellent Beautye Secondly to adore him to serue and nourish him and to doe towardes him the office of a mother in thankefullnesse for that greate fauour that he had donne her in electing her to that ende And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles Who shall giue thee me o my Sonne Cant. 8.1 Vt inueniam te foris deosculer te that I may see thee out of this thy inclosure to kisse thee to cherish and to serue thee as thou doest merit Thirdly that the Worlde might enioy that good that was inclosed in her for allbeit she exceedingly loued him yet she would not haue him for herselfe alone but for all because he was Incarnate for all vniuersally Prou. 13.12 And as Hope that is delayed afflicteth the hearte euery day seemed to her a whole yeare though on the other side she was most contented to containe him within her vnderstanding that such was his pleasure With these Considerations I am to moue my hearte and to awake therein feruent desiers that this Sonne of God might be borne spiritually within my Soule and within the Soule of all men that by all he might be adored serued and loued repeating to this ende certaine verses of the Psalmes and of the Prophets which holy Church vseth in the time of Aduent which are to say Colloquie Psal 79.3 Isai 64.1 Isa 45.8 Awake o Lord thy power and make haste to saue vs. Would thou wouldest breake these Heauens and descende that in thy presence all my Vices might be dissolued O Heauens distill from on high this diuine dewe O clowdes raine for me this Iust one and open o thou Earthe and bud out to me this Sauiour shewe thy-mercye o Lord and graciously giue me thy Saluation To this purpose I may frame certaine Iaculatorye Praiers like to those which in these dayes the holy Church vseth in those seuen Antiphone which are sung at Euensong calling our Sauiour Christ by those names which hee holdeth as he is God or as he is man by reason of the offices he doth in those Soules whome he visiteth Colloquie And therefore I may say vnto him O infinite Wisdome come to gouerne me in the way of Heauen O Splendour of the glorye of the Father come to illuminate me with the splendour of thy vertues O Sun of Iustice come to giue light heate of Life to him that is seated in the Shadowe of Deathe O King of kings descende to gouerne me O master of nations come to instruct me O Sauiour of the VVorlde make hast to saue me And in this forme may be framed other such like petitions conforming myselfe to the Spirit of the Church at this time Finally I may spiritualize the desiers of the blessed VIRGIN and of her Sonne whome she bare in her Wombe quickening my desier that those good purposes which by the Inspiration of the holy Ghost I haue conceiued may come to light and be effected in such time place and season as God shall require absolutely conforming myselfe to his most holy will For as the infant conceiued naturally desireth to come into the light of this Worlde at his due time and if he commeth not he tormenteth his mother and dieth indaungering likewise her life So the good purpose which the holy Ghost inspireth me with of altering or bettering my life is as it were crying and desiring to come to light in his due time And if by negligence or Contempt it be not effected it tormenteth the Conscience with remorses and vseth to be an occasion of greate falles 1 Thess 5.19 God permitting them as a chastizement for hauing extinguished the Spirit and the good purposes that proceeded from his Inspiration Pro. 21.25 And heereupon the holy Spirit saieth that Desiers kill the slouthfull that is Desiers conceiued by the Vertue of God and not accomplished thorough our owne Slothe The third Pointe THirdly I am to consider the assured hope that our blessed LADYE had that her Virginity should suffer no losse by this birth firmely beleeuing that as she was a Virgin in conceiuing the Sonne of God without the worke of man so likewise should she be in bringing him forth without any prejudice of her Virginities Integritye for the experience of what was passed assured her of what was to come remembring that both these things were jointely prophecyed by the Prophet Isaias saying Beholde a VIRGIN shall conceiue Isa 7.14 Mat. 1.23 and bring forth a Sonne whose name shall bee Emanuel which is to say being interpreted God with vs. These wordes shee might reuolue within herselfe and with greate admiration might say VVhence to me so greate good that I should be this miraculous VIRGIN what is it possible that I haue conceiued within me that very Sonne whome the eternall Father containeth within himselfe And that this Emanuel is with me whome so many haue desired to be with them and that without losse of my Virginitye he should issue out of me to bee remaine with all vniuersally I giue thee thankes Colloquie o most blessed Emanuel for hauing chosen this humble VIRGIN for thy mother O that the hower of thy birth were now
yet God willeth that his should obey it for he is pleased that we should obey our Superiour in all that lawfully they shall commaunde vs albeit they commaunde it for their owne interests Matt. 23.3 and damned endes acknowledging God in them whose Lieutenantes they are And this Obedience our Sauiour Christ himselfe raized to the heigth making this iourney to accomplish the will of the eternall Father who had ordained that his Sonne should be borne in Bethlehem of Iuda Miâ—h 5.2 Matt. 2.6 albeit his Prouidence tooke this Edict of the Emperour Augustus as a meanes to compasse his intent Ioan. 6.32 And as our Lord Christ came into the worlde not to doe his owne will but the will of him that sent him he would be borne in that place which his Father had ordained and be borne obeying as he died obeying that all of vs might learne to obey O my beloued Colloquie Psal 29.6 seeing my life consisteth in doing thy will may my entrings in and goings out and all whatsoeuer I shall doe be conformable to thy will for euer and euer Amen The third Pointe THirdly I am to consider the iourney of the VIRGIN the manner how she trauailed and the Vertues that she exercized with desier to imitate her therein pondering how she beeing poore the waye long and in the rigorous time of winter she wanted not much trouble and yet she carried all with admirable patience and alacritye She bare a greate modestye in her eyes her harte beeing placed on God and on the Sonne that she bare in her wombe with whome shee entertained those Colloquies and Discourses which before haue bene spoken of If some other while she talked with her Husband In the 10 Meditation the 3. pointe it was wholely of God and with very great sweetenesse and she was not wearye though she went greate with Childe for her Sonne was not burthensome and the hope to see him speedily brought forth gaue her greate alacritye and pleasure to parte from Nazareth that she might the more quietly enjoy her Sonne beeing borne out of it Colloquie Cant. 2.10 O blessed VIRGIN there is no neede to say vnto thee as to the Spouse That thou shouldst make haste because VVinter was passed the foule weather was ceazed and the flowers of the spring began to appeare for the desire of suffering obeying maketh thee trauell in the rigour of VVinter that the flower of Iesse may bee brought forth in whome consisteth our repose O that I might imitate the Vertues thou didst exercize in this iourney accompanying thy Steps in Spirit though it were not graunted me to doe it with my bodye The fourth Pointe FOurthly I will consider the entrance of the blessed VIRGIN into Bethlehem which was in an occasion of so greate a concourse of People that shee founde no bodye that would lodge her neither was there any roome in the Inne where shee was so that she was forced to haue recourse to a poore Stable for beastes the diuine prouidence so disposing it that the Sonne of God might enter into the Worlde begging and suffering hauing no bodye to be compassionate of his Afflictions Vpon this passage I am to ponder the excellencye of this our Lord who seeketh a Chamber to bee borne in findeth none the blindenesse of men that knowe him not nor prouide him one the benefits whereof they depriue themselues for not giuing him one and how he chooseth for himselfe the worst of the worlde collecting out of all this tender Affections and harty feelings First I will ponder how the men of the Worlde haue Palaces and Howses well accommodated and the riche of Bethlehem were vnder good shelter and warmely lodged at their ease but the Sonne of the eternall Father Ioan. 1.11 lord of all that is createdâ— comming to seeke a Lodging in his owne Citty of whence naturally he was and among those of his owne tribe and familye he findeth none that would harbour him O eternall VVorde incarnate Colloquie how soone the worlde beginneth to reiect thee thou hauing come to redeeme it now maiest thou well say Luc. 9.58 that the foxes haue holes and the foules of the aire haue nestes wherein to hatche their egges and to bring vp their little ones but the Sonne of man and his poore mother finde not where to repose their heade The foxes chase thee from their Caues for the craftye and riche of the Earthe abhorre thy Simplicitye and Pouertye The Birdes admitte thee not into their nestes for the noble and prowde of the worlde despise thy humillity and lowlinesse and therefore thou goest to a poore and humble Stable Isai 1 3â— where the Oxe will knowe his Owner and the Asse will leaue his maunger to resigne it to his master O Lord of Lords and Owner of all that is created cast out of my Soule all foxelike Subtleties and high-soaring Prides that possesse it that thou mayest finde therein a fit lodging for thyselfe From hence I will ascende to consider how the cause that our Sauiour Christ founde no harbour in Bethlehem was the Ignorance of that People for God comming to their gates they acknowledged him not neither knewe what good might came to them by admitting him admitting other guestes of whome they could receiue litle or no proffit O how happy had he beene that had harboured this our Lorde that he might haue beene borne in his house what spirituall riches would he haue giuen him how well would hee haue recompensed his hospitallitye as he recompensed Martha and Zachous O how happy were my Soule if it should happen to harbour this our Lorde and to giue him place to be borne spiritually therein O infinite God which inuironest the portes of my Hearte Colloquie Apoc. 3.20 calling with Inspirations that I might open vnto thee with a desier to enter therein to inriche it with the giftes of thy grace permitte me not to shut the porte not to knowe thee nor to dispatche thee away not to esteeme thee Come o Lord come and call for I will heare thee knocke at my dore and I will open vnto thee and I will giue vnto thee the best parte of my house which is my Hearte that thou maiest therein repose at thy pleasure Finally I am to ponder the Patience wherewith the B. VIRGIN and S. Ioseph carried this Affliction and Abandoning and with what alacritye they suffered the reproches of those who rejected them because they were poore with what content they retired themselues to the Stable taking for themselues the most contemptible place of the Earthe whereby they meruailously insistered Humillitye Pouertye with Patience and Alacritye In imitation of whome I will endeuour to desier for myselfe that which is worst and most contemptible in the worlde carrying it with alacritye when it falleth to my lot for there is no better lot then to imitate these glorious Sainctes as they imitated our Sauiour Christ in such sorte
as heereafter we shall see The seuententh Meditation Of the birth of our Sauiour Christe in a Stable in Bethlehem The first Pointe FIrst I am to consider what the Worde Incarnate did in the wombe of his mother when the hower was come of his deliuerance from thence Pondering first that as he would not anticipate the time of his birth so also hee would not deferre it but would puntually be borne at nine moneths ende to manifest himselfe vnto the worlde with an hearty desier to begin his carreere with greate feruour and Alacritye of Hearte fullfilling that of Dauid Psal 18.7 He hath reioiced as a Gyaunt to runnet he waye his comming forth from the top of Heauen not staying till he come to the other extreeme For albeeit he knewe what a sharpe carreere he was to haue from his natiuitye to his Deathe yet he rejoiced with fortitude to begin it issuing out from the wombe of the VIRGIN which was his Heauen and presently setting his feete vpon the vilest and basest place that was on the Earthe For the which I ought humbly to thanke him beseeching him to giue mee light to knowe and vnderstand what passed in this his entrance O Childe more strong Colloquie and valiant then a Gyant seeing that respleudent like a newe Sun thou wilt issue by thy Orient to run thy Carreere vnto the Occident of the Crosse Illuminate my Vnderstanding and inflame my Will that I may beholde contemplate thy egression and may loue with feruent zeale the Vertues thou discouerest therein Then will I ponder how liberall he then shewed himselfe to his mother D. Th. 3. p. q. 35. ar 6. like as a mighty and riche man hauing beene lodged in the house of a poore labouring man who hath giuen him good entertainement not for any interest but to serue him vseth at his departure to recompense him well and to giue him some precious gift either in gratitude or for almes so likewise for that the blessed VIRGIN had so well harboured her Sonne for nine moneths at such time as he meant to departe from his lodging hee gaue her the richest giftes of grace a most high Contemplation of that mysterye and certaine extraordinary Iubilees of gladnesse in steede of those paines that other women vse to feele when they are in trauell of Childe For it was not reason that she that had no sensuall pleasure in conceiuing should haue any paine in bringing forth And allbeeit as touching the suffering Dolours he dispensed not with himselfe yet he would not that his mother in this case should suffer any In like sorte I may consider that when our Sauiour Christ entreth Sacramentally into vs at his first entrance he giueth vs Sacramentall grace and if we giue him good hospitallitye before his departure he giueth vs riche Iewells of Affections of Deuotion and Contemplation and Iubilies of Alacrity wherewith he recompenseth the good entertainement that we giue him Therefore o my Soule Colloquie regarde how thou harbourest this soueraigne guest that he may leaue thee riche and abundantly stored with the giftes of Heauen Thirdly Before in the 14. Meditation 3. pointe I will ponder how our Sauiour Christ would for the same cause issue out of his mothers wombe after a miraculous manner shee not suffring any losse of her Virginitye for it was no reason that he should departe out of a house where he had beene so well entertained with the indammaging of the Integritye that it had honoring heerein his mother and aduising vs all that to entertaine him and to serue him wee shall receiue no detriment rather if neede be he will doe some miracle to that ende For though he did none to preserue himselfe from suffering yet he vseth to doe it to preserue his elected when it is conuenient for them O soueraigne master Colloquie how well thou teachest me by this Example the Condition of true Loue which is rigorous to itselfe and gentle to others for â—â—selfe it will haue rigours to afflict it but for it neighbour it will haue fauours to delight him ayde me with thy abundant grace that in both things I may imitate thy feruent and admirable Charitye The Second Pointe SEcondly I am to consider what the blessed VIRGIN did when by those Iubilies she knewe that the hower of her deliuery was come pondering her Affections her Actions and her Wordes For recollecting herselfe in a corner of the stable and setled in very high Contemplation she brought forth her only begotten Sonne and forthwith she tooke him in her Armes O what content and Ioye she receiued at that first viewe not staying vpon the outward beautye of the bodye but passing to the beautye of the Soule and of the Deitye On the one side she embraced him and kissed him louingly as her Sonne on the other side shee shruncke backe and humbly retired considering that he was God for with these two armes God desireth to bee embraced with Charitye and Humillitye with Loue and Reuerence and the like am I to doe spiritually taking him as it were in my armes louing him and reuerencing him approaching to him with Loue and retiring myselfe with Humillitye This donne the VIRGIN swathled her Sonne in such swathling cloutes and mantles as she had prepared and with an Affection of Humillitye shee layed him in a maunger esteeming herselfe vnworthy to holde him in her Armes and falling on her knees she adored him as her God and her Lord and very louingly she spake vnto him for she was assured that hee vnderstood her She humbly thanked him for the greate fauours he had donne to mankinde in comming to redeeme it She likewise gaue him thankes for hauing taken her for his mother without any merits of hers there she offered to serue him with bodye and Soule and with all her forces employing them all in his Seruice And all this she vttered with such louing wordes and tender Affections as they are rather to be imagined then possible to be explicated The like did S. Ioseph adoring the Childe humbly thanking him for taking him for his foster-father acknowledging it for a greate fauour and offering himselfe truely and really to serue him The like am I to doe accompanying these Sainctes in heartye thankefullnesse offering vnto him my bodye and Soule and all my faculties O most sweete and most soueraigne Lord Colloquie what thankes may I giue thee for this greate fauour thou hast donne mee in comming to remedye mee as a Childe and in so extreeme Pouertye O that I might haue beene present at that time to serue thee in thy Infancye I heere present myselfe in Spirit before thy diuine maiestie and I offer vnto thee all that I am or may bee able to bee to employ it wholely in thy Seruice accepte o Lord this my good Will and giue me thy grace to effect it The third Pointe THe third and principall pointe is to consider the meruailous greatenesses of that
euen vntill deathe Pouertye Contempt Dolours Psa 87.16 and Afflictions and in all these thinges he suffered a thousand kindes of Afflictions electing such a manner of Life contrary to that of the Worlde to discouer by his example the Deceites and Errours of worldelings that doe followe it For as S. Bernard saieth It is a matter very euident that the worlde erreth choosing for his Companions Riches Honours and Delicacies when as Christ the Infinite wisdome who can neither deceiue himselfe nor beguile vs chooseth the contrarye With this Consideration I am to confounde myselfe in the presence of this most blessed Babe seeing how contrarily I haue liued to that which he teacheth purposing to imitate him from hence forwarde choosing to suffer what he suffereth and beseeching him to make me worthy to suffer with him and as he not of necessity but acceptably and willingly for his Loue. O soueraigne Childe Colloquie 2 Reg. 23.8 who like another Dauid art the wisest Prince among three for of the three diuine Persons thou art the second to whome wisdome is attributed what doest thou seated here in this chaire of the maunger being silent without speaking vnto vs Thou art the most tender litle worme of the wood that violently killest eight hundred for with the Contempt and Humilliation that thou hast in the worme-eaten wood of thy poore harbour thou killest with the violence of thy diuine Loue the innumerable violences of the Loue of the worlde O most wise and most valiant Prince which silently instructest and silently killest teache me to followe with silence thy Contemptes and kill in my Hearte worldely Affections that making myselfe a Worme in imitation of thee I may merit to ascende to beholde thee in the throne of thy Glorye Amen The eightenth Meditation Luc. 2.9 D. Th. 3. p. q. 36. Of the Ioye of the Angels at the Natiuitye of the Sonne of God and of the newes which they tolde to the Shepheardes The first Pointe FIrst I will consider what passed in Heauen at such time as our Sauiour Christe was borne on Earthe For the Hierarchies of the Angells as they clearely behelde the infinite maiestie and greatenesse of God and on the other side sawe him so humbled so thrust vp into a corner and so vnknowne among men they extremely admired this so greate Humillitye and being very carefull that he should bee honored and reuerenced by all desired if God would giue them leaue to come downe into the Worlde to manifest him make him knowne Then did the eternall Father giue that commaundement vnto all which the Apostle S. Heb. 1.6 Paule pondereth Et cum iterum introducit primogenitum in orbem terrarum dicit adorent eum omnes Angeli eius And when againe he bringeth in the first begotten into the Worlde hee sayth And let all the Angells of God adore him he saieth all not excepting any one And all of them from Heauen adored with high reuerence this Babe who being on Earthe behelde what they did The Seraphines inflamed in Loue beholding him helde themselues as frozen and with profounde Humillitye acknowledged him for their God The Cherubins full of knowledge in presence of this Childe esteemed themselues as Ignorant and with greate trembling adored him and reuerenced him as their Lord And the like did the other Quires of the Angells I reioice o all my Good Colloquie to see thee adored by thy Angells and it greiueth me greately to see thee so forgotten and vnknowne among men I o Lord adore thee togither with these blessed Spirits and doe heartily desire that all men might knowe and adore thee and if it lye in my power to giue them netice heereof Ecce ego mitte me Beholde me here Isa 6.8 send me For if thou sendest me I will flye with those wings which thou shalt giue me and like the Seraphines I will crye out thorough the Worlde saying Holye Holye Holy art thou Lord God of Hostes the earthe is full of thy glorye albeit with the smoke of the Humilliation which thou hast in this poore Stable it seemeth to be obscured The Second Pointe SEcondly I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes that were neere about Bethlehem watching and keeping their flocke sending to this ende an Angell which as it is thought was S. Gabriel inuested with a resplendent Bodye who inuironing them with a celestiall light sayed vnto them Luc. 2.10 Beholde I euangelize to you greate Ioy that shall bee to all the People because this day is borne to you a Sauiour which is Christe our Lord in the Citye of Dauid And this shal be a signe to you you shall finde the Infant swadled in clothes and laâ—ed in a manger Vpon this passage I will consider first how God would not manifest this mysterye nor send this Angell to the Sages of Bethlehem for they were prowde nor to the Riche for they were couetous nor to the noble for they were pampered but to the Shepheardes because they were poore humble labouring men that were watching and attending their office for such dispositions as these God requireth in those to whome he imparteth his mysteries and if he Imparteth them not with me it is because I want such a disposition seeing it was for this that he saied that he hideth these things from the wise Matt. 11.25 and prudent and reuealeth them to the litle ones that are humble and lowely Secondly I will consider that it is a matter of very greate Ioy that a Sauiour is borne to vs. He is not borne to himselfe for he commeth not to saue himselfe nor he is not borne to the Angels for he commeth not to saue them but to men and to me for he commeth to saue me For me he is borne and circumcized and all whatsoeuer he did and suffered it is all for me And that which passeth in the manger is all to pardon my Sinnes to inflame me in the Loue of Vertues and to inriche me with those merits O sweete IESVS Colloquie that which to thee is matter of Dolour is to me matter of Ioye I reioice that thou art so good that thou embracest my Dolours to giue mee thy Ioyes let not me o Lord be so vnhappye that thou being borne for the good of all men I should liue as if thou hadst not beene borne for the good of mee hunting prowdely after greatenesse and forgettyng thy lewelinesse and Humillitye Thirdly I will ponder how the signes to finde out the Sauiour that is borne are Infancye Swadling Cloutes and a maunger O infinite Greatenesse of God Colloquie who would euer haue imagined that things so base should be the signes to finde out and to knowe the God of maiestie but I now knowe o Lord that thou art delighted with these debasings and that thou art in the middest of them to moue me to procure them teaching me by the waye that
Greg. l. 24 moral c. 6 in such sorte as the foure holy Beastes following the Impulsion of the holy Spirit did strike one another with their Winges prouoking as it were one another to followe him the more feruently Secondly they shewed greate obedience for albeit the Angell commaunded them not expressely to goe to Bethlehem yet they contented themselues that hee shewed that it was the good liking of God for to this ende he reuealed and Inspired it And to one perfectly obedient it suffizeth to haue any signification whatsoeuer of the diuine Will to put it presently in practize albeit it were needefull to leaue therefore as the Shepheardes did both his flocke and all that he hath Thirdly they executed the Will of God with greate zeale And heereupon it is sayde that they went with speede moued by the diuine Spirit with a desire to see the Worde that the Angell had saiede vnto them which was the eternall Worde of God made fleshe for our sakes And their zeale made them worthye to finde what they sought the Angell guiding them to the manger where he was O that I might Imitate the zealous obedience Colloquie and diligence of these holy Shepheardes to seeke and to finde out the Sauiour O soueraigne Shepheard whose Sheepe all other Shepheardes are discouer vnto mee with thy diuine Illumination the place where thou lyest and feedest in thy holy Natiuitye that I may so seeke thee and finde thee that I may knowe and loue thee worlde without ende Amen The second Pointe HEere is to be considered what these deuoute Shepheardes did when they founde what they sought The first is to beleeue that in entring into the Stable there did shine from the face of the most blessed Babe such a light and splendour as penetrated their Vnderstandings and discouered vnto them by a liuely faithe how he that was there was God and man the Sauiour of the worlde and the Messias promised in the Lawe and with this light inflamed in his Loue with greate reuerence prostrating themselues on the grounde they adored him and were thankefull for his comming into the worlde beseeching him to goe forward with this worke to be compassionate to his people of Israel and likewise they offered themselues to serue him with wordes very full of Deuotion It is likewise credible that they offered him somewhat of what they had according to their pouertye for our Lord reduced to their memorye that of Deuteronomye which sayeth Thou shalt not appeare before our Lord emptye handed Deut. 16 16. O with what affection might they offer and with what Loue might the Childe accept retourning vnto them such abundant giftes of his grace that they should not departe emptye from his presence It is also credible that the blessed VIRGIN was thankefull with Humillitye and that they spake vnto her with greate respect admiring at her resplendent sanctitye and recounting vnto her all that had passed with the Angells whereat she receiued exceeding greate Ioye for the glorye of her Sonne O sweete IESVS Colloquie I adore thee with these holy Shepheardes and I desire to adore thee with that deuotion that they adored thee and not to come emptye into thy presence I offer thee my hearte and libertye and all that I haue And I beseeche thee o my God suffer me not to departe emptye from thy presence but fill me with thy grace that I may therewith serue thee and obtaine Life euerlasting Amen The third Pointe And the Shepheardes retourned glorifying Luc. 2.20 and praising God in all that they had seene and hearde and they published it to all that they mette causing greate admiration in all but MARIE kept all these wordes conferring them in her hearte Concerning this Veritye it shall not be amisse to consider for our owne proffit foure sortes of Persons that were in Bethlehem and the confines thereof and the manner how they behaued themselues about this natiuitye of the Sonne of God applying it to myselfe for my owne proffit Some came not at all to the Inne in Bethlehem for allbeit they heard what the Shepheardes sayed and admired to heare it yet notwithstanding we reade not that they went to see it beeing drunke in their owne Affaires and Businesses as there are many now who come not to contemplate these mysteries thorough Sloth and thorough busying themselues in other affaires of their owne pleasure Others by chaunce entred into the Inne in passing by but they neither knewe the Infant nor the mother nor stayed vpon more then that exteriour that they sawe before their eyes Such are they who assist in these mysteries with a deade faithe without staying vpon them or sounding the depth of them and so they gather no proffit Others like the Shepheardes entred being moued by God and with a liuely faithe adored the Childe and reaped greate proffit thereof but they remained not there but retourned to their office praising God and publishing his wonderfull workes Such are the Iust who at times giue themselues to Praier and Contemplation of these mysteries and from thence goe to fullfill their Obligations and to preache what they haue knowen of God mouing others to seeke and to knowe him Others finally as S. Ioseph and the blessed VIRGIN were allwaies in the Inne assisting the Childe and seruing him with Loue keeping in their memorye all that they sawe and hearde and conferring it in their Hearte O how diuine a conference the blessed VIRGIN had of all this She conferred what God was in Heauen with what that Childe was vpon Earthe what the Prophets saide with what she behelde with her eyes what the Angel and Shepheardes had spoken with what was present in that manger and this conference was not drye but tender full of greate admiration and of feruent affections of Deuotion And in this she spent the eight dayes vntill the Circumcision This our LADYE they imitate that dedicate themselues largely some dayes to the Contemplation of these mysteries making these spirituall conferences in their heartes Happy are those that in this manner can and knowe how to assist this Infant in the manger O soueraigne VIRGIN Colloquie teache me to conferre within myselfe what Faithe doth dictate vnto me of thy Sonne and that which thou diddest conferre of him in thy Hearte that Imprinting it in my spirit I may neuer departe from his presence but employ myselfe in knowing louing and seruing him for euer and euer Amen In the 26. Meditation shall be pondered another manner of meditating this mysterye The twentieth Meditation D. Th. 3 p. q 37. ar 1 Luc. 2.14 Of the Circumcision of our Sauiour on the eigth daye The first Pointe FIrst is to be considered how on the eigth day after the natiuitye the blessed VIRGIN and S. Ioseph determined to circumcize the childe in accomplishment of the Lawe Leuit. 12.3 with Imposed vpon the Parents a precept thereof vpon which I am to ponder First the obedience of the VIRGIN
vnto vs Wisdome Iustice Sanctification Redemption Likewise if he be IESVS then he is exceedingly milde humble patient couragious modest obedient and Charitable for he is to be the patterne of all these Vertues Ioan. 1.16 and of his fullnesse all men are to receiue the Graces and Vertues wherewith they are to be saued Againe if he be IESVS then he is our master our Phisicion our Father our Iudge our Pastor our Protector and our Aduocate So that in IESVS only we haue all thinges and therefore I may say vnto him IESVS meus omnia O my IESVS Colloquie and my all thinges If I be sicke thou art my Healthe Ex D. Amb. lib. de Virg. ad finem and my all thinges If I be sicke thou art my Healthe if hungrye thou art my fullnesse if I be poore thou art my Riches if weake thou art my Strength if I bee ignorant thou art my Wisdome and if I am a sinner thou art my Iustice my Sanctification and Redemption O my IESVS and my all things graunt me that I may loue thee aboue all things and that in thee only I may seeke my repose and perfect sacietye for in thee only is altogither all that which can satiate mee for thou only art my sole summum bonum to whome be honour and glorye worlde without ende Amen Heereupon I may also discourse how in this sweetest name are included all the glorious names that the Prophets giue the Messias such as are those related by the Prophet Isaias saying Isa 9.6 That he shal be called God Strong Admirable Counseller Father of the Worlde to come and Prince of Peace Pondering how the name of God is fitting to IESVS for if hee had not beene God he could not haue remedied vs and the name of Strong or valiaunt for he is to fight against and to vainquish the Deuills the name of Admirable for all that is in him his Incarnation Life and Deathe is all newe and meruailous IESVS likewise is a Counsellor and the Angell of the greate Counsell for his Doctrine is repleate with admirable Counsells IESVS is the Father of the VVorlde to come engendring vs in the being of Grace and giuing vs the inheritance of Glorye He is the Prince of Peace pacifying vs with God and with men with abundance of all peace O greate IESVS Colloquie how well befitteth thee the greatenesse of these names and seeing they are not names emptye but full worke in me that which all of them signifye that I may glorifye thee for the glory that thou hast from them Amen From hence I may ascende to ponder the benefits that I haue in this sweete name of IESVS the which is the only meanes to obtaine pardon of all my Sinnes is the reason why I should be hearde in my praiers is the medicine of all my spirituall infirmities is my offensiue and defensiue Armour against the Diuells in all my Temptations is my Protection in all Daungers is my Light and my Guide in all my ignorances is to me a patterne and Example of all Vertues and finally is the fier and pricke that inflameth and inciteth me to procure them From these Considerations I am to collect a greate Desier that this most holy name may bee alwaies fixed in my memorye to be mindefull of it in my vnderstanding to meditate on it and in my Will to loue and to rejoice in it I am to imprint it in my Hearte that it may be alwayes vnited with me and to keepe it in my Tongue to praise and to blesse it delighting to publish the greatenesses thereof taking it for the beginning and ende of all my speeches and naming it with high reuerence both interiour and exteriour Phil. 2.10 seeing as the Apostle sayeth In the name of IESVS euery knee boweth both of Heauen Earthe and Purgatorye yea and those of Hell in dispite of them shall be forced to respect him O sweete IESVS Colloquie be IESVS vnto me in all my faculties exercizing in them the office of IESVS that they may likewise be exercized in all that pertaineth to thy honour for euer and euer Amen The XXII Meditation Of the comming of the three kings of the Easte to adore the Childe and of their entrance into Hierusalem The first Pointe FIrst D. Th. 3. p. q 36. ar 7. 8. Matt. 2.1 is to be considered the apparition of the Starre in the East when it appeared for what ende and what effectes it wrought in those three kings or Sages First I will ponder how the eternall Father desiring that his Sonne newe borne in Bethlehem should be knowen and adored not only of some Iewes but also of some Gentiles hauing sent an Angell to declare the newes of this birth to the Shepheardes the same daye he created in the East a most beautifull and bright shining Starre to be a signe that the Messias and king of Israel was borne of whome Balaam had prophecyed Num. 24.17 desiring that they also should come to acknowledge and to adore him seeing for the good of all in generall he was borne I giue thee thankes o soueraigne Father Colloquie for the care thou hast that thy Sonne should be knowen and adored by the Gentiles aswell for his Glorye and Honour as also for the proffit of those that are to knowe and to adore him O that all did knowe and adored him that all might participate the fruite of his Comming Secondly I will ponder Slothfulnesse in seeking Christ and the punishment thereof how that there were many in the Easte that sawe this Starre that admired at the beauty of it and that vnderstood what it signified but there were none that moued but only the three kings who resolued to goe to seeke out this king whose Starre they had seene the rest would not stirre for they were loth to leaue their Houses their wealthe their Wiues and their freindes and to departe out of their owne Countrey to vndertake such a long and laborious iourney into a straunge Lande and to an vncertaine place and the fleshe and the Diuell augmented all these difficulties to hinder them from this iourney that being fullfilled in them which is written The Sluggard sayeth A Lyon Prou. 22.13 26.13 and a Lyonesse are in the waye I shall be killed in the middest of the Streete to auoyde this Daunger I will not goe from home But these wretches flying from the Lyon encountered with the Beare Amos 5.19 and flying from temporall Deathe fell into eternall for it is to be beleeued that this was the cause of their eternall Condemnation they remaining in the darkenesse of their Infidellitye And this I am to applye to myselfe pondering how often the Starre of diuine Inspiration appeareth within my Soule solliciting me to seeke Christ and to embrace his Pouertye Humillitye and Vertues and albeit I vnderstand what this Starre meaneth yet I will not moue nor stirre a foote to seeke
him because I will not loose my Commodities nor abandon those thinges that I loue and because I will not suffer a litle Affliction faining Difficulties when there are none at all and so flying the frost Iob 6.16 which is the Afflictions of the Earthe the snowe will fall vpon me which is the Chastizement of Heauen our Lord God leauing me frozen and abandoned and the Starre which appeared for my Saluation shall be a witnesse against me to my Condemnation Thirdly I will ponder the greate fauour of God to these three kings in inspiring them so effectually and illuminating them with such an interiour light to vndertake this resolution of leauing their owne Countreys and Houses to come to seeke after Christ letting others alone in their blindenesse and miserye And by this shall I knowe the efficacye of Gods diuine Inspiration and will humbly beseeche our Lord to preuent me therewith and to say to me as he sayed to Abraham Gen. 12.1 Goe forth of thy Countrey and out of thy kinred and out of thy Fathers house and come into a Lande which I will shewe thee But if God hath alreadye donne me this fauour that with the Light of another Starre he hath effectually called me out of the Worlde to seeke him in Religion leauing others in the middest of those turmoyles and traffickes I am to giue him many thankes and am humbly to beseeche him that he will be pleased to sende often into my Soule such like Starres and Illuminations that they may moue me to abandon all that hindreth me from louing him and to followe him with perfection Lastly I will ponder how heerein was fullfilled the veritye of that dreadefull Sentence Matt. 20.13 that many are called but fewe are chosen for among so many men of the Easte three only were chosen for this enterprise the holy TRINITY selecting them for the first fruites of the elected among the Gentiles O blessed TRINITYE Colloquie make me of the number of these three that following thy diuine Vocation I may confesse adore and glorifye thee worlde without ende Amen The Second Pointe SEcondly I am to consider the departure of these kings from the Easte their Voyage till they arriued at Hierusalem Pondering first how these kings with that liuely faithe which they had cast themselues into the handes of God and began their Voyage carrying with them giftes to offer vnto the Childe and setting themselues in their Waye they sodainely perceiued the Starre to moue it selfe as if it would be their guide in that iourney whereat they rejoiced with exceeding greate ioye praising glorifying God for the greate Prouidence and care he had of them from whence I will collect that if trusting in God building vpon Faithe I begin to seeke him his Prouidence will not be failing to prouide me a guide and a Helper to prosecute my iourney and the diuine Spirit and the Grace of my Vocation will goe alwaies before me like a Starre guiding and directing my pathes Exo. 13.21 as he guided the Israelites through the Deserte going before them shewing them the waye by day in a piller of a clowde to defende them from the Sun and by night in a piller of fier that might shewe them light to bee at both times their Guide So likewise our Lord will guide me protecting mee in the daye of Prosperitye and in the night of Aduersitie defending me from the heates of sensuall and Worldely temptations likewise from Coldenesses Lukewarmenesses and Pusillanimities Secondly I will ponder how hauing behelde this the kings went forward on their waye alwaies following the Starre without turning one way nor other staying where it stayed and going when it moued endeuouring to doe nothing vnworthy of our Lord whome they acknowledged in the Starre And in imitation heereof I am to take for the Starre and guide of my life the light of reason and the light of faithe the Inspiration or Illumination of the diuine Spirit and the direction of my Prelates or Confessors These foure Starres are reduced to one which is God Apoc. 2 28 22.16 who guideth vs by them And to me it belongeth directly to followe what this Starre dictateth vnto me without turning to the right hande nor to the left endeuouring not to doe any thing that may be offensiue in his eyes Thirdly I will ponder how these kings going forward on their wayes and approching neere to Hierusalem sodainely by Gods ordination the Starre disappeared they remaining therefore very sad and afflicted This the diuine Prouidence ordained to make proofe of their faithe and loyaltye and to giue them occasion to exercize greate Vertues at their entrance into Hierusalem and that wanting the guide of Heauen they might seeke such guidance as God hath left on Earthe which is the Sages and Teachers of his Lawe and the Prelates and Superiours in his Church and therefore these Sages were not dismayed neither accoumpted they themselues deluded neither did they leaue their enterprize to retourne to their owne Countrey but determined to enter into Hierusalem to seeke what they desired instructing me by their example what I ought to doe when God hideth himselfe from me and when sensible deuotion faileth me when I finde myselfe in darkenesse and in temptations for in such cases I must not be distrustfull nor tourne backe from what I haue begun but must vse those meanes that I may to seeke and to finde God hauing recourse to his ministers as it is saide in the booke of Canticles that the spouse that is Cant. 3.6 the iust Soule being thoroug the absence of her Husband in darkenesse and in the obscuritie of night she riseth vp to seeke him in the streetes and corners of the Cittye exercizing herselfe in holy workes regarding the examples of other iust ones then she asketh those which watche and garde the Cittye which are the Prelates whither they haue seene whome her Soule desireth that they may informe her and teache her where how she may finde him in this manner she founde him so founde him the Sages O eternall God Colloquie giue me the faithe Constancye of these men that I may seeke thee with that loyaltye and perseuerance that they sought thee comming with humillitye to take humane meanes when diuine meanes lye not open vnto me The third Pointe THirdly I am to consider the entrance of these kings into Hierusalem the demaunde they made saying Where is he that is borne king of the Iewes wherein are resplendent the greate Vertues of these men For first they shewed great faithe beleeuing what they had not seene confessing that there was borne a Childe who was the king Messias promised to the Iewes they doubted not heere of but only of the place where he was to be borne for he that reuealed vnto them the first reuealed not the second vnto them Secondly they shewed greate magnanimitye fortitude for deuining what
the place where we are to finde God saying with Dauid Psa 54.7 VVho will giue me wings like a Doue to flye and take my rest and hauing them giuen him he saieth Beholde I presently fled and retired myselfe and inhabited in solitarinesse and in the place of Quietnesse and peace where God vseth to inhabite And if king Dauid desired to flye the noise of his owne Courte and these Sages the noise of Herods courte how much more reason is it that I if I be a religious man or if I desire to be a spirituall man should flye from the Courtes of kings and Princes except it be when some precise necessitye and the Will of God obligeth me to remaine therein Secondly I will ponder the louing prouidence of our God and his fidellitye in rewarding the trauell of those that seeke him For allbeit these kings now they knewe the place where the Childe was borne might haue gon to Bethlehem without the Starre yet our Lord would that it should againe appeare vnto them and cause Ioy in them and that no ordinarye Ioye but an exceeding greate Ioye heerewith to rewarde the Afflictions they suffered in Hierusalem the perills whereunto they opposed themselues their diligence to knowe where they should finde the king they inquired after and to conuert the Sorrowes they had passed into exceeding greate Ioye fullfilling that of the Prophet Dauid who sayde Psa 93.19 that according to the multitude of his sorrowes was the greatenesse of the Consolations that recreated his Soule O greate God Colloquie and louing father who will not carefully seeke thee who will not suffer thy absence with patience who vill not doe his dilligence to finde thee when thou treatest with such Loue those that seeke thee with perseuerance The second Pointe THe Sages arriuing at Bethlehem Matt. 2.9 the Starrâ— stood ouer the place where the king whome they sought was borne and entring into the house they founde the Childe with MARYE his mother In this case I will first consider the greate noueltye and admiration it caused in the Sages to see the Starre staye ouer a place so poore vile as that Stable for being such principall men as they were they might rather haue thought that this king should haue beene borne in some pallace or in the best house of the Cittye where other kings vsed to lye but being illuminated with an interiour light they acknowledged that the greatenesse of that king did not demonstrate itselfe in the pompes of this World but in the true Contempt of them and therefore they subjected their iudgement to the testimonye of the exteriour Starre O blessed king Colloquie seeing that alreadye thou beginnest to triumphe ouer the VVorlde captiuating the Vnderstandings of the VVise for the seruice of thy faithe captiuate also mine very forcibly that I may triumph ouer the VVorlde contemning for thy Loue all that therein is Secondly I will ponder the mysterie of these wordes they founde the Childe with MARYE his mother The which were likewise spoken of the Shepheardes to signifye that regularly IESVS is not founde without his mother nor his mother without IESVS for whosoeuer is a true Louer of IESVS is immediately deuoted to his mother and whosoeuer is deuoted to his mother obtaineth the Loue and amitye of IESVS and seeing both are so vnited togither I am to aduaunce myselfe in the Loue and seruice of them both for the loue of the one confirmeth and perfecteth me in the Loue of the other Thirdly I am to ponder how in the very instant that the Sages behelde the Childe there issued from his diuine Countenance a raye of celestiall light which penetrated their Heartes and discouered vnto them that he was God and man the king and Messias promised to the Iewes and the Sauiour of the Worlde caused in them such an exceeding interiour Ioye that it replenished their whole Soule for if the sight of the materiall Starre caused in them so greate Ioye Apoc. 2.28 22.16 what Ioye would arize in them to beholde IESVS the starre of the morning and Lord of all Starres O how full of Content were they to beholde this diuine starre that being proportionally fullfilled in them which was spoken by the Prophet Dauid Psal 16.15 I shall be filled when thy shall appeare glorye O glorye of the Father Colloquie bright-shining starre of the morning illuminate me with thy light fill me with be holding thee recreate me with thy splendour and replenish me with good things by thy celestiall influence Happy are they that finde thee though it be in a manger for the basenesse of the place obscureth not the greatenesse of thy glorye it rather tempereth the Immensitye of thy splendour that men may contemplate thee with more tast The third Pointe THe Sages prostrating themselues on the grounde adored the Childe Matt. 2.11 opening their treasures they offered to him giftes gold frankâ—ncense mirrhe Three especiall things the Sages obserued heere in seruice of the Childe all which were prophecyed by the royall Prophet Dauid Psal 71.9 The first was to prostrate themselues on the grounde in token of the greate both exterior interior reuerence that they bare to this Childe for as the body was humbled as much as might be euen to prostrating and tying itselfe to the Earthe so the Soule was humbled before this king acknowledging itselfe in his presence as Dust and as nothing The Prophecye of Dauid beginning heere to be fullfilled which sayeth Psa 71.9 Those of Ethyopia shall be prostrate before him and those who before were his Enemyes shall kisse the Earthe in token of subiection The second was to adore him not only as the kings of the Earthe are adored but with that supreame adoration which is giuen only to God and is called Latria acknowledging with a liuely Faithe that that Childe was their true God and Creator who was borne for the redemption of the whole worlde And in this Faithe they spake vnto him and gaue him thankes for the fauour he had donne them in hauing come to redeeme them and especially in hauing drawen them with his Starre to acknowledge him And there they offered themselues to be his perpetuall Vassalls with a determination to serue him for euer fullfilling that of the Prophet Psa 71.11 All the kings of the Earthe shall adore him and all nations shall serue him O king of kings and Lord of Lordes Colloquie I reioice to see thee so reuerenced and adored by these kings and Sages of the Earthe O that all others would reuerence and adore thee like they Doe o Lord Isa 45.24 Psal 85.9 that that may be presently fullfilled which thou spakest by thy Prophets that all nations should bowe their knees before thee let all people whome thou hast made come prostrate to adore thee glorifye thy holy name Amen The third thing that the Sages did was to open the Coffers of their
and from being knowen and reuerenced by men delighting to conceale and hide myselfe vntill God bee pleased to manifest me The second cause of his flying into Egipt was by the waye to doe good to that Idolatrous nation abandoned by God that beginning to be fullfilled which was prophecyed Beholde our Lorde will ascende vpon a light Clowde Isa 19.1 and will enter into Egipt and the idolls of Egipt shall be moued at his presence For our Lord Christ entring into Egipt clothed with the light clowde of his Humanitye in the armes of the resplendent Clowde his mother began to treade vnder his feete those Idolls which the Worlde adoreth to witte Riches Honors and Delicacyes embracing there Pouertye Contempt and Affliction And with this example he layed the foundation of that perfection which afterwardes shone brightly in Egipt and that which he planted thoroughout the whole Worlde trauelling thoroughout it in the light Clowde of his primitiue Church and of the Congregation of his Apostles and Disciples and vnto this day he ceaseth not to plant it O most sweete IESVS Colloquie who in the light clowde of the blessed Sacrament of the Altar entrest daily into thy faithefull enter into this darke Egipt of my Hearte and throwe downe those Idolls of earthly affections which it adoreth that from henceforth I may only loue what thou louest and abhorre what thou abhorrest Amen Likewise by this flight of our Sauiour Christ into Egipt because of the persecution of Herod is represented how the Primitiue Churche flying the persecution of the Iewes should goe to the Gentiles carrying with it the Faithe Apoc. 12.6 and Lawe of Christ. And genetally if one man persecute him with his Sinnes he is wont to flye and to seeke out another that will receiue him and therefore if Christ haue beene borne in my Soule I am to endeuour not to persecute him with my passions and Luke-warmnesse Apoc 3.11 leaste he forsake me and goe to another that shall receiue my Crowne The second Pointe THe Angell of our Lord appeared in sleepe to Ioseph saying Arize and take the Childe Matt. 2.13 and his mother and flee into Egipt and be there vntill I shall tell thee for it will come to passe that Herod will seeke the Childe to destroy him Vpon this reuelation I am to ponder who imposeth this Obedience who intimateth it vpon whome it is imposed and with what wordes He that principally imposeth this Commaundement is the eternall Father to manifest the Prouidence that he hath of his only begotten Sonne for allbeit he had determined that he should dye by men yet because that hower was not yet come he had a care to defend him in signe that he hath the like care of the rest of his adoptiue Children for the Loue that he beareth to this his naturall Sonne He that declared this ordenance was an Angell in the name of God himselfe for his diuine Maiestie will haue vs accustomed to obey him in his ministers whose office is not only to doe his diuine Will but to declare it to others in his name and therefore he saide of them Luc. 10.16 He that heareth you heareth me And for this cause likewise he sayed by Malachias the Prophet Mala. 2.7 That the Preiste is the Angell of our Lorde from whose mouthe we are to heare what God commaundeth From hence it is that this obedience was intimated to S. Ioseph and not to the VIRGIN because Ioseph was heade of that familye and Gods will was that the VIRGIN should obey S. Ioseph in all that he sayed he had hearde of the Angell and should suffer herselfe to be gouerned by him And so she did for as she was humble and obedient she stood not vpon this that the aduise was not giuen to her but to her Husband neither did she vainely boaste that God or his Angells should speake vnto her like the other Marye who sayed Num. 12.1 Hath our Lord spoken by Moyses onlie hath he not spoken to vs aso in like manner Wherein I am to learne this manner of Humillitye and Obedience of our blessed LADYE desiring to be gouerned by others and that greater account should be made of others then of mee holding it for a greate happinesse to knowe the Will of God and to fullfill it whither I knowe it by reuelation from God or from his Angells or by the speeche and ordination of men For albeit the first seemeth more glorious yet in the second more humillitye is exercized subjecting our iudgement and Will not only to God but to man also for Gods sake And so the blessed VIRGIN was no lesse resplendent in obeying S. Ioseph then S. Ioseph was in obeying the Angell and then the Angell was in obeying God O eternall God Colloquie 1 Pet. 2.13 graunt me that I may subiect myselfe to euery humane Creature for thy Lone obeying what thou commaundest me by men as thou in heauen art obeyed by Angells fullfilling thy will vpon Earthe with that deuotion that it is fullfilled in Heauen Amen The third Pointe THen will I consider the Wordes wherewith the Angell declared the Commaundement of our Lord the which were graue breife imperious and with Circumstances very conuenient to make proofe of the Obedience of that Sainct to whome they were deliuered For in this sorte God vseth to commaunde somewhat to men that are perfect to exercize them that they may make demonstration of their Obedience as another Angell vsed the like wordes in the obedience which he intimated to Abraham to departe out of his owne Countrey Gen. 121 22.2 and to sacrifize his Sonne Isaac And for this cause he entereth not vsing circumloquutions or preambles which the Worlde commonly vseth not requesting but commaunding Arize saith he take the Childe and his mother and flee into Egipt and be there vntill I shall tell thee c. In these Wordes we are to ponder the Circumstances that make difficult this Ordination and declare the value of the Obedience First The manner of imposing obedience vpon the perfect 1 Reg. 3.3 c. it was intimated by night S. Ioseph being at rest and asleepe when men vse to haue greatest horrour of trouble to signifye that in the middest of our ease and prosperitye we are to be prepared for Afflictions and that at all times we are to be readye whensoeuer God shall commaunde to leaue our bed and our rest to obey him as he proued Samuel calling him three or foure times in the night and making him arize out of the bed wherein he slept to exercize him in Obedience and in the abnegation of his owne will Secondly the Angell commaunded him to take only the blessed Childe and his mother leauing the companye of all others and the furniture and other temporall things that he had in his house to be able the more freely to flye and escape from the rigorous intention of king Herod and to get away with lesse noise