Prophets that might knowe him and manifest him as he made Zacharias and Elizabeth Prophets to manifest him before he was borne to this ende he layed his hande vpon Simeon preparing him for his office with those admirable Vertues recounted by the Euangelist saying first that he was a iust man and religious fearing God and puntuall in the obseruation of the whole lawe without admitting any breache thereof for no man is saide to feare but he that auoydeth the leaste sinnes of all according to that saying of the wiseman He that feareth God Eccl. 7.19 Nihil negligit despiseth nothing by making small accoumpt thereof Secondly that he had greate hope and therewith feruent desires of the comming of Christ for the saluation of his people And thirdly he joyned thereunto feruent and continuall praiers earnestly requiring this comming and that hee might be worthy to enjoy it In this manner he spent his life and with these Vertues he made himselfe worthy to be the habitation of the holy spirit From whence I will collect that greate puritye and Sanctitye of life giue a man greate confidence to aske and desire greate things at Gods handes Exod. 33.18 Cant. 1.6 like Moyses when he saide vnto God Shewe me thy glorye and discouer thy face vnto mee And like the Spouse in the Canticles Tell me o thou whome my Soule loueth where thou feedest thy flocke and where thou reposest at noone daye And like this holy olde man who desired to beholde the Messias with his eyes obtained it for as S. Bernard saieth Serm. 32. in Cant. Greate faithe meriteth greate things and the farther thou stretchest thy foote of Confidence into the benefits of our Lorde the greater thou shalt obtaine of his liberall hande Secondly I will ponder how the holy Spirit who doeth the will of those that feare him and heareth the desires of the poore that loue him would consolate and rewarde this holy olde man aunswering to his petitions with an excellent promise that he should see Christ before his Deathe that we might vnderstand what a happinesse it is to knowe how to treate with the holy Ghoste and to haue him within vs withfullnesse of grace For he himselfe as S. Paul saieth requesteth in vs and for vs Rom. 8. with gronings vnspeakeable giuing vs assurances that the praier which proceedeth from him shall be heard and dispatched in conuenient time albeit the accomplishment thereof be somewhat delayed as it happened to holy Simeon Daniel 10.2 for God will haue vs to be vnwearied with hoping in this manner to dispose ourselues to receiue what we hope for Thirdly I will ponder how that which is promised to all the Iust after their deathe is sometimes graunted in parte to such as are very deuoute before their Deathe that is to beholde Christ in this life with the eye of Contemplation Matt. 5.8 Exod. 33.20 D. Aug. in Soliloq c. 1 fullfilling heerein vnto them that promise which saieth Blessed are the cleane of Hearte for they shall see God O eternall God which saidest No man can see me and liue Moriar vt te videam videam vt hic moriar May I die to beholde thee and may I beholde thee that I may die may I beholde thee in this life by contemplation that I may die to myselfe with perfect mortification and may I die this happy deathe that I may afterwardes beholde thee in thy soueraigne Glorye Amen The Second Pointe THe same day that the blessed VIRGIN carried her Sonne to the Temple Luc. 2.27 holy Simeon inspired and moued by the holy Ghoste went likewise thither and seeing them enter he knewe by the light of Heauen that that Childe was Christ and taking him in his armes he blessed God and saide Now thou doest dismisse thy Seruant o Lord according to thy worde in peace because mine eyes haue seene thy Saluation c. Heere I will consider first the Fidellitye and Liberallitye of the Spirit in fullfilling his worde and consolating this iust man giuing him more then he promised him He promised him that he should see Christ and he giueth him leaue to take him in his armes to embrace and kisse him and very louingly to vnite him to himselfe for as the Apostle sayed Eph. 3.20 God is powerfull to doe all things more abundantly then we desire or vnderstande wherewith I am to animate myselfe earnestly to serue this our Lord who is large in promising but much more liberall in accomplishing what hee promiseth if there be faithe in him that receiueth it But applying this to what now passeth I will consider that as when as the blessed VIRGIN entred into the Temple albeit there where there present many persons of all estates and Conditions as learned men Preistes noble men and Plebeyans only to Simeon God opened his eyes with his celestiall light that he might knowe him in rewarde of his good life and of the Spirit wherewith he came to the Temple the rest making no difference betweene that Childe and others because exteriourly he differed not from them so likewise now among many that come vnto the Church there are but fewe that knowe with celestiall light the presence of IESVS in the blessed Sacrament and adore him with Deuotion meriting to receiue him in their heartes and with ioye to be partakers of his giftes For albeit our Sauiour Christ desireth to giue himselfe to be knowen of all men yet fewe dispose themselues like Simeon that he may accomplish his desire in them O my Soule come in Spirit to the Temple where IESVS is that thou mayest enioy his happy sight Colloquie and mayest embrace him with the armes of his sweete Loue. Secondly I will ponder the greate alacritye of this holy man and the abundance of ioye that he receiued with the beholding touching of that holy babe and the greate fullnesse that his Soule receiued acknowledging himselfe well rewarded for all the Afflictions passed in the long life that he had liued And as it seemed vnto him that he had no more to desier nor no more to see in this life hauing seene the Sauiour he conuerted all that was in him to glorifye God and to praise him for this fauour protesting that now he should dye in peace whensoeuer it was Gods pleasure O my Soule Colloquie seeke the eminent knowledge of IESVS with the which thou shalt esteeme all that is created as dung Phil. 3 8. that thou mayest gaine Christ in whome thou shal s haue whatsoeuer thou canst desier If thou beholdest him with a liuely faithe what more wilt thou beholde If thou embracest him with strict Charitye what more wouldest thou possesse And if he be thine what can be wanting vnto thee Graunt me o good IESVS by the merits of this Sainct some raye of that light which thou gauest him on this daye that I may knowe thee and loue thee as he knewe and loued thee for ouer and euer Amen
meanes of Praier we so dispose ourselues that God may take them to his charge doe with his Omnipotencie and VVisdome what wee ourselues are not able to doe by reason of our Imbecillitye and Ignoraunce And if at any time for true want of healthe or for other lawfull or vrgent cause wee shal bee forced to Interrupt our Praier the impediment beeing past wee are forthwith to retourne to our Exercise that the interruption which began thorough necessitie bee not prosecuted by Slothe Lastly that no man may exempt himselfe from this so high soueraigne an exercise I adde that all in generall aswell those which haue a set time of retired praier if they will conserue their deuotion as also those that haue not this time to supplye this defect ought to exercize themselues often times euery daye in the briefe Actes of Mentall or Vocall Praier which wee call Iaculatorye Praiers whereof in the ninth Epis 121 ad Probā cap. 10. Chrisost hom 79. ad popúlum § wee haue made mention in the which as S. Augustine reporteth the Fathers in the Deserts exercized themselues very often euery daye briefely putting themselues in minde of God of his benefits or else of their owne Sinnes and shooting of by and by like a Darte a feruent Affection to heauen or some briefe Petition for some Vertue saying as it might bee thus O Lord that I neuer had offended thee O my God that I may Loue thee O that I may obey thee Giue mee o Lord Puritye of Soule Humillitye of Hearte Pouertye of Spirit Pardon my Sinnes o my Redeemer for they are very greate This manner of Praier beeing short Lib. 2. de institutis cap. 10. coll 9. cap. 35. In cōstitutionib Monast c. 2. is easy to all and may bee made with very greate attention and zeale as Cassianus aduertiseth vs. And for this cause they vse to bee very effectuall to obtaine of our Lord what wee require for as S. Basile saithe It is more auaileable to pray a litle and well with attention then to pray much after another manner for God is not ouercome with the much-nesse of Praiers but with the waight and feruour of them The breuitye of these praiers is to bee recompensed with the frequencye labouring by meanes thereof to fullfill in some sorte that which our Sauiour Christe saide Luc. 18.1 It behoueth allvvaies to praye and not to bee vvearye that is not to faile neither in the time assigned for Praier nor in the feruour thereof nor in confidence nor in possible frequencye Psal 75.11 multiplying these Iaculatory Praiers which as Dauid saithe are the reliques of those holy Cogitations that wee had in the morning making to ourselues a Feast preseruing Deuotion all the Daye S. Chrisostome saithe Lib. 1. de orando Deo ad finem That at least wee ought euery howre to offer vnto God one of these prayers Vt orandi cursus cursum diei aequet That the course of Praier may goe equall with the Course of the Day so that when the Clocke strikes the houre it may serue as an Alarum to Praier But those that are very feruent procure much more frequencye imitating the holy Monkes of Egipt of whome Cassianus saith that when they laboured Lib. 3. c. 2. lib. 2. c. 14. they also prayed all day Preces Orationes per singula momenta miscentes Mingling with their handy worke Praiers and Affections euery moment of the Day and by this short cut they arriued in litle time to much Sanctitye and attained to greate merites And it is not much that wee should bee very couetous of this holy exercize for as S. Opusc de perfectio vitae .c. 2. Bonauenture saieth at all times and at all howers wee may gaine by Praier that which is of much more value then the whole VVorlde And wee see manifestly that so it is for if a man should waste the whole daye in framing interiour Actes of Blasphemies Vengeances Hatred of God and Purposes of other greate Sinnes in the ende of the daye hee shall haue merited a terrible Hell So contrarily if hee spende it in the interiour Actes of this mentall Praier frequenting good Desires and Determinations to please God with Petitions of Vertues in the ende of the daye hee shall finde himselfe with incredible gaine of celestiall giftes and of an euerlasting rewarde for God is no lesse liberall in rewarding then hee is rigourous in chastizing VVee will put manye of these laculatorye praiers in the meditations of this booke specially in the third parte pondering some short praiers that were made to Christe our Lorde by some Leprous and blinde men by the VVoman of Chanaan the Sisters of Lazarus and such other like Certaine Aduertisements concerning the Meditations ensuing §. 13. FOR the good vse of the meditations ensuing I aduertise that there may bee diuerse endes in the reading of them as there were in the writing 1. The first ende is to imploy some litle tyme in that most noble and proffitable exercise which wee call Spirituall reading Aug. ser 22. ad frat D. Isid lib. 3. de summo bono .c. 8. D. Bern. ser 50. ad sororem wherein as the holy Fathers say God speaketh to the Hearte the same that is in the booke illustrating the Vnderstanding with the Light of the Verities there written and inkindling the VVill with the fier of other such like Affections And for this cause in some meditations I inlarge myselfe somewhat mixing certaine aduises and rules of Perfection concerning the Vices or Vertues whereof therein I treate that they which reade them to this ende may learne allso this Science of the Spirit But they must reade them with attention and repose ruminating and pondering what they reade with inward feeling thereof so that with their reading they joyne some manner of Meditation first beseeching our Lord to illuminate them and to speake vnto their Heartes the wordes of that booke 1. Reg. 3.10 saying with Samuel Speake Lord for thy seruant heareth 2. The second principall ende of reading these meditations is to recollect matter of retired Praier and Contemplation alone by himselfe with our Lord. In scala claustralium For as S. Bernard saieth Reading disposeth and aydeth to meditation which without it or some thing equiualent vseth to bee straying wandering and distracted And in such cases they are onely to reade those pointes that serue them to meditate in their hower assigned And because some times some pointe is large comprehending some three or foure considerations whose number is noted in the margent it shall bee good to diuide such a pointe into manye and breifely to gather for the meditation two or three verities of those considerations to ruminate them more at leasure And if any one desire to haue more copious matter of meditation hee may make of two poinres one Yet it is to bee noted that although wee prescribe in them the
by vvhose sentence the faint hearted and slothefull perished in the desert vvithout entring into the lande vvhich thou hadst promised them I confesse that for my slothe I deserue to bee cast out of thy house to bee excluded from thy kingdome and beeing bounde hande and foote to bee cast into vtter darkenesse I am grieued o Lord for my former slackenesse deliuer mee from it for they mercie that I may merit to enter into the lande of eternall promise Amen The third Pointe THirdly I will consider the greate benefits that I shall obtaine by vanquishing slothe and imbracing spirituall alacritye and feruour in the seruice of God Mat. 20.12 for First the workes of vertue shal bee easie and sweete vnto mee I shall labour litle and thriue greately encreasing much in a litle time like to those workemen who comming late to the vineyarde laboured so feruently that thy merited as greate rewarde in one hower as the slacke did that had laboured many howers bearing the burthen of the daye and of the heate which burthen they had not felt if they had feruently laboured for the alacritye of the spirit maketh the burthen of the lawe very easye and the yoke thereof very sweete And besides this it augmenteth merites it doubleth the talents receiued it causeth greate peace in the soule and it much assureth Perseuerance to the obtaining of glorye 2 I may likevvise ponder that God our Lord exceedingly delighteth to bee serued with zeale and alacritye for as hee is essentially alacritye itselfe and as all the workes that hee doeth and the rewardes that hee giueth vs are with greate alacritye reioicing in dooing vs good most iustly hee commaundeth mee to serue him and giue him what hee requireth not with yrksomnesse and sadnesse not perforce with repugnancye but with feruencye and alacritye of harte Hilarem enim datorem Psalm 103.31 Psalm 99.2 2. Corin. 9.7 Psalm 36.4 Psalm 50.14 Colloquie Psalm 18.6 diligit Deus For God loueth a cheereful giuer To such a one hee doth greate fauours and heareth the petitions and desires of his hearte And finally hee giueth him a taste of that alacritye that is enioyed in heauen because hee fullfilleth cheerefully Gods will vpon earthe And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice saying vnto him with Dauid Render vnto mee the ioye of thy saluation and confirme mee vvith the principall spirit O sauiour of the vvorlde that reioycedst like a giant to runne thy carreere though it vvere very sharpe graunte mee that healthe and allacritie of spirit that thou gainedst for mee that I may in such manner runne my carreere that I may merit to gaine an eternall crovvne Amen The XXV Meditation D. Th. 1.2 q. 100. ar 4. 5. seq vpon the ten Commaundements of the lawe of God FOr the ende of this meditation it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had Zachar. 9.1 wherein hee sawe a volume or parchment extended which was ten cubits in breadth and twenty in length wherein were written the sinnes of him that stealeth and of him that sweareth falsely and the malediction that shall therefore light vpon him which volume came flying to his house and destroied it vntill it had consumed all the wood and the stone In the same manner I will imagine before mee a greate booke or parchement very broade and long and in one side thereof I will beholde written my oathes theftes murmurations and all other sinnes that I haue committed against the ten commaundements of the lawe of God for as I goe writing them in the booke of my conscience God goeth writing them in the booke of his iustice to chastize the in his time And on the other side I will beholde written all the maledictions and punishments that God menaceth to such as breake these ten commaundements or any ofthem making comparison betweene the sinnes and the punishments in number grieuousnesse and continuation For if my sinnes bee many the punishments shall bee manye and if they were very grieuous and of long continuance the punishments shall bee very grieuous and of so long continuance that they shall bee eternall And for that chastizements when they are behelde very farre distant terrifye but litle I will imagine that this booke of Gods iustice commeth flying very swiftly to light vpon the house of my soule Volumen volans and peraduenture it is allreadye very neere and will this day light vpon it deathe or chastizement seazing sodainely vpon mee For if I make haste to sinne God will likewise hasten his punishments and make desolate my bodye soule honour wealthe and all that I haue VVith this holesome apprehension I will beseeche our Lord to illuminate my soule that I may knowe the sinnes that are written in this booke and the chastizements that I haue deserued ayding mee with his grace bitterly to bewaile them that with my penance I may blotte out the sinnes and that his mercy may likewise blotte out the maledictions that hee had written against them This beeing presupposed I will begin the meditation discoursing vpon the ten commaundements of the lawe of God with aduertissement that as Cassianus sayeth the commaundements of God haue Collat. 14 two senses one literall and the other spirituall Collat. 14. cap. 11. D. Bonauent opusc de dieta salutis tit 3. sermon de 10. praeceptis tâ—mo 2. Exod. 20.3 The first serueth for ordinarie people that pretende no more but to saue themselues The second for those that desire greater perfection who are not content to flye onely mortall and veniall sinne but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept And according to this second sense I will declare in what manner wee sinne against euery commaundement The first Pointe FIrst I am to consider what God commaundeth and prohibiteth in his holy lawe and in what sorte wee doe sinne against it running through the ten commaundements and thorough that which spiritually they include within them The first commaundement commaundeth the principall workes that appertaine to the vertue of faithe hope charitie and religion that is to say to adore one onely God to beleeue firmely all such things as hee hath reuealed to his churche to expect those which hee hath promised and to loue him more then all things that are created Against this I may sinne First by idolatrie or infidelitie adoring false Gods or denying that which God hath reuealed or doubting thereof I may likewise sinne as the holy scripture sayeth adoring the idole of mine owne iudgement 1. Râ—g 15.23 Ad Phil. 3.19 Ad Tit. 1.16 and will rebelling against the will of God or holding for my God my belly or money or denying God by my workes or not obseruing due loyalltye vnto him Secondly I sinne in despairing that I shall obtaine heauen or pardon for
him with the same liuing Faith I shall receue the same grace Againe there is hee that went thorough the world teaching preaching curing the sick rasing the dead and doing good to all with innumerable miracles And especially I will ponder that it is hee himselfe that for my sake was takeÌ„ scourged crouned with thornes scorned and crucified who being nailed on the Crosse praied for his enemies pardoned the theefe and promised him his paradice And seeing hee himselfe in parson is in the most blessed Sacramente representing his passion with the same blood that he shed therein he likewise both may and will worke in me the same effectes Finally he that dispoiled hell rose againe in glory and sitteth on the right hand of his eternall Father and shal afterwardes come to Iudge the whole worlde euen he himselfe with the same glory is in this holy Sacramente for not content to haue his Courte and Throne in heauen hee will also haue another Throne on earth for the comforte of vs that liue therein And there he doth to vs the offices that hee was wont to doe in the worlde of our Master Phisition Redeemer Pastor and High Preiste desiring that we should come vnto him with the same Faith and confidence as if we did see him in his mortall and visible fleshe seeing he himselfe is really there though couered vnder the accidents of bread wine O my svveete Redeemer Colloquie vvhat thankes may I giue thee for thy bovvles of mercy vvherevvith thou comest euery day to visit vs from on high VVhy chall not I considently come vnto thee seeing thou comest from heauen only for mee I adore thee glorifie thou in this venerable sacrament and in spirit I cast myselfe as thy feete like Mary Magdalen that thou maist pardon mee vvith the vvoman that had the fluxe of blood Ioan. 20.27 I much thy sacred Vestment that thou maist cure mee and vvith S. Thomas I feele thy soueraigne VVoundes that thou maiest illuminate mee quicken my Faith vvith the vvhich I say and confesse that thou art my Lord and my God vvorthy of Highest honour glory vvorlde vvithout ende Amen The Second Pointe Secondly I am to consider in what gentle and amiable maner Christe our Lord commeth to visite mee I being so miserable and abhominable a sinner 1. Numer 21.8 Ioan. 3.14 First I will ponder that it might haue sufficed for my saluatioÌ„ to beholde this most blessed SacrameÌ„t as it suffized the Israelites beeing wounded by serpeÌ„ts that their wouÌ„des might bee healed to beholde a Breazen serpent erected vpon a pole which was the figure of this Sauiour Or it might haue suffized onely to touch it with the haÌ„de Luc. 8.44 as the woman that had the fluxe of blood was whole with touching only the hem of his garment and to giue mee but this libertie were an ouergreate honour But the Charitie of this greate God was not contented herewith but that hee will also ioyne himselfe vnto mee with the most entire and penetrating vnion that any corporal thing can ioyne itselfe to man for in the forme of meate he entreth in at my mouth and passeth thorough my throate and maketh his dwelling and habitation within my breaste so long as the species of the sacrament doe remaine and so renueth that famous miracle whereof the prophet Hieremye spake Hierem. 31.22 a newe thing hath God done vpon the earthe Famina circundabit virum A woman shall beare within her a perfect man in wisdome and sanctitie which is Christe for euery day whatsoeuer womaÌ„ or other Person that communicateth beareth within them for that time this man perfect in age and as greate and beautifull as hee is in Heauen 2 But this will seeme a much greater nouelltie vnto mee if I consider the vilenesse of the persone that beareth it within him the basnesse horible straightnesse of the house whereinto he entreth Colloquie O Soueraigne nevve man calestial Adam vvhat nevve inuentions of loue are these that shou makest to cherish meet knovvest thou peradueÌ„tur into vvhat house thou entresiâ— Behoulde vvhat I am a vessell of inyquitie a caue of basiliskes a house of perdition Then why wilt thou enter into so vild a harbour or how dare I entertain thee therein My tongue is a worlde of impieties how shall I touch therewith him that is the fouÌ„tain of all good My throteâ—â—s a sinke of gluttonie and drunkennesse then how shall the auathor of purity sanctitie passe thorough it My brest is a puddle of wicked cogitations and desiers how shall I harbour therein him that is Charitie itselfe O Soueraigne kinge how well it befitteth thee to be the Father of mercy seeing thou wilt dwell in a house of so greate miseries Reneue it first o Lord cleanse adorne it that it may bee for thee a worthy abiding place O infinite God Inclina Caelos â—uos descâ—nde Incline thy heauens descende Psalm 143.5 And seeing thou wilt descende humble thyselfe to dwell within me what is it for the heauens to humble themselues descend Let come the celestial vertues into my soule let come liuely Faith assured Hope much enkindled Charitie let come humilitie obedience deuotion conuerte into heauen that which must be the habitation of the king of heauen himselfe 3 The like Colloquies I am to make to the three persons of the Godheade beseeching them that they would make me a nâ—we man renued in spirit to receiue this new Celestiall Adam that is willing to harbour himselfe in my soule especially I will say to the holy Spirit O most holly Spirit that didst purifie adorne the soule of the most sacred Virgin that it might be avvorthy habitation for her some Purifye mee also and adorne me vvith thy grace seeing the some God that entred into her is to enter into me The third Pointe THirdly I am to coÌ„sider the endes that Christe our lord preteÌ„deth in this coÌ„ming beseching him assone as he entreth to put theÌ„ in executioÌ„ that my indignitie may be no meanes of the hinderance thereof This may be pondred running through some of the offices that this our Lord did in the worlde which hee commeth to exercise in my soule 1. First he commeth as a Sauiour to pardon mee my sinnes applying vnto me the price of the blood hee shed for them Secondly he commeth to cure al my spirituall infirmities like a Phisition that entreth into the house of a sicke man and coÌ„meth neere him to apply vnto him his remedies Thirdly hee commeth as a Master to illustrate me with the light of his inspirations and to instruct mee in the way of vertue and perfection Fourthly he commeth as a high Preist to apply vnto me the fruite of the bloody sacrifice which hee oftred for me vpon the Crosse and to moue me to offer vnto him the sacrifice of an humble and contrite harte the Hostia of of
Holye Ghoste are perfect hee came withall vpon her with newe fuullnesse of Grace to dispose her to so soueraigne a Worke. The second that the Power of the most high should ouershaâ—owe her preseruing her from sensuall Delight in Conception and forming of her purest blood the Bodye of this Childe as the bird couering her egges with her Wings giueth them Life with her Heate The third Promise was a Giuing a Reason of the other two Because that which was to bee so holily conceiued should bee the Sonne of God not by Adoption as the rest of the Iust but by the Vnion of Humane nature with the Diuine Person so that hee should bee Holy not by Priuiledge but by the Power of his holy Conception O what an exceeding ioye caused these three Promises in the Virgin O most blessed VIRGIN Colloquie if when the Angell entred thou wast already full of Grace how much more fuller shallt thou bee the holy Ghost comming vpon thee with this newe Plenitude If before our Lord were with thee for thy Gouernment Protection and Consolation how much more shall hee bee now the Power of the most High comming to ouershadowe thee now mayest thou o blessed LADYE say with a newe Title Cant. 2.3 I sate vnder the Shadowe of him whome I desired and his fruite is sweete to my Throate Thou art seated vnder the Shadowe of the most High which shall take from thee the sensuall Pleasure in Conceiuing and the fruite of thy Conception shall bee Delectable to God pleasing to the Angells sweete vnto thee and to the Saluation of vs. Much good may doe thee o Purest VIRGIN so greate a fullnesse so happye a Shadowe with Hope of so sweete a fruite And seeing thou hast this day founde so greate Grace with the Holy Spirit beseeche him to come anowe vpon mee and with his Power to ouershadowe mee that beeing seated vnder his louing Protection I may taste the sweete fruites of his Diuine Presence From hence I am to collect that whereas for the Virgin to conceiue the Sonne of God it was necessary that the Holy Ghost should come vpon her from Heauen to accomplish this Worke and that the Power of the most High should ouershadowe her so likewise that I may conceiue in my Soule the Spirit of Saluation Isa 26.8 Ex D Fulgentio lib. de Incar natione cap. 20. whereby I become the adoptiue Sonne of God it is necessary that the Holy Ghost doe inspire mee and that the Power and Omnipotencye of God doe ouershadowe mee tempering the Heate of my sensuall Concupiscences and protecting mee in all Temptations daungers and in this Faithe I am to crye to Heauen saying Colloquie O most Holy Spirit come from on High to my poore Soule sowe in it the seede of thy Diuine inspiration that it may conceiue within itselfe the Spirit of Saluation Psal 16.8 Psa 139.8 O power of the most High protect mee with the Shadowe of thy VVings couer mee with them in the Day of Temptation that the Puttockes of Hell preuaile not against mee and that I loose not through myne owne VVeakenesse what thou hast begun in mee by thy Grace Amen The fourth Pointe TO what had beene saide the Angell added Luc. 1.36 Beholde Elizabeth thy Cosin shee also hath conceiued a Sonne in her olde age and this moneth is the sixt to her that is called barren because there shall not bee impossible with God any worde In these Wordes the Angell pretended three meruailous things the first to reueale to the blessed VIRGIN a thing that would giue her much Content because of the Abundance of her Charitye Rem 12.15 whose Propertye is to weepe with those that weepe and to rejoice with those that rejoice And as the blessed VIRGIN had a feeling of the Barennesse of her Cosin because of the greife that shee receiued thereby so shee rejoiced at the newes of her beeing with Childe because of the greate Ioye that it would giue her The second was to confirme his Embassage with some sensible Token as if hee should say Seeing shee hath conceiued that was olde and barren thou maiest well beleeue that a Virgin shall conceiue for with God nothing is impossible hee can doe the one with as greate facillitye as the other Whereby wee see how it is the Propertye of the good Spirit to chastize the incredulous that require a Signe or a miracle with an affection of Incredulitye as this S. Gabriel himselfe chastized Zaâ—harias Luc. 1.20 because hee asked a signe to bee assured that hee should haue a Sonne himselfe beeing olde and his Wife barren whereas contrarily to those that haue Faithe hee giueth a Signe allbeeit they aske it not as hee did to our blessed LADYE the VIRGIN to chere and to comfort her and by the waye to confirme her more and more in her Faithe From whence I will collect how much it importeth constantly to beleeue the matters of Faithe for to beleeuers our Lord vseth to giue interiourly greater signes of his Truthe Ioan. 15. which hee denyeth to the incredulous Isa 7.9 iuxta 70. according to that of the Prophet Isaâ—as If you beleiue not you shall not vnderstand The third was that the Angell pretended to discouer the fundamentall reason of all that had beene spoken Luc. 1.37 adding that so glorious Worde that to God nothing is impossible which is to say Hee can doe all that hee will can accomplish all that hee promiseth especially those two miraculous things that I haue tolde thee of to witte That the Barren and the Virgin may conceiue bring forth From whence I will collect two other for my spirituall Comfort The first that by the Omnipotencye of God our Lord any Soule whatsoeuer that hath beene long time barren of good Workes how deepe rooted soeuer this Barennesse bee in it may bee altered and become fertile And as barren Elizabeth conceiued Iohn which signifieth Grace so it may conceiue in itselfe the fruites of Grace and of Benediction very gracious and pleasing vnto God And with this Hope I am to cheere and animate myselfe to pretende this happye Fertillitye remembring what is saide by the Prophet Isaias Isa 54.1 Gal. 4.27 and the Apostle S. Paule Reioite thou barren that bearest not breake forth and crye thou that trauailest not for more Children shalt thou haue that wast barren like Sara then shee that was fruitefull like Agar The second is that as our B. LADYE the VIRGIN by Vertue of the Holy Ghoste might conceiue and haue a Sonne which should bee worth a hundred thousand so those which promise and keepe Virginity shall conceiue Spirituall Children which shall bee incomparably more worthe then the Carnall Matt. 19.29 Isa 56.4 our Lord fullfilling vnto them that Promise which hee made them thereof by the Prophet Isaias as was declared in the first Parte and the 20. Meditation The eigth Meditation Of the finall Answere giuen
12.50 o how am â— straitened vntill it be dispatched For howsoeuer his bodye was pressed and straitened in that straite Wombe of his mother his hearte was much more pressed and straitened with the force of this vehement desier for the which I ought to giue him infinite thankes and to be correspondent vnto him with such another hearty desier truely to serue him But notwithstanding this desier he would not be borne before the nine moneths which is the time wherein commonly all other Children are borne First to conforme himselfe vnto all and to suffer that prison entirely without omitting as much as a daye for in that which concerned suffering he would vse with himselfe no dispensation exception nor priuiledge and therefore he would not be borne at the euen moneths nor at the eight but at the wine moneths compleate Secondly for that he tooke all this time as a time of retirednesse for his entrance into the Worlde spending it in perpetuall Praier and Contemplation As he was râ—â—ired fortye dayes in the Desert before he maniâ—â—â—ed himselfe to the Worlde by his Preaching â—â—â—uising vs heerein how we ought to recollect â—ur-selues dedicating some time to retired praier and to be vacant to God only before we issue out in publike and begin any greate enterprize as likewise how we should recollect ourselues to celebrate with Deuotion his holy natiuitye The Second Pointe SEcondly I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne and that now was arriued the happy hower of his natiuitye First that she might knowe face to face him that was not only her Sonne but the Sonne also of the euerliuing God to behold that sacred Humanitye that he had taken from her flesh and to enioy his excellent Beautye Secondly to adore him to serue and nourish him and to doe towardes him the office of a mother in thankefullnesse for that greate fauour that he had donne her in electing her to that ende And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles Who shall giue thee me o my Sonne Cant. 8.1 Vt inueniam te foris deosculer te that I may see thee out of this thy inclosure to kisse thee to cherish and to serue thee as thou doest merit Thirdly that the Worlde might enioy that good that was inclosed in her for allbeit she exceedingly loued him yet she would not haue him for herselfe alone but for all because he was Incarnate for all vniuersally Prou. 13.12 And as Hope that is delayed afflicteth the hearte euery day seemed to her a whole yeare though on the other side she was most contented to containe him within her vnderstanding that such was his pleasure With these Considerations I am to moue my hearte and to awake therein feruent desiers that this Sonne of God might be borne spiritually within my Soule and within the Soule of all men that by all he might be adored serued and loued repeating to this ende certaine verses of the Psalmes and of the Prophets which holy Church vseth in the time of Aduent which are to say Colloquie Psal 79.3 Isai 64.1 Isa 45.8 Awake o Lord thy power and make haste to saue vs. Would thou wouldest breake these Heauens and descende that in thy presence all my Vices might be dissolued O Heauens distill from on high this diuine dewe O clowdes raine for me this Iust one and open o thou Earthe and bud out to me this Sauiour shewe thy-mercye o Lord and graciously giue me thy Saluation To this purpose I may frame certaine Iaculatorye Praiers like to those which in these dayes the holy Church vseth in those seuen Antiphone which are sung at Euensong calling our Sauiour Christ by those names which hee holdeth as he is God or as he is man by reason of the offices he doth in those Soules whome he visiteth Colloquie And therefore I may say vnto him O infinite Wisdome come to gouerne me in the way of Heauen O Splendour of the glorye of the Father come to illuminate me with the splendour of thy vertues O Sun of Iustice come to giue light heate of Life to him that is seated in the Shadowe of Deathe O King of kings descende to gouerne me O master of nations come to instruct me O Sauiour of the VVorlde make hast to saue me And in this forme may be framed other such like petitions conforming myselfe to the Spirit of the Church at this time Finally I may spiritualize the desiers of the blessed VIRGIN and of her Sonne whome she bare in her Wombe quickening my desier that those good purposes which by the Inspiration of the holy Ghost I haue conceiued may come to light and be effected in such time place and season as God shall require absolutely conforming myselfe to his most holy will For as the infant conceiued naturally desireth to come into the light of this Worlde at his due time and if he commeth not he tormenteth his mother and dieth indaungering likewise her life So the good purpose which the holy Ghost inspireth me with of altering or bettering my life is as it were crying and desiring to come to light in his due time And if by negligence or Contempt it be not effected it tormenteth the Conscience with remorses and vseth to be an occasion of greate falles 1 Thess 5.19 God permitting them as a chastizement for hauing extinguished the Spirit and the good purposes that proceeded from his Inspiration Pro. 21.25 And heereupon the holy Spirit saieth that Desiers kill the slouthfull that is Desiers conceiued by the Vertue of God and not accomplished thorough our owne Slothe The third Pointe THirdly I am to consider the assured hope that our blessed LADYE had that her Virginity should suffer no losse by this birth firmely beleeuing that as she was a Virgin in conceiuing the Sonne of God without the worke of man so likewise should she be in bringing him forth without any prejudice of her Virginities Integritye for the experience of what was passed assured her of what was to come remembring that both these things were jointely prophecyed by the Prophet Isaias saying Beholde a VIRGIN shall conceiue Isa 7.14 Mat. 1.23 and bring forth a Sonne whose name shall bee Emanuel which is to say being interpreted God with vs. These wordes shee might reuolue within herselfe and with greate admiration might say VVhence to me so greate good that I should be this miraculous VIRGIN what is it possible that I haue conceiued within me that very Sonne whome the eternall Father containeth within himselfe And that this Emanuel is with me whome so many haue desired to be with them and that without losse of my Virginitye he should issue out of me to bee remaine with all vniuersally I giue thee thankes Colloquie o most blessed Emanuel for hauing chosen this humble VIRGIN for thy mother O that the hower of thy birth were now
omnes qui in domo sunt vestra Si amatur à vobis corpus Christi id est vnitas Ecclesiae rapite eos ad fruendum dicite Magnificate Dominū mecum exaltemus nomen eius in idipsum If you Loue God attract and drawe to the Loue of God all those that are joyned with you and all those that liue in your house If you loue the bodye of Christe which is the vnitye of the Churche attract them all to enjoy God and say vnto them with Dauid Magnifye ye our Lord with mee and let vs praise his name together and herein bee not sparing nor backward but Rapite quos potestis hortando portando rogādo disputando rationem reddendo cum mansuetudine lenitate Gaine vnto God as many as you can by all possible meanes according to your habilitie by exhorting them by supporting them by entreating them by disputing with them and by giuing them reason for all things appertaining to Christian Faithe perfection with all Meekenesse and Lenitye to the ende that all may magnifie God with one and the same spirite of loue For this diuine fier whose propertye is Pro. 30.16 neuer to say enough is not contented to inflame the hearte of him whome it possesseth that hee alone with all whatsoeuer is within him should burne in the loue of his Creator but without all trace of enuie it extendeth its sparkles and flames to all his kinred freindes and neighbours to all those that are any way joyned vnto him but especially to those of his owne house that liue vnited with him in the same profession that there may bee no one at all therein but may loue and glorifye God with great feruor in such sort that inkindled with this fier they may fasten it vpon others and those others vpon more that so it may bee dilated thoroughout the whole worlde fulfilling that desire wherewith our Lord IESVS Christ came from heauen as hee himselfe declared it Luc. 12.49 saying I came to cast fier on the earth and what will I but that it bee kindled And this was my intention in writing these meditations wherewith by the vertue of Gods Spirit Psal 38.4 this coelestiall fier may bee inkindled in our heartes The forme whereof with other Aduertisements how to make best proffit of them I will set downe in the Introduction which followeth especially in the fourth and last paragraph ◠And if it shall please our Lord that I attaine to what I pretend I beseeche the Christian Reader that shall participate of this fier to put in vre the counsell of the Psalmist Psal 33.4 and of his Commentator S. Augustine with mee magnifying and praising God the fountaine of all good and procuring that this fier may bee communicated to others to the ende that all men both present and to come may loue magnifye and praise our Lord God world with out end THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise and exercize of Mentall Praier SO high and soueraigne is the exercise of Mentall praier wherein wee meditate vpon the mysteries of our holy Faithe and conuerse familiarly with God our Lorde that the principall master thereof can bee no other but the holy Ghost himselfe who as S. 1. Ioan. 2 27. Iohn saithe is the Vnction that teacheth all things by whose inspiration the holy Fathers learned it and left vs in writing many aduises and documents of much importance how to exercize it with proffit following the motion of that principall master whome they followed in imitation of whome making my proffit of their doctrine and experience I will heere make a summary of the principall things wich mentall praier comprehendeth which stallbee briefe cleare and distinct that all may vnderstand it and reduce it to practize omitting larger declarations and discourses of what I shall saye to that which other Doctors haue written thereof Neuerthelesse for the manifestation of the truthe and authority of what I am to saye aswell in this summary as in the meditations of this booke I will alledge in the margent the Fountaines from I whence I haue drawne it which are three The first is the Sacred Scripture Ioan. 5.39 the principall Founte of this Spirituall Science wherein is contained life euerlasting and the most excellent meanes that are to arriue to haue a taste of it in this life and full possession of it in the life to come The second Fountaine is the holy Fathers who were the masters of mysticall Theologie or diuinitie making choise of the most auncient and by God most illustrated or lightened therein such as were S. Dyonise S. Basile S. Augustine S. Chrysostome Cassian S. Gregory S. Bernard and such others and with them I will likewise take for my Guide our Father and Founder Ignatius of glorious memorye following the order and forme which hee left vs in his booke which hee made of Spirituall Exercises the authoritie whereof is very greate aswel for that wee beleeue and not without much foundation that hee wrotte it by speciall reuelation and inspiration of God as the holy Spirit interiourly dictated vnto him and taught him these Exercises as also for that it was approoued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke whose approbation experience hath confirmed with meruailous effects which our Lord God hath wrought and daily worketh in those which exercize his meditations as it is largely prosecuted by Father Pedro de Ribadeneyra in the Historye Lib. 1. cap. 8. which hee wrote of the life of this excellent man I will heere adde onely concerning his booke that the kingdome of Heauen which is comprehended in the Doctrine thereof Matth. 13.32 is like as is also the diuine Scripture from whence hee extracted it to a graine of mustard seede which being the leaste of all seedes groweth to such greatenesse that it becommeth as it were a tree vpon whose branches the foules of the aire doe repose for if wee beholde but the outside and apparence of this booke it is litle and breife and written in a plaine and simple stile but if wee regarde what is contained within it is effectuall in vertue ardent in affections lofty in sense large in discourse and ample in the seuerall manners of praying and contemplating in such sorte that vpon the branches thereof they may finde rest and spirituall foode who like the foules of the aire soare aloft in contemplation Ad Philip 3.20 hauing as S. Paule saith their conuersation trafficke in heauen All this shall bee clearely made manifest by that which wee shall pointe at in this breife Introduction shall more amply discourse of in the sixe partes of this booke which are as it were sixe branches of the tree of these soueraigne Exercises Cant. 2.3 Apoc. 22.2 Cant. 2.5 whose shadowe shall bee the refuge of such as
the three degrees of Soules to witte the Vegetatiue proper to Plantes the Sensitiue proper to brute Beastes and the Rationall proper to Men the Superiour besides his owne workes doth likewise the woorkes of the Inferiour though after a more excellent manner so also as S. 2.2 q. 24 art 9. maxime ad 3. Thomas sayeth in the three Estates of People that dedicate themselues to Praier and to the Seruice of God those which are Proficients or Goers forward are to exercize themselues in the meditations and workes of the Beginners or Principiants and the Perfect in those of them both but after a more perfect manner drawing out of them the fruite which they pretende with more aduauntage that is more perfect mortification of themselues and a more excellent manner of Imitating our Sauiour Christe in his Vertues Besides this Experience teacheth that when a greate Spirit or Affection of any Vertue whatsoeuer is predominant in a Soule vpon what thing soeuer it meditateth it taketh occasion to feede and augment it If the Spirit of Humillitye predominate whither hee meditate vpon Hell or vpon Heauen whither hee thinke vpon his owne Miseries or vpon the Diuine Excellencies hee will extract or drawe out of all Affections of Humillitye And if in his Hearte the Spirite of Loue doe predominate though hee meditate vpon Iudgement and Hell hee conuerteth all into the Affections of Loue. So likewise Prinâ—ipiants Proficients and those that are Perfect vpon whatsoeuer they meditate they may drawe out those Affections and Purposes that are fitting to their state and necessitye From hence it is that albeit by the ordinary Lawe wee are to obserue the Order propounded yet neede wee not to bee so tied to it that it shall not bee lawfull to change it nay rather sometimes it is conuenient for some cannot applye themselues to Considerations of Feare who yet are easily moued with meditations of Loue and other contrarily Some finde Deuotion and Proffit in considering the misteries of the Childehood of our Sauiour Christe others in considering the mysteries of his Passion some in one mysterie and some in another and it is not good to force them ouermuch nor to drawe them from their consideration to passe them to another wherein they shall not finde what they desired And for this cause our Lord hath prouided the matter of meditation to bee so copious and ample that euery one may finde some that is fitting to his Purpose Of Entrance into Praier §. 5. IT is the Counsell of the holy Ghoste before Praier to prepare the Soule Eceles 18 23 for to goe without preparation is as it were to tempt God pretending the ende and fruite of Praier with out vsing the meanes ordained to obtaine the same It is therefore necessary before wee enter into Praier to carrye the matter forseene which wee are to meditate vpon for regularly meditation cannot bee attentiue nor recollected if the matter bee not first prepared well digested and diuided into pointes after that manner that wee heere shall prescribe And yet for all this wee hinder not if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing but that wee may occupye ourselues therein omitting till some other time that which before wee had premeditated because Diuine Impulsion or mouing is the principall cause of this worke which wee are to followe but with this aduertisement that it procede not from lightnesse of minde nor Instabillitye of Hearte to dashe out of one matter into another without sufficient cause This beeing presupposed before wee begin meditation wee are to doe these things following 1. First wee are to lift vp our Heart and the Faculties of our Soule to God our Lord beholding him as hee is there present with an Interiour attentiue reuerende and louing aspect for that if a man bee to speake with a Prince it is necessary that hee goe to his Palace or to the place where hee is and present himselfe before him for with one that is absent wee cannot speake and seeing God is present in Heauen and in Earthe and in euery place assisting all and beholding all when I am to pray and to speake vnto him I neede not goe seeke him in any other place but to quicken my Faithe and to beholde how hee is there present perswading myselfe that when I pray I am not alone but that there is also with mee the most holy Trinitye Father Sonne and Holy Ghoste to whome I speake who seeth mee heareth mee is accustomed to aunswer within my hearte with Inspirations Illuminations communicating the light of Truthe to the Vnderstanding feruent affections of Deuotion to the VVill and infusing guiftes and Vertues and other Graces into the Soule as before hath beene saide Sometimes I may beholde God as hee is rounde about mee incompassing mee on euery side myselfe within him as the fishes are within the Sea Othertimes I may beholde him as hee is within mee by Essence Presence and Power knowing what I doe and ayding mee to doe it And in this manner is fullfilled the saying of our Lorde christe VVhen thou shalt pray enter into thy chamber Matt. 6.6 Ex D. Hilario can 5. in Matth. Amb. lib. 6. de sacra c. 3. Aug. coÌ„e 2. in Psal 33. that is into thy Hearte hauing shutt the dore of thy senses pray to thy Heauenly Father in secret thy Father vvhich is there and seeth in secret vvill repay thee that is will giue thee what thou askest This Truthe of the Presence of God within mee round about mee wheresoeuer I am praying I am much to quicken that it may moue mee to reuerence and confidence to due Attention And if with this consideration I shall perceiue myselfe moued to these and other like affections of Deuotion I may well detaine myselfe to enjoy this morsell that God giueth mee for the time it will last for this already is a Praier and a very good one But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while albeit in all the time of my meditation I must not loose out of sight the presence of God according to that of Dauid Psal 18.15 The meditation of my Heart is in thy sight alvvaies but in the time of my Petitions Colloquyes I must fenewe it with more feruour povvring out Psal 141 3. as Dauid saithe our Praier in the sight of our Lorde This donne secondly I am to make a greate and 2. Para. vlt. flecto genu cordis mei profounde reuerence to the maiestie of God bending before him the knees of my hearte and of my bodye once and three times as they doe that enter into the presence of kings I am to adore him in Spirit acknowledging him for my God and my Lorde the Father of immense Maiestie and the king most worthy of infinite reuerence and with my bodye to humble myselfe euen to the fastening my mouthe
this connexion and vveeding out from mee this disordinate Loue that I may loue thee and serue thee vvith all my Hearte and vvith all my Povvers For thou art my Loue and my repose to vvhome bee Honour and Glorye vvorlde vvithout ende Amen The matter of these three pointes shall bee handlest more at large in the sixth parte The fourthe Pointe FRom these same Principles I am to drawe another practike Conclusion as the foundation of the Purgatiue VVaye that is to saye that I am to detest Sinne aboue all the most detestable things of the VVorlde for that mortall Sinne onely is contrarye to my finall ende and by it onely is it lost So that neither Pouertye nor Infamie nor Dishonour nor Dolour nor Infirmitye nor Basenesse of Parentage nor Rudenesse of VVitte nor VVant of naturall Sciences nor all the other miseries of the VVorlde are directly contrary to my finall ende nor shall I loose it for them but onely for mortall Sinne by the which as much as lyeth in mee I destroye the true finall ende which is God denying him Ad Titū 1.16 Ad Phili. 3.19 Ad Ephe. 5.5 as S. Paul sayeth by any workes I faine another finall ende to myselfe which is the Creature which I take for God And hereupon saithe the same Apostle That Gloutons holde their Belly for their God Prowde men their Glorye and Couetous men make an Idoll of their money This Veritye shal bee considered in the Meditations ensuing to moue vs to the abhorring of so greate an euill as Sinne is and to purifye ourselues thereof with greate care The second Meditation of the greiuousnesse of Sinne by the Examples of the Sinne of the Angells of Adam and other Particulars THE ende of this meditation is to knowe by Examples the greiuousnesse of Sinne to abhorre it and the terriblenesse of Gods Iustice in chastizing it to feare him and to appease him with Penance and the Instabillity of man in good to knowe his weakenesse and not to trust to himselfe but to humble himselfe before God And all this I am to begge of our Lord at my entrance to meditation beseeching him to Illustrate with his diuine Light my Vnderstanding to knowe it to mooue my VVill to haue a feeling of it with greate Affections of Contrition and to ayde mee that I may bee warned by others harmes before the Chastizement light vpon myne owne Heade And that this meditation those which followe may make the deeper Impression in the Soule I am to forme first in my Imagination Daniel 7 9. a figure of Christe IESVS our Lord as of a Iudge seated vpon his Tribunall to Iudgement with a seuere Countenance from whose Throne issueth out a riuer of fier to burne Sinners and I will imagine myselfe before him like a deepe heynous Offender bounde with the Fetters and Chaines of innumerable Sinnes fearing and trembling like one that deserueth to bee condemned and burnt with that terrible fier The first Pointe D. Tho. 1 p. q. 63. Isaia 14 12. Luc. 10.13 2. Petr. 2 4. Apocal. 12.9 THe first Pointe is to call to minde the Sinne of the Angells who were created by God in the Empyreal Heauen replenished with VVisdome Grace but abusing their Frewill they grewe prowd against their Creator for the which they were throwne out of Heauen cast into Hell loosing for euer the ende blessednesse for the which they were created 1. Vpon this Veritie taught vs by the Catholike Faithe I may discourse pondering three things First how Liberal God was to the Angells creating them according to his owne Image Likenesse communicating vnto them without any merit of theirs most excellent giftes of Nature Grace By reason whereof wee may say of all as was sayed of one That they were adorned with nine Stones very precious that is with nine Excellencies which Lucifer Ezech. 28.13 the rest receiued in their Creation For God made them Pure Spirits without mixture of Bodye Immortall without feare of Corruption Intellectual with greate Delicacye of VVitte Free that nothing could force their VVill VVise with fulnesse of all naturall Sciences Powerfull aboue all Inferiour Creatures Holy with the giftes of Grace Charitye the rest of the Vertues Inhabitants of the Paradise of Delightes which is the Empyreal Heauen And finally Capable of seeing God clearely with promise of this Glorye if they perseuered in his Seruice which they might easily doe were obliged thereunto by the Lawe of Gratitude for these 9. Titles 2. Secondly I will consider how Ingratefull some of them were against God growing arrogant with these giftes arming themselues with them against him of whome they had receaued them not giuing him that Reuerence and Obedience which they ought to haue giuen him with Humilitie but employing their Libertie Forces to offend him whome for so many Titles they ought to haue serued 3. Thirdly I will ponder how terrible God shewed himselfe to chastize them presently without giuing them time of Repentance depriuing them for that onely Sinne of those giftes of Grace which hee had giuen them Luc. 10.18 throwing them like Lightening from Heauen to the euerlasting fiers of Hell without respect either to the beautie of their nature or to the greatenesse of their Estate or that they were his Creatures made according to his Image and Likenesse or that they were exceeding wise or that they had beene his freindes for one mortall Sinne onely is sufficient to obscure all this and is worthy of so terrible punishement 2. Petr. 2 4. which S. Peter saithe Gods Iustice permitted and ordained for our Example For if hee spared not the Angells sinning but tyed with rhe ropes of their Sinne threwe them vnto Hell to bee there tormented although they were so noble how much lesse will hee omitte to punishe men obstinate in their Transgressions being so base 2. Petr. 2 11. And if the Angells Fortitudine Virtuce maiores non portant aduersum se execrabile iudicium vvho are greater then men in strength and povver beare not the execrable Iudgement against them but with greate raging and Impatiencie how much lesse shall feeble Ad Hebr. 10.31 and wretched men bee able to endure it O how horrible a thing it is to fall into the handes of the liuing God handes so heauye that the Angells themselues cannot suffer them These three things I am to applye to myselfe pondering how liberall God hath beene towardes mee doing mee innumerable Benefits and how Ingratefull I haue beene to him committing innumerable Sinnes and how I haue deserued that God should punishe mee as hee did the Angells yea and much more for their Sinne was but one mine many theirs was but a Sinne of Thought onely in matter of Pride mine both of Thought VVorde and Deede in matter of Pride of Luxury of VVrathe and of other Vices theirs was not Injurious to the bloud of IESVS Christe for it was not
this is to saye vnto them The goods that thou hast gathered togither whose shall they bee whose shall bee the house wherein thou liuest and the bed wherein thou sleepest The riche garments wherewith thou attirest thyselfe And the treasures of golde and siluer that thou hast in thy Chestes whose shall bee the seruants that now serue thee and the friendes that now entertaine thee and the office and dignitye for which all doe the honour Psal 38.7 O wretched man that heapedst vp treasures without knowing for whome thou didst gather them for thye wretched Soule for whome thou didst prouide them can now no longer enjoye them 2. This question I am to make to myselfe examining what kinde of goods I haue heaped vp in this life and saying to myselfe The goods that thou hast gathered in thy Life whose shall they bee when thou art deade Shall they peraduenture bee thy Soules Eccles 2.19 Psal 48.18 or shall one bee thy heire whome thou knowest not If they bee temporall goods certainely they shall bee none of thine for the riche man dying shall carrye nothing with him nor shall descende with the glorye that hee hath but if they bee spirituall goods of Vertues and good workes thine they shall bee Apoc. 14.13 for these accompanye those that dye in our Lorde and forsake them not till they put them in the throne of his glorye Therefore o my Soule labour to treasure vp goods that in Life and Deathe may allwaies bee thine and of which no bodye can depriue thee 3. Like this Question I will make another to myselfe saying This Soule that thou hast now in thy bodye whose shall it bee Shall it peraduenture bee Gods or the Diuells Shall it bee Christes that redeemed it or Sathans to whome it hath subjected itselfe If I am in mortall Sinne and dye therein doubtlesse it shall bee the Diuells hee will come to require it of mee and will carrye it away for it is his thorough Sinne. But if I bee in the grace of God and perseuere therein it shall bee Gods and hee will come for it to carrye it with him Therefore foorthwith doe penance for thy Sinnes that if to day the Prince of Darkenesse should come hee may not finde in thy Soule any thing that is his Ioan. 14.30 Psal 118.94 and so may leaue it O king of Heauen and of Earthe Tuus sum ego saluum me fac I am thine saue mee my Soule is thine for thou didst create it it is thine for thou didst redeeme it let it also bee thine sanctifying it vvith thy grace that it may bee perpetually thine crovvning it vvith the revvarde of thy Glorye Of the horride Deathe of king Balt hazar Amen The fourth Pointe FOr Conclusion and Confirmation of what hath beene saide in these three pointes I will consider a terrible example and stampe thereof in king Balthazar who beeing eating and drinking in a banquet sodainely sawe two fingers of an hande which wrolte vpon a wall these wordes Mane Thecel Phares Hee hath counted hee hath weighed hee hath diuided Dan. 5.25 VVhich Daniel expounded in this forme God hath counted thy kingdome and it is come to an ende Hee hath weighed thee in his Scale and hath founde thee light Hee hath diuided thy kingdome and deliuered it to the Medes and Persians And so it hapned the same night hee dying miserably Applying this to myselfe if I liue in the like forgetfullnesse I am to Imagine that sodainely will come a daye or a night wherein God our Lorde with the fingers of his Omnipotencie will write in the VVall of my Conscience the Sentence of these three wordes Iob. 14.5 First God hath numbred the dayes of thy Life and those which thou hast to enjoye thy kingdome thy VVealthe thy Honour Dignitye and Office and they are allready compleate and this day shall bee the last Secondly hee hath peised thee in his Scale examining thy workes without omitting any one and hee hath founde that they were light and not compleate workes for that thou hast not fullfilled all thy obligations Thirdly God hath diuided Apocal. 3 2. and separated from thee thy kingdome thy wealthe and dignitye the goods that thou possessedst and hath deliuered them to thy Enemies or to straungers and to others to enjoye them Hee hath likewise diuided thy Bodye Soule and thy Bodye hee hath deliuered to the wormes to eate and thy Soule to the Diuells to torment it And in the very same hower that God shall intimate this Sentence hee will execute it and none shall bee able to resist him Colloquie O vvhat tremblings shall I then feele more terrible then those of king Balthasar O vvhat clamours and Lamentations vvhat Troubles and Agonyes of Deathe shall afflict my poore Soule vvith so much the greater Torment by hovv much the Forgetfullnesse vvas the greater Remember mee o God for thy mercye and imprint in my Soule the memorye of these three Sentences that I may alvvaies remember the account that thou hast made of my dayes and of the last vvhich must bee the ende of them that I may liue vvith such care that at the daye of Iudgement vvhen thou shalt peize mee in thy Scale thou maiest not finde mee defectiue but entire and full in all my vvorkes and that although thou diuidest from mee the kingdome of the Earthe thou mayest not exclude mee from thy kingdome of Heauen Amen The thirteenth Meditation of the Generall Iudgement and of the Signes For the first Sunday of Aduent and things precedent to that Daye The first Pointe FOR the foundation of this matter Of the causes of Iudgement I am to consider the truthe of that Article of our Faithe that teacheth vs that besides the particular Iudgement that is made of euery man in the hower of Deathe there shall bee another Generall Iudgement of all mē togither in the ende of the worlde which Iudgement shall bee publike and visible ordained by the Diuine Prouidence for many causes First to confirme the Sentence that was giuen in the particular Iudgement and to manifest to the VVorlde the equitye thereof D. Tho. 5 p. q. 59. art 5. and with all to supplye what there wanted For in Deathe Iudgement is made of the Soule onely not of the bodye and sometimes it happeneth the Soule to bee condemned in the Iudgement of God and the bodye to bee carried to the Graue with greate honour Or contrarily the Soule to bee caried with greate glorye to Heauen and the Bodye with greate Ignominye to the Graue And seeing Bodye and Soule were vnited togither in seruing or offending God it is iust that there should bee a Daye wherein Iudgement should bee made of them both VVhereupon I will animate my fleshe to serue the Spirit seeing that with it it is also to bee Iudged The second cause is for God to shew him self for the honour of the Iust that were oppressed in this
into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
pangs and bitternesses of eternall galls according to the sentence pronunced against Babylon As much as shee hath glorified her selfe and hath ben in delicacies Apocal. 18.7 Colloquie so much giue her torment and mourning Then vvhat doest thou o my soule vvhy doest thou not bevvaile thy Gluttonyes vvhy doest thou not amend thee of them Beholde that temporall fullnesse drunkennesse shall bee chastized vvith eternall hunger and thirst And if like Esau for a vile dishe of meate thou sellest the inheritance of heauen Genes 25.33 Ad Heb. 12.17 thou shallt peraduenture haue no time to recouer it Consider hovv many haue beene chastized for this vice and beevvare by other mens harmes least torment light vpon thee for thine ovvne The third Pointe Thirdly Of Temperance Fasting I am to consider the greate Benefits and Rewardes that I shal receaue of God if I mortifie Gluttonye and perfectly embrace Temperance and fasting reducing them to other three rankes opposite to the three punishments of Gluttonie Some are proper to them selues like good fruites of a good tree others our Lord addeth to showe how much this vertue doth please him others are rewardes of heauen wherewith hee rewardeth it For first abstinence payeth in readie money the paine which it hath in the beginning for it easeth the bodie it preserueth from infirmities it conserueth the healthe it inlargeth the life it recreateth the soule it ableth it for praier and for receiuing celestiall comforts it taketh away the Armes of his enemy the fleshe and subiecteth it to the spirit to incourage it to vndertake glorious enterprises in the seruice of God Besides this Bern. ad fratres de monte Dei. God beeing so liberall and compassionate as he is consenteth not that wee should liue voyde of some pleasures And therefore those whoe abstaine from bodily foode hee recreateth with the foode of the soule and for sensuall Consolations hee giueth them spirituall So that they loose no consolation but better it transporting it from the fleshe to the spirit To these hee communicateth celestiall illuminations like as to Daniel and giueth them notable victories like as to his three companions against Nabuchodonosor and exalteth them to very high contemplation as hee did Moyses and Helias Mat. 17.3 giuing them parte of his glorious Transfiguration in rewarde of their fasting and mortification 3 Finally God rewardeth them in heauen with a spirituall fulnesse seating them with Christe at his table that they may eate and drinke in his kingdome of that foode which God himselfe eateth Therfore o my soule if thou desirest to attaine to greate sanctitye vpon earthe and to obtaine greate rewardes in heauen begin with temperance and fasting for the which God represseth vices Ecclesia in praefat quadragesimae Ad Gal. 5.24 exalteth the spirit graunteth vertues and crowneth with Rewardes O svveete IESVS seeing all that are of thy partie ought to crucifie the fleshe vvith the vices and desires therof graunt mee that I may mortifie mine as thou didst mortyfy thine By that thirst vvhich thou suffredst on the Crosse and by the Gall and vinegar vvhich they gaue thee to drinke graunt mee I beseeche thee a temperance so perfect that in eating and drincking I may satisfie my necessitie and not serue my delight and a fasting so strict that like the Niniuites I may appease thy vvrathe Ionae 2.10 3.11 satisfie for my sinnes terrifie the diuells giue ioye to the Angells and bee made partaker of thy giftes vvorlde vvithout ende Amen The xx Meditation vpon the vice of Luxurie and the vertue of Chastitie The first Pointe LVxurie is a disordinate appetite of sensuall pleasures D. Th. 2.2 q. 153. contrary to the order that God hath appointed therein In this vice wee may sinne first by thought consenting with the will to committe this sinne or taking pleasure to thinke vpon dishonest things with that delectation called by the schoolemen Morosa detaining our selues voluntarily in this delight or weakely resisting it or not remoouing the occasion from whence it ariseth 2 Secondly wee may sinne by worde speaking filthy things by the eare delighting to heare them or to heare musicke and dishonest songs by the eye beholding things that prouoke to dishonestye or seeing such like representations or reading bookes that treate of such things by the smell and taste smelling or eating and drinking things that prouoke to Luxurie hauing in all this sensuall delight for the ende 3 Thirdly wee sinne by the acte committed many waies If by ones selfe alone it is pollution if with a single woman it is fornication if with a married woman adultery if with a virgin deflowring If with a kinswomā Incest if with a religious womā or contrarye to the vowe of chastitie it is sacriledge if with one of the same sexe it is sodomye if with a beaste beastly brutishnesse Touching by ones selfe or by others for the same ende of delight are reduced to the sinne of the acte consummated In this pointe wee are not in praier to make much pause reckoning the particular circumstances of these sinnes least they should bee an occasion of newe Temptations and therefor they are rather to bee beewailed then thought vpon saying Colloquie VVretch that I am my life is so bestiall and filthye that I am ashamed to consider it afraide to looke backe on it leaste I should a newe bee infected with the euill odour thereof Looke on it o my God with thy eyes of mercye that from my eyes may issue fountaines of Teares wherewith I may purifie myselfe from so greate vncleannes The seconde Pointe 1. SEcondly I will consider three other fortes of Punishments correspondent to luxurie as before wee haue said of gluttonie but much greater for that it is a greater sinne The first punishment is innumerable miseries which this vice draweth with it our Lord permitting that the Angell of fathan who with the pricke of the fleshe ouerthroweth sinners should likewise giue them cruell buffets tormenting theyr bodies with a thousand Crosses 2. Cor. 12.7 with painefull lothsome and shamefull diseases with infamies and a thousand other Torments vntill they haue consumed their wealthe theire healthe their content and their life And as S. 1. Cor. 5.5 Paul deliuered ouer to sathan an incestious christian to bee bodily tormented so whosoeuer geueth himselfe ouer to this vice deliuereth both his bodye and soule to this cruell Tormentour Pro. 23.32 who though bee begin with pleasure yet finally hee stingeth like an adder and like a basiliske disperseth his poison 2. Besides this God to shewe the hatred hee beareth to this Vice Genes 6.12 19. 24. hath inflicted vpon it terrible chastizements for this vice principally came the deluge that drowned the worlde and the fier that burned Sodome and the greate slaughter that Moyses made of his Israelites putting in one day 24. thousande to the sworde And when as Phinees full of greate zeale publikely
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
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
instant From hence it is that for the Glorye of the Redeemer and of his Redemption it was very conuenient to vse this mercye towardes her that was to bee his mother redeeming her with the best manner of Redemption that was possible preseruing her from the Infamye and Miserye of Originall Sinne at such time as shee was to fall into it honoring and beautifying her with his Grace that the mother might bee like vnto the Sonne in Puritye they beeing both conceiued without Sinne hee by Right and shee by Priuiledge hee as the Redeemer of the Worlde and shee as his Coadjutrice in the worke of the Redemption O Sonne of the liuing God Colloquie Ephe. 5.27 that beeing borne of the Virgin becamest man to make a glorious Churche without spot or wrinkle or any other imperfection I render vnto thee all the thankes that I can for that it was thy good pleasure that thy blessed Mother by speciall Grace should enjoye euen from her Conception that puritye from Sinne that the rest of the Elected obtaine in Glorye O most Glorious mother I rejoice at the Puritye wherewith thou entredst into the Worlde bright shining with the Light of Grace as entred thy Sonne the Sun of Iustice Well mayest thou say in this first entrance as hee saide in his Psal 39.9 That thou art readye to accomplish the Will of God and that in the middest of thy Hearte is imprinted his Lawe which is His Grace and his Charitye And seeing my Redeemer graunted thee this fauour that thou mightest assist him in his Office beseeche him to applye vnto mee his Redemption with Excellencye pardoning mee my Sinnes committed and preseruing mee from those I am likely to committe with so greate an horrour of Sinnes that I may not continue in them so much as a moment And this is the principall fruite that I am to collect from this consideration beholding this spot-lesse Mirrour the most sacred Virgin Sap. 7.26 to imitate her Puritye with the greatest perfection that possibly I may remembring what God saide to his People Bee perfect Deut. 18.13 Ex D. Th. 3. p. q. 27. ar 3. sequent and immaculate in my Presence The second Priuiledge was to take from her Fomes Peccati the Roote Seede and Foode of Sinne which is the Rebelliō of the Fleshe against the Spirit and of Sensuallity against Reason that the house of her Soule with all the inhabitants thereof which are the Faculties might haue perpetuall Peace and Concord for that it was to bee the Habitation of the Prince of Peace whose Dwelling place saithe Dauid is in Peace itselfe Psal 75.3 So that this blessed Ladye neuer felt that interiour Warre which all wee feele and mourne for for her flesh lusted not against the Spirit Gal. 5.17 nor the Spirit founde any Difficulty in gouerning the fleshe Rom. 7.23 the Lawe of the Appetites contradicted not the Lawe of Reason neither did Reason labour to subdue the Passions of the Appetites nay rather with greate pleasure they were vnited and accorded in subjecting themselues to the eternall Lawe of their God O Princesse of Peace Colloquie much good may it doe thee the interiour Peace that thou enjoyedst without hauing past thorough any Conflict or Warre obtaine for mee most B. Ladye that the interiour Warre which I suffer may bee moderated to the ende that I may some what enjoy the sweetenesse of thy Peace The third Priuiledge was after a most singular manner to confirme her in Grace so that in all the time of her Life shee should neuer sinne actually neither in Deede nor in Worde nor so much as in Thought our Lord assisting her in all her Workes with particular Prouidence that they might all bee as S. Ephe. 5.27 Paul saieth of the Churche Workes glorious and pure in the three Degrees of Puritye that is without spot of mortall Sinne without wrinckle of Veniall Sinne without any Imperfection at all shee leauing not only Euill but also Imperfect lesse good choosing all waies what shee helde for Best imprinting in euery worke the glorious Purity that is in the Triumphāt Church This manner of Purity in that degree that it is possible for mee I am to procure to aske it of our Lord saying vnto him O eternall God that didst sanctifye the Tabernacle of thy Mother Colloquie Psal 45.5 assisting immutably in the middest of her euery day rising very earely to aide her in all her Workes sanctifye also my Soule assist her perpetually arize earely preuenting mee with thy Grace that my VVorkes may bee pure without spot or wrinckle or any thing else that may bee displeasing vnto thee Amen The fourth Priuiledge was to replenish her in that instant with Grace and Charitye with the other Vertues Giftes of the Holy Ghost with such Plentye Aboundance that shee exceeded the Angells Seraphins of heauen to the end shee might bee the worthy Mother of God Queene of the Angelicall Hierarchyes Heb. 1.4 making her so much better holyer then they as the name was better which hee intended to giue her of his mother then that which they had of Seruantes and ministers in his house so that this sacred Virgin began her Carreere where the Angells ended theirs beeing on earthe had greater Degrees of Sanctitye then those which liued in heauen excepting that which is proper to that estate fullfilling in her that which the Prophet Dauid sayeth of the Citty of God Psa 36.1 That her foundations were vpon the high mountaines for the beginnings of her Life were higher raised in Sanctitye then the highest height that euer the greatest Sainctes of the Church arriued vnto O what contēt receiued the most B. Trinitye in beholding the excellencye of this Childe The eternall Father rejoiced in hauing such a daughter The Sonne of God was exceed ingly pleased to see her so beautifull that was to bee his mother And the Holy Spirit was full of Ioye to haue such a Spouse And all Three entred in her by grace dwelled in her with high Delight O Angells of Heauen that adored afterwardes the Sonne of God when hee entred into the VVorlde Colloquie come now at this instant to reuerence her that is to bee his Mother your Queene O Queene of Angells I now salute thee in the VVombe of thy Mother Luc. 1.29 with those VVordes which shall after bee spoken vnto thee by the Angell S. Gabriell Haile full of Grace our Lord is with thee Blessed art thou among VVomen for in the first instant of thy Conception thou foundest Grace before God aboue them all Beseeche him B. Ladye to purifye my Spirit to bridle my fleshe to moderate my Passions to replenish mee with his Grace that I may begin to serue him with greate feruour and perseuerance vntill I obtaine the Crowne of Glorye Amen The fourth Meditation Of the Life of our blessed LADIE vntill the Incarnation
VVherein is treated of her Natiuitye her Presentation in the Temple and her Betrothing to S. Ioseph The first Pointe FIrst Of the Natiuitye of our blessed LADIE Natiuitas tua gaudium annunciauit vniuerso mundo I am to consider how the nine Moneths after the Conception of the Virgin beeing accomplished shee was borne in the house of her Parents to the ioye of the whole Worlde according to the saying of the Church Pondering the ioye of the most holy Trinitye in seeing the birth of this his beloued Childe by whome hee intended to worke things so glorious for his owne Glorye and our Benefit And therefore it is to bee beleued that vpon that day hee communicated to the Angells of heauen and to the Righteous on earthe and to the holy Fathers in Limbus a newes of accidentall Alacritye allbeit all knewe not the cause thereof as a Prognostication of the Ioy that they should receiue by the comming of God into the Worlde whose Mother that Childe was to bee as the birth of the Morning causeth a certaine kinde of ioy and solace in liuing Creatures because it is a token of the rising of the sun For if many reioiced at the natiuitye of S. Iohn Luc. 1.14 because hee was the Day-starre and fore-runner of Christe many more doubtlesse reioiced at the Birth of the blessed VIRGIN who was to bee his mother And with this consideration I will moue myselfe to affections of Praise and ioye giuing the Much good doe it to the most holy Trinitye for the birth of this Babe To the eternall Father for that there is borne vnto him such a Daughter To the Sonne of God for that shee is borne that is to bee his Mother To the holy Spirit for that there is borne vnto him such a spowse O most blessed Trinitye Colloquie much good may it doe thee the Birth of this thy Beloued share to mee of that ioye which thou giuest to others because shee was borne also for me From hence I am likewise to collect another motiue of greate spirituall ioye Deuotiō to our blessed LADIE is a signe of predestination pondering that as the Natiuitye of the Virgin caused Alacritye in the Worlde for that it was a signe of the comming of the Sauiour to redeeme it so also when the Deuotion of the Virgin is bredde in the soule it causeth therein wonderfull ioye beeing a greate pledge that allmighty God will come to visite it and to saue it Heerevpon saide S. Anselme Lib. de excellent Virginis cap 4. That to bee much deuoted to our blessed LADY is a signe of being predestinated in heauen For with deuotion to her enter the effectes of Predestination shee negotiating them for such as are deuoted vnto her Shee as a mother solliciteth for vs the Inspirations of Heauen the Vocation of God the Grace of Iustification the Victorye of Temptations the Preseruation from falls the Augmentation of Merits the Perseueration in Grace and the Crowne of Glorye Colloquie Eccl. 24.16 as in the discourse of the Meditations ensuing shall bee seene O sacred and soueraigne Virgin who by the Commandement of God layest deepe rootes in the elected for Heauen fixe in my soule so deepe Rootes of thy deuotion and Imitation that they may bee assured pledges of my eternall Predestination The Second Pointe SEcondly Of the name of MARIE I am to consider how the Parents of this our blessed Ladye gaue vnto her the Name of MARYE as is credibly supposed by reuelation from God who also reuealed the name of the Baptiste and consequently with the name God pretended to declare the Greatenesses of this Childe Luc. 1.13 Nomen Virginis MARIA which as they were very many so also hee chose a name that in diuerse languages should haue many significations because shee was borne for the good of all Ex D. Bonauent in specul B. Virg. c. 3. Num. 24.17 For MARYE interpreted signifyeth Starre of the sea or Bitter sea Ladye or the Exalted Illuminated or Illuminatrice or Mistresse of People And all this is founde in the Virgin Shee is the Starre of the sea for that shee is the Light Consolation and Guide of those that sayle in the sea of this Worlde combated with the greate waues and tempestes of temptations and Perills of their damnation who by the Praiers of the blessed VIRGIN with her examples and with the fauours that shee doeth them are cheered and fortified and guessing at the right way arriue at the Porte of Saluation Shee is a Bitter Sea for diuerse respectes Ex D. Ber. serm 2. in missus est a Sea for the Immensenesse of celestial Graces contained within her communicated by the liberallitye of him that elected her for his Mother Bitter for the Immensenesse of Bitternesses that shee suffered in the Passion of her Sonne for God vseth to mete equally the measures of Consolations and Afflictions and so did hee with this sacred VIRGIN Shee is a Lady and Exalted for that shee was supereminently a Lady and Gouernesse ouer her Faculties and Appetites and ouer her Imagination and senses commaunding all with supreame Authority as already hath beene saide Shee is likewise Ladye of the Angells exalted aboue them all and is that much when as after a sorte shee was likewise the Ladye of God himselfe she commaunding him as hee was Man and hee obeying her as a sonne that was subiect vnto his Mother She is the Illuminated or Illuminatrice Luc. 2.51 for that shee receiued from God greate light of ce lestiall Wisdome not alone for herselfe but to illuminate others and therefore shee was the Mistresse of the Apostles and of all the faithfull as heereafter wee shall see With these breife considerations I will awake in my soule seuerall Affections of Ioye and Confidence and of greate Deuotion to the sacred name of MARIE beseeching the VIRGIN to doe vnto mee those offices that her name doth signifye O most sacred VIRGIN Colloquie with much reason I may say that thy blessed name like that of thy sonne is Oyle powred out for that it illuminateth cōforteth Cāt. 1.2 heateth and reioyceth my hearte Powre vpon mee this so pretious Oyle with a liberall hande and seeing thou art the Starre of the Sea guide and protect mee in my temptations and perills Seeing thou art a Sea of Graces and Bitternesses share them also with mee for it is no lesser a Grace to receiue giftes from Christ then to bewaile with bitternesse his paines Bee thou my Mistresse illuminating my ignorances ayding mee to bee Master of my Passions and guide mee in the pathe of Perfection that with the inuocation of thy holy name I may arriue to the toppe and excellencye thereof Amen Heere also may bee considered Vide Suarez tom 2. disp 3. sect 7. how this blessed Babe beginning to haue the vse of Reason whither in the wombe of her mother by speciall priuiledge like S. Iohn Baptist or about
things with facultye to make others also greate before God by Participation of his Greatenesse The third that in such manner he shall be her Sonne that hee shall bee likewise the Sonne of the most High God The fourth that his eternall Father shall giue him the Throne and the Empire ouer all the Elect figured by the Seate of Dauid and by the House of Iacob of whome according to the fleshe hee descended The fifth that his kingdome shall bee eternall and haue no ende O glorious Embassage O most ioyfull newes Happye Virgin to whome such a Sonne is promised and blessed Sonne in whome so greate Greatenesses are contained of all which the Angell gaue notice to the Virgin that shee might knowe that this Sonne whome shee was to conceiue was the Messias promised by the Prophets of whome so greate Excellencyes were written From whence I will collect a greate Estimation and Loue of this soueraigne Messias rejoicing at eache one of these fiue Excellencyes rehearsed and recording the fiue woundes that hee receiued on the Crosse that vnto his Elected and to mee hee may applye the fruite of them for on the Crosse they were all made manifest as heereafter when time serueth shall bee declared I will now meditate only how these Greatenesses had their Originall from the most profounde Humillitye of the only begotten Sonne of the euerliuing God which is included in the first Worde spoken by the Angell to the Virgin Ecce concipies in vtero â—eholde thou shallt conceiue in thy wombe as who should say This Sauiour and this eternall king beeing so greate yet will so farre humble himselfe as to streighten himselfe to the smallnesse of an infant conceiued in the Wombe of a Woman And â—â—om this smallnesse his greatenesse shall haue beginning complying with that of the Prophet Isaias Isa 9.6 A litle Childe is borne to vs and a Sonne is giuen to vs and Principallitye is made vpon his Shoulder his name shall bee called Admirable Counsellour God Puissaunt Father of the Worlde to come Prince of Peace His Empire shall bee multiplied thorough the whole Worlde and there shall bee no ende of Peace O Soueraigne Prince that descendedst from Heauen Colloquie Dan. 2.34.45 as a Stone without heades beeing without thee action of man conceiued in the VVombe of a Virgin and then camest to bee so greate a mountaine as to fill the VVhole Earthe dilating therein thy kingdome which is a kingdome eternall and without ende I humbly thanke thee for hauing chozen so straunge a smallnesse to bee the Originall of so soueraigne a Greatenesse Graunt mee o Lord that I vnder-propped not by mine owne handes but by thine may conceiue such resolutions in thy seruice that they may increase to very greate workes of thy Glorye Amen The Second Pointe THe blessed VIRGIN hauing heard this Embassage Luc. 1.34 saide to the Angell How shall this bee donne because I knowe not man As if shee should say I doubt not of Gods Omnipotencye nor of thy promise but I desire to bee informed how I should obey this Commaundement hauing made a vowe not to knowe man In this aunswere the holye VIRGIN discouered aswell greate Wisdome as excessiue Loue of Virginitye and therefore with much reason Holy Church calleth her the most Prudent Virgin For though the promise of the Angell was so greate yet shee was not presently hooked therewith vntill shee might perceiue how it would accord with her Vowe shee had made of Chastitye vnto the which shee was so entirely affected that shee made difficulty to bee the mother though it were of such a Sonne with the Losse thereof And all bee it shee knewe by the Prophecye of the Prophet Isaias That the Mother of the Messias should bee a VIRGIN Isa 7.14 yet shee would prudently examine the Reuelation of the Angell to see how it agreed with the Reuelation of the Prophet From whence I will collect a feruent and heartye Loue of Chastitye auoyding as much as lyeth in mee all whatsoeuer that may bee any Occasion to impaire it yea though it carrye with it an appearance of Piety and Religion For in imitation of the most sacred VIRGIN I am to examine well the Spirit that shall incline mee to a thing wherein there may bee daunger fearing leaste it may bee the Spirit of Sathan who as sayeth the Apostle S. 2 Cor. 11.14 Paul transfigureth himselfe into an Angell of Light to deceiue those which are either very simple or ouer-confident or exceeding zealous of other mens good without regarding their owne Secondly I am to consider in these wordes A rule to speake PrudeÌ„tly beeing the first that wee reade of the blessed VIRGIN foure Circumstances with the which shee did speake them in the which is pourtrayed an admirable rule how to speake prudently for these wordes were but fewe and no more then necessarye and in a case of greate importance and in a very humble and decent manner It seemeth that the Virgin helde firmely in her memorye that counsell of Ecclesiasticus which sayeth Eccl. 32.10.11 Habeat caput responsum tuum Young man speake in thine owne cause scarcely more then is needefull if thou bee asked â—wise let thy aunswere haue an head that is let it bee breife and to the purpose In many things bee as it were ignorant and heare holding thy peace and withall asking All this the B. VIRGIN meruailously obserued in these breife Wordes which shee vttered not till the Angell had spoken to her twise And though shee had occasion to inlarge herselfe in this Question yet shee touched no more then the necessarye Pointe and that with greate bteuitye declaring the Vowe of Chastitye that shee had made with humble and chaste wordes but sufficient for the Angell to vnderstand her saying vnto him I knowe not man O most sacred VIRGIN Colloquie Cant. 4.5 11. with much reason was the diuine Spouse pleased with thy Lippes saying That they were like a girdle of Scarlet in graine and like the Honnye-combe that distilleth by litle and litle for thy Wordes are well girt and much pondered and vttered with repose sweetnesse and Charitye And seeing this rule in speaking is so pleasing vnto him beseeche him to imprint it in my Hearte that my Wordes may proceede from it well ordered and ruled The third Pointe TO this Question of the Virgin the Angell made aunswere saying Spiritus sanctus superueniet in te c. Luc. 1.35 The holy Ghost shall come vpon thee and the power of the most High shall ouershadowe thee And therefore also that which of thee shall bee borne Holye shall bee called the Sonne of God In these wordes may bee pondered three most excellent promises made by the Angell to the most sacred VIRGIN First that this Conception should not bee by the worke of man but by the power of the Holy Ghoste who from Heauen should come vpon her to accomplish this Worke. And for that the Workes of the
by the VIRGIN to the Angell consenting to his Embassage The first Pointe THe blessed VIRGIN hauing heard all that was spoken to her by the Angell saide vnto him Beholde the Handmaide of our Lord Luc. 1.38 bee it donne to mee according to thy VVorde And heere I am to consider what a longing desire the Angell had expecting the Aunswere of the Virgin and not only the Angell but the Holy Ghoste himselfe her Spouse who spake vnto her Hearte that of the Canticles Cant. 2.14 Let thy Voice sounde in my Eares for thy voice is sweete and pleasing vnto mee And hee himselfe likewise inspired into her the Wordes shee should say exercising therein some most excellent Vertues wherewith shee perfectly disposed herselfe to bee the Worthy Mother of God The first was greate Faithe giuing Credit to the Wordes of the Angell and beleeuing that shee might bee a Mother and a Virgin imagining highly of the Omnipotencye of God The second was profounde Humillitye in the midst of those Greatenesses that were offered her calling herselfe the Handmaide of our Lord and consequently judging herselfe vnworthy to bee his mother placing herselfe as much as lay in her in the Lowest place as is that of the Handmaides The third was greate Obedience and Resignation into the Handes of God offering herselfe to fullfill what the Angell saide and all whatsoeuer God should commaunde Colloquie O most prudent Virgin who hath instructed thee to conioine with such excellencye things so farre distant If thou beleeuest that thou art to be the Mother of God why callest thou thyselfe his Handmaide And if thou holdest thyselfe for a Handmaide why doest thou offer thyselfe to bee the mother of God What hath a mother to doe with beeing a Handmaide And how are they compatible a Faithe of such basenesse with a Faithe of so greate Highnesse and so profounde an Humillitye with so exalted a magnanimitye O Heigth of the Wisdome of God! O miracles of his Omnipotencye Thine o Lord are these Meruailes and thou art hee that hast knowledge and abillity to conieine Mother and Virgin Handmaide and Mother Humillitye and Magnanimitye and Faithe of all this with Humane Vnderstanding O Heauenly Father Matt. 11.25 Prou. 11.2 thou that hidest thy Secrets from the Prowde and reuealest them to the Humble and therefore where Humillitye is there dwelleth thy VVisdome teache mee to choose with Humillitye the lowest place on Earthe and to pretende with Magnanimitye the highest in Heauen conioining the nothing that I am of myselfe with the much that I may bee by thy Grace The Second Pointe FOr that the Mysteries are many which are included in these Wordes of the VIRGIN it will not bee amisse to meditate euery one by itselfe pondering the Spirit therein contained for our Proffit ECCE This Worde Ecce Beholde the Scripture vseth to denote or to signifye some greate thing worthy of much Consideration and the Angell vsed it in the beginning of his Embassage saying Ecce concipies Be holde thou shallt conceiue a Sonne And therefore also would the most holy VIRGIN vse the same in her aunswere saying Ecce Ancilla Domini Beholde the Handmaide of our Lorde for as the Angell had greate Desiers that our blessed LADYE the VIRGIN should ponder the Greatenesses which hee promised her from God so the Virgin had as greate Desiers that the Angell should ponder how meane and lowely a Handmaide shee was of herselfe and how feruent longings shee had to obey whatsoeuer God commaunded her For the Humble when the giftes they haue of God are published doe very earnestly desire that the miseries should bee knowen which they haue of themselues that those Giftes bee not attributed to their owne merittes but to the bounty of him that gaue them to whome they desier to bee very thankefull and therefore very obedient ANCILLA DOMINI In this Worde What an Honour it is to be Seruant or Bondman of God Gal. 4. Rom. 8. Handmaide of our Lord the blessed VIRGIN declared what a backwarde Conceipte shee had allwayes had of herselfe euer since shee had the vse of Reason And allbeeit the name of Seruant or Bondman when as it signifieth to serue God with a Spirit of Feare and as it were by force is dispraised in holy Scripture yet when Seruant is joyned with Loue it is a most glorious name For the Slaue is not his owne but his Lordes hee hath not Libertye to doe what hee listeth but what his Lord commaundeth him Hee serueth him neither for Salarye nor Daye-wages but because hee is obliged thereunto Hee laboureth not for himselfe but for his Lord neither serueth hee him only in person but also all those of his House and Familye in the which hee holdeth the basest Place and hath alwayes giuen him the worst and that which is most contemptible All this the blessed VIRGIN our LADYE imagined in herselfe when shee called herselfe the Handmaide of our Lorde For first shee helde not herselfe to bee her owne but a thing proper to God our Lord and in his Possession aswell for that hee created her as also for that shee had wholye dedicated herselfe to his perpetuall Seruice saying in her Hearte those Wordes which the Prophet Isaias reporteth of the Righteous Isa 44.5 Hee shall say I am of God and with his owne hande hee shall write and signe that hee is our Lordes And as the faithfull Bondman neuer flyeth from his master nor is at any time absent neither will serue any other master because no man can at once serue two Masters Matt. 6.24 so the blessed VIRGIN neuer seperated herselfe one moment from the Seruice of God neither serued shee any other Lord but God Matt. 4.10 Deut. 6.13 fullfilling most perfectly that Precept Thou shallt adore the Lord thy God and him only shallt thou serue In all other things also shee did not what shee list but what God commaunded for shee had no will of her owne nor Liberty of fleshe but was so fastned to the Will of our Lord as if shee had had no liberty to departe therefrom esteeming herselfe as a Handmaide Psal 12 24.2 that hath her eyes allwayes placed vpon the handes of her Lord suffering herselfe to bee managed by him and to bee moued by euery becke that hee should make Besides this shee serued not God for salarye or Day-wages pretending principally any rewarde but because as his Handmaide shee was obliged thereunto and tooke Delight in pleasing her Lorde And therefore shee had setled in her Hearte that Verity which afterwardes our Sauiour Christe taught his Disciples Luc. 17.10 VVhen you shall haue donne all things that are commaunded you say VVee are vnproffitable Seruantes wee haue donne that which wee ought to doe From hence it proceeded that all whatsoeuer shee did or laboured to doe shee attributed it not to her selfe but to her Lord for allbeeit it is Truthe that the Merit and Rewarde was for her yet shee attributed
with her Soueraigne Prudence and Vertue and full of Ioye for hauing fullfilled what allmighty God gaue him in charge for these two things are matter of speciall Ioye to the Angells and to the Righteous for there is no Ioye equall to the accomplishing the Will of God and to see it accomplished by others for therein Psal 29.6 according to that of the Prophet Dauid consisteth our Life Secondly I am to consider how the Angell departed presently to Heauen without staying any moment more to giue vs to vnderstand that the Angells hauing fullfilled that ministery which allmighty God incharged them with on Earthe make no tariaunce there but forthwith retourne to their Center which is Heauen Instructing vs especially such as bee Religious that hauing fullfilled our Ministeries with our neighbours wee make no causelesse tariaunce among them but that forthwith wee retire ourselues to our Oratorye which is our Heauen to repose ourselues with God And as wee after our humane fashion imagine that the Angell entring into Heauen gaue account to allmighty God of his Embassage and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded so wee hauing fullfilled our Obligations are to present ourselues before God ready to accomplish whatsoeuer hee shall anewe impose vpon vs or giue vs in charge according to that of holy Iob Iob 38.35 Shalt thou peraduenture send lightenings and will they goe and returning shall they saye to thee heere wee are O eternall and omnipotent king Colloquie make mee like one of these caelestiall lightenings resplendent with thy light inflamed with the fier of thy Loue quicke in obeying thy holy VVill and thankefull in retourning to giue the thankes for the accomplishment thereof I may likewise piously contemplate how the Angell S. Gabriell beeing entred into heauen preached to his companions the excellent Humillitye Wisdome and Sanctitye of the blessed VIRGIN all of them beeing full of alacritye for that God had founde vpon earthe a Person that was as pleasing and acceptable vnto him as the inhabitantes of heauen for it is the Propertye of the Saintes to rejoice that there are many others that supplye what they want in louing and seruing with greate feruour our Lord God to whome bee Honour and Glorye worlde without ende Amen The ninth Meditation Of the execution of the Incarnation and of some Circumstances thereof as concerning the bodye of our Lorde Christ The first Pointe FIrst D. Th. 3. p. q. 32. 33 I am to consider how the blessed VIRGIN hauing giuen her Consent in the very same instant the Holy Ghoste formed of her purest blood a most perfect Bodye and created a most excellent reasonable Soule and joyned them togither with the Person of the eternall Worde God beeing made man and man God Ioan. 1. and God beeing espoused with Humane nature in that Virgin Chamber and the Virgin herselfe exalted to the Dignitye of the Mother of God In this Action wee are to ponder the Content of all those Persons that are interposed heerein principally the Contentment of the most blessed TRINITYE to see his promise fullfilled and to haue made this Demonstration of his Omnipotencye and of his Bountye and Charitye O how joyfull was the eternall Father for hauing giuen vs his Sonne and with what infinite Loue loued hee this his Sonne true God and man And how was hee pleased in him aboue all that was created seeing as S. 1. p. q. 20. ar 4. ad 1 Thomas sayeth God much more loueth Christ alone then all the Angells and men and then all the Creatures togither Phil. 2.9 for hee would giue him a name aboue all names which is the name and beeing of God And therefore was much more pleased and did more rejoice to beholde him then to beholde all the rest of the Created or to be created With this Consideration I will rejoice at this Ioye of the Father and will bee thankefull vnto him for the fauour hee hath donne vs beseeching him that seeing hee so much loueth this Sonne for his sake hee will also loue mee and graunt mee his holy Loue. O eternall Father and our Protector Colloquie Psal 83.10 beholde the newe face of thy Christ in whome thou art so much pleased and seeing hee made himselfe semblable to vs in our nature make vs semblable to him in his Grace Then will I ponder what Contentment the eternall Worde had to see himselfe made man and with what hearty Loue hee loued that his most sacred Humanitye vniting it to himselfe with a purpose neuer to forsake what once hee had taken vpon him And in respect thereof hee desired to embrace and to put into his bowells all mankinde as his kinred And therefore I may confidently say vnto him as Ruth saide to Booz Ruth 3.9 Colloquie Spreade thy mantel vpon thy seruant because thou art nigh of kinne O diuine VVorde true Booz and Fortitude of the Father seeing thou hast made thyselfe of the kinred of men spreade vpon mee the cloke of thy diuine Protection vnite mee vnto thee in Faithe and Charitye and giue mee the kisse of Peace with the kisse of thy mouthe Cant. 1.1 Cant. 2.6 and embrace mee with the right hande of thy Omnipotencye that nothing created may bee able to seperate mee from thy Friendship Wee may likewise contemplate the Contentment of the Holy Ghoste for hauing acted this Worke which is attributed vnto him because Goodnesse and Loue is proper to this Person and it seemeth that then hee satisfied fully his Desier when hee had acted the supremest Worke of Loue that hee could Vpon which the Prophet Isaias saide Isa 11.1 A Rodde shall sproute not of the roote of lesse and from that roote a flower vpon which the Spirit of our Lord shall take rest For in this eternall Worde Incarnate figured by this Rodde and flower of Iesse the holy Spirit founde rest and perpetuall Ioye as in the thing that hee most loued From hence I will passe on to consider the Ioye of that most sacred Humanitye when it sawe itselfe exalted to so greate a greatenesse and that from the depth of nothing it had mounted to the heighth of the Diuine essence saying with greate Ioye that of the Spouse in the Canticles Cant. 3.4 I haue founde all that which my Soule could desire I will with greate Constancye preserue it and will neuer forsake it O most sacred Humanitye Colloquie I ioye for thy Ioye and for thy good fortune and seeing thou art so content with thy beloued giue vs parte of that Loue which thou hast that togither with thee wee also may enjoye it Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation for God our Lorde gaue vnto her an extraordinary Light whereby shee sawe the manner how this misterye was wrought in her Intrailes for when shee sawe God made man within herselfe and saâ—e herselfe a Virgin and a
to giue them an example of all Vertue thou bee borne in a poore manger thou bee circumcized and persecuted by Herod and the Iewes and that thou bee taken whipped crowned with Thornes and dye vpon a Crosse with greate Dolour and Contempt Therefore seeing thou louest mee for my Loue and for the good of thy Bretheren Ioan. 10.18 14.31 accept these Afflictions To this Will of the Father which our Lord Christ calleth the Commaundement and precept of his Deathe hee readily aunswered offering himselfe with a prompt and ready will to suffer all whatsoeuer and then was fullfilled that saying of S. Heb. 12.2 Paule That abandoning the Ioye of this Life and contemplating the eternall Ioye of the other hee embraced the Crosse not regarding that it was very Ignominious Then allso with an effectuall Will hee dranke the bitter chalice of his Passion and was baptized with the Baptisme of his Ignominies Mar. 10.39 and Dolours perseuering as hee himselfe saide in the bitternesse of this Drinke and of this Baptisme all the dayes of his Life vntill in the ende thereof hee effectually dranke it accomplishing all that his Father had ordained him But his Charitye and Obedience passed yet farther for that allthough that was so much that hee was to suffer yet not contented heerewith with a most generous Hearte and most ardent Thirst hee offered himselfe to suffer much more if his Father would ordaine it and that it might bee needefull for our good Act. 21.13 for if S. Paule when the Prophet Agabus tolde him that hee was to bee bounde Prisoner in Hierusalem aunswered that hee was readye not only to bee bounde but to dye also for the name of our Lord IESVS how much more would our sweete Lord IESVS when his Father related vnto him the Afflictions of his Life and Deathe immediately aunswere that hee was prepared not only to suffer those afflictions but others also much greater for his Loue. And that I may perceiue how much I am indebted to this our Lorde I am to consider how in that instant hee presented vnto his memory all mankinde and myselfe among them and offered himselfe to suffer all this for euery one in particular and for mee myselfe as if I alone had stoode in neede of his Remedye So that then was fullfilled that saying of S. Paul Gal 2.20 Hee that loued mee and deliuered himselfe for mee to Deathe offering himselfe thereunto for my Loue. O tender Babe and valorous Gyaunt Colloquie wherewith shall I repaye thee the Affection with which thou this day offerest thyselfe to runne thy Carreere Psal 18.6 accepting withall all those Afflictions which in the course thereof thou art to endure May the Angells praise thee for this singular fauour that thou hast donne vnto men and may my Soule glorifye thee for the Loue that then thou diddest beare mee for the which I offer myselfe to suffer whatsoeuer shall happen vnto mee in the Carreere of my Life thou fauouring mee with thy grace that therein I may not faile The eleuenth Meditation Of the Iourney which the eternall VVorde Incarnate made in his Mothers VVombe to the House of Zacharias to sanctifye his Forerunner S. Iohn the Baptist The first Pointe FIrst I will consider Luc. 1.44 how the Worde made fleshe beeing yet in the Wombe of his blessed mother with the exceeding greate desire hee had to saue men presently fixed his eyes vpon Iohn who was in the Belly of S. Elizabeth and was to bee his Fore-runner and seeing him to bee in Originall Sinne hee was greiued thereat and determined with himselfe forthwith to free him from that miserye and to sanctifye him taking possession of his Office of Redeemer which was giuen him in charge And to this ende hee effectually inspired his mother speedily to goe visit her Cosin that hee thereby might effect this his Worke. Wherein I am to ponder First the greate Desier that this our Lorde hath of our Saluation thanking him therefore and confounding myselfe for the litle Desier that I haue of mine As also how carefull hee is of the good of his elected and how vigilant in exercizing his office of Redeemer seeing hee began it from the Wombe of his mother not desiring to bee Idle any moment I will likewise ponder what a greiuous euill Sinne is and how much our Lord is displeased that his elect should bee in Sinne but a moment seeing for this cause hee inspired his mother so hastily to vndertake that iourney to free from Sinne his chosen Iohn Baptist O Diuine VVorde that madest thyselfe man to deliuer vs from Sinne Colloquie and deriuedst to enact this office with such speede Isa 8.1 that thou tookest for thy Surname Make speede hasten robbe and take Spoyles seeing thy names are not emptye but full come Lord with speede to free mee from my Sinnes make haste to sanctifye mee with thy Grace robbe my Hearte for thy Seruice and take it for the Spoyle of thy Victorye that from hence forth I may begin feruently to serue thee The Second Pointe SEcondly I am to consider how our Lord hauing power to sanctifye the Baptist from the place where hee was would notwithstanding inspire his mother to carrye him to the house of S. Elizabeth and there to worke this miraculous sanctification for causes very admirable and proffitable for our instruction First to giue newe Demonstrations of his Humillitye and Charitye For as these Vertues mooued him to come downe from Heauen and to come into the Worlde to visite it Luc. 1.79 Beda ibid. and to drawe it out of the Darkenesse and Shadowe of Deathe wheerein it stood so likewise they mooued him to come from Nazareth to visite Iohn and to drawe him out of Sinne the greater comming to visite the lesser to honour him and the Phisicion the Sicke to cure him The second cause was that his most blessed Mother might haue a share in this Action taking her for the Instrument of the first sanctification that hee wrought in this Worlde iustifying by her meanes the Childe Iohn that was in Sinne and replenishing with the holy Spirit his mother that was just to the ende that wee Sinners might vnderstand that to obtaine Pardon of our Sinnes the blessed Virgin was to be our Mediatrix that the Righteous might vnderstande that by her meanes they were to obtaine fullnesse of the holy Spirit and of his grace with the vertues and giftes that descende from Heauen and that therefore all might endeuour to loue and serue her and to be much deuoted vnto her O soueraigne VIRGIN Colloquie seeing to day togither with thy Sonne thou takest possession of the office giuen thee for our benefit prosecute it this day with mee obtaining for mee pardon of my Sinnes and abundance of spirituall Craces Amen The third cause was Inspirations of our Sauiour Christ for that it is the propertye of our Sauiour Christe in entring into a Soule to
come thoroughout all Ages should call her blessed Wherein the VIRGIN taketh not for the motiue of her Ioy her owne praises but the greatenesses that God had giuen her vpon which they were founded and the good that should arize thereof to all those that should serue her and praise her O Soueraigne VIRGIN Colloquie I for my parte am willing to fullfill this prophecye of thine and to be one of those that call thee blessed Luc. 11.28 Thou art blessed as thy Cosin saide because thou beleiuedst and thou art blessed for bearing our Sauiour in thy Wombe but much more blessed for hearing his VVorde and keeping it Thou art blessed likewise with those eight Beatitudes preached by thy Sonne our Sauiour vpon the Mount Thou art poore in spirit Matt. 5.3 and thine is the kingdome of Heauen Thou art meeke and possesseth the Lande of the Liuing Thou mournedst for the Sinnes of the VVorlde therefore art comforted Thou didst hunger and thirst after Iustice therefore now thou art filled Thou art mercifull and obtainedst mercye Thou art a peace-maker and therefore for thy excellencye thou art the Daughter of God Thou art cleane of Heart and now thou art clearely beholding God Thou sufferedst persecution for Iustice and now the kingdome of Heauen is thine and thou art the supreme Queene of all the Inhabitantes thereof O soueraigne Queene I reioice that thou art blessed for so many respectes O that all the nations of the VVorlde were conuerted to thy Sonne and might all with greate Faithe call thee blessed that by thy mediation they might all come to be blessed imitating heere on Earth thy life and enioying afterwardes thy Glory in Heauen From hence I will likewise collect what a greate motiue it is to rejoice in God to haue an assured Hope to be blessed For the which our Sauiour Christ saide to his Disciples Luc. 10.20 Reioice not in this that the Spirits to wit the Diuells are subiect vnto you but reioice in this that your names are written in Heauen Rom. 12.12 And S. Paule saithe that wee should rejoice in Hope to obtaine the blessednesse that is promised vs. Because he that is mighty hath done greate things to me and holy is his name This is the third respect the blessed VIRGIN alledgeth to glorifye God for at this instant shee reuolued in her memory the wonderfull things that God had wrought in her and the greate benefits he had donne her from the instant of her Conception vntill then especially that greate miracle of beeing a VIRGIN and a MOTHER and that not any mother whatsoeuer but the mother of God himselfe admiring at all which greatenesses she praised God for them attributing them to his Omnipotencye and to the Holinesse of his name for with his Omnipotencye hee wrought them and with his Holinesse he would enact them that thoroughout all Ages his name might be sanctifyed and glorifyed And in saying that God did greate things to her she giueth likewise to vnderstand that hee magnified her in those things that magnifye men before God which is Sanctitye and Caelestiall giftes for the Sonne beeing greate the mother was likewise to be magnifyed Whereby it appeareth that it is not contrary to Humillitye to acknowledge in ourselues the giftes of God rather as S. 1 Cor. 2.10 Paul sayeth the diuine Spirit itselfe discouereth them vnto vs that wee may bee thankefull for them attributing them not to our owne merits but to the power and Sanctitye of God making a connexion of these two Attributes as did the foure holy Beastes which gaue Glory to God saying Holy Apoc. 4.8 Holy Holy Lord God omnipotent which was which is and which shall come And his mercye from Generation to Generations to them that feare him This is the fourth respect why the blessed VIRGIN magnifieth God not only for the benefits receiued but for many other which she hopeth to receiue and not only for her owne benefits but also for those which all the nations of the worlde doe receiue rejoicing that the Mercye of God is Continuall Infinite and Sempiternall and extendeth itselfe to all those that serue and feare him of what nation soeuer they bee For it is the propertye of holy men when they acknowledge the fauours that God hath donne them to expect of his mercye that hee will doe them many others as S. Paul saide 2 Cor. 1.10 God hath deliuered and doth deliuer vs out of so great dangers in whome we hope that hee will yet also deliuer vs. It is likewise the propertye of holy Persons to thinke that the Sun of Iustice rizeth not vpon their houses only but to conceiue highly of his mercye and that he extendeth himselfe to many others and thoroughout all Ages for the which they are thankefull vnto God taking the generall benefit of all as their owne in particular and rejoicing to haue a God so mercifull that hee denyeth his mercye to none that feare him as Dauid confesseth in the 102 Psalme Psal 102. wheerein hee doth nothing els but glorifye God for these two respectes of mercye towardes himselfe and towardes the rest of the Iust He hath shewed might in his Arme. The fifth respect to glorifye God is the Workes of his Omnipotencye which hee hath donne by his owne Vertue and Fortitude without the aide of any other the which the VIRGIN recorded in her memorye calling to her remembrance the Creation of the Worlde the Conseruation and Gouernment thereof with so greate and so admirable Prouidence the prodigious things that he did deliuering his People out of Egipt and carrying them thorough the desert vnto the Lande of promise with all the other things that the Scripture reporteth and principally shee called to minde this worke of the Incarnation wheerein God shewed his power and the might of his Arme. For all these regardes she magnified God declaring in one worde that which Dauid did at large Psal 135. recounting all these potent workes of God very particularly Besides this in this Verse NOTâ— and in the following the VIRGIN not only recounteth what God hath donne but what he vseth and accustometh to doe conformable to his Goodnesse and therefore shee glorifieth him for that with his Arme hee vseth to worke powerfully and to doe powerfull Actions when and how he will and with whome he will and as he did them in times past he doth them at this present and will doe them in time to come All which may be a greate motiue to make me to rejoice in God trusting that in me also he will doe powerfull things with the might of his Arme. He hath dispersed the prowde in the conceite of their Hearte The sixth respect to glorifye God is not only the Omnipotencye that he sheweth in the workes of his Mercye but also what he hath shewed in the Workes of his Iustice chastising the prowde defeating their inuentions and the imaginations of their heart This the VIRGIN reuolued in
diuine Childe layed in the maunger Pondering the Dignitye of his person the Wordes that he spake in his Hearte the Workes that he did and the Things that he suffered and for whome and how and the heroycall Vertues that he there did exercize All this I am to ponder as the most sacred VIRGIN did ponder it in this forme First I will beholde the Person of that Childe Of the person of the Childe making a comparison betweene what he is as he is God and betweene what he is there as he is man with an Affection of Admiration and Loue the greatest that I am able pondering how this Childe is that God of maiestie Isa 66.1 Psal 79.2 whose seate is Heauen whose Throne are the Cherubins and whose seruants the Hierarchies of Angells are beeing in the middest of them as an Emperour whome all doe adore to whome all acknowledge subiection And on the other side he is layed in a maunger in the middest betweene two dull beastes Abac. 3.2 inxta 70. Ioan. 1.1.3 Heb. 1.2.3 Ps 103.2 Heb. 1.3 And he that is the worde of the eternall Father by whome he created all things and whoe sustaineth them with his power is become a Childe not yet able to speake his handes and feete beeing swathled and he not able to stirre And he whose Vesture is the Infinite Light of the Deitye beeing the brightnesse of the glorye of his Father he who clotheth his Creatures with beautye and with a liberall hande giueth them sustenance for the conseruation of their Life he euen he is wrapped vp in poore mantles and ragges and hath neede to be sustained with the milke of his mother O most excellent Colloquie Ex D. Ber. ser 1. in Epiph. and most humbled Babe and in all venerable and amiable in all yet quanto pro me vilior tanto mihi carior the more thou art despised for me the more worthy thou art to be loued and the more thou art humbled the more to be exalted for in thy Humilliations thou demonstratest the greatenesse of thy Incomprehensible Charitye O that I could loue thee as thou deseruest 〈◊〉 that I could debase and humble myselfe as I deserue to be for to debase me with myselfe were to magnifye me with thee How is it o my Soule that thou art not confounded to see this person so greate and yet so humbled and to see thy owne person so vile and yet so prowde Learne of this Childe to humble thyselfe for he that with him shall humble himselfe on Earthe Matt. 18.3 Of the Wordes shall by him be magnified and exalted in Heauen Secondly I will ponder the wordes this Childe might speake not with the tongue but with the spirit not with voice but with examples To his eternall Father he might speake giuing him thankes because that hower was come and that it was his pleasure to haue him layed in that maunger offering vnto him with greate Loue all the Afflictions that he was to suffer in the worlde and againe saying vnto him that which the Apostle pondereth he might say in entring into the worlde he added Heb. 10.9 Psal 39. Beholde me heere o Lord I am come to accomplish thy will But to men he spake likewise and cryed out to them with his examples speaking that from he maunger which he afterwardes spake while he preached Learne of me for I am meeke Matt. 11.29 18.3.4 humble of Hearte and vnlesse you be conuerted and become as litle Children you shall not enter into the kingdome of Heauen and whosoeuer shall humble himselfe as this Childe he shal be greater in the kingdome of Heauen These other like wordes he is there preaching by his Example which I am to hearken vnto with greate deuotion beseeching him to open the Eares of my Hearte that I may vnderstand this Language and put it in practize O soueraigne Childe Colloquie Mar. 10.16 that euen from this maunger art inuiting mee to become a Childe wast allwayes so greate a Louer of Children that thou didst louingly embrace them make me like thee a Childe in Innocencye a litle one in Humillitye an Infant in Silence and tender in Charitye In these soure thinges consisteth the making ourselues Children to become greate in the eyes of God Then will I contemplate the workes that he doth Of the Workes that he doeth wherein there is one meruailous thing to consider for being a man as perfect in Iudgement as when he was thirtie yeares olde he did all the Actions gestures and semblances of a Childe not counterfaited nor fained but really and truely as other Children doe with an Admirable Harmonye for him that knoweth how to ponder the connexion of these two things togither In particular I will now ponder that weeping of the Childe and the causes of his teares he weepeth not so much for greife of what he suffereth as other Children doe as for that which we suffer by our Sinnes louingly bewailing them and with those teares joyning interiourly most zealous praiers to the eternall Father Heb. 5.7 doing as S. Paule sayed of him That in the dayes of his fleshe he offred praiers and Supplications to God with greate Clamour and Teares And it is to be beleeued that the blessed VIRGIN wept seeing her Sonne weepe and considering the causes wherefore he wept O sweete IESVS Colloquie why lamentest thou so bitterly my miseries forgetfull of thine owne O my Soule why weepest thou not seeing this Childe weepe that so weepeth for thee Weepe thou for Compassion to see him weepe weepe because thou art the cause of his weeping and weepe for thy Sinnes that afflict his Hearte and if this make thee not weepe then weepe because thou art so harde hearted that thou canst not weepe hauing so much reason to shed abundance of Teares Matt. 5.5 O most sacred VIRGIN obtaine for me the gift of Teares if it be but to accompanye thee with them to comfort thy Sonne who is comforted to see vs weepe and sayed Blessed are they that mourne for they shal be comforted Lastly Of the things that he suffereth I will contemplate what things this Childe suffereth which are Pouertye Contempt Colde and Dolour with other discommodities all which he suffereth not forcibly nor of necessitye but willingly and pleasingly for as he is God and man in Iudgement D. Th. 3. p. q. 35. ar 8 he maketh choise of all that he suffereth He chose to be borne in the most rigorous time of the Winter in the coldest hower of midnight in the most vile Ex D. Ber. ser 3. de Natiu and contemptible stable of all the Cittye with the greatest Pouertye Contempt and forgetfullnesse of men that was possible and all with such a maske of Humillitye that beeing voluntary it seemed forced and consequently most vile and contemptible Finally from the maunger as he himselfe saieth in one of the Psalmes hee tooke for his inseparable companions
Treasures which they had brought shut all the waye and to offer giftes to the Childe in signe of their Vassallage and in protestation that they would serue him with their persons and with all that they had And with the same giftes they protested the faithe that they had for they offered him Gold as to their king Incense as to a God high Preiste Mirrhe as to a mortall man But much greater were the interior giftes wherewith they accompanied these exterior offering them vnto him with the golde of Loue with the Incense of Deuotion with the mirrhe of the mortification of themselues to serue their Lorde fullfilling that which was spoken by the Prophets Psal 71.10 Isa 60.6 that the kings of Arabia and of Saba should offer him giftes and presents of Incense mirrhe golde with praises of our Lord. Then will I ponder how pleasing to the Childe IESVS was the offering of these men beholding the Faithe Deuotion and Loue wherewith they did offer it for if he was so much pleased with the widowe that offered her two mites Luc. 21.2 3. because of the good will wherewith she did offer them how much more was he'pleased with these kings who with so greate good will offered vnto him like Abel Gen. 4.4 of the most precious that they had O what thankefullnesse demonstrated he vnto them not with exteriour wordes for he spake not but with the interiour wordes of Inspirations communicating vnto them great and celestiall giftes And heere I may piously consider that in retourne of these three giftes he gaue them other three largely augmenting in them the gold of Wisdome and Charitye and the Incense of Praier Deuotion graunting vnto them the mirrhe of Incorruption preseruing them from falling into greiuous Sinnes with perseuerance in Loue. In imitation of these holy kings I am to prostrate myselfe before the Childe IESVS with all possible Humillitye Ioan. 4.24 and to adore him as he will be adored in spirit and in truthe and to open the treasures of my hearte not in the presence of men to bee pleasing vnto them but in the presence of God only to giue him contentment and to offer vnto him the burning and shining golde of Charitye Loue towardes God and towardes my neighbours the most odoriferous Incense of Praier with high eleuated Affections of Deuotion and the most selected mirrhe of perfect mortification of myselfe exercizing vertuous workes without opening my treasures in such manner that the Theeues of Pride and Vaine-glorye may robbe me of them And particularly euery exteriour worke that I shall doe should carry these three giftes for Companions doing it for Loue with Praier and Deuotion and with necessary Mortification that it may be donne well and perfectly relying vpon the Liberallity of this our Lord who will also rewarde thys my offering retourning me in exchaunge greate augmentation of these giftes Eccles 31.27 Prouerb 22.29 seeing heereupon the holy Spirit saith that hee that is swifte and diligent in his workes shall haue no infirmitye and shall obtaine fauour with kings Besides this if I bee a religious man I am to offer vnto him anewe the three vowes that of Chastitye with the mirrhe of mortification of the fleshe that of Pouertye with the Golde of all the temporall things that are in the worlde desiring to giue him them all if they were mine and the vowe of Obedience denying myselfe melting molike Incense in the fier of Diuine Loue to giue myselfe wholely to God Goe to then o my Soule offer thy Vowes Colloquie and Presents to our Lorde beholding him not like Dauid as he is dreadefull and terrible Psal 75.13 as he taketh away the spirit and Life from the Princes and kings of the Earthe but as he is an amiable Childe giuing to these kings a diuine Spirit by taking away their worldely spirit O king of Heauen accept the Vowes and Giftes that I haue offered thee taking from me my owne Spirit that beguileth me and giuing me thy spirit that reuiueth mee The fourth Pointe THen I am to consider the sweete Conference betweene the blessed VIRGIN these kings they making relation vnto her of the starre which they had seene in the Easte and of what had passed in Hierusalem pondering how they offered themselues to her seruice how full of admiration they were to beholde the resplendent Sanctitye of our LADYE and to see the pouertye of the place where shee was And albeit S. Ioseph was not present at their first entrance that the Sages might vnderstand that the Childe had no father on earthe yet a while after he might come and they might discourse with him of the same things O how full of Content might the VIRGIN be to heare them and how might she keepe them in her memorye to meditate vpon them by herselfe How thankefull might she be to the Sages for the trauell they had vndertaken in comming to adore her Sonne and what diuine things might she recounte vnto them to confirme them in their faithe 3 Reg. 10. 1. c. O Queene of Saba that in person of these kings thy Children commest anewe with giftes to beholde the true king Salomon how full of admiration wast thou contemplating the infinite wisdome that shined in his poore house and in his poore Companye o with what an affection mightest thou saye beholding the blessed VIRGIN and S. Ioseph Blessed o Lord are thy Seruants that stand euer before thee hearing and learning thy infinite wisdome O Soueraigne VIRGIN Colloquie more wise then the Queene of Saba who like a mistresse diddest on this day teache the Sages the wisdome of Heauen which the Worlde attaineth not vnto teache me the waye how to serue thy Sonne as these newe Disciples of his and thine did serue him Finally I will consider how the Sages being doubtfull whither they should retourne to Horod or no because of their worde that they had giuen him and desiring to knowe the will of God with this care they lay downe to sleepe And in their sleepe they receiued an aunswere Matt. 2.12 from our Lord that they should not retourne to Herod and so they went backe another waye into their Countrey Wherein is resplendent the prouidence and care that God hath ouer those that serue him aduising these Sages what was meete for them not only to deliuer the Childe from the persecution of Herod but also to free them from the vexations they should haue had by that cruell Tyrant if they had retourned vnto him Whereby I may see how happy I shall be if I relye vpon God seeing his Prouidence will not faile me in Afflictions but will cut of Perills before I fall into them The Kings hauing heard this Commaundement did presently fullfill it desiring rather to obey God then men esteeming more to heare the Worde that God spake vnto them then to keepe that which they had giuen vnto man for there is no
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein
betweene the Sonnes of the terrestriall Adam and those of the celestiall Adam Gen. 8.21 there is this difference that they from their youth vpward are inclined to euill and as they increase in yeares they increase in Vices that of the Prophet Dauid being fullfilled in them Ps 73.23 The pride of those that abhorre thee doth alwayes increase But these as the Prophet Hieremye saieth from their youth vpwardes carrye the yoke of Gods lawe Thren 3.27 and exalt themselues aboue themselues for as they encrease in yeares they encrease in Vertues exalting dayly their Spirit aboue themselues and aboue what they before had that forgetting things passed they may extend themselues to other things that are greater Phil. 3.13 vntill they arriue to perfection This so singular a fauour our Sauiour Christ did to his blessed Mother and to his fore-runner S. Iohn as hath beene saide and this he hath donne to other notable Sainctes who from their infancye began to serue God and proceeded forward like the Light of the morning Pro. 4.18 encreasing vntill perfect day But particularizing this more amply I may likewise consider diuerse sortes of men that begin to serue God either in their Childehood or in some other parte of their Age. Some there are that in steede of going forward turne backe leauing of the vertuous life that they began of whome our Sauiour Christ sayed Luc. 9.62 No man putting his hand to the plough and looking backe is apt for the kingllome of God and then consequently he must be apt for Hell And therefore I am to tremble at turning backe in this manner taking warning as our Lord Christ counselled by Lots wife Luc. 17.32 who turning backe to looke vpon Sodome from whence she had departed was turned into a statue of salt and into a markestone to terrifye those that prosecute not the waye of Vertue Others there are that begin with feruent zeale and in steede of encreasing therein they decrease either omitting some vertuous exercizes or the feruencye of zeale wherewith they did them And these albeit they be iust yet they are in greate daunger of destruction Apoc. 2.4 like that Bishop whome our Sauiour Christ praised for his good Life but yet he sayed he had a fewe thinges against him for that he had left his first Charitye that is that feruour of Charitye which he vsed to haue D. Bern. epist. 91. And then he addeth Be mindefull therefore from whence thou art fallen and doe penance and doe the first workes but if not I will come to take an account of thee D. Greg. l. 1. in 1. Reg. 2. D. Aug. ser 15. de verbis Apost alij and will depriue thee of the Dignitye thou hast as if he should saye take heede for to loose thy feruour is to fall from high to lowe which if thou repairest not thou deseruest not to be in so high a place as I haue placed thee There be others that begin and goe forward slowely without desier of encreasing or passing farther and these albeit outwardly they seeme not to empaire yet inwardly they turne backe ordinarily and will altogither shrinke for as the holy Fathers say in the way to Heauen there is no stopping but either to goe forward or turne backe Finally there are others who assoone as they beginne with the ayde of our Lord as the Prophet Dauid sayeth resolue in their hearte to goe forward euer encreasing Psa 83.6 so long as they liue in this valley of teares and the celestiall Law-giuer helping them with his copious benediction they fullfill their resolutions ascending from Vertue to Vertue vntill they see the God of Gods in Sion And these are the true imitatours of Christ IESVS whome it is reason that I should imitate confounding myselfe at those many times that I haue turned backe in the waye of Vertue or that I haue fallen from the first feruencye that I began with or that I haue walked on in a lukewarme life as if I had beene tired encouraging myselfe from hence forward greately to encrease in zeale saying to our Sauiour Christ Colloquie O Sun of Iustice Illustrate Inflame my Soule in such sorte that her pathes may be like the light of the morning Pro. 4.18 which gooth on and encreaseth till it be perfect day O Soueraigne Law-giuer giue me thy copious benediction that as thou desirest I may encrease in vertue and Sanctitye ascending from one degree to another vntill I clearely beholde thee in thy celestiall Sion worlde without ende Amen The Second Pointe SEcondly The manner of encreasing in Vertues Luc. 2.52 I am to consider before what Persons and in what things our Lord Christ encreased in the manner aforesaide First the Euangelist S. Luke sayeth that he encreased before God and before men teaching vs by his example to auoyde two vicious extreames The one is of zealous indiscrete Persons who presume to encrease before God only making no accoumpt of men nor of their edification or disedification or scandall not remembring that he that loueth God ought likewise to loue his neighbour and that he so ought to seeke his owne proffit that it be not to the hurt of others Rom. 15.19 attending as S. Paul sayeth to the edification of all Another extreame is of Hipocrites such as faine zeale who lay all their care in encreasing before men doing whatsoeuer may helpe them to encrease in Opinion of Sanctitye before them without attending to the true augmentation Psa 83.6 which the Prophet Dauid calleth Augmentation in the Hearte But Christ our Lord by his example teacheth vs to embrace both not permitting the one to prejudice the other preposing first the encreasing before God with true encreasing in his eyes and secondly encreasing before men doing likewise as S. Rom. 12.17 2 Cor. 8.21 Paul saieth that which is good before them not that they may honor or praise vs but that they may glorifye God and may be edified and proffited And if doing what for my parte I ought to doe some thorough their owne faulte be disedifyed or scandalized yet for all this I will not cease to encrease before God and before those that are wise and holy and deserue the name of men Secondly S. Luke sayeth that Christ our Lord encreased in wisdome and grace for in these two things true augmentation ought to consist First in Wisdome Coloss 4.2.3 and in the Actes proceeding from her which are Meditation and Contemplation of celestiall thinges Prudence and discretion in Actions and Affaires the Estimation of all things in that degree which they merit much esteeming eternall thinges and temporall thinges but little and consequently so speaking thereof that our Wordes may be salted with this wisdome Secondly we are to encrease in grace and in the Actes of Vertues that make vs gracious holy before God and amiable before men in the which our Sauiour Christ did exercize himself at
Apocal. 4.2 22.3 I will Imagine God our Lorde seated in a throne of Infinite maiestie like an Immense Sea from whence issue out the Riuers of Creatures all retourning to him and hee attracting them all to himselfe as to their finall ende and place of their perpetuall rest Then will I humbly beseeche him for what I pretend in this meditation that is to say Celestiall Light to knowe my true finall ende and to directe according thereunto my crooked Life saying that of Dauid Psal 42.3 Sende forthe o Lord from on high thy light and thy truthe that they may guide mee and bring mee to thy holy mounte and to thy euerlasting Habitations for thou createdst mee to liue in them This donne I will begin my meditation in the forme ensuing The first Pointe THe first pointe shall bee to call to Memorye the ende wherefore man was created Ex P. Ignatio in fundamento Exercitiorum Ad Rom. 6.22 Ex Cassiano vbi supra that is to praise reuerence and serue his God and by this meanes to saue his Soule according to the saying of S. Paule to the Romanes You haue your fruits vnto Sanctification and your ende Life euerlasting as if hee should say The aime and ende of your workes in this Life is to serue God with puritye and Sanctitye and the finall ende whereunto they are ordained is to obtaine Life euerlasting Vpon this Veritye the Vnderstanding is to forme its Discourses to bring to light what is comprehended therein pondering thus VVho created mee and ordained mee to this ende and for what cause How soueraigne an ende this is How ill I haue pretended it in my forepassed life in what perill I haue beene to loose it VVhat heauye losses I sustaine by loosing it and How greate goods ensue if I obtaine it and That there is greate reason that from this daye forward I should vigilantly pretend to obtaine it VVith euery one of these Considerations I will moue the VVill to the Affections and Actes that it requireth in this manner 1. First I am to ponder how the Infinite Maiestie of God which hath no neede of his creatures not for my merits but of his meere Goodnesse created mee to his Image and Likenesse Not that I should liue at randome to followe myne owne Lustes nor that I should seeke Honours or Dignities Riches or Delicacyes or any other thing created but onely That I should reuerence and praise him That I should loue and obey him in this mortall Life and afterwardes obtaine Life euerlasting And although it had beene sufficient to giue mee for my Ende that which my Nature required yet God was not herewith contented but of his meere mercie hee ordained and raised mee to another more high and soueraigne ende which is to see him manifestly to enjoy him and to bee happy and blessed as are the Angells or as God is himselfe according to that of S. Iohn 1. Ioan. 3 〈◊〉 Colloquie VVee shall bee in glorie like vnto God because wee shal see him as hee is O Immense Charitie of our Soueraigne God! VVhat is this o Lorde that thou doest A Creature so miserable as this litle silly vvorme Man doest thou exalt to so high an ende as to see thee apparently in thy Glorye vvhat vvas not I obliged to serue thee freely for nothing as thy Slaue Then vvhy doest thou assigne mee so excellent a revvarde Blessed bee thy Infinite mercy and let all the Angells laude thee for this soueraigne Benefit VVhat shall I retourne thee o Lord Psal 115 12. for so greate a merced I offer myselfe to serue thee freely all my Life vvithout pretending any other interest more then to serue thee for to serue God is to raigne And seeing thou art my first beginning and my last ende giue forthvvith beginning to my nevve Life and ayde mee vvith thy grace that I may attaine to the finall ende thereof Amen 2. This donne I will ponder how ill I haue pretended this ende in my forepassed life liuing as if I had beene created not to serue God but to serue my owne Lustes and to seeke Honours Delicacies and Riches committing for this cause innumerable Sinnes 1. Thesal 4.3 Galat. 5.13 as if the ende of my Vocation had not beene Sanctification but Vncleanenesse not liberty of the Spirit but Libertye of the fleshe O vvretched I hovv blindely haue I gonne astray in that vvhich it most imported mee to knovve O hovv Ingratefull haue I beene to him that created mee to so high an ende and hovv euilly haue I repayed him that did mee so much good O my Creator that I had neuer offended thee Pardon o Lord my Transgressions for thyne ovvne sake and helpe mee to get out of them that I may leade the remainder of my life conformably to the ende for vvhich thou hast giuen it mee 3. Then will I consider the greate losses I sustaine by loofing this ende for what losse can bee greater then to loose my Soule to loose Gods diuine grace to loose the peace and alacritye of Conscience and to loose all Blessednesse to which are joyned eternall Damnation Matth. 16.26 and the forfaiture of God himselfe For what shall it proffit mee to gaine the whole worlde if I loose my Soule and my God in comparison of whome all the worlde is as nothing 4. Contrarily if I attaine to this ende I obtaine the possession of God himselfe I shall saue my Soule I shall haue peace and cheerefullnesse of Hearte I shall bee protected by the Diuine Prouidence I shall finde quietnesse and perpetuall repose as all things finde in their Ende and Center This then beeing so as it is animate they selfe o my Soule to seeke the ende for which thou wast created by God and heerein imploye all thy care for there is nothing that more importeth thee Ex D. Cypr. ferm de Ascensione Conuert thyselfe to God who is thy rest for besides him all whatsoeuer is torment If thou seruest God what wilt thou more If thou hast God what seekest thou more If God bee thy Possession what wantest thou Giue him pleasure in pretending him and bee confident to obtaine him for hee loueth his Creatures and is delighted that they should obtaine the ende for which hee created them Ex D. Aug. lib. 1. confes cap. 1. O Infinite God Center of my Soule conuert mee to thee that I may take rest for thou madest mee for thee and my Heart is vnquiet vntill it come neare thee O eternall Father seeing thou createdest mee that I might loue thee as a Sonne giue mee grace for thyne ovvne sake that I may loue thee as a Father O onely begotten Sonne of the Father and Redeemer of the VVorlde seeing thou createdst mee and redeemedst mee that I might obey and imitate thee ayde mee that I may allvvaies obey thee imitate thee in all things O most Holy Ghoste seeing that of thy Goodnesse thou didst create mee
to bee sanctified graunt mee that it may bee so for thyne ovvne glorye O Angells of Heauen O most blessed Saintes I that haue attained to the ende for the vvhich you vvere created beseeche this our Lord vvhome you enioy that I may also obtaine him ascending vp to enioy him in your Compagnie vvorlde vvithout ende Amen The second Pointe IN concluding the first pointe I am to passe to the second which is to call to memory the ende whereunto all the other things of the Earthe were created that is to say that they might helpe man to attaine to the finall ende of his Creation taking them for a meanes to serue God our Lord and to saue himselfe according to that which the royall prophet Dauid saide of his People Psal 104 44. God gaue them the Countryes of the Nations they possed the labours of the Peoples that they might keepe his Iustifications or holy Commaundements and seeke after his holy Lavve 1. Vpon this Veritye I am to ponder first how Liberall God hath shewed himselfe towardes mee in creating such a multitude of Creatures so faire and so admirable for my sake and not onely created things necessarye to preserue my life but also many other for my Delicacye and Delight and for the Recreation of my Sight Hearing Smelling Tasting and Touching for the which I am to giue him most infinite Thankes seeing that the Good which hee did to these Creatures hee did it more to mee then to them for that hee did it to them in respect of mee Colloquie Let all these thy Creatures blesse thee O Lord and let my Soule praise and glorifie thee for them all I giue thee thankes for the beeing vvhich thou giuest to the Heauens and to the Elements to Beastes and to Plantes and to all the other Bodyes of the Earthe I giue thee thankes also for the Beautie of the Colours for the Harmonie of the Soundes for the Pleasantnesse of the Odours for the Svveetenesse of the meates for the Softnesse of our Rayments and for all those things vvhich recreate my fiue Senses seeing thou createdst them for mee that I might praise and serue thee vvith them 2. And then I will ponder how well these Creatures complye with the ende for which God created them seruing mee and nourishing mee because God so commaunded it contrarily how euilly I haue complyed and doe complye with my ende vsing them euilly to offende God with all placing in them my finall ende as if I had beene created to enjoy them making the ende of that which was but the meane And if I runne through my Senses I shall finde that they haue gonne a whoring after the Creatures vsing them onely for their Delight and not to glorifye God that gaue them mee for the which I justly deserued that God should take them from mee and that hee should deliuer as hee saide by Oseas his Corne Oseae 2.9 and his VVine his Floure and his VVoll from the Seruitude they are in vnder my possession vsing them against their Inclination to offende their Creator Colloquie O most iust Creator hovv is it that thou didst not Iustice vpon him that so abused thy Creatures vsing them against thee O my Soule hovv art thou not confounded vvith such Treachery as this and hovv art thou not ashamed of this greate basenesse thou hast committed abasing thyselfe to place thy finall ende vpon a thing so vile as is the Creature to the Iniurie of the Creator I O my God hovv Ingratefull haue I beene for thy Soueraigne benefits for vvhat thou gauest mee to serue thee I conuerted into an occasion to offende thee Pardon o Lord my vnthankefullnesse and assist mee that from hence forvvard I may not vse that so euilly vvhich thou gauest mee for my good 3. Sapient 13.4 Ad Rom. 1.20 I may also Consider that these Creatures were created as the holy Scripture sayeth that by them I might knowe the Perfections Excellencies of the Creator and that I might loue him with all my Hearte and so I may imagine that euery one standes crying to mee and saying This perfection which I haue is better in God then in mee hee gaue it mee knowe him loue him and vse it for his Seruice And with this Consideration I will prouoke myselfe to ascende from the visible Creatures to the inuisible Creator to vnite mee to him as to my last and finall ende The third Pointe THe third Pointe is a practicall Conclusion drawne from what hath beene saide in the two precedent pointes that is to say The manner how from hence forward I am to vse the Creatures and what Indifferencye my VVill hath to holde in the vse of thē not coueting more then that which may helpe mee to serue my Creator and to obtaine the ende for which I was created procuring as much as lyeth in mee not to desire rather Riches then Pouertye Honour then Dishonour Healthe then Sickenesse Long life then Short but onely that which shall bee most conuenient for my Saluation for it is a good parte of VVisdome not to take of the meanes more then is meete to obtaine the ende as of Rubarbe or of any other purgation wee take not a greater quantitye then is necessary for our Healthe 2 VVith this Consideration I am also to enter into my Hearte and to make an Anatomie of the disordered Inclinations and Affections that it hath to Riches Honours and Delicacies to Parents kinred and freindes and to its owne Healthe and Life labouring to moue my VVill to desire to mortifye the superfluous Loue of the Creatures perswading myselfe heereunto by the reason aforesaide and by others that I may inquire out with my Discourse especially by that of the diuine Prouidence which most carefully assisteth those that wholely resigne themselues into the handes of God casting vpon him 1. Petr. 5.7 as S. Peter saieth all their Cares to serue him with the greater perfection For it is most certaine that Christe our Lord will fullfill his worde which hee gaue vs when hee saide Matth. 6 33. Seeke first the kingdome of God and the Iustice of him and all these things shall bee giuen you besides as if hee should haue saide First seeke the kingdome of God which is your finall ende and the Iustice thereof which are the meanes to obtaine him and thus doing bee assured that the Prouidence of your Heauenly Father will prouide you of temporall things necessary to sustaine your Life 3. But because with myne owne forces I am not able to attaine to this resignation I am to haue recourse to him that can giue them mee framing some Colloquie with our Lord and saying vnto him very earnestly I confesse o my God that my Heart very much cleaueth and is tyed to the Creatures vvith disoordinate Loue Seeing therefore I am so vvretched and feeble that hauing fastned myselfe to the Creatures I cannot vnfasten mee fauour vvith thy Omnipotencie my vveakenesse destroying
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
earthe to taste what is in heauen where all the blessed are contented and the least are partakers of their glorie that haue most thorough the ioie they receiue thereby And so I shall bee partaker of the prosperitie and ioie of all my neighbours hauing so many motiues of allacritie as I shall see good fortunes happen vnto them Colloquie Ad Gal. 4.18 O my soule begin foortvvith to exercize vpon earthe the life that thou hopest to enioye in heauen If thou vvilt needes haue enuye let it bee a holy enuye of the good imitating them in that vvhich is good endeuoring to excell all not to bee more honoured but that in thee God may bee more glorifyed vvorlde vvithout ende Amen The XXIIII D. Tho. 2.2 q. 35. Meditation of Slothe The first Pointe ACcidia which wee commonly call by the name of Slothe is a disordinate heauinesse and fastidious irksommesse of vertuous exercize Hereein wee may sinne manifoudly thorough the many vices that accompanie it The first is an ouergreate feare of the labour and hardenesse of vertue flying it for this cause from whence proprocedeth hauinesse and tediousnesse in the exercizes therof performing them with irksomnesse The second is pussillanimity D. Tho. 2.2 q. 133. and cowardise in enterprising difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee not vsing them◠when the lawe of iustice or charitie 〈◊〉 obligeth mee The third is slothe and negligence in fullfilling and obseruing the lawe of God the Euangelicall councells the statues and rules of my estate and office doing these things a litle more or lesse with breakings of delayes and repugnancies for feare and when I cannot otherwise leaue them vndonne with base endes and seruile and subtle intentions The fourth is inconstancie in prosecuting the actions of vertue and carriyng them to the ende with instabillitie in them dashing out of one into another to take away tediousnesse vntill I leaue of the good I haue begun retourning backe like a dog to his vomite The Fifth is dismaiednesse 2.2 q. 26. ar 4. and distrust of getting the vpper hande in pretention of vertue or of getting the victorie against temptations vntill wee fall into the abisme of desperation The sixth is rancour Ex D. Greg. lib. 31. moral cap. 31. and indignation against spirituall persons because their vertues and good examples vpbraide mee to my face or because I am offended with the aduises and corrections I receiue from them The seuenth is idlenesse in loosing that precious time which God hath giuen mee to labour As also ouermuch sleepe and drowsinesse in good workes specially in the spirituall exercizes of praier reading masse sermons and speeches concerning God thorough the small delight I take in them The eight is vagation in diuerse vnlawfull Ex Cassian lib. 20. c. 2. and vaine things to entertaine mee as are voluntary distractions of thought and imagination pratling and loosnesse of tongue in idle wordes vaine sportes beholding prophane representations curiosity of the senses wauing of the bodye gadding vp and downe the streetes heere and there for pastime and recreation and desiring change beeing constant in nothing but in inconstance Finally to this vice belōg all sinnes of omissions and negligences in Gods seruice which are innumerable and hardely shall you finde a good worke but it hath some of these defectes either in the beginning in the midle or in the ende wherefore I am greately to accuse myselfe before our Lord Colloquie saying vnto him I confesse o my God that in this vice onely I haue sinned so often that my sinnes are numberlesse and therefore I throvve them alltogither into the numberlesse multitude of thy infinite mercies that thou maiest remedie the numberlesse multitude of my miseries The Second Pointe SEcondly I am to consider the most grieuous hurtes proceeding from slothe Some that spring from itselfe and others added by the iust chastizement of God both in this life and in the other The first are the most grieuous For luke-warmnesse is painefull and perillous the shadowe of deathe and very neere neighbour to hell it emptieth the hearte of spirituall consolations Ex D. Bern. 3. 5. de ascen Luc. 11.25 it fillethe it with heauinesse and openeth the gate to innumerable temptations of the diuell who commeth to dwell and settle himselfe in that soule which hee findeth idle and vacant bringing with him seuen other worser diuells which are the multitude of sinnes for all gather themselues to the slothefull and idle soule Eccl. 33.29 Prou. 24.30 which as Salomon saieth like a vineyarde or graunge which is not cultiuated nor hath no trēche nor inclosure is full of the nettles of sinnes and of the thornes of passions and amaritudes it is trodden vpon and trampled by the diuells and by diuerse vnquiet thoughtes which like passengers enter in and issue out by it From whence proceedeth a strange pouertie of spirituall goods and an vnproffitable beggerie Prou. 20.4 for hee that in the winter of this life hath not plowed nor laboured shall begge in the summer of deathe and shall finde none to giue him what hee beggeth like the fiue foolish virgins who thorough slothe falling a sleepe begged oyle for their lampes Mat. 25.8 and none would bee giuen them 2 Besides this the iust sustaine exceeding greate losse by this lukewarmnesse which is as it were the canker of vertues the mothe of good workes the aloes of consciences the banisher of diuine consosolations the diminisher of merits and the augmenter of their labours for the lukewarme in vertue walke full of feares and desires Feares oppresse them and desires torment them They labour much Prou. 18.8 21.25 Mat. 20.12 and thriue but litle for the burthen of Gods lawe lyeth heauy vpon them and they merit but litle in bearing it because of the greate repugnancie and yrkesomnesse wherewith they beare it and so they liue in perill of forsaking it and of falling into the malediction of Ieremie which saieth Hiere 48.10 Cursed bee hee that doeth the vvorke of our Lord fraudulentlie And into that other most terrible one wherewith Christe our Lord menaced a lukewarme bishop saying vnto him that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe Apocal. 3.16 and out of the misticall bodie of his churche Finally as the slothfull seruant which buried the talent of his Lord lost what hee had Matth. 25. and was cast into vtter darkenesse wherethere is perpetuall weeping and gnashing of teethe so the slothfull shall bee punished in hell with torment proportioned to his slothe taking from him the Talent of faithe and hope which hee had buried And because hee loued idlenesse and trembled at labour hee shall liue in perpetuall darkenesse not working but suffering trembling and gnashing of his teethe for the terriblenesse of the torments that hee suffereth Num. 14.22 O eternall God