with a good will suffered this Imprisonment and this mortification of Senses to free vs from the euerlasting prison and to satisfye for the libertye and ouermuch loosenesse of Eua who going to recreate herselfe in Paradise bebelde the fruite of the Tree and contrary to Gods commaundement tasted thereof And so likewise to satisfye for the libertyes and Lightnesses of my Senses and to animate mee by his Example to mortifye them and to suffer any shutting vp or streightnesse whatsoeuer in my Chamber or bed or in whatsoeuer else pertaineth to the pampering of my fleshe I humbly thanke thee o diuine VVorde incarnate Colloquie for this entrance thou hast made into the VVorlde suffering so streight a goole such a horride prison and so long and tedious a mortification of thy fleshe by the which I humbly beseeche thee to deliuer mee from the eternall Prison of Hell and from the troublesome gaole of my Vices ayding mee to mortifye my passions and with the spirite to restraine the disordinate vse of my Senses The tenth Meditation Of the excellencyes of the most holye Soule of our Sauiour Christ D. Th. 3. p. q. 34. etiam q. 7 cum sequ and of the heroycall Actes of Vertue that hee exercised in the first instant of the Incarnation The first Pointe FIrst I am to consider the Graces and Excellencyes of our Sauiour Christ as hee was man his Soule beeing vnited with the Deitye the which were Immense for as his Fore-runner saide of him Ioa. 3.14 God gaue him not his Spirite by measure for the Father loueth the Sonne and hath giuen all things into his hande that is to say To the rest of the Sainctes hee giueth them his Spirit by measure and the graces of the holy Spirit as S. 1 Cor. 12.81 Paule sayeth are diuided among them some beeing giuen to some others to others but to our Sauiour Christ his Father gaue him his Spirit without measure for hee gaue him these graces all at once Ephes 4.7 not only for himselfe but with power to distribute them to others giuing to euery one his measure for hee loueth him as his only begotten Sonne with a most singular Loue and therefore hee communicated vnto him such fullnesse of Wisdome Grace as was fitting for the Glorye of such a Sonne whereupon his Euangelist S. Iohn saide of him VVee sawe the glory of him Ioan. 1.14 glory as it were of the only begotten of the Father full of Grace Veritye Besides this the eternall Worde hauing communicated to this most blessed Soule the principall thing which hee had which was his owne personall Essence it pertained vnto his Honour to communicate likewise vnto it the Immensenesse of those Graces giftes that were conuenient for that which had so noble a Beeing These graces wee may reduce vnto 7. heades The first was Immense Puritye in such sorte 1 Pet. 2.22 that hee neither sinned nor could sinne nor erre nor bee deceiued nor haue any Imperfection that might bee repugnant to this Puritye and Cleanesnesse of Hearthe Ioa. 1.17 for hee was the Lambe of God not the earthly but the heauenly Lambe the most Innocent Lambe without any blot whose comming was to take away the Sinnes of the Worlde and so by Right was free himselfe from them all The second is the Grace of Sanctitye the which incomparably exceeded that of men Angells all togither And in this measure hee had Charity and Humillitye and Obedience and the rest of the Vertues in such sorte Dan. 9.24 Isa 11.2 that for Excellencye hee is called the Holye of Holyes in whome the holy Spirite reposed filling him with his seuen giftes with an Immense Plenitude The third was Grace consummated which is Blessednesse and the blessed-making Vision for from that very first instant his Soule sawe the Diuine Essence with greater Clearenesse then all the Blessed togither and in this proportion it loued God and rejoiced with vnspeakeable Ioye for the which it is saide of him that God annointed him with the oyle of Gladnesse aboue all his Companions Psal 44. â— From hence proceeded the 4. Colos 2.3 Grace which comprehendeth the Treasures of the Wisdome and knowledge of God not diuided but all togither as S. Paule saieth that hee might knowe all things created passed present and to come and that nothing might bee couered from him hee beeing to bee the Iudge of all things to rewarde the good and to chastize the euill The fifth is the Power of doing miracles without any Limitation meerely by his owne Will by the which hee had power to giue Life to the Deade Luc. 4.14 32.36.39 to heale all that were sicke to cast out Deuills out of Bodyes possessed to commaunde the Windes and the Sea and all the Elements all subiecting themselues to his commaunde The sixt is Matt. 6.9 vltim 18. the Power of Excellencye in pardoning Sinnes conuerting Sinners chaunging their Heartes ordaining Sacraments and Sacrifizes and distributing among men Graces and supernaturall Giftes The seuenth is Colos 2.10 Eph. 1.22 the Grace of beeing a Heade as well of the Church militant as of the Triumphant of men and of Angells beeing superiour to all and the Fountaine of all the celestiall blessings and of all the giftes and Graces that proceede from the Father of Light Iac. 1.17 for the good of the mysticall Bodye whose Heade is Christe From hence it is that this our Lorde was the first and principall of all the predestinated for whose respect our Lorde predestinated others that hee might haue many Companions in Glory but especially for that hee might bee as the Apostle S. Rom. 8.29 Paul saieth the first borne of many Bretheren like and conformable vnto him in the giftes of Grace as they were in nature and so hee entred first before all men into this Glorye and sawe the diuine Essence and opened the Gates of Heauen that the rest might enter in to beholde it Considering these 7. kindes of Graces that our Sauiour Christ hath and euery one of them I am to collect from them seuerall Affections sometimes blessing and praysing the eternall Father for the Giftes hee gaue to his Sonne as hee was man sometimes rejoicing at the benefits which this our Lord hath giuing him the Much good doe it him thereof and sometimes beseeching him to imparte vnto mee of what hee hath for of his fullnesse all wee haue receiued Ioan. 1.16 and therefore with greate Loue I may say vnto him O Sonne of the liuing God Colloquie Psal 44.3 Cant. 5.10 Zacha. 3.9 I reioice to see thee so beautifull aboue all the Sonnes of men white red elected among a thousand O liuing and corner stone how sightly thou art with these seuen eyes of vnspeakeable splendour put into thee by the hande of thy Father O Sonne of man how well doe these seuen starres become thee giuen thee for thy Glorye Apoc. 1.16
multitude of businesse to disturbe them with Pride and Ingratitude to make them drye And seeing wee ought to bee no lesse prouident and carefull of our good then the Diuell is of our euill it is greate reason so to order our workes and businesses of the Daye that they may all helpe to further well our Praier And so with this in some sorte wee shall fullfill what Christe our Sauiour saide Luc. 18.1 It behoueth alvvaies to praye and not to bee vvearye for hee alwaies prayeth that spendeth his whole time in praier or in preparing himselfe thereunto VVith this Confidence I am to enter into mentall Praier saying to the Diuells that of the Psalme Psal 118.115 Departe from mee ye malignant and I vvill searche the Commaundements of my God And to my Powers Cogitations and Affections I will say that of another Psalme Psal 94.6 Come let vs adore and fall dovvne and vveepe before our Lord that made vs because he is the Lord our God and vvee the People of his pasture and the Sheepe of his hand Of the maner how wee may aide ourselues with the Imagination and the Tongue and the rest of the faculties for Mentall Praier §. 7. ALbeeit Mentall Praier as hath beene saied is the worke of the three supreme faculties of the Soule in respect of that parte which is pure spirit and is called Mens from whence this Praier also is called Mentall ◠yet notwithstanding the other faculties of the Soule which are more Inferiour doe ayde to the exercise of the same 1. Among these the first is the Imaginatiue the which when it is vntamed and disordered as it notably hindreth Praier so also it aydeth much when it can with facilitye forme within it selfe certaine figures or Images of such things as are to bee meditated for this is as it were to tye it to one onely place and to set before the Soule spiritually the thing that it meditateth as if it were present According to this it were good before wee begin meditation to procure with the Imagination to forme within ourselues some figure or Image of the things wee Intende to meditate with the greatest viuacitye and propriety that wee are able If I am to thinke vpon Hell I will imagine some place like an obscure straight and horrible Dungeon full of fier the Soules therin burning in the middest of those flames And if I am to meditate in the birth of Christ I will forme the figure of some open place without shelter and a Childe wrapped in swadling Cloutes layed in a manger and so in the rest But heere wee are to aduertise that this bee donne without breaking the heade for whosoeuer findeth much difficultye in forming such figures it were better to leaue them and vse onely the spirituall Faculties in the manner aforesaide And contrarily those that are very Imaginatiue are to bee very well aduised because their vehement Imaginations may bee vnto them an occasion of many Illusions supposing their Imagination to bee reuelation that the Image which they forme within themselues is the same thing which they Imagine And so thorough their indiscretion they vse to breake their heade and conuert to their hinderaunce that which taken with moderation might haue beene to their proffit 2. The tongue likewise may helpe in Praier for as S. Thomas sayeth Mentall Praier 2. 1. q. 83 art 12. Vocall which is donne with exteriourwordes are not contrarye but Sisters that helpe one another Mentall Praier vseth sometimes to breake out into Vocall speaking to our Lord Exteriour wordes arising from the Interiour feruour Psal 15.9 and deuotion and vocall Praier vseth to quicken the Soule to make it more attentiue to mentall For when therein wee perceiue ourselues to bee distracted or drye it is a good remedye to speake some wordes that may awaken Ex D. Aug. epis 121. ad Probam cap. 9. and recollect vs either speaking to our Lorde or to ourselues for as the Body aideth the Soule so the workes of the Bodye are accustomed to ayde those of the Soule and the exteriour worde and that which the Tongue speaketh Processu 7. religionis cap. 3 vseth to touch the Hearte This as S. Bonauenture aduertiseth may bee practized in twoe manners The one is euery one composing the wordes as his necessity or Deuotion shall dictate vnto him not standing vpon this whither they bee well or ill ordered for our Lord regardeth rather the agreement of the Hearte and the feruour of the Affections then of the VVordes and hee is better appeased with the rude speaches of the stammering Childe and penitent Sinner then with the well composed wordes of a Learned man that is prowde The other manner is saying some Praier made by another as are those of the Churche or of some Saincte appropriating them to himselfe and speaking them with such feeling and affection as if hee himselfe were composing them after that manner which in the 9. § wee shall prescribe 3. As for our Corporall senses there can bee no certaine rule giuen for some finde themselues best holding their eyes shut others helpe themselues with opening them looking vp to Heauen or beholding some Image Some are troubled with the hearing of any thing others are inflamed with hearing some Song or Musicke of the Churche Some feele deuotion with striking themselues often on the brest as S. Hierome did in Imitation of the Publican Others with much bending of the knee as did Symeon of the Pillar who praied bowing the knee with his heade euen to the grounde and then raising vp himselfe and repeating thus Innumerable times The like wee may say of other motions comportments of the Bodye as to stretch the armes in forme of a Crosse to lye prostrate on the grounde to stande fixed in one place to walke in some parte or to sit in some lowly seate in all which wee must make choise of that which helpeth most to the quietnesse and deuotion of the Hearte hauing consideration of the VVeakenesse of him that prayeth and of the edification of such as are present if the place bee publike for in such case that setling of the Bodye is to bee vsed that may not bee offensiue to the standers by Of the examination of Praier and of the fruites that may bee drawne from thence §. 8. PRayer being ended it is ëxceeding proffitable to examine what hath passed vs therein and albeit this examination ought to bee made after any worke or exercize whatsoeuer of Vocall Praier whither it bee Diuine offices the Rosarye or the Masse yet particularly it ought to bee donne after retired Mentall Praier wherein a man hath spent one or more houres 1. First I am to examine whither I haue obserued the aduertisements of those things that are precedent to Praier as whither I premeditated the matter of the meditation whither I put myselfe well in the presence of God whither I offered vnto him this Action in Spirit
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
wee are in o whoe beguiled thee and brought thee vnto vs Finally the Soule shall bee stript naked of those morall D. Th. in addit q. 98. ar 1. ad 3. Ibid. art 7. and politike Vertues which it acquired in this Life it shall remaine without Prudence or Fortitude or Iustice or any other and if any Sciences bee left it that it gotte with its industrie it shall bee to its greater paine for not hauing negotiated therewith the Science that might haue redeemed it from all this miserie In this manner shall bee accomplished therein that dreadefull sentence of holy Iob Iob. 20.14 Colloquie His breade in his belly shall bee turned into the gall of Aspes the riches vvhich he hath deuoured he shall vomite out and God shall dravve them forth out of his belly O my Soule looke that thou doest not vomite vvith thy VVill the Riches of Grace and Charitie that thou receiuedst for aftervvardes they vvill make thee vomitte perforce Faithe and the Vertues that thou hadst gained And those Sciences vvich novv thou gainest vvith delight shall turne into the gall of Aspickes to torment thee These are the principall fruites which out of these Considerations I am to collect endeuouring to negotiate with those Talents that God hath giuen mee Matt. 25 26. leaste at the reckoning daye God take them from mee as from the slothefull seruant leauing mee onely those which like Aspickes Dragons shall most cruelly gnawe my Hearte because I proffited myselfe so euilly with them The fifth Pointe 1. FIftly I am to consider the finall Sentence which in that very Instant of Deathe Christe our Lord pronounceth against the Sinner intimating it vnto him with an Interiour and terrible voice saying to him alone the same wordes that hee will afterwardes say to all the VVicked in the Generall Iudgement Matt. 25 41. Depart from mee thou accursed of my Father into that eternall fier that is prepared for Satan and his Angells that is to say get thee from hence abominable Sinner that meritest not to stand in my presence nor to enter into my Glory goe into eternall fier which thy Sinnes doe deserue in Companye of Satan to whose Infernall Power I remitte thee that hee may carry thee with him 2. This Sentence beeing giuen in the very same Instant God forsaketh the Soule and the Angell Gardian abandoneth it saying to it as to Babilon Ierem. 51.9 I did enough to cure thee labouring thy Saluation and thou wouldst not therefore I leaue thee to the power of him who shall take that Vengeance of thee which thy Rebellion deserueth And in the very same moment the Diuell shall attache the wretched Soule without either admitting or hearing Supplications or Praiers and carry it into Hell So that the Sinner in the twinckling of an eye from his bed where hee lay very delicately inuironned with many friendes and kinsmen Iob. 21.23 dieth as Iob saithe in a moment with a Deathe to appearance happy and peaceable but in the very same moment hee descendeth to Hell passing from one extreame of temporall good to another extreame of eternall euill O what will the vnhappy Soule feele in that first entrance into Hell when it seeth what it left and what it findeth Isai 14.11 when it seeth and feeleth a bed of fier the matresses of wormes the company of Diuells and all the rest of Torments from which shee hath no hope euer to escape O Iust Iudge haue mercye vpon mee Colloquie Et cum veneris Iudicare noli me condemnare And when thou commest to Iudge doe not condemne mee O my Soule feare this Sentence of eternall Damnation and liue in such sort that thou maiest meritte to bee deliuered from it The sixt Pointe SIxtly I am to consider the Sentence that shall bee giuen to the Iust Christ our Redeemer saying inuisibly to him with an amiable voice Matt. 25 34. Matt. 25 21. Come thou blessed of my Father possesse the kingdome prepared for thee from the foundation of the vvorlde VVell fare thee good and faithfull Seruant because thou hast beene faithfull ouer a fevve things I vvill place thee ouer many things enter into the ioye of thy Lord. And at that very Instant the Deuill departeth affronted and the Angell Gardian receiueth the Soule other Angells as they came to the Soule of poore Lazarus comming to accompanye it Luc. 16.22 and all with greate ioy carry it to heauen to enjoy that eternall good when it hath nothing to bee purged in Purgatorie O what ioye shall the Soule haue in that her first and so much desired entrance that which was before full of Dolours humbled with Contempts and troubled with Feares in a moment shall see herselfe farre otherwise all her Paine turned into Glorie and her mourning into Rejoicing in the Companye of Angells in a place of repose and ingulfed in the viewe of her God 2. These things considered I will make Comparison betweene the good and the euill and I shall see as Dauid saithe the Deathe of the wicked most vile Psal 33.22 Psal 115 15. and abhominable the ende of their Rest and Beginning of their Torments And contrarily the ende of the good is precious in the sight of God the ende of their Labours and beginning of their rest and herewith I will animate myselfe to procure a good Deathe wherein I may receiue a good Sentence encouraging myselfe to Penance and to the exercizes of Vertues trusting in the benignitie of the Iudge who will sentence mee with mercie if in my Life I make proffit thereof 3. I will conclude with a speeche to the most blessed Virgin who at that hower interposeth not herselfe in this Iudgement for when the Soule departeth the bodye the Doore of Intercession and pardon is locked vp and that of rigorous Iustice is opened beseeching her that now presently shee willbee my Aduocatrice Intercessour negotiating for mee this good Sentence and obtaining for mee workes worthie thereof To which ende it will aide mee to saye with Spirit those last wordes which the Churche putteth in the praier of the Aue Maria and those which it vseth in another Hymne saying Maria mater gratiae Mater misericordiae Tu nos ab Hoste protege Hora mortis suscipe Marye mother of Grace mother of mercye defende vs from the Enemye and at the hovver of Deathe receiue vs. O Soueraigne Virgin seeing thou art the Aduocatrice of Sinners bee my Aduocatrice before thy Sonne appease with thy Intercession his wrathe obtaining for mee time of true Repentance before the time bee past wherein I may doe it And seeing the Sentence giuen in Deathe is irreuocable negotiate for mee o most benigne mother that it may bee fauourable towardes mee that I may see the blessed fruite of thy wombe IESVS and enjoy him in thy companye worlde without ende Amen To the Intention of this meditation is much to the purpose that which in the third parte shall
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
if I parte my goods liberally to others Or contrarily If I bee prowde and vindicatiue If I seeke my temporall proffit with the hurt of my neighbour and with the losse of spirituall good and so making reflexion hereupon I will endeuour to bee a Sheepe of this soueraigne Shepheard confidently trusting that with greate prosperitye hee will place mee on his right hande The fourth Pointe Of the publication of ConscieÌ„ces D. Tho. in addit q. 87. 1. Cor. 4.5 Daniel 7.10 Apoc. 20.12 Libri aperti suÌ„t alius liber quâ—Ì„ est vitae THe fourth Pointe shall bee to consider the Publication that shall bee made at the day of Iudgement of all the Consciences of the good and euill before men and Angells discouering as the Apostle S. Paule saith the things that were couered in darkenesse and manifesting the Secrets that were inclosed in their heartes with a speciall light that God shall communicate to haue them seene VVherein I will ponder how God our Lord in that day shall open as the holy Scripture saieth and vnfolde the bookes of Consciences which during the time of this life were shut vp so that all shall reade what is written in the booke of euery ones coÌ„science euery one what is written in the booke of conscience of all and according to the contents of those bookes Iudgement shall bee made and Sentence pronounced that all may see the vprightnesse of Gods Iustice aswell for the honour of the good as for the confusion of the wicked From whence I will collect how much it behoueth mee too consider well what I write in the booke of my conscience for I may now write what I list and couer it as I will but in that day in spite of my Heart all shall come to light and if the booke of my conscience bee well written according to the booke of Life which is Christe IESVS my booke saithe Iob shall bee my defence my honour Iob. 31.35 and my Crowne But if it bee contrary to that of Christ IESVS it shall bee my accuser my dishonour Colloquie and Condemnation O most pious Sauiour vvhose booke in the daye of Iudgement shall bee opened that thy life may bee as a Lavve and liuing rule by the vvhich Iudgement shall bee made of ours permitte mee not to vvrite in the booke of my Conscience any thing that may bee contrary to thy booke and if at any time thorough my frailetye I shall so vvrite ayde mee to blott it out vvith penance that in the daye of my account thou seeing mee conformable to thee in Life mayest likevvise make mee conformable to thee in Glorie Amen 2. But particularizing more at large what is to passe in this publication I will ponder that then the secret Sinnes of the Hearte shall bee published and the foule Sinnes of Acte that were committed in corners and those which for Shame were concealed in Confession or were couered with excuses and shiftes Then shall also bee manifested damned Intentions secret Treasons Hipocrisies and all other workes that seemed holy and were in truthe wicked There shall bee knowne vnfaithfull Seruauntes false friendes fained Christians with very greate confusion to see themselues discouered for if I feele it so much to haue my secret Sinne published before ten men how shall I feele it to haue all my Sinnes togither published before all men and before all the Angells O my Soule hovv darest thou sinne in secret if thou beleiuest that thy Sinne shall bee published and manifested before all the VVorlde Hovv canst thou in confession couer some Sinnes for Shame if thy Faithe telleth thee of this confusion that thou shallt suffer for concealing them Remember vvhat thy Redeemer saithe Luc. 12.2 Nihil opertum quod non reueletur neque occultum quod non sciatur Nothing is hid that shall not bee reuealed nor secrete that shall not bee knovven Therefore cease to committe that Sinne that thou wouldst not haue manifested 3. Then will I ponder how God our Lord shall manifest the good VVorkes of the Iust how secret soeuer they haue beene their pure thoughtes their holy affections their intentions so close hidden that the left hand knewe not what the right did and their exteriour workes which they couered for Humillitye and those which the worlde esteemed for euill and for them calumniated and condemned them for the which not withstanding they shall bee honoured and exalted O how foule and abhominable shall Vice then appeare and how pleasing and beautifull Vertue O what honour and credit shall it then bee to haue beene obedient and humble and to haue suffered Injuries silently without execuses or diuertings O happy they which embrace these Vertuous exercises seeing for them they shall receiue so greate glorye Couer o my Soule Colloquie thy good vvorkes vvith Humillitye that Pride may not robbe thee of them for in his good time our Lord to thy greate glorye shall discouer them 4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did as the euill workes which the good did buth with a different ende and successe For the good workes of the euill shall arise to their greater Ignominie for not hauing perseuered in that good loosing the rewarde thereof for mingling them with many euills And when they shall see the aduises and good Counsells which they gaue to the elect they shall bee much the more ashamed that they tooke them not for themselues nor made proffit of them Contrarily when God shall publish the Sinnes committed by the Iust hee will likewise publish the Penance which they did and the good they collected thereout so that they shall not bee to them an occasion of confusion but rather a motiue to praise God that pardoned them and freed them by his greate mercye from so greate miserye And all shall redounde to the greater confusion of the wicked seeing others that committed the same or greater Sinnes then theirs in so greate honour for hauing donne Penance for them in time The fifth Pointe Of the Accusations and Imputations against the VVicked Apoc. 12 10. Orat. 1. de amore erga DeuÌ„ proximum THe fifth Pointe shall bee to consider the terrible accusations and imputations that shall arise out of this publication against the wicked in fauour of the good For first of all the Diuell the Accuser and Calumniatour of men at this day which is the last of his office shall doe it with greate vehemencie exaggerating the Sinnes of the wicked the more to confounde them as S. Basile saieth before the whole VVorlde for turning himselfe to the Iudge hee will say I created not these neither gaue I them life nor sustenance nor the goods which they enjoyed I neither suffered nor died for them nor promised them any eternall rewarde and yet not wich standing forsaking thee that diddest all these things for them they serued and obeyed mee Therefore mine they
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
For the Corruption whereof it is ingendred which is Sinne never endeth and the liuely apprehension thereof and of the Paine never ceaseth and so that cruell gnawing which it maketh in the Conscience shall never haue an ende Fourthly the Decree of God is eternall and immutable for he is resolved never to revoke the diffinitiue sentence that hee hath giuen nor to deliuer out of Hell him that once entreth therein Quia in inferno nulla est redemptio For in Hell there is no Redemption of Captiues nor ransoming of Prisoners nor any price for them for as much as the blood of Christe passeth not thither D. Tho. 3. p. q. 52. art 6 And if when it was freshe and was shed vpon mount Caluarye it drewe out of Hell none of the Damned neither shall it now deliuee any Finally all the Paines shall bee eternall because the sinnes shall likewise bee so For as much as in Hell there is no pardon of sinnes no true Penance nor satisfaction that may bee accepted neither is the blood of Iesus Christ applyed vnto them From whence it proceedeth that whosoever will dye without doing penance for his sinnes Nota. Ex D. Th. 1.2 q. 87. ar 3. ad 1. cum D. Aug. D. Greg. quos citat Meditat 9. pūcto 4. hee virtually willeth to remaine in them for ever and that his sinnes should bee eternall and therefore hee meriteth that Gods Iustice should chastize him whith paines everlasting And heerevpon it is that allbeeit a sinner dye with true Faithe and Hope yet entring into Hell hee is deprived of them not onely for beeing as is aforesaide vnworthy of them but also for that now there remaineth with him no obiect of Hope neither to obteine pardon of sinnes nor to bee heard in his petitions nor to issue out of myserie nor ever to attaine to any blessednesse Then hovv is it Colloquie o my soule that thovv fearest not this beeing eternall obliged to eternall miseries Hovv is it that thou art not affrighted vvith this fiere this breather this vvorme and this decree of God immutable and sempiternall Consider that yet God vvill alter the sentence if thou vvith penance alterest thy life Attende not till thy sinne bee eternall for then so likevvise shall bee thy punishement The third Pointe THirdly I am to consider the continuation and inuariablenesse of the paines which goeth togither with eternitie Pondering that the painer shall in such sorte for euer endure that they shall bee perpetuall without interruption and inuariable without diminution So that allbeeit they should continue millions of yeares yet shall there not bee one onely day of vacation neither shall the paine cease so much as for an hower or a moment neither shall the substantiall paine bee diminished Luc. 16.24 nor haue any refreshing as is apparent in the riche couetous man to whome Abraham denied so small a refreshing as to haue his tongue touched with the tippe of a finger dipped in water Rather newe accidentall torments shall bee augmented vpon them by the newe entrance of other damned and that change which heere vseth to bee a refreshing if in hell bee any change shall bee there as a newe torment Iob. 24.19 For if the luxurious as it is saide in Iob passe from the ardours of the fier to the waters of snowe it shall bee that the heate may more torment them thorough the warre that it hath with the colde and the colde may cause the greater trembling and gnashing of teethe combating with the heate Finally allthough these torments be so lasting and continuall yet custome in suffring gaineth nothing to bee any cause of their ease rather euery day they are as it were renewed and waxe greene with newe impatience Psalm 73.23 For as the pride of these wretches which abhorre God saieth the Prophet Dauid allwayes encreaseth so likewise encreaseth their wrathe and enuye their impatience furye and rage Then what sayest thou o my soule and what doest thou if thou hast a liuely faithe of such torments how is it that thy spirit failes not to consider such terriblenesse such perpetuitye such continuation such immutabilitye and eternitie If lying in a soft bed thou feelest it equall with death to passe a long night in watching and paine expecting with griefe the refreshing of the day breake how much more shallt thou feele it to bee in an obscure prison in a bed of fier in perpetuall watching and in terrible paine in a night so long and tedious that expecteth no refreshing of day breake because it is eternall Colloquie Psalm 9.2 O Iustice of the allmighty vvho trembleth not in thy presence Deliuer mee o lord from thy ovrathe and chastize mee not in thy furye but proiect mee vvith thy mercye that I fall not into so dreadefull and eternall a miserie Amen The fourth Pointe FOurthly descending to the particular I am to consider the dreadefullnesse of that Place which wee call Hell 1. For first it is a place vnder the earthe obscure and full of darkenesse thicker then that of Egipt where neuer entreth the light of sun moone nor starres And the fier allbeeit it burneth it giueth no light but smoketh and blindeth the sight for our Lord for the wicked diuideth the flame of the fier Psalm 28.7 taking from it the good that it hath and leauing it the euill 2. Item Hell is a most straite Place devoide of those flowery meadowes and spacious Foresss of the Earthe For allbeeit that Hell as Isaias saithe is verie deepe Isai 30.33 large and wide and hath his creekes farre stretdched out yet so manie are the men that shall discende there into that hardely there shall bee for euery one the place of a very narrowe graue and they shall bee crowded togither like brickes in a fiery fornace that they shall not bee able to wrinche 3. Besides this it is a most distemperate place with excessiue heates hauing not so much as a chinke where any winde may enter to refreshe it Apocal. 19.20 20.15 And for this cause S. Iohn in his Apocalyps calleth it allwaies a Lake of fier and brimstone For as Fishes are in a Lake of VVater ouerwhelmed and as it were prisoners without beeing able to get out so shall the Damned bee in that burning lake of terrible fier mingled with Brimstone melted of a most abhominable smell 4. And from hence also it is that Hell is a most stinking Place For the bodies of the Damned shall reake forth an insupportable sweat with an abhominable stinch And finally it shall bee fastned on al sides with eternall boltes that they shall neuer bee able to get out neither by Force nor by subtletye And if by the Dispensation of God any commeth out hee carrieth with him his Torment and returneth presently from whence hee issued but that dispensation shall neuer bee giuen after the day of Iudgement O how soft and sweete would any Dongeon appeare vnto thee if
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
shall bee guilty of hell fier So that wrathe no sooner beginneth to gouerne the hearte but the tribunall and councell of the most sacred trinitie beginneth to treate of vengeance the rigour of the punishement increasing as the sinne groweth greater If anger remaineth but in the hearte the punishement shall bee the lesser if it issue out giuing open signes thereof with scorne or exteriour gestures vpon better aduise the punishement shall bee the greater but if it commeth to the vttering of grieuous and iniurious wordes and much more if it mounteth to an actuall reuenge the sentence of eternall fier is allready giuen against it with the which in hell is ioyned the fier of wrathe itselfe to bee a most cruell tourmentour of the soule for that which there most tormenteth is anger impatience and rage And allbeeit the fier of purgatorie and of hell is all one yet that is sufferable with patience but this is insufferable with anger And therfore the wrathfull and impatient haue two hells one in this life by their small patience in temporall afflictions and another afterward by their rage in the eternall Colloquie O most patient IESVS deliuer mee from vvrathe and impatience seeing there is no greater hell then to liue subiected thereunto From these considerations Ex D. Aug. in Psalm 149. I will drawe two resolutions of very much importance for the perfect mortification of this vice First to auoide any motion of anger whatsoeuer though it come couered with the cloke of iustice and zeale fearing leaste with the zeale of correcting or chastizing other mens vices I mingle an affection of my owne reuenge The Second shall bee Ex D. Dorothe◠serm 8. Eccles 11.34 Psalm 38.2 speedily to represse whatsoeuer Passion of anger before it increaseth for at one Sparke saieth the holy spirit fyre is increased but in the beginning it is an easy thing to appease it and appeased it shall be if I represse the wordes and ēxteriour signes of anger our Lord rewarding mee the mortification of that exteriour by giuing mee victorie ouer the interiont The third pointe THirdly I will consider the greate benefits acquired by the perfect mortification of wrathe comprehēding the two vertues that resist it meeknes and patience For the first restraineth anger from agrieuing of any one The second suffereth the grieuances that it receiueth The first serueth to make vs affable to all The second to suffer of all From whence proceede three greate benefits to make vs perfect in all that pertaineth to ourselues to our neighbours and to God 1 First meekenesse and patience giue vs quiet and peaceable signory Mat. 5.4 Luc 21.19 and possession of ourselues and of our paisions For the meeke possesse the lande of their Hearte and in patience wee possesse our soules and obtaine peace of conscience with cordiall alacritie of spirit 2 Meekenesse also maketh vs amiable and patience admirable Eccles 3.19 For hee saieth the vviseman that doeth his workes with meekenesse is more to bee beloued then honour and glorie which men loue so much and hee that hath valour to represse his anger and to suffer wrong crediteth his owne person and edifieth his neighbours for better and more admirable Prouer. 16.32 Cassian collat 1◠cap. 13. is the patient then the strong man and hee that ruleth his minde then the ouerthrovver of cities It is in some sorte a greater miracle to suffer iniuries ioyfully then to raise deade men to life 3 likewise meekenesse and patience make vs amiable to God and giue vs entrance to a familiar conuersation with his maiestie whereas the want of them barreth vs the gate Epist. 8. ad Demophilium 1. ad Timoth 2.8 Moyses for his greate meekenesse had very inwarde familiaritie with God and as S. Dionysius saieth for failing a litle therein the spirit decreased that hee had receiued And if I will pray to God in euery place and lift vp pure hādes to heauen it must bee hauing mortified anger and contention easing myselfe with the wings of meekenesse and patience 4. Finally if I bee meeke and patient I shall partake with excellencie the spirit of Christ IESVS our Sauiour who in these two vertues excelled giuing vs a rare example of them in his life and passion like a most meeke and patient lambe that wee might imitate him therein And to the two Apostles who with a spirit of Anger and reuenge cloked with zeale desired that fier should come downe from heauen vpon the Samaritans hee saide Luc. 9.55 You knovve not of vvhat spirit you are As if hee should saye the spirit of my disciples must not bee of anger but of meeknesse not of vengeance but of suffrance O meeke and patient IeSVS 1. Pet. 2.23 Colloquie vvho beeing cursed didst not curse and suffering Iniuries didst not threaten and receiuing most grieuous contempte either didst ansvvere vvith diuine meeknesse or didst holde thy peace vvith admirable silence ayde mee that in imitation of thee I may vanquish VVrathe represse impatience embrace meekenes and armed vvith patience may suffer afflictions vvillingly that I may attaine to enioye vvith thee eternall repose Amen The XXIII Meditation of Enuie D. Tho. 2.2 q. 36. The first Pointe ENuy is a disordinate sadnesse for the goods of our neighbour when it excelleth and obscureth ours It springeth from pride and is accompaned with wrathe so that the actes of these two vices doe accompanie it The most ordinary are to abhorre my neighbour because his Prosperitie maketh mee sad to reioyce at his fall to grieue at his exalting to heare his praise with paine and his dispraise with delight to murmur at him and his affaires procuring to drowne and vnder-value them and vsing meanes to attaine to this ende 1. Enuy feedeth itselfe in all kindes both of good and euill from whence wee may collect foure sortes of Enuy. The first and grossest Enuy is to see others surpasse mee in temporall goods of wealthe honour dignitie fauour with princes beautie of body and other such like excellecies This is proper to worldlings and springeth from that pride which in the eighth meditation wee call worldely pride 2 Another greater Enuy is fedde vpon letters sciences habilities and artes and in those excellencies which touche the vnderstanding This Enuie assaileth those that professe studie and it is mixed with obstinacye and contentions and with other vnlawfull meanes for a man to exalt his owne honour and to abase and vngilde another mans 3. An other Enuy much greater feedeth vpon spiritu all vertues and goods beeing sad that any others should haue any excellencie therein or should bee honoured and praised as holy men This proceedeth from that pride which wee call spiritual and setteth vpon those that conuerse with vertue it is most familiar to principiants and hipocrites 4. Finally when this augmenteth it arriueth to the supremest degree D. Th. 2.2 q. 36. ar 4 ad 2. q. 14. ar 2. which is called
Enuie of grace and brotherly charitye and it is one of those sinnes which are against the holy Ghoste beeing sad and heauy that our neighbour should bee vertuous and should haue the graces and giftes of the holy spirit wishing that hee had them not from whence proceedeth the most grieuous sinne of scandal which is to saie or doe something to cause our neighbour to loose grace and charitie Such was the enuie of the diuell against man by the which saieth the wiseman deathe entred into the worlde Sapient 2.24 whome all they imitate that are of his faction This might suffice to abhorre this so abominable vice which maketh mee an imitatour of sathan And so confounding myselfe for the sinne which in this matter I haue committed I will saye to myselfe seeing thou wast called to imitate Christ imitate not his enemie for if thou imitatest him inenuie thou shallt bee partaker of the deathe that entred thereby The seconde Pointe SEcondly I will consider the innumerable euills of sinne and paine that spring from enuie by Gods iust punishement that itselfe might bee the most cruell tormentour of him that is subiected vnto it aswell in this life as in the other First enuie is avenemous breathe of the infernall serpent by the which hee casteth out all his poison togither seducing to most grieuous sinnes obscuring reason inraging the soule corrupting the bodie and rotting the bones and much more destroying the strong vertues of the hearte And on the other side Prouer. 14 30. it is like a disease incurable or very difficult to bee cured for as it is a vice infamous and proper onely to base mindes wee are ashamed to manifest it to the spirituall phisition and with what successe soeuer it bee though it bee contrary prosperous or aduerse it is baited and augmented All which may be pondered by certaine examples of holy scripture in all estates of persons according to the degrees of enuie that wee spake of Cain thorough enuie Genes 4.8 that God accepted the sacrifice of his brother Abel killed him by deceite and cruellty yea hee would haue couered his sinne from God and hee dispaired of mercye and remedy The bretheren of Ioseph thorough enuie put him in a well and solde him for a slaue Genes 37.24 and though hee humbled himselfe vnto them they were not appeased Core Dathan and Abyron enuing Aaron and Moyses Num. 16 31. would haue vsurped their dignitie and haue put the people in a tumult for the wich the earthe opened and swallowed them aliue Saul thoroughe Enuie persecuted Dauid with such obstinacy that hee liued as if hee had beene possessed with a diuell and killed himselfe like a man in despaire Finally the Ievves for the Enuy they bore against our Sauiour Christe commited the greatest sinnnes and suffred the greatest punishments that haue happened in the worlde 3. From hence I will passe to consider the punishments of hell where the Enious with incredible rage shall turne against themselues biting their owne fleshe and that cruell worme that gnaweth their consciences shal whet their teete with Enuy remembring what goods they lost and others obtained specially when after the day of Iudgement they shall see the glorie of the righteous whome here they despised 4 Finaly Enuy is so euill and cruell that it conuerteth al things to its owne hurt Prou. 17.22 From other mens good it draweth a spirit of heauinesse that dryeth vp the bones And from other mens harmes it draweth such a manner of ioy that with the sinne it maketh it selfe partaker of them And therefor in hell the good euill of others shall bee the proper tormēts of the enuious Now this being so why doe not I trēble at this cruell Beaste How dare I dwell with this basiliske that with his eye killeth tormenteth mee Iudas Apostolus in sua canonica 11. Colloquie O how truely may I apply to myselfe that of the Apostle VVoe to mee that vvickedely haue follovved the vvaies of Cain persecuting for enuy my bretheren like Balaam haue giuen them euill counsell to ouerthrovve them in sinne like Core haue pretented to exalt myselfe by debasing of them I haue deserued o my God that the earthe should svvallovve mee as it did Core that I should perishe miserably like Balaam and that thou shouldst caste mee for euer out of thy presence like Cain imiating in paine those vvhome I imitated in sinne But heerein by thy grace I differ from Cain confessing that thy mercy is greater then my vvickednesse and therefore I hope to obtaine intire pardon therof The third Pointe THirdly I will consider the greate benefits which are included in the perfect mortificatiō of Enuy in embracing brotherly Charitye Pondering First the actes of this charitie as they are contrarye to enuie The first is to resiste euill motions Ex D. Bern. serm 49. in cant in such sorte that though I feele myselfe to bee assailed with heauienesse for the prosperitie of my neighbour that yet I giue not consent thereunto Another and better is to reioice at his good as if it were myne owne and to giue him the much good may it doe him The third and most perfect is to wishe that many had the same excellencies that I haue yea and greater if God shall bee so pleased reioicing the reat for this cause as if they were mine owne To moue mee to so excellent actes I am to ponder that it is the generositie of a christian minde to seeke more Gods pleasure then mine owne and the glorie of God much more then mine owne and that it may bee spread amongst many and in many things And if it bee Gods will and for his glorie that others should haue greater naturall or supernaturall giftes then I it is iust that my will should condescende thereunto I must not bee like Iosue the seruant of Moyses who was enuious that others should prophecie but like Moyses himselfe who saide Num. 11.27 29. I would I might vnderstand that all did prophecie that all were wise prudent and holy and that all did serue and glorifie God I must not bee like the disciples of Iohn Baptist Ioan. 3.26 who were enuious that Christe should baptize and that all should followe after him but rather as the Baptist himselfe who saide It behoueth that Christe encrease and I diminishe I reioice that my neighbour is axalted I humbled and so it is meete when God will haue it so Besides this brotherly charitie contrarily to enuie draweth out of all things good to itselfe for reioicing at the good of my neighbour I make it myne owne and grieuing at his euill I shall free miselfe therefrom for by such actes I dispose myselfe that God may giue mee the one and deliuer mee from the other in such sorte as shall bee most conuenient for mee Finally with this charitie whose fruite is peace and ioie in the holy ghoste I shall beginne euen from
lawe to those that obserue it and for the experience that I myselfe haue of the greate good I shall get by obseruing it feeling greate peace and serenity of conscience and greate allacritie and confidence in God And contrarilie of the greate euill that befalleth mee when I breake it hauing my Hearte broken with sinnes excessiue feares remorses of conscience and many other miseries And finally because at the houre of deathe nothing will more torment mee then to haue broken the lawe of God nor nothing more content mee then to haue obserued it because vpon this dependeth my damuation or saluation Hereup on I will coÌ„clude as Ecclesiastes coÌ„cluded his booke saying feare God and keepe his Commaundements Cap. vltim 13. for this is the whole man that is to say Heerein consisteth the whole beeing of man and the accomplishment of the obligations of the whole man and whosoeuer faileth heerein faileth in the integritie and perfection of a man and doeth like a beaste The XXVI Meditation vpon the fiue Senses and exteriour Faculties The first Pointe THe first pointe shall be to recall to my remeÌ„brance the sinnes that I haue committed by my fiue senses and exteriour faculties of my bodye accusing myselfe thereof before our Lorde 1 First with my eyes I haue sinned delighting to see beautifull vaine curious or hurtfull things onely for vanitye or curiositye or sensuallitye with immodestye and libertye of fleshe and disedification of others So that many times I sinne in the things that I beholde or in the intention wherewith I beholde them or in the manner of beeholding them carrying faulcons eyes and lightly mouing them to one side and to another My eares I haue had open to heare vaine and curious talke impertinent nouelties flaterings and praises of myselfe murmuringes and detractions of others without reprehending them or stopping them or as much as shewing an euill liking of them when I was obliged thereunto And hauing so much gust in hearing these things I haue beene disgusted to to heare good talke and displeased to heare sermons and the aduises and corrections of those that were obliged to giue me them VVith the smell taste and touching I haue manifoldly sinned in gluttonye and luxurye as hath beene declared in the meditations of these vices 2 But of the sinnes of the tongue what shall I say For some wordes I haue spoken against the due respect to the name of God some against the honour and fame of my neighbour And some to the greate hurt of my soule as appareth by what hath beene set downe in the first pointes of the precedent meditatioÌ„s Other some wordes haue beene vicious by failing in the due circumstances speaking things vndecent for my estate and profession or in places and times prohibited as to talke much in the churche at masse or at sermon time to the scandall of others or when by my rules if I bee religious I am obliged to keepe silence or when I speake after an ill fashion hastily inconsiderately very affectedly and vntunedly In such sorte that considering the sinnes of my wordes I may affirme with the apostle S. Iacob 3.6 Iames that my tongue hath beene vniuersitas iniquitatis a whole worlde of iniquityes where they haue all beene assembled and a fier that hath inflamed and burnt the wheele of my natiuitye thoroughout the whole course of my life 3. VVith these sinnes I may ioyne others of immodestye and disorder in the vse of the rest of the members and exteriour faculties as are ouermuch laughter scorning mocking and light gestures of the heade feete or handes or going affectedly vntuâ—edly and ouerhastily and other such like which shewe but small grauitye Eccles 19.27 of which the VViseman saieth That the attire of the bodye the laughing of the teethe and the going of a man discouer what hee is and what vertue hee hath Pondering these sinnes I am greately to confounde myselfe for hauing so much abused the faculties that God gaue mee vsing them for my owne pleasure pampering and honour Colloquie O greate god hovv hast thou suffred in mee so greate disorder O miserable man hovv is it that thou hast dared thus to denounce vvarre against God! The seconde Pointe THen will I consider the greate hurt that commeth to mee by these senses ill guarded and vnmortified 1. For first they are the gates and windowes whereby as the Prophet Hieremye saith the deathe of sinne entreth into the house of my Soule Hierem. 9.21 destroyeth the life of grace and suffocateth the vitall heate of charitye for by them enter the temptations of the diuells who like theeus robbe the house of my conscience dispoiling it of the guiftes of God and of all vertue whereupon saithe the same Prophet Thren 3.51 My eye hath robbed my soule For as the eye robbed Eua of her Originall iustice Dyna of her virginitye and Dauid of his chastitye and iustice so it robbeth mee sometimes of my temperance sometimes of my deuotion And the like doeth the eare and tongue Prou. 25.28 For as a citty beseeged by enemies if the gares bee left open and vngarded is entred sacked and destroyed so is the soule that hath no garde ouer its senses 2 These also giue entrance to the images and figures of visible things which disquiet the imagination and memorie with distractions and vagations these disorder the appetites with disagreement of passioÌ„s and disturbe the hearte casting vs out of it And for this cause likewise it is truthe that my eye robbeth my soule because it robbeth my attention cogitation and affection causing my soule not to bee so much within mee as out of mee in the thing that it meditateth and loueth And I myselfe likewise by theses portes issue out of myselfe to wander thorough the whole worlde and after mee issueth out the spirit of deuotion praier and contemplation So that when I would returne to enter into myselfe I hitte not the right way nor finde anie quietnesse in mine owne howse because of the tumultes that I experiment therein and from hence procede innumerable defectes and damages in praier and the priuation of the fauours of heauen for God is not pleased to put the liquor of his giftes Deuteâ— 19.15 Aggei 1.6 in a vessell that hath no coouer and that in fiue partes is full of holes 3. Finally greate are the chastizements that God hath inflicted vpon those that haue beene notably rechlesse in the garde of their senses and tongue giuing them liberty against the precepts and counsells of Gods lawe as may appeare by what hath beene related in the precedent meditation VVhereupon saithe Ecclesiasticus Eccl. 28.28 hedge in thy eares with thornes and hearken not to the euill tongue make a dore for thy mouthe and a locke for thy eares take heede thy tongue slippe not and thou fall before thy enemies for thy fall may bee irremediable and the cause of thy death sometymes of thy temporall death and sometymes
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
which rashely I would Iudge of 4. q. 53. ar 5. The fourth vice is Inconstancie and Mutabilitie in the good that I haue determined easily altering my opinion from whence proceedeth the not accomplishing the good resolutions that I had purposed the not keeping my worde with God and with men and the easie giuing credit to the temptations of the duiell and to the flattering deceites of the fleshe And with this inconstancie goeth adioined mutabillitie of thoughtes suffering myselfe to bee carried by foolish imagination which blunteth the vnderstanding and maketh it franticke and inconsiderate in thinking vpon diuerse things without any order From hence also proceedeth mutabillitie in good exercises skipping from one to another onelie to satisfie my owne pleasure and by the noueltie of them to take away their tediousnesse 5. The fifth vice contrarily is Peruersenesse Cassian collat 17 cap. 5. 27. and Pertinacie in my owne iudgement and opinion beeing vnwilling to yeild or submitte it to the iudgement of my superiors or those that are more wise whome I ought to obey and to giue credit vnto This is the idole of discordes from whence spring many sinnes of disobedience and rebellion against our Prelates many obstinacies and contentions in disputations and greate errours Iob. 18.7 D. Th. q. 55. ar 3. and illusions of the diuell for as it is saide in Iob my owne counsell is my downefall 6 The sixth vice is Subtlety or fleshly prudence and vvorldely vvisdome craftily inuenting meanes to accomplish my carnall and worldely intents from whence spring fraudes and deceites in wordes and deedes and hipocrisies This vice vseth to goe accompanied with foolishnesse simplicitie or dullnesse of vnderstanding in iudging and discerning the things of God and the spirituall good of our soules esteeming basely of them measuring them with the vaine rules of the worlde and not with those of God 1. Corin. 2.4 For as the Apostle saith the sensuall man perceiueth not the things that are of the spirite of God for it is foolishnesse to him and because hee is ignoraunt of them hee blasphemeth them 7 The seuenth vice is Curiositie Iudas in epist canon 10.2.2 q. 167. desiring disordinately to knowe that which is not meete for mee as to desire to knowe things hurtfull to my soule or which exceede my capacitie by euill meanes or things that are vnprofitable and vaine and disagreeing with my estate and profession or if they are conuenient to desire to knowe them with a disordinate affection and onely for curiositie or vanitie contrarie to that of the apostle desire not to bee more wise Ad RoÌ„ 12.3 then behoueth to bee wise but bee wise vnto sobrietie These are the seuen vices of the vnderstanding in the which if I examine myselfe I shall finde myselfe very culpable and thereof I am to accuse myselfe humbly before God collecting from hence what estate my poore soule is in if her vnderstanding which is that which guideth her Mat. 6.23 15.14 bee so miserable For as our sauiour Christe saithe if the eye bee obscured the whole bodye shall bee in darkenesse and if the blinde bee guide to the blinde both fall into the ditch falling fom the internall darkenesse into the eternal of hell And therefore I am very carefully to indeuour Psalm 11.7 Isai 11.2 Colloquie partely by penance partely by mortification to purifie myselfe of these seuen vices that my vnderstanding may bee like siluer seueÌ„ times refined beseeching the holy spirit with his seuen giftes to puritie mee of them O diuine spirit illustrate my soule vvith the gift of vvisdome against my ignoraÌ„ce dullnesse Giue mee the gift of counsell against my imprudencie the gifte of vnderstanding against my temeritie the gift of science against the peruersenesse of my iudgement Ad RoÌ„ 11.20 the gift of fortitude against my mutabillitie the gift of pietie against fleshly prudence and the gift of feare to oppose to my curiositie that beâ—ing free from these vices and illuminated vvith these giftes I may begin a nevve spirituall and perfect life follovving thy diuine inspiration vvithout euer diuiding myselfe therefrom Amen The Second Pointe THe second pointe shall bee to consider the sinnes that spring from my owne will and what hurt I receiue by fillowing it pondering well first that it is my owne will for this onely is sufficient to abhorre it My owne will is that which attendeth onely to seeke my owne pleasure omitting that of God of my neighbours And it is called my owne because my will beeing the workemanship of God created to conforme itselfe with his diuine will I rebell against that and appropriate it to myselfe alone as if it were mine owne and vse it to seeke onely that which is to my owne liking For what Theft is more vniust and what Robbery more tirannicall then to steale and robbe from God the will that hee gaue mee and therewith to rebell allwaies contradicting his will And what wickednesse is there more horrible then that my will entring into battell with the will of God mine should remaine vanquisher and Gods will vanquished treading vnder foote his will in regarde of mine owne Colloquie Cassian collat 19. c. 8. O omnipotent God by thy infinite mercie permitte not in mee such inustice 2 Then will I ponder how my owne wil is the roote of all the vices and sinnes that I committe and of all that are committed in the worlde all which wee may reduce to three heades The First is a generall disobedience to all that God commaundeth by himselfe or by his ministers So that our owne will is the capitall enemie of all lawes both diuine and humaine but especially of religious lawes for all religion is founded vpon the mortification of selfe will which if it liueth religion dieth and if religion must liue selfe will must dye The second vice is to wrest and make abortiue the intention in good that it doeth doing it not because it is the will of God but for other endes of their owne vaine interessed and sensuall pleasure D. Bern. serm 71. in CaÌ„tic. Isa 58.3 VVhereby the good is conuerted into euill and that which might haue been pleasing to God becommeth displeasing vnto him as our Lorde himselfe saide by the Prophet Isaias Your fasting is not pleasing to mee because therein you doe your owne will The 3. vice is to appropriate all things to our selues that wee may without considering what hurt may ensue thereof to others From whence spring innumerable iniustices auarices cruelties conteÌ„tions processes oppressions discordes treading vnder foote all the lawes of iustice and of mercie towardes our neighbours as likewise the lawes of charitie which as S. Paul saieth seeketh not her owne 1. Cor. 13.5 And therefore selfe will is the poison and totall destruction of charitie 4 From whence it is that as selfe will is the queene and capitanesse of all vices and sinnes so it is the peopler of
innumerable sinnes wee commite against him The first is payed with thankes giuing the second with dolour And it is reason that in the ende of euery daye wee should paye them both beginning with the first debt aswell because it disposeth to pay well the second as also because as sainct Basile saieth when wee goe to prayer De constitutionibus Monasti cis c. 2. wee are not all waies to enter begging by and by for our owne proffit for therein it seemeth wee giue to vnderstand that wee seeke therein principally our own interest but sometimes wee must begin with the praises of God giuing him thankes for the fauours hee hath donne vs for hereby wee giue to vnderstand that wee principally seeke the glorie of God and that wee esteeme it more then all other things 2.2 q. 83. art 17. The same thankesgiuing also will serue vs as S. Thomas saithe for a pretext to obtaine our petitions for God willingly giueth vs what wee aske him when hee seeth that wee are thankefull vnto him for what hee hath giuen vs. 3 Besides this because I am to stirre vp the stinking sinke of my sinnes least they should cause mee such despaire Serm. 11 iu cātic cap. 48.9 and heauinesse as should swallowe and consume mee it is good as S. Bernard saith to preuent mee with the remembrance of Gods benefits praising him for them taking as Isaias saieth this bridle of praise which hee putteth in my mouthe that I bee not throwne downe headlong and perish And all beeit it is truthe as S. In speculo disciplinae p. 2. cap. 6. Bonauenture saithe that it is not allwaies necessarie to obserue this order in the beginning of praier Yet in this present exercize it comes much to the purpose for the reasons declared The first Point THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde as well generall as speciall and particularlie those that this very day hee hath donne mee giuing him very hearty thankes for them all acknowleding how greate they are aswell for the greatenesse of him that bestoweth them with so greate loue as for the basenesse of him that receiueth them without meriting them And reckoning them one by one I may say I geue thee thankes o my God for that thou createdst mee of nothing and hast vnto this day preserued my life I thanke thee for that thou redeeme dist mee with thy precious blood and madest mee a christian and a member of thy chruche blessed bee thou for that thou hast this present day fed mee and clothed mee and deliuered mee from greate perills of bodye and soule and giuen mee many good inspirations ayding mee to fullfill some workes of obligation c. All the good that is in mee is thine and to thee belongeth the glorie thereof and for it all the thankes that I can I render vnto thee with the whole affection of my Hearte And I beseech the Quires of angells and all the blessed spirits to praise thee for mee and to giue thee thankes for the fauours thou hast donne mee Of this pointe wee shall speake largely in the sixt parte The second Pointe THe second pointe shall bee to aske of our Lord with greate instancie light to knowe my sinnes and grace to bee contrite for them alledging vnto him thee respectes of my greate necessitie and miserie in this behalfe The first is the greate forgetfullnesse of my memory The second the greate blindenesse of my vnderstanding The third the greate coldnesse of my will From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes which hardely I can breake because some sinnes I forget with the same facillitie that I committe them others thorough ignoraunce I knowe not and those which I doe knowe thorough my greate coldnesse I deplore not as I ought Therefore o my God with thy inspiration remedie my forgetfullnesse with thy light illuminate my darkenesse and with thy fier of loue chaze away my coldenesse that I may knowe my sinnes and in such manner bewaile them that I may obtaine pardon of them The third Pointe THis petition beeing made I will lift my heart to God beholding him as a iudge that is to iudge mee with greate rigour Sophon 1.12 searching as Sophonias saith the corners of Hierusalem which is my soule and the faculties thereof with candels discouering al the finnes that are therein bee they neuer so small examining as Dauid saithe not onely my vnrighteousnesse Psalm 74 3. but also my righteousnesse good workes with the which euil circumstances vse to bee mixed VVith this consideration full of a holy feare in the presence of God I will begin to examine all the sinnes which in that daye I haue committed by thought worde and deede and by omission or negligence and I will very attentiuely endeuour to finde out Psalm 18.13 whither I haue any of those which Dauid calleth hidden sinnes hauing committed them thorough ignoraunce or culpable inconsideratenesse or by the illusion and deceite of the deuill holding them for workes of vertue as if I should holde for zeale that which is Anger For this examination that will helpe much that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes and vpon the commaundements senses faculties of the soule for therein all that may bee matter for a very often and diligent examination is set downe The manner of making this examination shall bee diuiding the daye into partes and considering what I did in the two first howers of the daye then in the other two separating the precious from the vile and if I finde any good I will with thankes attribute it to God and the euill I will attribute to my corrupted libertye and of all togither with a very deepe shame and confession I will make an humble confession before God fullfilling that of Dauid I haue saide Psalm 31.5 I wil confesse to our Lord my vnrighteousnes against miselfe that is to say I haue determined to confesse my sinnes before God not to excuse but to accuse myselfe not lightening but aggrauating my sinnes and pondering much the iniustice I did against God in committing them for this is the daye to obtaine pardon of them The fourth Pointe THe fourth Pointe shall bee to procure so greate a dolour for my sinnes that it may come to bee cōtrition sorowing for them principally for beeing offenses against God my summum Bonum whome I desire to loue and doe loue aboue all things for with this so perfect dolour sinnes are remitted hauing a purpose in fit time to confesse them as it happened to Dauid himselfe who in saying Psalm 31.5 I will confesse my vnrighteousnesse against myselfe hee presently addeth And thou didst pardon the impiety of my sinne 2. Reg. 12.27 And hardely had hee before Nathan the Prophet pronounced this word I haue sinned against our Lord when
in resisting the committing it And therefore hee is no lesse admirable that with humility confesseth well his sinnes then hee that exercizeth other vertues These seuen actes so heroycall accompanie confession and make it of greate merit before God and of greate glorie before the angells and before discreete and prudent confessors and therefore I am to endeuour to exercize them with greate spirit that the fruite and the grace may bee more aboundaunt Eccles 14.16 saying to myselfe that of Eccesiasticus Giue and receiue and iustifie thy soule and seeing God is willing to giue thee pardon of the seuen deadely sinnes and grace with the seuen giftes thereof geue thou vnto him these seuen actes wherewith thou mayest dispose thyselfe to receiue thē crie out seuen times like the childe whome the Prophet Elizeus raized from deathe budding out these seuen affections 4. Reg. 4.35 that God may exalte thee to a newe life and exalt thee to the height thereof The third Pointe THirdly I am to consider the graces and fauours that God doth to those that confesse themselues receiuing the sacrament with that disposition which is requisite The which wee may reduce to three Ad Rom. 14.17 Math. 3.2 Ex D. Aug. in illud ps 95. Confessio pulchritudo in conspectu eius wherein S. Paul putteth the kingdome of God saying that it is iustice peace and ioy in the holy Ghost which kingdome is promised to those that truely doe penaunce First hee graunteth them iustice which is the grace of iustification iustifying them of all their sinnes making them his freindes and adoptiue children and inheritours of his heauē And with this grace hee giueth them charitye and vertues infused and the giftes of the holy Ghoste and the true beautye of the soule which goeth togither with humble confession And if they come to confession with iustice there it is augmented cōmunicating vnto them greater grace and fullfilling that which is saide in the Apocalips Apocal. 22.11 Eccl. 18.22 Hee that is iust let him bee more iustified endeuoring not to cease iustifying himselfe more and more vntill deathe 2 Secondly hee graunteth them peace supernaturall not onely for that hee reconcileth them to himselfe but also for that in rewarde of the glorious victorye which they obtaine of themselues vanquishing the difficulties of confession hee giueth them three victories ouer their enemyes destroying some putting others to flight ād subjecting the rest vnto thē Hee destroyeth sinnes casting thē into the profunditie of the sea the diuells with their tēptation fly away for there is nothing that more terrifieth them then to manifest the woundes of the consciēce to the phisition Prou. 16.7 that is to cure thē And the passions of the flesh begin to yeilde thēselues to the spirit for whē the waies of a man are pleasing vnto God hee will make his enemyes to bee at peace with him Ex Cassian collat 2. c. 10. 11. D. Bonauen in speculo disciplina p. 2. c. 3. Psalm 10.10 And threfore it is a greate meanes of vanquishing temptations and passions to manifest them to the confessor and spirituall father for while they remaine concealed the diuell is in peace and wee in a terrible conflict but in discouering them hee flyeth and wee remaine in peace 3 Thirdly hee graunteth ioye in the holy Ghost banishing the feares and heauinesse that spring from an euill conscience replenishing them with alacritie with the newes of pardon according to that of the prophet Dauid Thou shalt giue to my hearing ioye and gladnesse and my humbled bones shall reioyce For taking from them the most heauie burthen of their sinnes which wayeth them downe like leade and the spirit of sadnesse which withered and consumed them they growe greene againe and lift vp their heade with the hope of pardon and with the pledges they receiue of life euerlasting 4 VVith this consideration I am to resolue myselfe to execute all that is necessary for confession how painefull shamefull and troublesome soeuer it seemeth remembring that all is but litle in comparison of the greate good that God promiseth mee and of the eternall euill from which hee deliuereth mee And if I consider what Christe our Sauiour did for the pardon of my sinnes what dolours what ignominies and what paines hee suffered for them that will soone appeare but litle vnto mee that God requireth for their pardon And againe if I ponder how much God might require of mee if hee would extend his rigour seeing I merited dolours ignominies and eternall torments I shall presently see that hee requireth of mee but very litle And therefore I may imagine that the same wordes are spoken to mee 4. Reg. 5.13 which were spoken to leprous Naaman by his seruantes Father if the prophet Elizeus had commaunded thee to haue donne some very grieuous thing to cure thy leprosie thou hadst reason to doe it how much more hauing tolde thee a thing so easye as to washe thyselfe seuen times in Iordan Colloquie O my soule if God should commaunde thee many things very sharpe and heauy to heale the leprosye of thy sinnes it vvere reason thou shouldst doe them vvith greate prōptnesse ād speede hovv much more bidding thee doe a thing so easie to doe as is Confesse thy sinnes and thou shallt bee healed vvashe thyselfe seuen times in the Iordan of penance accompanying thy confession vvith the seuen affections aboue named and thou shallt bee cleansed of the leprosie of thy sinnes Vaunt thyselfe like Iob Iob. 31.33 Eccles 4.24 of not hiding thy sinne as a fraile man nor couering vvith in thy bosome thy iniquitie Take the counsell of the vviseman vvho saieth for the saluation of thy soule bee not ashamed to confesse the truthe for there is one shame that dravveth on a nevve sinne and another that dravveth on greate honour and glorie If vanquished by shame thou cōcealest thy sinne thou encreasest it but if vvith shame thou confessest it thou shalt obtaine a crovvne of greate glorie for the victorie thou gainedst by confessing thy sinnes The XXXI Meditation of Preparation to receiue the holie Sacrament of Penaunce The ende of this Meditatiō is before my Confession to make of myselfe so perfect a Iudgement as may make plaine all the difficulties that may happen in the sacramentall Iudgement to bee made by the Confessour that I may bee secure in the last Iudgement which the supreme Iudge is to make of mee In this Iudgement I myselfe am to execute the office of the accuser the witnesse the Iudge and the tormentour And hereupon S. Gregorie saieth that conscientia accusat lib. 25. moral c. 26. ratio ludicat timor ligat dolor excruciat My conscience is to accuse mee of all my sinnes without omitting any one My reason is to iudge what I merit for them sentencing that I am worthy of greate punishment for hauing committed them The feare of God and of his rigorous iudgement is to binde mee
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
O omnipotent king Colloquie shewe towardes mee thy Omnipotencye deliuering mee from my euill and filling me with thy good that the greatenesse of thy mercies may bee discouered in one so vnworthy of them Giue to mee as to thy Praecursor remission of my Sinnes Light and knowledge of thy Incarmatien add Spirituall Alacritye in thy seruice Amen The second thing to bee considered is the efficacye of the Worde of the blessed VIRGIN by beeing the mother of God and how much shee may bee able to obtaine of her Sonne in a moment seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist who was the first fruites of our Sauiour Christ and of his Redemption and he by the mediation of his mother was willing to ripen this first fruite before his due time to giue vs Confidence that by her Intercession we shall be preuented and ayded by the mercye of God And therefore I am humbly to beseeche this Soueraigne Queene to vse in my behalfe this her greate Power obtaining for me somewhat of that much that by her mediation was giuen to this happy Fore-runner The Second Pointe SEcondly I am to consider how S. Elizabeth likewise was replenished with the holy Ghoste allmighty God communicating vnto her by meanes of this salutation the light and knowledge of this mysterye and the gift of Prophecye Whereby he meruailously discouered fower effectes which these giftes caused in her in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ and of the presence of the holy Ghoste when hee replenisheth Soules with his giftes The Properties of the Interiour Visitations of God First S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God and of his blessed mother saying with a lowde voice Blessed art thou among VVomen and blessed is the fruite of thy VVombe As if shee had saide True it was that the Angell saide vnto thee that thou art Blessed among women to the which I adde that blessed is also the Sonne of thy Wombe for hee beeing blessed thou also art blessed because from him as from a fountaine proceede all celestiall Benedictions Whereby wee may see that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ and his mother with greate feruour of Spirit for that such Praises are very acceptable vnto him Secondly shee greately humbled herselfe with a profounde knowledge of her owne basenesse and with another very high of the greatenesse of that blessed LADYE that visited her saying VVhence is this to mee Luc. 1.43 that the mother of my Lorde commeth to visite mee And then presently with an affection of Thankesgiuing shee confessed the greatenesses of God and published them to one that knewe that for them shee was to praise and glorifye him saying to the Virgin Assoone as the voice of thy Salutation sounded in my eares Luc. 1.44 the Infant in my VVombe did leape for Ioye Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity thankesgiuing in the middest of the fauours that hee doeth vs that they may bee proffitable vnto vs and that his giftes may bee secure holding ourselues as vnworthy thereof and giuing Thankes for them to the Giuer And therefore in imitation of this Sainct when our Lord God shall interiourly visite me or when I shall bee to receiue him in the most blessed Sacrament I am to reuiue in myselfe these two knowledges of myne owne basenesse and of his heigth and beholding the Originall from whence so greate a Good commeth vnto mee which is the meere Bountye of God himselfe with greate astonishment I will say VVhence is this to me that my Lord commeth to visite me to me so vile a Slaue to mee so ingratefull Colloquie and wretched a Sinner to me commeth my Lord who is a Lord of infinite greatenesse and maiestie to visite mee and to enter into my poore Cottage from whence to mee so greate a fauour Is it peraduenture for my seruices or merits or by my nature or owne industrie O blessed bee the immense Charity of God that meerely of his owne infinite mercye daigneth to visite so base a Creature Fourthly S. Elizabeth confirmed the blessed VIRGIN in her Faithe and Resolution saying vnto her Blessed art thou that beleeuedst Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued knowing all that appertained to the VIRGIN aswell that passed which the Angell had saide as the present of being the mother of God the accomplishment of that which was to come Whereby wee see that it is the propertye of the holy Spirit to inspire the righteous to make vse of his giftes to the benefit of their neighbours confirming them in Faithe and in the Loue of God In these Fower meruailous affections I will endeuour to imitate S. Elizabeth beseeching her to obtaine for me of our Lord grace to that ende And lastly I will ponder how this day was published the most glorious name of the VIRGIN which is the MOTHER OF GOD which shee heard with greate Humillitye and Ioye and with it I am to salute her and to giue her the Much good doe it her of this name praising him that gaue it her The third Pointe VVheerein is Meditated the Canticle of Magnificat THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth for shee likewise was forthwith replenished with a most high Spirit of Prophecye and composed thereupon the soueraigne Canticle of Magnificat concerning which wee are to ponder First how the blessed VIRGIN hauing heard so greate things in her owne praise directed not her aunswere to S. Elizabeth who praised her as commonly men vse to doe in respect of shewing themselues gratefull but all her wordes shee directed to God our Lord teaching vs the manner how wee are to conuerse with men when they praise vs for the best and securest is to alter the Discourse and to speake vnto God from whome proceede those giftes for which wee are praised Secondly I am to ponder how the blessed VIRGIN who was so breefe and so measured her wordes when shee spake with Angells and with men dilated herselfe much more when she spake to God recounting his Greatenesses For the first is Prudence and Respect but the second is Excesse of Loue and Thankefullnesse according to that of the Wiseman Eccl. 43.33 Yea that blesse our Lord exalt him all that you can for hee is greater then all your praise And as he that is replenished with God all his Discourse is of God with affections of God to magnify and glorifye him in all that he is able for of the abundance of the Hearte the mouthe speaketh Matt. 12.34 So our blessed LADYE the VIRGIN as shee