her memorye recording how our Lord God had defeated the plottings of prowde Lucifer who had saide Isa 14.13 I will ascend vp in to Heauen I will exalt my throne aboue the Starres of God will be like vnto the most High As also the plots of those prowde ones that would haue builded the towre of Babel Gen. 11.5 Exod. 10. 11. Dan. 4.28 and the punishments that he inflicted vpon Pharao vpon Nabuchodonosor and other such prowde ones And for all these regardes she likewise magnified God seeing for them he is worthy to be praised as did our Sauiour Christ when he saide Matt. 11.25 I confesse to thee o Father Lord of Heauen and Earthe because thou hast hid these things from the wise and prudent hast reuealed them to litle ones He hath deposed the mighty from their seate and hath exalted the humble The hungrye he hath filled with good things and the riche he hath sent away emptye These two Verses containe two other respectes of praising God for the coniunction he maketh of his Mercye with his Iustice demonstrating his power in deposing the mighty of this Worlde from their Thrones and Seates depriuing them of the Kingdomes Dignities and Greatenesses which they helde and in their place exalting and inthronizing the lowely and humble As he threwe from the celestiall Throne the prowde Angells and in their place exalted humble men from the Throne of this Worlde he cast the prowde Prince Sathan who had tirannized ouer it and in his place exalted Christ the master of Humillitye Dan. 2.34 who beeing litle as a Stone descended from Heauen without handes or worke of men ouerthrewe the Statue which signified the Foure monarchies of the Worlde and by his Humillity increased till he came to be a greate mountaine And this custome he hath alwayes obserued Iob 5.11 40.6 seq as it is saide in the booke of Iob fullfilling that which is written That he that exalteth himselfe shall bee humbled and he that humbleth himselfe shall bee exalted And in like manner the poore and hungrye that are in necessitye which hunger and thirst after righteousnesse he replenisheth with spirituall benefits fullfilling their desiers and contrarily the riche that thinke they haue abundance and that they haue no necessity of others he sendeth awny emptye according to that of the Prophet Dauid The riche were hungrye and in want Psa 33.11 but those which seeke God shall haue abundance of all good things O my Soule magnifye thy Lord for this most noble condition that hee sheweth Colloquie in fauoring so much the humble and hungrye of the Earthe O my Spirit reioice in God thy Sauiour Psal 102.4.5 for that he crowneth thee with mercyes and filleth thy desier with innumerable benefits Prize thyselfe for beeing lowely hungry and full of neede that God may exalt thee fill thee and replenish thy Desiers but tremble to be prowde riche and disdainefull least hee cast thee out of thy seate and leaue thee emptye of his Grace He hath receiued Israel his Childe beeing mindefull of his Mercye as he spake to our fathers to Abraham and his seede for euer These two Verses containe other two most powerfull respectes to moue vs to rejoice in God and to praise his most holy name One is the Care and Prouidence that hee hath to prouide for those whome he hath taken to his charge as for his Children and Domesticalls comming personally to redeeme them And allbeeit it seemeth that for a time he forgetteth them yet when he seeth time he is mindefull of his mercye and remedyeth them as he was mindefull of Israel and of the whole worlde comming to remedye it when he made himselfe man The other respect is the greate fidelitye that God hath in accomplishing the promises hee had made to our fathers fullfilling them faithefully to all their seede for euer vnto the ende of the worlde As he fullfilled his Worde to Abraham and to Dauid which he gaue them that hee would come to remedye them and to giue to their Children life and Saluation worlde without ende These two considerations inflamed the Soule of the VIRGIN to magnifye God and her Spirit to rejoice in God her Sauiour and with these my Soule and my Spirit are to bee inkindeled with the like affections seeing euery day I beholde this Prouidence that God hath of his Children and with what faithfullnesse he accomplisheth complisheth what he promised to the Apostles our Fathers not forgetting the faithfull which are their seede vnto the ende of the worlde And these are the ten causes and respectes alledged in this Canticle by the blessed VIRGIN to glorifye God inspired thereunto by the eternall Worde Incarnate whome shee bare in her Wombe of the which I may make another Psalter and Harpe of ten strings to the same ende praising and glorifying God sometimes for one respect and sometimes for another which because I cannot doe as I ought I am humbly to beseeche the Incarnate Worde to teache mee as he taught his blessed mother and her to obtaine it me for the glorye of her Sonne Amen The fourth Pointe FInally I am to consider how the sacred VIRGIN remained with her Cosin about three moneths Pondering the greate good shee might doe to all that dwelled there with her Discourses and with her examples of Modestye Humillitye and Charitye for if she did so much at her first entrance it is to be beleiued that in those three moneths she would augment what she then did especially towardes S. Elizabeth discoursing of these mysteries and both of them exhorting one another to Praier and Conuersation with God and to diuerse Exercises of Vertue For if because the Arke of the Testament was three moneths in the house of Obed-enlom God filled him 2 Reg. 6.11 and all his with so greate benefits that Dauid with an holy Enuye desired to drawe the Arke to his owne house that God might cast vpon it his benedictions how much more are we to beleeue that this diuine Arke of the newe Testament within the which was Christ himselfe hauing remained about three moneths in this house would fill it with a thousand benedictions And if I with a liuely Faithe could vnderstand them I would presently be desirous to drawe it to my house and that the Deuotion to this Soueraigne LADYE should dwell in my Soule not only three moneths but all my whole life that she might replenish mee with all spirituall Benedictions But it is not without a mysterye that our Lord by meanes of the blessed VIRGIN hauing donne so greate mercyes to S. Iohn and to his mother yet would not heale his Father Zacharias nor dispense with the Sentence pronounced by the Angell that hee should be dumbe vntill the birth of the Childe for God is just and this was conuenient to obserue the order of his Iustice also he reserued this his mercye for another time more conuenient From whence I
are Tempted and afflicted the leaues thereof shall bee the healthe of such as are Soule-sicke the odoriferous flowers thereof shall comfort such as are Young beginners in Vertue the sweete fruites thereof shall fortifye such as are Proficients and doe goe formard therein and the round cup thereof shal bee the resting place of such as are Perfect For all shall finde meditations and formes of Praying accomodated to their Estates as soone after shall bee seene And that it may appeare how the Pietie and Soueraignety of misticall Theologie is founded vpon the rigorous veritie of Scholasticall Diuinitie the third Fountaine of what I shall say shal bee the Schoole-Doctors of whome I will onely alledge the Angelicall Doctor S. Thomas for that hee alone is auaileable for ten thousand witnesses whose Doctrine is sounde secure and well approoued and with the Verities of Scholasticall Theologye hee pointeth at the profoundest conceiptes and highest sense of mysticall Diuinitie for both of them are Sisters and in both is notably excellent this glorious Doctor as was his master S. Augustine and his Companion S. Bonauenture of whose Doctrine I shall likewise make vse And because that notwithstanding I haue had so good guides yet as a man I may erre in what I shall write my will is that all whatsoeuer shall bee subject to the correction of holy mother Church which is the foundation and piller of Truthe from the which whensoeuer either thorough ignoraunce or negligence I shal departe I forth with reuoke whatsoeuer I shall haue saide VVhat Mentall Praier is § 1. MEntall Praier whereof wee heere intreate is a worke of the three interiour Faculties of the Soule Memory Vnderstanding and VVill Ex P. Ignatio in 1. exer citio primae hebdomadae Ex D. Tho. 2.2 q. 83. art 1. q. 180. art 1. 3. 4. 3. p. q. 31. exercising by Gods fauour their Actes about those mysteries and Truthes which our holy Catholike Faithe teacheth and speaking within our selues to God our Lord conuersing familiarly with him begging of him his guiftes and negotiating all what soeuer is necessary for our Saluation and perfection in such sorte that the Substance of mentall Praier consisteth principally in these foure thinges 1. The first is with the memory to bee mindefull of God our Lorde with whome wee are to speake and to negociate and to bee mindefull also of the mysterie that is to bee meditated passing breifely thorough the memorye with clearenesse and distinction that which is to be the matter of the meditation as it is taught by faithe and as it is diuided into seuerall pointes in the forme that heereafter wee shall set downe And that this memorye or recordation bee not drye it is good to joyne thereunto the Actions of Faithe beleeuing with the greatest liuelynesse that wee can the verities of that mysterie because God whoe is all Truthe hath reuealed them making of Faithe a Ladder to mount vp to perfect knowledge Cap. 7. iuxta 70 D. Hier. ibid. seeing that as Isaias saithe vnlesse you beleeue you shal not vnderstand 2. The second thing is with the vnderstanding to make seuerall discourses and considerations about that mysterie inquiring and searching out the Verities comprehended therein with all the causes proprieties effectes and circumstances that it hath pondering them very particularly In such sorte that the Vnderstanding may forme a true proper and entire conceipt of the thing that it meditateth and may remaine conuinced and perswaded to receiue and to embrace those Truthes that it hath meditated to propound them to the VVill and to moue it therby to exercize its Actions 3. The third is with Free will to drawe out sundry Affections or vertuous Actes conformable to that which the Vnderstanding hath meditated some ordained to himselfe others ordained to God our Lord as are Hatred of our selues Sorrowe for our Sinnes Confusion of our owne misery Loue of God Trust in his mercye Praises of God Thankesgiuing for benefits receiued Desire to obtaine true Vertues effectuall Purposes to doe good workes and to change and amende our Life Resignation of our selues to the VVil of God offering to doe and to suffer whatsoeuer God shall ordaine and dispose and other such like the which wee call Affections for that they are to bee donne with the Affection and Liking of the VVill moued by what the Vnderstanding hath demonstrated vnto it and in these consisteth that which wee call substantiall Deuotion from the which ariseth the spirituall peace and alacritye of the Soule And to them as saith S. 2.2 q. 82 art 3. q. 180. art 7. ad 1. Lib. 3. de fide orthodoxa cap. 24. Thomas is principally ordained meditation and contemplation and those other Actes of the Vnderstanding which are exercized in Mentall Praier for which cause S. Iohn Damascene saide of it that it is Ascensus mentis in Deum an Ascending of our Spirit to God joyning vs with him by actuall knowledge and Loue. 4. The fourth thing is to make Petitions to God our Lord holding speeche and conference with him in reason to aske of him what the VVill hath desired and the Vnderstanding hath seene and all else that wee haue neede of wherein consisteth that which wee properly call Praier which is an humble confident and feruent Petition of such things as are conuenient for vs and wee desire to obtaine of our Lorde These Petitions and colloquies or speeches are to bee directed sometimes to the eternall Father other sometimes to his onely begotten Sonne Christ IESVS and other sometimes to the whole most blessed Trinitye alledging to them Titles and Reasons that may moue them to graunte vs what wee demaund These Titles may bee taken from three partes Ex D. Th. 2.2 q. 83. art 17. some from the parte of God as hee is God to witte asking him something for his Goodnesse for the Loue that hee beareth vs for the Desire hee hath of our good for that hee Commandeth vs to aske him for the Glorye of his holy name that hee may bee praised by all his Creatures and finally there may bee made as it were a Litanye of his Perfections and Attributes saying vnto him Graunt mee o Lord what I require of thee for thy owne sake for thy Charitye for thy Mercye for thy Liberallitye for thy VVisdome for thy Omnipotencye for thy Immensitye and Eternitye c. Other Titles there are on the parte of Christ IESVS our Lord true God and man to witte by his Incarnation and Natiuitye by his Circumcision and Presentation in the Temple by his flying into Egipt by his Fastings by his Hunger Colde and Nakednesse and by all the Labour and Trauell of his Preaching Againe by the Dolours Ignominies and Torments of his Passion and Deathe alledging his Sweating of Blood his Imprisoning his Scourging his Crowne of Thornes his Nailing his Gall and Vineger and the rest Sometimes speaking to the eternall Father beseeching him to heare mee for the Loue
not hee thy Father that hath possessed thee and made and created thee God that begatte thee thovv hast forsaken and hast forgotten our Lorde thy Creator and Redeemer 2. Secondly I will ponder the benefits of my Redemption where enter the Incarnation of the eternall VVorde and all the Labours and Trauailes of the Life Passion and Deathe of our Lord Christe beholding him as our Father Pastor Phisition Master and Sauiour So that with my Sinnes I haue injuried him that holdeth all these Titles with mee And as the Apostle saithe I haue crucifyed IESVS Christe within mee Ad Heb. 6.6 10.29 I haue trodden vpon the Sonne of God I haue trampled vpon his bloud I haue despised his examples I haue troden vnderfoote his Lawes and his Precepts and I haue liued as if no such Redemption for mee had euer passed in the worlde Colloquie Then hovv is it o my Soule that thou meltest not in Toares hauing offended such a Father such a Master such a Pastor and Redeemer Hovv is it that thy Hearte doth not cleaue asunder vvith Griefe for hauing offended vvith thy Sinnes him that dyed to deliuer thee from them O my Redeemer hovv much grieueth it mee to haue offended thee Pardon o Lorde my offences VVashe vvith thy bloud the spots of my Transgressions by vertue vvhereof I purpose vvith thy grace no more to retourne to pollute myselfe vvith them 3. In this sorte I may ponder the benefits of my Sanctification where entreth Baptisme and the rest of the Sacraments especially that of Penance and Eucharist and the Inspirations of the holy Ghoste and other innumerable both manifest and secret Benefits as also the promise of future benefits in the Glorification and Resurrection with all the which I am to charge myselfe and with greate astonishment to admire at myselfe that I haue aunswered so many benefits with so euill seruices holding competencie or sufficiencie with God hee by doing mee fauours and giuing mee greate giftes and I by doing him Injuries and committing grieuous Sinnes considering that euery Sinne after a sorte is an Infinite Ingratitude for beeing against an Infinite Benefactour and against infinite benefits that from his hande I haue receiued giuen with infinite Loue without any merits of mine To exaggerate the more the grieuousnesse of my Sinnes in this respect it shall bee good to profit my selfe of some Histories that make to this purpose as of that of Ioseph Genes 39 9. that it seemed vnto him impossible to sinne with the wife of his Lorde of whome hee had receiued so many benefits And that of Saul 1. Reg. 19 6. who though he were a cruell persecutor of Dauid yet hee grewe meeke when hee heard tell the greate Seruices that hee had donne him And when hee sawe that Dauid killed him not when hee had power to kill him hee had compunction and saide Thou arte Iuster then I 1. Reg. 24 18. for thou hast donne mee good turnes and I haue rendred thee euill O my Soule hovv canst thou sinne against thy God Colloquie and Lord from vvhome thou hast receiued all the Good thou hast O God of my Heart hovv much more iust art thou then I for thou ceasest not to doe mee mercies and I cease not to doe thee offenses Thou hauing povver to take avvaye my Life and my Beeing yet doost it not and I hauing no povver to take avvay thine yet as much as it lyeth in mee I attempt to doe it Thou didst cut of the Heade of the Giant and didst breake the Heade of the Serpent to deliuer mee frem Deathe and I subiect myselfe thereunto by offending thee VVho is it that hauing povver to kill his Enemye killeth him not and yet thou vvilt dye that hee may not dye Pardon o Lord my bestiall Vnthankefullnesse and ayde mee vvith thy abundant grace that I may no more returne to fall into so horrible a miserie The third Pointe THirdly I am to consider what motiue I had to Sinne for doubtlesse it encreaseth the greatenesse of the Injurie when it is donne vpon a very light cause and Occasion For why did I offend God For a Litle VVantonnesse of the Flesh for a Punctillo of Honour for a Small Interest of VVealthe for a slight pleasing of myne owne VVill finally for things most vile that passe like Smoke and are as if they were not in Comparison of God And yet beeing such for them I denyed by my VVorkes the liuing God Ad Titū 1.16 and made of them to myselfe an Idoll and false God esteeming them more then the true God crucifying Christe within mee to giue life vnto Barrabas which is Sinne. O my Lorde Ierem. 2.12 Colloquie vvith greate reason sayest thou to the Heauens that they should bee affrighted and to the gates of Heauen that they should breake and breake vvith amazement for tvvo euils vvhich thy People committed and yet I vvretched Sinner haue committed them infinite times leauing thee that art the fountaine of liuing VVater to dravve vvith Labour out of broken Cisternes that cannot containe VVater O Labour ill employed◠O Inconsiderate Chaunge I left the infinite God and the perpetuall Fountaine of infinite and eternall Good for a thing of nothing of Temporall and perishing Good vvhich like a broken Cisterne looseth vnperceaueably the vvater that it holde Gen. 25.34 and remaineth drye O my Soule if the Deede of Esau seeme so vile vnto thee that solde his birth-right for a small Dishe of Pottage Ad Heb. 12. hovv much more vile shall thine bee that sellest thy birt-bright of Heauen for a litle interest of Earthe Hee soulde it to redeeme his Life and thou to sell it incurrest Deathe And if hee founde no place of Repentance to reuoke the sale it vvere very iust that thou also shouldst not finde it seeing thy sinne vvas greater then his But set seeing that Gods mercie is greater approache vnto it vvith Humillitye that hee may defeate by his Grace the euill sale that thou madest by thy Sinne. Finally in this meditation and in the following I am to laye fast holde on this Veritie for it is an incredible follye to beleeue by Faithe what I beleeue and yet to liue in that manner that I liue that is to beleeue that Sinne is so euill as wee haue described it and yet for all this to committe it to beleeue that God is so good and so right a Iusticier and yet notwithstanding to offende him and so in the rest The fourth Pointe THE fourth pointe shall bee to breake out with these Considerations into an exclamation with an Affection vehement and full of Amazemene As that the Creatures haue suffered me I hauing so greiuously offended their Creator and Benefactor Genes 3.24 That the Angells who are the ministers of Gods Iustice haue not vnsheathed their fiery swordes against mee That they haue garded mee and beene the Aduocates of so wicked a man as I. That the Sunne Moone and
it with mentation of grace and glory 4 Finaly I am to make another most effectuall resolution to amend my life and no more to returne to the sinnes that I haue committed For if this purpose be wanting the Contrition is fained the Confession sacrilegious the satisfaction litle auailable and the absolution of no effect for his sinnes are not remitted to him that hath a purpose to returne vnto them and though it were but a veniall sinne it shall not be pardoned vnlesse there bee a purpose of amendment of it 1. VVith this preparation conseruing these holy Affections and purposes I may securely come to this holy saerament putting in practise what I haue determined with a defire to renew my life to make a great change therein Hierem. 31. iuxta 70. D. Hier. ibi cogitationes operibus tunge imagining that that of the Prophet Hieremie is spoken to me Get thee vp to a watch tower set before thee thy bitternesses bewailing bitterlie thy sinnes direct thy harte in the right way wherein thou wast wont to walke da cor tuum super humeros tuos And put thy haite vpon thy shoulders taking with loue the yoke of obedience to fulfill what God and his ministers shall commande me The xxxii Meditation of Thankes-giuing after Confession Hauing ended the ConfessioÌ„ of my sinnes receled AbsolutioÌ„ it is very coÌ„uenieÌ„t to giue some litle time to the Confession of praises for the fauour that God hath donne me for both Coufessions our Lord exacteth of vs according to the saying of the Prophet Oseas Oseae 14.3 Turne o Israel to the Lord thy God seeing thou hast fallen thorough thine owne Iniquitye take wordes with you and conuert you to our Lord saying vnto him Take from vs o Lord all our sinne receiue our good Intention for wee offer vnto thee the calues of ourlippes that is in steede of the ealues which of olde they offered thee in sacrifize wee offer vnto thee now the calues of wordes confessing our sinnes that that thou maiest remitte them and confessing thy mercyes when thou hast remitted them Psalm 49.23 This sacrifize of praise as Dauid saithe honoreth God much and in it consisteth the waye and meanes to obtaine perfect healthe which is coÌ„firmed thereby to the gratefull is ordinarily much debilitated in the ingratefull Luc. 17.17 To this ende it will helpe to consider how much our Lord Christe was pleased with the leprous Samaritan who going to present himselfe to the preist was cured as hee went of his leprofie and forth with returned backe to giue thankes for the health that was giuen him contrarily how much hee was displeased with his other nine companions who hauing receiued the like benefit retourned not to acknowledge it and to giue vnto God the Glory which thy owed him as wee shall farther consider in the meditation of this miracle Therefore hauing ended my Confession I will recollect myselfe in the Churche before the most blessed Sacrament or in some other conuenient place where beeing set in the presence of the euer-liuing God I will reuiue the Faithe of the fauour hee hath donne mee wherein with my bodily eares I haue heard that fauorable sentence and most sweete word I absolue thee Psalm â—0 10 D. Thom. 2.2 quastiâ— 107 art 2. A worde powerfull to doe what it signifieth to giue ioye to my eares and gladnesse to my humbled bones And so trusting in the goodnesse and mercye of God that hee hath made good and ratified this sentence I will endeuour to exercize three actes of thankes giuing which are to acknowledge the benefit to praise God for it and to offer vnto him some seruice The first Pointe FIrst I will ponder in my heart the manifolde benefits that in this holy sacrament I haue receiued of the which the prophet Dauid made a breife catalogue by waye of praise in the 102. Psalme Psalm 102. and they may bee reduced vnto sixe The 1. is to pardon mee all my sinnes not onely the confessed but also the forgotten sinnes and those which without my fault I could not haue knowledge of The 2. is to heale the spirituall Infirmities of my soule as are vices and passions heauinesse and feares and other afflictions putting a moderation in all according to reason The 3. is to deliuer mee from the eternall Deathe whereunto I was condemned by my sinne and from the most bitter deathe which the priuation of Gods grace bringeth with it The 4. is to crowne mee with mercye and the workes of mercye fauoring mee to gaine the victorie of temptations wherwith I haue beene and shall bee combated delinering mee from other innumerable miseries and offering mee his ayde that I may no more retourne to them The 5. is to fill my desier with good things giuing mee his grace and Charity with the rest of the vertues or newe augmentation ther of The 6. is to renewe my youth like the eagle vnclothing mee of the workes and customes of the olde man clothing mee with those of the newe man and restoring vnto mee the first feruour-of spirit with newe gladnesse of my hearte to exercize newe workes of vertue with greate perfection These benefits our lord for his parte graunteth to those that confesse themselues as they ought Ex D. Tho. 1.2 q. 106. act 2. And so much the greater are the benefits by how much more freely they are giuen without any merit of ours and in this behalfe the true penitent ought to bee the more gratefull And with this spirit I will greately exagerrate the infinite liberalitie of God towardes mee and with a silence of admiration I will yeilde myselfe vanquished thereby The second Pointe THen will I breake out into a canticle of praise with greate affection saying the wordes of this Psalme Psalm 102. Blesse our Lord o my soule and all that is within mee praise his holy name blesse our lord o my soule and bee not forgetfull of the fauour that hee hath donne thee hee remitteth all thy sinnes and healeth all thy Infirmities hee redeemeth thy life from deathe and crowneth thee with mercy and mercifull workes hee filleth with good things thy desire and like an eagle reneweth thy youth hee hath not chastized mee according to my sinnes nor inflicted on mee that punishment that my iniquities deserued as farre as the east is distant from the west so fare hath hee put from mee all my Impieties as the father hath compassion of his children so our lord hath compassion of those that feare him for hee well knoweth our weakenesse and the masse wherof we were formed Colloquie O God of my soule if the mercies are so greate that thou hast donne mee vvhat shall I doe not to hee behinde kande in thankes giuings I desire to procure vvith thy Aide that vvhich thou hast begun in mee by thy mercy and seeing thou hast pardoned my sinnes I vvill neuer more retourne vnto them Seeing thou hast deliuered
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
and what puritye of Intention I had therein with such like being very sorrowfull for any defect that I shall finde and purposing from that time forwarde to amende it 2. Secondly I am to examine whither I were attentiue or distracted whither deuoute or drye whither I contented myselfe with discoursing onely for that were no Praier but studye or whither I had good affections and purposes whither I begged of God and spake vnto him in my Colloquies with reuerence and confidence or without it And if I finde that it hath gonne well with mee in all I will giue thankes to God for it attributing this good successe not to my diligence but to his grace and mercye But if I finde that it hath gonne ill with mee I will examine the cause whither it were any fault of mine or any passion or disordered Affection or any negligence or remissenesse and being sorrie for my fault I will purpose to amende with determination to mortify my selfe and to remooue away the cause of this harme 3. Thirdly I am to examine the motions and Inspirations or Illuminations and spirituall Taste that I haue felt marking well what effectes they haue wrought in mee to knowe whither they spring from a good Spirit or not and to gaine experience that may helpe mee to knowe the Variety of Spirits To which ende it will helpe much to knowe the rules that are prescribed for this of which wee shall set downe many in the discourse of these meditations 4. Fourthly I am to examine the Resolutions that I made in Praier to see when and how I am to put them in execution and generally I am to examine what fruite I drawe from Praier and Conuersation with God for if my Praier bee a Tree without fruite Matt. 21 19. it will bee cursed like the figtree and presently wither but if it beare fruite it shall bee blessed and growe vp like a Tree planted nigh to the streames of waters Psal 1.3 The fruites of Praier are these To reforme manners to withdraw vs from Sinnes bee they neuer so light to auoyde the occasions of them and of all Imperfection to subdue Passions to curbe the Senses to mortifye sinister Inclinations to vanquish the repugnancies and difficulties that I finde in Vertues to fight valiauntly against Temptations to animate myselfe to suffer much Affliction with alacritye to incourage myselfe to fullfill readily the will of God declared in his holy Lawe in the Euangelicall Counsells and in the rules and Orders of my estate and office To procure also the augmentation or increase of Vertues imitating those of Christe IESVS our Lorde especially his Charitye and Humillitye his Obedience and Patience in Afflictions his Loue of the Crosse and of Contempt and of Chastizing the fleshe And particularly euery one is to procure to haue that Vertue that hee hath most neede of according to the quallitye of his Estate whither it bee Modestye or Chastitye or Fortitude or any other of the Theologall or Morall Vertues with a most effectual resolution and purpose as shall be set downe in the 29. meditation of the first part And when I shall make an examination of Praier I must make good Triall whither I haue drawne out any of these fruites in the manner aforesaide Of the seuerall formes of Praying in diuerse Matters accomodated to different Persons and Times §. 9. THE taste of man is so disgusted in spirituall Exercises that it easily begetteth tediousnesse and loathing if his meate bee giuen him dressed allwaies after one fashion though it bee neuer so precious Num. 21.5 as the Israelites were lothed with Manna though it were exceeding sweete because it was alwaies the same For this cause the Sainctes and Spirituall masters haue Inuented diuerse formes of Praier accomodating Praier in sundry manners with this Variety to take away the wearinesse wee might haue in the exercise thereof when the Spirit of God goeth not alwaies renewing the delight of the same making vs Psal 95.1 97.1 as Dauid saith alwaies to sing vnto our Lord a newe song Herein the Seraphicall Doctor S. Bonauenture was very excellent in his very many and large treatises that hee made of these matters and no lesse was our glorious Father Ignatius couching in his litle booke not onely variety of matter for meditation but also seuerall formes of praying for the examination of the Conscience for the application of the Interiour Senses of the Soule and for diuerse Similitudes and Parables and especially hee taught three very proffitable formes of Praier accomodated to those which walke in the three wayes aboue-saide Purgatiue Illuminatiue and Vnitiue although they are all three of greate profit for them all 1. The first forme of Praying is vpon Gods Commaundements vpon the seuen Capitall Vices commonly called the seuen deadely Sinnes vpon the three faculties of the Soule and vpon the fiue Senses taking all this for matter of Meditation and Praier This forme is proper to those that walke in the Purgatiue waye labouring to cleanse themselues of their Sinnes And so wee will declare this forme in the first parte making speciall meditations of all these things with the rest that pertaine to the manner of praying examining the Conscience and preparing a mans selfe for Confession and Communion whereby is obtained the puritye of the Soule 2. The second forme of Praying is vpon VVordes taking for matter of meditation some Psalme of Dauid or some Sermon or Sentence of our Sauiour Christe or some Praier or Hymne of the Churche ruminating euery worde by it selfe and drawing out the Spirit and Affection that is in it For as the wordes of holy Scripture were dictated by the holy Spirit they haue all some misterye worthy of Ponderation And as the Churche is gouerned by the same holy Spirit it speaketh not a worde but it containeth much Spirit The forme of meditating these is to consider who speaketh that worde to whome it is spoken or directed to what ende with what manner and Spirit it was spoken and what is the signification thereof that is to say what it is that it commaundeth or counselleth threateneth or promiseth or what it is that is required or pretended therein drawing out of all Affections agreeing with what hath beene pondered For in another sorte are those wordes to bee meditated which God speaketh to man then those which man speaketh to God The first as a man that heareth God who is his Master Law-giuer Counsellor Protector and Rewarder hearing him with Desire to learne what hee teacheth to execute what hee commaundeth to followe what hee counselleth to feare what hee threateneth to hope for what hee promiseth and to loue him for what hee sayeth The second are to bee ruminated with that Spirit with which hee that ordained them spake them according to the ende whereunto they are directed The which is manifestly seene in the Psalmes of David for some hee made with a Spirit of praising God and thanking him for
wee are in o whoe beguiled thee and brought thee vnto vs Finally the Soule shall bee stript naked of those morall D. Th. in addit q. 98. ar 1. ad 3. Ibid. art 7. and politike Vertues which it acquired in this Life it shall remaine without Prudence or Fortitude or Iustice or any other and if any Sciences bee left it that it gotte with its industrie it shall bee to its greater paine for not hauing negotiated therewith the Science that might haue redeemed it from all this miserie In this manner shall bee accomplished therein that dreadefull sentence of holy Iob Iob. 20.14 Colloquie His breade in his belly shall bee turned into the gall of Aspes the riches vvhich he hath deuoured he shall vomite out and God shall dravve them forth out of his belly O my Soule looke that thou doest not vomite vvith thy VVill the Riches of Grace and Charitie that thou receiuedst for aftervvardes they vvill make thee vomitte perforce Faithe and the Vertues that thou hadst gained And those Sciences vvich novv thou gainest vvith delight shall turne into the gall of Aspickes to torment thee These are the principall fruites which out of these Considerations I am to collect endeuouring to negotiate with those Talents that God hath giuen mee Matt. 25 26. leaste at the reckoning daye God take them from mee as from the slothefull seruant leauing mee onely those which like Aspickes Dragons shall most cruelly gnawe my Hearte because I proffited myselfe so euilly with them The fifth Pointe 1. FIftly I am to consider the finall Sentence which in that very Instant of Deathe Christe our Lord pronounceth against the Sinner intimating it vnto him with an Interiour and terrible voice saying to him alone the same wordes that hee will afterwardes say to all the VVicked in the Generall Iudgement Matt. 25 41. Depart from mee thou accursed of my Father into that eternall fier that is prepared for Satan and his Angells that is to say get thee from hence abominable Sinner that meritest not to stand in my presence nor to enter into my Glory goe into eternall fier which thy Sinnes doe deserue in Companye of Satan to whose Infernall Power I remitte thee that hee may carry thee with him 2. This Sentence beeing giuen in the very same Instant God forsaketh the Soule and the Angell Gardian abandoneth it saying to it as to Babilon Ierem. 51.9 I did enough to cure thee labouring thy Saluation and thou wouldst not therefore I leaue thee to the power of him who shall take that Vengeance of thee which thy Rebellion deserueth And in the very same moment the Diuell shall attache the wretched Soule without either admitting or hearing Supplications or Praiers and carry it into Hell So that the Sinner in the twinckling of an eye from his bed where hee lay very delicately inuironned with many friendes and kinsmen Iob. 21.23 dieth as Iob saithe in a moment with a Deathe to appearance happy and peaceable but in the very same moment hee descendeth to Hell passing from one extreame of temporall good to another extreame of eternall euill O what will the vnhappy Soule feele in that first entrance into Hell when it seeth what it left and what it findeth Isai 14.11 when it seeth and feeleth a bed of fier the matresses of wormes the company of Diuells and all the rest of Torments from which shee hath no hope euer to escape O Iust Iudge haue mercye vpon mee Colloquie Et cum veneris Iudicare noli me condemnare And when thou commest to Iudge doe not condemne mee O my Soule feare this Sentence of eternall Damnation and liue in such sort that thou maiest meritte to bee deliuered from it The sixt Pointe SIxtly I am to consider the Sentence that shall bee giuen to the Iust Christ our Redeemer saying inuisibly to him with an amiable voice Matt. 25 34. Matt. 25 21. Come thou blessed of my Father possesse the kingdome prepared for thee from the foundation of the vvorlde VVell fare thee good and faithfull Seruant because thou hast beene faithfull ouer a fevve things I vvill place thee ouer many things enter into the ioye of thy Lord. And at that very Instant the Deuill departeth affronted and the Angell Gardian receiueth the Soule other Angells as they came to the Soule of poore Lazarus comming to accompanye it Luc. 16.22 and all with greate ioy carry it to heauen to enjoy that eternall good when it hath nothing to bee purged in Purgatorie O what ioye shall the Soule haue in that her first and so much desired entrance that which was before full of Dolours humbled with Contempts and troubled with Feares in a moment shall see herselfe farre otherwise all her Paine turned into Glorie and her mourning into Rejoicing in the Companye of Angells in a place of repose and ingulfed in the viewe of her God 2. These things considered I will make Comparison betweene the good and the euill and I shall see as Dauid saithe the Deathe of the wicked most vile Psal 33.22 Psal 115 15. and abhominable the ende of their Rest and Beginning of their Torments And contrarily the ende of the good is precious in the sight of God the ende of their Labours and beginning of their rest and herewith I will animate myselfe to procure a good Deathe wherein I may receiue a good Sentence encouraging myselfe to Penance and to the exercizes of Vertues trusting in the benignitie of the Iudge who will sentence mee with mercie if in my Life I make proffit thereof 3. I will conclude with a speeche to the most blessed Virgin who at that hower interposeth not herselfe in this Iudgement for when the Soule departeth the bodye the Doore of Intercession and pardon is locked vp and that of rigorous Iustice is opened beseeching her that now presently shee willbee my Aduocatrice Intercessour negotiating for mee this good Sentence and obtaining for mee workes worthie thereof To which ende it will aide mee to saye with Spirit those last wordes which the Churche putteth in the praier of the Aue Maria and those which it vseth in another Hymne saying Maria mater gratiae Mater misericordiae Tu nos ab Hoste protege Hora mortis suscipe Marye mother of Grace mother of mercye defende vs from the Enemye and at the hovver of Deathe receiue vs. O Soueraigne Virgin seeing thou art the Aduocatrice of Sinners bee my Aduocatrice before thy Sonne appease with thy Intercession his wrathe obtaining for mee time of true Repentance before the time bee past wherein I may doe it And seeing the Sentence giuen in Deathe is irreuocable negotiate for mee o most benigne mother that it may bee fauourable towardes mee that I may see the blessed fruite of thy wombe IESVS and enjoy him in thy companye worlde without ende Amen To the Intention of this meditation is much to the purpose that which in the third parte shall
life and much more for the good credit or his Gouernment that all may see that hee was both wise and holy in all whatsoeuer hee ordained Psal 82.19 Ierem. 12.1 Abacuc 1.6 1. Cor. 4.5 and permitted So that neither the good may complaine any more then that Vertue was oppressed nor the wicked glorye that Vice was exalted and finally to confounde the rashe Iudgements of those that dared to iudge what they knewe not Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come who also will lighten the hidden things of Darkenesse and will manifest the Counsailes of the hartes The third cause is the glory of Christ IESVS our Lord that hee may not onely discouer himselfe in Heauen to the good but also that in Earthe where his Ignominye was apparent hee may manifest himselfe to the wicked and that those which sawe his Humilliation may see the rewarde thereof And for this cause the place of Iudgement shall bee the Valley of Iosaphat Ioel. 3.2 neere to Ierusalem and the mount of Oliues that in the same place where hee was Iudged condemned and crucified for our Sinnes they may all see him with greate honour to bee the Iudge both of the quicke Actuum 10.42 and the deade and that hee that ascended to Heauen in the fight of a fewe Disciples shall descende as it was tolde by the Angells in the sight of the whole worlde to Iudge them all Actuum 1.11 For these causes the remembrance of Iudgement may moue mee to Ioye Thankefullnesse and Praise glorifying God for his soueraigne Prouidence wherewith hee designed it for so high endes Psal 95.11 8. and wiâ—h â—â—uid inuiting all Crearures to rejoice and clap their handes for Ioye for that our Lord shall come to Iudge the Earthe and shall Iudge all People and all Princes with Iustice and equitye righting wrongs without acception of Persons The second Pointe SEcondly Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole c. Sapien. 5 18. are to bee considered the signes precedent to this Generall Iudgement as Christe our Lord reckoneth them in his Gospell pondering their number and terrour the things which they signifye the effectes which they shall cause in men the manner how they shall come to passe and with all the causes wherefore they come to passe 1. First I am to ponder the number of them for all Creatures as the VViseman saieth shall bee armed to take vengeance on the Enemies of their Creator all the worlde shall fight for him against rashe incoÌ„siderate Sinners And as all haue beene instruments of Gods mercye to doe them greate benefits so then they shall bee instruments of Gods Iustice to doe them greate Dammages and with greate reason for that they abused them to the iniurye of their Creator And although they now dissemble this wrong then they shall manifest it with terrible signes 2. Secondly I will ponder their terriblenesse discoursing of some of them The Sun shall bee obscured the Moone shall bee turned into the colour of Blood The Starres or Comets shall fall from Heauen like Lightening and the powers of Heauen shall bee mooued for they shall make a fearefull noise like a Clocke when it is let loose to strike the hower the Earthe shall dreadefully tremble like Mongibels opening it selfe in many partes the Sea shall bee in a tumult with terrible waues the windes encountring one another shall raize horrible Tempestes Dreadefull thunder claps with fearefull flashes of Lightening shall sounde in the aire Sapiâ—n 5 22. 2 Mach. 5.2 and there shall appeare affrighting visions and horrid monstres much more horrid then in Egipt Ierusalem The wilde and sauage beastes and venemous Serpents shall stray vp and downe running in all partes with horrible howlings roarings and hissings 3. But how terrible soeuer these signes bee they will afflict much more with the terrour of the things which they signifye and which men apprehende Haec autem omnia Initia sunt maloruÌ„ because all these are but as a draught of the dreadefull euills which they expect for the worlde shall bee the very pourtraiture of Hell The darkenesse of the Sun menaceth eternall Darkenesse in chastizement of the darkenesse of the Soule The blood of the Moone is the signe of the Indignation of God which shall take vengeance of them for staining themselues with the blood of Sinnes The falling of the Starres from Heauen is the signe of the most vnhappy fall which they shall take from the Heauen of the Churche to the bottomelesse pit of Hell for they threwe themselues downe headlong from the heigth of Grace to the Depth of Sinne. The furye of the Elements and Beastes prognosticateth the terriblenesse of the Infernall Furyes against them for liuing like Beastes without any order AresceÌ„tibus hominibus prae timore or gouermnent of their Passions 4. From hence it will arise that men shall wither with feare and Astonishment aswell for the euills which they experiment as for those which they expect Prou. 17.22 being seized vpon by the sad Spirit that withereth the bones O what a difference shall there bee in this case betweene those that haue a good and secure and those that haue an euill and vnquiet Conscience for albeeit that all shall feare yet the feare of the good shall bee mixed with greate confidence in Gods mercye And so our Sauiour Christe comforteth them saying Lucae 21.28 VVhen these things begin to come to passe open your eyes and lift vp your heades for they are signes that your redemption is at hande the ende of your labours and the beginning of your rest But the feare of the wicked shall bee full of Desperation Sap. 17.10 Psal 13.5 and greate Impatiencie for as the VViseman saithe an euill Conscience augmenteth their feare and paine And if already saithe Dauid they tremble with feare where they haue nothing to dreade how much more will they tremble where they haue so much to tremble at beginning presently to haue that trembling and gnashing of teethe which they shall euer haue in Hell Pondering all these things and euerye one of them I will exhort myselfe to the feare of God and detestation of my Sinnes saying to myselfe How is it o my Soule that thou fearest not the wrathe of allmighty God who the more mercifull hee is now shall then bee the more rigorous why embracest thou not with loue the Sacraments and signes of his Grace before the terrible signes of his wrathe fall vpon thee If the Pillars of Heauen shall then tremble why doest not thou fortifye thyselfe with a celestiall Life that though thou fearest yet thou maiest not fall O infinite God naile my fleshe vvith thy holy feare Colloquie Psal 118 120. making mee feare thy terrible Iudgements Let my bones bee vvithered vvith sorrovve for hauing offended thee rather then I should bee vvithered vvith an vnproffitable feare Let
if I parte my goods liberally to others Or contrarily If I bee prowde and vindicatiue If I seeke my temporall proffit with the hurt of my neighbour and with the losse of spirituall good and so making reflexion hereupon I will endeuour to bee a Sheepe of this soueraigne Shepheard confidently trusting that with greate prosperitye hee will place mee on his right hande The fourth Pointe Of the publication of ConscieÌ„ces D. Tho. in addit q. 87. 1. Cor. 4.5 Daniel 7.10 Apoc. 20.12 Libri aperti suÌ„t alius liber quâ—Ì„ est vitae THe fourth Pointe shall bee to consider the Publication that shall bee made at the day of Iudgement of all the Consciences of the good and euill before men and Angells discouering as the Apostle S. Paule saith the things that were couered in darkenesse and manifesting the Secrets that were inclosed in their heartes with a speciall light that God shall communicate to haue them seene VVherein I will ponder how God our Lord in that day shall open as the holy Scripture saieth and vnfolde the bookes of Consciences which during the time of this life were shut vp so that all shall reade what is written in the booke of euery ones coÌ„science euery one what is written in the booke of conscience of all and according to the contents of those bookes Iudgement shall bee made and Sentence pronounced that all may see the vprightnesse of Gods Iustice aswell for the honour of the good as for the confusion of the wicked From whence I will collect how much it behoueth mee too consider well what I write in the booke of my conscience for I may now write what I list and couer it as I will but in that day in spite of my Heart all shall come to light and if the booke of my conscience bee well written according to the booke of Life which is Christe IESVS my booke saithe Iob shall bee my defence my honour Iob. 31.35 and my Crowne But if it bee contrary to that of Christ IESVS it shall bee my accuser my dishonour Colloquie and Condemnation O most pious Sauiour vvhose booke in the daye of Iudgement shall bee opened that thy life may bee as a Lavve and liuing rule by the vvhich Iudgement shall bee made of ours permitte mee not to vvrite in the booke of my Conscience any thing that may bee contrary to thy booke and if at any time thorough my frailetye I shall so vvrite ayde mee to blott it out vvith penance that in the daye of my account thou seeing mee conformable to thee in Life mayest likevvise make mee conformable to thee in Glorie Amen 2. But particularizing more at large what is to passe in this publication I will ponder that then the secret Sinnes of the Hearte shall bee published and the foule Sinnes of Acte that were committed in corners and those which for Shame were concealed in Confession or were couered with excuses and shiftes Then shall also bee manifested damned Intentions secret Treasons Hipocrisies and all other workes that seemed holy and were in truthe wicked There shall bee knowne vnfaithfull Seruauntes false friendes fained Christians with very greate confusion to see themselues discouered for if I feele it so much to haue my secret Sinne published before ten men how shall I feele it to haue all my Sinnes togither published before all men and before all the Angells O my Soule hovv darest thou sinne in secret if thou beleiuest that thy Sinne shall bee published and manifested before all the VVorlde Hovv canst thou in confession couer some Sinnes for Shame if thy Faithe telleth thee of this confusion that thou shallt suffer for concealing them Remember vvhat thy Redeemer saithe Luc. 12.2 Nihil opertum quod non reueletur neque occultum quod non sciatur Nothing is hid that shall not bee reuealed nor secrete that shall not bee knovven Therefore cease to committe that Sinne that thou wouldst not haue manifested 3. Then will I ponder how God our Lord shall manifest the good VVorkes of the Iust how secret soeuer they haue beene their pure thoughtes their holy affections their intentions so close hidden that the left hand knewe not what the right did and their exteriour workes which they couered for Humillitye and those which the worlde esteemed for euill and for them calumniated and condemned them for the which not withstanding they shall bee honoured and exalted O how foule and abhominable shall Vice then appeare and how pleasing and beautifull Vertue O what honour and credit shall it then bee to haue beene obedient and humble and to haue suffered Injuries silently without execuses or diuertings O happy they which embrace these Vertuous exercises seeing for them they shall receiue so greate glorye Couer o my Soule Colloquie thy good vvorkes vvith Humillitye that Pride may not robbe thee of them for in his good time our Lord to thy greate glorye shall discouer them 4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did as the euill workes which the good did buth with a different ende and successe For the good workes of the euill shall arise to their greater Ignominie for not hauing perseuered in that good loosing the rewarde thereof for mingling them with many euills And when they shall see the aduises and good Counsells which they gaue to the elect they shall bee much the more ashamed that they tooke them not for themselues nor made proffit of them Contrarily when God shall publish the Sinnes committed by the Iust hee will likewise publish the Penance which they did and the good they collected thereout so that they shall not bee to them an occasion of confusion but rather a motiue to praise God that pardoned them and freed them by his greate mercye from so greate miserye And all shall redounde to the greater confusion of the wicked seeing others that committed the same or greater Sinnes then theirs in so greate honour for hauing donne Penance for them in time The fifth Pointe Of the Accusations and Imputations against the VVicked Apoc. 12 10. Orat. 1. de amore erga DeuÌ„ proximum THe fifth Pointe shall bee to consider the terrible accusations and imputations that shall arise out of this publication against the wicked in fauour of the good For first of all the Diuell the Accuser and Calumniatour of men at this day which is the last of his office shall doe it with greate vehemencie exaggerating the Sinnes of the wicked the more to confounde them as S. Basile saieth before the whole VVorlde for turning himselfe to the Iudge hee will say I created not these neither gaue I them life nor sustenance nor the goods which they enjoyed I neither suffered nor died for them nor promised them any eternall rewarde and yet not wich standing forsaking thee that diddest all these things for them they serued and obeyed mee Therefore mine they
may bee vnderstood that all these blessings proceeded from the fatherly loue that God bare them in respect of his sonne And for that his benediction is effectuall and performeth presently what it promiseth with this sweete worde hee wil replenish them with a newe and extraordinarye alacritie Possidete paratum vobis regnum a constitutione mundi THirdy hee saieth vnto them possesse you the kingdome prepared for you from the foundation of the vvorlde In which wordes I am to ponder what kingdome this is how long time agoe since it was prepared that it is prepared for the Righteous and that to them is giuen the possession thereof in all which is resplendent the infinite Charitie of our caelestiall Father For first hee would that the inheritance and eldership of his Children should bee a kingdome so soveraigne that for excellencie thereof it meriteth the name of a kingdome for it is no terrene but a caelestiall kingdome whose riches are infinite and the pleasures thereof so inestimable that they make blessed their possessors This kingdome was prepared for them from all eternitie predestinating them of his mere mercye to raigne with him And from the foundation of the worlde hee created the Heauen called Empyreall that it might bee a royall Cittye and habitation of these blessed kings And with greate tendernes hee addeth that worde Vobis for you as who should saye This kingdome was not prepared principally for the Angells and for want of them for you entring in place of those that lost the seates of this kingdome But it was prepared equally for all the iust Angells ad men and for you for your soules and for your bodyes Come then to take peaceable possession of this kingdome so noble and so auncient out of the which you shall never bee eiected enter into the ioyes of my Father which shall never bee taken from you Apocal. 3.21 Colloquie sit downe to raigne with mee in my throne as I am seated with my eternall Father in his O most loving Father I giue thee thankes for this so soveraigne kingdome vvhich thou hast prepared for thy elect to shevve in them the infinite Riches of thy Grace and Charitye Graunt mee o Lord that I may in such manner prepare my soule that thou maist raigne therein by thy grace and aftervvardes carry it to possesse this eternall kingdome of thy Glorye Amen Esurivi enim dedistis mihi manducare c. THen declareth the iudge the reason of his sentence and the merites for which hee geâ—eth them his kingdome saying I vvas an hungred and you gaue mee to eate I vvas a thirst and you gaue mee to drinke I vvas a straunger and you tooke mee in naked and you couered mee sicke and you visited mee I vvas in Prison and you came to mee to set mee at libertye And the iust admiring that for so little workes hee should giue them a kingdome so greate and that hee should so much esteeme these workes of mercye as if they had beene donne to his owne Person shall aske him not so much with wordes as with affections and inward feelings of greate admiration saying Lord when did wee see thee hungrye and Thirstye and gaue thee to eate and to drinke Or when did wee see the a straunger naked sicke or in prison and vsed towarde thee such mercye Then our Lord will aunswer them Amen I say vnto you as long as you did it to one of these my leasle Bretheren you did it to mee Colloquie for I was in them and though but little ones I yet esteeme my selfe to holde them for my Bretheren O happy poore that are accounted as his Bretheren by the Iudge that shall Iudge them and by the eternall king that shall revvarde them vvho likevvise revvardeth others for doing them good O happy vvorkes of Mercye vvhose principall obiect 〈◊〉 Christe and vvhose Revvarde is his kingdome O blessed are the mercifull seeing in this daye they shall obtaine so greate mercye Lastly I wil ponder that albeeit Christe our Lord in the Gospell alledgeth onely for the reason of his sentence the workes of mercye to wardes our Neighbours yet hee will also declare the other good workes of obedience and mortification necessarye to enter into Heauen And as the voice of God is of infinite Vertue hee will to every one mentally declare in such sorte that all may vnderstand the speciall workes for the which hee giveth him his kingdome To the Martyr hee will saye Come thou blessed of my Father to possesse the kingdome prepared for thee because thou shedst thy blood formee And to the Virgin hee will say Come thou blessed of my Father for the Virginitie which thou preservedst with puritie of Bodye and soule And to the Religious man Come thou blessed of my Father for thou lestst all things to followe mee And in this manner I may runne thorough all the other Estates of the iust O what Content will all receiue with the sweete voice of this comfortable sentence Psalm 50.10 Ioan. 10.3 with the which God will giue to their eares compleate Ioy and alacritie and the Bones that were humbled shall reioice Happy the sheepe that in this life heare the voice of their shephearde and followe his steppes for on this day being placed on his right hande they shall heare the voice that calleth them to the eternall pastures O soveraigne shepheard Colloquie ayde mee vvith thy abundaunt grace that I may bee vvorthy to heare so favourable a sentence Amen The second Pointe SEcondly I am to consider that towardes the wicked the Iudge wil turne his Angrye Countenance and with a dreadefull voice wil say vnto them Departe from mee you cursed into fier everlasting vvhich is prepared for the deuil and his Angells for I vvas an huÌ„gred and you gaue mee not to eate etc. This sentence like the former wee may ponder by the wordes for that heerein are declared all the kindes of Paines that are in Hell of the which wee shall heereafter make a large consideration Discedite a me 1. THe first worde is Departe from mee In the which hee condemneth them to that eternall paine Paena Damni Payne of losse or danatioÌ„ which they call of losse or daÌ„nation which is a perpetuall Banishment from Heauen and a depriving them of the sight of God for ever And the more to wound them shewing himselfe so glorious vnto them hee sayeth Departe from mee that am your God your first beginning and last ende Departe from mee that am your Redeemer from â—nee that made myselfe man for your sakes and receiued these woundes for your remedye from mee that invited you with pardon and you would not accept it Therefore departe for ever from my freindship from my protection from my kingdome from my Paradise from my cleare sight and from the copious River of my Delightes And for that whosoever is separated from Christ is also separated from those that goe with Christe in saying to them Departe from
communicate vnto mee thy Greatenesse Graunt that I may humble myselfe to serue thee as thou diddest humble thyselfe to remedye mee and that I may doe all that I can for thy seruice seeing thou diddest all that thou couldest for my Remedye O my Soule doe for thy God all that thou canst for all is but litle Ex D. Leo serm 1. de Natiuit considering how much thou dooest owe him Learne to esteeme God as hee esteemeth thee and seeing hee hath exalted thee to such a Greatenesse doe not thou any thing that may bee vnbeseeming it The third Pointe THirdly I am to consider how in this worke of the Incarnation our Lord God pretended withall to discouer vnto vs the infinite Excellencye of all his Perfections and Vertues employing them with the greatest perfection that was possible and to our greatest commoditye This may bee pondered discoursing breifely of the most principall First hee shewed his infinite Bountye in communicating himselfe with the greatest coÌ„munication that might bee giuing his personall beeing to a humane nature and in this manner joyned in kinred with the whole Linage of man Hee shewed his Charitye in vniting to himselfe this nature with so strict an vnion that one and the same might bee man and God to the end that all men might bee one and the same thing with God by the vnion of Loue giuing them freely and liberally the thing that hee most loued Ad Rom. 8.32 and esteemed and with it all other things whatsoeuer Hee shewed his infinite Mercye brothering it meruailously with Iustice Psal 84.11 for there could not bee a greater mercy then for God to come personally to remedye our miseries and to make himselfe capable of sorrowe that hee might bee truly compassionate of them Nether could there bee greater Iustice then for God himselfe made man to pay our proper debt suffring therefore the paine of deathe that our sinnes had deserued neither could there bee greater Brotherhood then to applye to vs men by mercye that rewarde which God man merited by Iustice giuing mee an assurance to obtaine all things that are conuenient for mee seeing this our Lord gained them all by Iustice and applyeth vnto mee his merits by infinite mercye Ex D. Damaso lib. 3. de Fide orthodoxa a principio Hee also shewed his immense Wisdome in inuenting a meanes how to conjoine things so distant as are God and Man Eternall and Temporall Impassible and Passible and in plotting how to vnloose the most difficult knot of our Sinnes the Diuine mercye pardoning them without preiudice of his Iustice Hee shewed his Omnipotencye in doing for man all that possibly hee might to honour and to inriche him for among all the diuine workes there is none greater then for God to make himselfe man Finally hee demonstrated his Sanctitye and all his Vertues imprinting them in God made man that hee might bee a visible patterne of them all animating vs by his Example to imitate them and ayding vs by his Grace to procure them which not doing no man can bee excused For if God loue his neighbours who should not loue them If God doe good to his enemyes who should doe euill to his If God humble himselfe who should bee prowde If God suffer and endure who should bee impatient and ill suffering And if God obey why should not man bee obedient These seuen Diuine Perfections resplendent in this worke are to moue mee to praise God seuen times a day yea seuen thousand if I may desiring to loue and to serue him with the greatest perfection that may bee possible For if before God made himselfe man hee required that wee should loue him with all our Hearte Soule Spirit Forces Dâ—ut 6.5 with how much greater reason may hee now require of mee this degree of Loue and Feruour in his Seruice D. Greg. homil 36. in Euang. And seeing workes are the proofe of Loue I am in them to demoÌ„strate this my Loue endeuoring to imitate those most excellent Perfections that hee discouered in this worke to witte his Bountye Charitye Liberallitye Mercye and the rest which are imitable and especially those Vertues that this God Incarnate exercised in the worlde for our Example O most blessed Trinitye Colloquie what thankes shall I giue thee for hauing discouered in this worke those infinite Greatenesses that thou heldst closed in thy breaste VVhat shall I giue thee that shall not bee all to little for so soueraigne a gift How shall I loue and serue thee therefore Behold mee heere wholely dedicated to thy Seruice with a Desire to loue thee as thou louedst mee and to imitate those Vertues that thou discoueredst vnto mee And seeing thou hast giuen mee that which is more giue mee also that which is lesse graunting mee that I may loue thee for the infinite gift that thou gauest mee Amen The Second Meditation Of GODS infinite Charitye resplendent in this Mysterie of the Incarnation and of the greate Benefits that wee receiue thereby ALlbeeit all the Diuine Perfections are as hath beene saide resplendent in the Decree of the Incarnation yet aboue them all Charitye most florisheth of which this meditation shall bee leauing the others to the sixt parte And it shall bee founded vpon that which our Sauiour Christ saide to Nicodemus Ioan. 3.16 1 Ioan. 4. â— So God loued the VVorlde that hee gaue his only-begotten Sonne that euery one which beleeueth in him perish not but may haue Life euerlasting In which wordes our Sauiour disciphered three most principall things of this Soueraigne mysterie to witt The principall Fountaine from whence it proceeded The Greatenesse thereof The Endes and Admirable effectes thereof The first Pointe FIrst Sic Deus dilexit mundum I am to consider the infinite Greatenesse of the Person that loued vs and did vs this soueraigne benefit and the infinite Basenesse of him that is loued and to whome this fauour is donne comparing the one with the other First I will ponder how the Originall of this soueraigne benefit was the infinite Charitye and Loue of God who as touching his owne Proffit and Blessednesse had no neede to loue any bodye but himselfe for with only beholding and louing himselfe hee is infinitely blessed Yet for all this of meere Grace hee would loue the Creatures and doe good to them only because hee is Good and to demonstrate in them the Riches of his Bountye according to that of the Apostle God which is riche in mercye Ephes 2.4 for his exceeding Charitye loued vs that is to say Hee loued vs not because hee had neede of vs nor because wee of right did merit it but only for that his Mercye was compassionate of our miserye and his Charitye would needes breake forth from him to loue others Secondly I will ponder how Gods infinite Charitye passed yet farther in desiring so to loue the Worlde hee beeing who hee is I call the Worlde the multitude of
O omnipotent king Colloquie shewe towardes mee thy Omnipotencye deliuering mee from my euill and filling me with thy good that the greatenesse of thy mercies may bee discouered in one so vnworthy of them Giue to mee as to thy Praecursor remission of my Sinnes Light and knowledge of thy Incarmatien add Spirituall Alacritye in thy seruice Amen The second thing to bee considered is the efficacye of the Worde of the blessed VIRGIN by beeing the mother of God and how much shee may bee able to obtaine of her Sonne in a moment seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist who was the first fruites of our Sauiour Christ and of his Redemption and he by the mediation of his mother was willing to ripen this first fruite before his due time to giue vs Confidence that by her Intercession we shall be preuented and ayded by the mercye of God And therefore I am humbly to beseeche this Soueraigne Queene to vse in my behalfe this her greate Power obtaining for me somewhat of that much that by her mediation was giuen to this happy Fore-runner The Second Pointe SEcondly I am to consider how S. Elizabeth likewise was replenished with the holy Ghoste allmighty God communicating vnto her by meanes of this salutation the light and knowledge of this mysterye and the gift of Prophecye Whereby he meruailously discouered fower effectes which these giftes caused in her in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ and of the presence of the holy Ghoste when hee replenisheth Soules with his giftes The Properties of the Interiour Visitations of God First S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God and of his blessed mother saying with a lowde voice Blessed art thou among VVomen and blessed is the fruite of thy VVombe As if shee had saide True it was that the Angell saide vnto thee that thou art Blessed among women to the which I adde that blessed is also the Sonne of thy Wombe for hee beeing blessed thou also art blessed because from him as from a fountaine proceede all celestiall Benedictions Whereby wee may see that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ and his mother with greate feruour of Spirit for that such Praises are very acceptable vnto him Secondly shee greately humbled herselfe with a profounde knowledge of her owne basenesse and with another very high of the greatenesse of that blessed LADYE that visited her saying VVhence is this to mee Luc. 1.43 that the mother of my Lorde commeth to visite mee And then presently with an affection of Thankesgiuing shee confessed the greatenesses of God and published them to one that knewe that for them shee was to praise and glorifye him saying to the Virgin Assoone as the voice of thy Salutation sounded in my eares Luc. 1.44 the Infant in my VVombe did leape for Ioye Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity thankesgiuing in the middest of the fauours that hee doeth vs that they may bee proffitable vnto vs and that his giftes may bee secure holding ourselues as vnworthy thereof and giuing Thankes for them to the Giuer And therefore in imitation of this Sainct when our Lord God shall interiourly visite me or when I shall bee to receiue him in the most blessed Sacrament I am to reuiue in myselfe these two knowledges of myne owne basenesse and of his heigth and beholding the Originall from whence so greate a Good commeth vnto mee which is the meere Bountye of God himselfe with greate astonishment I will say VVhence is this to me that my Lord commeth to visite me to me so vile a Slaue to mee so ingratefull Colloquie and wretched a Sinner to me commeth my Lord who is a Lord of infinite greatenesse and maiestie to visite mee and to enter into my poore Cottage from whence to mee so greate a fauour Is it peraduenture for my seruices or merits or by my nature or owne industrie O blessed bee the immense Charity of God that meerely of his owne infinite mercye daigneth to visite so base a Creature Fourthly S. Elizabeth confirmed the blessed VIRGIN in her Faithe and Resolution saying vnto her Blessed art thou that beleeuedst Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued knowing all that appertained to the VIRGIN aswell that passed which the Angell had saide as the present of being the mother of God the accomplishment of that which was to come Whereby wee see that it is the propertye of the holy Spirit to inspire the righteous to make vse of his giftes to the benefit of their neighbours confirming them in Faithe and in the Loue of God In these Fower meruailous affections I will endeuour to imitate S. Elizabeth beseeching her to obtaine for me of our Lord grace to that ende And lastly I will ponder how this day was published the most glorious name of the VIRGIN which is the MOTHER OF GOD which shee heard with greate Humillitye and Ioye and with it I am to salute her and to giue her the Much good doe it her of this name praising him that gaue it her The third Pointe VVheerein is Meditated the Canticle of Magnificat THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth for shee likewise was forthwith replenished with a most high Spirit of Prophecye and composed thereupon the soueraigne Canticle of Magnificat concerning which wee are to ponder First how the blessed VIRGIN hauing heard so greate things in her owne praise directed not her aunswere to S. Elizabeth who praised her as commonly men vse to doe in respect of shewing themselues gratefull but all her wordes shee directed to God our Lord teaching vs the manner how wee are to conuerse with men when they praise vs for the best and securest is to alter the Discourse and to speake vnto God from whome proceede those giftes for which wee are praised Secondly I am to ponder how the blessed VIRGIN who was so breefe and so measured her wordes when shee spake with Angells and with men dilated herselfe much more when she spake to God recounting his Greatenesses For the first is Prudence and Respect but the second is Excesse of Loue and Thankefullnesse according to that of the Wiseman Eccl. 43.33 Yea that blesse our Lord exalt him all that you can for hee is greater then all your praise And as he that is replenished with God all his Discourse is of God with affections of God to magnify and glorifye him in all that he is able for of the abundance of the Hearte the mouthe speaketh Matt. 12.34 So our blessed LADYE the VIRGIN as shee
was replenished with God vttered with her mouthe this soueraigne Canticle full of Affections of God which Canticle hath ten verses and is as it were a Psalterion or Harpe of ten strings like to those Psal 42.4 91 4. 143.9 which Dauid commaundeth vs to touche for to glorifye God and therefore it shall not bee amisse to meditate all her Wordes that wee may knowe how spiritually to rehearse them to the honour of the VIRGIN ioyning to euery worde or Verse some holy Affection or ioye of the Vertues of this our Ladye with the peticion and colloquye belonging vnto it My Soule doth magnifie our Lord. In this first Verse the sacred VIRGIN teacheth vs the Spirit of praising God thinking highly and magnificently of him magnifying that which is his in all that is possible that is his Bountye and Mercye his Wisdome and Charitye the excellencye of his Gouernment And this not only with corporall wordes but with the Soule and all her interiour Faculties inuiting them with Dauid to praise our Lord. Psal 102.1 103.1.33 And shee sayed not My Soule did magnifye or will magnifye but doth magnifye to signifye that her principall office and perpetuall occupation was to magnifye God doing on Earthe that which the Angells doe in Heauen O that my Soule might allwayes magnifye our Lorde Colloquie Eccl. 43.30 o Lord of infinite greatenesse litle can I magnifye thee with my praises But as I may I praise and magnifye thee and confesse that thou art greater then I am able to say or to thinke O Soueraigne VIRGIN Psal 33.4 whose Soule allwayes magnified our Lord and like another Dauid inuited all others to magnifye him impetrate for mee that my Soule may likewise magnifye him occupying herselfe continually in singing his Greatenesses worlde without ende Amen And my Spirit hath rejoiced in God my Sauiour In these Wordes the B. VIRGIN discouereth the manner of our rejoicing in God The manner of rejoicing in God nothing fiue Conditions of this Ioye to make it pure and perfect For first wee are not to place our principall Ioye and Alacritye in corporall thinges but in things spirituall nor so much in giftes receiued as in the giuer of Giftes who is God himselfe And allbeeit we are to rejoice in God as he is our Creator yet principally as he is our Sauiour and Sanctifyer for in this sorte he is the fountaine of spirituall Alacritye which is founded vpon the Saluation of the Soule sanctified by Gods grace And this loye is principally to consist in the Spirit or superiour parte of the Soule that it may be the more pure from all that tasteth of fleshe as the sensuall Ioye of the Bodye vseth to doe allbeeit sometimes the Ioye of the spirit redoundeth likewise into the fleshe Psal 83.3 15.9 according to that of Dauid My Hearte and my Fleshe reioiced in the liuing God Finally our Spirit is not to reioice in itselfe as if it had thorough it owne merites those giftes for which it reioiceth but our Ioye is to bee in God our Sauiour who gaue them vnto vs and vpon whome our ioye is to rest as saithe the Prophet Dauid My Soule shall reioice in our Lorde Psal 34.9 and shall bee delighted in our Sauiour Such was the Ioye of the blessed VIRGIN who at this instant behelde our Sauiour whome shee bare in her Wombe and rapt with his exceeding Loue shee saide My Spirit hath reioiced in God my Sauiour O my Soule exalt thyselfe aboue thyselfe in Spirit like the VIRGIN and reioice purely in Christ thy Sauiour placing in him only all thy Alacritye Psal 36.4 Ioan. 16.32.24 Matt. 25.21.23 If thou desirest Ioye reioice in God and hee shall fullfill the desires and petitions of thy hearte that thy ioye may bee full and that none may depriue thee of it vntill at last thou maiest enter into the eternall ioye of thy Lorde Because he hath regarded the Humillity of his Handmaide In this Verse and in those following the B. VIRGIN declareth ten soueraigne benefits three speciall and seuen generall which are the principall causes and respectes that shee hath to magnifye God to reioice in him and to shewe herselfe so thankefull The first is for that he regarded the Humillitye and lowlinesse of his Handmaide In which wordes the VIRGIN pointeth at two rootes of the Diuine Benefits The one principall of Gods parte and the other of our parte It is of allmighty Gods parte that he daigneth to regarde vs with a good eye and to be mindefull of vs to doe vs good For allbeeit it is truthe that he seeth all things yet he is not saide to regarde nor make account of those which he leaueth in the abysme of nothing or in the profunditye of their miserye but of those which he regardeth to vse towardes them his greate mercye The roote of our parte is the acknowledgement of our Lowelinesse by the which we may dispose ourselues to receiue the giftes of his Diuine Liberallitye And so the blessed VIRGIN as illuminated by God joyned both these togither magnifying God for that he daigned to regarde the Humillitye of his Handmaide By the which wordes shee confesseth not so much of herselfe that she hath the Vertue of Humillitye as she exercizeth it for as a true humbled one either she esteemeth not so herselfe or she would haue concealed it but with Humillitye shee confesseth that she is lowly base and contemptible as a Slaue or a Handmaide and that notwithstanding all this allmighty God disdained not to regarde her Whereby shee teacheth vs that the foundation of the Praises of God and of Thankesgiuing for the benefits he doth vs is to bee the acknowledging of our owne basenesse and indignitye for in this sorte there will be no perill of mixing vaine selfe-pleasing as it happened to the prowde Pharisee Luc. 18.14 Rather this Lowlinesse is to be the respect why to beseeche allmighty God to regarde mee with a good eye and to doe mee greate fauours Psa 112 6 for his Condition as Dauid sayeth is to beholde the lowely things in Heauen and on Earthe and to doe them greate mercyes Psal 30.8 And this the saide Dauid had experience of saying of himselfe Because God regarded my Humillitye and Lowelinesse he deliuered my Soule from all her miseries O highest God whose Habitation is in the highest Heauens Colloquie Psa 112.5 beholde the lowelinesse of this thy vile Slaue and vse towardes him thy accustomed mercye raising this begger from the Dust and this poore wretched one from the Dunghill to place him with Princes and to sanctifye him aswell as they Amen Beholde from henceforth all generations shall call me blessed And this is the seconde respect that the B. VIRGIN had to magnifye God for that from that moment that he behelde her Humillitye and that he regarded her all the nations of men that beleeued in Christ aswell the present as those to
B. LADYE the VIRGIN declared in the Circumcision the name of her Sonne whose excellencies she most perfectly knewe since the time that the Angell reuealed them vnto her and in her hearte she did ruminate and conferre them and therefore on this day she with greate reuerence and deuotion tooke his name in her mouthe sayed his name shall be IESVS O what greate Ioye felt the most sacred VIRGIN when this first time shee pronounced this most sweete name of IESVS and not she only but glorious S. Ioseph and the rest that were present and hearde this name felt a celestiall fragrancye sweetenesse For then began to be fullfilled that which is written in the Canticles Cant. 1.2 Oile powred out is thy name therefore haue young maydes loued thee Vntill this hower this sweetest name made no odour of itselfe because it was locked vp and inclosed now that it manifested itselfe it powred out a most sweete and odoriferous fragrancye cheering comforting and affecting those pure and chaste Soules that either pronounce it or heare it the which are inflamed with the Loue of this our Lord thorough the sweetenesse of his holy name but aboue all our most blessed LADYE the VIRGIN being most pure and vndefiled and knowing best the soueraigne mysteries of this name O with what pleasure repeated this B. LADYE those wordes of her Canticle My Soule doeth magnifye our Lord and my spirit reioiceth in God my IESVS and Sauiour Because he hath regarded the humillitye of his handmaide for beholde from henceforth all generations shall call me blessed because he that is mighty hath donne greate thinges to me and holy is his name O Soueraigne VIRGIN beseeche thy Sonne to imprint in my Hearte that estimation Colloquie and loue of this holy name that he imprinted in thine O most sweete name poure downe vpon me thy Celestiall fragrancye that my weake sicke and miserable Soule may be comforted and healed therewith and may be free from those miseries wherein it is plunged enioying the fruite of her abundant faluation Lastly I may ponder how this blessed Babe accepted the name and office of our Sauiour and ioyed therein offering with greate delight to his eternall Father to stand for the honour of this sweetest name and entirely to fullfill all whatsoeuer it signified for the good of men I thanke thee o good IESVS Colloquie for this will which thou hadst to saue vs accepting the office with the name of Sauiour fullfill it o Lord effectually in mee and seeing thou art IESVS Este mihi IESVS Be to me IESVS be my Sauiour The Second Pointe SEcondly I will consider the causes why this name was giuen him on the eigth day at his Circumcision for albeit the Angell declared it before the Incarnation to the blessed VIRGIN and afterwardes to S. Ioseph yet in the Circumcision it was manifested for twoo principall causes First for the honour of the Childe for his father seeing him so humbled that he bare the likenesse of a Sinner would that he should then be exalted giuing him a name aboue all names which is the name of IESVS that we might vnderstand that not only he hath no Sinne but that he is the Sauiour of Sinners and pardoner of Sinnes This is to moue me to giue infinite thankes to the eternall Father for thus honoring his Sonne when for his Loue he humbleth himselfe whereby he giueth me an assured pledge that if I humble myselfe he will also exalt me Apoc. 2.17 and will giue me a newe name so glorious that none shall knowe how to esteeme it as it ought to be esteemed vntill he receiue it and that God communicateth his greatenesses in glorye Secondly to make manifest that the name and office of Sauiour was to cost him the shedding of blood for without shedding of blood saieth the Apostle there is no remission of Sinnes Heb. 9.22 And therefore our sweete IESVS taking the office of a Redeemer giueth in earnest of the price that he is to pay for our ransome a litle of that blood which he sheddeth in his Circumcision with a determination to pay the whole price entirely in his passion shedding for vs all the blood that he hath True it is that this litle was a sufficient price for all the Sinnes of the Worlde yea if there had beene a thousand other Worldes because it was the blood of God but his Charitye and Liberallity would that the price should be all his blood to which ende he gaue licence to all the instruments that are on Earthe for shedding of blood to drawe out his blood with greiuous Dolour and Contempt to witte the Knife Whippes Thornes Nailes Speare The knife on this daye opened the first fountaine of blood but that was presently closed The other instruments afterward opened others which closed not till all his blood was runne out O sweetest Sauiour Colloquie Isa 12.3 vhose fountaines albeit they are of blood shed with greate dolour yet they are also fountaines of the liuing water of infinite thankes which are to be gathered with greate reioicing and Loue. May my Soule praise thee for this infinite Charitye wherewith thou openest these fountaines commaunding me to approache with alacritye to enioye the price that thou sheddest with such paine O my Soule what hast thou reason to doe for thy owne Saluation when as thy Sauiour doeth so much for it If it cost him his blood is it much that it should cost thee thine Beholde me heere o Lord readye to shed my blood for thy Loue so that thou wilt make me partaker of thine Amen The third Pointe THirdly I will consider the greatenesses of this sweete name the greate proffit that wee reape by it and the manner how we are to make our commodity thereof but before we enter into this consideration I am to beseeche the eternall Father that for the glorye of this most holy name he will be pleased to illuminate me that I may knowe his greatenesse for if as S. 1 Corint 12.3 Paul sayeth no man can duely say IESVS but in the holy Ghoste then can no man worthily ponder and vnderstand what is contained in the name of IESVS if he be not preuented and ayded by the same holy Ghoste This presupposed I will consider how the name of IESVS is a Summarye and memoriall of all the greatenesses that are in Christ our Lord reducing them to three heades for that it is the Summe of all the perfection that agree to him as he is God and of all the graces and Vertues that he hath as he is man and of all the Offices that as hee is God and man hee doeth vnto men So that I may well inferre if he is IESVS then is he infinitely good holy wise omniponent and full of mercye and the very Goodnesse sanctitye and Wisdome of God for all this is needefull to complye with the name of IESVS 1 Corint 1.30 who as S. Paul sayeth is made