all which allthough they are temporall accomodated to the estate and condition of that imperfect people yet they are a signe of others much greater and spirituall which God giueth to Christian people who with all want not these temporall after a more excellent manner Mat. 6.26 for the prouidence of our heauenly Father as his sonne himselfe did promise vnto vs is carefull to prouide for vs those that are meete Psalm 144.16 giuing them for an addition to those that obserue his lawe For thee that openeth his hande and filleth with his blessing brute beastes shall open it much better to replenish his children 2. From hence I will ascende to ponder the spirituall benedictions which God giueth to those that keepe his lawe in the keeping whereof hee hath with greate excellencye included three kindes of good to witte honest good proffitable good and delectable good Psalm 18.8 of the which Dauid in the eighteenth Psalme maketh another sweete catalogue For first the law of God is most pure and most holy conuerting soules replenishing them with wisdome and all vertues It is also most proffitable to obtaine all good that may bee desired not onely for the soule but for the bodye as healthe Prou. 3.2 Psalm 18.11 Eccl. 24.27 long life sustenance and prosperitye And therefore it is more to bee desired then Golde or then precious stones or more then all the treasures of the earthe It is also most delectable much more then honye or the honye combe and cheereth mens heartes with a greater alacritye then any that can bee giuen by all the sweet things of this life From hence it is that God preuenteth principiants with the benediction of delight Psalm 20.4 Psalm 83.8 that they may cheerefully begin the waye of his commaundements To those which are proficients this diuine lawgiuer giueth his benedietion that they may encrease from vertue to vertue vntill they arriue to the height of perfection Prou. 10.6 Psalm 23.5 Mat. 25.34 And vpon the heades of the iust that are perfect hee powereth his blessing in abundance giuing them some taste of what in glorie they shall enioie And finally in the daye of iudgement hee will giue them the supreame benediction saying vnto them Come yee blessed of my father to possesse the kingdome prepared for you as allready wee haue pondered Considering these blessings and comparing them with the curses which in the precedent pointe were declared I am principally to collect three affections of very much importance The First is agreate Sorrovve for hauing infringed a lawe so holy so profitable and so sweete making myselfe vnworthy of its celestiall benedictions incurring the three euils contrarie to the three goods that haue beene spoken of for togither with the breache of the lawe marche those vices that pollute both bodie and spirit all the temporall and eternall hurtes that bodie and soule doe suffer and all the heauinesses and bitternesses wherewith our heart is afflicted 2 The Second affection is of Confidence assuredly hoping that if I obserue the lawe of God I shall obtaine the blessings that hee promiseth mee calling to mindethose memorable wordes of Ecclesiasticus who saieth Homo sensatus credit legi lex illi fidelis The wise man beleiueth the lawe of God Eccl. 33.4 and the lawe is faithfull vnto him which is to say The iust man and the lawe are faithfull one to another The iust is faithfull in obeying the lawe and the lawe is faithfull in rewarding the iust It defendeth him in perills It comforteth him in his aduersities it directeth him in his prosperities it counselleth him in his doubtes it fauoureth him in his businesses it maketh his praiers to bee hearde it aideth him in life it protecteth him in deathe and finally it croweneth him in glorie Colloquie O my soule bee faithfull to the lavve of God and the lavve shall bee very faithfull to thee Faile not thou in doing vvhat it commaundeth thee and it vvill not faile to doe vvhat it promiseth thee Praise thy soueraigne lavvgier vvith the psalterion of ten strings keeping his ten commaundements Psalm 32.2 Malach. 3.14 and thou shallt forthvvith bee partaker of his promises Say not vith the vvicked Israelits It is a vaine thing to serue God and vvhat prossit haue I in keeping his commaundemenis Conuert thyselfe truely to our Lord vvith a contrite heart for hauing broken them and thou shallt see by experience the difference betvveene the iust and the sinner betvveene those that obserue his lavve and those that infringe it 3 The third affection must bee greate loue and estimation of the lawe of God Prou. 3. 7. endeuoring as Salomon saieth to write it in the tables of my hearte which are the three faculties of my soule In my Memorie to bee alwaies mindefull of it In my Vnderstanding to meditate continually thereon and in my VVill to loue it and if neede were to laye downe my life for it saying Deute 6.7 as Moyses to his people I will meditate thereon in my house and vpon the waye at my downe lying and vp rising I will put it as a signall in my handes to worke thereafter and I will haue it before my eyes to guide mee thereby saiyng with Dauid Lord Psalm 118.97 how haue I loued thy holy lawe all the whole day it is the matter of my meditation O most sweete lawgiuer who when thou becamest man didst forthwith put this lawe in the middest of thy hearte and by thy grace write it in the heartes of thy elect Psalm 36.31 Ierē 31.33 write it also in my hearte in such manner as may neuer be blotted out that I may bee worthy to bee written in the booke of life without euer being blotted out thereof worlde without ende Amen The Conclusion of what hath beene saide OF all that hath beene saide in this meditation I will recollect a briefe summe of the Titles therein aswell to procure greate contrition for hauing broken the lawe of God as to animate myselfe to keepe it with perfection First beause it is iust and holy and with greate excellency imbraceth al kind of good Secondly to deliuer myselfe from the maledictions plagues both temporall and eternall that it menaceth Thirdly to enjoye the innumerable benedictions that it promiseth in this life and in that to come Fourthly and principally for the lawgiuer that gaue it to witte God infinitely good wise and potent and my infinite benefactour vpon whome dependeth all my good both temporall and eternall And this reason onely shall suffice to moue mee to loue a lawe giuen by such a Father and to bee infinitely sorry to hauen broken it The fifth Title is for that the lawemaker himselfe becomming man put it in the middest of his hearte and came to fulfill it entyrely without omitting any iotte or tittle to moue mee by his example to the perfect accomplishement therof The sixth is for the fidelity of the
the benefits which hee had donne to his Soule and to his People Some with a spirit of Contrition to aske him pardon of his Sinnes and other some with a spirit of Affliction joyned with greate Confidence to Implore his ayde in Tribulations And therefore to ruminate them or to say them with proffit wee must clothe ourselues as Cassianus aduertiseth with the same spirit wherewith they were spoken Collat. 10 cap. 10. as if wee ourselues had made them to the same ende And euen Experience teacheth vs that hee that feeleth himselfe cheerefull for the benefits receiued from God sayeth with Deuotion the Psalmes of Ioy as are Benedic anima mea Domino omnia quae intra me sunt nomini sancto eius c. Laudate Dominum de caelis c. And at such time hee findeth not so much juice in the Psalme of Miserere mei Deus And contrarily hee that is afflicted with his Sinnes sayeth with Deuotion the Psalme of Miserere mei and applyeth not himselfe then to the Psalmes of Ioye VVhich wee are to consider that wee may choose for matter of meditation those wordes and Praiers which accord with that Spirit which wee feele and with the ende that wee pretende This second forme of Praying is most proper to those that walke in the Illuminatiue way pretending the knowledge and Vnderstanding of the Verities of Faithe so to encrease in Spirit and of this wee will set downe the practise in the second and third parte meditating in this sorte vpon the Salutation of the Angell vpon the Song of the Virgin vpon the Praier of the Pater noster and vpon certaine Sentences and Praiers of our Lord Christe vpon whose wordes wee will alwaies medltate with more attention because as the Spouse saide His Lippes are distilling the first Mirrhe Cant. 5.13 Ioan. 6.68 Ibidem 63. that is they teache most excellent Vertue the first and most surpassing of all other and as S. Peter saide His wordes are the VVordes of eternall life and our Lord himselfe saieth That his wordes were Spirit Life And therefore whosoeuer meditateth them as is fitting hee shall drawe out aboundance of Spirit and most pure life of Grace by the which hee may bee worthy of life euerlasting 3. The third forme of Praying is by way of Aspirations and Affections which aunswere to the respirations of the bodye procuring that betweene Respiration and Respiration there may breathe out from the inward parte of our Soule some holy Affection or some Groning of the Spirit or some short Praier of those which wee call Iaculatorye spending the whole time that is betweene one respiration and another in the Pondering or Vnderstanding and Spirituall Taste of what wee desire or aske or of the thing for the which wee grone and sigh vnto God This forme is most accomodated to those that walke in the Vnitiue waye aspiring and thirsting for Actuall Vnion with God and with this desire they labour to pray with the greatest continuation and frequencye that they can for Praier is as necessarye for the perfect spirituall life of the Soule as respiration is for the life of the Bodye according to that of Dauid which sayeth Psal 118 131. I opened my mouthe and drevv breath because I desired thy Commaundements And in testimonye heereof as often as they open their mouthe to breathe so often would they praye And now seeing this is not possible thorough our Imbecillitye they take at certaine times some space for this exercize frequenting in this forte the Iaculatory Praiers whereof wee will presently speake casting them vp to Heauen like Dartes or Arrowes which are shotte from the Hearte as from a Bowe with vehement Affection of Loue. Of Contemplation and of the manner how some may vse Mentall Praier without manifoldnesse of Discourse §. 10. BY what hitherto hath beene saide the ordinary formes that are to bee vsed in Mentall Praier are declared which are accomodated to all fortes of Persons that desire to treate with God though all goe not after one manner For some in their Praier haue more discourse and lesse affection others contrarily content themselues with litle discourse and busye themselues most in affections And others haue neede of no more but a single sight of the Truthe and therewith they are moued to all the Actes of Deuotion that haue beene rehearsed and these enjoy that which wee call Contemplation Ex D. Tho. 2.2 q. 180. art 3. which as S. Thomas saieth is a single Viewe of the eternall Veritye without variety of Discourses penetrating it with the Light of Heauen with greate Affections of Admiration and Loue vnto the which ordinarily no man arriueth but by much exercize of meditation discourse In such manner as a VVoman when shee intendeth to marrye with a man spendeth many daies in asking and certifying her selfe what hee is Inquiring of his linage wealthe Condition Healthe Affabilitye Discretion Vertue and other partes discoursing and thinking much vpon them and finding him to bee to her liking shee is content to loue him and takes him for her Spouse but afterwardes when she hath knowen him and taken him for her Husband shee needeth make no newe Discourses but with onely seeing him or remembring him or hearing his name she loueth him and desireth to giue him Content and to bee allwayes in his Companye The like passeth with a Scholler that would make choise of some newe master or with a Seruaunt that intendeth to take a newe Lorde or with one freinde that desireth to make a newe and strict league of Freindship with another Euen in like sorte Principiants in Vertue in the Exercise of Praier had neede to spende much time in meditations and Discourses inquiring what and who God is who is Christe our Sauiour his perfections and Vertues and his meruailous workes mouing themselues with these Considerations to loue him and to take him for their master for their Lorde for their freinde and Spouse of their Soules But after they are much exercised and practized herein it hapneth oftentimes that a single viewe or remembraunce of God without newe discourses is enough to inflame them in his Loue and in the other affections aforesaide Yea there are some that with onely hearing the name of IESVS or Father or with hearing the name of Mortall sinne Hell or Heauen penetrate in a moment what is comprehended therein with greate Assections of Loue or Sorrowe True it is that as our Vnderstanding layeth not much holde on things that it perceiueth not with the Senses it easily looseth the estimation of spirituall and diuine things and forgetteth them and so hath neede often to renewe those meditations and Discourses which it made at the first for otherwise it will finde itselfe much distracted and drye vnlesse it bee when as our Lord by speciall fauour will without them giue light and knowledge enough to inkindle the Affections of Loue communicating the grace of Contemplation By what hath beene saide
that which the royall Prophet Dauid saieth Psal 108 6. Appoint a Sinner ouer him and let the Diuell stand on his right hande vvhen hee is Iudged let him come forth condemned and let his praier that hee maketh be turned into Sinne. Another whiles to mooue myselfe to Confidence I will beholde the Iudge gentile towardes mee with an amiable and pleasing Countenance and on my right side my Angell Gardian cheerefull for my Victorye Imagining that hee is saying in my fauour against the Diuell that which the Prophet Zacharie repeateth Zach. 3.2 Our Lord rebuke thee o Sathan our Lord rebuke thee Is not perhaps this poore wretche a cole pulled out of the fier that it might not bee burned Then what wilt thou O most lust Iudge Colloquie and most mercifull Father I confesse that I am thorough my Sinnes a blacke and filthy Cole and halfe burnt vvith the fier of my passions vvashe mee o Lord and vvhiten mee vvith the liuing vvater of thy grace and therevvith quenche this fier that burneth mee that in the daye of account the Diuell may leaue mee the Angell may protect mee thy mercye may receiue mee and thy Iustice may crovvne mee Amen The second Pointe SEcondly I am to consider the Time and Place S. Ioan. Clima cus cap. 7 S. Greg. 4. dialog cap. 37. wherein this Iudgement is to bee donne 1. The time is the Instant of Deathe for allbeeit that by the speciall dispensation of God it hath beene seene to begin visibly a litle before Deathe in sundry cases that haue happened for our example yet ordinarily it is donne inuisibly in the very Instant that the Soule leaues to Informe the Bodye without any delaye And in that very moment the whole Iudgement is concluded the accusation is made and the Sentence is giuen and executed This moment I am to haue allwaies before mine eyes as that which is to bee the beginning of my eternall good or euill saying O momentum à quo aeternitas O moment vvherein eternitye beginneth who can forget thee without greate Perill and who can remember thee without greate Astonishment Bee mindefull o my Soule of this moment and endeuour not to loose any moment of time for in euery one thou maiest merite the life that shall for euer endure 2. The place of this Iudgement is wheresoeuer Deathe arresteth any man without going to the Valley of Iosaphat or to any other speciall place for as the Iudge is in all places so in all places hee hath his Tribunall and maketh this Iudgement in the Earthe and in the Sea in the bed and in the streete that in euery place I may feare because I knowe not whither that shall bee the place of my Iudgement But because that Deathe most ordinarily attacheth vs in our Chamber and Bed when I am in these places I must imagine sometimes that there standeth the Tribunall and Throne of God to judge mee and the good and euill Angell assistantes at the Iudgement for this holy Cogitation will restraine the vnmeasurable excesses of the Fleshe which bud out with the Solitarinesse of the place From these two Considerations I am to drawe a greate feare of offending God for peraduenture the Time and Place wherein I committee this Sinne shall bee also the time and place wherein God will doe Iudgement Genes 19 26. 1. Cor. 11 29. as the wife of Loth who in the same Instant and place that shee turned to looke vpon Sodome was turned into a Satatue of Salt as S. Paule saith whosoeuer eateth vnworthily the bodye of Christe our Lorde eateth Iudgement to himselfe Iob. 15.16 So when I drinke VVickednesse like VVater I drinke Iudgement to my Soule and perhaps the Drinke may bee so mortall that in that very Instant the Iudgement shal bee executed The third Pointe THirdly I am to consider the Frame and Order of this Iudgement that is the Accusers and VVitnesses the Proofe and rigorous Examination that shall bee made of all my workes to Iudge mee accordingly 1. First the Accusers shall bee three The first shall bee the Diuell Apocal. 12.10 whome S. Iohn calleth the Accuser of our bretheren whose Office is to accuse them before God daye and night but in this last Iudgement with greater hatred and furye hee will accuse mee of all the Sinnes I committed thorough his perswasion by consenting to his Temptations yea and hee will adde false accusations for his owne Suspicions aswell for that hee knoweth not the Intentions as also for that his Anger malice doe blinde him making him holde for true that which is false Therefore o my Soule resist allwaies the Deuill and admitte nothing of his that when hee commeth to Iudgement against thee Ioan. 14.30 hee may finde nothing of his for which to laye holde on thee nor no Sinne whereof truely to accuse thee 2. The second Accuser shall bee euery mans owne Conscience the which shall likewise bee a witnesse and stand for a thousand for the Thoughtes thereof shall beate against vs Ad Rom. 2.15 and they as the Apostle saithe shall in that hower accuse or defend vs. And as in Confession I myselfe of my owne will am the Guilty the Accuser and the VVitnesse against myselfe that the Prieste may absolue mee so then also I shall bee so perforce that God may Iudge and condemne mee for that whereof here I obtained not pardon 3. Finally the Angell Gardian himselfe shall bee the third witnesse and after a sorte Accuser against mee for my rebellions to his Inspirations Counsells From whence I may collect how much it importeth mee allwaies to consent to the good Inspirations and Dictates of these two faithfull Companions Conscience and Angell and to yealde myselfe vnto them when in this life they accuse or reprehend mee that afterwardes in the other they may not condemne mee following the Counsell of our Sauiour Christ who saieth Matt. 5.26 Luc. 12.58 Bee at agreement vvith thy Aduersarye betimes vvhiles thou art in the vvaye vvith him and goest to appeare before the Prince for if thou then compoundest not with him hee will deliuer thee to the Iudge and the Iudge to the Officer who will cast thee into prison from whence thou shallt not get out till thou hast paied the last farthing O Prince of Heauen Colloqu to vvhose Tribunall I goe to bee Iudged graunt mee that I may take thy vvholesome Counsell agreeing allvvaies vvith these tvvo good Aduersaries that beeing freed from the Sinne I may bee so likevvise from the Officer and eternall Prison Amen 4. But aboue all I am to ponder the most rigorous examination of the Iudge himselfe wherein are two terrible things the first is that it is vniuersall of all things whatsoeuer charging mee with all my Sinnes of Deede VVorde and Thought though they were but Idle ones Matt. 12 36. and with the omissions and negligences of my Life with the Ingratitude and euill correspondence that
bee declared in the twentie and fourth meditation meditating vpon the Deathe of the Couetous Riche man and of poore Lazarus which is a liuely Stampe of that which here hath beene meditated The tenth Meditation of that which hapeneth to the Bodye after Deathe and of the Graue ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine is that noble exercize of Vertue much like vnto it VVhat mortification is which wee call Mortification which is nothing else but the Deathe of our Passions and disordinate Affections depriuing them of the life they haue in vs endeuouring to represse and burye them vntill they bee turned into dust nothing as Dauid saide Psal 17.38 I vvill pursevve myne Enemies and ouertake them and I vvill not returne vntill they faile I will bruize them vntill I ouerthrowe them and put them vnder my feete Lib. 6. de bono mor tis cap. 3 For this cause saide S. Ambrose That the Iust mans Life is an Imitation of Deathe for his continuall Studye is to kill the carnall Life that hee feeleth in himselfe depriuing himselfe of all those things that his fleshe and his owne will doe most disordinately couet suppressing the desires that sproute out vntill hee remaine as Deade to all that is Sinne according to that of S. Paule Ad Rom. 6.11 Ad Colos 2.20 3.5 Bee you as deade to sinne but aliue to God and seeing you are deade with Christ from the elements of this worlde touche not nor handle not that which shall bee to your destruction but mortifye your members that are vpon the Earthe that is the workes of earthly Life Vncleanenesse Concupiscence Auarice and the rest The practise of this mortisication like vnto Deathe wee will set downe in this meditation whose ende shall bee the Imitation of Deathe itselfe And And all beeit therein wee proceede by the affections of Feare which are most proper to the purgatiue waye yet of themselues those of Loue are most effectuall Cantic 8 6. of which it is saide That it is strong as Deathe and harde as Hel. For that it killeth burieth and defeateth all that is contrarye to its beloued as hereafter wee shall see By the waye also In the 6. part meditation 10. 11 in this meditation wee will put in practize a very proffitable manner of meditating spiritualizing the exteriour things that are perceiued by the Senses applying them to the Interiour and collecting out of them rules and aduises of perfection The first Pointe 1. THe first pointe shall bee to cōsider what my bodye shall bee after it is deade abandoned by the Soule pondering especially three miseries First that it looseth the vse of its members and Senses without euer more beeing able to see heare or speake nor to mooue to one side nor other nor to enjoy the goods of this mortall life Now noe beautifull things nor sweete musicke nor pleasing odours nor sauourye meates nor things that are loft doe any wise affect it all this is to it as if it were not For it hath lost the Instruments which it had whereby to enjoye it and all that it hath enjoyed serueth it to litle proffit The second miserye is to remaine discoloured disfigured deformed horrible stiffe starke and stinking walking with greate haste to corruption In such sorte that it who a litle before recreated the eye with its beautye now puts horror in it with its deformitye From whence proceedeth the third miserye that all leaue it alone in the Chamber in possession of those that are to shrowde it in a sheete and euen those of the house and the dearest friendes holde it for a kinde of pietie to dispatche quickely and to carry it out of doares 2. From this Cōsideration I will collect how assured a thing it is in my life time to doe by degrees somewhat of that which shall afterwardes bee dōne perforce without proffit carying myselfe as deade to the VVorlde to all that is flesh blood procuring to Imitate Deathe in three other things like to the aforenamed mortifying my Senses and depriuing myselfe of the Delightes thereof not onely of the vnlawfull but euen of some lawfull and not necessarye So that like a deade man I am to haue neither feete nor handes nor eyes nor eares nor taste nor tongue for any thing that is Sinne or is against the perfection I professe And for this reason the beautifull and pleasing things of this Life are to bee to mee as if they were not putting them veder my feete Homil. 13. in Euangel beholding as S. Gregor saithe not what they are now but what they shall quickely bee for attyre fleshe in clothe of Golde and in silke neuer so much nor so gaiely yet still it is fleshe Isai 40.6 And what is fleshe but grasse and what is the glorye thereof but the flower of the fielde that withereth with a blaste Finally I am to followe Vertue with a generous minde that like as a deade man complaines not that all flye from him and forsake him so it should bee nothing to mee that the VVorlde for sakes mee flyes from mee and abhorres mee like one deade and crucified rather I am to holde for a happinesse that of the Prophet Dauid Psal 30.12 Those that savve mee fled forth from mee I am forgotten from the hearte as one deade I am made as a vessel destroyed because I haue heard the reprehension of many that abyde round about Colloquie O that I vvere deade in Hearte that I might not porceiue that men vsed mee like one deade Ad Ga lat 6.14 O that I vvere so deade and crucified to all that is in the VVorlde that the VVorlde also holde mee for crucified and deade Graunt mee o svvete IESVS that by the Lavve of thy grace I may die to the Lavve of Sinne Ad Gal. 2.20 to liue to God delighting to bee nailed vvith thee on thy very Crosse so that novv not I may liue but thou in mee vvorlde vvithout ende Amen The second Pointe THe second pointe is to consider the clothing the bed and the Lodging that is prepared for my deade bodye The Clothing for the most parte is in a manner the worst of the house and very slender for it is nothing more but a poore Sheete for a Shrowde without any other more precious Ornaments of silke or of Golde and if they put any of this vpon mee to carry mee to buriall they take it againe from mee before they put mee in the Graue The Bed is the harde Earthe and as the Prophet Isay saithe the mattresses shall bee mothes Isai 14.11 the Couerlets wormes and the Courtaines and Pillowes the bones of other deade And after this fashion shall bee the House and the Lodging for it is nothing but a straight pit of seuen foote long that is built in halfe an hower for the other sumptuous buildings of sepulchres serue
the wretched bodye for nothing that is not capable to enjoye them Out of all this I will collect greate confusion and shame for my vanitye and Sensuallitye wherewith I desire curiousnesse of apparell softenesse of bed and widenesse of habitation animating myselfe to mortifye my superfluities heerein and to beare patiently whatsoeuer wantes seeing what I now haue how litle soeuer it bee is very much The vovves of Religion are an Imitatiō of Deathe 1. and very large compared with that which attends mee But particularly if I am a Religious man or desire to bee perfect I may drawe from hence greate motiues to bee so in excellency procuring to make my Life a continuall Meditation and Imitation of Deathe in three things proper to this estate First in nakednesse of all these things to which perfect Pouertye obligeth mee So that as a deade man looseth the Dominion of all his Riches and they passe to his Heires or to the Poore hee not feeling that they leaue him the worst clothing or interre him in some contemptible place so I will not content myselfe with leauing all that I possessed giuing it to the poore to followe naked IESVS but I will also beare willingly the want of things necessarye and will like best that they giue mee the worst either of apparell bedding lodging or house without murmuring thereat any more then a man that is deade Iob. 1.21 for if I came naked out of my mothers wombe am naked to returne againe it is no greate matter to liue naked in this sorte conforming the midle of the life to the entrance egresse thereof 2. Secondly I will Imitate Deathe in the renuntiation fall those sensuall Pleasures whereunto perfect Chastitie obligeth mee So that as in Deathe matrimonies are dissolued the care of wife children and familye ceaseth and there is made a generall diuorce of all earthly things and of the delightes of the fleshe So I with the vowe of Chastitie shall delight to bee as it were deade to all these things and to the cares thereof as if there were none in the worlde for mee or I were not aliue for them 3. Thirdly I will Imitate the Deade in perfect Obedience for as the deade bodye suffers itselfe to bee tossed and carried wheresoeuer they will and to bee handled as they list without resistance repugnancye or complainte neither hauing will to choose the winding sheete nor the graue nor any thing else taking onely what others giue him So I in all that is not Sinne will permitte myselfe to bee gouerned by my Prelates and Superiors obeying to all that they shall commaunde mee high or lowe sweete or sowre easy or vneasye without replying contradicting or repugning to any thing without any selfe will to choose this or that but as one deade to my owne will I will followe the will of others taking with humillitye whatsoeuer they giue mee These are the purposes that I am to drawe out of this consideration of Deathe encouraging myselfe to put them in practize seeing it is not much for fiftye yeares which perhaps shall not bee fifty dayes to anticipate Deathe in this manner for the assurance of eternall life whereby fiftye thousand millions of yeares I shall possesse the riches of God I shall enjoy his pleasures and I shall haue perfect Libertye free from all miserye O happye Deathe to the which succeedeth so happye a life Colloqui◠O svvete IESVS vvhose life vvas a continuall Deathe to giue vs example of a holy and perfect life Graunt mee that in Imitation of thee I may liue and dye naked of all terrent things mortified to all Delightes and obedient to all humane Creature for thy Loue holde mee allvvaies as deade to all that is visible Ad Colos 3.3 that my life may bee hidden vvith thee in God vvorlde vvithout ende Amen The third Pointe 1. THe third Pointe is to consider the Iourney of the bodye towardes the graue pondering first that I shall bee caried in a coffin or vpon a beere on other mens shoulders to Churche and that hee who but a while before walked the Streetes looking on euery side entred into the Churche registring all that passed goeth now vpon other mens feete blinde deafe dumbe being the motiue of Lamentatiō fo◠his miserye And therefore to suppresse the liuelinesse of my fleshe I will endeuour when I rise out of my bed to remember that some one daye others shall raise mee neuer more to retourne to it And when I goe downe the staires of my house I will say A day will come wherein others will carry mee downe these staires neuer more to get vp And when I goe in the streete or enter into the Churche I will Imagine that shortely I shall bee caried thorough that streete and I shall enter into that Churche neuer more to come out Then will I consider with what companye I am carried to my Graue some singing others weeping and many following mee with piety to honour mee and yet how litle it will auaile my bodye whither they doe it much or litle honour much lesse my Soule if it bee in Hell rather this honour would torment it the more if it knewe it Then will I consider how they cast mee into the graue and couer mee with Earthe laying a Stone vpon mee where my Bodye shall bee eaten with wormes and turned to Dust and sodainely I shall bee forgotten of all as if I had neuer beene in the VVorlde And though there doe remaine of mee very greate and honorable memorye litle shall it auaile my Soule if it enjoye not God as it litle auailed Aristotle or Alexander the greate to bee magnified in the worlde beeing in Hell in terrible Torments for as a holy Sainct saieth VVoe to thee Aristotle that art praised where thou art not and art tormented where thou art Out of these Considerations I will collect some vnbeguilings perswading myselfe to make no account of the vaine honours of this Life but to humble myselfe and in myne owne estimation to put myselfe vnder the feete of all Psal 21.7 like a worme of dust that of all is trodden vpon and cast out as also not to contemne the poore and litle ones seeing in deathe I shall soone bee equall with them and speaking to my Soule Colloquie I will say vnto her Consider wel what vvill be the ende of this fleshe that thou hast Consider vvhome thou cherishest vvhome thou adornest and vpon vvhome thou doest builde these Castles in the aire for all is but like a litle dust raised by the vvinde Psal 1.4 from the face of the Earthe vvhich prosently retourneth to fall thereinto Bee ashamed to subiect thyselfe to so vile fleshe endeuour rather to subiect it like a Slaue vnto thee that it may aide thee to negotiate Life euerlasting O eternall God cleare the eyes of my poore Soule vvith thy Soueraigne Light that it may beholde the vvretched ende of its miserable
bodye and contemne that vvhich is present vvith the vievve of that vvhich is to come Amen Finally I will consider that I cannot tell whither it will fall to my Lot to haue so honorable funeralls or whither our Lord will permitte for chastizement of my Sinnes Ierem. 22.19 3. Reg. 9. that I bee buried in the belly of fishes or of wilde beastes or as Ieremie saithe in the sepulchre of Asses or bee eaten by Crowes or by Dogs like vnhappy Iezabel which I haue well deserued for my Sinnes for to a beâ—â—iall life is due the sepulcher of beastes And therefore as much as lyeth in mee I will abhorre the vaine pompe of wordely sepulchers desiring both in life and deathe to choose for myselfe the humblest place of the Earthe I may also spiritualize what hath beene saide in these three pointes applying it to my Soule deade by Sinne which remaineth ougly and deformed and vnabled to doe meritorious woorkes of eternall life her passions carrying her to bee interred in the profunditye of euill couering her with the graue-stone of obstinacye vntill shee descende to the obscure and dreadefull Sepulcher of Hell Ex D. Aug. All which is to mooue mee to compassion for if I bewaile the bodye from which the Soule is absent much more reason haue I to bewaile the Soule from which God is absent And seeing I would giue life to the deade bodye if I could there is reason that I should procure the life of the Soule by those meanes that God hath giuen mee to that ende before bodye and Soule Colloquie dye togither without remedye O eternall God permitte mee not to carrye in a liuing Bodye a deade Soule but quicken it vvith thy grace that vvhen the Bodye dyes the Soule may obtaine life euerlasting Amen Of this Consideration shall bee spoken in the third parte in the meditation 39.40 and 41. meditating on those three that Christe raized from Deathe The eleuenth Meditation of the remembrance of Deathe For Ashe vvednesday and of the dust whereinto wee shall bee conuerted in the Graue THis meditation shall bee grounded vpon those wordes which the Churche vseth on Ashwednesday Genes 3.19 Memento homo quod puluis es in puluerem reuerteris Remember man that thou art Dust and to Dust thou shalt returne which wordes our Lord spake vnto Adam after hee had sinned intimating vnto him the Sentence of Deathe which his Sinne deserueth and by the waye declaring vnto vs what wee were what wee shall bee and what wee are saying that all is but Duste The first Pointe 1. FIrst wee are to consider that God our Lord though hee might haue created the bodye of Adam of nothing as hee created his Soule yet hee would not but made it of a matter of the one side most vile and grosse and on the other visible and palpable Genes 2.7 De limoterrae which is the Dust and slime of the Earthe to the ende that man seeing daily with his corporall eyes this Durte might continually remember his Originall and Beginning for 2. endes First that hee might humble himselfe profoundely and vnderstand that of himselfe hee deserueth to bee contemned trodden vnder foote trampled vpon like Durte and that hee hath nothing though hee haue greate goods whereof to bee prowde for that all haue their foundation in Dust And secondly that hee might bee moued to loue and to serue his so louing and powerfull Creator who from vile Dust raised him to so gâ—â—ate an heigth as to bee a man according to the Image and likenesse of God himselfe 2. So that Dust and Durte may serue for Alarums to recall to my memorye my Originall the matter whereof I was formed imagining when I see them that they crye out to mee and say Remember that thou art Dust humble thy selfe as Dust Loue serue and obey thy Creator that tooke thee from the Dust And when I waxe prowde with the giftes that I haue I am to imagine that they crie vnto mee repressing my Vanitye saying vnto mee Of what art thou prowde Dust and Ashes Eccl. 10.9 Isai 45.9 Colloquiâ— VVhy art thou puffed vp Vessell of claye Bee warned by forgetfull Adam who forgetting that hee was Dust presumed to bee as God and rebelled against thy Maker O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion that I fall not into so greate a daunger Cleare my eyes that I may in spirit beholde the Durt vvhereof I vvas formed and open mine eares that I may heare the clamours thereof so imprinting them in my hearte that I may neuer forget them AmeÌ„ Of this pointe wee shall speake largely in the sixt parte in the twenty and sixt meditation The second Pointe SEcondly I am to consider that God our Lord seeing the forgetfullnesse and pride of Adam condemned him to the Sentence of Deathe and to retourne into the Dust whereof hee was formed wherein principally hee pretended three endes for his good ours First to chastize therewith his Sinne that all wee might perceiue how greiuous an euill Sinne is eeing it is sufficient to destroye and to turne into dust so beautifull riche a frame as is man for if Adam had not sinned hee had not died but had beene translated into Heauen in bodye and soule with all hiâ— Integrye and Perfection But thorough his Sinne the soule is forced to abandon the bodye and the bodye is dismured or vnwalled and turned into small dust according to that of the Apostle Ad Rom. 5.12 By one man Sinne entred into this vvorlde and by Sinne Deathe 2. The second ende was that the memorye of Deathe and that wee are to retourne into Dust might bee a most effectuall medecine for our pride seeing it was not sufficient to humble vs that hee had made vs of Dust So that the Dust and Durt of the earthe which I see and feele is not onely a watch-bell to recall to my remembrance the Originall from whence I began but also the ende wherein I am to staye and when I beholde it I am to imagine that it is crying out and saying vnto mee Remember thou art to retourne to earthe and Duste and that like mee thou shalt bee trampled trodden vpon Then why art thou prowde thou art now fleshe thou shalt shortly bee dust Eccl. 10.9 Colloquie wherefore art thou puffed vp O Father of mercye I giue thee thankes for that vvith the chastizement of my Sinne thou hast made a medicine for my Pride Graunt mee that I may not bee deafe to these cryes that Dust giueth mee that the chastizement of a pious Father turne not into the punishment of a seuere Iudge 3. The third ende was for that the feare of this Chastizement and of this Dust wherein the flesh is to rest might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed and a bridle to our sensuall liuelynesse to curbe our Passions So that if the
this is to saye vnto them The goods that thou hast gathered togither whose shall they bee whose shall bee the house wherein thou liuest and the bed wherein thou sleepest The riche garments wherewith thou attirest thyselfe And the treasures of golde and siluer that thou hast in thy Chestes whose shall bee the seruants that now serue thee and the friendes that now entertaine thee and the office and dignitye for which all doe the honour Psal 38.7 O wretched man that heapedst vp treasures without knowing for whome thou didst gather them for thye wretched Soule for whome thou didst prouide them can now no longer enjoye them 2. This question I am to make to myselfe examining what kinde of goods I haue heaped vp in this life and saying to myselfe The goods that thou hast gathered in thy Life whose shall they bee when thou art deade Shall they peraduenture bee thy Soules Eccles 2.19 Psal 48.18 or shall one bee thy heire whome thou knowest not If they bee temporall goods certainely they shall bee none of thine for the riche man dying shall carrye nothing with him nor shall descende with the glorye that hee hath but if they bee spirituall goods of Vertues and good workes thine they shall bee Apoc. 14.13 for these accompanye those that dye in our Lorde and forsake them not till they put them in the throne of his glorye Therefore o my Soule labour to treasure vp goods that in Life and Deathe may allwaies bee thine and of which no bodye can depriue thee 3. Like this Question I will make another to myselfe saying This Soule that thou hast now in thy bodye whose shall it bee Shall it peraduenture bee Gods or the Diuells Shall it bee Christes that redeemed it or Sathans to whome it hath subjected itselfe If I am in mortall Sinne and dye therein doubtlesse it shall bee the Diuells hee will come to require it of mee and will carrye it away for it is his thorough Sinne. But if I bee in the grace of God and perseuere therein it shall bee Gods and hee will come for it to carrye it with him Therefore foorthwith doe penance for thy Sinnes that if to day the Prince of Darkenesse should come hee may not finde in thy Soule any thing that is his Ioan. 14.30 Psal 118.94 and so may leaue it O king of Heauen and of Earthe Tuus sum ego saluum me fac I am thine saue mee my Soule is thine for thou didst create it it is thine for thou didst redeeme it let it also bee thine sanctifying it vvith thy grace that it may bee perpetually thine crovvning it vvith the revvarde of thy Glorye Of the horride Deathe of king Balt hazar Amen The fourth Pointe FOr Conclusion and Confirmation of what hath beene saide in these three pointes I will consider a terrible example and stampe thereof in king Balthazar who beeing eating and drinking in a banquet sodainely sawe two fingers of an hande which wrolte vpon a wall these wordes Mane Thecel Phares Hee hath counted hee hath weighed hee hath diuided Dan. 5.25 VVhich Daniel expounded in this forme God hath counted thy kingdome and it is come to an ende Hee hath weighed thee in his Scale and hath founde thee light Hee hath diuided thy kingdome and deliuered it to the Medes and Persians And so it hapned the same night hee dying miserably Applying this to myselfe if I liue in the like forgetfullnesse I am to Imagine that sodainely will come a daye or a night wherein God our Lorde with the fingers of his Omnipotencie will write in the VVall of my Conscience the Sentence of these three wordes Iob. 14.5 First God hath numbred the dayes of thy Life and those which thou hast to enjoye thy kingdome thy VVealthe thy Honour Dignitye and Office and they are allready compleate and this day shall bee the last Secondly hee hath peised thee in his Scale examining thy workes without omitting any one and hee hath founde that they were light and not compleate workes for that thou hast not fullfilled all thy obligations Thirdly God hath diuided Apocal. 3 2. and separated from thee thy kingdome thy wealthe and dignitye the goods that thou possessedst and hath deliuered them to thy Enemies or to straungers and to others to enjoye them Hee hath likewise diuided thy Bodye Soule and thy Bodye hee hath deliuered to the wormes to eate and thy Soule to the Diuells to torment it And in the very same hower that God shall intimate this Sentence hee will execute it and none shall bee able to resist him Colloquie O vvhat tremblings shall I then feele more terrible then those of king Balthasar O vvhat clamours and Lamentations vvhat Troubles and Agonyes of Deathe shall afflict my poore Soule vvith so much the greater Torment by hovv much the Forgetfullnesse vvas the greater Remember mee o God for thy mercye and imprint in my Soule the memorye of these three Sentences that I may alvvaies remember the account that thou hast made of my dayes and of the last vvhich must bee the ende of them that I may liue vvith such care that at the daye of Iudgement vvhen thou shalt peize mee in thy Scale thou maiest not finde mee defectiue but entire and full in all my vvorkes and that although thou diuidest from mee the kingdome of the Earthe thou mayest not exclude mee from thy kingdome of Heauen Amen The thirteenth Meditation of the Generall Iudgement and of the Signes For the first Sunday of Aduent and things precedent to that Daye The first Pointe FOR the foundation of this matter Of the causes of Iudgement I am to consider the truthe of that Article of our Faithe that teacheth vs that besides the particular Iudgement that is made of euery man in the hower of Deathe there shall bee another Generall Iudgement of all mē togither in the ende of the worlde which Iudgement shall bee publike and visible ordained by the Diuine Prouidence for many causes First to confirme the Sentence that was giuen in the particular Iudgement and to manifest to the VVorlde the equitye thereof D. Tho. 5 p. q. 59. art 5. and with all to supplye what there wanted For in Deathe Iudgement is made of the Soule onely not of the bodye and sometimes it happeneth the Soule to bee condemned in the Iudgement of God and the bodye to bee carried to the Graue with greate honour Or contrarily the Soule to bee caried with greate glorye to Heauen and the Bodye with greate Ignominye to the Graue And seeing Bodye and Soule were vnited togither in seruing or offending God it is iust that there should bee a Daye wherein Iudgement should bee made of them both VVhereupon I will animate my fleshe to serue the Spirit seeing that with it it is also to bee Iudged The second cause is for God to shew him self for the honour of the Iust that were oppressed in this
my face be couered vvith shame for my Sinnes that then I may lift vp my Heade for Ioye of the redemption that I expect of them Amen The third Pointe Of the fier that shall burne the VVorlde Psal 49.3 96.3 2. Petr. 3 7. 10. THirdly I am to consider the terrible fier that shall arise from all the foure partes of the worlde to burne and consume the things of the Earthe and to renue and purifye what is therein to remaine 1. Concerning this fier wee are principally to ponder three things for our purpose First that it shall burne and consume exceeding quickely and without resistance the Pallaces and Forests Treasures of Golde and precious Stones Beastes Birdes and Fishes and all men that it shall finde aliue for from it none shall bee able to escape And herein shall ende the Glorye and Beautye of this visible VVorlde which VVorldlings so much loue and esteeme Ioel. 2.3 Fullfilling that of Ioel That before God shall come a consuming fier and after him burning flames and the Earthe that was a Paradise of Delightes shall become a Desert for nothing shall escape from that fier Colloquie 1. Cor. 7.31 O my Soule vvhy doest not thou abhorre the figure of this vvorlde vvhich passeth so hastily and shall haue so disastrous an onde Tremble at this fier vvhich shall burne the riches thereof that thou maiest not giue foode therevvith to the fier of thy Auarice 2. Sapien. 16.22 Secondly I will ponder that this fier as saithe the booke of VVisdome shall bee most cruell against the wicked and most gentle to the good that shall then bee aliue for to these it shall serue as a Purgatorye to purifye them from their Sinnes and from the dregs thereof and to augment vnto them the merit and the Crowne that soone after they are to receiue But Sinners it shall terribly torment as the beginning of Hell that attendeth them to chastice their rebellion 3. From hence it is that this fier shall last in the worlde till the generall Iudgement bee concluded Psal 28. ibid. D. Basil God as Dauid saieth diuiding the power thereof to inlighten without hurt the bodyes of the elect and to torment the bodyes of the reprobate so that forthwith in rising they shall feele the horrible fier wherein they are to remaine which the Sentence being giuen like a furious Riuer shall ouerwhelme them and goe downe with them to Hell Then shall bee fullfilled both in good and bad that saying of the Prophet Malach. 4.1 The daye of our Lord vvill come kindled like a fiery furnace and all the Provvde shall bee like Stravve and that day of our Lord shall burne them to the roote but vnto you that feare my name the Sun of Iustice shall arise in vvhose plumes you shall haue safetye you shall leape like younge Calues and shall treade vpon the vvicked and they shall bee like Ashes vnder your feate O my Soule compare this fiery furnace vvith this Sun of Iustice these flames that blinde Colloquie vvith these Splendours that giue light these Ashes of Torments vvith these plumes of Ease this burning like Stravve vvith this leaping for pleasure like a young calfe and choose such a forme of Life as may free thee from so greate euills and negotiate for thee so greate good O eternall God from vvhose presence shall filovve this Riuer of fier for the Punishement of the vvicked Daniel 7 10. and another Riuer of liuing vvater for the refuge of the good vvashe mee Apocal. 22.1 and purifye mee vvith the vvater of this second that I may bee free from the fier of the first Amen The fourth Pointe FOurthly Matt. 24 36. I am to consider what Christe our Lord saithe of the daye that hee hath assigned for this Iudgement to witte That none knoweth it but God Luc. 17.26 Genes 7.5 and that it shall come on a sodaine for the which hee bringeth twoe similitudes As saith hee in the dayes of Noe men were eating and drinking buying and selling marrying themselues and negotiating their businesses vntill Noe entred into the Arke and then began on a sodaine the Diluge that drowned them Likewise as in the time of Lot Genes 19 24. the Sodomites being very carelesse Lot departing out of the Cittye of Sodome it rained fier and brimstone from Heauen that destroyed them all so shall bee the comming of the Sonne of man to Iudgement For men being occupied in mariages and Pastimes the flood of Tribulations shall begin and there shall rise a fier that shall consume them and innumerable shall they bee that shall bee condemned except some fewe that like Noe and Lot shall bee saued And seeing the same happeneth in many Tribulations Matt. 24 21. Plagues and mortallities which sodainely assaile vs I am to endeuour to liue so well prepared that I may merit to bee saued taking the Counsell that our Sauiour Christ inferred heereupon Luc. 17.33 saying VVhosoeuer would saue his Soule let him loose it that is let him mortifye his carnall life for loosing it in such manner hee shall quicken it with a spirituall Life and shall bee secure at the daye of this Iudgement Colloquie O soueraigne Iudge quicken mee vvith thy grace that like another Noè I may bee faued in the Arke of thy Churche Dragge mee out of the Sodome of the VVorlde though it bee by force like Lot that beeing free from the fiers that burne it I may saue my Soule in the high mountaine of thy Glorye Amen The fourtenth Meditation of the Resurrection of the Deade and the comming of the Iudge and what hee will doe before hee giue Sentence 1. FIrst Ioan. 5.28 1. Ad Thess 4.16 D. Tho. in addit q. 75. q. 76. Ex D. Hier. in reg Monacharū c. 30. Apoc. 20.13 I am to consider the generall Resurrection of the Deade that men in Soule and Bodye ar to appeare at this iudgement Concerning this Article of our Faithe I am to ponder First that an Archangell with a dreadefull Voice in manner of a Trompet shall summon and call all the Deade to rise againe and come to iudgement saying Surgite mortui venite ad Iudicium Arise you deade and come to iudgement And so potent shall this voice bee by Vertue of Gods Omnipotencie that in a moment all the deade shall arise And as S. Iohn saithe the Sea shall giue vp the bodyes that perished therein the Earthe those that it swallowed aliue and Deathe those whome after they were deade it dissolued and consumed who though they were turned to Dust Gods Omnipotencie will forme them in a moment with all the perfection of members that they should haue And in this very moment the Soules shall ascende from Hell and those of Heauen shall descende and euery one shall bee vnited to the same bodye that before it had So that to this voice of the Archangell and to his Citation to
iudgement all shall obey without refistance excuse or delay yea though they haue beene kings Popes and monarkes of the worlde Colloquie O my Soule remember often this povverfull voice let this Trompet sounde in thy eares feare this terrible summoning and prepare thyselfe for it Obey the voice of God and of his visible Archangell that sayeth vnto thee Rise thou that sleepest Ad Ephe. 5.14 and arise from the Deade and Christe vvill illuminate thee for hee desireth not the deathe of a Sinner but rather that hee should bee conuerted raised vp and liue 2. Secondly I will consider what bodye shall bee giuen to the Soule of the Damned that came vp from Hell and what the Soule shall thinke to see it selfe incaged therein There shall bee giuen vnto it a bodye partely passible partely immortall that it may euer suffer Apocal. 9 6. and neuer dye A foule stinking and horrid bodye that shall bee the eternell prison of the wretched Soule and a newe Hell to abide in it O what Maledictions will they one belche out against another in that first entrance Cursed bee thou Bodye will the Soule say for to pamper thee and for that thou hast beene rebellious vnto mee haue I suffered so many and so greate Torments and I shall foreuer suffer them with thee Cursed bee thou Soule will the Bodye say for because thou didst not with thy free-will mortifye and subdue mee I am to suffer with thee such horrible Torments In this sorte these twoe miserable Companions that in this life joyned togither to seeke their delightes drinking therewith innumerable Sinnes Nahum 1. shall then bee joyned and knit togither like Thornes to pricke one another and to bee their owne Executioners and to augment one anothers terrible Torments 3. Thirdly I will breifely consider the Body that shall bee giuen to the Soule of the Blessed that descended from Heauen and with what Pleasure it shall enter therein There shall bee giuen vnto it a body Immortall Impassible Resplendent thoroughout Perfect and very Glorious O what benedictions will they impose one vpon another O what welcomes will the Soule giue to her beloued body Blessed bee thou will shee say for thou hast ayded mee to merit the glorye that I haue enjoyed Blessed art thou that sufferedst thyselfe to bee mortified and didst yeilde with obedience to fullfill whatsoeuer God commaunded Cheare vp thy selfe for now the time of Labour is passed and the time of rest is come Thou wast sowed and buried in the Earthe with Ignominie 1. Cor. 15 42. thou art now retourned to liue with newe Glorye glorifye God with mee because with mee thou shalt raigne Finally making comparison of that which shall happen to the good and the euill I will say to myne owne Bodye Animate thyselfe in this mortall life to suffer that the happy lotte may fall vpon thee to rise againe to life euerlasting The second Pointe SEcondly I am to consider the comming of the Iudge to Iudgement his descending from Heauen the Maiestie of his Person the traine that accompanye him his Royall Standard his glorious Throne the Semblance of his Countenance and his Assistantes that are on either side 1. First Matt. 24 30. I will ponder how Christ our Lord shall really and truely descende from Heauen and come the second time into the worlde to judge it but in a fashion very different from that which hee came in the first time For at this second comming hee shall come with a glorious and resplendent bodye crowned with a Crowne of Glorie Immortallitie with such splendor that the Sun moone and Starres shall not giue light in his presence and with such Maiestie that Angells men Righteous Sinners yea and the Diuells themselues shall subject themselues to him and adore and be they neuer so loth acknowledge him for their God their Lord. For then shall the eternall Father fullfill the promise that hee made him to subject all things vnto him Psal 109 1. 1. Cor. 15 25. to put his enemies vnder his feete that euery knee shall bowe in his presence euery tongue confesse that Christ IESVS our Lord is in the glory of God the Father Ad Phil. 2.11 Colloquie O my Sauiour very iust it is that thy second comming should discouer that glorye vvhich at thy first comming thou didst couer Graunt mee Lord to imitate the humillitie of the first that I may enioye the glorye of the second Then will I ponder the Traine that accompanieth him In epistola Iudae Daniel 7 10. Matt. 16 27. 25 31. Et omnes Angeli cum eo Matt. 24 30. Parebit signum filij hominis for as Enoch prophecyed our Lord shall come with thousande of Sainctes incircled with the whole Armye of Heauen with the three Hierarchies and nine Quires thereof assuming as may piously bee beleiued aereall bodyes resplendent like the Sun discouering therein the beautye and excellencye of their Hierarchie and Quier Before him as is collected out of the Gospell shall come the banner of the Sonne of man which is the royall Standard of the holy Crosse with an admirable splendour The which beeing one and the same shall bee most pleasing and delightfull to the Iust that in this life embraced and esteemed it crucifying their fleshe with the Vices and Concupiscences thereof but most horrible and dreadefull to the wicked who beleiued not in it or abhorred it beeing Enemyes thereof because they helde their belly for their God Ad Phil. 3.19 Colloquie And therefore in seeing it they shall weepe bitterly for they shall see in it the just cause of their Damnation O my Soule follovve the banner of the Crosse in this life that thou maiest see it vvith peace and securitie in the other Bevvaile the Enmitye thou hast had against it that thou maâ—est then behold it vvith alacritie Fourthly I will ponder how our Lord Christ comming to the valley of Iosaphat shall bee seated in a most excellent Throne made of a most beauteous and bright shining cloude and his diuine face beeing one and the same shall yet appeare most amiable to the good and to the wicked most terrible so that to beholde him onely they shall remaine full of terrour and confusion And from the most sacred woundes of his feete handes and side shall issue out rayes of Light and delectable splendour to the good who by the corporall viewe of these woundes shall receiue speciall comfort considering how infinite the loue was of this soueraigne king to receiue them for their sakes But from the same woundes shall issue rayes of wrathe and as it were of fier against the wicked who as the Scripture saithe shall bitterly bewaile Zachar. 12.10 Apocal. 1.7 Psal 54.7 that of them they reaped so litle proffit But much more shall the lewes and Gentiles weepe that with so greate crueltye made these woundes O most svveete IESVVS by these thy most sacerd vvoundes I beseeche thee
and had they not beene like the Divells impenitent they should not haue beene cast into the eternall fier prepared for them Colloquie O God of Vengeance and vvith all Father of Mercye seeing thou rather desirest to pardon sinners vvith mercye then to chastize them vvith Vengeance giue mee time of true Penitence that I bee not chastized vvith the impenitent Divells Amen Esuriui enim non dedistis mihi manducare THen declareth the Iudge the iust reason of his sētence saying for I vvas hungrye and you gaue mee not to eate nor exercized to wardes mee the other workes of mercye And the Danmed desiring to excuse themselues not to haue failed with Christe in such workes hee wil say vnto them VVhat you did not to one of these litle ones you did not to mee for I was in them and therefore what you did not to them you did not to mee 1. Ioan. 4.20 For hee that loveth not his neighbout whome hee seeth visibly with his eyes how can hee loue God that is inuisible and hee that forgetteth the Image of God whome hee hath present how will hee remembre God himselfe whome hee esteemeth as absent I vvill also ponder that Christe our lord in the reason of the sentence all edgeth those sinnes that seeme the lesser to giue vs to vnderstand with how much more rigour hec will chastize the greater sinnes of which hee will also make mention And especially hee will declare to every one that all shall vnderstand it the cause wherefore hee condemneth him saying to the Luxurious Departe from mee yee cursed to the fier everlasting for the luxuries and Carnallities wherein you lived And to the Perjured and Blasphemours Departe from mee be cause you prophaned my holy name I having had so greate care of honoring yours etc. Mathê 7.22 Thirdly I will ponder that the wicked in the Day of Iudgement will alledge for their discharge some glorious workes that they did saying to Christe Matth. 7.22 Lord Lord did not vvee prophecye in thy name and in thy name cast out Divells and in thy name vvrought many miracles then why doest thou separate vs from thee But our Lord will aunswere them I never knewe you Departe from mee you workers of iniquitye which is to saye This Faithe and these graces that you had I knowe for I gaue you them but you abused them mingling them with haynous sinnes and it had bene reaseon that you prophecying to others should haue prophecyed to yourselues and casting out Divells out of other mens bodyes should haue cast them out of your owne soules and dooing miraculous workes should also haue donne vertuons workes which seeing you did not doe I neither knowe you nor approoue you and though you call mee your lord I will not admitte you as my seruantes because you were not obedient vnto mee From whence I will collect that if at that time no account shall bee made of Prophecie and the Grace to doe miracles without Vertues lesse account shall bee made of Nobilitie Riches Dignities sciences and other much lesser things which yet are much esteemed of men For to all in generall hee will say I knowe you not Departe from mee you workers of iniquitie The Damned hearing the Thunder of this dreadefull sentence Psal 76.19 Colloquie Psal 76.19 96.4 a mortall raving sadnesse shall fall vpon them For if the signes of Iudgement which like Lightenings are precedent to this Thunder shall wither their bones with feare what a Terrour shall the Thunder it selfe cause what affliction the Flashe and what Torment the fier O soveraigne Iudge sende the Lightenings of thy divine inspirations vpon the Earthe of my soule that contemplating vvhat is to passe in Iudgement I may tremble and quake and so alter my life that thou maiest alter the sentence Psal 76.11 Chaunge my Hearte vvith thy right hande that in that daye I may not bee placed on thy left hande Et cum veneris iudicare noli me condemnare And vvhen thou commest to Iudgement doe not condemne mee Let thy mercye novv pardon mee that then thy Iustice may not condomne mee Amen The third Pointe THirdly I am to consider the execution of these sentences Math. 25.46 of the which our saviour Christe saieth Et ibunt he in supplicium aeternum iusti autem in vitam aeternam And these shall goe into punishement everlasting but the iust into life everlasting First I will consider the execution of the sentence giuen against the wicked for in the instant that it shall bee giuen without any delaye in viewe of the Righteous the earthe shall open vnder their feete and the Divelle laying holde on them they shall all togither descende vnto Hell and the earthe shall presently close vp againe they remaining for ever buried in that abysme of Fier Then shall bee fullfilled that Malediction written in the Psalme Psalm 54.16 Apocal. 20.14 let Deathe come vpon them and let them goe dovvne quicke into Hell And that which Saint Iohn speaketh of in his Apocalips That the Divell and Deathe and Hell and all those that were not written in the booke of life were cast into the Lake of fier and brimstone where with Antichriste and the false Prophet they shall bee tormented Day and might for ever and ever And this is the second Deathe bitter and eternall which comprehendeth the soules and Bodyes that died the first Deathe of sinne and the corporall Deathe that ensued therevpon O what a furious Raving shall possesse the Damned seeing themselues not able to resist nor to impeache the execution of this sentence O what a bitter Envye shall penetrate their entrailes to beeholde the glory of the righteous from whome they are divided O what a desperate sadnesse shall they receiue by this second Deathe and in their first entrance into that stinking infernall poole O what raging Agonyes beholding themselues covered with mountaines of Earthe bolted vp with eternall boltes and bounde handes and feete with Chaines of perpetuall Damnation Then shall they see by experience how evill and bitter it was to haue divided themselues from theire God and to haue abandoned his holy feare Ierem. 2.19 Feare o my soule the terriblenesse of this second Deathe that thou maist avoide the iniquitie of the first Deathe Enter vvith thy spirit into these Openings of the Earthe and hide thy selfe therein Isai 2.10 beholding quietly vvhat passeth there that thou mayest feare the vvrathe of the Almighty and escape his furye I vvill likewise ponder how Ioyfull the righteous shall bee as David saieth to beholde the vengeance that Gods iustice taketh on wicked Psalm 57.11 for although among the Damned bee hee that was his Father or mother Brother or Frende they shall receiue no paine but rather Ioye to see the greate reason that God hath for vvhat hee doeth Exod. 15.1 Apocal. 15.3 so that they shall sing the song that Moyses sung when the Egyptians were drowned in the
these dreadefull figures to torment them withall they not beeing able to shut their eyels from seeing them in chastizement of the sinnes they committed with this sense The Eare shall allwaies bee hearing blasphemies against God maledictions and wordes most iniurious and other most harshe soundes after the manner of horrible howlings and roarings without beeing able to shut vp their Eares in chastizement of the sinnes which with them they committed The smell shall bee smelling stinking things like brimstone but aboue all the abhominable stinke that shall proceede from the Bodyes of the damned and from his owne The Taste in the throte and tongue shall taste things exceeding bitter Ierem. 23.15 yea much more bitter then Gall or wormewood with terrible belchings and vomitings of the stomake and on the other side it shall suffer the Hunger of a Dog Luc. 16.24 and a raging thirst desiring like the riche couetous man one litle drope of water which yet shall not bee graunted him in chastizement of his sinnes of Gluttonie The Touching thoroughout the whole bodye shall suffre greate torments from the sole of the foote to the crowne of the Head so that therein shall bee assembled the paines of the Eyes Eares and teethe of the side of the hearte and of the goute and of all other that torment vs in this life Now if the paine of one only sense cause so greate dolour in this life how much dolour shall that paine cause that entreth by troopes into all fiue O vnhappy sensuall delightes whose ende are such terrible bitternesses VVith this consideration I am to animate myselfe to bewaile the sinnes which with these fiue senses I haue committed sorrowing for the liberty that I haue giuen them Hiere 9.21 and resoluing to mortyfie and restraine them that deathe ane hell enter not by them The Second Pointe SEcondly I am to consider the paine of the fier which is so terrible that in comparison thereof this heere is no more then as if it were but painted for it is an instrument of gods Iustice and omnipotencie to chastize and tormente not onely bodyes but soules alone and pure spirits The properties of this fier are First that it imbowelleth it selfe with the damned with such a connexion that wheresoeuer the diuell goeth hee is tormented with this fier and wee may say that hee carrieth the fier of hell with him because hee carrieth the torment that hee receiueth thereby Secondly though this fier bee one and the same yet it tormenteth not all the damned alike D. Tho. 1. p. q. 64. art 4 ad 3. for the greater sinners it tormenteth much more and the lesser lesse Yea and hee himselfe that is damned it shall torment more in one parte of his bodye then in the other when that parte was a speciall instrument of his sinne Some it will torment more in the Tongue because they where murmurers and periured Others in the throate because they where Gluttons and drunkardes And all this is wrought by the omnipotencie and iustice of god which taketh it for the instrument thereof The thyrd is that it wanteth that which vseth to refreshe and retaineth that which is pure tormēt For as alreadye hath beene touched it burneth and giueth no light it burneth and consumeth not it burneth perpetually and neuer diminisheth For it is preserued by God Malach. 4.1 And allbeeit the miserable damned according to the sayng of the Prophet are like vnto strawe this fier layng sodainelye holde vpon them without any resistance yet this strawe neuer ceaseth to burne and the flame that proceedeth from it casteth out such a smoke that it blindeth but choketh not it tormenteth but killeth not Then what will it bee to see one of the damned drencht add ouer whelmed in a pit of fier and in an immensitye of flames with pittifull gronings and exclamations without finding any refreshing or hope of ease O what a terrible euill is sinne seeing that God beeing infinitely mercifull beholding one that is his owne Creature redeemed with the blood of the Lambe to suffer such horrible Torments yet hath no compassion of him nor pulleth him out of that fier nay rather from heauen hee standes looking on him Isa 33.14 Colloquie and reioicing that hee suffereth according to the statute of his Iustice O my soule heare vvhat this our Lord saith VVhich of you can dvvell vvith deuovvring fier O vvho shall bee able to dvvell in these perpetuall ardours If thou darest not touche the light fier of this life vvhy doest thou not tremble at the terrible fier of the other Contemplate this fier vvith attention that the feare thereof may consume the fier of thy insatiabel desires if thourough thy vvant of feruent Zeale the fier of gods loue bee not sufficient to consume them The third Pointe THirdly discoursing of all the interiour faculties of the soule I am to consider the paines which they suffer First D. The. in addit q. 94. the Imaginatiue shall bee tormented with horride Imaginations more terrible then those which the most melancoly suffer in dreames or then those the Egiptians did suffer which saiethe the VViseman were horrible Sap. 17.4 deinceps and dreadefull with most monstrous affrighting visages of wilde beastes and dragons and with roarings and hissings that wrought in them greate terrour and amazement Herevpon it is that the Appetites shall bee tormented with the furye of their owne Passions which shall issue out in troopes and with greate vehemencye to witte Feares Heauinesses Irksomnesse Agonies Anger Desperations Enuyes and Rages with such a cruell warre among themselues that they shall one rent another in Peeces The Intellectuall memorye shall bee tormented with a continuall and fixed recordation of things passed that it possessed and of the present which it suffereth and of those which are to come in eterninitie so that it cannot thinke vpon nor call to minde any thing that may ease it nor diuert it selfe not to thinke vpon its miseries And if it remembre the Pleasures it had in the worlde it is for its greater torment In such sorte that its memorye shall bee like a most tumultuous sea with innumerable waues of imaginations more bitter then gall some going and others comming leauing him not so much as one moment of rest The Vnderstanding shall bee darkened without beeing able to discourse or vnderstande any thing that may please it it shall bee full of errours and illusions pondering and exaggerating his Euills and iudging with pertinacie that God doeth him wrong complaining against him as against one Iniust The VVill shall bee obstinate and obdurate in his sinnes and in the Hatred of God of his sainctes and of men without beeing able to bee appeased or chaunged or to repent what it doth and desiring to do his owne will hee shall neuer bee able to doe it in any thing that may bee for his comfort Mat. 22.13 for allready they haue bounde him hande and foote to cast him
earthe to taste what is in heauen where all the blessed are contented and the least are partakers of their glorie that haue most thorough the ioie they receiue thereby And so I shall bee partaker of the prosperitie and ioie of all my neighbours hauing so many motiues of allacritie as I shall see good fortunes happen vnto them Colloquie Ad Gal. 4.18 O my soule begin foortvvith to exercize vpon earthe the life that thou hopest to enioye in heauen If thou vvilt needes haue enuye let it bee a holy enuye of the good imitating them in that vvhich is good endeuoring to excell all not to bee more honoured but that in thee God may bee more glorifyed vvorlde vvithout ende Amen The XXIIII D. Tho. 2.2 q. 35. Meditation of Slothe The first Pointe ACcidia which wee commonly call by the name of Slothe is a disordinate heauinesse and fastidious irksommesse of vertuous exercize Hereein wee may sinne manifoudly thorough the many vices that accompanie it The first is an ouergreate feare of the labour and hardenesse of vertue flying it for this cause from whence proprocedeth hauinesse and tediousnesse in the exercizes therof performing them with irksomnesse The second is pussillanimity D. Tho. 2.2 q. 133. and cowardise in enterprising difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee not vsing them◠when the lawe of iustice or charitie 〈◊〉 obligeth mee The third is slothe and negligence in fullfilling and obseruing the lawe of God the Euangelicall councells the statues and rules of my estate and office doing these things a litle more or lesse with breakings of delayes and repugnancies for feare and when I cannot otherwise leaue them vndonne with base endes and seruile and subtle intentions The fourth is inconstancie in prosecuting the actions of vertue and carriyng them to the ende with instabillitie in them dashing out of one into another to take away tediousnesse vntill I leaue of the good I haue begun retourning backe like a dog to his vomite The Fifth is dismaiednesse 2.2 q. 26. ar 4. and distrust of getting the vpper hande in pretention of vertue or of getting the victorie against temptations vntill wee fall into the abisme of desperation The sixth is rancour Ex D. Greg. lib. 31. moral cap. 31. and indignation against spirituall persons because their vertues and good examples vpbraide mee to my face or because I am offended with the aduises and corrections I receiue from them The seuenth is idlenesse in loosing that precious time which God hath giuen mee to labour As also ouermuch sleepe and drowsinesse in good workes specially in the spirituall exercizes of praier reading masse sermons and speeches concerning God thorough the small delight I take in them The eight is vagation in diuerse vnlawfull Ex Cassian lib. 20. c. 2. and vaine things to entertaine mee as are voluntary distractions of thought and imagination pratling and loosnesse of tongue in idle wordes vaine sportes beholding prophane representations curiosity of the senses wauing of the bodye gadding vp and downe the streetes heere and there for pastime and recreation and desiring change beeing constant in nothing but in inconstance Finally to this vice belōg all sinnes of omissions and negligences in Gods seruice which are innumerable and hardely shall you finde a good worke but it hath some of these defectes either in the beginning in the midle or in the ende wherefore I am greately to accuse myselfe before our Lord Colloquie saying vnto him I confesse o my God that in this vice onely I haue sinned so often that my sinnes are numberlesse and therefore I throvve them alltogither into the numberlesse multitude of thy infinite mercies that thou maiest remedie the numberlesse multitude of my miseries The Second Pointe SEcondly I am to consider the most grieuous hurtes proceeding from slothe Some that spring from itselfe and others added by the iust chastizement of God both in this life and in the other The first are the most grieuous For luke-warmnesse is painefull and perillous the shadowe of deathe and very neere neighbour to hell it emptieth the hearte of spirituall consolations Ex D. Bern. 3. 5. de ascen Luc. 11.25 it fillethe it with heauinesse and openeth the gate to innumerable temptations of the diuell who commeth to dwell and settle himselfe in that soule which hee findeth idle and vacant bringing with him seuen other worser diuells which are the multitude of sinnes for all gather themselues to the slothefull and idle soule Eccl. 33.29 Prou. 24.30 which as Salomon saieth like a vineyarde or graunge which is not cultiuated nor hath no trēche nor inclosure is full of the nettles of sinnes and of the thornes of passions and amaritudes it is trodden vpon and trampled by the diuells and by diuerse vnquiet thoughtes which like passengers enter in and issue out by it From whence proceedeth a strange pouertie of spirituall goods and an vnproffitable beggerie Prou. 20.4 for hee that in the winter of this life hath not plowed nor laboured shall begge in the summer of deathe and shall finde none to giue him what hee beggeth like the fiue foolish virgins who thorough slothe falling a sleepe begged oyle for their lampes Mat. 25.8 and none would bee giuen them 2 Besides this the iust sustaine exceeding greate losse by this lukewarmnesse which is as it were the canker of vertues the mothe of good workes the aloes of consciences the banisher of diuine consosolations the diminisher of merits and the augmenter of their labours for the lukewarme in vertue walke full of feares and desires Feares oppresse them and desires torment them They labour much Prou. 18.8 21.25 Mat. 20.12 and thriue but litle for the burthen of Gods lawe lyeth heauy vpon them and they merit but litle in bearing it because of the greate repugnancie and yrkesomnesse wherewith they beare it and so they liue in perill of forsaking it and of falling into the malediction of Ieremie which saieth Hiere 48.10 Cursed bee hee that doeth the vvorke of our Lord fraudulentlie And into that other most terrible one wherewith Christe our Lord menaced a lukewarme bishop saying vnto him that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe Apocal. 3.16 and out of the misticall bodie of his churche Finally as the slothfull seruant which buried the talent of his Lord lost what hee had Matth. 25. and was cast into vtter darkenesse wherethere is perpetuall weeping and gnashing of teethe so the slothfull shall bee punished in hell with torment proportioned to his slothe taking from him the Talent of faithe and hope which hee had buried And because hee loued idlenesse and trembled at labour hee shall liue in perpetuall darkenesse not working but suffering trembling and gnashing of his teethe for the terriblenesse of the torments that hee suffereth Num. 14.22 O eternall God
consequently the greatest that might bee graunted to any one beeing but a meere Creature for the which it is saide of her that shee is Electa vt Sol Elect as the Sun for as the Sun is only and singular in his Excellencyes among all the Starres So the blessed Virgin was elected to bee the only and most singular in the Giftes of Grace among all the pure Creatures so that neuer any should bee equall vnto her This I may ponder in generall by that saying of S. Paul Ephes 1.4 that God elected vs Vt essemus sancti immaculati in conspectu eius in Charitate That wee might bee holy and immaculate in his sight in Charitye In all which the Election of our blessed LADYE the Virgin was supereminent For first shee was chosen to bee holy with all the Degrees of Sanctitye and in all kindes of Graces and Vertues that were to bee bestowed vpon all the other creatures and with much greater Eccellencye vpon her then vpon any of them Serm. de Assumpt to 4. For as Sainct Hyerome saithe Those Graces that were distributed among other Sainctes were giuen all togither with greate fullnesse vnto MARY because of her was to bee borne the Author of all Graces Christ IESVS Matt. 1.21 who as hee is the Holy of Holyes would sanctifye her that was to bee his Tabernacle Psal 45.5 that among all pure creatures shee should bee as it were the Holye of Holyes superiour to all in sanctitye Secondly shee was chosen to bee pure and without spot withall those degrees of Puritye that might bee founde in a pure Creature without hauing any staine of sinne or any trace thereof For as S. Lib. de conceptâ—… Virg. cap. 18. Anselme saieth It was conuenient that the Virgin should bee resplendent with such a Puritye that next vnto God none should bee greater because shee was to bee the Mother of him that is Puritye itselfe who as in beeing God hee hath a Father by his Diuine Essence pure and cleane from all Sinne so in beeing Man hee would haue a mother pure and cleane with like Puritye thorough speciall Grace that his earthely Mother might heerein resemble his heauenly Father Thirdly shee was chosen to bee holy In conspectu â—ius in charitate and immaculate not howsoeuer but in the presence of God that is that with Sanctitye and Puritye true and not fained not exteriour only but also interiour shee should walke in the presence of God aswell in the presence of his Deitye contemplating and pleasing him as a faithfull daughter in all her Workes as also in the presence of God made man nourishing him and ministring vnto him as a mother louing him for both respectes with most inkindled Charitye and gathering togither with such seruices innumerable and most notable merites for which hee might afterwardes communicate vnto her his amiable Presence and resplendent Countenance with greater Excellencye of glorye then to all the rest of the elected All which proceeded from the infinite Charitye wherewith the most sacred Trinitye loued her aboue all and predestinated her to so greate a Glorye The Father for that shee was to bee the mother of his owne Sonne The Sonne for that shee was to bee his owne Mother And the holy Ghoste for that hee was to worke in her the Conception of this Sonne true God and true man And this is the ende of the Election and Predestination of the B. Virgin for the which I am to praise the most holy Trinity and to rejoice at the Glory that from hence redoundeth to her whome I holde for my Mother And seeing God our Lord hath also called mee thorough his infinite Charitye to bee holy and immaculate in his presence I am in all this to take for my patterne the sacred Virgin imitating her in the three things that haue beene declared and for my Aduocatrice that shee may obtaine them for mee of her Sonne 2 Pet. 1.10 I for my parte endeuouring as S. Peter saieth with good Workes to make sure my Vocation and Election O sacred Colloquie and soueraigne Virgin I rejoice that as the Sun thou arte elected in whome there might bee no obscurity of Sinne but greate Splendour of Grace and finally bright shining light of Glorye as farre exceeding all other Sainctes as the Sun excelleth the Starres Doe to mee the Office of the Sun lightening my Darkenesse that I may bee pure Dan. 12.3 and resplendent like a Starre of the Firmament shining in perpetuall Eternityes O euer-liuing God by whose Charitye without our merites wee were elected to bee immaculate and Holye in thy Presence I most humbly thanke thee for hauing elected this sacred Virgin with so soueraigne an election for whâ—se sake I beseeche thee to purifye my Soule from her Sinnes and to adorne it with thy Vertues that I may liue for euer in thy Presence and obtaine Life euerlasting Amen The fourth Pointe FOurthly I am to consider The Conception of our B. LADYE how the time beeing come wherein God would make himselfe man to laye the first Stone of this building hee created the B. Virgin that was to bee his mother and in the very instant of her Conception hee communicated vnto her most excellent Graces and singular Priuiledges as was meete for such a Sonne to giue vnto his Mother hauing chosen her thorough his owne Will and thorough his greate Charitye and beeing most Riche and Potent to inriche her with the Treasures of his Grace These Priuiledges wee will reduce vnto foure pondering breifely some Reasons thereof and in what manner wee may participate of them The first Priuiledge hee graunted her was to preserue her from Originall Sinne into which by beeing the daughter of Adam shee was to fall sanctifying her Soule in the first instant of her Creation when hee joyned it to the bodye So that like as God our Lord at one instant gaue to the Sun Beeing and Light and to the Angells and to our first Parents Adam and Eua hee gaue jointely nature and Grace So in one and the same instant hee created and sanctifyed the Soule of the B. Virgin electing it as the Sun that it might not bee touched by the darkenesse of Sinne. The reason heereof beside what hath beene saide in the precedent Pointe was for that our Sauiour Christ came into the Worlde to redeeme men and to free them from all Sinne especially from Originall The which hee might doe in two sortes either by drawing them out of Sinne after they were fallen into it or by preseruing them from falling into it And this second manner is much more excellent for in it is most resplendent the Omnipotencye and Mercye of the Redeemer 1. parte in the 6. Meditation because as before hath beene saide as there is no greater miserye then the foule staine of Sinne so there is no greater mercye then so to preserue vs from Sinne that it may not touche vs so much as for an
the place where we are to finde God saying with Dauid Psa 54.7 VVho will giue me wings like a Doue to flye and take my rest and hauing them giuen him he saieth Beholde I presently fled and retired myselfe and inhabited in solitarinesse and in the place of Quietnesse and peace where God vseth to inhabite And if king Dauid desired to flye the noise of his owne Courte and these Sages the noise of Herods courte how much more reason is it that I if I be a religious man or if I desire to be a spirituall man should flye from the Courtes of kings and Princes except it be when some precise necessitye and the Will of God obligeth me to remaine therein Secondly I will ponder the louing prouidence of our God and his fidellitye in rewarding the trauell of those that seeke him For allbeit these kings now they knewe the place where the Childe was borne might haue gon to Bethlehem without the Starre yet our Lord would that it should againe appeare vnto them and cause Ioy in them and that no ordinarye Ioye but an exceeding greate Ioye heerewith to rewarde the Afflictions they suffered in Hierusalem the perills whereunto they opposed themselues their diligence to knowe where they should finde the king they inquired after and to conuert the Sorrowes they had passed into exceeding greate Ioye fullfilling that of the Prophet Dauid who sayde Psa 93.19 that according to the multitude of his sorrowes was the greatenesse of the Consolations that recreated his Soule O greate God Colloquie and louing father who will not carefully seeke thee who will not suffer thy absence with patience who vill not doe his dilligence to finde thee when thou treatest with such Loue those that seeke thee with perseuerance The second Pointe THe Sages arriuing at Bethlehem Matt. 2.9 the Starrâ— stood ouer the place where the king whome they sought was borne and entring into the house they founde the Childe with MARYE his mother In this case I will first consider the greate noueltye and admiration it caused in the Sages to see the Starre staye ouer a place so poore vile as that Stable for being such principall men as they were they might rather haue thought that this king should haue beene borne in some pallace or in the best house of the Cittye where other kings vsed to lye but being illuminated with an interiour light they acknowledged that the greatenesse of that king did not demonstrate itselfe in the pompes of this World but in the true Contempt of them and therefore they subjected their iudgement to the testimonye of the exteriour Starre O blessed king Colloquie seeing that alreadye thou beginnest to triumphe ouer the VVorlde captiuating the Vnderstandings of the VVise for the seruice of thy faithe captiuate also mine very forcibly that I may triumph ouer the VVorlde contemning for thy Loue all that therein is Secondly I will ponder the mysterie of these wordes they founde the Childe with MARYE his mother The which were likewise spoken of the Shepheardes to signifye that regularly IESVS is not founde without his mother nor his mother without IESVS for whosoeuer is a true Louer of IESVS is immediately deuoted to his mother and whosoeuer is deuoted to his mother obtaineth the Loue and amitye of IESVS and seeing both are so vnited togither I am to aduaunce myselfe in the Loue and seruice of them both for the loue of the one confirmeth and perfecteth me in the Loue of the other Thirdly I am to ponder how in the very instant that the Sages behelde the Childe there issued from his diuine Countenance a raye of celestiall light which penetrated their Heartes and discouered vnto them that he was God and man the king and Messias promised to the Iewes and the Sauiour of the Worlde caused in them such an exceeding interiour Ioye that it replenished their whole Soule for if the sight of the materiall Starre caused in them so greate Ioye Apoc. 2.28 22.16 what Ioye would arize in them to beholde IESVS the starre of the morning and Lord of all Starres O how full of Content were they to beholde this diuine starre that being proportionally fullfilled in them which was spoken by the Prophet Dauid Psal 16.15 I shall be filled when thy shall appeare glorye O glorye of the Father Colloquie bright-shining starre of the morning illuminate me with thy light fill me with be holding thee recreate me with thy splendour and replenish me with good things by thy celestiall influence Happy are they that finde thee though it be in a manger for the basenesse of the place obscureth not the greatenesse of thy glorye it rather tempereth the Immensitye of thy splendour that men may contemplate thee with more tast The third Pointe THe Sages prostrating themselues on the grounde adored the Childe Matt. 2.11 opening their treasures they offered to him giftes gold frankâ—ncense mirrhe Three especiall things the Sages obserued heere in seruice of the Childe all which were prophecyed by the royall Prophet Dauid Psal 71.9 The first was to prostrate themselues on the grounde in token of the greate both exterior interior reuerence that they bare to this Childe for as the body was humbled as much as might be euen to prostrating and tying itselfe to the Earthe so the Soule was humbled before this king acknowledging itselfe in his presence as Dust and as nothing The Prophecye of Dauid beginning heere to be fullfilled which sayeth Psa 71.9 Those of Ethyopia shall be prostrate before him and those who before were his Enemyes shall kisse the Earthe in token of subiection The second was to adore him not only as the kings of the Earthe are adored but with that supreame adoration which is giuen only to God and is called Latria acknowledging with a liuely Faithe that that Childe was their true God and Creator who was borne for the redemption of the whole worlde And in this Faithe they spake vnto him and gaue him thankes for the fauour he had donne them in hauing come to redeeme them and especially in hauing drawen them with his Starre to acknowledge him And there they offered themselues to be his perpetuall Vassalls with a determination to serue him for euer fullfilling that of the Prophet Psa 71.11 All the kings of the Earthe shall adore him and all nations shall serue him O king of kings and Lord of Lordes Colloquie I reioice to see thee so reuerenced and adored by these kings and Sages of the Earthe O that all others would reuerence and adore thee like they Doe o Lord Isa 45.24 Psal 85.9 that that may be presently fullfilled which thou spakest by thy Prophets that all nations should bowe their knees before thee let all people whome thou hast made come prostrate to adore thee glorifye thy holy name Amen The third thing that the Sages did was to open the Coffers of their
Treasures which they had brought shut all the waye and to offer giftes to the Childe in signe of their Vassallage and in protestation that they would serue him with their persons and with all that they had And with the same giftes they protested the faithe that they had for they offered him Gold as to their king Incense as to a God high Preiste Mirrhe as to a mortall man But much greater were the interior giftes wherewith they accompanied these exterior offering them vnto him with the golde of Loue with the Incense of Deuotion with the mirrhe of the mortification of themselues to serue their Lorde fullfilling that which was spoken by the Prophets Psal 71.10 Isa 60.6 that the kings of Arabia and of Saba should offer him giftes and presents of Incense mirrhe golde with praises of our Lord. Then will I ponder how pleasing to the Childe IESVS was the offering of these men beholding the Faithe Deuotion and Loue wherewith they did offer it for if he was so much pleased with the widowe that offered her two mites Luc. 21.2 3. because of the good will wherewith she did offer them how much more was he'pleased with these kings who with so greate good will offered vnto him like Abel Gen. 4.4 of the most precious that they had O what thankefullnesse demonstrated he vnto them not with exteriour wordes for he spake not but with the interiour wordes of Inspirations communicating vnto them great and celestiall giftes And heere I may piously consider that in retourne of these three giftes he gaue them other three largely augmenting in them the gold of Wisdome and Charitye and the Incense of Praier Deuotion graunting vnto them the mirrhe of Incorruption preseruing them from falling into greiuous Sinnes with perseuerance in Loue. In imitation of these holy kings I am to prostrate myselfe before the Childe IESVS with all possible Humillitye Ioan. 4.24 and to adore him as he will be adored in spirit and in truthe and to open the treasures of my hearte not in the presence of men to bee pleasing vnto them but in the presence of God only to giue him contentment and to offer vnto him the burning and shining golde of Charitye Loue towardes God and towardes my neighbours the most odoriferous Incense of Praier with high eleuated Affections of Deuotion and the most selected mirrhe of perfect mortification of myselfe exercizing vertuous workes without opening my treasures in such manner that the Theeues of Pride and Vaine-glorye may robbe me of them And particularly euery exteriour worke that I shall doe should carry these three giftes for Companions doing it for Loue with Praier and Deuotion and with necessary Mortification that it may be donne well and perfectly relying vpon the Liberallity of this our Lord who will also rewarde thys my offering retourning me in exchaunge greate augmentation of these giftes Eccles 31.27 Prouerb 22.29 seeing heereupon the holy Spirit saith that hee that is swifte and diligent in his workes shall haue no infirmitye and shall obtaine fauour with kings Besides this if I bee a religious man I am to offer vnto him anewe the three vowes that of Chastitye with the mirrhe of mortification of the fleshe that of Pouertye with the Golde of all the temporall things that are in the worlde desiring to giue him them all if they were mine and the vowe of Obedience denying myselfe melting molike Incense in the fier of Diuine Loue to giue myselfe wholely to God Goe to then o my Soule offer thy Vowes Colloquie and Presents to our Lorde beholding him not like Dauid as he is dreadefull and terrible Psal 75.13 as he taketh away the spirit and Life from the Princes and kings of the Earthe but as he is an amiable Childe giuing to these kings a diuine Spirit by taking away their worldely spirit O king of Heauen accept the Vowes and Giftes that I haue offered thee taking from me my owne Spirit that beguileth me and giuing me thy spirit that reuiueth mee The fourth Pointe THen I am to consider the sweete Conference betweene the blessed VIRGIN these kings they making relation vnto her of the starre which they had seene in the Easte and of what had passed in Hierusalem pondering how they offered themselues to her seruice how full of admiration they were to beholde the resplendent Sanctitye of our LADYE and to see the pouertye of the place where shee was And albeit S. Ioseph was not present at their first entrance that the Sages might vnderstand that the Childe had no father on earthe yet a while after he might come and they might discourse with him of the same things O how full of Content might the VIRGIN be to heare them and how might she keepe them in her memorye to meditate vpon them by herselfe How thankefull might she be to the Sages for the trauell they had vndertaken in comming to adore her Sonne and what diuine things might she recounte vnto them to confirme them in their faithe 3 Reg. 10. 1. c. O Queene of Saba that in person of these kings thy Children commest anewe with giftes to beholde the true king Salomon how full of admiration wast thou contemplating the infinite wisdome that shined in his poore house and in his poore Companye o with what an affection mightest thou saye beholding the blessed VIRGIN and S. Ioseph Blessed o Lord are thy Seruants that stand euer before thee hearing and learning thy infinite wisdome O Soueraigne VIRGIN Colloquie more wise then the Queene of Saba who like a mistresse diddest on this day teache the Sages the wisdome of Heauen which the Worlde attaineth not vnto teache me the waye how to serue thy Sonne as these newe Disciples of his and thine did serue him Finally I will consider how the Sages being doubtfull whither they should retourne to Horod or no because of their worde that they had giuen him and desiring to knowe the will of God with this care they lay downe to sleepe And in their sleepe they receiued an aunswere Matt. 2.12 from our Lord that they should not retourne to Herod and so they went backe another waye into their Countrey Wherein is resplendent the prouidence and care that God hath ouer those that serue him aduising these Sages what was meete for them not only to deliuer the Childe from the persecution of Herod but also to free them from the vexations they should haue had by that cruell Tyrant if they had retourned vnto him Whereby I may see how happy I shall be if I relye vpon God seeing his Prouidence will not faile me in Afflictions but will cut of Perills before I fall into them The Kings hauing heard this Commaundement did presently fullfill it desiring rather to obey God then men esteeming more to heare the Worde that God spake vnto them then to keepe that which they had giuen vnto man for there is no
with more perfection by flying in secret for to this purpose the night is more proper Fourthly I will ponder with what Ioye and Content they trauelled albeit their iourney was troublesome and tedious and deuoide of temporall Commodities which yet they felt not much thorough the greatenesse of their interiour alacritye which relyed vpon two thinges First in that it was the will of our Lord God which they helde for their greatest consolation Secondly in that they carried with them IESVS whose Companye was sufficient to comfort them in any solitarinesse or abandoning whatsoeuer without diuerting themselues to regard or to procure any other refreshing which Trauellers vse to seeke after O omnipotent God Colloquie that gauest to these thy beloued Sainctes such Obedience by their merites I beseeche thee to assist me that I may obey thee with subiection of my iudgement with promptnesse of Will with readinesse in execution and with alacritye of Hearte only to fullfill thy VVill relying vpon thy prouidence that it will haue a care of me if in this manner I obey thee The fifth Pointe FIfthly I am to consider how they remained in Egipt vntill the Deathe of the Tyrant Herod which was fiue or seuen yeares pondering the speciall things that hapned in this time As first the greate Pouertye wherein they liued sustaining themselues with the Labour of their Handes in a poore house among a straunge and barbarous People and yet bearing all this very ioifully for the two causes aforesaide From whence proceeded the greate Quietnesse that they there had in such sorte that they neither desired the Deathe of Herod nor were afflicted with the delaye of their retourne but remitted all to Gods prouidence Being also so zealous as they were of the glorye of God they liued there in continuall dolour for the Idolatrye and perdition of that nation so that of eache of them might be sayed 2 Pet. 2.8 as S. Peter saied of Lot when he was in Sodome that in sight and hearing he was iust dwelling with them who from day to day vexed the iust Soule with vniust workes So it is likely that the sacred VIRGIN S. Ioseph were vexed in Spirit for the Sinnes of that People yet alwaies in the middest of them they preserued their puritye Sanctitye shining like Lightes of Heauen in the middest of that wicked nation And it is to be beleeued that the Sanctitye Modestye and celestiall conuersation of our blessed LADYE the VIRGIN and of S. Ioseph mollified the heartes of that barbarous people and caused in them admiration and respect and some by their example were conuerted to God and came to fauour them with almes and with giftes which they being poore accepted for their sustenance O happy he Colloquie that might be present in this banishment to accompanye and serue the Childe and the mother Ayde me o my God with thy Grace that in my Exile I may liue with alacritye conforming myselfe vnto thy will and giuing good example to such as liue with me that many by my meanes may serue thee with perfection Amen The XXVIII Meditation Of the murder of the holy Innocents and of the retourne from Egipt The first Pointe FIrst I am to consider how king Herod fearing least that king whome the Sages had spoken of should depriue him of his kingdome and perceiuing that he was deluded by them Matt. 2.16 he cruelly commaunded to be murdered all the men Children that were in Bethlehem in all the borders thereof from two yeare old and vnder Wherein is first to be considered what an abominable Vice is Ambition and the Desier of raigning and commaunding from whence ensued such horrible mischeifes the cheife of all which was to desier to take away the life of Christ to vsurpe his kingdome and to raigne by himselfe As also how proper it is to Ambitious men to be suspitious and timorous suspecting least others should depriue them of their greatenesse and fearing where there is no neede of feare as the Tyrant Herod was afraide without cause for our Lord Christ came not to take away temporall kingdomes but to giue celestiall Secondly I will ponder the greate greife that our Sauiour Christ had being in Egipt seeing from thence the murder of the holy Innocents for his sake for it is to be beleeued that the sworde which wounded the bodye of eache one of them peirced his Soule with Dolour of Compassion thorough the exceeding loue wherewith he loued them suffering so many martirdomes in his Spirit as they altogither suffered in bodye O most glorious king of Martyrs Colloquie who on this day conquerest in them and sufferest with them haue compassion on my weakenesse and ayde me with thy grace vanquishing in me all whatsoeuer is contrary vnto thee Thirdly I will ponder the greate spirituall good which accrewed vnto these Children by the temporall Deathe which they suffered being assured thereby of their eternall saluation and therefore that was a louing prouidence which Christ vsed towardes them albeit with the coste of the life of their bodye which is of lesse worth then that of the Soule And for this reason our Sauiour Christ rejoiced at the glorious Deathe of his martyrs by the which they became partakers of so glorious and eternall a life Iob 9.23 that being fullfilled heere which holy Iob sayeth of God that he laugheth at the paines of the innocent because be is recreated with the good that commeth vnto them thereby I would Colloquie o my God that I might suffer for thy sake that my paines might be thy Laughter and mirthe catching me with deathe like these Children before malice chaunge my Hearte Sap. 4.11 and Deceite alter my Soule for I rather desier to dye then to liue to offend thee The Second Pointe ANd when Herod was deade Matt. 2.19 beholde an Angell of our Lord appeared in sleepe to Ioseph in Egipt saying Arize and take the Childe and his mother and goe into the lande of Israel for they are deade that sought the life of the Childe Heere is first to be considered how Herod seeking to take away the life of Christ dâ—ed without compassing his intent and dyed a disastrous deathe both of bodye and Soule for the Iustice of God though it dissembleth for a time chastizeth in the ende and though the punishment of the wicked be deferred yet it commeth at last and when men least thinke then Deathe seazeth vpon them when as they pay for all their wickednesse togither what proffit had Herod by his Ambition and Crueltye and extreame care to preserue his kingdome for he lost all in one day and with all lost his Soule bewailing this remedilesse losse as the rest of the Damned doe bewaile it who say What hath our Pride auailed vs Sap. 5.8 and the boasting of our Riches what hath it profited vs all is passed like a Shadowe and now in our wickednesse we are consumed paying the penaltye that
before propounded pondering how the causes rootes of this worke were not our merites but onely the bountye and mercye of God and the endes were the Redemption of the VVorlde and the manifestation of his diuine Goodnesse and Charitye Aftervvardes I will consider the proffit that thereby came vnto vs to wit Pardon of Sinnes Destruction of Deathe Entraunce into Heauen and such other like And then the losse wee had sustained if this worke had not beene donne remaining all Enemies of God Slaues of the Diuell and Damned to Hell Finally the Circumstances of this worke touching Place and Time and Manner and what properties of Bodye and Soule God tooke when hee was Incarnate In eache of these things the Vnderstanding is to make a pawse detaining itselfe in euery one so long as it shall finde Deuotion and Spirituall Gust without caring to passe to another mouing the VVill to diuerse Affections of Loue and Confidence as hath beene saied making Petitions and Colloquies with our Lord according to what hath beene meditated and desired And when our Vnderstanding hath pondered well one of these things it may passe to another with the like quietnesse and calmenesse of minde and so proceede in the rest Of all this wee shall see plaine examples in the meditations ensuing especially in the first which shall bee a patterne for the rest I onely aduertise that when the holy Spirit with speciall Inspiration moueth vs to pray all is easy sweeet for that hee recollecteth the memorye reuiueth the discourses raineth showers of meditatiōs inkindleth the Affections accordeth the Petitions ordereth the Colloquies and maketh perfect the whole VVorke of Praier ourselues cooperating without Trouble But when this speciall Succour is wanting it is necessary that wee ourselues vsing our freewill with the assistaunce of Grace which neuer faileth vs apply our faculties to the exercise of their Actes in the forme aforesaide whereby wee prouoke the holy Spirit to ayde vs with the speciall Succour of his Inspirations For Spirituall men which treate of Praier should not bee like Ships of high building that cannot saile with out winde but rather like Gallies that nauigate both with the winde with the Oare and when they faile of the prosperous winde of diuine Inspiratiō they are to nauigate with the Oare of their faculties aided by the diuine fauour though it bee not so sensible And this kinde of Praier is wonte to be sometimes most profitable though it be not so pleasing for the much that it meriteth fighting against Distractions and Drynesse of Hearte And if wee perseuer rowing and praying at his time Christe our Lord will come to visit vs with whose visitation this tempest shall cease as it happened in a like case to the holy Apostles as hereafter wee shall see Matt. 14.25 The Armes to fight against these Distractions of Hearte Drouthe of Spirit are principally foure 1. The first is profound Humillitye Mar. 6.48 acknowledging our VVeakenesse and miserye and beeing ashamed of ourselues to stand before God with such distraction and accusing ourselues of our offences passed and present for the which wee are chastized therein Lucae 14.11 For whosoeuer in this manner humbleth himselfe in Praier shall bee therein exalted 2 The second is Fortitude of minde making a manly resolution not aduisedly to admitte any Cogitation that may separate vs from that whereof wee pray though it bee of a matter that ministreth to vs much pleasure or seemeth of very much Importance for at that time none Importeth so much as to attend to my Praier and to God before whome I am to pray and when vnwittingly I finde myselfe diuerted I will turne againe to tye the thrid of the good Cogitation and Discourse begun and if a thousand times I shall bee diuerted I will turne a thousand times to the same without loosing my Courage or Confidence Genes 15.11 D. Greg. lib. 16. mor. c. 19 remembring that Abraham perseuering to chase away the Importunate birdes that approached to the Sacrifice came to sleepe a mysterious Sleepe wherein God discouered vnto him greate Secrets and passed like Fier thorough the midst of the sacrifice in testimonye that hee accepted it So I labouring with Perseuerance to chase away Importunate Cogitations that disquiet mee in the Sacrifice of Praier shall come with Gods fauour to sleepe the quiet sleepe of Contemplation wherein hee may illuminate my Soule with his light that I may knowe him and inflame it with the fier of Loue that I may loue him 3. The third VVeapon is Praier it selfe beseeching our Lorde to builde in our Soule a Citty of Hierusalem Psal 146.2 that may bee a Vision of Peace recollecting my Thoughtes and wandring Affections that they may Inhabite therein and busy themselues quietly in Praier The like will I beseeche the holy Angells who assist those that pray And in this meane I will Imploye all my force for Praier is so powerfull that it can obtaine of God all things and it selfe with them vsing in the middest of these Disturbations some breife Praiers to this Purpose Sometimes I will say with Dauid My Hearte hath forsaken mee Psal 39.13 it may please thee to Lord to deliuer mee from the violence I suffer and haue respect to helpe mee Other times I will say with the same royall Prophet My Soule as Earthe without water to thee Psal 142.6 Matth. 8.25 heare mee quickly to Lord my Spirite hath fainted Other sometimes I will crye out with the Apostles in the middest of the Tempest Saue mee o Lord for I perishe Or like the blinde whose Praier was hindred by the presse of the People I will lift vp my voice saying Luc. 18.38 Sonne of Dauid haue mercye vpon mee And if I perseuer crying though it bee with Drouthe and Violence our Lord Christe will not faile to haue compassion on mee as hee had on this blinde man which wee shall ponder in its place 4. The last weapon must bee a greate Confidence in God our Lorde perswading ourselues that seeing hee commaundeth vs to praye hee will giue vs grace and help for the same whereby wee may bee able to resist the Diuell to bridel our Imagination to represse our Passions to moderate our cares and to cast from vs our lukewarmenesse that they may not hinder vs in the exercise of Prayer But with this Confidence wee must joyne Diligence Collat. 9. c. 2. collat 10. c. 13. Cap. 48.49.50 procuring as Cassianus sayeth before Praier to remoue all such occasions as wee would not should distract vs therein imitating in this the subtlety of our Aduersarye who as S. Nilus the Abbot sayeth ordaineth all his Temptations wherewith in the day time hee tempteth spirituall Persons to hinder them from Praier and the fruite thereof Hee tempteth them with Gluttonye to make them in Praier heauye and sleepye Hee tempteth them with Impatience to disquiet them with Curiositye of the Senses to distract them with
multitude of businesse to disturbe them with Pride and Ingratitude to make them drye And seeing wee ought to bee no lesse prouident and carefull of our good then the Diuell is of our euill it is greate reason so to order our workes and businesses of the Daye that they may all helpe to further well our Praier And so with this in some sorte wee shall fullfill what Christe our Sauiour saide Luc. 18.1 It behoueth alvvaies to praye and not to bee vvearye for hee alwaies prayeth that spendeth his whole time in praier or in preparing himselfe thereunto VVith this Confidence I am to enter into mentall Praier saying to the Diuells that of the Psalme Psal 118.115 Departe from mee ye malignant and I vvill searche the Commaundements of my God And to my Powers Cogitations and Affections I will say that of another Psalme Psal 94.6 Come let vs adore and fall dovvne and vveepe before our Lord that made vs because he is the Lord our God and vvee the People of his pasture and the Sheepe of his hand Of the maner how wee may aide ourselues with the Imagination and the Tongue and the rest of the faculties for Mentall Praier §. 7. ALbeeit Mentall Praier as hath beene saied is the worke of the three supreme faculties of the Soule in respect of that parte which is pure spirit and is called Mens from whence this Praier also is called Mentall ◠yet notwithstanding the other faculties of the Soule which are more Inferiour doe ayde to the exercise of the same 1. Among these the first is the Imaginatiue the which when it is vntamed and disordered as it notably hindreth Praier so also it aydeth much when it can with facilitye forme within it selfe certaine figures or Images of such things as are to bee meditated for this is as it were to tye it to one onely place and to set before the Soule spiritually the thing that it meditateth as if it were present According to this it were good before wee begin meditation to procure with the Imagination to forme within ourselues some figure or Image of the things wee Intende to meditate with the greatest viuacitye and propriety that wee are able If I am to thinke vpon Hell I will imagine some place like an obscure straight and horrible Dungeon full of fier the Soules therin burning in the middest of those flames And if I am to meditate in the birth of Christ I will forme the figure of some open place without shelter and a Childe wrapped in swadling Cloutes layed in a manger and so in the rest But heere wee are to aduertise that this bee donne without breaking the heade for whosoeuer findeth much difficultye in forming such figures it were better to leaue them and vse onely the spirituall Faculties in the manner aforesaide And contrarily those that are very Imaginatiue are to bee very well aduised because their vehement Imaginations may bee vnto them an occasion of many Illusions supposing their Imagination to bee reuelation that the Image which they forme within themselues is the same thing which they Imagine And so thorough their indiscretion they vse to breake their heade and conuert to their hinderaunce that which taken with moderation might haue beene to their proffit 2. The tongue likewise may helpe in Praier for as S. Thomas sayeth Mentall Praier 2. 1. q. 83 art 12. Vocall which is donne with exteriourwordes are not contrarye but Sisters that helpe one another Mentall Praier vseth sometimes to breake out into Vocall speaking to our Lord Exteriour wordes arising from the Interiour feruour Psal 15.9 and deuotion and vocall Praier vseth to quicken the Soule to make it more attentiue to mentall For when therein wee perceiue ourselues to bee distracted or drye it is a good remedye to speake some wordes that may awaken Ex D. Aug. epis 121. ad Probam cap. 9. and recollect vs either speaking to our Lorde or to ourselues for as the Body aideth the Soule so the workes of the Bodye are accustomed to ayde those of the Soule and the exteriour worde and that which the Tongue speaketh Processu 7. religionis cap. 3 vseth to touch the Hearte This as S. Bonauenture aduertiseth may bee practized in twoe manners The one is euery one composing the wordes as his necessity or Deuotion shall dictate vnto him not standing vpon this whither they bee well or ill ordered for our Lord regardeth rather the agreement of the Hearte and the feruour of the Affections then of the VVordes and hee is better appeased with the rude speaches of the stammering Childe and penitent Sinner then with the well composed wordes of a Learned man that is prowde The other manner is saying some Praier made by another as are those of the Churche or of some Saincte appropriating them to himselfe and speaking them with such feeling and affection as if hee himselfe were composing them after that manner which in the 9. § wee shall prescribe 3. As for our Corporall senses there can bee no certaine rule giuen for some finde themselues best holding their eyes shut others helpe themselues with opening them looking vp to Heauen or beholding some Image Some are troubled with the hearing of any thing others are inflamed with hearing some Song or Musicke of the Churche Some feele deuotion with striking themselues often on the brest as S. Hierome did in Imitation of the Publican Others with much bending of the knee as did Symeon of the Pillar who praied bowing the knee with his heade euen to the grounde and then raising vp himselfe and repeating thus Innumerable times The like wee may say of other motions comportments of the Bodye as to stretch the armes in forme of a Crosse to lye prostrate on the grounde to stande fixed in one place to walke in some parte or to sit in some lowly seate in all which wee must make choise of that which helpeth most to the quietnesse and deuotion of the Hearte hauing consideration of the VVeakenesse of him that prayeth and of the edification of such as are present if the place bee publike for in such case that setling of the Bodye is to bee vsed that may not bee offensiue to the standers by Of the examination of Praier and of the fruites that may bee drawne from thence §. 8. PRayer being ended it is ëxceeding proffitable to examine what hath passed vs therein and albeit this examination ought to bee made after any worke or exercize whatsoeuer of Vocall Praier whither it bee Diuine offices the Rosarye or the Masse yet particularly it ought to bee donne after retired Mentall Praier wherein a man hath spent one or more houres 1. First I am to examine whither I haue obserued the aduertisements of those things that are precedent to Praier as whither I premeditated the matter of the meditation whither I put myselfe well in the presence of God whither I offered vnto him this Action in Spirit
I inferre for the comfort of some Persons that are desirous to vse Mentall Praier and yet for want of healthe or some other cause dare not discourse nor diue to the bottome of that which is inclosed within the mysteries of our Faithe that they dispaire not of the Principall contained in this soueraigne exercise for to such God vseth to graunt vnder the title of their Necessity or Infirmitye what hee giueth vnto others vnder the title of many Seruices and large meditations wherein they haue beene exercized For as hee is so liberall and easily contended hee asketh of no man more then what according to his portion hee can giue him supplying that which wanteth The epilogue of Mentall Praier with his diuine Illustrations Such Persons ought therefore to bee aduertized that the ende of all the meditations and Discourses that shall bee put in the sixe partes of this Booke is to attaine to three notions or knowledges One of himselfe and of his innumerable necessities and miseries of Bodye and Soule The other of Christe IESVS our Lord true God and man and of his excellent Vertues especially those which were resplendent in his Natiuitye Passion and Deathe And the third of God Trine and One and of his infinite perfections and benefits as well naturall as supernaturall that procede from him These three knowledges goe linked one with another entring and issuing from one to another ascending from himselfe and from Christe to God and descending from God to Christe and to himselfe Ioan. 10.2 2 q. 82 art 8. and from them saithe S. Thomas springeth that Deuotion which comprehendeth three sortes of Affections corrispondent to them in the VVill. Some Affections be with himselfe confounding himselfe for his Sinnes and want of zeale beeing exceeding sorrowfull for them purposing amendment and humbling himselfe for that in steede of fruite hee hath brought forth nothing but Sinne. Others be with Christe our Lorde compassionating his Afflictions rejoicing in his Vertues desiring therein to Imitate him and requiring his grace to that ende Others be with God our Lord admiring at his Greatenesse praising him therefore giuing him thankes for the benefits hee hath donne vs and offering ourselues very really to serue him for the same mingling herewith all Petitions of celestiall Graces and guiftes for himselfe and for the whole Churche and for other his neighbours particularizing those things whereof hee hath greatest necessity This presupposed any Person whatsoeuer desirous to vse Mentall Praier how weake soeuer hee bee may put himselfe in the presence of the Liuing God whome hee hath neere him and within him and renewing the notice which hee hath by Faithe of the three things aforesaide may quietly exercise the Affections correspondent vnto then Sometimes confessing to God all his miseries one by one with Affections of Dolour Humilliation desiring remedye of them Sometimes calling to memorye the Vertues resplendent in some misterye of Christe our Lord his Humillitye Obedience and Patience with Affections and Desires to Imitate them Other times recounting the benefits that hee hath receiued of God with affectiōs of Thankesgiuing or remembring the infinite perfections of God his Bountie Mercie Prouidence with Affections of Praier and Ioye And these Affections by Gods fauour will bee drawne out without any difficultie for the mysteries and verities of our faithe are like flint-stones which in touching them with the steele of any single consideration cast out sparkles of Loue which if the Soule like Tinder bee well disposed to receiue they presently raise vp flames of greate feeling and affection To doe this with more facillitye it will helpe much to haue reade first some one of the meditations which ensue labouring alwaies to recollect in the memorie some of the most notable Verities of our Faithe which may bee as it were the baite of these feelings saying with the Bride Cant. 1.13 a bundle of Myrrhe my beloued is to mee he shall abide betvveene my Brestes giuing vs to vnderstand that shee had recollected many Verities of those mysteries which pertaine to her Beloued which shee set before her regarding them simply with the eyes of the Spirite and embracing them with the inkindled Affections of the Heart and applying them to herselfe with effectuall purposes of Imitation Of these wee are to take sometimes one and sometimes another for the foundation of Mentall Praier as did our Sauiour Christe recollecting himselfe to pray in the garden of Gethsemani who tooke three times for the Theame Mat. 26.39 and foundation of his Praier these breife wordes My Father if it bee possible let this chalice passe from me neuerthelesse not as I vvill but as thou And in the pondering sense of these wordes hee spent a greate space as in its place wee shall see Of the extraordinarye formes of Mentall Praier and in what diuerse manners God communicateth hîmselfe therein §. 11. BY those things that haue beene saide concerning Praier Epis 105 prope medium it manifestly appeareth as S. Augustine saithe that it is the guifte of the holy Spirit promised by God our Lord to his Churche when hee saide I will powre downe vpon the house of Dauid and vpon the Inhabitantes of Hierusalem Spiritum gratiae precum the Spirit of Grace Zacha. 12.10 2. Corin. 2.5 Ad Rom. 8.26 and of Praier without which Spirit none prayeth assuredly for as S. Paule saithe wee of ourselues are not able to haue a holy Thought neither knowe wee how to pray as wee ought if the Spirit of God doe not teache vs and moue vs thereunto For the which hee hath diuerse wayes guiding some one waye and some another so that it should bee an intollerable errour to Imagine that all are to goe by the same way that I am guided for the Spirit of God est vnicus multiplex is onely Sapient 7.22 and manyfolde onely in the substance and principall ende which it pretendeth and manifolde in the meanes and wayes it taketh to obtaine it These wayes in generall are two Vide D. Th. 2.2 q. 174. art 1. ad 3. Ex D. Isid art 3. q. 155. art 1. 2. ad 1. 2. one ordinary which comprehendeth all the formes of Praier that hitherto wee haue treated of the other extraordinary which comprehendeth other formes of Praier more supernaturall speciall which wee call Praier of quietnesse or Silence with Suspensione Extasis or Rauishments with Imaginary figures of Truthes which are discouered or with onely an Intellectuall light of them with reuelations and Interiour Speeches and with other Innumerable meanes that God hath to communicate himselfe to Soules whereof no certaine rule can bee giuen for that they haue no other rule but the teaching and Direction of the Soueraigne master who teacheth it to whome hee will and how hee will For such sorts of Praier are not to bee pretended nor procured by our Selues vpon paine of beeing proude and presumptuous and in that case
vnworthy of them nay rather of our parte wee are to refuse them with Humillitye because of the Daunger wee may incurre of being deluded by Sathan transfigured into an Angell of Light But when God shall communicate them they are to bee receiued with Humillitye and Thankesgiuing and with greate Cautele In the 19 meditation and Prudence following certaine Aduertisements which wee shall giue in this booke especially in the third parte meditating the miracle wherin Christe was helde for a Phantasme And in the fifth parte meditating the apparitions In the 3 meditation and the resifolovving and reuelations that Christe our Lord made to his Apostles Disciples wherein wee will set downe the signes and effects that are wrought in the Soule by the visitation of God the comming of the holy Spirit to what height of Life hee exalteth by the meanes of his seuen guiftes celestiall Inspiratiōs which is that wee all ought to desire pretende But that wee may haue some Light of these extraordinary and meruailous meanes that God hath to cheare Soules to communicate himselfe vnto them in Mentall Praier I will pointe at some of them wherein also are touched certaine things that passe ordinarily in all and it is good to knowe them for they will helpe to vnderstand an ordinarye forme of Praier by application of the Sences whereof wee are hereafter to treate For declaration whereof I aduertise that as the Bodye hath his fiue exteriour Senses wherewith hee perceiueth the visible and delectable things of this life taketh experience of them so the Spirit with his faculties of Vnderstanding and VVill hath fiue interiour Actes proportioned to these Sences which wee call Seeing Hearing Smelling Tasting and Touching spiritually with the which hee perceiueth the inuisible and delectable things of God and taketh experience of them Ex Cassian collat 12. cap. 13. Ex Gerson 3. p. tract de mistica Theologia cap. 2 de diuinis nominibus from which springeth the experimentall notice or knowledge of God which incomparably exceedeth all the knowledges that proceede of our Discourses as the sweetenesse of Honye is much better knowne by tasting a litle of it then by making greate Discourses to knowe it And so by these Experiences misticall Theologye is obtained which is the sauoury wisdome Science of God in such sorte that S. Dionisius saithe of Diuine Hierotheus that hee had knowledge of Diuine things not onely by the Doctrine of the Apostles nor onely by his Industrye and Discourse but by Affection and Experience of them the which is obtained by meanes of the fiue Interiour Senses of which the saied Scripture maketh much mention Aug. lib. 10. cōfes lib. de spiritu anima c. 9. Bern. lib. de digni natura amoris diuini c. 6. sequentibus Serm. 22 in Cant. Ad Heb. 11.27 and the holy Fathers especially S. Augustine S. Gregory S. Bernard and others whose sayings S. Bonauenture copiously alledgeth in his Treatinge of the seuen wayes to eternitye in the sixt waye from whome I will borrowe somewhat of that which I here shall deliuer presupposing that as the glorious S. Bern. saithe In huiusmodi non capit Intelligētia nisi quantum experiētia attingit In many of these things the Vnderstāding attaineth no more thē that which Experience perceiueth And therefore I will goe also pointing as it were to that which belongeth to all 1. First God our Lord communicateth himselfe sometimes by a spirituall presence with his Illuminations communicating to the Vnderstanding a manner of Light so eleuated that by it like another Moises it beholdeth and regardeth the Inuisible as if it were visible And albeit it rest with the Vertue of Faithe yet it resteth so illustrated and perfected concerning the mysteries thereof that it appeareth another light This sight vseth to goe accompanyed with a kinde of Spirituall Alacritie which is called Iubilie leaping as it were with pleasure and Ioye for the strangenesse of the Diuine Greatenesses that it hath seene according to that which is written in Iob Iob. 33.26 I will make Praier to God and will appease him and I shall see his face with Iubilie To this manner of Contemplation or Interiour beholding our Lord himselfe inuiteth vs saying Vnbusy yourselues Psal 45.11 and see for I am God which is to say Cease from Sinnes and disoccupye yourselues from terrene businesses and attend carefully to the consideration of my VVorkes and you shall come to see with greate light that I onely am God glorious among the nations and exalted ouer the whole Earthe Psal 76.3 96.11 Somewhat hereof our Lord communicatcth very ordinarily to his Seruauntes by certaine sodaine Illustrations which like Lightenings discouer vnto them some Veritie of our holy Faithe after a manner very different from what they perceiued before which allbeeit they passe sodainely yet they leaue the Heart very much Inflamed in manifolde Affections of the Loue of God or Sorrowe for Sinnes according as the Veritie requireth which with that light they haue seene VVith these same Illuminations our Lord God also toucheth Sinners to conuert them discouering vnto them on a sodaine the gratenesse of their Sinnes the Daunger of their Damnation and other like Verities to moue and affectionate them to chaunge their liues which wee shall speake largely of in the fift parte in the twentieninth meditation of the conuersion of S. Paul 2. The second manner of our Lordes communicating himselfe vnto vs is by a Spirituall Hearing speaking within our Soule by his Inspirations certaine interiour liuely and effectuall wordes at times as distinct as those which are heard with our bodily eares with the which hee teacheth some Veritie or discouereth his VVill with such efficacie that it affecteth the fullfilling thereof And at times Cantic 5.6 as the Spouse saieth of herselfe the Soule is mollified waxeth tender and melteth in the Loue of God And that which helde the Hearte sad dismayed frozen and indurate or hardened for spirituall matters with one of these interiour wordes in a moment maketh it joyfull confident inkindled and softned for whatsoeuer God will doe with it And allbeeit these Interiour speakings vse to come after such an extraordinary manner that it is onely knowen to him that heareth them yet after another ordinary manner they passe thorough all and are called Inspirations for as the glorious Doctor S. Augustine saith The Interiour speaking of God our Lord is a secret Inspiration Lib. de triplici habitaculo by the which inuisibly hee discouereth to the Soule his VVill or his Truthe VVith this hee speaketh to the Iust and to Sinners but oftnest to those that are very spirituall whome hee teacheth correcteth reprehendeth or exhorteth comforteth moueth to the workes of Vertue and Perfection And therefore Dauid Psal 84.9 as one well experimented in feeling these Inspirations and diuine Impulsions saide I vvill heare vvhat our Lord God vvill speake in
sup distinct 4. Lib. de spiritu anima c. 9. by Gods grace to mortifye very well the fiue corporall Senses that God may open vnto vs the spirituall for as S. Gregory saieth yf the exteriour Sense be shut forth with the Interiour Sense is open And contrarily as S. Augustine saieth the Interiour Sense sleepeth if the Exteriour be giuen ouer to his Pleasures Besides this wee may vse another meanes more easye to applye the Interiour Senses of our Soule vpon the mysteries of our holy Faithe the practize whereof shall bee seene in the second parte in the twentie-sixth meditation with the which let vs so dispose ourselues that our Lord if it bee his good pleasure may communicate vnto vs that parte which shall bee conuenient for vs of what hath beene saide Of the ordinarie and extraordinarie time that is to bee imployed in Mentall Praier and of jaculatorie Praiers §. 12. THE time that is to bee spent in mentall Praier is of two sortes the one ordinarye for euery daye so long as Life and Health shall endure the other extraordinarye recollecting ourselues at certaine times for the space of a weeke or two o◠more spending them all in these meditations and exercises which may bee donne for diuerse endes and vpon diuerse Occasions 1. First when one is heauy loden with Sinnes and desireth to make a true Confession and perfect Conuersion it is an admirable meanes to with drawe a mans selfe for some eight dayes or more to some retired place spending all that time in thinking vpon his Sinnes and in meditations that may mooue to sorrow for them and to make a very perfect chaunge of Life 2. Secondly when any one desireth to learne this mysticall Science of the Spirit to knowe how to pray mentally and to conuerse with God and to gaine heerein some vse and experience It is good to dedicate a moneth or two to this exercise vntill hee prooue well Industriated For albeit that the principall master of this Science is God yet it is also a helpe to haue a visible Tutour that may direct him and to take time to learne and practise what hee shall teache 3. The third occasion is when one desires to take some Estate of Life and doubteth which were fittest for him to take for his Saluation perfection or when hee desireth to begin any greate enterprise in the seruice of God and standes in doubt of our Lordes will Pleasure or if he be assured thereof desireth to enter with good footing and to prepare himselfe with Praier negotiating Gods fauour to haue good successe therein In such cases it is very conuenient to take some time of retirednesse Math. 4.2 as Christe our Lord before hee began to preache retired himselfe fortye dayes in the desert 4. The fourth occasion is when those that vse this mentall Praier perceiue themselues key colde distracted and drye therein and withall finde themselues very slacke in matters of Diuine seruice In these cases the most effectuall meanes to renewe themselues and to reenter into feruour is to dedicate eight dayes to these meditations spending therein the greatest parte of the day and because this slackenesse ordinariely entreth by litle and litte into all it is good once euery yeare to recollect a mans selfe some eight dayes to this ende Finally allbeeit a man finde no slackenesse yet it is good now and then to giue himselfe a sacietie and fullnesse of God to increase in his Loue and to excell the more in his seruice as many Sainctes were accustomed to doe who by this meanes attained to very high degrees of Sanctitye As for the Ordinary time there can no generall rule bee giuen for all for this time must bee measured with the healthe habilitie with the State and Office and with the necessary Obligations Occupations of euery man But all this considered the more time that may bee imployed in this exercise without beeing wanting to the things aboue-saide the better it is Ordinarily it were meete for a man to retire himselfe an houre in the morning or night seeing not without cause our Sauiour Christe spent an houre in that retired praier which hee made in the Garden of Gethsemani as wee may collect out of the reprehēsion hee gaue S. Matth. 26.40 Peter saying Could you not vvatche one houre vvith mee But hee that by reason of his businesses cannot bee an hower let him bee halfe an hower and if hee cannot halfe an hower yet let him imploy if hee please but a quarter of an hower in that mentall Praier which wee call Examination of the conscience In the tvventie eight meditation of this first part in that manner that wee shall hereafter prescribe and let him giue some more time to prayer vpon holy Dayes for they were instituted to bee consecrated to God Concerning this ordinary time wee must bee very considerate that after a man hath set downe his time that hee intendeth to imploye euery day in Praier bee it for the rule of his Estate as some Religious doe or by speciall Deuotion or Direction of his ghostly Fathers hee must bee very constant in spending that whole time intirely in his holy exercise without letting slippe one onely daye or loosing one onely Credo time of the hower for the Diuell with greate solicitude inuenteth a thousand occasions sometimes of corporall excuses and sometimes of Cares and Businesse vnder the title of Pietie to make vs to interrupt our Praier for omitting it one daye through Slothe or through any other wrested ende a man comes to omitte it afterwardes another and another daye Lib. 1. de orando Deo and at length to omitte it altogither VVhereupon S. Chrysostome saieth That a just man should holde it for a thing more sorrowfull then Deathe it selfe to bee depriued of Praier imitating heerein the holy Prophet Daniel Daniel 6.10 who was accustomed to pray three times a Day and albeeit the king of Persia commaunded that no man vpon paine of his life should pray to God in thirty dayes yet hee would not omitte his accustomed Praier Ne tantillum quidem temporis sustinuit ab orando cessare He did not so much as for a very litle time cease to praye for hee vnderstood that his spirituall life depended vpon Praier and for feare of the deathe of the Bodye hee would not indanger the life of his Soule which saith Chrysostome is as deade when it wanteth Praier as the Bodye is deade when it is abandoned by the Soule And as Daniel although by occasion of Praying liee put himselfe in daunger of Deathe for hee was cast into the Lyons den yet in effect hee died not for God deliuered him from that Daunger shutting the Mouthes of the Lyons because hee opened his mouthe to praye So also wee may beleeue that for accomplishing the taske of our Praier wee shall loose neither life nor healthe nor content nor the good dispatche of other businesses nay rather by the
Apocal. 4.2 22.3 I will Imagine God our Lorde seated in a throne of Infinite maiestie like an Immense Sea from whence issue out the Riuers of Creatures all retourning to him and hee attracting them all to himselfe as to their finall ende and place of their perpetuall rest Then will I humbly beseeche him for what I pretend in this meditation that is to say Celestiall Light to knowe my true finall ende and to directe according thereunto my crooked Life saying that of Dauid Psal 42.3 Sende forthe o Lord from on high thy light and thy truthe that they may guide mee and bring mee to thy holy mounte and to thy euerlasting Habitations for thou createdst mee to liue in them This donne I will begin my meditation in the forme ensuing The first Pointe THe first pointe shall bee to call to Memorye the ende wherefore man was created Ex P. Ignatio in fundamento Exercitiorum Ad Rom. 6.22 Ex Cassiano vbi supra that is to praise reuerence and serue his God and by this meanes to saue his Soule according to the saying of S. Paule to the Romanes You haue your fruits vnto Sanctification and your ende Life euerlasting as if hee should say The aime and ende of your workes in this Life is to serue God with puritye and Sanctitye and the finall ende whereunto they are ordained is to obtaine Life euerlasting Vpon this Veritye the Vnderstanding is to forme its Discourses to bring to light what is comprehended therein pondering thus VVho created mee and ordained mee to this ende and for what cause How soueraigne an ende this is How ill I haue pretended it in my forepassed life in what perill I haue beene to loose it VVhat heauye losses I sustaine by loosing it and How greate goods ensue if I obtaine it and That there is greate reason that from this daye forward I should vigilantly pretend to obtaine it VVith euery one of these Considerations I will moue the VVill to the Affections and Actes that it requireth in this manner 1. First I am to ponder how the Infinite Maiestie of God which hath no neede of his creatures not for my merits but of his meere Goodnesse created mee to his Image and Likenesse Not that I should liue at randome to followe myne owne Lustes nor that I should seeke Honours or Dignities Riches or Delicacyes or any other thing created but onely That I should reuerence and praise him That I should loue and obey him in this mortall Life and afterwardes obtaine Life euerlasting And although it had beene sufficient to giue mee for my Ende that which my Nature required yet God was not herewith contented but of his meere mercie hee ordained and raised mee to another more high and soueraigne ende which is to see him manifestly to enjoy him and to bee happy and blessed as are the Angells or as God is himselfe according to that of S. Iohn 1. Ioan. 3 〈◊〉 Colloquie VVee shall bee in glorie like vnto God because wee shal see him as hee is O Immense Charitie of our Soueraigne God! VVhat is this o Lorde that thou doest A Creature so miserable as this litle silly vvorme Man doest thou exalt to so high an ende as to see thee apparently in thy Glorye vvhat vvas not I obliged to serue thee freely for nothing as thy Slaue Then vvhy doest thou assigne mee so excellent a revvarde Blessed bee thy Infinite mercy and let all the Angells laude thee for this soueraigne Benefit VVhat shall I retourne thee o Lord Psal 115 12. for so greate a merced I offer myselfe to serue thee freely all my Life vvithout pretending any other interest more then to serue thee for to serue God is to raigne And seeing thou art my first beginning and my last ende giue forthvvith beginning to my nevve Life and ayde mee vvith thy grace that I may attaine to the finall ende thereof Amen 2. This donne I will ponder how ill I haue pretended this ende in my forepassed life liuing as if I had beene created not to serue God but to serue my owne Lustes and to seeke Honours Delicacies and Riches committing for this cause innumerable Sinnes 1. Thesal 4.3 Galat. 5.13 as if the ende of my Vocation had not beene Sanctification but Vncleanenesse not liberty of the Spirit but Libertye of the fleshe O vvretched I hovv blindely haue I gonne astray in that vvhich it most imported mee to knovve O hovv Ingratefull haue I beene to him that created mee to so high an ende and hovv euilly haue I repayed him that did mee so much good O my Creator that I had neuer offended thee Pardon o Lord my Transgressions for thyne ovvne sake and helpe mee to get out of them that I may leade the remainder of my life conformably to the ende for vvhich thou hast giuen it mee 3. Then will I consider the greate losses I sustaine by loofing this ende for what losse can bee greater then to loose my Soule to loose Gods diuine grace to loose the peace and alacritye of Conscience and to loose all Blessednesse to which are joyned eternall Damnation Matth. 16.26 and the forfaiture of God himselfe For what shall it proffit mee to gaine the whole worlde if I loose my Soule and my God in comparison of whome all the worlde is as nothing 4. Contrarily if I attaine to this ende I obtaine the possession of God himselfe I shall saue my Soule I shall haue peace and cheerefullnesse of Hearte I shall bee protected by the Diuine Prouidence I shall finde quietnesse and perpetuall repose as all things finde in their Ende and Center This then beeing so as it is animate they selfe o my Soule to seeke the ende for which thou wast created by God and heerein imploye all thy care for there is nothing that more importeth thee Ex D. Cypr. ferm de Ascensione Conuert thyselfe to God who is thy rest for besides him all whatsoeuer is torment If thou seruest God what wilt thou more If thou hast God what seekest thou more If God bee thy Possession what wantest thou Giue him pleasure in pretending him and bee confident to obtaine him for hee loueth his Creatures and is delighted that they should obtaine the ende for which hee created them Ex D. Aug. lib. 1. confes cap. 1. O Infinite God Center of my Soule conuert mee to thee that I may take rest for thou madest mee for thee and my Heart is vnquiet vntill it come neare thee O eternall Father seeing thou createdest mee that I might loue thee as a Sonne giue mee grace for thyne ovvne sake that I may loue thee as a Father O onely begotten Sonne of the Father and Redeemer of the VVorlde seeing thou createdst mee and redeemedst mee that I might obey and imitate thee ayde mee that I may allvvaies obey thee imitate thee in all things O most Holy Ghoste seeing that of thy Goodnesse thou didst create mee
to the Seruice of my Creatour and Redeemer of whome I am to require that seeing hee bought mee with his bloud 1. Petr. 1 18. 1. Ad Corinth 7.23 to free mee from the Slauerye of Sinne that with this newe Title I might bee his Slaue that hee permitte not that I bee any more the Slaue of my Fleshe nor of my Vices nor of the Deuill his Enemye The fourth Meditation of the grieuousnesse of Sinne by the basenesse of Man that offendeth God and by the nothing that hee hath of os his owne THE ende of this meditation is to knowe the grieuousnesse of doing Injurye to God the Basenesse of him that offendeth him for the more vile the Offendour is so much the greater is his boldenesse and Shamelessnesse in offending the supreame Emperour of Heauen and of Earthe The first Pointe FIrst I am to consider what I am concerning the Bodye Gâ—n 2.7 3.19 pondering that my Originall is Durte and my Ende is Dust my Fleshe is a Flower Isai 40.6 Iacobi 4.14 Iob. 14.1 and soone withereth like Haye my Life is as a Blaste and as a Vapour that soone passeth and it is short and full as Iob saith of many miseries and necessities of Hunger Colde Griefe Infirmitie Pouerties and Daungers of Deathe it hath no Securitye of one onely daye of Life nor of Rest nor of Healthe so that by myne owne Strength it is impossible to free mee from these miseries vnlesse God our Lord with his Protection and Prouidence doe defend and deliuer mee from them Now what greater madnesse can there bee then for a man so needye and miserable to dare to offende his onely Remedier and Protector And what greater dotage can there bee then for the Fleshe beeing but Dust and Ashes a filthy Dunghill a swarme of VVormes and Rottennesse it selfe to presume to injurye the Supreame Spirit of Immense majestie before whome the Povvers and all the other blessed Spirites doe tremble O Earthe Colloquie Eccles 10 9. Isai 45.9 and Ashes hovv art thou so provvde against God! O Vessell of Claye hovv doste thou contradict thy maker O miserable Fleshe if thou so much fearest man that can depriue thee of thy temporall Life vvithout dooing thee any greater harme hovv doest thou not tremble at God that can depriue thee of eternall Life and cast thee into the fier of Hell Retourne into thyselfe and if it vvere but for thyne ovvne Interest cease to offend him that can free thee from so many Euills VVith these considerations I am greately to confounde myselfe and to terrifye myselfe with myseâ—â—â— that haue fallen into such madnesse and haue beene so exceedingly foole-hardye and to beseeche Christe IESVS our Lorde that by his most holy Fleshe hee will pardon this audaciousnesse of mine and reduce it to reason heereafter The second Pointe 1. SEcondly I will consider what I am concerning the Soule pondering that I was created of nothing Psal 38.6 and that of myselfe I am nothing that I am worthe nothing that I can doe nothing that I merite nothing and that presently I shall bee turned into nothing Ioan. 15.5 if God doe not continually preserue mee neither should I bee able to doe any thing if God did not continually aide mee Besides this Psal 50.7 I was conceiued in Sinne and with an Inclination to Sinne thorough the disorder of my Appetites and Passions I liue subject to infinite miseries of ignorances and Errors Inuironned with innumerable Temptations within mee and without mee by Visible and Inuisible Enemies that on all sides doe incompasse mee and thorough the Imbecillitye of my Free-will I haue consented and doe consent vnto them committing many Sinnes by the which I come to bee lesse then nothing for it is a lesse euill not to bee then to sinne and it had beene better for mee not to haue beene Matt. 26 24. then to bee damned 2. And if this bee that which I am much worse is that which I may bee thorough my greate mutabillitie and weakenesse for by the threede I may drawe out the botome and by the interiour motions that I feele to innumerable Sinnes of Infidellities Blasphemies Anger 's and Carnallities I collect and gather that to all these Sinnes I am subject and should fall into them if God should take from mee his hande and by what all the Sinners of the worlde doe and haue donne I may gather what I should haue donne if I had beene left at my Libertie D. Aug. in soliloq c. 15. For as S. Augustine saieth there is no Sinne that one man doth but another man may doe it And therefore I am to Imagine myselfe as a fountaine of all the Sinnes that are in the VVorlde and as a deade stinking dogge whome it is lothsome to beholde or as a Body buried in the graue and full of wormes which lyeth consuming turning into Dust For all which I am to contemne myselfe and to judge myselfe worthy to bee despised of all 3. This then beeing so Colloquie to vvhat farther pointe can my dotage arriue then vvith my ovvne vvill to offende the maiestie of God If I bee nothing of mine ovvne hovv dare I offend him that is beeing itselfe And vvherefore doe I abase myselfe so much as to make myselfe lesse then nothing vnvvorthy of the beeing I haue If I am subiect to so many mishaps as may come to my Soule vvhy doe I not appease him that may deliuer mee from them O God of my Soule haue a regarde to that vvhich thou createdst of nothing dravve it from this nothing vvhich is Sinne and ioyne it to thee that by thee it may haue essence and life of grace and may obtaine the blessed beeing of Glorye Amen The third Pointe THirdly I will consider the littlenesse of my beeing and of all the good that I haue in comparison of God proceeding by Degrees and beholding first what I am in comparison of all men joyned togither and then what I am in comparison of men and Angells and then what all Creatures are in comparison of God before whome as Isaias saithe the nations are Isai 40.17 as if they were not they are as nothing and as a thing voide of beeing they are as a droppe of VVater or of the Dewe of the morning that falleth vpon the grounde and can hardely bee seene Then I alone Sap. 11. what shall I bee before God As the Starres appeare not in the presence of the Sunne and are as if they were not so I how greate good soeuer I haue am as if I were not at all in the presence of God and much lesse then a litle worme in comparison of the whole worlde My Science my Vertue my Power my Discretion my Fortitude my Beautye and all whatsoeuer good I haue or can haue is as nothing in comparison of that which God hath for the which our Sauiour saide with greate reason Luc. 18.19 None is good but onely
God none is Potent nor Strong nor Beautifull but God for hee onely is Goodnesse VVisdome and Omnipotencie it selfe in comparison whereof that which the Creatures haue deserueth not this name Then what wit can vnderstand how a man of so litle Beeing dareth to despise God and to offende him with so many Sinnes O foole what hast thou donne O wretched I that haue beene so audacious O Immense God in comparison of whome I am as if I were not by the infinite excellencie of thy Beeing I beseeche the pardon my Sinnes and illuminate mee to knowe the vilenesse into which by their meanes I am come Graunt mee that I may abhorre and despise myselfe and esteeme myselfe lesse then nothing Iob. 42.6 and that like Iob I may doe penance in Dust and Ashes accounting my selfe for such a one in thy diuine presence The fifth Meditation of the grieuousnesse of Sinnes by the greatnesse of the infinite Maiestie of God against whome they are committed THis meditation which hath most efficacie to moue to perfect Contrition and Sorrowe for Sinne which proceedeth from the loue of God aboue all things pondering the grieuousnesse of Sinne not onely by the Basenesse of the Offender but by the Highnesse of the Offended for by how much greater the Injuried is 1.2 q. 78 art 4. 3. p. q. 1. art 2. ad 2. so much greater is the Injurye and as God is Infinite in his Essence and Perfection so Sinne in this behalfe as S. Thomas saieth is likewise as it werean Infinite Injurie The first Pointe FIrst I am to consider the Infinite Perfections that God hath in himselfe especially those against which Sinne directly fighteth and from whence it receiueth greatest deformitye and heynousnesse 1. And first of all I will ponder the Infinite Goodnesse of God for the which hee is highly to bee beloued of all his Creatures and if another Infinite Loue were possible it were all due vnto him And this Goodnesse is so greate that it is impossible to see it clearely and not highly to loue it as the Blessed doe Now what greater mischiefe can there bee then to abhorre and despise so infinite Goodnesse and what greater Injustice then to Injurye with Hatred him that is worthy of so infinite Loue O infinite goodnesse hovv haue I abhorred Colloquie and despised thee O that I neuer had offended thee My Greife o my God is greater for Sinne then for all else vvhatsoeuer For I desire to loue thee aboue all vvhatsoeuer else that may bee beloued 2. Secondly Note vvell this consideration I will ponder the Immensitie of God togither with his infinite VVisdome by the which hee is really truely present in euery place seeing and contemplating all that is donne and myselfe am to beholde myselfe within this Immensitie full of eyes within the which I committed all my Sinnes passed and doe committe those present prouoking him therewith to Indignation Loathing Abacuc 1.13 Apoc. 3.16 and Vomiting for his eyes as the Scripture saithe are so cleane that they cannot beholde Sinne without loathing and his heart is so pure that VVickednesse maketh him vomitte Now what greater blindenesse can there bee then for me to liue within the Immensenesse of God and in viewe of the VVisdome of God and yet for all this to Injurie him with my Sinnes To what greater height can the Impudencie of the Slaue arriue then to treade vnder foote the VVill and Honour of his Lorde beeing in his presence And what greater audaciousnesse then to doe all this our Lord being powerfull to chastize him as his discourtesy deserueth O Lord hovv hast thou suffered mee to bee neere thee Colloquie and in thy presence Hovv is it that thou hast not annihilated this vnmannered disloyall Slaue Hovv is it that thou hast not turned thyne eyes from mee and vomited and cast mee out of thy mouth for euer I am grieued to the Soule for my Impudencie and Audaciousnesse and I purpose vvith thy grace neuer more heerafter to doe any thing vnvvorthy of thy presence 3. Thirdly I will ponder the Soueraigne Omnipotencie of God by the which hee is in all Creatures giuing them the beeing that they haue and concurring with them in all their workes for without this concurrence of Gods Omnipotencie I can neither see nor heare nor speake nor moue hande nor foote nor vnderstand nor will nor doe any other thing And consequently when I sinne I ayde myselfe with his Diuine Omnipotencie to thinke speake or doe the thing that disgusteth him and such is his goodnesse and mercye that to conserue my Libertie hee denyeth mee not this Concurrence nor denyeth it to the Creatures of which I make vse to offende him hee concurreth with my meate that it may bee sauory to my Taste yea euen when I sinne in eating it and with the Beautye of the Creature that it may recreate my sight although I did sinne in beholding it Then what rashenesse is this for mee to make warre against God with the very power of God And what doth his ayde auaile mee when I conuert it to his Iniurie O Omnipotent Goodnesse Colloquie hovv doest thou so liberally giue thy concurrence to him that so euilly abuseth it VVhy doest thou not employe this Omnipotencie to chastize him that makes no better proffit of it Pardon o Lord this boldenesse vvhich hath beene greater then I can imagine for I am grieued therefore more then I can expresse and yet I vvould that it grieued mee much more O infinite God that shevvest thy Omnipotencie principally in pardoning Ecclesia in Collecta and hauing mercie on a Sinner pardon mee and haue mercie on mee and ayde mee that I may neuer more vse thy infinitt povver vnlesse it bee to serue thee And in this sorte may bee pondered the Attributes of the Mercie Iustice and Charitie of God others that in the following pointe shall bee touched The second Pointe SEcondly I am to consider the Infinite Benefits of our Lorde and what God hath beene to mee D. Bern. sermo 16 in Cantica comparing it with what I haue beene to him and what an exceeding greate injurie it is to offende an infinite Benefactor 1. First I will ponder the benefits of my Creation Conseruation and Gouernance which include innumerable benefits belonging to the naturall essence and beeing both of bodye and Soule and ayding to the supernaturall beeing of Grace And with this consideration I will procure to bee exceedingly sorrowfull for hauing offended my Creator without whome I had had no beeing my Conseruer without whome I could not haue continued and my Gouernor without whose prouidence I could not liue Deut. 32 6. To this ende it will helpe much to ponder all that which Moyses saide to his People in the Canticle which hee made reproching them with their Sinnes Deut. 32 6. especially in these wordes These things doest thovv render to our Lorde thovv foolish and vnvvise people Is
Starres haue illumined mee with their Light and preserued mee with their Influences That the Elements the birdes of the Aire the Fishes of the Sea the Beastes and Plantes of the Earthe haue helped to sustaine mee I confesse that I deserue not the Bread I eate nor the VVater I drinke nor the aire I breathe neither am I worthy to lift vp my Eyes to Heauen I haue rather deserued that flashes of fier should discende from thence to burne mee like Sodome Gomorrha or that the Earthe should open and swallowe mee aliue like Dathan Abyron that newe Hells should bee founde and newe Torments inuented to chastize my grieuous Sinnes And seeing that the Goodnesse VVisdome Immensenesse Omnipotencie Liberallitie Beneficence and Charitye of God haue not beene sufficient to bridle mee it had beene Iust that his Iustice should haue appeared to auenge the injuries donne to these diuine Perfections Sap. 5.18 and Soueraigne Benefits and should haue giuen Licence to all Creatures as shall bee giuen at the Daye of Iudgement to take Vengeance on mee for the injuries that I did to the Creator and to them Colloquie to offende him But o my God my Creator seeing that of thy Mercie thou hast thought good to suffer mee adde this benefit to the former thinking it good likevvise to pardon mee Amen The sixt Meditation of the grieuousnesse of Sinne by comparison betweene the temporall and eternall Paines wherewith it is chastised The first Pointe FIrst I am to consider the greiuousnesse of mortall Sinne by comparison with all the paines and miseries that are in this life pondering that it is the cause of these temporall euills God thereby chastizing it most iustly For proofe hereof I may runne in Discourse thorough the exteriour Goods which wee call the Goods of Fortune and thorough those which belong to the Bodye of the which Sinne is the Destruction First it destroyeth Riches God depriuing Sinners of them because they abuse them as hee spoiled the Egiptians of their Iewells and the Iebusites and Cananites of their Countries Sinne likewise destroyeth Honour for whosoeuer taketh as much as lyeth in him the honour from God and from his Neighbour deserueth to loose his owne Honour For this the high Preiste Heli and his Sonnes lost the Honour of Preisthood with their life God saying vnto them Qui contemnunt me 1. Reg. 2.30 1. Reg. 13 14. 15 23. Dan. 4.23 erunt ignobiles They that contemne mee shall bee base Sinne destroyeth the Scepter and the Gouernment For disobedience God tooke from Saul the kingdome that hee had giuen him And Nabuchodonosor with vaine-glorious boasting lost his also liuing seuen yeares like a Beaste God cutting downe that sightly Tree for that his Sinnes deserued not that hee should stand vpright And it is a iust Chastizement that hee should neither haue Dignitie nor Commaunde on Earthe that subjecteth not himselfe to the king of Earthe and of Heauen and that hee should haue no preeminence ouer men who by Sinne makes himselfe like vnto Beastes Besides this Sinne destroyeth the Healthe God chastizing Sinners with manifoldnesse and Varietie of Infirmities and Sores from Heade to Foote Isai 1.6 For hee deserueth not to haue Healthe that employeth it to offende him that gaue it him and whosoeuer hath his Soule sicke beeing albe to heale it is worthy to haue his Bodye sicke and not to bee able to eure it as the Lame man that in eight Ioan. 5.2 and thirty yeares could not bee healed in the Probatiea pond where others were healed Sinne taketh away Content and Alacritie causing a mortall Sadnesse which dryeth the bones giueth a Life worse then Deathe itselfe Thren 3.15 Like vnto the Citty that saide God hath filled mee vvith bitternesse and made mee drunke vvith VVormevvod Or as the miserable king Antiochus that saied 1. Mach. 6.11 2. Mach. 9.11 To hovv much Tribulation and to vvhat VVaues of Sadnesse am I come I that vvas merry and beloued in my kingdome Sinne taketh away Life procuring Deathe by a thousand disastrous meanes Exod. 12 29. 14 27. for the Sinnes of Pharao and his kingdome an Angell killed in one night all the first begotten and another day drowned his Armye of innumerable men And another Angell in the Campe of Senacherib 4. Reg. 19 35. Exod. 32 28. Leuit 10.2 Num. 11.33 2. Reg. 24.13 killed one hundred fourescore and fiue thousand men and many Israelites perished in the Desertes with diuerse straunge kindes of Deathe Finally Sinne causeth those three terrible euills that were offered to Dauid to choose one of them in punishment of his Offence Famine VVarre and Pestilence with the which innumerable men perishe with exceeding greate miserie and rage For Sinne likewise come Earthquakes Tempests at Sea Deluges Fiers Lightenings Haile Stormes and other such chastizements for as Sinne is the Injurie of the vniuersall Creator all the Creatures are Instruments of his Vengeance Then I will applye all this to myselfe beholding my euills and miseries and I shall vnderstand that they haue all come vpon mee justly for my Sinnes that I may knowe and see by Experience as Ieremâ—e saithe how euill Ierem. 2.19 and bitter it is to forsake God and not to feare him And so from the horrour which I haue of these paines I shall extract a horrour of my Sinnes saying to myselfe Seeing thou art so much afraide of temporall miseries Colloquie vvhy art thou not afraide of Sinne vvhich is the cause thereof If thou tremblest at Pouerty and Dishonour vvhy tremblest thou not at Sinne from vvhence they both proceede And if thou flyest the sicknesse of the bodye vvhy flyest thou not the sickenesse of the Soule seeing that endes vvith a temporall Deathe but this hath a Deathe euerlasting O eternall God illuminate mee vvith thy Soueraigne Light that thorough the feare I conceiue of the euills of the bodye I may learne to feele the euills of the Soule The second Pointe SEcondly I am to consider that Sinne is an euill incomparably greater then all the temporall euills that haue beene spoken of and that with them wee cannot paye the leaste parte of the paine that one onely mortal Sinne deserueth pondering some manifest reasons of this Veritie alledged by the Saintes 1. The first for that all the euills that haue beene spoken of depriue of Goods created which are very much limited Ex D. Th. 1. p. q. 48. ar 6. Luc. 18.19 but Sinne depriueth of an Infinite good which is God And as God onely is for Excellencie called Good because the other things created though they haue some goodnesse yet being compared with that of God it is as it were nothing so Sinne onely may bee called absolutely euill and the malice of other miseries is as if it were not in Compatison thereof nor all togither are sufficient to impose vpon mee the title of euill D. Dionis c. 4. de diuinis nominibus if I
That the men of Blood that is men very wicked and cruell shall not liue halfe their dayes And sometimes hee shorteneth them for Sinnes that seeme but light 3. Reg. 13 19. as it happened to the Propher who beeing beguiled by another did eate in the place where God had commaunded him that hee should not eate Out of all this I will extract a firme Resolution so to order the dayes of my Life that God shorten them not for my Sinnes saying with Dauid Psal 101 25. Call mee not backe o Lord in the halfe of my dayes by a sodaine Deathe but remember that thy yeares are eternall and haue compassion of mine that are fewe The second Pointe THE second Propertye of Deathe is that concerning the Day Place Manner it is most secretly hidden from all men manifest onely to God 1. In the which I will ponder first that wee are not able to knowe the Day nor the Hower wherein wee are to dye neither the Place nor the Occasion nor Seas on wherein Deathe may attache vs nor the manner how wee are to dye whither its hal bee with a naturall Deathe by Sickenesse by what kinde of Sicknesse or whither it shal bee with a violent Deathe by Fier or VVater by the handes of men or by Beastes or by some Lightning or by the tile of a houset hat may fall downe vpon vs. This onely wee knowe that Deathe shall come sodainely or Sicknesse and the Occasion thereof and that when a man is most carelesse Luo. 12.39 1. Ad Thes 5.2 Apoc. 16.15 it comes like a Theefe in the night to scale his house and robbe him of his VVealthe So saieth Christ our Lorde shall the Sonne of man come to scale your house which is the bodye and to robbe and sacke the Soule of it and to giue Iudgement thereof 2. Secondly I will consider what endes our Lord had in this plot of his Prouidence that is to say to oblige vs to bee alwayes watchefull Eccles 9.2 fearing this hower prouiding ourselues for it doing penance for our Sinnes before Deathe seaze vpon vs and making haste to merit Ioan. 12.35 and to labour before our light bee ended least the Candle dye sodainely and wee remaine in the Darke This Christe our Lord concluded in his Parables concerning this matter Sometimes hee saide Matt. 25 13. Matt. 24 42. Luc. 12.40 Vigilate qnia nescitis diem noque horam VVatche daily and howerly because you knovve not the daye nor the hovver of your Deathe Other sometimes hee saide VVatche because you knovve not vvhat hovver your Lord vvill come and bee you readye for at vvhat houre you thinke not the Sonne of man vvill come VVith these wordes I will often exhort my selfe saying Girde thy body with the mortification of thy vices and passions and take in thy handes the burning torches of Vertues and good workes and bee allwayes watchefull expecting the comming of Christe for hee shall come when thou leaste thinkest of it and that hower wherein thou are most forgetfull shall bee peraduenture the hower that hee hath assigned and if hee finde thee not well prouided thou wilt bee miserably deceiued 3. Thirdly I will ponder that all sodaine vnexpected Deathes that haue happened and daily doe happen are remembrances of this Veritie giuen mee by our Lord that I may feare and prepare myselfe for Deathe that striketh euery man may likewise strike mee And therefore when I see or heare say That some dye sodainely by the sworde some by the handes of their Enemyes and other some lying downe to sleepe in good healthe slept the last sleepe of Deathe out of all this I am to drawe feare and aduise for that it may possibly happen that such a kinde of Sodaine Deathe shall light vpon mee 4. VVhereupon I am deepely to consider that any mortall Sinne whatsoeuer if I doe not penance for it deserueth that Gods Iustice should chastize mee with this Deathe as Christe our Lord aduertised to the purpose in two like cases that happened in his time the one That Pilate killed sodainely certaine Galileans the other Lue. 13.2 That the Tower of Siloe fell vpon eighteene men thinke you saithe hee that these men were the greatest Sinners of Galiley or Ierusalem Non dico vobu sed nisi poenitentiam habueritis omnes similiter peribitis No I say vnto you for this hath happened that you may vnderstand that vnles you doe Penance you shall all likevvise perishe as if hee should saye VVhen you see any dye sodainely and of a disastrous Deathe bee not vainely secure saying This happened vnto them because they were greate Sinners for verily I say vnto you that what Sinner soeuer hee bee though hee bee not so greate if hee doe not I enance hee is worthy of Punishment and shall perishe as these perished Then if this bee truthe as indeede it is why doe not I tremble to liue one hower in mortall Sinne in what sorte soeuer it bee VVho can secure mee that the Punishment shall not fall vpon mee that I so justly haue deserued VVho hath excepted mee from this generall threatening that Christe our God menaceth to all Sinners Eccles 30 24. O miserable Sinner bee mercifull to thyne owne Soule and endeuour to appease God with Penance before so horrible miserye light sodainely vpon thee The third Pointe THe third Propertye of Deathe is that it happeneth but once according to that of the Apostle S. Paul Ad Heb. 9.27 Statutum est omnibus hominibus semel mori It is appointed to all men to dye once whereupon it ensueth that the hurt and errour of an euill Deathe being the worst of all hurts is irremediable throughout all eternitie as likewise to die a good Deathe is thoroughout all eternitie durable So that if I once dye in mortall Sinne there is no meanes to remedie this hurt For as Salomon saithe If the tree shall fall Eccles 11 3. when it is cut to the South or to the North in vvhat place soeuer it shall fall there shall it be If by Obstinacye in Sinne it falleth to the North of Hell there is no remedye to recouer grace nor to escape from paine But if by perseuerance in Grace it falleth to the South of Heauen there is no feare of returning againe to Sinne nor of the losse of Glorie VVith the liuely consideration of this and of the former Verities I am on the one side to bee astonished at myselfe that beleeuing this with such certainety of Faithe I doe yet liue so carelesse of my Saluation and so forgetfull in a matter that so much importeth mee And on the other side to animate myselfe to procure with greatest speede Penance and Amendement of Life and feruencye therein humbly beseeching our Lorde to cut the tree of my Life in such time place and in such an occasion that it may not fall to the side of Hell but of Heauen And with all I will
examine as S. Bern. saieth to what side I should fall Serm. 49 paruoruÌ„ if God should now cut mee off and will endeuour to assure my good Successe doing fruites worthy of true Repentance with the which the Tree inclineth to the parte of Glorye and beeing then cut off shall be transplanted therein The experienced Deceites that men suffer concerning these three Verities that haue beene declared shall bee set downe in the twelfth Meditation The eigth Meditation of those things that cause Anguish and Affliction to the Man that is neere his Deathe THose things that may cause mee greate Affliction and Anguish at the hower of Deathe may bee reduced to three rankes Some passed others present and others to come And to haue the more feeling heereof I am to present vnto myselfe that hower as if I were in my bed forsaken by the Phisitions and without hope of Life which is not difficult to perswade for it is possible that while I am saying or reading or thinking vpon this I want no more but one daye of my Life and seeing that one daye must bee the last daye I may imagine that it is this present Daye The first Pointe FIrst I will confider the greate Anguish and Affliction which the remembrance of all things that are passed will cause mee running thorough the most principall 1. First I shall bee greately afflicted with the remembrance of my forepassed Sinnes and of all the Liberties Carnallities Reuenges Ambitions and Couetousnesses that I haue had in the course of my Life Also of the slacknesse in the Seruice of God the negligences and Omissions all the rest of my Sinnes that haue not beene much bewailed and amended I am to imagine that there is at that instant an Armye made of all my Sinnes like as of Bulles Psal 21.13 Lyons Tigers other sauage Beastes that rent in peeces my Hearte or like an Armye of terrible VVormes that gnawe and bite my Conscience and neither the Riches nor Pleasures that I enjoyed can auaile mee to close vp their cruell mouthes for the delight of Sinne beeing past there remaineth nothing but the sharpenesse of paine and seeing I dranke the sweete wine of sensuall Pleasures Psal 74.9 I am forced to drinke the bitternesse of their Lees. Then shall bee fullfilled what Dauid saithe Psal 17.5 The Sorrovves of Deathe haue incompassed mee and the torrents of iniquitie haue troubled mee the sorovves of Hell haue compassed mee on all sides the snares of Deathe haue preuented mee vnawares O what bitter Dolours O what furious Torrents O what pinching Snares shall these beeâ— from the which myne owne forces are so farre from beeing able to deliuer mee that I shall hardely knowe how to make any vse of them for the bitternesse of these Dolours will prouoke mee to Distrust the vehement furye of these Riuers will trouble my Iudgement and the streightnesse of these snares will pinche my Throte that I may not aske pardon of my Sinnes Colloquie the Diuell making vse of all this that I may haue no issue out of them O my Soule bevvaile and confesse vvell thy Sinnes in thy life that they may not disquiet Eccles 5.4 nor torment thee in thy Deathe Say not I haue sinned and vvhat sorovvfâ—â— thing hath chaunched to mee for thy ioye shall soone passe avvaye and the stroke of Sorrovve shall come Loose not absolutely the feare of Sin vvhich thou supposest to bee pardoned leaste that Sinne bud out at thy Deathe vvhich thou bevvayledst but euilly in thy Life These and such other aduises which Ecclestasticus noteth in his fifth Chapter I am to collect from this Consideration with a Resolued minde to begin presently to put them in practize 2. Secondly I will ponder how at that Instant I shall not onely bee tormented and afflicted with the remembrance of my Sinnes but also with the losse of the time that I had to negotiate a businesse so Important as that of my Saluation and with letting slippe many occasions that God offered mee to that ende Then shall I desire but one daye of those many which now I loose in sleeping playing and talking for pastime and recreation and it shall not bee graunted mee Then it shall afflict mee that I haue not frequented the holy Sacraments nor the exercises of Praier that I haue not aunswered diuine Inspirations nor hearde Sermons nor exercized workes of Penance that I haue not giuen almes to the poore to gaine friendes to receiue mee in the eternall habitations that I haue not beene deuoted to the Saintes that in that narrowe streight they may bee my mediators and Aduocates Then shall I make greate Resolutions to doe that which when I might I did not desiring to liue to accomplish them and all peraduenture without proffit like those of the wretched king Antiochus the cruell Persecutor of the lewes who beeing at the pointe of Deathe though hee made greate promises and praiers vnto God 1. Mach. 6.12 2. Mach. 9.13 yet saithe the Scripture That this vvicked man prayed to our Lorde of vvhome hee vvas not to obtaine mercye not that mercye was wanting to God but for that there was wanting to this VVretche a true disposition to receiue it for all those Resolutions of his sprung meerely from seruile Feare and were but to wrest out his bodily Healthe as if hee could deceiue God as hee deceiued men From this Consideration I am to collect that the hower of Deathe is the hower of vnbeguiling in in the which I shall iudge of all things differently from what I doe now Eccles cap. 11.8 holding as the Ecclesiastes saithe for Vanitie that which before I helde for VVisdome and contrarily holding for VVisdome that which before I esteemed as Vanitie And therefore the truest VVisdome is to resolue effectually vpon that which then I would doe and forthwith to accomplishe it For the ordinary Lawe is that hee that liueth well dyeth well and hee that liueth very euilly seldome happeneth to dye well And especially I will make a full Resolution to loose no iotte of Time nor to let slippe any occasion of my proffit Eccles 14 14. remembring that of Ecclesiasticus Be not defrauded of the good day and let not a little portion of a good gift ouerpasse thee but make thy Proffit of all to the Glorye of him that giueth it thee The second Pointe SEcondly I will consider the greate affliction that my Soule shall feele in leauing all things present if I possesse them with an euill Conscience Psal 48.18 or with a disordinate Affection whereupon I am to perswade myselfe that in that hower perforce and in spite of my teethe I am to leaue three sortes of things 1. First I am to leaue the Riches Dignities Offices Delicacies and Possessions that I had and shall not bee able to carrye any thing with mee And the more goods I haue the more bitter it willbee to leaue them For Deathe saieth
Desperation hee excessiuely aggrauateth our Sinnes and exaggerateth the rigour of Gods Iustice against them Hee will tell mee that hee that liued euill must not dye well and that hee that laide not holde on Gods mercye must fall into the handes of his Iustice 1. Petr. 4.18 And if the Iust man shall hardely bee saued what shall become of the wicked and the Sinner And as hee is a Lyer and the Father of Lyes and a false Accuser of men if God tye not his handes limitte his Power hee will set before mee a thousand false Imaginations and accusations with Cosenages horrid Visages to trouble mee and to make mee sweate with agonye and to passe greater Anguishes then those of Deathe it selfe These are the feares that in that last traunce shlal afflict mee if I prouide mee not in time to hinder their Vehemencye which I am to doe by entring into my selfe and considering if Deathe should now attache mee what it is that would giue mee greatest terror and deuising how to remedye that in time And if I would not that Deathe should seaze vpon mee in the present estate that I am in I am to endeuour presently to get out of it for it is neither lawfull nor secure to liue in an Estate wherein I would not dye I will conclude this Meditation setting before myne Eyes Christe our Lord naked and nailed to the Crosse at the Instant of giuing vp the ghoste and I will with greate feruencye beseeche him that by his Deathe hee will graunt mee a good Deathe and that if the Diuell come to my Deathe as hee came to his that hee would deliuer mee from him and graunt mee so assured a Confidence that like him I may say in that hower Psal 118 109. Colloquie Father into thy handes I commend my Spirit O morcifull Father my Soule is yet in my ovvne handes but readye to flye out of them and in perill to fall into the handes of her Enemies O doe thou receiue her into thine that the vvorke of thy handes for the vvhich they vvere nailed to the Crosse may not hee destroyed I offer myselfe to imitate in this life thy Pouertye and nakednesse that in Deathe thy handes may receiue mee and may carrye mee vvith them to the repose of thy Glorye Amen VVee may likewise make Speeches and Praiers to our blessed Ladye the Virgin and to the Angell of our garde and other Saintes requiring their fauour for that hower for while wee liue wee negotiate that which should aide vs at that Instant To this purpose wee shall make our proffit of a manner of preparation to dye well which shall bee put in the fourth parte in the fifteth and first meditation collected from what Christe our Sauiour did at his Deathe as likewise of what shall bee saide in the fifth parte in the thirteth and fourth meditation concerning the glorious passage of our blessed Ladye The ninth Meditation of the particular Iudgement that is made of the Soule in the Instant of Deathe D. Th. 3. p. q. 59. art 5. IN this meditation I am to presuppose that Veritie of our Faithe 2. Cor. 5.10 Ad Rom. 14.10 that all men as S. Paul saithe are to bee presented before the Tribunall of Christe that euery one may giue a reason of all that hee hath donne either good or euill while hee liued in this Bodye Ad Heb. 9.27 and this Iudgement is made Inuisibly after Deathe for that Statutum est omnibus hominibus semel mori post hoc Iudicium It is the Infallible Decree of God that all men shall dye then followeth Iudgement from the which as from Deathe no man shall escape Before this Tribunall of Christe I am to present myselfe in Praier Imagining this Soueraigne Iudge seated on a Throne of fier Daniel 7 9. as Daniel sawe him to represent the terriblenesse of his VVrathe against the wicked or in a most pure white Throne of most resplendent light Apoc. 20 11. as S. Iohn sawe him to represent his infinite wisdome and Puritie and his Clemencye towardes the good And of both these figures I may make my proffit as in the following pointe shall bee seene The first Pointe FIrst are to bee considered the persons assistantes at this Iudgement regarding the quallities and semblances of eache one of them These are foure at the leaste 1 The first is the Soule that is to bee Iudged the which shall stande alone naked without her Bodye and all visible things clothed onely with her workes For allbeit at the time of Deathe there bee present many kinsfolke and many religious Persons yet in that Instant that it issueth out of the bodye there is none of them can beare it cōpanye nor fauour it As desolate shall bee the Soule of a King as that of a Clowne of a riche Man as of a poore man of a learned man as of an Idiot for Dignities Riches remaine here and though it carry with it its Sciences there is no account made of them but of VVorkes Apoc. 14.13 whereby I shall see what a greate Inconsideration it is to procure with so much sollicitude that which cannot helpe mee in that conflict and to loose that which most of all Importeth mee 2. Zach. 3.1 Psal 108 6. D. Greg. hom 39. in Euangelia On either side of the Soule as is collected out of holy Scripture shall stand at least the Angell Gardian and the Deuill with different semblances accordingly as they suspect what is like to succeede I may Imagine that on the right hande of the wicked the Diuell standes very cheerefull for the pray that hee expecteth and the Angell on the left hand with a sad semblance for the losse that hee feareth But contrarily it shal bee in the good yet allwayes the Diuell willbee there with his fierce and horrid Semblance 3. The fourth Person is the Iudge which is God himselfe who is to giue this Iudgement inuisibly allbeeit hee will giue tokens of his preseence Imprinting in the wicked terrible feare and horrour and in the good peace and consolation For as he is infinitely wise hee cannot deceiue himselfe in Iudgement as hee is absolutely good hee cannot wrest Iustice as hee is Omnipotent no man can resist his Sentence and as hee is the Supreame Iudge there is from his Tribunall no Appeale nor Supplication his Sentence is allwaies diffinitiue and Irreuocable for all that may bee seene in this processe hee seeth and comprehendeth it at first sight so that a reuiew is superfluous Pondering these thinges I will Imagine that my Soule standes to bee Iudged before the Tribunall of so vpright a Iudge as God our Lord is And considering a while my Sinnes to mooue mee to feare I will beholde the Iudge in Indignation against mee with a seuere countenance and an inexorable minde And I will beholde Sathan standing on my right side full of Content and as it were victorious applying to myselfe
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
remembrance of the soueraigne benefit that God did vs to take vs out of the dust of the Earthe bee not sufficient to spurre and to curbe vs yet at least the remembrance may suffice that when wee leaste thinke of it wee shall bee turned into Dust and so what Loue could not doe let Feare bring to passe Therefore o my Soule Colloquie Micheae 1.10 take Counsell of the Prophet vvho sayeth In the house of Dust couer thyselfe vvith Dust and seeing thou liuest in fleshe vvhich is Dust and art shortely to dvvell in the house of Dust vvhich is the graue couer thyselfe vvith Dust and Ashes doing penance for thy Sinnes and vvith the remembrance of this Dust beduste the svveete and pleasing things of this life that they may not carrye thee after them to Deathe euerlasting The third Pointe 1. FRom hence I will ascende to consider the spirit that is included in these wordes pondering that not without cause they say not vnto mee Remember that thou wast Dust but that thou art Dust at this present to signifye that of my corrupt nature I am earthe Dust for that I am inclined to earthly things as Riches Honors and pampering of the fleshe and that like Dust I am mutable and instable Psal 1.4 suffering myselfe to bee tossed with the winde of euery temptation especially of Vanitye And if I restraine not myselfe I shall turne into Earthe and Dust following my Inclinations and tourning myselfe into a terrene ambitious sensuall and vaine man For the which I am greately to humble myselfe and to tremble at my owne mutabillitye and weaknes and at the perill wherein I liue 2. Then will I ponder how by Gods grace I may free myselfe from these Daungers remembring that aswell I myselfe as all those earthly things that I loue are to ende and to tourne into Dust And with this spirit when I shall beholde a riche and potent man whose riches and power carry my eyes after him that Auarice and Ambition may not ouerthrowe mee I will remember that hee is but Dust and that his gould and Siluer is earthe that all shall retourne thereinto And if I see any beautifull woman that I may not bee tempted and vanquished by Luxury I will also remember that shee and all her Ornaments are Dust and that therein they shall rest And with this spirit I will applye these wordes to all things vpon Earthe saying to myselfe Remember that what thou seest and desirest is Dust and shall turne into Dust and Ashes and if thou doest loue it disordinately thou likewise shalt bee Dust and Earthe as it is Therefore loue God onely and celestiall Riches that by Vertue of his Grace it may bee saide vnto thee Thou art Heauen and to Heauen thou shallt retourne transforming thyselfe by loue into Heauen which thou louest The fourth Pointe FOurthly I am to consider that God our Lorde by the meanes of the Deade and of their Skulles and Bones sayeth vnto mee these very wordes Remember that thou art Dust and that into Dust thou shallt retourne that they may bee the more strongly imprinted in my Hearte and that out of them I may collect the greater prossit This I may ponder calling to memorye that memorable Sentence of Ecclesiasticus Eccles 38 23. which comprehendeth the sense and spirit of the saide wordes Memor esto Iudicij mei sic enim erit tuum mihi heri tibi hodie Remember my Iudgement for so shall thine bee yesterday for mee to daye for thee And for that the Deade had two Iudgements one of his bodye by which hee was condemned to turne to Dull and to VVormes the other of his Soule by which hee receiueth Sentence conformable to his meritteâ— of both of them hee willeth vs to remember ourselues And therefore in seeing any deade bodye or the sculles and bones of the deceased I am to imagine that they say vnto mee Remember that where thou seest thyselfe I sawe myselfe and where I now see myselfe thou shalt see thyselfe yesterday ended my life to day peraduenture thine shall bee ended Yesterday I turned into Dust to daye the like will begin for thee Yesterday the Bells rung for mee to day perhaps the same shall ring for thee Yesterday I gaue an accounte to God of my workes to day thou shallt giue a reckoning of thine Yesterday I receiued Sentence according to my merits to day thou shallt receiue according to thine Consider well that all this shall bee to daye for all the time of thy Life is but as a daye Ad Hebr. 3.13 Colloquie and peraduenture for thee this day shall bee thy last and thou shallt not liue till to morrowe O my Soule heare the crye of the Deade hearken vnto the Lecture that vvithered bones doe reade thee Consider vvell vvhat Iudgement passed on them for such shall bee thine Liue as they vvishe that they had liued prepare thyselfe as they vvould that they had prepared themselues passe often aliue this carriere that they haue passed that when thy houre approcheth thou maiest run it in such sorte that thou mayest obtaine Life euerlasting Amen The twelfth Meditation of the most grieuous Deceites and Daungers which the forgetfulnes of Deathe bringeth with it and of the manner hovv they are to bee remedied THis meditation I will grounde vpon the speeche of our Sauiour Christe concerning a riche man Of the parable of the couetous riche man whose fieldes hauing yeilded him plenty of fruites hee thought within himselfe to inlarge his grainaries or barnes to gather to keepe them and speaking vnto his Soule hee sayed vnto it Soule Luc. 12.19 thou hast much goods layed vp for many yeares take thy rest eate drinke and make good cheere But God saide vnto him Thou foole this night they require thy Soule of thee and the things that thou hast prouided vvhose shall they bee In the person of this riche man so forgetfull of his Deathe are represented vnto vs those that haue the like forgetfullnesse especially when they are riche healthfull and young which I am to applye to myselfe in the forme ensuing The first Pointe FIrst I am to consider three greate Deceites which the forgetfullnesse of Deathe bringeth with it by reason whereof our Lord God calleth this Richeman foole The first Deceite is to promise to myselfe many yeares of Life and to beethinke mee what I shall doe with them as if this depended onely vpon my VVill and not vpon Gods who peraduenture hath determined to take from vs our Life the very same night or day wherein wee thought it should haue beene largest And herewith hee defeateth our Imaginations and discouereth how much they went astraye VVhereupon I will reprehende myselfe with the wordes of the Apostle S. Iaco. 4.13 Iames saying to myselfe How darest thou say to morrowe I will goe into such a Cittye and there I will spende a yeare and will trafficke and make gaine when thou
art ignorant what shall become of thee to morrowe for thy life is as a Vapour which soone vanisheth awaye Therefore it were fitter thou shouldst say If our Lorde will and If I shall liue I will doe this or that for otherwise thou shallt finde thyselfe deceiued if God haue determined the contrarye The second Deceite is to promise to myselfe not onely long life but also to assure myseffe that I shall haue healthe strength and content with all the goods that I possesse and that they also shall last as long as I from whence it proceedeth that hereupon I exhort my Soule saying Requiesce comede bibe epulare Take thy rest eate drinke and make good cheere giue thyselfe to banquetting and Pleasure for thou shallt want nothing And this is a most grieuous Illusion for all this dependeth vpon God who can take from mee my goods before my life bee ended and though hee take not away them Eccles 5.18 hee may as ecclesiastes saith take from mee my healthe and strength that I may not enjoy them The third Deceite is to forget to prouide what is necessarye for the other life as if there were no more but this present And this was the most quallified folly of this riche man that hauing prouided his Soule of so much wealthe to passe this temporall life hee was alltogither obliuious to prouide it of those necessarye goods for life euerlasting for the which it must needes bee that the vnhappy Soule that in this miserable life did eate drinke and banquet must afterwardes endure perpetuall Hunger and Thirst and eternall miserye Pondering these three deceites I will examine if my Soule bee beguiled with them and will exhort her contrarily to this riche man saying vnto her O my Soule promise not to thyselfe many yeares Colloquie for peraduenture thou shallt not liue out this present Glory not of to morrovve for thou knovvest not vvhat the daye that is to come shall bring forth Giue not thyselfe to rest but to labour not to feastings and banquets but to Fasting and Teares Prouer. 27.1 Eccles 9.5 Haue a care of eternall life vvhich attendeth thee for after Deathe there is no meanes to meritte any durable rest or saciety O eternall God deliuer mee of thy Infinite goodnesse from these miserable Deceites before Deathe seaze vpon mee in them Exhort thou my Soule to vvorkes that are pleasing vnto thee that this day it may more and more separate itselfe from all such things as offend thee Amen The second Pointe SEcondly I am to consider the greate losses they suffer in Deathe that haue beene thus beguiled all their Life drawing them from the wordes of our Lord God to this riche man Stulte hac nocte animam tuam repetent à te quae parasti cuius erūt Thou foole this night they require they Soule of thee and the goods that thou hast scraped together whose shall they bee wherein are touched fower greiuous losses Psal 33.22 for the which king Dauid had greate reason to say that the Deathe of Sinners is very euill 1. Stulte The first Losse is to dye in his very Folly without falling into a reckoning thereof till it bee past remedye For late or earely both good and euill shall come to perceiue their errours but in a different manner for the wicked continue in their errour vntill Deathe and then with the experience of their torments and miseries they fall into a reckoning how much in their life time they were beguiled Sap. 5 calling themselues Insensati men without wit or Iudgement But the good in their lifetime perceiue their errour by the light of faithe prepare themselues for Deathe before Deathe seaze vpon them Therefore o my Soule to perceiue thine owne errours take for thy mistresse this diuine Light if thou willt not haue the experience of eternall miserye to bee thy mistresse and beware by other mens daungers before this Losse light vpon thee with thyne owne 2. Hac nocte The second Losse is to dye in the night that is by a sodaine and hasty Deathe in the midst of their Crimes for oftentimes when men are healthefull contented as this riche man was God intimateth vnto them the Sentence of Deathe and executeth it with all passing from a temporall night to an eternall Matth. 8.12 from the interiour Darkenesse of the Heart to the exteriour of Hell VVith this feare I will aske very earnestly of our Lorde that hee would in such manner aduise mee of the perill of my Deathe that I may haue time to dispose myselfe thereunto Isai 38.1 4. Reg. 20.1 as hee aduised king Ezechias by the meanes of the Prophet Isaias saying vnto him Order thy house for thou shalt dye But to this ende I am not to expect Reuelations from Heauen but my Prophet Isaias must bee the light of Faithe and of reason the Inspiration of God the Experience of the Deathe of others the greiuous sicknesse that assaileth mee and the aduise of the Phisition when hee telleth mee I am in daunger And generally seeing I haue no certaine daye of Life and euery daye I may expect Deathe it is wisdome to imagine that God sayeth this daye vnto mee Order to day thy Soule for to morrowe thou shalt dye to doe it presently 3. The third Losse is to dye by force Repetent and with violence requiring and pulling out their Soule in despite of them VVherein I will ponder the difference betweene the Iust vnbeguiled and betweene Sinners beguiled for the Iust offer themselues voluntarily to Deathe when Gods will is that they should dye and they say vnto him with Dauid Psal 141.8 Psal 30.6 Deliuer o. Lord my Soule out of this prison that it may praise thy holy name and Into thy handes I commend my Spirit for thou redeemedst mee o God of Truthe And although nature somewhat shunneth Deathe yet Grace preuaileth against it when God requireth of thē their Soule they yeilde it with greate resignation But the wicked abhorre Deathe and beare it very Impatiently therefore it is saide that the Deuills the ministers of Gods Iustice doe require and pull from them their Soule against their will Colloquie O eternall God graunt mee that I may liue so vnfleshed from all things of this life that there may bee no neede to pull from mee my Soule perforce Require it of mee vvhen thou vvilt for I am ready and vvilling to giue it vnto thee in vvhat day soeuer thou requirest it The third Pointe 1. THirdly I am to consider the dreadefullnesse of that terrible question that God our Lord maketh The things that thou hast prouided vvhose shall they bee wherein is represented the finall Losle of those who as hath beene saide liue forgetfull of Deathe which is sodainely and with greate griefe to leaue the goods which they possessed without enjoying them or disposing of them or knowing to whome they shall come
giue mee vvings like the vvings of a doue to flye vnto them and to dvvell in them vvhile I liue mourning for my Sinnes for vvhose cause thou receiuedst them that at the daye of iudgement I may beholde them vvith alacritye and thorough them may bee admitted to they glory Amen Then will I ponder how on Christ our Sauiours side shall bee placed another Throne of exceeding greate glorye for his most sacred mother for it is very iust that in this Iudgement shee like another Bethsabee should bee seated on the side of the true Salomon not to bee the Aduocate for Sinners 3. Reg. 2. for that time is now paste but to confounde them because they would not make vse of so holy a mother and so powerfull an Aduocate as they had as also that the righteous may bee cheered with her presence and shee herselfe bee honoured before all the worlde for the Humilliations that shee suffered in this Life from those that knewe her not and did her outrage in the passion of her Sonne O soueraigne Virgin I rejoice for the glory thou shalt haue at that daye ayde mee with thy intercession that then also I may be ioyful with thy Presence 6. Matt. 19 28. Isai 3.13 Finally rounde about the Throne of our Lord Christe shall stand other thrones where his Apostles as hee promised them shall sit to iudge the twelue tribes of Israel and all the nations of the worlde condemning with their exemplary life the euill life of Sinners D. Th. q. 89. addit art 1. 2. Iob. 36.6 approouing the Sentence of the supreame Iudge and in his name declaring the righteousnesse thereof And as many holy Fathers affirme there shall likewise bee seated in Thrones of Glorie the Poore of spirit who in imitation of the Apostles left all things for Christe O how astonied will the Tyrants and Emperours bee that martyred these Apostles when they shall see them with so greate glorye exalted O how much shall the poore Religious bee honored who in this worlde liued contemned Colloquie O soueraigne Iudge if thou doest thus honour those that are voluntarily poore I embrace Pouerty vvith a greate good vvill not so much for my honour as for the glorye vvhich to thee ensueth thereupon The third Pointe Of diuiding the good frō the euill THirdly I am to consider that Christe our Lord to finish his Iudgement shall seperate the good from the euill as the Shepheard seperateth the Sheepe from the Goates The righteous shall bee placed on his right hande Matt. 25 32. and the wicked on his lest Concerning the which I am to ponder first that this VVorlde and the Churche is now like a flocke of Sheepe and Goates of good and euill so mingled togither that wee cannot allwaies discerne who is the Sheepe of Christe or the Goate of Sathan And thorough this ignorance oftentimes wee honour the Sinner as a Iust man and despice the Iust man holding him for a Sinner From whence also it proceedeth that the Iust and the vnjust haue not allwaies that place which they merit For oftentimes wicked men vsurpe the right hande and most exalted place of the Earthe and the good stand on the left hand in the most contemptible place of the worlde For the which Salomon saide Eccles 3.16 10.6 I savve a greate euill vnder the Sun in the place of Iudgement Impiety and in the place of Iustice Iniquitie and I saide in my Hearte the Iust and the Impious God shall iudge and then shall bee sceene what euery one is 2. Now this time beeing come Christe our Lord Matt. 3.12 13 30. 47 to scatter these Deceites and Oppressions shall seperate the wheate from the cockle the graine from the chaffe the good fishe from the bad the Lambes from the kids And the good hee shall place on his right hande taken vp as S. Paule saithe into the aire that all the worlde may knowe them 1. Ad Thess 4. and honour them as Saintes and the wicked hee shall place on his left hande leauing them vpon the Earthe that all may knowe them and despise them as Sinners O how greate shall the confusion bee of the wicked who in this life had the right hande and were mighty when they shal see themselues on the left hand in such an extremitie of basenesse O what a raging enuye will they haue against the righteous when they shall see them so honored and themselues so contemned what will the Prince and the Lord saye when hee shall see his Slaue exalted to so highe a place VVhat the Prelate and the master when he seeth his subject and Disciple so preferred before him Sap. 5.4 All at once will say that of the booke of VVisdome VVee senselesse esceemed their life madnesse and their ende vvithout honour beholde hovv they are counted among the children of God and their lotte is among the Sainctes vvee therfore haue erred from the vvaye of truthe and the Light of Iustice hath not shined to vs and the Sun of Vnderstanding rose not to vs. Colloquis O Sun of Righteousnesse cleare the eyes of my Soule vvith thy coelestiall light that I may beholde the blindenesse of these vvretches and bee vvarned in time by their miserye Contrarily the Righteons shall bee very full of Content to see themselues on the right side of Christe and Christe our Lord very joyfull to see them at his side for then that saying of Dauid beginneth to the letter to bee visiblye fullfilled Psal 44.10 The Queene sate on thy right hande vvith a golden Garment vvrought vvith meruailous Varietie O how glorious then will that Congregation of the Iust bee there like a Queene that shall soone bee placed in the kingdome of her Spouse rejoicing to beholde herselfe set at the right hande of her beloued adorned with Vertues In this life it was much humbled with contempts and now it is seene in an instant exalted to greate honours O happy hee that seateth himselfe in the lowest place of the VVorlde for then Christe will say vnto him Luc. 14.10 Amice ascende superius Freinde sit vp higher ascende aboue the prowde of the Earthe Colloquie and forthwith thou shallt ascende with mee to the Thrones of Heauen O my Soule choose in this life a lovve place among men that at the daye of Iudgement Christe may giue thee a high place among the Angells Make no account of the right or left hande that thou hast in this VVorlde but of that thou shalt haue in the Tribunall of Christe endeuouring to liue vvith such puritie that thou maiest meritte to bee on his right hande Amen Lastly if I would knowe what hande I shal bee on at the daye of Iudgement I am to consider whither I bee a Sheepe or a Goate that is If I heare the voice of my Pastor Christe if I haue meekenesse and humillitye if I suffer with Patience aduersities and Injuries and
are by right for I vanquished them and they yealded themselues to mee and they esteemed mee more then thee This will prowde Sathan say as one that after his raging manner desireth to triumphe ouer Christ our Lorde and to reuenge himselfe of him in his creatures O how ashamed and out of Countenance shall the wicked become for hauing obeyed him Colloquie Flye o my Soule to obey him that vvill giue thee so evill recompence Turne for Christes honour that created and redeemed thee deceiving his Enemye in this life that hee may not beguile thee in the other 2 Secondly I will ponder the terrible imputations that Christ himselfe wil interiourly impose vppon them calling to every ones memorie the benefits that hee hath donne them I will hee say created thee to myne owne image and similitude and thou distainedst it with many sinnes I redeemed thee with my pretious blood and thou with thy evill wayes didst treade it vnder foote I gaue thee the Sacrament of Baptisme making thee a membre of my Churche and thou profanedst it living with standall therein I offered thee the sacrament of Penance to restore to thee my grace and thou choosedst to remaine in sinne I invited thee with my bodye and blood for thy sustenance and thou dispisedst it for the fleshepots of Egipt I called thee with many inspirations and thou with pertinacie wast rebellious vnto them I menaced thee with Chastizements I regaled thee with benefits and I animated thee with promises of greate rewardes and of all these thou madest no account O wretched man what could I doe more for thee then I did and thou what couldest thou doe more against mee then thou didst esteeming more thine owne honour then mine Isai 5.2 O my Angells and ministers iudge you and see what could I haue donne for this vine that I did not and hoping that it vould haue brought forth grapes it hath brought forth nothing but sower ones Pondering all this I will with great feeling pronounce those wordes of David Psalm 6.2 Lord rebuke mee not in thy furye nor chastise mee in thy vvrathe but correct mee in thy mercye whilest yet there is time for Amendment To this reprehension of Christe the very Angells of out garde will assist Colloquie alledging how much they did to divert the wicked from their evill life and yet with what rebellion the wicked contradicted them The â—ust likewise that are present shal accuse them some for that they reiected their Counsell others because they received from them greate wrongs and others for the perill wherein they sawe themselues thorough their evill example All this the VVretches shall heare and see in the interiour parte of their soule Ad Rom. 2. and of their vnhappie conscience the which as the Apostle saithe shall bee the most terrible accuser of all for beeing convinced with the euidence of Truthe and seeing the reason that all haue to accuse her shee shall haue nothing to aunswere but much whereof to accuse herselfe O how much better had it beene for her to haue willingly and proffitably accused her selfe in this life Colloquie then to accuse herselfe at that time perfocre and with out remedie O svveete IESVS graunt mee that I may vorthily accuse myselfe of my sinnes before thee and before the confessor that is to absolue mee that they may not accumsemee of the in Iudgement to condemne mee The fiftenth Meditation of the Sentences in favour of the good and against the VVicked and of the execution of them THe forme of the sentences that Christ ourlord shall pronounce as it is beleeved Abul q. 333. in Matth. Iansenius sotus alij with a sensible voice in favour of the good and against the wicked is expressed in the holy Gospell beginning with that in favour of the good that wee may vnderstand how much more God our Lord is Inclined to rewarde then to punishe The first Pointe FIrst I am to consider that Christe our Lord seated in the Throne of his glorie looking towarde the righteous with a gentle Math. 25.34 and amiable voice shall say vnto them Come yee blessed of my Father possesse you the kingdome prepared for you from the foundation of the VVorlde for I vvas hungrye and you gaue mer to eate etc. This sentence wee will meditate worde by worde pondering the mystery that every worde containeth conformable to the second forme of Praying set downe in the ninth § of the introduction And yet wee will here doe no more but pointe at the considerations of these wordes for that hereafter they shall bee handled more at large Venite THe first worde is Come wherein I am to ponder for what cause hee sayeth vnto them Come from whence they are to come and whither they are to come Hee saithe vnto them come to recall to their memorye their first vocation when hee called them to followe him saying vnto them Math. 11.28 16.24 Come yee to me that labour and are burdened and I vvill refresh you and If any man vvill come after mee let him denye himselfe and take vp his Crosse and folovve mee And because they hearkened to this Vocation hee calleth them with such a nother like worde as if hee should saye seeing you came after mee embracing the crosse and mortification to followe my life Come to receiue the rewarde following mee in glorye Come from Mount Libanus of my Churche wherein yee were baptized Cant. 4.8 and washed with the teares of Penance and grewe vp like Cedars in all Vertues Apocal. 7.14 Come from the greate Tribulation wherein you haue lived washing your robes and making them white in my precious blood Come from the Dennes of the Lyons and the inhabitations of Tygers in whose companye you haue lived suffering greate persecutions Come out from amongst the middest of them and come to bee crowned and to receiue the rewarde that you haue merited for the many Victories you haue obtained Colloquie O my soule heare speedily the voice of Christe vvherevvith het calleth thee to imitate his life that thou mayest bee vvorthy to heare this svveete voice vvherevvith hee shal call thee to receiue the Crovvne Benedicti Patris mei THe second worde is yee blessed of my Father Hee calleth them blessed that all may vnderstand the immensitie of Benefits that hee hath donne doth Psalm 23.5 and wilt doe thoroughout all eternitie fullfilling that of the Psalmist that the innocent and Pure of hearte should receiue the benediction of our lord and the mercye of God his saviour And hee sayeth not Come yee blessed of Abraham Isaac and Iacob nor yee blessed of Moyses or of the Patriarches Ad Ephes 1.4 and Prophets but yee blessed of my eternall fathet who hath blessed you with all kinde of caelestiall benediction communicating vnto you the goods of his grace and now entirely those of his glorye And hee sayeth not yee blessed of God but of my Father that it
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
mee hee saithe likewise Departe from the Hierarchies and Quires of my Angells Departe from my Apostles Martyrs CoÌ„fessors and Virgins and Departe from the sweete companye of my holy mother who would also haut beene yours but you would not haue her I did sufficient to attract you to my seruice and to my house but you thorough your perverse wil seperated yourselues and made yourselues straungers Therefore in punishment heereof Colloquie I by my iust wil doe banishe and separate you from mee and all mine without hope ever to haue any parte in mee or any thing that is mine O my saviour let not such a Punishement fall vpon mee to separate mee from thee for ever Chastize mee vvith vvhat punishement thou vvilt so that vnited vvith thee in loue I may allvvaies beé neere thee Amen Maledicti THe second worde is you cursed with the which beeing very effectuall hee powreth vpon theÌ„ all the eternall MaledictioÌ„s and misfortunes that for their sinnes they haue deserved Cursed shall their soule bee and cursed their Bodye Cursed their Powers and cursed their senses Deut. 28 16. deinceps There shall lighte vpon them the Malediction of Hunger and Thirst of sickenesse and Dolour of infamye and Dishonour Cursed in the Cittye where they shall liue in the house where they shall dwell In the Compagnye that they shall keepe and in all things that shall happen vnto them And hee calleth them not Cursed of his Father as hee called the Righteous blessed of his Father that they may vnderstand that Benediction originally springeth from God our Father whoe for his parte would that they also should haue been blessed but Malediction originally springeth from themselues Psalm 108.18 and their sinnes according to that of David Hee loved cursing and it shall come to him and hee vvould not blessing and it shall be far from him And he put on cursing as a garment and it entred as vvater into his invvard partes and as oyle in his bones O how raging and mad will the wretches bee to heare this horrid worde of their eternall malediction O what a raving envye shall pierce their intrailes seeing that God blesleth the Righteous without leaving so much as one onely benediction for them Genes 27.34 If sau seeing his younger Brother Iacob to haue gotte the blessing Irrâ—giâ—t clamers magno Roared out with a greate cry and with remedilesse Teares saide to his Father hast thou not reserued me also a biessing VVhen these Reprobates figured by Esau shall see that the Elect figured by Iacob haue negotiated the benediction of the heauenly Father and that not one onely blessing remaineth for them how lowde will they crye and roare VVith what rage will they confirme their owne Malediction curfing the day wherein they were borne and the milke which they sucked desiring rather never to haue beene boâ—ne then to heare such an affrighting Malediction Ad Gala 3.13 O most svvete IESVS vvho ascending the Crosse tookest vpon thee the curse of the Lavve to deliuer vs from the curse of sinne and eternall Paine favour mee vvith thy mercye that vpon mee may not fall so terrible miserye Amen In ignem aeternum THe third worde is Paena sensus Paine of Sense Into fier everlasting In thee which hee condemneth them to the paine which they call of Sense which is fier everlasting as if hee should saye I separate you not from mee that you should retourne to that scope and Libertye of life that you were wont to haue nor that you should liue vpon the face of the Earthe at your pleasure but that you should descende to the obscure Prison of Hell and burne in the terrible fiers that are therein and this not for the space of ten yeares nor ten thousand but for all that time that the fier which is eternall shall last and shall doe his office to torment you thoroughout all eternitie O what affliction shall that dreadefull worde cause in those wretched sinners seeing themselues againe condemned to retourne to the Prison and fier from whence their soule had come vp that the bodye also might burne in those flames wherein the soule burned Qui paratus est THe Iudge addeth that this fier vvas alreadye prepared to reduce to their Memorie that the divine iustice as it prepared a kingdome to rewarde the Righteous so also it prepared a fier to chastize the VVicked which although it were hidden from the eyes of the bodye yet it was so revealed that they might see it with the eyes of faithe and might endeuour to escape it VVith these eyes am I to penetrate the Earthe and to see the terrible fier that at this daye is in the Center thereof prepared for the chastizement of my sinnes Isa 30.33 if I doe not Penance for them remembring that of the Prophet Isaias Praeparata est ab heri Tophet c. The eternall king from yesterday that is very long since and from the beginning of the worlde prepared a horrid profounde and spacious place full of fier and of much wood and the breathe of our Lord like a river of Brimstone is kindling it Hee calleth it Tophet Matth. 5.29 as our Saviour Christ calleth it Gâ—henna which was a place of terrible fiers where the children were burnt that were sacrificed to the I doll Moloch to aduertise vs that by the Furnaces Aetnas and horrible places of fire of smoke and Brimstone that wee see vpon the earthe 4. Reg. 23.10 Nota. Colloquie wee may as it were trace out the Terriblenesse of that fier that God hath prepared vnder it for such as sacrifize their soules to the Divell O eternall king vvhich preparedst Heauen and Hell to cherishe in the one the righteous vvith the geÌ„tle Breathe of thy Charitie and to torment the VVicked in the other vvith the burning blast of thy indignation visite mee vvith the breathe of thy divine inspiration that I may allvvaies bee mindefull of these tvvoe places preparing my selfe by thy grace vvith such a manner of life that I may attaine to the one and bee for ever free from the other Amen Diabolo Angelis eius HEe saithe likewise vnto them that this fier is prepared for the Diuel and his Angells that they may vnderstand that they are condemned to the perpetuall compagnye of the Divells matching them with them that whome they imitated in sinne they might imitate in paine and seeing they made themselues of the faction of Lucifer and of his evill Angells they should haue their Punishment with them and by their meanes they being their executioners that were their seducers But hee saieth not to them Goe to the fier prepared for you as hee saieth to the righteous Come to the kingdome that I haut prepared for you to vpbraide them with the greate mercye that hee would haue donne them for hee intended not to make Hell to punishe men if they thenselues had not thorough sinne made themselues worthy of Punishment
sea or the song of the Lambe which Saint Iohn maketh mention of saying Greate and mer vailous are thy vvorkes lord God omnipotent iust and true are thy vvaies king of the vvorldes VVho shall not feare thee o Lord and magnifye thy name because thou onely art holy and thy Iudgements are manifest to all From hence I will mount vp to ponder the execution of the sentence of the Righteous beholding how all the blessed are carried aboue the ayre following their Captaine Iesus singing a thousand songs of Ioye and glorifying God for having deliuered them from such and so greate Perille with those wordes of the Psalmist Psalm 123.6 Blessed bee our Lorde that hath not giuen vs a pray to theire teethe our soule as a sparrovve is deliuered from the snare of the foulers The snare is broken and vvee are delivered our helpe is in the name of our Lorde vvhich made Heauen and Earthe And in this manner they shal penetrate the whole Heauens vntill they arriue at the Empyreall Heauen where Christe our Lorde shall place them in those Thrones of glorye which they are to possesse raigning with him thoroughout all eternitie with greate peace and tranquillitie Colloquie O happy labours of a vertuous life which are so well rewarded in life everlasting Cheere vp thyselfe o my soule with the hope of these rewardes and embrace with greate feruencye these Labours The conclusion of what hath beene saide THere remaineth for conclusion of what hath formerly beene spoken that I consider myselfe in this worlde as in a middle place betweene Heauen and Hell Sermo 31. ex paruis and that I am here as Saint Bernard sayeth like as Novices are in a house of ProbatioÌ„ God proving mee with the preceptes hee imposeth vpon mee and with the afflictions that hee sendeth mee but yet assisting mee with his Grace to issue out of them wellapproued If I prooue ill following the diuells partye by the irreuocable sentence of God I shall bee caste out of the worlde into Hell But if I prooue well fullfilling the will of God by his sentence I shall be exalted from the worlde vnto Heauen VVhereupon it behooueth me to consider very well how I liue that I may issue out of his worlde well approoued Colloquie Psalm 25.1 O eternall Cod that madest this Earthe like a House of probation to exercise men vvhome thou hast ordained for heauen prooue mee and exercize mee preuenting mee â—vith thy Mercye that I may obey thee insuchsorte that at the daye of indgement thou maiest approoue mee and admitte mee into thy kingdome Amen The sixtenth Meditation of Hell as concerning the eternitye of the paines and the terriblenesse of the place and of the inhabitanies thereof and the tourmentours The first Pointe FIrst what Hell is we must consider what Hell is in such manner as by Faithe wee are instructed that knowing the definition thereof wee may tremble to heare the name Hell is a perpetuall prison full of fier and of innumerable and very terrible torments to chastize perpetually such as dy in mortall sinne Or otherwise Hell is an eternall estate wherein sinners for the punishement of their sinnes want all that Good which they may desire for their content endure all kindes of euills which they may feare for their torment So that in Hell is ioyned togither the priuation of all that good which men enioy in this life and angells in the other and the presence of all those euills which afflict men in this life and the diuells in the other This I may ponder discoursing thouroughout all euills and miseries that I fuffer or see others suffer augmenting them and eternizing them with my consideration for all that in this life is suffred is litle lasteth but a litle time because it hath an end but that which is suffred in Hell is exceeding much and shall continue an infinite continuance which hath competencye with that of God for it thall continue as long as God shall continue If I heere suffer Hunger and thirst I must vnderstand that in Hell I shall haue another kinde of Hunger and thirst incomparably greater and besides that euerlasting If I here suffer any dolour or dishonour or pouertye or heauinesse or want of friendes c. All this I shall suffer in Hell with such excesse that that which is here is at it were painted or but like a blaste but that there shall all of it bee most terrible and shall neuer haue an ende for after it hath continued fifty thousand yeares there remaine other fiftye thousande millions to passe and these beeing passed there remaine others and then others without number or end For Cain hauing beene in Hell more then fiue thousand yeares is as if hee began but to daye And it is some two thousand yeares now that the couetous Diues burneth in hell and asketh but one droppe of water Colloquie and hee shall for euer burne and for euer desire it Then vvhat follye is it o my soule for not suffring in this life so small and so â—hort afflictions to put thy selfe in daunger to fuffer euills so greate and so euerlasting Hovv is it that thou vvilt not beare patiently that litle and briefe that thou sufferest seeing thou deseruest to suffer so greate and se euerlasting for thy sinnes O eternall God illustrate mee vvith thy soueraigne leght that by the evills present I may knovve the terriblenesse of those that are eternall and may liue in such manner that I may meritte to bee free from them Amen The Second Pointe SEcondly I am to consider the causes and Circunstances of this eternitie pondering how that all that is in Hell is eternall First the Damned is eternall not onely as concerning his soule but also his Bodye for hee shall bee Immortall neither can hee kill himselfe Apocal. 9.6 nor can any other kill him neither will God annihilate him And though hee himselfe should desire Death it will flye from him and God will not accomplish this his Desire rather his raving to dissolue himselfe will terriblie torment him seeing hee cannot obtaine what hee desireth Secondly Eccles 1.2 the place of the Prison is eternall and cannot bee ruinated For the Earthe in the middest whereof Hell is shall continue for ever Isa 30.33 The fier likewise shall bee eternall for the eternall breathe of God as the Prophet Isayes saith shall serue for Brimstone to preserue it and so that it shall haue neede of no other fewell Or if brimstone serue for fewell it shall likewise bee eternall for the same breathe of God shall preserue it And Fier which hath the Vertue to burne Psalm 28.7 and to consume hath there by Gods Omnipotencie its Vertue divided for there it burneth and consumeth not And so that which forever burneth forever continueth Thirdly Marc. 9.44 the VVorme that there biteth shall bee eternall and none as Christ our Saviour saide shall bee able to kill it
For the Corruption whereof it is ingendred which is Sinne never endeth and the liuely apprehension thereof and of the Paine never ceaseth and so that cruell gnawing which it maketh in the Conscience shall never haue an ende Fourthly the Decree of God is eternall and immutable for he is resolved never to revoke the diffinitiue sentence that hee hath giuen nor to deliuer out of Hell him that once entreth therein Quia in inferno nulla est redemptio For in Hell there is no Redemption of Captiues nor ransoming of Prisoners nor any price for them for as much as the blood of Christe passeth not thither D. Tho. 3. p. q. 52. art 6 And if when it was freshe and was shed vpon mount Caluarye it drewe out of Hell none of the Damned neither shall it now deliuee any Finally all the Paines shall bee eternall because the sinnes shall likewise bee so For as much as in Hell there is no pardon of sinnes no true Penance nor satisfaction that may bee accepted neither is the blood of Iesus Christ applyed vnto them From whence it proceedeth that whosoever will dye without doing penance for his sinnes Nota. Ex D. Th. 1.2 q. 87. ar 3. ad 1. cum D. Aug. D. Greg. quos citat Meditat 9. pūcto 4. hee virtually willeth to remaine in them for ever and that his sinnes should bee eternall and therefore hee meriteth that Gods Iustice should chastize him whith paines everlasting And heerevpon it is that allbeeit a sinner dye with true Faithe and Hope yet entring into Hell hee is deprived of them not onely for beeing as is aforesaide vnworthy of them but also for that now there remaineth with him no obiect of Hope neither to obteine pardon of sinnes nor to bee heard in his petitions nor to issue out of myserie nor ever to attaine to any blessednesse Then hovv is it Colloquie o my soule that thovv fearest not this beeing eternall obliged to eternall miseries Hovv is it that thou art not affrighted vvith this fiere this breather this vvorme and this decree of God immutable and sempiternall Consider that yet God vvill alter the sentence if thou vvith penance alterest thy life Attende not till thy sinne bee eternall for then so likevvise shall bee thy punishement The third Pointe THirdly I am to consider the continuation and inuariablenesse of the paines which goeth togither with eternitie Pondering that the painer shall in such sorte for euer endure that they shall bee perpetuall without interruption and inuariable without diminution So that allbeeit they should continue millions of yeares yet shall there not bee one onely day of vacation neither shall the paine cease so much as for an hower or a moment neither shall the substantiall paine bee diminished Luc. 16.24 nor haue any refreshing as is apparent in the riche couetous man to whome Abraham denied so small a refreshing as to haue his tongue touched with the tippe of a finger dipped in water Rather newe accidentall torments shall bee augmented vpon them by the newe entrance of other damned and that change which heere vseth to bee a refreshing if in hell bee any change shall bee there as a newe torment Iob. 24.19 For if the luxurious as it is saide in Iob passe from the ardours of the fier to the waters of snowe it shall bee that the heate may more torment them thorough the warre that it hath with the colde and the colde may cause the greater trembling and gnashing of teethe combating with the heate Finally allthough these torments be so lasting and continuall yet custome in suffring gaineth nothing to bee any cause of their ease rather euery day they are as it were renewed and waxe greene with newe impatience Psalm 73.23 For as the pride of these wretches which abhorre God saieth the Prophet Dauid allwayes encreaseth so likewise encreaseth their wrathe and enuye their impatience furye and rage Then what sayest thou o my soule and what doest thou if thou hast a liuely faithe of such torments how is it that thy spirit failes not to consider such terriblenesse such perpetuitye such continuation such immutabilitye and eternitie If lying in a soft bed thou feelest it equall with death to passe a long night in watching and paine expecting with griefe the refreshing of the day breake how much more shallt thou feele it to bee in an obscure prison in a bed of fier in perpetuall watching and in terrible paine in a night so long and tedious that expecteth no refreshing of day breake because it is eternall Colloquie Psalm 9.2 O Iustice of the allmighty vvho trembleth not in thy presence Deliuer mee o lord from thy ovrathe and chastize mee not in thy furye but proiect mee vvith thy mercye that I fall not into so dreadefull and eternall a miserie Amen The fourth Pointe FOurthly descending to the particular I am to consider the dreadefullnesse of that Place which wee call Hell 1. For first it is a place vnder the earthe obscure and full of darkenesse thicker then that of Egipt where neuer entreth the light of sun moone nor starres And the fier allbeeit it burneth it giueth no light but smoketh and blindeth the sight for our Lord for the wicked diuideth the flame of the fier Psalm 28.7 taking from it the good that it hath and leauing it the euill 2. Item Hell is a most straite Place devoide of those flowery meadowes and spacious Foresss of the Earthe For allbeeit that Hell as Isaias saithe is verie deepe Isai 30.33 large and wide and hath his creekes farre stretdched out yet so manie are the men that shall discende there into that hardely there shall bee for euery one the place of a very narrowe graue and they shall bee crowded togither like brickes in a fiery fornace that they shall not bee able to wrinche 3. Besides this it is a most distemperate place with excessiue heates hauing not so much as a chinke where any winde may enter to refreshe it Apocal. 19.20 20.15 And for this cause S. Iohn in his Apocalyps calleth it allwaies a Lake of fier and brimstone For as Fishes are in a Lake of VVater ouerwhelmed and as it were prisoners without beeing able to get out so shall the Damned bee in that burning lake of terrible fier mingled with Brimstone melted of a most abhominable smell 4. And from hence also it is that Hell is a most stinking Place For the bodies of the Damned shall reake forth an insupportable sweat with an abhominable stinch And finally it shall bee fastned on al sides with eternall boltes that they shall neuer bee able to get out neither by Force nor by subtletye And if by the Dispensation of God any commeth out hee carrieth with him his Torment and returneth presently from whence hee issued but that dispensation shall neuer bee giuen after the day of Iudgement O how soft and sweete would any Dongeon appeare vnto thee if
thou didst well ponder the terriblenesse of Hell Iob. 10.21 O good Iesus ayde mee to bevvaile bitterly my sinnes that I may not goe to this Tenebrous land couered vvith the shadovve of Deathe the lande of those that are in Despaire The fifth Pointe FIfthly I am to consider the misery wretchednesse and discorde of the Inhabitantes of this place which are Captiues in this prison Pondering how they want all the good respectes that are of Bountye discretion Nobillitie Parentage Frendship and loyalltie and are clothed with all the contrary respectes with straunge abhomination For in Hell are all sortes of Persons some were Angells of seuerall Hierarchies and Quiers beautifull Potent and verie resplendent Others were Emperours kings and Princes with diuerse estates and Titles of nobillitye Others were sage Philosophers eloquent and learned in diuerse sciences Others courteours discreete affable liberall gratefull and well conditioned Others Parents kinsmen and Allyes Fathers and sonnes Brothers or Cosin germanes Others very greate freindes and acquaintance Companions and Neighbours But in entring into Hell they loose all these respectes Iob. 10.22 without hauing as Iob saieth any order or Concorde but confusion and horrour All make themselues mortall enemyes one to another filling themselues with wrathe rancour enuye impatience and rage one against another that one can not endure to see the other nor to giue him a good worde The father abhorreth the sonne and the sonne the Father the Lord his vassall and the vassall his Lord one cursing another and biting themselues with rage And specially those which in this life loued with a disordinate loue and were Companions in sinnes shall much more abhorre one another and their paines shall bee augmented with the rage to see themselues togither For as burning coales when they are togither the one kindleth the other so these infernall Coales kindled with the fier of their wrathes shall adde heate to the ardent heate of their companions Adde to this the most painefull imagination that perforce in despight of them they shall bee eternally togither not being able to flye or diuide themselues one from another For flying from one whome thy much abhorre they light vpon anothere that is worse and so shall they haue a perpetuall and cruell warre hauing no bodye to pacifye nor to comforte them for from the earthe none will goe though hee could nor none shall come from heauen though hee would For none that is good will daigne to entre into so infamous a place Insomuch that Christe our lorde when hee descended into Hell entred not into this place nor gaue them any comfort VVhat will Princes then thinke to see themselues consorted with Plebeyans and entreated by them with such insolencie and hatred what a torment will it bee to liue perforce with my enemyes that actually abhorre mee and curse mee without beeing able either to stoppe their mouthes or myne owne eares what a paine will it bee neuer to see person that wisheth mee well nor is compassionate of my miseries but that rather encreaseth them Cassian collat 16. c. 2. 1. Cor. 13.13 O my soule grounde all thy friendshipt vpon true charitie For this onely is eternall and perisheth not and vvithout it all the rest shall perish Haue peace as much vs in thee lyeth vvith all men that thou maiest not enter into the companye of so man vvicked The sixte Pointe SIxtly I am to consider the terriblenesse of those hellish tormentours and executioners First generally in hell euery one of the damned is a Tormenter of all and all are tormenters of one saying and doing things as is abouesaide to torment them Moreouer the diuells are terrible tormenters of men reuenging themselues vpon them for the rage they haue against God and against IESVS Christ And therefore they torment them with affrighting visions with horrible imaginations and with all other meanes that their fierce Cruelty can invent Besides all this the third and the most cruell tormenter is the worme of conscience which biteth and shall eternally bite with terrible crueltye For the damned wretche remembring the sinnes hee hath committed and the inspirations hee had to get out of them and to haue freed himselfe of those torments and yet that thorough the sinne of his owne peruers freewill hee entred into them himselfe will bee his owne torturer and will bite himselfe and would rent himselfe in peices with incredible bitternesse and rage heerein fullfilling that punishement where of S. Augustine speaketeh lib. 1. cōfessionū Thou dist commaunde it o Lord and so it commeth to passe that the disordinatt minde should bee its owne tormente for his sinnes are his tortures and his vnbrideled passions his tormentours so that hee himselfe is most greiuous to himselfe Learne then o my soule Colloquie Mat. 5.26 to hearken to this beating of thy conscience and make peace vvith thy good Aduersarye that priketh thee vvhen thou sinnest for in hell like a madde dogge the vvill barke and bite reuenging the iniurye thou didst her vvhen in this life thou contemnedst her The fourth tormentour will bee the Inuisible hande of God which dischargeth it selfe vpon the dāned sing his omnipotentcie against them who knowing this turne their rage against him breaking out into horrible blasphemyes and desiring that he-might cease to bee Colloquie But all is turned to the increase of their doulour and torment O most heauy hande of the omnipotent vvho can abide thee O vvhat a dreadfull thing is it to fall into the handes of the liuing God beeing offended sunder o Lord very farre from mee this thy hande of Chastizement and touche mee vvith that of thy mercie that beeing freed from these feares I may euer enioye thee vvorld vvithout ende Amen The seuenteenth Meditation of the paines of the Senses and interiour faculties and of the paine of losse or Damnation which is suffered in hell AS the sinner embraceth two greate euills which are to seperate himselfe from God the Fountaine of liuing water Ierem. 2.13 and to turne vnto the creatures to enioye their perishing delightes so in Hell he is punished with two sortes of paines one which they call of Losse or Damnation Paena Damni Paena sensus Hiere 2. for the first euill and another which they call of Sense for the second and with this wee will begin because to haue sense is most easye The first Point 1. FIrst Paena sensus Sapien. 11.17 I am to consider the paine which the Damned doe suffer when they haue a bodie For according to the lawes of Gods iustice Per quae quis peccat per haec torquetur By vvhat things a man sinneth by the same also he is tormented And seeing sinne entreth by the senses in them must bee thee punishement thereof This may bee pondered running thorough all the fiue The Sight shall bee tormented by beholding their Enemies neere them and by suffering horrible visions which the diuells will set before them taking
into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
pangs and bitternesses of eternall galls according to the sentence pronunced against Babylon As much as shee hath glorified her selfe and hath ben in delicacies Apocal. 18.7 Colloquie so much giue her torment and mourning Then vvhat doest thou o my soule vvhy doest thou not bevvaile thy Gluttonyes vvhy doest thou not amend thee of them Beholde that temporall fullnesse drunkennesse shall bee chastized vvith eternall hunger and thirst And if like Esau for a vile dishe of meate thou sellest the inheritance of heauen Genes 25.33 Ad Heb. 12.17 thou shallt peraduenture haue no time to recouer it Consider hovv many haue beene chastized for this vice and beevvare by other mens harmes least torment light vpon thee for thine ovvne The third Pointe Thirdly Of Temperance Fasting I am to consider the greate Benefits and Rewardes that I shal receaue of God if I mortifie Gluttonye and perfectly embrace Temperance and fasting reducing them to other three rankes opposite to the three punishments of Gluttonie Some are proper to them selues like good fruites of a good tree others our Lord addeth to showe how much this vertue doth please him others are rewardes of heauen wherewith hee rewardeth it For first abstinence payeth in readie money the paine which it hath in the beginning for it easeth the bodie it preserueth from infirmities it conserueth the healthe it inlargeth the life it recreateth the soule it ableth it for praier and for receiuing celestiall comforts it taketh away the Armes of his enemy the fleshe and subiecteth it to the spirit to incourage it to vndertake glorious enterprises in the seruice of God Besides this Bern. ad fratres de monte Dei. God beeing so liberall and compassionate as he is consenteth not that wee should liue voyde of some pleasures And therefore those whoe abstaine from bodily foode hee recreateth with the foode of the soule and for sensuall Consolations hee giueth them spirituall So that they loose no consolation but better it transporting it from the fleshe to the spirit To these hee communicateth celestiall illuminations like as to Daniel and giueth them notable victories like as to his three companions against Nabuchodonosor and exalteth them to very high contemplation as hee did Moyses and Helias Mat. 17.3 giuing them parte of his glorious Transfiguration in rewarde of their fasting and mortification 3 Finally God rewardeth them in heauen with a spirituall fulnesse seating them with Christe at his table that they may eate and drinke in his kingdome of that foode which God himselfe eateth Therfore o my soule if thou desirest to attaine to greate sanctitye vpon earthe and to obtaine greate rewardes in heauen begin with temperance and fasting for the which God represseth vices Ecclesia in praefat quadragesimae Ad Gal. 5.24 exalteth the spirit graunteth vertues and crowneth with Rewardes O svveete IESVS seeing all that are of thy partie ought to crucifie the fleshe vvith the vices and desires therof graunt mee that I may mortifie mine as thou didst mortyfy thine By that thirst vvhich thou suffredst on the Crosse and by the Gall and vinegar vvhich they gaue thee to drinke graunt mee I beseeche thee a temperance so perfect that in eating and drincking I may satisfie my necessitie and not serue my delight and a fasting so strict that like the Niniuites I may appease thy vvrathe Ionae 2.10 3.11 satisfie for my sinnes terrifie the diuells giue ioye to the Angells and bee made partaker of thy giftes vvorlde vvithout ende Amen The xx Meditation vpon the vice of Luxurie and the vertue of Chastitie The first Pointe LVxurie is a disordinate appetite of sensuall pleasures D. Th. 2.2 q. 153. contrary to the order that God hath appointed therein In this vice wee may sinne first by thought consenting with the will to committe this sinne or taking pleasure to thinke vpon dishonest things with that delectation called by the schoolemen Morosa detaining our selues voluntarily in this delight or weakely resisting it or not remoouing the occasion from whence it ariseth 2 Secondly wee may sinne by worde speaking filthy things by the eare delighting to heare them or to heare musicke and dishonest songs by the eye beholding things that prouoke to dishonestye or seeing such like representations or reading bookes that treate of such things by the smell and taste smelling or eating and drinking things that prouoke to Luxurie hauing in all this sensuall delight for the ende 3 Thirdly wee sinne by the acte committed many waies If by ones selfe alone it is pollution if with a single woman it is fornication if with a married woman adultery if with a virgin deflowring If with a kinswomā Incest if with a religious womā or contrarye to the vowe of chastitie it is sacriledge if with one of the same sexe it is sodomye if with a beaste beastly brutishnesse Touching by ones selfe or by others for the same ende of delight are reduced to the sinne of the acte consummated In this pointe wee are not in praier to make much pause reckoning the particular circumstances of these sinnes least they should bee an occasion of newe Temptations and therefor they are rather to bee beewailed then thought vpon saying Colloquie VVretch that I am my life is so bestiall and filthye that I am ashamed to consider it afraide to looke backe on it leaste I should a newe bee infected with the euill odour thereof Looke on it o my God with thy eyes of mercye that from my eyes may issue fountaines of Teares wherewith I may purifie myselfe from so greate vncleannes The seconde Pointe 1. SEcondly I will consider three other fortes of Punishments correspondent to luxurie as before wee haue said of gluttonie but much greater for that it is a greater sinne The first punishment is innumerable miseries which this vice draweth with it our Lord permitting that the Angell of fathan who with the pricke of the fleshe ouerthroweth sinners should likewise giue them cruell buffets tormenting theyr bodies with a thousand Crosses 2. Cor. 12.7 with painefull lothsome and shamefull diseases with infamies and a thousand other Torments vntill they haue consumed their wealthe theire healthe their content and their life And as S. 1. Cor. 5.5 Paul deliuered ouer to sathan an incestious christian to bee bodily tormented so whosoeuer geueth himselfe ouer to this vice deliuereth both his bodye and soule to this cruell Tormentour Pro. 23.32 who though bee begin with pleasure yet finally hee stingeth like an adder and like a basiliske disperseth his poison 2. Besides this God to shewe the hatred hee beareth to this Vice Genes 6.12 19. 24. hath inflicted vpon it terrible chastizements for this vice principally came the deluge that drowned the worlde and the fier that burned Sodome and the greate slaughter that Moyses made of his Israelites putting in one day 24. thousande to the sworde And when as Phinees full of greate zeale publikely
shall bee guilty of hell fier So that wrathe no sooner beginneth to gouerne the hearte but the tribunall and councell of the most sacred trinitie beginneth to treate of vengeance the rigour of the punishement increasing as the sinne groweth greater If anger remaineth but in the hearte the punishement shall bee the lesser if it issue out giuing open signes thereof with scorne or exteriour gestures vpon better aduise the punishement shall bee the greater but if it commeth to the vttering of grieuous and iniurious wordes and much more if it mounteth to an actuall reuenge the sentence of eternall fier is allready giuen against it with the which in hell is ioyned the fier of wrathe itselfe to bee a most cruell tourmentour of the soule for that which there most tormenteth is anger impatience and rage And allbeeit the fier of purgatorie and of hell is all one yet that is sufferable with patience but this is insufferable with anger And therfore the wrathfull and impatient haue two hells one in this life by their small patience in temporall afflictions and another afterward by their rage in the eternall Colloquie O most patient IESVS deliuer mee from vvrathe and impatience seeing there is no greater hell then to liue subiected thereunto From these considerations Ex D. Aug. in Psalm 149. I will drawe two resolutions of very much importance for the perfect mortification of this vice First to auoide any motion of anger whatsoeuer though it come couered with the cloke of iustice and zeale fearing leaste with the zeale of correcting or chastizing other mens vices I mingle an affection of my owne reuenge The Second shall bee Ex D. Dorothe◠serm 8. Eccles 11.34 Psalm 38.2 speedily to represse whatsoeuer Passion of anger before it increaseth for at one Sparke saieth the holy spirit fyre is increased but in the beginning it is an easy thing to appease it and appeased it shall be if I represse the wordes and ēxteriour signes of anger our Lord rewarding mee the mortification of that exteriour by giuing mee victorie ouer the interiont The third pointe THirdly I will consider the greate benefits acquired by the perfect mortification of wrathe comprehēding the two vertues that resist it meeknes and patience For the first restraineth anger from agrieuing of any one The second suffereth the grieuances that it receiueth The first serueth to make vs affable to all The second to suffer of all From whence proceede three greate benefits to make vs perfect in all that pertaineth to ourselues to our neighbours and to God 1 First meekenesse and patience giue vs quiet and peaceable signory Mat. 5.4 Luc 21.19 and possession of ourselues and of our paisions For the meeke possesse the lande of their Hearte and in patience wee possesse our soules and obtaine peace of conscience with cordiall alacritie of spirit 2 Meekenesse also maketh vs amiable and patience admirable Eccles 3.19 For hee saieth the vviseman that doeth his workes with meekenesse is more to bee beloued then honour and glorie which men loue so much and hee that hath valour to represse his anger and to suffer wrong crediteth his owne person and edifieth his neighbours for better and more admirable Prouer. 16.32 Cassian collat 1◠cap. 13. is the patient then the strong man and hee that ruleth his minde then the ouerthrovver of cities It is in some sorte a greater miracle to suffer iniuries ioyfully then to raise deade men to life 3 likewise meekenesse and patience make vs amiable to God and giue vs entrance to a familiar conuersation with his maiestie whereas the want of them barreth vs the gate Epist. 8. ad Demophilium 1. ad Timoth 2.8 Moyses for his greate meekenesse had very inwarde familiaritie with God and as S. Dionysius saieth for failing a litle therein the spirit decreased that hee had receiued And if I will pray to God in euery place and lift vp pure hādes to heauen it must bee hauing mortified anger and contention easing myselfe with the wings of meekenesse and patience 4. Finally if I bee meeke and patient I shall partake with excellencie the spirit of Christ IESVS our Sauiour who in these two vertues excelled giuing vs a rare example of them in his life and passion like a most meeke and patient lambe that wee might imitate him therein And to the two Apostles who with a spirit of Anger and reuenge cloked with zeale desired that fier should come downe from heauen vpon the Samaritans hee saide Luc. 9.55 You knovve not of vvhat spirit you are As if hee should saye the spirit of my disciples must not bee of anger but of meeknesse not of vengeance but of suffrance O meeke and patient IeSVS 1. Pet. 2.23 Colloquie vvho beeing cursed didst not curse and suffering Iniuries didst not threaten and receiuing most grieuous contempte either didst ansvvere vvith diuine meeknesse or didst holde thy peace vvith admirable silence ayde mee that in imitation of thee I may vanquish VVrathe represse impatience embrace meekenes and armed vvith patience may suffer afflictions vvillingly that I may attaine to enioye vvith thee eternall repose Amen The XXIII Meditation of Enuie D. Tho. 2.2 q. 36. The first Pointe ENuy is a disordinate sadnesse for the goods of our neighbour when it excelleth and obscureth ours It springeth from pride and is accompaned with wrathe so that the actes of these two vices doe accompanie it The most ordinary are to abhorre my neighbour because his Prosperitie maketh mee sad to reioyce at his fall to grieue at his exalting to heare his praise with paine and his dispraise with delight to murmur at him and his affaires procuring to drowne and vnder-value them and vsing meanes to attaine to this ende 1. Enuy feedeth itselfe in all kindes both of good and euill from whence wee may collect foure sortes of Enuy. The first and grossest Enuy is to see others surpasse mee in temporall goods of wealthe honour dignitie fauour with princes beautie of body and other such like excellecies This is proper to worldlings and springeth from that pride which in the eighth meditation wee call worldely pride 2 Another greater Enuy is fedde vpon letters sciences habilities and artes and in those excellencies which touche the vnderstanding This Enuie assaileth those that professe studie and it is mixed with obstinacye and contentions and with other vnlawfull meanes for a man to exalt his owne honour and to abase and vngilde another mans 3. An other Enuy much greater feedeth vpon spiritu all vertues and goods beeing sad that any others should haue any excellencie therein or should bee honoured and praised as holy men This proceedeth from that pride which wee call spiritual and setteth vpon those that conuerse with vertue it is most familiar to principiants and hipocrites 4. Finally when this augmenteth it arriueth to the supremest degree D. Th. 2.2 q. 36. ar 4 ad 2. q. 14. ar 2. which is called
by vvhose sentence the faint hearted and slothefull perished in the desert vvithout entring into the lande vvhich thou hadst promised them I confesse that for my slothe I deserue to bee cast out of thy house to bee excluded from thy kingdome and beeing bounde hande and foote to bee cast into vtter darkenesse I am grieued o Lord for my former slackenesse deliuer mee from it for they mercie that I may merit to enter into the lande of eternall promise Amen The third Pointe THirdly I will consider the greate benefits that I shall obtaine by vanquishing slothe and imbracing spirituall alacritye and feruour in the seruice of God Mat. 20.12 for First the workes of vertue shal bee easie and sweete vnto mee I shall labour litle and thriue greately encreasing much in a litle time like to those workemen who comming late to the vineyarde laboured so feruently that thy merited as greate rewarde in one hower as the slacke did that had laboured many howers bearing the burthen of the daye and of the heate which burthen they had not felt if they had feruently laboured for the alacritye of the spirit maketh the burthen of the lawe very easye and the yoke thereof very sweete And besides this it augmenteth merites it doubleth the talents receiued it causeth greate peace in the soule and it much assureth Perseuerance to the obtaining of glorye 2 I may likevvise ponder that God our Lord exceedingly delighteth to bee serued with zeale and alacritye for as hee is essentially alacritye itselfe and as all the workes that hee doeth and the rewardes that hee giueth vs are with greate alacritye reioicing in dooing vs good most iustly hee commaundeth mee to serue him and giue him what hee requireth not with yrksomnesse and sadnesse not perforce with repugnancye but with feruencye and alacritye of harte Hilarem enim datorem Psalm 103.31 Psalm 99.2 2. Corin. 9.7 Psalm 36.4 Psalm 50.14 Colloquie Psalm 18.6 diligit Deus For God loueth a cheereful giuer To such a one hee doth greate fauours and heareth the petitions and desires of his hearte And finally hee giueth him a taste of that alacritye that is enioyed in heauen because hee fullfilleth cheerefully Gods will vpon earthe And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice saying vnto him with Dauid Render vnto mee the ioye of thy saluation and confirme mee vvith the principall spirit O sauiour of the vvorlde that reioycedst like a giant to runne thy carreere though it vvere very sharpe graunte mee that healthe and allacritie of spirit that thou gainedst for mee that I may in such manner runne my carreere that I may merit to gaine an eternall crovvne Amen The XXV Meditation D. Th. 1.2 q. 100. ar 4. 5. seq vpon the ten Commaundements of the lawe of God FOr the ende of this meditation it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had Zachar. 9.1 wherein hee sawe a volume or parchment extended which was ten cubits in breadth and twenty in length wherein were written the sinnes of him that stealeth and of him that sweareth falsely and the malediction that shall therefore light vpon him which volume came flying to his house and destroied it vntill it had consumed all the wood and the stone In the same manner I will imagine before mee a greate booke or parchement very broade and long and in one side thereof I will beholde written my oathes theftes murmurations and all other sinnes that I haue committed against the ten commaundements of the lawe of God for as I goe writing them in the booke of my conscience God goeth writing them in the booke of his iustice to chastize the in his time And on the other side I will beholde written all the maledictions and punishments that God menaceth to such as breake these ten commaundements or any ofthem making comparison betweene the sinnes and the punishments in number grieuousnesse and continuation For if my sinnes bee many the punishments shall bee manye and if they were very grieuous and of long continuance the punishments shall bee very grieuous and of so long continuance that they shall bee eternall And for that chastizements when they are behelde very farre distant terrifye but litle I will imagine that this booke of Gods iustice commeth flying very swiftly to light vpon the house of my soule Volumen volans and peraduenture it is allreadye very neere and will this day light vpon it deathe or chastizement seazing sodainely vpon mee For if I make haste to sinne God will likewise hasten his punishments and make desolate my bodye soule honour wealthe and all that I haue VVith this holesome apprehension I will beseeche our Lord to illuminate my soule that I may knowe the sinnes that are written in this booke and the chastizements that I haue deserued ayding mee with his grace bitterly to bewaile them that with my penance I may blotte out the sinnes and that his mercy may likewise blotte out the maledictions that hee had written against them This beeing presupposed I will begin the meditation discoursing vpon the ten commaundements of the lawe of God with aduertissement that as Cassianus sayeth the commaundements of God haue Collat. 14 two senses one literall and the other spirituall Collat. 14. cap. 11. D. Bonauent opusc de dieta salutis tit 3. sermon de 10. praeceptis tâ—mo 2. Exod. 20.3 The first serueth for ordinarie people that pretende no more but to saue themselues The second for those that desire greater perfection who are not content to flye onely mortall and veniall sinne but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept And according to this second sense I will declare in what manner wee sinne against euery commaundement The first Pointe FIrst I am to consider what God commaundeth and prohibiteth in his holy lawe and in what sorte wee doe sinne against it running through the ten commaundements and thorough that which spiritually they include within them The first commaundement commaundeth the principall workes that appertaine to the vertue of faithe hope charitie and religion that is to say to adore one onely God to beleeue firmely all such things as hee hath reuealed to his churche to expect those which hee hath promised and to loue him more then all things that are created Against this I may sinne First by idolatrie or infidelitie adoring false Gods or denying that which God hath reuealed or doubting thereof I may likewise sinne as the holy scripture sayeth adoring the idole of mine owne iudgement 1. Râ—g 15.23 Ad Phil. 3.19 Ad Tit. 1.16 and will rebelling against the will of God or holding for my God my belly or money or denying God by my workes or not obseruing due loyalltye vnto him Secondly I sinne in despairing that I shall obtaine heauen or pardon for
my sinnes or that God will heare my praiers according to his promise and contrarilie in presuming to obtaine this without vsing the meanes that God hath therefore ordained Thirdly thorough hatred or want of loue louing some creature more then God or reiecting the will of God to fullfill that of the creature or in beeing slacke in louing him with all my heart minde and soule and with all my force much forgetting both him and his benefits 2 The second commaundement prohibiteth euery defect whatsoeuer in the truthe iustice reuerence and necessitie of an oathe so that I may not by swearing affirme any thing contrarie to my beleefe or promise any thing without intention to fullfill it or any thing that is euill or not fullfill that which is good nor swear without necessitie or vtillitie nor without considering well what I saye nor without that reuerence that is due to the soueraigne name of God whensoeuer I take it in my mouthe I may likewise sinne breaking my vowe or causelessely differring to fullfill it or beeing slacke in the obseruation of it derogating from the perfection that I professe 3 In the third of sanctifying the feastes I may sinne in doing in them any seruile worke that is prohibited or in not hearing a whole masse or in not assisting thereat with due reuerence and attention or wasting such dayes in things vnworthy of the feaste and of the ende for the which they were instituted which is to praie and to glorifie God 4 The fourth commaundeth to honour our parents according to the fleshe to susstaine them in their necessities and to obey them in their iust preceptes and in like manner our spirituall fathers prelates and superious obeying their ordinances without contradiction or without peruersenesse of iudgement without repugnancy of the will and without delay in the execution Ad Philip 2.3 1. Petr. 2.13 And to drawe this out more curiously I am in humillitie to holde all for my superiours honoring all and subiecting myselfe to euery humaine creature for God 5 The fifth not to kill prohibiteth all that hath beene declared in the two and twentieth meditation of wrathe and spiritualizing the seuerall wayes of killing First I kill my soule by sinne taking away from it the life of grace Secondly 1. Ad Thess 5.19 Ad Heb. 6.6 I extinguish the spirit that is the inspirations of the holy spirit reiecting those good desires wherewith hee inspireth mee Thirdly I crucifie Christe with in mee and trample vpon his blood doing workes for which hee might againe bee crucified if the first crucifying had not suffized Fourthly I kill the soules of my neighbours with scandall beeing to them a stumbling blocke by my euill example D. Amb. d. 16. c. pasce fame morientem si non pauisti occidisti 2. Corin. 2.17 Ex Cassian collat 14. cap. 11. or not succouring them with correction or counsaile or spirituall almes when charitie obligeth mee thereunto as wee call it killing of the poore when wee succour them not with the corporall workes of mercie 6 The sixth not to committe fornication prohibiteth all that which is declared in the 20. meditatiō of Luxurie But yet there are other sortes of spirituall fornication and adulterie forsaking God which is the true spouse of our soules to ioyne mysefe by disordinate loue vnto some creature or adulterating the workes and wordes of God doing and saying them not to please him or to ingender spirituall children that may bee pleasing vnto him but for my owne pleasure or temporall proffit Or finally beeing alltogither forgetfull of God and diuerted with idle occupations The seuenth not to steale prohibiteth all that hath beene spoken of in the one and twenteth meditation of auarice and besides this spiritually I robbe and destroie many things pertaining to others conrarie to the will of their owner For I robbe God of his glorie and play the banqueroute with his giftes I am an vnthrift of the time that I had to spende in his seruice I pay him not the debtes that I owe him by reason of my sinnes or of his benefits satisfying for the one and beeing thankefull vnto him for the other I robbe my will which I deliuered him by my vowe of obedience D. Basil sermo de abdicatione rerum and I vsurpe his authoritie interposing myselfe to iudge the secrets of my neighbours which belong to his tribunall And in like manner I destroye the charitie and spirituall riches of my neighbours ayding the Captaine of theeues the diuell who is continually busied in robbing them 8. The eigth not to beare false witnesse prohibiteth all sinnes of the tongue that are against the honour and fame of our neighbour whereof mention was made in the two and twenteth meditation of wrathe Also to iudge rashly of his affaires or to suspect euill of them taking them in the worst parte without a sufficient foundation or to deceiue him by any manner of lye or fiction as is that of hipocrisie adulation flatterie worldely compliments and offers hauing no purpose to fullfill them And spiritualizing this precept I beare false witnesse against God when I thinke basely of his goodnesse and mercie of his iustice and prouidence And when by my euill workes I defame and discredit his lawe and his doctrine and am a cause that his holy name is blasphemed among the gentiles Isai 52.5 Ad Rō 2.24 or lesse esteemed and reuerenced among the faithfull I also lye to God when I fullfill not my worde hauing giuen it vnto him nor the resolution that I made to doe some thing in his seruice The ninth and tenth commaundements are declared in the sixth and seuenth After I haue considered these sinnes I am to charge myselfe with them before our Lorde with greate dolour and shame for hauing committed them And allbeeit I had broken but one commaundement onely Iaco. 2.10 I may esteeme myselfe as the Apostle S. Iames saithe gilty and culpable of all for in euery sinne I shall finde that which is spiritually prohibited in all for one mortall sinne onely in the forme that hath beene declared is as idolatrye infidelitie hatred adulterye theft infamye and homicide And therefore reprehending myselfe Colloquie I may call myselfe by these infamous names saying Idolater infidell adulterer theefe hypocrite and homicide hovv hast thou dared to iniurie so many vvaies a God of so infinite maiestie VVhy doest thou not breake thy hearte vvith griefe for hauing broken the so iust commaundements of thy Lorde O God of my soule Psalm 118.136 that I might say to thee vvith Dauid Mine eies haue gushed forth issues of vvaters because they kept not thy lavve Graunt vnto mee these teares so abundaunt that I may vvashe therevvith my innumerable sinnes The second Pointe SEcondly I am to consider the maledictions that God powreth out vpon the breakers of his lawe and the terrible punishments that hee menaceth vnto them both in this life and in the other 1. This I
lawe to those that obserue it and for the experience that I myselfe haue of the greate good I shall get by obseruing it feeling greate peace and serenity of conscience and greate allacritie and confidence in God And contrarilie of the greate euill that befalleth mee when I breake it hauing my Hearte broken with sinnes excessiue feares remorses of conscience and many other miseries And finally because at the houre of deathe nothing will more torment mee then to haue broken the lawe of God nor nothing more content mee then to haue obserued it because vpon this dependeth my damuation or saluation Hereup on I will coÌ„clude as Ecclesiastes coÌ„cluded his booke saying feare God and keepe his Commaundements Cap. vltim 13. for this is the whole man that is to say Heerein consisteth the whole beeing of man and the accomplishment of the obligations of the whole man and whosoeuer faileth heerein faileth in the integritie and perfection of a man and doeth like a beaste The XXVI Meditation vpon the fiue Senses and exteriour Faculties The first Pointe THe first pointe shall be to recall to my remeÌ„brance the sinnes that I haue committed by my fiue senses and exteriour faculties of my bodye accusing myselfe thereof before our Lorde 1 First with my eyes I haue sinned delighting to see beautifull vaine curious or hurtfull things onely for vanitye or curiositye or sensuallitye with immodestye and libertye of fleshe and disedification of others So that many times I sinne in the things that I beholde or in the intention wherewith I beholde them or in the manner of beeholding them carrying faulcons eyes and lightly mouing them to one side and to another My eares I haue had open to heare vaine and curious talke impertinent nouelties flaterings and praises of myselfe murmuringes and detractions of others without reprehending them or stopping them or as much as shewing an euill liking of them when I was obliged thereunto And hauing so much gust in hearing these things I haue beene disgusted to to heare good talke and displeased to heare sermons and the aduises and corrections of those that were obliged to giue me them VVith the smell taste and touching I haue manifoldly sinned in gluttonye and luxurye as hath beene declared in the meditations of these vices 2 But of the sinnes of the tongue what shall I say For some wordes I haue spoken against the due respect to the name of God some against the honour and fame of my neighbour And some to the greate hurt of my soule as appareth by what hath beene set downe in the first pointes of the precedent meditatioÌ„s Other some wordes haue beene vicious by failing in the due circumstances speaking things vndecent for my estate and profession or in places and times prohibited as to talke much in the churche at masse or at sermon time to the scandall of others or when by my rules if I bee religious I am obliged to keepe silence or when I speake after an ill fashion hastily inconsiderately very affectedly and vntunedly In such sorte that considering the sinnes of my wordes I may affirme with the apostle S. Iacob 3.6 Iames that my tongue hath beene vniuersitas iniquitatis a whole worlde of iniquityes where they haue all beene assembled and a fier that hath inflamed and burnt the wheele of my natiuitye thoroughout the whole course of my life 3. VVith these sinnes I may ioyne others of immodestye and disorder in the vse of the rest of the members and exteriour faculties as are ouermuch laughter scorning mocking and light gestures of the heade feete or handes or going affectedly vntuâ—edly and ouerhastily and other such like which shewe but small grauitye Eccles 19.27 of which the VViseman saieth That the attire of the bodye the laughing of the teethe and the going of a man discouer what hee is and what vertue hee hath Pondering these sinnes I am greately to confounde myselfe for hauing so much abused the faculties that God gaue mee vsing them for my owne pleasure pampering and honour Colloquie O greate god hovv hast thou suffred in mee so greate disorder O miserable man hovv is it that thou hast dared thus to denounce vvarre against God! The seconde Pointe THen will I consider the greate hurt that commeth to mee by these senses ill guarded and vnmortified 1. For first they are the gates and windowes whereby as the Prophet Hieremye saith the deathe of sinne entreth into the house of my Soule Hierem. 9.21 destroyeth the life of grace and suffocateth the vitall heate of charitye for by them enter the temptations of the diuells who like theeus robbe the house of my conscience dispoiling it of the guiftes of God and of all vertue whereupon saithe the same Prophet Thren 3.51 My eye hath robbed my soule For as the eye robbed Eua of her Originall iustice Dyna of her virginitye and Dauid of his chastitye and iustice so it robbeth mee sometimes of my temperance sometimes of my deuotion And the like doeth the eare and tongue Prou. 25.28 For as a citty beseeged by enemies if the gares bee left open and vngarded is entred sacked and destroyed so is the soule that hath no garde ouer its senses 2 These also giue entrance to the images and figures of visible things which disquiet the imagination and memorie with distractions and vagations these disorder the appetites with disagreement of passioÌ„s and disturbe the hearte casting vs out of it And for this cause likewise it is truthe that my eye robbeth my soule because it robbeth my attention cogitation and affection causing my soule not to bee so much within mee as out of mee in the thing that it meditateth and loueth And I myselfe likewise by theses portes issue out of myselfe to wander thorough the whole worlde and after mee issueth out the spirit of deuotion praier and contemplation So that when I would returne to enter into myselfe I hitte not the right way nor finde anie quietnesse in mine owne howse because of the tumultes that I experiment therein and from hence procede innumerable defectes and damages in praier and the priuation of the fauours of heauen for God is not pleased to put the liquor of his giftes Deuteâ— 19.15 Aggei 1.6 in a vessell that hath no coouer and that in fiue partes is full of holes 3. Finally greate are the chastizements that God hath inflicted vpon those that haue beene notably rechlesse in the garde of their senses and tongue giuing them liberty against the precepts and counsells of Gods lawe as may appeare by what hath beene related in the precedent meditation VVhereupon saithe Ecclesiasticus Eccl. 28.28 hedge in thy eares with thornes and hearken not to the euill tongue make a dore for thy mouthe and a locke for thy eares take heede thy tongue slippe not and thou fall before thy enemies for thy fall may bee irremediable and the cause of thy death sometymes of thy temporall death and sometymes
innumerable sinnes wee commite against him The first is payed with thankes giuing the second with dolour And it is reason that in the ende of euery daye wee should paye them both beginning with the first debt aswell because it disposeth to pay well the second as also because as sainct Basile saieth when wee goe to prayer De constitutionibus Monasti cis c. 2. wee are not all waies to enter begging by and by for our owne proffit for therein it seemeth wee giue to vnderstand that wee seeke therein principally our own interest but sometimes wee must begin with the praises of God giuing him thankes for the fauours hee hath donne vs for hereby wee giue to vnderstand that wee principally seeke the glorie of God and that wee esteeme it more then all other things 2.2 q. 83. art 17. The same thankesgiuing also will serue vs as S. Thomas saithe for a pretext to obtaine our petitions for God willingly giueth vs what wee aske him when hee seeth that wee are thankefull vnto him for what hee hath giuen vs. 3 Besides this because I am to stirre vp the stinking sinke of my sinnes least they should cause mee such despaire Serm. 11 iu cātic cap. 48.9 and heauinesse as should swallowe and consume mee it is good as S. Bernard saith to preuent mee with the remembrance of Gods benefits praising him for them taking as Isaias saieth this bridle of praise which hee putteth in my mouthe that I bee not throwne downe headlong and perish And all beeit it is truthe as S. In speculo disciplinae p. 2. cap. 6. Bonauenture saithe that it is not allwaies necessarie to obserue this order in the beginning of praier Yet in this present exercize it comes much to the purpose for the reasons declared The first Point THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde as well generall as speciall and particularlie those that this very day hee hath donne mee giuing him very hearty thankes for them all acknowleding how greate they are aswell for the greatenesse of him that bestoweth them with so greate loue as for the basenesse of him that receiueth them without meriting them And reckoning them one by one I may say I geue thee thankes o my God for that thou createdst mee of nothing and hast vnto this day preserued my life I thanke thee for that thou redeeme dist mee with thy precious blood and madest mee a christian and a member of thy chruche blessed bee thou for that thou hast this present day fed mee and clothed mee and deliuered mee from greate perills of bodye and soule and giuen mee many good inspirations ayding mee to fullfill some workes of obligation c. All the good that is in mee is thine and to thee belongeth the glorie thereof and for it all the thankes that I can I render vnto thee with the whole affection of my Hearte And I beseech the Quires of angells and all the blessed spirits to praise thee for mee and to giue thee thankes for the fauours thou hast donne mee Of this pointe wee shall speake largely in the sixt parte The second Pointe THe second pointe shall bee to aske of our Lord with greate instancie light to knowe my sinnes and grace to bee contrite for them alledging vnto him thee respectes of my greate necessitie and miserie in this behalfe The first is the greate forgetfullnesse of my memory The second the greate blindenesse of my vnderstanding The third the greate coldnesse of my will From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes which hardely I can breake because some sinnes I forget with the same facillitie that I committe them others thorough ignoraunce I knowe not and those which I doe knowe thorough my greate coldnesse I deplore not as I ought Therefore o my God with thy inspiration remedie my forgetfullnesse with thy light illuminate my darkenesse and with thy fier of loue chaze away my coldenesse that I may knowe my sinnes and in such manner bewaile them that I may obtaine pardon of them The third Pointe THis petition beeing made I will lift my heart to God beholding him as a iudge that is to iudge mee with greate rigour Sophon 1.12 searching as Sophonias saith the corners of Hierusalem which is my soule and the faculties thereof with candels discouering al the finnes that are therein bee they neuer so small examining as Dauid saithe not onely my vnrighteousnesse Psalm 74 3. but also my righteousnesse good workes with the which euil circumstances vse to bee mixed VVith this consideration full of a holy feare in the presence of God I will begin to examine all the sinnes which in that daye I haue committed by thought worde and deede and by omission or negligence and I will very attentiuely endeuour to finde out Psalm 18.13 whither I haue any of those which Dauid calleth hidden sinnes hauing committed them thorough ignoraunce or culpable inconsideratenesse or by the illusion and deceite of the deuill holding them for workes of vertue as if I should holde for zeale that which is Anger For this examination that will helpe much that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes and vpon the commaundements senses faculties of the soule for therein all that may bee matter for a very often and diligent examination is set downe The manner of making this examination shall bee diuiding the daye into partes and considering what I did in the two first howers of the daye then in the other two separating the precious from the vile and if I finde any good I will with thankes attribute it to God and the euill I will attribute to my corrupted libertye and of all togither with a very deepe shame and confession I will make an humble confession before God fullfilling that of Dauid I haue saide Psalm 31.5 I wil confesse to our Lord my vnrighteousnes against miselfe that is to say I haue determined to confesse my sinnes before God not to excuse but to accuse myselfe not lightening but aggrauating my sinnes and pondering much the iniustice I did against God in committing them for this is the daye to obtaine pardon of them The fourth Pointe THe fourth Pointe shall bee to procure so greate a dolour for my sinnes that it may come to bee cōtrition sorowing for them principally for beeing offenses against God my summum Bonum whome I desire to loue and doe loue aboue all things for with this so perfect dolour sinnes are remitted hauing a purpose in fit time to confesse them as it happened to Dauid himselfe who in saying Psalm 31.5 I will confesse my vnrighteousnesse against myselfe hee presently addeth And thou didst pardon the impiety of my sinne 2. Reg. 12.27 And hardely had hee before Nathan the Prophet pronounced this word I haue sinned against our Lord when
and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate and the Confessor shall impose vpon mee And dolour as an executioner is to torment mee breaking Psal 4.5 and shiuering my hearte for the offences I haue donne to my creator These foure Iudiciall actes am â—to doe within the hall of my hearte quickening them with the considerations which to this ende are ordained Iob. 23.4 35.14 Isai 43.26 and much more with the remembraunce of the presence of God the iudge of the quicke of the deade whom I am to beholde seated in the Throne of his maiestie as in the 9. Meditation hath beene declared for that the viewe of this most righteous Iudge will bee a cause to make mee doe it with greater diligence The first Pointe FIrst I am to consider D. Tho. 3. p. q. 90. act 2. that our Lord Christ would that our owne actes should bee partes of this sacrament to witte contrition confession and satisfaction which aunswere to the three sortes of sinning by thought worde and deede that I myselfe might concurre to the grace of my Iustification and that seeing I sinned with my actes with the same I might dispose myselfe to receiue my pardon And now that it hath beene the good pleasure of our Lorde to ennoble my actes making them the Instruments of his grace it is reason that I should exercise them with the greatest excellencie that I may Eccles 33 23. labouring as the VViseman saithe to bee in them superexcellent requiring of the three Persons of the Godheade particular fauour for euery one of them Of the holy Spirit to whome is attributed Charity I will begge contrition of hearte beseeching him that hee will kindle in my soule the fier of his loue from the which may proceede such a dolour as may consume all the drosse of my sinnes Of the SoÌ„ne of God who is the word of the eternal Father to whome is attribued wisdome I will begge light to knowe my sinnes and such humble wordes to coÌ„fesse them that I may bee purified and cleansed of of them Of the eternall Father to whome is attributed Power I will begge force for the workes of satisfaction with perseueraunce vntill I haue paide all the paines that I owe for my sinnes Colloquie O most blessed Trinitie assist in my hearte in my lippes that I may vvorthily confesse all my sinnes and obtaine compleate remission of them Amen Then am I to consider all that is necessarie to exercize these three actes with greate perfection discoursing of euery one of them The Second Pointe 1. AS coÌ„cerning the first acte Of Contrition which is sorrowe for sinnes I am to procure to haue it the most perfect that may bee not contenting myselfe with an imperfect sorrowe which they call Attrition proceeding from feare of the paines of hell but procuring the perfect sorrowe which they cal ContritioÌ„ and procedeth from the loue of God aboue all things as before hath beene saide And this sorrowe must bee the greatest that possiblie may bee because it is the measure of the grace that is giuen in this sacrament So that if the sorrowe bee imperfect and little the grace shall bee litle if it bee perfect and greate the grace shall bee greate for looke as sorrowe encreaseth so shall grace and if there bee no sorrowe no grace shall bee giuen And therefore the principall parte of this preparation consisteth in the perfectioÌ„ of sorrowe vnto the which I am to mooue myselfe with the coÌ„siderations that were set downe in the fift Meditation and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue 2. Of the teares of loue Hierem. 6.26 Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen vpon whome shee had laied all her loue and repose so will I weepe for the spirituall deathe of my soule which is my onely one and by reason is much to bee loued yet I myselfe haue cruelly slaine her by sinne and subiected her to deathe euerlasting And seeing I haue so greate a feeling of the losse of those things that I loue a much greater feeling am I to haue of this because it is the greatest of all and herein teares are well employed For a mother let her weepe neuer so much shee shall not giue life to her sonne that is deade but I with the teares of Contrition shall obtaine life for my deade soule O infinite God Colloquie I am very much greaued for the iniurie I hune donne thee by killing vvith sinne the soule that thou gauest mee and seeing it is more thine then mine haue mercie vpon it Deliuer my soule from the svvorde of death Psalm 21.21 my only one from the dogg of Hell that I may liue to thee and confesse thy holy name amen 2 I will likewise weepe for my sinnes because with them I haue killed the only begotten Sonne Zacha. 12.10 Ad Heb. 6.6 who through excellencie meriteth this name Christ Iesus my Lord whome within myselfe I haue crucified againe and haue as much as lieth in me giuen occasion that he should die O only begoten Sonne of the Father I am exceedingly sorroufull for my sinnes Colloquie for hauing binne thereby a cause of thy death returne a Lord to liue in my soule vvith thy grace seeing thou dydst die to giue it life 3 Othersometimes it telleth mee that I should weepe like a Bride that hath by death lost her beloued spouse vpon whome depended her whole remedie and reliefe thereby remaining a widowe poore and abandoned And so will I weepe for my sinnes by the which I haue lost God the spouse of my soule and with him haue lost the iewells of his grace and Charitie and the giftes that he had giuen me remaining like a widowe not able to engender children of good workes merittes of life euerlasting but abandoned Colloquie and left dessolate without the protectioÌ„ of so sweete a spouse O if my harte vvould shiuer and breake vvith the force of dolour for hauing lost such a spouse such Ievvells and such amiable protection And yet notwithstanding if I perceiue that my harte is still hardned and melteth not with the considerations of loue Ex D. Bern. serm 16. in Cant. I will make vse of those of feare before mentioned that feare as S Barnard saieth may quickne me and open the dore to loue excitetur vt excitet Let feare be awakned that it may awake me Feare o my soule the face of the Iudge whome the powers of heauen doe feare the wrathe of the Omnipotent the face of his furie the noise of the worlde that shall perish the fire that shall burne it the voice of the Archangell and the most rigorous wordes of the finall sentence Feare the teeth of the DragoÌ„ the belly of Hell the roating of fierce beastes that stand readie to
deuour the worme that euer gnaweth the fier that allwaies burneth the smoke the brimstone the whirlewinde and the exterior darkenesse O vvho can giue vvater to my heade and fountaine of teares to my eies Colloquie that I may there vvith preuent the eternall lamentation the gnashing of teeth the binding of handes and feete the vvaight of the fiery chaines that oppresse that gripe that burne and that neuer consâ—me VVith these teares of feare I am to dispose myselfe to passe on to those of loue Tract in illud â—Ioan 4. Charitas perfecta foras mittit timorem For as S. Augustine saith Feare must be like the needle that entreth through the cloth not to remaine withiâ— itselfe but to make the threde enter wherewith to ioyn the partes that are disioyned so feare must serue to make Charitie enter and to ioyne together the affections of the soule employing them in louing God and bewaling the offence that it hath doÌ„ne him The Third Point In order to the second acte which is Confession Of Confession presupposing the examination and auerring of sinnes in that manner that hath beene declared in the third Pointe of the 30. Meditation The first purpose must bee to confesse them all intirely how ignominious soeuer they bee vanquishing the shame that may disturbe mee with those considerations that were set downe in the ende of the last meditatioÌ„ saying to myselfe better is shame in the face then a spot in the hearte If thou sufferest not now this little confusion thou shallt suffer a greater in the daye of Iudgement And seeing God knoweth well all thy iniquites what is it for his minister to knowe them who in his name is to pardon them Courage then giue glory to God and confesse thyselfe for thy confession shall not bee like that of Achan to dye but like that of Dauid to liue Iosue 7. De puritate conscientiae cap. 1. Hauing thus resolued it is good as S. Bonauenture aduiseth vs to begin confession with that sinne that causeth mee most shame for that vanquishing the greatest of my enemies it will bee easy to vaÌ„quish the resteas thegy an t Golias beeing vanquished the Philistians fled The second purpose must bee to manifest my sinnes Ex D. Tho quaest 9. addit art ti 4. not onely with Integritie but with all the humility that I may making of all a cleare pure sincere naked and well Intentioned Confession not excusing nor extenuating my sinnes not casting the fault vpon my neighbour like Adam Psalm 31 24. D. Bernar de gradibus Humillitatis simulata confessio D. Bona uentura vbi supr cap. 3. 2. Reg. 12.13 not vpon the Diuell like Eua but vpon myselfe like Dauid confessing my iniquitie against myselfe and saying that it is exceeding great But yet I must auoyde another extremitie of so much exaggerating my sinnes that it may seeme to be a fained confession to be honored esteemed for humble for vainglory vseth manie waies to assaile these workes of humility seeking in them her owne honour The third purpose must be to heare the reprehention of the confessor with great silence and humilitie without interrupting him though it bee very rigorous as the holy king Dauid heard the terrible reprehentioÌ„ of the Prophet Nathan acknowledging his fault and saying I haue sinned against our Lord. For herein shall be vetified that of Ecclesiasticus Heare silently and for the reuerence that herein thou shewest Eccles 32.9 Accedet tibi bona gratia Good grace shall be added vnto thee what better grace then that which is here giuen which is the grace of God himselfe In all this it will be a greate aide vnto mee not to garde the Preist as he is a man D. Bonauentura in specul part 2. cap. 3. de informati norut c. 12. Colloquie Eccles 20.4 Ezech. 18.22 but as he is the Lieftenant of God or rather as God himselfe is in him respecting him with internall and externall reuerence for there would his deuine Maiestie that the Confessor should absolue not praying for pardon but commaunding and sentencing as God saying I absoule thee O my soule seeing thou hopest to heare this vvorde of eternall life vvhat mater is it to suffer some temporall shame shovve in thy correction humble repentance and thou shal remaine free from voluntary sinne Discouer once all thy sinnes seeing God hath promised thee to forget them all The Fourth Pointe IN order to the third Acte of satisfaction I am to make a most effectuall determination Of Satis faction to obey my Confessor in whatsoeuer thing conuenient that he shall commaunde me as well for the medicine of my spiritual infirmities as to satissie for the iniuries that I haue donne against God for it is reason that the ficke should obey the Phisition in thinges that are necessary for the obtaining of his health and for the escaping the perill and occasion neere at hand to destroy it And it is likewise iust that the Detter should pay that he oweth to his Creditor And seeing God is willing to pardon me the sinne and to change the eternall into temporall punishmente it is reason to animate myselfe to receiue with a good will that penance which my Confessor shall assigne me to pay it saying with Dauid Ego in flagella paratus sum I am readie for the punishmente that my sinnes deserue Psalm 37.18 my dolour shall euer be with me I will confesse my impietie cogitabo pro peccato meo and I will all waies haue a care of my sinne procuring that nether my memory may forgetit nor my eies cease to bewaille it nor my handes to chastize it vntill it be wholie blotted out 2 To this end it will helpe me to consider the terrible pennance that Christ our Sauiour did in satisfaction of my sinnes VVhat more rigorous dicipline could there be then that of his whippinges VVhat rougher hairecloth then the prickles of his thornes of his passion VVhat bed harder then that of his Crosse And what fast more terrible then all day to suffer hunger and thirst and to breake his fast with gall and vineger O my soule Colloquie seeing Christ suffred so much for the sinnes that he committed not suffer somvvhat for those that thou hast committed Matt. 3. yeld fruite vvorthy of pennance for the tree that beareth not such fruite as Christ shall haue noe parte vvith Christ. 3 It will much helpe me likewise to consider the paines of purgatory whereof soone after wee shall speake For it is a great folly not to bee willing to pay the debt vntill the Creditor lay his execution vpon me and cast me into prison with costes and charges paing in Purgatory with terrible paines that which in this life I may pay with my short satisfaction and great proffit For such is the liberallity of God that he rewardeth with new pay the same that I do to pay the debt recompesing
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
praise and the Holocaust of loue Fiftly he commeth as meate to sustaine me as to a child with the milke of his delitiousnesse and to vnite himselfe to me with the vnion of perfect loue and to giue mee the kisse of peace of reconsiliation and perfect amitie fullfilling the desire of the soule that said Let him kisse me with the kisse of his mouthe Cantic 1.1 make peace with me And in this forte I may runne through his other offices imagining that he cōmeth as a shepheard to gather me to his folde as a protector to defend mee and as a consuming fier to purifie inflame me 2 VVithall as I am pondring theese offices which Christ our Lord is willing to doe for me I will also ponder the great necessitie that I haue of them behoulding myselfe as a man captiued by the deuill for my sinnes sicke of diuers passions ignorante with many errours weake poore needy of sustētation for my soule to haue peace with my Creator and to bee gouerned protected and fauored by my Sauiour And making comparison betweene him and mee and beeweene his excellent offices my innumerable miseries I will breake out on the one side into affections of admirations and on the other into feruent desires of his comming Colloquie 3 Reg. 16.21 4. Reg. 4.34 saying vnto him O God of immense maiestie how is it that I am not beside myselfe considering this plotte of thy infinite Charitie Helias and Heliseus shrunke vp themselues ioyning themselues to a deade childe to restore him to life but thou restrainest thyselfe much more to a morsell of meate to ioyne thyselfe vnto mee and to raize mee againe to a newe and feruorous life It had beene sufficient that with thy worde thou hadst commaunded what thou wouldst and presently it had beene donne or that some seruaunt of thine like Gyezi had touched mee with thy staffe that I might liue but thou wouldest not but come in person to heale mee to reuiue mee and to recale mee Come then o my Sauiour and delaye not come and dissolue the miseries of thy seruaunt Awake thy omnipotencie and come that thou maiest presently saue mee Isai 64.17 Isai 45.8 O that thou wouldst breake the heauens and come that with thy comming the mountaines of my passions might dissolue and all my bowells might melt themselues in thy loue O heauens send this dewe O clowdes raine downe this iust one O land of the liuing bud out vnto mee this Sauiour O most sweete Sauiour come to my soule that longeth to receiue thee take from her all impeachements of thy entraunce exercize in her the offices that thou pretendest by thy comming Ioyne thee speedily vnto mee for I desire to see myselfe vnited with thee my onely summum bonum worlde with out ende Amen 3. This kinde of feruent Desiers is much to bee exercized in this Pointe for Christe our Lord will bee receiued with Desire and Hunger of his comming And this meate with how much the greater Hunger it is eaten with so much the more proffit it entreth And herein wee shall bee ayded with other places of diuine scriptur like vnto those which haue ben produced wherein the holy fathers declared the fēruent desier they had of the cōming of the Messias for the redemption of the worlde VVithe these desires I am to ioyne others of carrying the greatest purity of hearte that may bee endeuouring that as the body goeth to communicate fasting from all Corporall meate so that from the midnight before it must not haue eaten nor drunke any thinge how litle soeuer so also the soule may that day goe fasting of all sinne In such sorte that as neere as possibly may be from the night before 2. Corin. 7.1 it bee not spotted with any vncleanesse of fleshe or of spirit and that from my mouth there hath issued no idle worde nor from my hearte any euill thought for Christ our Lord being puritye itselfe it is our Dutie to receiue him with the greatest purity that possibly wee may And if thorough our Imbecility we doe fall into any sinne 1. Corin. 11.28 wee are first to purifie our selues thereof by the meanes of Confession the which is obligatorie if it be a mortall sinne or by the meanes of Contrition when it is but a light sinne and that wee were lately at Confession The XXXIV Meditation of spirituall Communion which is a disposing for Sacramentall Communion and for hearing Masse profitably SPirituall communion is an exercize of excellent Interiour actes 3. p. q. 80. a. 1. ad 3. by the which as S. Thomas saieth without receiuing the Sacrament wee participate the fruite of the Sacrement which is vnion with Christe And it serueth for two tymes and for two endes The first is duely to prepare ourselues before sacramentall Communion adorning the soule with actes of vertues proportioned to this caelestiall banquet The 2. is to heare masse euery day with proffit As the preiste when hee saieth masse togither offereth the sacrifize and receiueth the Sacrament so when I heare masse it is good that I doe other two such like things The first is to offer that sacrifize in thankes giuing for the benefits receiued or in satisfaction of my sinnes or of the sinnes of them that are departed And to obtaine of God the benefits that I require him for myselfe and for the whole churche for to all this is this sacrifize ordained as in the fourth parte shall bee declared The 2. is to receiue likewise the Sacrament spiritually eating Christ our Lord with a desire by meanes of the Actes of the three Theologicall Vertues Faith Hope Charity according to the which the same Lord himselfe said I am the bread of life Ioan. 6.3 s. he that commeth to me shall not hunger and hee that beleeueth in mee shall neuer thirst The manner of this communion disposing itselfe for the sacramentall is that which foloweth The first Pointe First we are to exersize actes of faith concerning this mysterie Actes of Faithe breifely pondring first the excelency and firmenesse of the foure pillars vpon which this Faith relieth that is to say that God wanted not infinite wisdome to inuent this meanes of our spirituall sustentation nor goodnesse to will it nor omnipotencie to execute it And seeing God is infallible truth in all that he reuealeth and that hee hath reuealed this mystery I am to beleeue him with all assurednesse much more then if I had seene him with my bodily eies 2. Vpō this foundation Faith is to exercize her actes denying the Iudgmēt that proceedeth from the sences and firmly beleeuing that vnder those species of bread and wine is Christ Iesus true God and man with all the integritie glorie maiestie that hee hath in Heauen And as there he inuiteeh and filleth the Blessed with the cleare sight of his Diuinitie humanitie so here hee will inuite and fill our desires of good thinges with the sight by
a liuely faithe of himselfe inclosed in this sacrament And to this ende faithe must helpe itselfe with meditation and contemplation penetrating the greatenesses of this Lord as hath bene saide in the first pointe of the precedent meditation The actes of faith are to be exercized in this forme I beleiue that vnder this vaile is couered Iesus Christe my Lord his body his soule his blood and his diuinitie I beleiue that there is present the Sonne of the euerliuing God infinite eternall immense allmightie wise and holy yea wisdome and sanctitie itselfe I beleeue that there is my Sauiour my master my father my iudge and my glorifier hee that for mee was borne in a maunger and was whipped crowned with thornes and crucifyed All this I beleeue for that hee himselfe hath reuealed it and I am most assured that he had knowledge Colloquie power and will to doe it O my king and my God although I see thee not clearely it suffizeth mee to knovve that thou art there that I may reuerence adore and glorify thee as if I did see thee I reioice to haue thee present and I giue thee thankes for that thou daignest to bee vvith mee quicken my faithe o Lord that I may loue euer to bee vvith thee Amen The second Pointe Actes of Hope Secondly are to bee exercized the Actes of Hope resting vpon the same foure pillars that faithe doth to witte vpon the infinite wisdome goodnesse and omnipotencye of God and vpon his fidellitie to fullfil all that hee promiseth seeing hee hath knowledge Power and will to performe it Vpon this foundation Hope is to exercize its Actes ayding itselfe with prayer to aske and obtaine what it hopeth and desireth And what here is to bee hoped and desired is the performaunce of the promises that Christe our Sauiour made to those that worthily receiue him in this sacrament as may bee collected out of the 6. chapter of S. Iohn saying thus vnto him Ioan. 6.35.50 c. I hope o my Sauiour that if I eate this breade of life I shall neuer die I shall liue for euer I shall remaine in thee and thou in mee vnited thou with mee and I with thee I hope that as thou liuest by thy Father so I shall liue by thee and by thy meanes I shall obtaine life euerlasting and thou willt raize mee againe at the last daye Colloquie O breade of life I come to receiue thee vvith greate confidence that thou vvillt quicken my spirit comfort my hearte cheare vp my soule for tifie my povvers make chaste may fleshe and chaunge mee into another man Aug. 7. confess cap. 10. for I shall not chaunge thee into mee vnlesse thou chaungest mee into thee O most svveete Sauiour augment in mee confidence that I may bee vvorthy to obtaine thy soueraigne promise But hope must passe yet farther hoping in the goodnesse and omnipotencie of this our Lord who is not tied vnto the sacrament but may graunt mee all these benefits onely for a liuely desire in mee to receiue him and therefore beholding this diuine sacrament I may exercize these actes of faithe and confidence Math. 8.8 sometimes with the Centurion saying vnto him Lord I am not vvorthy that thou shouldest enter vnder my roofe but onely say the vvorde and my soule shall bee saued Numer 21.8 And sometimes I will say vnto him If to beholde the brasen serpent suffized to heale those that were wounded it may likewise suffize mee to beholde thee with a liuely faithe and thee to looke vpon mee with thy mercye that thou mayest deliuer mee from all miserye Other sometimes as the woman that had the fluxe of blood Luc. 8.44 Actuū 5.15 I will say within myselfe if I can but touche the garment that couereth my Lorde without doubt I shall bee safe And if the shadowe of his apostle healed the sicke how much more shall the shadowe of his diuine sacrament heale my soule VVith this confidence ought I to enter into the churche to assiste at masse and to beholde the sacred hoste and chalice when they are eleuated For as S. Bernard saieth Serm. 38 in Cant. greate faithe attaineth to greate things and the more the affection of confidence dilateth itselfe the more wee shall obtaine of Gods mercy The third Pointe FInally Actes of Charity Charitie is to exercize her actes with the which spiritually wee are vnited and Ioyned with Christe our Lorde with the Vnion of loue which is pretended in the Communion of this blessed sacrament The principall actes are to reioice in the goodnesse charitie omnipotencie and liberalitie of Christ which is resplendent in this banquet to joie to see mee so beloued of him that hee giueth himselfe vnto mee for meate to desire all waies to bee vnited with him by actuall knowledge and loue and to bee like vnto him in all his vertues To desire that all may knowe loue and reuerence him in this most blessed and soueraigne sacrament and may enjoie the benefits that therein are inclosed And to offer myselfe with greate earnestnesse to haue in all things the same willling and nilling that hee hath placing my whole liking in complying with his Colloquie O my most svveete Sauiour vvhere soeuer thou art thou art exceedingly amiable but in this sacrament thou art most vvorthy to bee beloued vvith all the vvhole forces of loue O that I did loue thee vvith all my hearte vvith all my soule vvith all my spirite and vvith all my fortitude May I loue thee for the bounty that herein thou discouerest for the loue that herein thou demonstratest vnto mee for the benefits vvhich herein thou doest mee for the euills from vvhich thou deliuerest mee for the good thinges vvhich thou promisest mee and for the much that thou desirest that I should loue thee Fullfill o Lord this desire vvhich thou hast and vvhich I haue graunting mee to loue thee as thou desirest to bee loued vniting mee vnto thee vvith the vnion of perfect charitie that it may remaine vnto life euerlasting Amen Diuerse other Meditations with seuerall formes of preparing our selues to communicate shall bee set downe in the partes that followe following the order of the euangelicall historie and shall easily bee found by the table The XXXV Meditation of thankes giuing after Communion AFter wee haue communicated it is of greatest Importaunce to knowe how to enioie the swete Presence of the guest that wee haue receiued for there is no better tyme to negotiate with him then when wee haue him within vs for here likewise it is truthe that hee saide that while hee is in the litle worlde of euery mā hee is the light of the world Ioan. 9. 12. and therefore it behooueth vs to walke whilest this light lasteth before it bee hidden and darknesse ouertake vs. And as this diuine sacrament is so soueraigne a Benefit and so high a Guift of his diuine liberalitie so we are to bee
an abisme From all these cōsiderations I will collect a greate detestation of veniall sinnes for the good that they depriue mee of for the prison that they menace mee for the burthen wherewith they burthen mee and aboue all because God so abhorreth it as foorthwith wee shall ponder more at large The Second Pointe SEcondly I am to consider what a greate feeling those soules haue and mine shall haue of the obscuritie and darknesse of that prison which is to want the sight of God and what a terrible paine this is like to that which they call the paine of losse pondering the causes of this sence and Dolour 1. The first is for that there they haue a very liuely faithe of what God is and how good how beautifull and potent hee is how hee is our last ende and eternall blessednesse many of those clowdes and doubtes which here wee haue beeing taken away And this liuelinesse of faithe shall kindle their desire to see their last ende and consequently shall encrease the paine of their delay of beholding it Prouerb 13.12 for as the wiseman saithe Hope that is delaied afflicteth the hearte 2. The 2. cause is for that the loue of God is there in its perfection and exceedingly desireth to see its beloued to bee vnited with him and hath nothing to diuert it not entertaine it in this life with meriting newe glory augmenting its perfection and doing good to its neighbours all which ceaseth in purgatorie And if with all this some holy men haue here so greate longing to beholde God that they are much afflicted with the delay of the accomplishment of their desier and mourning say with Dauid VVoe to mee for my banishment hath beene much delaied Psalm 119.5 and my soule hath beene a long tyme a pilgrime on the earthe with how much more feeling shall the soules detained in purgatorie say this who loue are in paine and yet thriue not 3. The 3 cause of this paine is the suspension wherein those soules are not knowing how long tyme this prison and this delaying of beholding God shall endure for allbeeit they are conformable to the will of God yet for all this they are in great paine considering that originally it springeth from their owne sinne and frō their owne negligēce and carelesnesse aswell insatisfiing for their sinnes as in desiring to see God Refert Blosius in monili spiritu ali cap. 13. For as it was reuealed to S. Briget there is for this culpable lukewarmnesse a kinde of punishment in the other life which they call the purgatorie of desier wherewith they are chastized that were but lukewarme in their desire to see God 4. This Paine likewise is augmented by wanting the sight of our sauiour Christ of the most blessed virgin of the sweete society of the angells and sainctes in heauen and the sight of all other things which they beleiue and hope to beholde for of them all they haue a very liuely faithe confirmed by the experience of their immortallitie and of the purgatorie itselfe which they suffer The greatnesse of this paine I may simbolize by that which a discreete wise and noble man hath when hee is imprisoned in a very obscure prison of the inquisition without seeing the light of heauen any more but by some chinke or loope hole without hauing any communication with his kinred freindes or acquaintaunce and without knowing what passeth in the world or how long his imprisomnent shall continue And all beeit it is to bee beleiued that the Angell gardian commeth now and then to confort the soule of whome hee had care Tob. 5.12 Colloquie yet wee may imagine that it aunswereth him as blinde Tobyas awnsuered to S. Raphael vvhat Io◠can I haue beeing seated in darkenesse vvithout seeing the light of heauen or my svveete Creatour and redeemer O my soule seeing thou beleiuest this paine that attendeth thee in purgatorie if thou payest not here vvhat thou ovvest for thy sinnes deferre not the payment that God may not deferre thee from beholding him clearely Desire vvith greate feruency to goe to beholde him remoouing from thee all that may deferre the accomplishment of this desire that vvith the ende of thy life there may bee an ende of thy paine and that thou mayest presentely enter into rest and gloris Amen The third Pointe THirdly I am to consider the paine which they call of sence which my soule shall suffer in Purgatorye tormented by the terrible fier thereof This is to bee pondered first for that this fier is the same with that of Hell in comparison whereof that of this life is as it were painted As also for that it wonderfully tormenteth as beeing the instrument of God and of a wrathfull God whose hande is exceeding heauye when hee reuengeth his iniurye For as the fier melteth the siluer to purifie it from drosse so this fier as the Prophet saieth Malac. 3.3 shall melt that is shall terribly afflict those soules to purifie them from the drosse they brought from the worlde So that whilest there is any thing to purifie D. Aug. in ps 37. D. Greg. in ps 3. peniten D. Tho. 3. p. q. 46 ar 6. ad 3. Colloquie the dolour shall continue for there is no sleepe nor distraction nor nothing else to temper the furie thereof as there is in this life And hereupon holy men conclude that the dolours of purgatorie exceede in that which is paine and torment the dolours that sinners endure in this life and those which martirs haue sustained yea and those that the king of martirs himselfe Christe Iesus our Lord did suffer to whome I am humbly to say O most svveete redeemer chastize mee not in thy fury vvith the fier of hell and purifie mee so in this life that I may haue no neede of the fier of purgatorie From this consideration I am to collect three affections and Intentions of very much Importance The 1. is a greate Feare of God and of the rigour of his Iustice For if I consider it well what neede I bee so much amazed that the maiestie of God standes beholding the soules burne in hell without hauing compassion of them seeing they are his enemies and persist in abhoring him as that his should see those of Purgatory burne enduring most terrible paines and sometimes for very light sinnes and yet louing them much and beeing beloued of them hee letteth them burne and bee in paine vntill they pay all that they owe Colloquie VVho shall not feare thee o king of the nations If thou thus burnest the fruitefull tree for a fevve thornes that vvere mingled vvith the good fruite hovv vviltt thou burne and tormēt the vvi hered barren tree that hath brought forth nothing but the thornes of greiuous sinnes The 2. intention is to satisfie in this life for my sinnes and to embrace willingly whatsoeuer penaunces and afflictions seeing they are all as nothing in comparison of these other For that which
is suffered in this life is but litle and for a little time and is very proffitable to encrease in vertue and to meritte augmentation of grace and glorye But in purgatory much is suffered and vnproffitably for the endes before saide And therefore I am to beeseeche our Lorde that if I shall bee carelesse of this payment it will please him to purifie mee with the fier of afflictions that I may pay here with gaine that which I shall afterwardes pay without gaine O my Sauiour that didst promise to purifie the sonnes of thy churche as golde and siluer is purified in the fier Colloquie Malac. 3.3 purisie mee as thou vvillt in this life that in departing out of it I may goe to enioye thee Amen The 3. intention is to auoide as much as possibly I may veniall sinnes 1. Cor. 3.12 seeing as the Apostle saieth they are no other thing but wood hay and stubble to make fewell for the sier that shall burne mee in purgatorye The which is a greate rashnesse if I haue the eyes of faithe to beholde it for if I should see a man cut wood from a mountaine and carry it to his house and asking him wherefore hee carryed that wood he should aunswere mee that it was to kindle a fier wherein to burne himselfe should not I holde him for a mad man then am not I much more madde doing things with so greate pleasure Colloquie Ex D. Thom. ibidem that shall burne mee in Purgatorie O my soule seeing thou art founded vpon so pretious a foundation as is Christe our Lord builde vpon it vvorkes of greate value Golde of charitie siluer of Innocencie And precious stones of solid vertues vvhich may remaine vvith thee vnto life euerlasting Bevvare thou minglest not vvith them vvorkes that shall perishe the vvood of auarice the haye of sensuallitie and the stubble of vanitie louing vvith some disorder the goods of this life for this shall bee sevvell for the sier that shall burne thee in the life to come O good Iesus deliuer mee from such madnesse preseruing mee from these sinnes by thy grace The fourth Pointe FOurthly I am to consider two notable things that are in the soules of purgatorie The first is the greate resignation that they haue in the will of God as touching the greatenesse and continaunce of their paines and the greate patience wherewith they suffer and accept their torments beeing pleased that God is iust and chastizeth them according to their merits and that hee purifieth them in that fiery fornace that beeing refined they may enter into heauen From whence I will learne to haue patience in my afflictions if I desier they should bee my purgatorie and not my hell seeing the lesser they are the more proffitable they are to pay my debtes with all and are contriued by Gods iustice to that ende And seeing what soeuer is in God is to bee loued if I loue him in deede I am to rejoice that hee is a iusticer Cant. 5.16 and that hee hath a place appointed to chastize my sinne beeing as it is so worthy of Chastizement The second is the greate desier that these soules haue to bee ayded by the faithefull that liue vpon the earthe with sacrifices prayers almes fastings and other satisfactorie workes As also with indulgences and other suffrages to get out quickely from those paines and to goe to enioy God which ought to mooue mee to fauour them as much I may though I take it from myselfe to giue vnto them For if I should see my freinde burne in a greate fier and could get him out without burning myselfe or any other hurt it were a greate crueltie not to get him out Then if by faithe I see these soules burne in such a terrible fier and may deliuer them with masses Indulgences and other good workes it will bee a greate charitie to bee carefull heerein And if what I would for myselfe I am to will for my neighbour it is iust to doe what I may to deliuer him that paineth in purgatorie as I would that others should doe for mee when I am there Ex D. Greg. lib. 4. Moral c. 57. Especially for that with this care I make myselfe worthy that God should then inspire others to ayde mee for the mercifull shall obtaine mercie in that kinde wherein they themselues vsed it And these very soules when they come to beholde God are very gratefull to those that fauored them in their afflictions and will solicite the fauour of God for vs in ours And all bee it I take from my selfe the satisfaction of the worke that I apply to the deade yet in giuing it for almes I augment the merit for charitie increaseth by taking from myselfe that I had neede of to succour the needy For all these reasons the holy scripture saieth that it is a holy 2. Machab 12.46 and meritorious care to pay for the deade that the paines of their sinnes may bee pardoned them for of this care followe those benefits that haue beene declared to those that pray for them VVith this meditation is concluded all that appertaineth to the purgatiue waie and to puritie which is the proper ende thereof whose defectes if any were in this life are remedied in the purgatorie of the other to enter with entire puritie into glorie which is the finall and last thing of the iust whereof meditations shall bee made in the ende of the 6. parte for that it is the last of Gods benefits and the farthest ende of the vnitiue way In the which the lust shall rest vnited vnto their God worlde without ende Amen The ende of the first Parte A TABLE OF THE CONTENTS IN THIS First Part. THe prologue to the Christian Reader page 1. The introduction to these meditations wherein is set downe a summarie of such things as are comprehended in the practise and exercize of mentall praier page 6. § 1. VVhat mentall praier is pag. 9. § 2. How we at to speake vnto God in mentall praier pag. 14. § 3. Of the vertues that accompanie mentall praier and of their excellencies pag. 20. § 4. Of the matter of mentall praier for meditation pag. 23. § 5. Of entrance into praier pag. 29. § 6. Of the manner of meditating and discoursing in praier and how we are to resist distractions that then doe combatte vs pag. 34. § 7. Of the manner how we may ayde our selues with the imagination and the tongue and the rest of the faculties for mentall praier pag. 40. § 8. Of the examination of praier and of the fruites that may be drawne from thence pag. 43. § 9. Of the seuerall formes of praying in diuerse matters accomodated to different persons and tymes pag. 46. § 10. Of contemplation and of the manner how some may vse mentall praier without manifoldnes of discourse pag. 50. § 11. Of the extraordinary formes of mentall praier and in what diuers manners God communicateth himself therein pag.
helpe for Preachers and Masters of perfection The first part of Sinnes and Last things of man with Meanes of praier to purifie the heart from vices The second part of the Mysteries of the Incarnation and Childhoode of IESVS Christ our Lord vntill his Baptisme The third part of the Principall mysteries of his life Diuinitye and Miracles vnto the ende of his preaching The fourth part of all the Mysteries of the Passion The fifth part of the Mysteries of the Resurrection Apparitions AsceÌ„sion till the comming of the holie Ghost publishing of the Gospell The sixt part of the Mysteries of the Diuinitye Trinity Perfections of God of the Benefits naturall supernaturall that proceede from him Accordinge to the order of the historie there goe inserted also meditations of all the Life of our LADYE and of some Saincts of whome the Gospell and the booke of the Actes of the Apostles make mention of which and of those that be vpon the Gospells of the Sundayes holie dayes thoroughout the yeare there be Tables in the ende of the whole worke TO THE RIGHT WORSHIPFVLL VERTVOVS AND DEVOVTE LADY THE LADY LVYSA DE CARVAIAL THIS child borne in Spaine your natiue soile fertile of such worthie wights Vertuous Imps being clod in English attyre though not in Courtlike fasshion as too too delicate for his graue education religious pretense but in ordinarie sute yet well beseeming his intention in no point disagreeing from his parentage hath ben so bold incouraged by me his foster-father as to present himself Right Vertuouse Madame to your worshipfull seruice not doubting but that at your deuoute hands he shall receaue such intertainment as the place from whence he had his beginning his parents Allies so addicted to your self your noble familie and his owne merites doe worthilie deserue To all which yf I should adde my commendation of him or my diligence such as it is and your self may easilie perceaue in setting him forwards directing him to your presence although it may seeme to manie as to my self it doth that it were in a manner to cast water into the sea yet considering that to so kind noble a hart as yours is and so giuen to pietie and deuotion my good will to pleasure and serue yow in this sort cannot be but acceptable I doe in the best wise that I am able commend vnto your worshipfull custodie and protection this gracious infant to be cherished of yow as he is worthie And so desiring Madame to be remembred in your best deuotions I wish yow all heartie contentment in him that is our true contentment Yours Madame in Christ IESVS to commaund RICH. GIBBONS THE SECOND PART OF MEDITATIONS APPERtaining to the Illuminatiue waye vpon the Mysteries of the Incarnation and Childehood of our Lord and Sauiour Christ IESVS vntill his Baptisme VVith these are inserted Meditations of the life of our blessed LADIE vntill the same time THE INTRODVCTION Of the perfect Imitation of our Sauiour Christ which is the ende of these Meditations THE Meditations pertaining to the Illuminatiue waye whereof in this second parte wee begin to intreate haue for their subiect the Mysteries of the life of our Sauiour Christe from the time of his Incarnation vntill his Deathe vpon the Crosse The which as it appeareth by what hath beene saide in the Introduction of this booke in the fourthe Paragraphe are diuided into three partes Some of his Incarnation and Childhood Othersome of his Preaching and Others of his Passion and Deathe after the which ensueth the Glorified life which pertaineth to the Vnitiue waye albeit vnto this also are much accordant the mysteries of the Passion wherein our Sauiour Christe discouered the finenesse of his loue as hereafter shall bee declared All these mysteries the diuine wisdome ordained to the ende that with a pleasing variety they might bee the spirituall sustentation of those soules that trauaile to perfection into the which soules this soueraigne King entereth in the wineseller of his precious wines Cant. 2.4 And from these mysteries as from celestial vessells hee draweth the feruorous wine of Loue and of other most ardent affections wherewith hee cheareth sustaineth and maketh them drunken ordering Charity in them with that order wherwith our Lord himselfe exercised his actes vnto the which hee inuiteth and exhortâ—h vs saying I came into my garden Cant. 5.1 I reaped my myrrhe with myne aromaticall spices I eate my honycombe with my honye I dranke my wine with my milke eate o friendes and drinke and bee inebriated my beloued Which is to say By my Incarnation I came into the Garden of my Churche and in entring into the worlde I cut the Myrrhe of many bitternesses and mortifications that I suffered in my Infancye with the Aromaticall spices of most odoriferous vertues I preached my doctrine and practized it with as much pleasure as hee that eateth the hony-combe with his hony I became so drunken with the wine of my loue that I remained naked and deade vpon a Crosse beeing as much pleased with drinking the chalice of my Passion as hee is that drinketh wine with his milke Therefore ô my frindes my beloued prepare the garden of your soules for in them I desire to woorke other three like effectes you yourselues also working them thorough my grace to imitate my lyfe First of all Cut Myrrhe and the Aromaticall Spices of Vertues that may mortifye your Passions and preserue you from the Corruption of your Sinnes imitating herein my Puritye Then eate my hony-combe with his honye meditating vpon the excellent Doctrine that I preached figured by the Waxe of the hony-combe that giueth light But you are not to eate it alone but with the imitation of the Heroicall Vertues included therein figured by the honye that nourisheth with it sweetenesse And finally drinke and bee drunke with the Wine of my perfect Loue mingled with the milke that I will giue you of my diuine Consolations with the which you shall so easily renounce the Affections of all earthly things that you shall if neede bee remaine naked vpon another Crosse to imitate my nakednesse and to loue mee as I loued you These are the three principall Exercices of Charitye well ordered in her three Estates of Beginning Augmentation and Perfection And these same in that forme and degree prescribed are the principall endes wherevnto are ordained the Meditations of the Childhood Preaching and Passion of our Sauiour Christe whereof the three partes that followe doe entreate Among the which those of this second parte which are of his Childhood haue this Excellencye that thei moue vs to loue him with more tendernesse and to imitate him with more sweetenesse for that as in making himselfe a Childe for vs hee accomodated himselfe as the Prophet Isaâ—as saieth to eate the Isai 7.15 foode proper to Children which is milke and Honye so also to those that meditate the mysteries of his Infancye specially to
and Puritye deliuer vs from Sinne and make vs meeke and chaste Amen And in imitation of her I will shut vp the Garden of my Bodye and Soule if God shall inspire mee therevnto vnder the locke of a Vowe and if in this manner I cannot locke it vp I will place for Garders those Vertues that garde Chastitye The Sixt Pointe SIxthly Of the Betrothing to S. Ioseph D. Tho. 3. p. q. 29. Mat. 1.18 Luc. 1.34 35. I am to consider how the time of the Incarnation approaching very neere the blessed VIRGIN our LADYE by reuelation from God was batrothed to a just man named Ioseph shee beeing certified that it should bee without perill of her Chastitye to the which shee readily obeyed Vpon the which I will ponder the causes why God our Lord would that his mother should bee despoused wherein hee discouereth the Prouidence hee hath of those that are his The first was to conceale the mystery of the Incarnation the Childe bearing of the VIRGIN vntill the full time Hee had likewise heerein a Care of the Honour of his Mother that they might not esteeme her as an Adulteresse As also that shee might haue one to sustaine and serue her in her Afflictions and to accompany her in her Peregrinations that her Sonne might haue a Tutour or Foster father to bring him vp and prouide for him And finally to haue occasion to magnifye S. Ioseph exalting him to such a Dignitye as to bee the Spouse of the Mother of God the Foster father of the Sonne of God O most louing Father Colloquie I giue thee thankes for the care thou hast of thy Children Seruants prouiding for their Honour for their Ease and sustentation preuenting in time the Remedye of what may molest them and seeking out Occasions to magnifye them Happy is hee that is vnder thy Wing and Protection Prouide for mee o Lord that am thy Creature that I may allwayes bee imployed in seruing thee seeing thou art allwayes imployed in gouerning mee Secondly I am to ponder in the VIRGIN the greate Faithe and Confidence that shee had in God that her Chastitye should not bee indaungered by her Mariage As also the greate Obedience that shee shewed in accepting this Estate which shee had so earnestly refused denying her owne will and resigning it to the Will of God Wherein I am to imitate her according to my Estate perswading myselfe that for my Obedience to God if I trust in him with a liuely Faithe I shall not loose Vertue nor Consolation nor any thing whatsoeuer in reason I can desier for my Saluation For God hath both Knowledge and Power to ioyne Virginity with Wedlocke Contemplation with Occupation and the Beautye of Rachel with the fruitefullnesse of Lia without receiuing any harme the one by the other The seuenth Pointe SEuenthly Of the feruent zeale wherewith shee desired the Incarnation I am to consider the feruent Desires the blessed VIRGIN had of the comming of God into the Worlde the which so much the more increased by how much the time of the Incarnation approached neerer the holy Spirit inspiring them into her whose propertye is when hee will graunt any thing to the elected to inspire into them liuely desires thereof that with their Desier with Praier they may dispose themselues to receiue it Besides this 2 Cor. 5.14 the VIRGIN was sollicited by her owne Charitye with the two most noble Actes thereof Loue of God and of our neighbour zeale of the Glorye of God and of the Saluation of Soules for as shee very much loued God shee desired to see him allreadye made man the better to knowe his Greatenesses to beholde his meruailous Workes and to conuerse familiarly with him Then vsed shee vnto him that of the Canticles Cant. 8.1 VVho shall giae to me thee my Brother sucking the Breastes of my mother that I may finde thee without and kisse thee and now no man dispise mee I will take holde of thee and bring thee into my Mothers howse there thou shallt teache mee and I will giue thee a cuppe of spiced wine and new wine of my Pomegranates O how happy were I if I might see thee allreadye in humane fleshe sucking at the breastes of some Woman and might finde thee out of thy Heauen conuersing visibly with men vpon Earthe that I might giue and receiue of thee the kisse of Peace Then would I procure to conuerse with thee and to heare thy Doctrine in this Temple and to inuite thee to what thou most of all desirest giuing thee my whole Loue with many Affections and Actes of Charitye Hereunto was added that her feruent zeale did eate her vp seeing the offences against God and the perdition of men and therefore with many and greate Gronings and Praiers desiring of God to come to their Remedye shee repeated with greate Affection the praiers of Dauid and of Isaias which the Church vseth in the Aduent Psal 79.3 84.8 Isa 64.1 45.8 saying vnto allmighty God Raise o Lord thy might and come to saue vs Shewe vs thy mercye and giue vs thy Saluation O that thou wouldest breake the Heauens and descende Drop dewe ye Heauens from aboue and let the clowdes raigne the Iust Be the Earthe opened and bud forth a Sauiour Finally the Praiers of the blessed VIRGIN preuailed so much with God our Lorde that though the Worlde were so wicked as soone after wee shall see and that mankinde no wayes merited this fauour shee only counterpeised the Demerits of all and with her merits and Praiers was a meane that the Sonne of God hastened his Incarnation without making any accoumpt of the Indignitye of the Worlde O meruailous efficacye of the Praier of the VIRGIN I rejoice o blessed LADYE Colloquie that thou wast so powerfull with God as to make him mende his pace and hasten his comming beseeche him also to make haste to come to visit mee and that I may bee worthy of his visitation Inuocate the Diuine Spirit to inspire mee with feruerous Desires thereof Amen The fifth Meditation Of the time that God chose to annuntiate and execute the Mysteries of the Incarnation THree times might our Lord God haue made choise of D. Th. 3. p. q. 1. ar 5. 6. to execute the Decree of his Incarnation The first was in the beginning of the Worlde assoone as Adam had sinned The second in the middle of it Continuance Abac. 3.2 which the Prophet Abacuch calleth In the midle of yeares The third about the ende But the Diuine Wisdome made choise of the first time to promise this mysterie as concerning the Remedye of Sinne of the second to execute it And of all the rest to gather the copious fruites that from it were to spring ordaining it thus for our Good for the Causes that in the ensuing pointes shall bee pondered The first Pointe FIrst D. Th. 2.2 q. 2. ar 7. ex Gen. 3. I am to
with her Soueraigne Prudence and Vertue and full of Ioye for hauing fullfilled what allmighty God gaue him in charge for these two things are matter of speciall Ioye to the Angells and to the Righteous for there is no Ioye equall to the accomplishing the Will of God and to see it accomplished by others for therein Psal 29.6 according to that of the Prophet Dauid consisteth our Life Secondly I am to consider how the Angell departed presently to Heauen without staying any moment more to giue vs to vnderstand that the Angells hauing fullfilled that ministery which allmighty God incharged them with on Earthe make no tariaunce there but forthwith retourne to their Center which is Heauen Instructing vs especially such as bee Religious that hauing fullfilled our Ministeries with our neighbours wee make no causelesse tariaunce among them but that forthwith wee retire ourselues to our Oratorye which is our Heauen to repose ourselues with God And as wee after our humane fashion imagine that the Angell entring into Heauen gaue account to allmighty God of his Embassage and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded so wee hauing fullfilled our Obligations are to present ourselues before God ready to accomplish whatsoeuer hee shall anewe impose vpon vs or giue vs in charge according to that of holy Iob Iob 38.35 Shalt thou peraduenture send lightenings and will they goe and returning shall they saye to thee heere wee are O eternall and omnipotent king Colloquie make mee like one of these caelestiall lightenings resplendent with thy light inflamed with the fier of thy Loue quicke in obeying thy holy VVill and thankefull in retourning to giue the thankes for the accomplishment thereof I may likewise piously contemplate how the Angell S. Gabriell beeing entred into heauen preached to his companions the excellent Humillitye Wisdome and Sanctitye of the blessed VIRGIN all of them beeing full of alacritye for that God had founde vpon earthe a Person that was as pleasing and acceptable vnto him as the inhabitantes of heauen for it is the Propertye of the Saintes to rejoice that there are many others that supplye what they want in louing and seruing with greate feruour our Lord God to whome bee Honour and Glorye worlde without ende Amen The ninth Meditation Of the execution of the Incarnation and of some Circumstances thereof as concerning the bodye of our Lorde Christ The first Pointe FIrst D. Th. 3. p. q. 32. 33 I am to consider how the blessed VIRGIN hauing giuen her Consent in the very same instant the Holy Ghoste formed of her purest blood a most perfect Bodye and created a most excellent reasonable Soule and joyned them togither with the Person of the eternall Worde God beeing made man and man God Ioan. 1. and God beeing espoused with Humane nature in that Virgin Chamber and the Virgin herselfe exalted to the Dignitye of the Mother of God In this Action wee are to ponder the Content of all those Persons that are interposed heerein principally the Contentment of the most blessed TRINITYE to see his promise fullfilled and to haue made this Demonstration of his Omnipotencye and of his Bountye and Charitye O how joyfull was the eternall Father for hauing giuen vs his Sonne and with what infinite Loue loued hee this his Sonne true God and man And how was hee pleased in him aboue all that was created seeing as S. 1. p. q. 20. ar 4. ad 1 Thomas sayeth God much more loueth Christ alone then all the Angells and men and then all the Creatures togither Phil. 2.9 for hee would giue him a name aboue all names which is the name and beeing of God And therefore was much more pleased and did more rejoice to beholde him then to beholde all the rest of the Created or to be created With this Consideration I will rejoice at this Ioye of the Father and will bee thankefull vnto him for the fauour hee hath donne vs beseeching him that seeing hee so much loueth this Sonne for his sake hee will also loue mee and graunt mee his holy Loue. O eternall Father and our Protector Colloquie Psal 83.10 beholde the newe face of thy Christ in whome thou art so much pleased and seeing hee made himselfe semblable to vs in our nature make vs semblable to him in his Grace Then will I ponder what Contentment the eternall Worde had to see himselfe made man and with what hearty Loue hee loued that his most sacred Humanitye vniting it to himselfe with a purpose neuer to forsake what once hee had taken vpon him And in respect thereof hee desired to embrace and to put into his bowells all mankinde as his kinred And therefore I may confidently say vnto him as Ruth saide to Booz Ruth 3.9 Colloquie Spreade thy mantel vpon thy seruant because thou art nigh of kinne O diuine VVorde true Booz and Fortitude of the Father seeing thou hast made thyselfe of the kinred of men spreade vpon mee the cloke of thy diuine Protection vnite mee vnto thee in Faithe and Charitye and giue mee the kisse of Peace with the kisse of thy mouthe Cant. 1.1 Cant. 2.6 and embrace mee with the right hande of thy Omnipotencye that nothing created may bee able to seperate mee from thy Friendship Wee may likewise contemplate the Contentment of the Holy Ghoste for hauing acted this Worke which is attributed vnto him because Goodnesse and Loue is proper to this Person and it seemeth that then hee satisfied fully his Desier when hee had acted the supremest Worke of Loue that hee could Vpon which the Prophet Isaias saide Isa 11.1 A Rodde shall sproute not of the roote of lesse and from that roote a flower vpon which the Spirit of our Lord shall take rest For in this eternall Worde Incarnate figured by this Rodde and flower of Iesse the holy Spirit founde rest and perpetuall Ioye as in the thing that hee most loued From hence I will passe on to consider the Ioye of that most sacred Humanitye when it sawe itselfe exalted to so greate a greatenesse and that from the depth of nothing it had mounted to the heighth of the Diuine essence saying with greate Ioye that of the Spouse in the Canticles Cant. 3.4 I haue founde all that which my Soule could desire I will with greate Constancye preserue it and will neuer forsake it O most sacred Humanitye Colloquie I ioye for thy Ioye and for thy good fortune and seeing thou art so content with thy beloued giue vs parte of that Loue which thou hast that togither with thee wee also may enjoye it Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation for God our Lorde gaue vnto her an extraordinary Light whereby shee sawe the manner how this misterye was wrought in her Intrailes for when shee sawe God made man within herselfe and saâ—e herselfe a Virgin and a
Mother and the Mother of such a Sonne shee was full of vnspeakeable Ioye O what Gratitude what Praises and Thankesgiuing and what exultations had shee O what a fullnesse of good receiued shee in that moment For as this Visible Sun assoone as it was created in this Worlde filled it with his Light and communicated vnto it his Heate and Influences so the Sun of Righteousnesse Christ IESVS our Lord in that very Instant that hee was conceiued and formed in the abbreuiated Worlde of his blessed Mother filled her with exceeding greate Light and caelestiall Heate with the Influences of Life euerlasting So that shee D. Th. 3. p. q. 27. ar 5. ad 2. that before was full of Grace was then much more replenished and heaped vp with all Graces and with inestimable Ioye in the possession of them O most sacred VIRGIN Colloquie much good may it doe thee for beeing the mother of God made man And seeing thou likewise beginnest to bee the mother of vs men distribute with vs that Light and Ioye which was giuen thee that wee may knowe loue serue him whome thou hast conceiued Lastly I will ponder the greate reason that wee men haue to be contented to see ourselues of kinred with God and exalted to so high a Dignitye for the which I am to giue him humble Thankes and to beseeche the holy Angells to bee therefore thankefull vnto him and to get a newe noble and generous Courage resoluing as S. Ser. 1. de Natiuit Leo the Pope sayeth to liue as the kinsman of so greate a king without admitting any thing that may bee contrary to this nobillitye The Second Pointe SEcondly I am to consider the Circumstances of this Incarnation as concerning the bodye of this God and man beholding it as a bodye mortall and passible and the causes heereof For according to that which naturally was due to the person of our Lord Christ his bodye was not to bee mortall nor passible for 2. causes First for that Christ our Lorde was absolutely free from Originall Sinne not by Priuiledge but by right for beeing the naturall Sonne of God and for hauing beene conceiued not by the Worke of Man but by the power of the Holy Ghoste And consequently the punishment of mortallitye and passibilitye due to Originall Sinne touched not him and yet for all this this our Lord to demonstrate his Humillitye and Charitye was willing to leaue the Sinne and take the Punishment and without beeing a Sinner Rom. 8.3 to take as S. Paule saide the fleshe of a Sinner subject to all the penalties and miseries of Sinners to pay with his Deathe and with his Paines our Sinnes Colloquie O blessed bee such an Immense Charitye from the which sprung so profounde an Humillitye O what reason haue I to confounde myselfe for my pride seeing contrary to this our Lorde I would haue the Sinne but not the punishment I am a Sinner and yet would not suffer the penalties due to Sinners Animate thyselfe o my Soule to Imitate this example of Humillitye and seeing thou hast subiected thyselfe to Sinne bee content to suffer the Punishment that thy Sinne doth deserue The second cause why the bodye of our Lord Christ was not to bee mortall is for that his Soule was glorious and blessed and so by right his bodye was to haue the foure endowments of Glorye which he now hath in Heauen which are Perspicuitye Impassibilitye Subtillitye and Agillitye yet notwithstanding this our most louing Lorde was willing to doe this newe miracle and to renounce this right depriuing himselfe of these endowments of Glorye and inuesting himselfe with mortallitye and with Ignominye with all the rest of our miseries that his bodye as hee himselfe saide might bee fit to bee an Hoste Psal 39.7 Heb. 10.5 and Sacrifice for our Sinnes vpon the Altar of the Crosse May the Angells blesse thee o Lord Colloquie and may my Soule praise thee for euer for the Charitye that thou hast shewed in dooing miracles to bee able to dye and in renouncing all that which might haue excused thee from suffering O how I am confounded and ashamed beholding how carefully I flye from afflictions desiring sometimes miracles to deliuer mee from them I desier from hence forth rather to renounce all that shall bee Honour and Delicacye to imitate thee in suffering Ignominye and Torment and seeing thou giuest mee such a Desier giue mee also grace to fullfill it The third Pointe THirdly I am to consider the causes why our Lord God was willing to become a Babe Isa 9.6 and to bee conceiued in the Wombe of a Woman when as hee might haue taken the bodye of a perfect man as hee formed the bodye of Adam The causes heereof omitting those which were touched in the 3. Meditation were these Heb. 2.17 Isa 46.3 First to make himselfe as the Apostle sayeth in all things to bee like to men his bretheren to oblige them heereby to loue him more tenderly Colloquie O most louing God who as a mother bearest vs in thy Wombe who hath made thee a Babe inclosed in the wombe of thy mother Thy Loue doubtlesse is the cause heereof and the greate desier thou hast to bee loued for that if wee should not loue thee for the Greatenesse that thou shewest as thou arte God yet wee should loue thee for the Tendernesse thou thewest towardes vs as thou arte a Babe The second Cause was to giue vs an Example of Humillitye and to affectionate vs thereunto when with the eyes of Faithe wee should see the God of Maiestye made a litle litle Babe and see him whome Heauen Earthe cannot containe contained in the narrowe boundes of the wombe of a Woman And so comparing the greatenesse of God with this Littlenesse I will breake into Affection of Admiration and Imitation saying to this our Lorde Colloquie O diuine VVorde who as thou art God art in the Immense besome of thy Father and as thou art man inclosedst thyselfe in the narrowe bosome of thy Mother cleare the eyes of my Soule that considering the greatenesse thou hast in the one bosome and the litlenesse thou hast in the other admiring at both I may adore thy greatenesse with trembling and embrace thy Littlenesse with Humillitye The third cause was Ecclesia in Hymno Non horruisti Virginis vterum to enter into the Worlde giuing vs an Example of Patience and most perfect Mortification suffering for nine moneths a horrid obscure and narrow prison such as is the Wombe of a Woman in which this Babe was streightned and pressed not beeing able to mooue himselfe from one side to another nor to stirre hande nor foote nor to see nor to heare nor to smell nor to taste any thing Of which although other babes haue no feeling because they haue not the vse of Reason yet this most blessed Babe hauing the most perfect vse thereof had a feeling of it and yet
and to imparte of their Light to the whole VVorlde O VVorde made fleshe full of grace and of Veritye Ioan. 1.14 seeing from this thy fullnesse men doe receiue one grace for another euery man his fill my Soule with this grace that thereby I may bee thankefull vnto thee and may merite the rewarde of thy Glorye Amen The Second Pointe SEcondly I am to consider the Heroycall Actes of Vertue which this most sanctified Soule of our Sauiour Christ exercized in that first Instant towardes God our Lorde for as shee clearely behelde the diuine Essence with that clearenesse that hath beene spoken of and on the other side behelde the Innumerable benefits which without any merits of her owne shee had graciously receiued at the instant shee very forcibly budded out Foure excellent Affections like the Foure Riuers that spring from Paradise that is to say a most feruent Loue of God a most greate Thankefullnesse for so greate Benefits a most profounde Humilliation in his presence considering the nothing shee had of herselfe and a most readye Offer to obey him in all whatsoeuer might bee to his Liking desiring that Occasion might bee offered her actually to make Demonstration heereof O what sweete Colloquyes had then this blessed Soule with all the most holy Trinitye sometimes with the Father thatvnited it to his Sonne sometimes with the Sonne that had it vnited to himselfe and sometimes with the holy Ghoste the Worker of this Vnion giuing them with the Foure Affections before-saide a celestiall musicke of Foure Voices the eternall Worde to whome it was vnited as a master of a Chappell guiding it therein O Diuino VVorde giue to my Soule parte of that Light which thou gauest vnto thine Colloquie vnite thyselfe therewith with the Vnion of Charitye that it may make thee such other musicke as this Incline my Hearte to the lowest with Humillitye exalt it to the Highest with Thankesgiuing drawe it out at length in the Spirit with Loue and accorde it in all it VVorkes with promptnesse of Obedience that it may allwayes glorifye thee and accomplish thy holy VVill. Amen These Foure Affections I am to exercise in this Consideration pondering with that Light which I haue of Faithe the Infinite Bountye of God and the multitude of Benefits that hee hath donne mee without any merit of mine The third Pointe THirdly I will consider the most excellent Actes of Vertue which our Lord Christ exercised in that very Instant towardes his neighbours For first hee behelde the Sinnes of men and the greate Injuries they did vnto God how the Diuell was possessed of the Worlde Hell was peopled with Soules and all this caused him terrible Paine and Greefe partely to see the Father Injuried whome hee so much loued and whose Glorye hee so much desired partely to see how men his Bretheren according to Humane nature were cast away and destroyed And this Interiour Dolour was the greatest that euer was or shall bee in this Life there beeing in one the same Soule extreeme Ioy thorough the viewe of Almighty God and extreeme Sorrowe thorough the viewe of our Sinnes O Worde Incarnate Colloquie what a Dolour is this which possesseth thee If it bee an Importunate thing to ioyne Musicke with Lamentation Eccl. 22.6 why ioynest thou so greate Ioy with so greate Sorrowe Hardely hadst thou entered into the VVombe of thy Mother but that the zeale of the House of God had eaten thee vp Psal 68.9 Cause oâ— Lord that the like zeale may eate vp mee tormenting myselfe with Sorrowe for hauing offended thee and consuming in mee all that may bee any occasion to offende thee anewe From hence I will collect how greate an euill mortall Sinne is seeing that the Sin of other men was sufficient to cause so extreeme Sorrowe in a Soule so full of extreeme Ioye And is there not much more reason that I should bee very sorrowfull for myne owne Sinnes when as Christ IESVS our Sauiour was so sorrowfull for them And hee deferred not this Sorrowe to the ende of his Life but had it euen in the first instant thereof that I should not deferre Sorrowing and doing Penance for my Sinnes but should as soone as I fall into them bee heartily greiued Secondly I will ponder how this our Lorde in that very instant perceiued that it was the will of his Father that hee should bee the Redeemer and Remedier of men that heerein hee would that hee should repay the giftes that hee had giuen him in louing and remedying them and that to this ende hee had giuen him a Bodye mortall and Passible that hee might dye for them And in the very instant that hee vnderstood this with the like force that hee loued the Father hee loued vs and offered himselfe to redeeme vs and to dye for our remedye beeing full of gladnesse that an occasion was offered wheerein hee might manifest the Loue hee bare to his Father and the zeale that hee had of his Glorye and of the good of his Bretheren And therefore hee spake vnto him that of the Psalme Psal 39.7 The Sacrifice and oblations of our Elders thou acceptedst not neither were their Holocaustes sufficient for the remedye of men but seeing thou hast giuen mee a bodye fit to bee sacrifized I offer myselfe thereunto with a good will Heb. 10.5 6 Ecce venio vt faciam voluntatem tuam Deus Beholde mee heere I came into the Worlde in this and in all to performe thy holy will writing thy Lawe in the middest of myne owne Hearte O how pleasing to the eternall Father was this offer Heb. 10.10 and will of his Sonne seeing thereby as S. Paul sayeth wee were all sanctifyed hee meriting for vs Grace and Sanctification In Thankefullnesse for this generous Will wherewith our Sauiour Christ offered himselfe to bee my Redeemer I will offer vnto him a Will to serue him so effectually that thereby hee may dispose mee to receiue that Sanctification which hee gained for mee and in Imitation of him I will say Ecce venio vt faciam Voluntatem tuam Deus Colloquie Beholde mee heere o Lord ready to accomplish thy VVill and thy holy Lawe shall bee from hence forth euer more in the middest of my Hearte This I would haue donne in the very first instant that I had vse of Reason as thou diddest in the very first instant of thy Life Psal 76.11 but allbeeit I did it not then I now say Nunc coepi Now I will beginne to serue thee with a Resolution so to continue euen vnto Deat he The fourth Pointe FInally the better to knowe the Greatenesse of the Charitye and Obedience of our Sauiour Christe in that instant I am to consider how then the eternall Father discouered vnto him all the Afflictions that hee was to suffer from the time of his Incarnation to his Deathe vpon the Crosse saying vnto him My Sonne it is my Will that to redeeme men and
to giue them an example of all Vertue thou bee borne in a poore manger thou bee circumcized and persecuted by Herod and the Iewes and that thou bee taken whipped crowned with Thornes and dye vpon a Crosse with greate Dolour and Contempt Therefore seeing thou louest mee for my Loue and for the good of thy Bretheren Ioan. 10.18 14.31 accept these Afflictions To this Will of the Father which our Lord Christ calleth the Commaundement and precept of his Deathe hee readily aunswered offering himselfe with a prompt and ready will to suffer all whatsoeuer and then was fullfilled that saying of S. Heb. 12.2 Paule That abandoning the Ioye of this Life and contemplating the eternall Ioye of the other hee embraced the Crosse not regarding that it was very Ignominious Then allso with an effectuall Will hee dranke the bitter chalice of his Passion and was baptized with the Baptisme of his Ignominies Mar. 10.39 and Dolours perseuering as hee himselfe saide in the bitternesse of this Drinke and of this Baptisme all the dayes of his Life vntill in the ende thereof hee effectually dranke it accomplishing all that his Father had ordained him But his Charitye and Obedience passed yet farther for that allthough that was so much that hee was to suffer yet not contented heerewith with a most generous Hearte and most ardent Thirst hee offered himselfe to suffer much more if his Father would ordaine it and that it might bee needefull for our good Act. 21.13 for if S. Paule when the Prophet Agabus tolde him that hee was to bee bounde Prisoner in Hierusalem aunswered that hee was readye not only to bee bounde but to dye also for the name of our Lord IESVS how much more would our sweete Lord IESVS when his Father related vnto him the Afflictions of his Life and Deathe immediately aunswere that hee was prepared not only to suffer those afflictions but others also much greater for his Loue. And that I may perceiue how much I am indebted to this our Lorde I am to consider how in that instant hee presented vnto his memory all mankinde and myselfe among them and offered himselfe to suffer all this for euery one in particular and for mee myselfe as if I alone had stoode in neede of his Remedye So that then was fullfilled that saying of S. Paul Gal 2.20 Hee that loued mee and deliuered himselfe for mee to Deathe offering himselfe thereunto for my Loue. O tender Babe and valorous Gyaunt Colloquie wherewith shall I repaye thee the Affection with which thou this day offerest thyselfe to runne thy Carreere Psal 18.6 accepting withall all those Afflictions which in the course thereof thou art to endure May the Angells praise thee for this singular fauour that thou hast donne vnto men and may my Soule glorifye thee for the Loue that then thou diddest beare mee for the which I offer myselfe to suffer whatsoeuer shall happen vnto mee in the Carreere of my Life thou fauouring mee with thy grace that therein I may not faile The eleuenth Meditation Of the Iourney which the eternall VVorde Incarnate made in his Mothers VVombe to the House of Zacharias to sanctifye his Forerunner S. Iohn the Baptist The first Pointe FIrst I will consider Luc. 1.44 how the Worde made fleshe beeing yet in the Wombe of his blessed mother with the exceeding greate desire hee had to saue men presently fixed his eyes vpon Iohn who was in the Belly of S. Elizabeth and was to bee his Fore-runner and seeing him to bee in Originall Sinne hee was greiued thereat and determined with himselfe forthwith to free him from that miserye and to sanctifye him taking possession of his Office of Redeemer which was giuen him in charge And to this ende hee effectually inspired his mother speedily to goe visit her Cosin that hee thereby might effect this his Worke. Wherein I am to ponder First the greate Desier that this our Lorde hath of our Saluation thanking him therefore and confounding myselfe for the litle Desier that I haue of mine As also how carefull hee is of the good of his elected and how vigilant in exercizing his office of Redeemer seeing hee began it from the Wombe of his mother not desiring to bee Idle any moment I will likewise ponder what a greiuous euill Sinne is and how much our Lord is displeased that his elect should bee in Sinne but a moment seeing for this cause hee inspired his mother so hastily to vndertake that iourney to free from Sinne his chosen Iohn Baptist O Diuine VVorde that madest thyselfe man to deliuer vs from Sinne Colloquie and deriuedst to enact this office with such speede Isa 8.1 that thou tookest for thy Surname Make speede hasten robbe and take Spoyles seeing thy names are not emptye but full come Lord with speede to free mee from my Sinnes make haste to sanctifye mee with thy Grace robbe my Hearte for thy Seruice and take it for the Spoyle of thy Victorye that from hence forth I may begin feruently to serue thee The Second Pointe SEcondly I am to consider how our Lord hauing power to sanctifye the Baptist from the place where hee was would notwithstanding inspire his mother to carrye him to the house of S. Elizabeth and there to worke this miraculous sanctification for causes very admirable and proffitable for our instruction First to giue newe Demonstrations of his Humillitye and Charitye For as these Vertues mooued him to come downe from Heauen and to come into the Worlde to visite it Luc. 1.79 Beda ibid. and to drawe it out of the Darkenesse and Shadowe of Deathe wheerein it stood so likewise they mooued him to come from Nazareth to visite Iohn and to drawe him out of Sinne the greater comming to visite the lesser to honour him and the Phisicion the Sicke to cure him The second cause was that his most blessed Mother might haue a share in this Action taking her for the Instrument of the first sanctification that hee wrought in this Worlde iustifying by her meanes the Childe Iohn that was in Sinne and replenishing with the holy Spirit his mother that was just to the ende that wee Sinners might vnderstand that to obtaine Pardon of our Sinnes the blessed Virgin was to be our Mediatrix that the Righteous might vnderstande that by her meanes they were to obtaine fullnesse of the holy Spirit and of his grace with the vertues and giftes that descende from Heauen and that therefore all might endeuour to loue and serue her and to be much deuoted vnto her O soueraigne VIRGIN Colloquie seeing to day togither with thy Sonne thou takest possession of the office giuen thee for our benefit prosecute it this day with mee obtaining for mee pardon of my Sinnes and abundance of spirituall Craces Amen The third cause was Inspirations of our Sauiour Christ for that it is the propertye of our Sauiour Christe in entring into a Soule to
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
her but abandon her secretly Vpon this Veritye I am to consider the secret Iudgements of God in not reuealing this mysterye to S. Ioseph as he reuealed it to Zacharias and to S. Elizabeth whose ende was herevpon to take occasion to exercize the VIRGIN and her Spouse For S. Ioseph perceiuing his Wife to be with Childe S. August S. Chryso alij might without any sinne as many Sainctes say haue judged that she was an Adulteresse or doubt of a thing that was to him so newe and so straunge And this afflicted him much it beeing a case so much to his dishonour but much greater was the Affliction of his Spouse from whome this could not bee hidden it being a greate Infamye for a Virgin so pure to bee helde by her owne Husband for an Adulteresse and to see herselfe therefore at the pointe of beeing abandoned All this our Lorde disposed of for the greate good that arizeth from these Afflictions and Humilliations by the which he pretended to perfect these two notable Sainctes and to dispose them to greater things For as the blessed VIRGIN had receiued greate fauours in the Annunciation of the Angel S. Gabriel and in the house of Elizabeth our Lord God was willing that she should suffer this Infamye and Humilliation to exercize her in greater Humillitye and to dispose her for those fauours which soone after shee was to receiue in the Citty of Bethleem for Humilliation is the euening of Exaliation Ex D. Ber. ser 34. in Cant. and Affliction is the Vigill of a greate feaste of Consolations And peraduenture for this cause the holy Churche singeth the Cospell of this mysterye on the Vigill of the Natiuitye and for the same reason God exercized S. Ioseph to receiue the reuelation of so high a mysterye and that he might be his sufficient witnesse From hence I will collect that allbeeit one be very holy and conuerse allwayes with holy persons and employ himselfe in holye workes yet in this life he shall not faile of Humilliations and Afflictions caused sometimes euen by those holy things wheerein he conuerseth For the life of man is a warfare and the righteous man ought to be prepared for temptation Iob. 7.1 Eccl. 2.1 I am rather to holde Afflictions from God as a fauour especially when they happen without any fault of mine and much more when they happen in a case that deserueth honour as the blessed VIRGIN for that which was most excellent in her came to suffer this Humilliation which likewise her Sonne did afterwardes suffer Encouraged with these examples I will with the Prophet Dauid say to our Lord Psal 25.1 Colloquie Prooue me o Lord and tempt me burne my reines and my hearte because thy mercye is before myne eyes and I am glad in thy Truthe Which is to say Exercize me in diuerse temptations and Afflictions of bodye and Soule for I am assured of thy mercye and of thy faithfullnesse that thou willt measure them according to my strength and willt conuert them into the augmentation of newe Giftes The third Pointe THen will I consider the excellent Vertues which vpon this newe Occasion and proofe were discouered and exercized by these two excellent Sainctes for our imitation seeing for this ende also our Sauiour permitted those Afflictions which they suffered First S. Ioseph demonstrated greate Patience and Prudence Patience hee demonstrated in suffering this Injurye with silence without seeking to be reuenged of his Wife by Iustice or complaining of her to her parents kindredâ— and without murmuring at her or speaking to her Injurious wordes rather as a Iust man that contented not himselfe with what only was lawfull he sought what was most perfect resoluing himselfe to be silent and to suffer his paine within himselfe He demonstrated Prudence in seeking and finding a meanes how on the one side to preserue the honour of his Wife and on the other side not to bring to his house her whome he suspected to be an Adulteresse nor giuing her a secret bill of diuorce which was lawfull in the olde Lawe nor with some good occasion absenting himselfe from her And likewise he demonstrated Prudence in not doing this rashly or on a sodaine without first meditating and considering it well as may be collected from these wordes Matt. 1.20 Haec autem eo cogitante But as he was thus thinking for he had a greate scruple to inhabite with her that seemed an Adulteresse and he had likewise as greate a scruple to abandon her that seemed a Sainct With this Consideration I am to confound myselfe for my small Patience in Affronts for my much Indignation against those that doe me Injurye and for the Facillitye wherewith I murmure at and defame my neighbours and discouer their secret faultes and for that Furye with the which sodainely without deliberation I cast myselfe into all this And in this manner confounded I will beseeche our Lord thorough the merits of this Sainct to ayde me to imitate his notable example But the blessed VIRGIN as she was more holy discouered more excellent Vertues exercizing foure very excellent ones proper to those that are most perfect in such cases to witte rare Humillitye and Silence greate Confidence in Gods prouidence continuall Praier Thorough Humillitye shee was silent not desiring to manifest the secret mysteries of God though her greate honour might ensue thereof nor consenting that S. Elizabeth or Zacharias should discouer them And allbeeit it is very ordinary among good maried folke to communicate their secrets one to another yet she communicated not this to S. Ioseph all though shee conjectured what might happen if her husband were ignorant thereof Thorough Humillitye likewise she was silent when shee sawe herselfe disgraced in the opinion of her Husband not seeking to excuse herselfe nor to stand vpon her honour neither to alledge sufficient witnesse but absolutely with greate Confidence casting herselfe into the diuine Prouidence and putting her Honour into the handes of God she made continuall praier to his maiestie that he would be pleased to remedye that Ignominye in such sorte as should to him seeme most conuenient With this example I will likewise confounde myselfe for that pride and vaine boasting of mine wherewith I publish whatsoeuer may honour mee and for that peruersenesse wherewith I excuse my faultes standing vainely vpon my Puntillos of Honour and for my litle confidence in God lesse recourse vnto Praier To this purpose I am to imagine that God speaketh vnto me that of Ezechiel Ezech. 43.20 D. Greg. lib. 24. moral c. 6 Sonne of man shewe to the howse of Israel the temple and let them be confounded at theire iniquities and let them measure the frame and be ashamed of all things that they haue donne O my Soule beholde this liuing Temple of God the blessed VIRGIN contemplating the meruailous vertues wherewith she is adorned that thou maiest be confounded at those vices whereinto thou hast fallen
as heereafter we shall see The seuententh Meditation Of the birth of our Sauiour Christe in a Stable in Bethlehem The first Pointe FIrst I am to consider what the Worde Incarnate did in the wombe of his mother when the hower was come of his deliuerance from thence Pondering first that as he would not anticipate the time of his birth so also hee would not deferre it but would puntually be borne at nine moneths ende to manifest himselfe vnto the worlde with an hearty desier to begin his carreere with greate feruour and Alacritye of Hearte fullfilling that of Dauid Psal 18.7 He hath reioiced as a Gyaunt to runnet he waye his comming forth from the top of Heauen not staying till he come to the other extreeme For albeeit he knewe what a sharpe carreere he was to haue from his natiuitye to his Deathe yet he rejoiced with fortitude to begin it issuing out from the wombe of the VIRGIN which was his Heauen and presently setting his feete vpon the vilest and basest place that was on the Earthe For the which I ought humbly to thanke him beseeching him to giue mee light to knowe and vnderstand what passed in this his entrance O Childe more strong Colloquie and valiant then a Gyant seeing that respleudent like a newe Sun thou wilt issue by thy Orient to run thy Carreere vnto the Occident of the Crosse Illuminate my Vnderstanding and inflame my Will that I may beholde contemplate thy egression and may loue with feruent zeale the Vertues thou discouerest therein Then will I ponder how liberall he then shewed himselfe to his mother D. Th. 3. p. q. 35. ar 6. like as a mighty and riche man hauing beene lodged in the house of a poore labouring man who hath giuen him good entertainement not for any interest but to serue him vseth at his departure to recompense him well and to giue him some precious gift either in gratitude or for almes so likewise for that the blessed VIRGIN had so well harboured her Sonne for nine moneths at such time as he meant to departe from his lodging hee gaue her the richest giftes of grace a most high Contemplation of that mysterye and certaine extraordinary Iubilees of gladnesse in steede of those paines that other women vse to feele when they are in trauell of Childe For it was not reason that she that had no sensuall pleasure in conceiuing should haue any paine in bringing forth And allbeeit as touching the suffering Dolours he dispensed not with himselfe yet he would not that his mother in this case should suffer any In like sorte I may consider that when our Sauiour Christ entreth Sacramentally into vs at his first entrance he giueth vs Sacramentall grace and if we giue him good hospitallitye before his departure he giueth vs riche Iewells of Affections of Deuotion and Contemplation and Iubilies of Alacrity wherewith he recompenseth the good entertainement that we giue him Therefore o my Soule Colloquie regarde how thou harbourest this soueraigne guest that he may leaue thee riche and abundantly stored with the giftes of Heauen Thirdly Before in the 14. Meditation 3. pointe I will ponder how our Sauiour Christ would for the same cause issue out of his mothers wombe after a miraculous manner shee not suffring any losse of her Virginitye for it was no reason that he should departe out of a house where he had beene so well entertained with the indammaging of the Integritye that it had honoring heerein his mother and aduising vs all that to entertaine him and to serue him wee shall receiue no detriment rather if neede be he will doe some miracle to that ende For though he did none to preserue himselfe from suffering yet he vseth to doe it to preserue his elected when it is conuenient for them O soueraigne master Colloquie how well thou teachest me by this Example the Condition of true Loue which is rigorous to itselfe and gentle to others for â—â—selfe it will haue rigours to afflict it but for it neighbour it will haue fauours to delight him ayde me with thy abundant grace that in both things I may imitate thy feruent and admirable Charitye The Second Pointe SEcondly I am to consider what the blessed VIRGIN did when by those Iubilies she knewe that the hower of her deliuery was come pondering her Affections her Actions and her Wordes For recollecting herselfe in a corner of the stable and setled in very high Contemplation she brought forth her only begotten Sonne and forthwith she tooke him in her Armes O what content and Ioye she receiued at that first viewe not staying vpon the outward beautye of the bodye but passing to the beautye of the Soule and of the Deitye On the one side she embraced him and kissed him louingly as her Sonne on the other side shee shruncke backe and humbly retired considering that he was God for with these two armes God desireth to bee embraced with Charitye and Humillitye with Loue and Reuerence and the like am I to doe spiritually taking him as it were in my armes louing him and reuerencing him approaching to him with Loue and retiring myselfe with Humillitye This donne the VIRGIN swathled her Sonne in such swathling cloutes and mantles as she had prepared and with an Affection of Humillitye shee layed him in a maunger esteeming herselfe vnworthy to holde him in her Armes and falling on her knees she adored him as her God and her Lord and very louingly she spake vnto him for she was assured that hee vnderstood her She humbly thanked him for the greate fauours he had donne to mankinde in comming to redeeme it She likewise gaue him thankes for hauing taken her for his mother without any merits of hers there she offered to serue him with bodye and Soule and with all her forces employing them all in his Seruice And all this she vttered with such louing wordes and tender Affections as they are rather to be imagined then possible to be explicated The like did S. Ioseph adoring the Childe humbly thanking him for taking him for his foster-father acknowledging it for a greate fauour and offering himselfe truely and really to serue him The like am I to doe accompanying these Sainctes in heartye thankefullnesse offering vnto him my bodye and Soule and all my faculties O most sweete and most soueraigne Lord Colloquie what thankes may I giue thee for this greate fauour thou hast donne mee in comming to remedye mee as a Childe and in so extreeme Pouertye O that I might haue beene present at that time to serue thee in thy Infancye I heere present myselfe in Spirit before thy diuine maiestie and I offer vnto thee all that I am or may bee able to bee to employ it wholely in thy Seruice accepte o Lord this my good Will and giue me thy grace to effect it The third Pointe THe third and principall pointe is to consider the meruailous greatenesses of that
and of S. Ioseph which was very puntuall and prompt to accomplish this precept though they knewe that the execution thereof would bee very dolorous and painefull to the Childe whome they so much loued yet the will of God was to bee prefered before all which the blessed VIRGIN esteemed so much that if neede had beene she herselfe like another Se hora would haue taken the knife Exod. 4.25 and would haue circumcized the Childe some say that she herselfe did circumcize him some others that S. Ioseph did it but howsoeuer certaine it is they were prepared to put in execution whatsoeuer they should esteeme to be most agreable to the Will of almighty God Secondly I will ponder the Charitye and Deuotion of the blessed VIRGIN who doubtlesse would be present at this spectacle both to cherishe her Sonne to cure him his Wounde being one whome she so much loued as also to gather vp the most precious bloud that he there shed and to keepe that litle peece of fleshe that was cut of for she knewe it to be the blood of God and to be of infinite value O with what deuotion did she kisse it with her mouthe and keepe it in her brest O what Loueacts vsed she with that precious blood and how did she beseeche the eternall Father that for it hee would pardon the Worlde beseeching him if it were possible he would content himselfe with this alone it beeing so Infinitely worthe She likewise directed her speeches to the holy Ghoste whose spouse she was saying vnto him as Sephora saide to Moyses being in an Inne with her Sonne Exod. 4.25 O most holy Ghoste though thou art to me a Spouse of blood desiring that the blood of my Sonne should bee shed bathing therewith his sacred feete yet for all this I will not leaue thee as Sephora left Moyses for I esteeme more thy Will then my owne though it were needefull to shed my owne blood to fullfill it On the other side the blessed VIRGIN was transperced with Compassion and Dolour for the suffering of her Sonne She wept with him to see him weepe and for the cause for which he wept saying O originall Sinne how deare doest thou cost my Sonne O Sinne of the terrestriall Adam how bitter art thou to this caelestiall Adam O most B. Colloquie VIRGIN that I might accompanye thee in this Lamentation bewailing my Sinnes to obtaine the remedye of them by the Vertue of the precious blood of thy Sonne The second Pointe SEcondly I will consider the Heroicall Actes of Vertue which our Sauiour Christ exercized in his Circumcision which in him was not alone an exercize of suffering as in other Children which want the vse of reason but it was a worke of most excellent Vertue First it was Obedience to the Lawe for albeit that as he was God and the supreame Law-giuer he might haue dispensed with himselfe heerein and had sufficient cause therefore being not obliged by the rigour of the Lawe for that he was not conceiued by the worke of man nor with the debt of contracting Originall Sinne yet for all this he would of his owne will obey this painefull and rigorous precept protesting therewithall that he would ohserue all the olde Lawe for as S. Gal. 5.3 Paul sayeth euery man circumciding himselfe is a debter obliged to accomplish the whole lawe how burthensome soeuer it bee and therefore this blessed Childe offered himselfe at that time to vndergoe this heauy burthen Psal 39.9 setting this whole Lawe as himselfe sayeth by the Prophet Dauid in the middest of his hearte to the ende to giue vnto vs a perfect patterne of obedience O my Soule Colloquie why doest not thou offer thyselfe to beare the burthen and sweete yoke of the newe Lawe when thy Sauiour offereth himselfe to beare for thee the most heauy burthen and insupportable yoke of the olde Lawe If he for thy example obeyeth in hard things whereunto he is not obliged why doest thou denye to obey him in those easy things that he hath commaunded thee Pardon o Lord my disobedience and ayde me to followe the example which thou gauest me obferuing thy Lawe in such sorte as thou allwaies obseruedst it The second Vertue was Humillitye for albeit this our Lord could not accoumpt himselfe as a Sinner seeing he neither was nor could be so yet hee would be held so to be subjecting himselfe to Circumcision which was the signe of sinfull Children so that such as sawe him circumcized might haue saide that he was a Sinner which he ordained for the confusion of vs who being sinners will not seeme so to bee but take vpon vs the maske of being righteous Therefore o my Soule seeing thou art humbled by Truthe Ex D. Ber. ser 42. in Cant. be humbled also by Charitye seeing thou knowest thyselfe to be worthy of Humilliation for thy Sinnes desire with thy Lord to be humbled though thou were without Sinne. The third Vertue was Patience for other Children wanting the vse of Reason feare neither Circumcision nor the knife nor the Wounde and till the blowe light vpon them they feele it not but this blessed Childe as a perfect man knewe what was in hande and naturally feared the blowe and the Wounde yet for all this he was as quiet without mouing himselfe as if he had not knowne it And though when he felt the Wounde hee wept like a Childe and greately lamented thorough the delicacye of his Complexion yet in his Hearte he was merry for shedding his blood with such dolour delighting in this Affliction to accomplish the Will of his Father for our good The fourth Vertue was most feruent Charitye shedding that litle blood with so greate Loue that if neede had beene to shed all presently he would haue effected it and if it had beene conuenient to receiue forthwith many other and much greater Woundes he would haue offered himselfe for the Loue of his Father and for our good O Immense Charitye o Inuincible Patience Colloquie o profounde Humillitye and perfect Obedience of my Redeemer Exo. 29.8 Exo. 39.1 O soueraigne Vertues wherewith is weaued the Preistlike garment of our high Preiste IESVS much more precious then Graine or Purple then Hyacinthe and wreathed Holland O high Preiste that on this day didst clothe thyselfe with this garment to offer this sacrifize of the morning and didst afterwardes againe put it on on the Crosse to offer the sacrifize of the euening Inuest me with such another that I may offer vp my bodye Rom. 12.1 and Soule a liuing Host holy and pleasing to thy soueraigne maiestie I am ashamed o Lord Apoc. 3.18 to see myselfe so naked of these foure Vertues let thy grace aide me to Inuest me with them and to couer my nakednesse Amen The third Pointe THirdly I am to consider the spirituall Circumcision that our Lord Christe exacteth of me with the example of this his corporall Circumcision
wherewith he moueth teacheth me to circumcize and cut of all my Superfluities in Pampering Honour Rem 2.28 Colos 2.11 and commodities of the fleshe mortifying my disordinate Vices and Affections to accomplish the Lawe of God yea if neede were therefore to shed my blood for in this manner is the true Spirit obtained Serm. 10. And in this sence saide an holy man as S. Dorotheus reporteth Da sanguinem accipe Spiritum Giue blood and thou shalt receiue Spirit for the perfection of the Spirit is not obtained but with the coste of blood mortifying and circumcizing all the affections of fleshe blood Besides this I am willingly to suffer others to circumcize me and to ayde mee to take away these superfluities whither they doe it with a good intention or with an euill intention to to doe me disgrace suffering them with Patience to circumcize and cut of from me some of my Delicacye my Honour and Commoditye although it be with the shedding of my blood for as S. Heb. 12.1 Paul saide It maketh not much who fighteth against sinne when he commeth not to resist it vnto blood as our Sauiour Christ did Vnto whome I am to say Exo. 4.25 Sponsus sanguinis tu mihi es My beloued thou art to me a Spouse of blood for for thy sake I will suffer with a good will any Circumcision or mortification that may happen though it be to the shedding of my blood for thee To this ende it will helpe me to consider that our Sauiour Christ shed his precious blood in three places and by the handes of three sortes of persons First in Circumcision by the minister of God that did it to a holy ende Secondly in the Garden by himselfe with the consideration of the Afflictions of his Passion which made him to sweate blood Thirdly in the house of Pilate and on mount Caluary by the hande of the Tormentors and ministers of Sathan And all this that I may perswade myselfe that I am likewise to be prepared to shed my blood and to suffer in these three sortes First subjecting myselfe to what the ministers of God shall ordaine although it be to the cutting of and circumcizing what I most loue Secondly I being the Tormentor of myselfe mouing myselfe with such Consideration to workes of Penance and mortification chastizing my fleshe and depriuing myselfe of whatsoeuer hindereth me in the Seruice of God though it greiueth me neuer so much Thirdly suffering those Dolours and Afflictions which happen vnto me by the handes of my enemies though they doe it with a damnable intent O good IESVS Colloquiâ— by that blood which thou shedst vpon these three occasions I beseeche thee encourage my hearte that if neede be it may offer itselfe to shed it blood vpon the like occasions And seeing it hath so much to circumcize which selfe Loue detaineth it from doing circumcize it o Lord by thy owne hande and lay a plot that others may circumcize it that there may remaine in it no superfluous thing that may be displeasing to thy diuine maiestie Of this shedding of blood which happened in the Circumcision there may be made another very deuoute meditation in that forme that shall be set downe in the fourth parte concerning the blood that our Sauiour Christ shed in his passion The XXI Meditation Luc. 2.21 D. Th. 3. p. q. 37. ar 2 Of Imposing vpon our Sauiour the name of IESVS The first Pointe FIrst I am to consider who Imposeth this name vpon the Childe and for what cause and how he accepteth it Pondering how the principall giuer of this name was not the VIRgin nor S. Ioseph nor the Angell but the eternall Father for the excellencye of this Childe is so greate that no Creature neither of Earthe nor of Heauen was able of himselfe to giue him a name befitting him but only his eternall Father who knewe him and knewe the ende wherefore he was Incarnate and what office he was to execute as he was man And for this cause among many names that he might haue giuen him he would haue him called IESVS which is to say a Sauiour For his comming into the Worlde was principally to saue vs and this was his Office And albeit others had this name yet they were but figures and shadowes of this Soueraigne Childe who with full mouthe and thorough his excellencye deserueth to be called IESVS Sauiour and Deliuerer not only of bodyes but also of Soules which he doeth with three admirable excellencyes First for that he deliuereth vs from all kinde of euills of Ignorances and Errours of Sinnes and of Punishments aswell temporall as eternall So that there is no euill so greate from the which this Sauiour is not able to deliuer vs. Secondly for that he not only deliuereth vs from euill but also graunteth vs most excellent good that our Healthe and Saluation might be most abundant and perfect and therefore hee communicateth vnto vs celestiall grace and Wisdome the Vertues and Giftes of the holy Ghoste with abundance of merits to gaine the crowne of glorye vntill we enter euen into the lande of promise not as IESVS the Sonne of Nun Deut. 31.7.20 into the lande that floweth with the milke and honye of temporall Delicacies which recreate the bodye but into the Lande that floweth the milke and honye of eternall Delicacyes which recreate and fill the Soule without ende The third excellencye is in the manner of sauing vs by reason of which this name of IESVS could not agtee with him that was only God nor only man nor to any of all the Angells that are created but only to Christe whose properly it is by reason of his being true God and true man for being man alone he could not saue vs being God alone he might haue saued vs meerely by his mercye but as God and man he saueth vs also with the rigour of Iustice gaining by the Speares pointe and by his owne merits the Saluation signified by his name Isa 63.1 And therefore this our Lord being asked who he was aunswered Ego qui loquor Iustitiam qui propugnator sum adisaluandum I that speake Iustice and am a defendor to saue O most sweete IESVS Colloquie happy may be vnto thee this name so glorious which is giuen thee this daye I reioice that it is not an emptye name nor a name of Shadowe as others haue had it but a name full of truthe and of all perfection Reioice o my Soule with the excellencies of this so soueraigne a Sauiour and say with the Prophet I will ioye in our Lord Abac. 3.18 and will reioice in God my IESVS and my Sauiour for he is my fortitude he will giue me feete like a Stagge to runne away from Sinne and as a Conquerour he will exalt me aboue the Heauens with his Saintas with whome I may praise him with Hymnes and with Psalmes worlde without ende Amen I may likewise ponder how our
the offering that was presented him Secondly I will consider the Spirit wherewith this most blessed Childe offered himselfe in the Temple to his eternall Father Beholde heere might he say o eternall Father thy only begotten Sonne who was made man to obey thee and commeth into the Temple to honour thee heere I present myselfe before thy maiestie and I offer myselfe to thy seruice and to the accomplishment of thy Will Psalm 36.77.51 And for that neither the Deathe of so many first borne as perished in Egipt nor the offering of the first borne of Israel hath beene acceptable vnto thee for the saluation of men I offer myselfe to dye for them that my Deathe and the sacrifize of my blood may appease thy wrathe and deliuer thy people from the seruitude of sinne In this sorte was fullfilled that speeche of S. Paul Qui dilexit nos Ephes 5.2 tradidit semetipsum hostiam oblationem Deo in odorem suauitatis Who loued vs and deliuered himselfe for vs an oblation and host to God in an odour of sweetenesse And it is to bee beleeued that this offering happened in the morning at such time as in the temple was offered the sacrifize of the Lambe Exod. 29.39 Num. 28.4 called the morning Lambe that there might be a correspondence betweene the figure and the figured O how sweete was this offering to the eternall Father how content remained he therewith as one that was desirous thereof for that the offrings of all the other first-borne were of no value but as they were representations of this Thirdly I am to imagine that albeit our Sauiour Christ made this offering for all men yet he made it likewise particularly for mee holding me present in his memorye Hearte And with this consideration in the Temple of my Soule I will present myselfe in spirit before the eternall Father and in companye of the blessed VIRGIN and of the Childe himselfe I will offer him vnto him in Thankesgiuing for hauing giuen him to me for my Redeemer and master beseeching him to accept this offering and for it to reconcile mee to himselfe and to make me partaker of his giftes O soueraigne Father with all the affection of my Hearte I offer vnto thee thy only begotten Sonne Colloquie and though it being I that doe offer him I deserue to be reiected yet the offering being such as it is I hope to be admitted receiue it o Lord in an odour of sweetenesse and for it graunte mee remission of my Sinnes that with a pure Hearte I may appeare in thy presence in the Temple of thy glorye Amen The third Pointe THe same Lawe likewise commaunded that these first-borne should be redeemed for fiue sicles Exod. 13.13 Leuitic 27.6 and so the blessed VIRGIN redeemed her Sonne paying them to the Prieste who tooke them and retourned her Sonne vnto her Vpon this passage I am to consider who maketh this sale of the Childe who it is that buyeth him with what price and for whome and what benefits arize thereof First I will consider how the eternall Father to whome this Childe offered himselfe will not keepe to himselfe that which was giuen him but would a newe giue him to the Worlde and to men and sell him to them for their good demonstrating heerein his infinite Liberallitye and Bountye which is so farre from repenting to haue giuen vs what he once gaue vs that he ratifieth the Donation inuenting newe respectes to giue vs what he hath giuen vs. She that buyeth and redeemeth him is the blessed VIRGIN to bring him vp as her Sonne and yet she also will not detaine him to herselfe but will nourish him for vs and buy him that he may be employed for our good The price is no more but fiue sicles O eternall Father Colloquie how cheape doest thou sell a thing that is so precious why doest thou equall this first-borne in price with the rest if the rest were redeemed for fiue sicles this was to be redeemed for many millions for he is infinitely more worth then all the rest But I now perceiue o Lord that this is to aduise me that although the name of this ransome soundeth sale and price yet he is giuen vs freely and of meere grace that I may incessantly thanke thee for this newe grace for the which mayest thou be glorifyed and praised by all thy Creatures worlde without ende Amen I may also consider the Spirit that is included in the price of these fiue sicles by the which is signified the price wherewith is bought the most precious golde of diuine Wisdome which is Christ Apoc. 3.17 Isa 55.1 in such sorte as it may be bought This price is the mortification of the fiue senses and the actes of the fiue Vertues which dispose vs to obtaine Grace and the perfection thereof that is to say Liuely faithe Feare of God Dolour for Sinnes Confidence in Gods mercye and an effectuall Resolution to obey God and wholely to accomplish his holy will Therefore Colloquie o my Soule if thou desirest to haue Christ to be thine consider that he is not bought with golde nor siluer but with these fiue sicles of the Spirit offer them to the eternall Father and he will giue him vnto thee Fourthly I will ponder the ende wherefore he is redeemed and bought which is to be the Slaue and Seruant of men and to deliuer himselfe for them vnto Deathe O sweete IESVS Colloquie how willingly doest thou suffer thyselfe to be solde and redeemed to vndoe by thy sale that which I by sinning did with my Soule and to redeeme it with thy ransome that it might bee perpetually thine and yet thy Loue stoppeth not heere for thou art readye to be solde againe by a false Disciple and bought by thy enemies to take from thee thy life making an ende of our redemption with thy Deathe Blessed be thy immense Charitye that is neuer satisfied nor wearied in doing vs good O my Soule reioice that the blessed VIRGIN hath bought her Sonne for thee be glad that IESVS is alreadye thine seeing his Father hath giuen him thee for fiue sicles O good IESVS thou art mine by this newe buying but I yeilde myselfe to be thine Cant. 2.16 and with greate Confidence will say My beloued to me and I to him bee it so o Lord that thou leaue not me nor I neuer leaue thee Amen The XXV Meditation Of what happened in the Presentation Luc. 2.25 with Simeon and Anna the Prophetesse The first Pointe IN those dayes there was a man in Hierusalem named Simeon and this man was iust and religious expecting the consolation of Israel and the holy Ghoste was in him and he had receiued an aunswere from the holy Ghoste that he should not see deathe vnlesse he sawe first the Christ of our Lord. Vpon this pointe I will consider first how the holy Ghoste desiring to manifest IESVS Christ newly borne raised vp two
Prophets that might knowe him and manifest him as he made Zacharias and Elizabeth Prophets to manifest him before he was borne to this ende he layed his hande vpon Simeon preparing him for his office with those admirable Vertues recounted by the Euangelist saying first that he was a iust man and religious fearing God and puntuall in the obseruation of the whole lawe without admitting any breache thereof for no man is saide to feare but he that auoydeth the leaste sinnes of all according to that saying of the wiseman He that feareth God Eccl. 7.19 Nihil negligit despiseth nothing by making small accoumpt thereof Secondly that he had greate hope and therewith feruent desires of the comming of Christ for the saluation of his people And thirdly he joyned thereunto feruent and continuall praiers earnestly requiring this comming and that hee might be worthy to enjoy it In this manner he spent his life and with these Vertues he made himselfe worthy to be the habitation of the holy spirit From whence I will collect that greate puritye and Sanctitye of life giue a man greate confidence to aske and desire greate things at Gods handes Exod. 33.18 Cant. 1.6 like Moyses when he saide vnto God Shewe me thy glorye and discouer thy face vnto mee And like the Spouse in the Canticles Tell me o thou whome my Soule loueth where thou feedest thy flocke and where thou reposest at noone daye And like this holy olde man who desired to beholde the Messias with his eyes obtained it for as S. Bernard saieth Serm. 32. in Cant. Greate faithe meriteth greate things and the farther thou stretchest thy foote of Confidence into the benefits of our Lorde the greater thou shalt obtaine of his liberall hande Secondly I will ponder how the holy Spirit who doeth the will of those that feare him and heareth the desires of the poore that loue him would consolate and rewarde this holy olde man aunswering to his petitions with an excellent promise that he should see Christ before his Deathe that we might vnderstand what a happinesse it is to knowe how to treate with the holy Ghoste and to haue him within vs withfullnesse of grace For he himselfe as S. Paul saieth requesteth in vs and for vs Rom. 8. with gronings vnspeakeable giuing vs assurances that the praier which proceedeth from him shall be heard and dispatched in conuenient time albeit the accomplishment thereof be somewhat delayed as it happened to holy Simeon Daniel 10.2 for God will haue vs to be vnwearied with hoping in this manner to dispose ourselues to receiue what we hope for Thirdly I will ponder how that which is promised to all the Iust after their deathe is sometimes graunted in parte to such as are very deuoute before their Deathe that is to beholde Christ in this life with the eye of Contemplation Matt. 5.8 Exod. 33.20 D. Aug. in Soliloq c. 1 fullfilling heerein vnto them that promise which saieth Blessed are the cleane of Hearte for they shall see God O eternall God which saidest No man can see me and liue Moriar vt te videam videam vt hic moriar May I die to beholde thee and may I beholde thee that I may die may I beholde thee in this life by contemplation that I may die to myselfe with perfect mortification and may I die this happy deathe that I may afterwardes beholde thee in thy soueraigne Glorye Amen The Second Pointe THe same day that the blessed VIRGIN carried her Sonne to the Temple Luc. 2.27 holy Simeon inspired and moued by the holy Ghoste went likewise thither and seeing them enter he knewe by the light of Heauen that that Childe was Christ and taking him in his armes he blessed God and saide Now thou doest dismisse thy Seruant o Lord according to thy worde in peace because mine eyes haue seene thy Saluation c. Heere I will consider first the Fidellitye and Liberallitye of the Spirit in fullfilling his worde and consolating this iust man giuing him more then he promised him He promised him that he should see Christ and he giueth him leaue to take him in his armes to embrace and kisse him and very louingly to vnite him to himselfe for as the Apostle sayed Eph. 3.20 God is powerfull to doe all things more abundantly then we desire or vnderstande wherewith I am to animate myselfe earnestly to serue this our Lord who is large in promising but much more liberall in accomplishing what hee promiseth if there be faithe in him that receiueth it But applying this to what now passeth I will consider that as when as the blessed VIRGIN entred into the Temple albeit there where there present many persons of all estates and Conditions as learned men Preistes noble men and Plebeyans only to Simeon God opened his eyes with his celestiall light that he might knowe him in rewarde of his good life and of the Spirit wherewith he came to the Temple the rest making no difference betweene that Childe and others because exteriourly he differed not from them so likewise now among many that come vnto the Church there are but fewe that knowe with celestiall light the presence of IESVS in the blessed Sacrament and adore him with Deuotion meriting to receiue him in their heartes and with ioye to be partakers of his giftes For albeit our Sauiour Christ desireth to giue himselfe to be knowen of all men yet fewe dispose themselues like Simeon that he may accomplish his desire in them O my Soule come in Spirit to the Temple where IESVS is that thou mayest enioy his happy sight Colloquie and mayest embrace him with the armes of his sweete Loue. Secondly I will ponder the greate alacritye of this holy man and the abundance of ioye that he receiued with the beholding touching of that holy babe and the greate fullnesse that his Soule receiued acknowledging himselfe well rewarded for all the Afflictions passed in the long life that he had liued And as it seemed vnto him that he had no more to desier nor no more to see in this life hauing seene the Sauiour he conuerted all that was in him to glorifye God and to praise him for this fauour protesting that now he should dye in peace whensoeuer it was Gods pleasure O my Soule Colloquie seeke the eminent knowledge of IESVS with the which thou shalt esteeme all that is created as dung Phil. 3 8. that thou mayest gaine Christ in whome thou shal s haue whatsoeuer thou canst desier If thou beholdest him with a liuely faithe what more wilt thou beholde If thou embracest him with strict Charitye what more wouldest thou possesse And if he be thine what can be wanting vnto thee Graunt me o good IESVS by the merits of this Sainct some raye of that light which thou gauest him on this daye that I may knowe thee and loue thee as he knewe and loued thee for ouer and euer Amen
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein
within the Catholike Church and within the liuing Temple of our Hearte making it a House of Praier and exercizing it in exercizes of Sanctitye For heereupon it is sayed in the booke of Canticles Cant. 3.1 that the Spouse founde not her beloued which is God in the bed and quietneste of the pampering of the fleshe nor in the streetes and places of the trafficke of the worlde but in the renunciation of all this leauing the comfort of the Creatures to finde out the Creator Therefore o my Soule looke where thou seekest God if thou hast a desier to finde him for as holy Iob saieth Iob 28.13 He is not founde in the Lande of those that liue sweetely at their ease Thirdly I am to ponder what Companye he was in and what he did at such time as the VIRGIN entred into the Temple for by speciall Prouidence he was then in the middes of the Doctors hearing them and asking them that she might thereby vnderstand the cause why he left her and remained in the Temple Cant. 3.3.4 and that I might vnderstand that our Sauiour Christ is founde among the Doctors of the Church who by their teaching and Direction are a meanes to finde him and that they might vnderstand that Christ is in the middes of them hearing what they speake and teache to chastize them if they speake euill and likewise to ayde them to speake well if thorough their fault he be not diuerted Fourthly I will ponder the greate ioye of our blessed LADYE the VIRGIN when she sawe her Sonne and founde whome she had lost and sought with such sorrowe She seemed this third day as if she were raised from Deathe to Life Tob. 10.4 and as Anna the mother of Tobias who bewayled the absence of her Sonne with remedilesse teares when she sawe him wept for pure ioye so it is to be beleeued that her ioye was in as full measure as her paine that being fullfilled of the Prophet Dauid Ps 93.19 According to the multitude of my dolours in my Heart thy Consolations haue gladded my Soule O Soueraigne VIRGIN Colloquie I reioice at the ioye that thou hadst at this hower at the sight of thy Sonne Pro. 13.12 Hope deferred afflicted thy Soule but the fullfilling of thy desier was vnto thee a tree of Life finding him that is the tree of Life vnto all Obtaine for me most blessed VIRGIN that I may so seeke him that I may sinde him that I may enioy the life that proceedeth from that tree Amen But withall I will ponder the modestye wherewith the blessed VIRGIN accompanied this Ioye for albeit she sawe her Sonne in the middes of the Doctors with the admiration astonishment of all yet she vsed not such gestures and behauiour as other women vse to doe boasting to haue such Children but wondering to see him there she reuerenced what she sawe whereby she teacheth vs to conjoine togither Modestye and Alacritye according to the saying of S. Phil. 4.4 Paul Reioice in our Lord alwaies againe I say reioice let your modestye be knowen to all men our Lord is nigh As if he should say So reioice that you loose not modestye for our Lord is neere you and beholdeth you and in his presence there ought to be no immodest Ioye The third Pointe THe blessed VIRGIN seeing her Sonne A forme of Praier mixed with an amorous complaining vnto God sayed vnto him with an amorous complaining Sonne why hast thou so donne to vs beholde thy Father and I sorrowing did seeke thee All these wordes are full of mysterie and therefore it shall not be amisse to consider well eache one by itselfe First we are to consider that worde Fili cur fecisti nobis sic Sonne why hast thou so donne to vs Whereby her intention was not to aske or demaunde of him the cause of what he had donne for this had beene an excusable curiositye but only to declare the greife of her Hearte and therefore holy men vse this manner of speaking to our Lord when they are afflicted and it is a manner of Praier wherein quietly they aske a remedye of their Affliction For on the one side they attribute their Affliction to his diuine Prouidence who ordained or permitted it for their good and on the other side they confesse that to him it belongeth to remedye and preuent it In this manner I may pray saying sometimes to our Lord with Iob VVhy hast thou set me contrary to thee Iob 7.20 and I am become burdenous to myselfe why doest thou not take away my Sinne and why doest thou not take away myne Iniquitye VVhy hidest thou thy face Iob 13.24 and thinkest me thine Enemye Other sometimes Ps 21.1 c. Matt. 27.46 Luc. 2.48 I may say with our Sauiour Christ himselfe nayled on the Crosse My God my God why hast thou forsaken me neither was it without a mysterie that the blessed VIRGIN sayed not Sonne Sonne why hast thou donne so to me but to vs for it is the Propertye of holy People when they suffer any necessitye that is common to many not to complaine of their owne hurt only nor to aske remedye for themselues alone but to greiue for the hurt of all and to aske remedye for all for Charitye seeketh not only it owne good but the good of many saying with the royall Prophet Ps 43.24 VVhy turnest thou away thy face from vs and forgettest our Pouertye and our tribulation But in these plaintes we are to endeuour not to loose our Loue and Confidence in God and therefore we are to ioyne therewithall some worde to discouer this as the blessed VIRGIN vsed this Worde Sonne and our Sauiour Christ vpon the Crosse this worde My God my God which are wordes of Confidence and Loue. Secondly I am to ponder that worde Pater tuus ego Thy Father and I wherein is resplendent the Humillitye of the blessed VIRGIN not only in naming S. Ioseph before herselfe for the respect she had of him but also in calling him before all the Father of Christ whereby they might imagine that he was conceiued by the worke of man which was to her owne Humilliation but the sacred VIRGIN being most humble more esteemed her Husbands honour then her owne in giuing him so honorable a name teaching vs by her example how to honour our neighbours though it be to the impairing of ourselues Thirdly I am to ponder that Worde Dolentes quaerebamus te Sorrowing did seeke thee Wherein we are aduised to seeke God with Sorrowe proceeding from Loue such as was the Sorrowe of the blessed VIRGIN for true Loue causeth all these effectes to witte Sorrowe Psa 41.4 Sap. 1.1 and Teares for the absence of it beloued Puritye of intention in seeking him with Sinceritye not for it owne interest or sensible Pleasure but to be ioyned vnto him Diligence in all the meanes and exercizes ordained to finde him with perseuerance in them vntill
their Heartes and therefore obtained a glorious Victorye For as S. Augustine sayed in a Tractate that he wrotte heereof to certaine monkes it standeth well togither De opere Monach. when the hande laboureth the Hearte and the Tongue prayeth The fifth Pointe FIfthly I will consider how our Sauiour Christ containing in himselfe the treasures of the Wisdome and knowledge of God and all the graces and giftes and Power to doe miracles that before hath beene recounted yet during all this time of thirty yeares he would giue a rare example of Humillitye couering all this with extraordinary silence without either preaching or teaching or comming to the Disputations and Assemblyes of the Learned nor to the Schooles and Vniuersities as is collected from what the Iewes sayed of him Ioan. 7.15 How doth this man knowe letters whereas he hath not learned From whence it aroze that some of his Countryemen helde him in their Opinion for an Idiot And therefore when they sawe that he began to preache S. Marke noteth that they would haue layed handes vpon him saying Quoniam in furorem versus est Mar. 3.21 That he was become mad or frantike or possessed with some Deuill not being able to beleeue that such wordes and workes could proceede from a man whome they had allwayes knowen exercize the base trade of a Carpenter By this so rare an example I may learne silently to couer my giftes and talents when there is no neede to publish them for the glorye of God As also not lightly to beleeue myselfe in seeking before my time to manifest my owne things to honour myselfe delighting rather not to be knowne or to be helde for an ignorant foole if God shall so permitte it And finally to laye deepe roote in Humillitye and Silence seeing thorough all this my Redeemer was willing to passe who hauing greate care of the saluation of Soules repressed this desier keeping silence for so long a time for though he might haue preached at fiue and twenty yeares or before yet he would not for by this example of mortification and Silence he preached and taught vs the secure way of Humillitye D. Greg. homil 2. in Ezech. 1. And withall he aduiseth vs that none should begin to be a Preacher or master till he come to perfect age wherein he may haue learned in silence what he ought to manifest by wordes laying deepe rootes of Humillitye in secret before he aduenture to manifest himselfe in publike And it is not without a mysterie this his keeping Silence thirty yeares to preache only three yeares which was but the tenth of thirty that we might vnderstand how much more time we ought to giue to the exercizes of Humillitye for our owne proffit then to those exercizes that are directed to the commoditye of others that without hurting ourselues we may doe good vnto others O Soueraigne master Colloquie whose silence preacheth vnto me no lesse then thy worde I confesse my Pride to be so greate that being ignorant I would be helde to be wise and that thorough Vanitye I would make manifest that litle wisdome that I haue teache me o Lord to walke in the waye of Humillitye following thy footesteps that humbling myselfe with thee I may raigne with thee worlde without ende AMEN The ende of the second Parte LAVS DEO ET DEIPARA VIRGINI A TABLE OF THE MEDITATIONS OF THIS SECOND PART THe Introduction of the perfect Imitation of our Sauiour Christ which is the end of these Meditations page 1. The fundamentall Meditation of the infinite excellencie of the Celestiall king Christ IESVS our Lord and of the Vocation that hee maketh inuiting all men to follow him pag. 6. The first Meditation Of the decree made by the most holy TRINITY that the second parson of the deitie should become man for the Redemption of mankind lost by the sinne of Adam p. 14 The ij Meditat. Of GODS infinite Charitie resplendent in this mysterie of the Incarnation and of the great benifits that we receaue thereby pag. 24. The iij. Meditat. Of the decree that GOD made to be borne of a woman and of the election of our B. LADY to be his mother and of the singular graces that therefore he graunted her in the instant of her Conception 30 The iiij Meditat. Of the life of our B. LADY vntill the Incarnation wherein is treated of her Natiuity of her Presentation in the Temple and her Betrothing to S. Ioseph 42 The v. Meditat. Of the time that GOD chose to annunciate and execute the mysterie of the Incarnation pag. 58 The vi Meditat. Of the comming of the Angell S. Gabriel to annunciate to the VIRGIN the mysterie of the Incarnation and of the manner how he saluted her and remoued her Feare 66 The vij Meditat. Of the manner how the Angel annunciated and declared to the B. VIRGIN the mysterie of the Incarnation 80 The viij Meditat. Of the finall aunswere giuen by the VIRGIN to the Angel consenting to his Embassage 89 The ix Meditat. Of the execution of the Incarnation and of some Circumstances thereof as concerning the body of our Lord Christ 100 The x. Meditat. Of the excellencies of the most holy soule of our Sauiour Christ and of the Heroicall Actes of Vertue that hee exercised in the first instant of the Incarnation 108 The xi Meditat. Of the iourney which the eternall worde Incarnate made in his mothers wombe to the house of Zacharias to sancttfie his forerunner S. Iohn the Baptist 117 The xij Meditat. Of what happened in the blessed VIRGINS Visitation of S. Elizabeth 123 The xiij Meditat. Of the birth of S. Iohn the forerunner of our Sauiour Christ 143 The xiiij Meditat. Of what happened when S. Ioseph would haue forsaken the VIRGIN seeing her with child and of the reuelation made vnto him by the Angell concerning this mysterie 149 The xv Meditat. Of the expectation of our B. LADYES deliuerie and of the preparation for the birth of our Sauiour Christ 159 The xvi Meditat. Of the iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem 166 The xvij Meditat. Of the birth of our Sauiour Christ in a stable in Bethlehem 173 The xviij Meditation Of the ioye of the Angels at the Natiuitye of the Sonne of GOD and of the newes which they told to the Shepheardes p. 182. The xix Meditat. Of the going of the Shepheards to Bethlehem and what there happened vnto them and all the rest vnto the Circumcision p. 190. The xx Meditation Of the Circumcision of our Sauiour on the eigth daye 195 The xxi Meditat. Of the imposing vpon our Sauiour the name of IESVS 201 The xxij Meditat. Of the comming of the three kings of the east to adore the child and of their entrance into Ierusalem 210 The xxiij Meditat. Of the departure of the Sages from Ierusalem and their entrance into the Inne at Bethlehem and what happened there p. 220. The xxiiij Meditat. Of the
Purification of the B. VIRGIN and of the Presentation of the child in the Temple 230 The xxv Meditat. Of what happened in the Presentation with Simeon and Anna Prophetesse p. 238. The xxvi Meditat. VVherein is set downe a forme of praier applying the interiour faculties of the soule to the contemplation of the mysteries that haue beene meditated 247 Another manner of applying in Praier the interiour senses with the actes of seuerall Vertues p. 256. The xxvij Meditation Of the flying into Egipt p. 258. The xxviij Meditat. Of the murder of the holy Innocents and of the retourne from Egipt p. 271. The xxix Meditat. Of the comming of our Sauiour Christ to the Temple of Ierusalem and of his remaining there among the Doctors 276 The xxx Meditat. Of what the B. VIRGIN did when shee sawe shee had lost her Sonne vntill shee founde him 281 The xxxi Meditat. Of the life that our Sauiour Christ ledde in Nazareth vntill he was thirty yeares olde 294 A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS SECOND PART ABsence of God from the soule of diuers sorts and for diuers causes page 283. Aduent how we must prepare our selues vnto the same 164. Affections of deuotion wine of the vessels of Gods wine-sellars 2. Angels with what speedines they doe theire messages 66. 67. Though of small importance 143. Aue Mary is declared word for word 70. 125. 126. Benifits of God towards vs from whence they proceede 131. Charitie that God shewed men in the mysterie of the Incarnation 25. 26. ours towards God hath three estates 3. Christ see IESVS Circumcision of Christ 195. our spirituall Circumcision 199. Grace of God how great good it is to find grace with God 78. Hand-maid of God what an honour it is and what excellent spirit was included in these words of the B. VIRGIN 92. Hearing spirituall of the soule 249. Humilitie findeth grace before God 78. It is the euening of exaltation yf it be well taken 152 It is to be exercised in base offices 303. in matters of learning 304. IESVS The excellencies of this name and the offices that it signifieth 201. 202. The mysteries of his Incarnation life till thirtie yeares of age ar declared in this second part by order Of his Imitation 1. He is a king eternall most worthy and that inuiteth vs to folow him 6. Illustrations see Inspirations Incarnation The decree of it 14. The diuine excellencies that doe shine in the same 21. The infinite charitie of God therein 25. why God would be incarnate in the wombe of a woman 30. 31. 105. The time that he tooke to declare and execute it 58. How it was annunciated 66. The forming of the body and the properties thereof 100. 104. The excellencies of Christ his soule 108. The heroicall actes of vertue this soule did exercise in the first instant of the Incarnation 111. Inconstancie in goodnes how preiudiciall it is 296. Innocents martyrdome 271. Inspirations embassadours of God 68. the seede of grace 86. they moue to woork spedilie 120. Intention the puritie thereof in woorks is to be procured 302. Iohn Baptist his natiuitye and excellencies 143. S. Ioseph his great holiues and vertues 149. The vertues he discouered seeing our LADY with child 153. and when he was commaunded to fly into Egipt 263. 267. Ioy spirituall to be ioyned with modestie 288. the conditions it must haue 130. Life Actiue and Contemplatiue ioyned in our B. LADY 50. Loue of carnall parents how to be moderated 279. Magnificat declared at large 128. Mary mother of God her predestination election 30. 31. Her conception 37. Her natiuitie and name 42. Deuotion to her a signe of predestination 43. Her presentation in the Temple 46. Her vowe of Virginitie 52. Of her loue towards this vertue 82. Of her Betrothing to S. Ioseph 54. The vertues she discouered in the Annunciation 75. In visiting S. Elizabeth 121. In the Cantiele Magnificat 128. and when her spouse would haue left her 154. in her Purification 230. when she had lost her sonne 282 She was the instrument of the first iustification that our Sauiour wrought 119. Mercy of God how it shewed it self in the Incarnation 15. Mortification is a spirituall circumcision 199. Offices base and abiect to be exercised by vs. 303. Parents carnall must be left when the glorie of God so requireth 278. how regardlesse we must be of them to imitate Christ 278. Patience in reprehensions 292. Peace which the Angels did announce in the natiuitye of Christ 187. Prayer the manner thereof by applying the interiour senses 247. by pawsing a while with Reuerence to heare what God saith 250. by manner of a louing complaint to God 288. Preacher must not preache vntill he be of mature age and well grounded in humilitie 305. 306. Presence of God in diuers sortes 73. Profit spirituall how we must growe in vertues 290. it must be before God and men 298. Prouidence of God towards the iust afflicted 156. towards such as be persecuted 261. 273. Puritie of heart the end of the vocation and election of the faithfull 36. Purposes good ought to be fullfilled and the damage yf they be not 162. Senses the manner of praying by them 247 Silence how to be kept 83. Sinne the grieuousnes thereof by that which our Sauiour felt in the instant of his Incarnation 113. Sloath in seeking Christ and the punishment thereof 211. Speeche how to be vsed discreetelie 83. Spirit good taketh away disordinate feare 77. chastizeth the incredulous and fauoureth such as beliue when they ought 87. the effects of it when it inwardlie visteth vs. 125. Tongue how it must be gouerned 83. Touching spirituall what and how performed 255. Tribulations how God by them proueth his elect 151. Visitations of God interiour why they be wanting manie times 283. The properties and effects of them 125. VVill good how pretious a thing it is 188. FINIS
inspire it with exercises of Vertue and to mooue it zealously to aspire to the Heigth of Perfection Sometimes hee inspireth it to exercise Praier and Contemplation and the other Actions of a contemplatiue Life Other sometimes to issue out of that retirement and to exercize the workes of the actiue Life with their neighbours And so in the instant that he entred into the Wombe of the blessed VIRGIN hee mooued her to goe vp to the hill Countrey of Iudea to exercize notable Workes of Charitye Mercye and Obedience He might speake to her Hearte that of the Canticles Cant. 2.14 Rise vp make haste my beloued my Doue my Beautifull and come O fruitefull Doue that hast thy nest in the holes of the stone and in the chinke of the VVall contemplating the Secrets of my Diuinity and Humanitye and liuing allwaies vnder my Protection arize vp in haste issue out of this secret place and get vp to the mountaines of Iudea that there thou maist confesse and glorifye mee with workes of Charitye to the good of those Soules that I haue created From hence I will collect how it is likewise the Propertye of our Lord Christe when hee entreth into the righteous by the Communion of the most blessed Sacrament of the Altar to inspire into them the like exercizes of Vertue that they may clime to the perfection of both Liues Contemplatiue and Actiue inspiring euery one with what is most conuenient for him And if I feele not in myselfe these inspirations when I communicate it is thorough my wicked Disposition and thorough my ouer much slackenesse whereby I make myselfe vnworthy of this fauour For the which I am to confounde myselfe and to beseeche him to vse towardes mee his mercye inspiring mee effectually with what may bee agreable to his holy Will The third Pointe THirdly Perfect obediēce to Gods Inspirations I am to consider the perfect Obedience of the sacred VIRGIN to this inspiration the which the Euangelist noteth saying MARYE rising vp went with speede vnto the Hill-Countrey of Iudea for first shee attended no precept nor expresse order but assoone as shee perceiued that it was Gods pleasure that shee should visite her Cosen this inspiration was sufficient to make her performe it For the perfectly Obedient fullfilleth whatsoeuer hee vnderstandeth to bee most conformable to the Will of God and of his Superiour Secondly shee was very prompt and punctuall for shee deferred not for many Dayes her Visitation but with what breuitye shee might shee effected it and went with greate haste thorough the efficacye of the Spirit that moued her sodainely to fullfill her Obedience for the diuine Grace is an Enemye of Slownesse and Delay Thirdly shee was very pure in her Intention pretending only the Glory of God and the accomplishment of his holy Will without mixture of terrene endes such as vse to be in like Visitations Ex D. Amb. l. 2. in Lucā and shee went not as S. Ambrose sayeth to the house of Elizabeth thorough any Curiositye or Doubt to prooue if it were true what the Angell had saied but rather because shee was assured thereof and would glorifye God in beholding the Worke that hee had donne Fourthly it was mixed with much Charitye Patience and Humillitye for without staying vpon the Dignitye that was giuen her of beeing the mother of God shee was pleased to visite one meaner then herselfe and to giue her the Much good doe it her of the fauour that God had donne her And allbeeit the waye was long and rough and shee tender and vnaccustomed to such trauell yet shee doubted not to abandon her retirement and to issue out in publike because such was the good pleasure of our Lord. Lastly I will ponder the manner how this our blessed LADYE made her iourney for shee carried a rare and singular modestye not curiously diuerting herselfe to gaze on those that passed by the way in such sorte that if any happened to fixe their eyes vpon her they were forthwith moued to Sanctitye and Puritye Shee carried her Hearte nailed to her Sonne whome shee bare in her Wombe with whome by the way shee framed sweete Colloquyes and with him went so contented that shee felt not the trauell nor the pouertye and want of that which was necessarye O Soueraigne VIRGIN Colloquie how full thou art of God and how delighted to accomplish his VVill O how well it befitteth thee in this VVay to bee the Litter of the true Salomon Cant. 3.9 builded with admirable Arte to carry him from one parte to another The siluer Columnes are thy Vertues the Seate of Golde thy Contemplation the ascent of Purple thy Humillity and Patience and that in the middest which is thy Hearte is adorned with Charitye for within thee is God himselfe who is all Charitye And seeing all this was giuen thee because of the Daughters of Hierusalem which are weake Soules I beseeche thee o most pittifull mother obtaine for mee such another like Ornament that imitating thy Vertues my Soule may bee the Litter of thy Sonne in the which hee may repose and by which hee may bee made knowen to the whole VVorlde Amen The twelfth Meditation Of what happened in the blessed VIRGINS Visitation of S. Elizabeth The first Pointe FIrst I will consider the entrance of the VIRGIN into the house of Elizabeth and the greate Benefits that entred in with her For the blessed Virgin as beeing the most humble saluted her first and the Worde Incarnate which was in her Wombe tooke the Wordes of his Mother for an instrument to acte meruailous workes in the Babe that was in the Wombe of Elizabeth He cleansed him from Originall Sinne hee iustified him with his Grace hee filled him with the holy Spirit he hastened vnto him the vse of Reason he made him his Prophet he gaue him Light and knowledge of the mysterye of the Incarnation and he communicated vnto him so greate Ioy that he leaped for pleasure in his mothers wombe manifesting aswell as he could the Delight that hee tooke in the comming and Visitation of his Lorde and all this was in one moment wherein I am to ponder two things of greate Consolation The first is the Omnipotencye and Liberallitye of our Sauiour that hath come seeing so sodainely hee doth so greate workes of his meere grace without any merit of his that receiueth them accomplishing heerein the saying of the Wiseman Pro. 20.8 The king that sitteth in his Throne of Iudgement with his Countenance disperseth all euill for this king of kings seated in the Throne of the Virgins wombe behelde with the eyes of mercye his Fore-runner and with this only viewe in a moment he dissipated all the euill of Sinne that he had Vpon which I may builde an assured Confidence that he will vse mercye towardes me remembring that saying of Ecclesiasticus Eccl. 11.22.23 Be confident my Sonne for in the eyes of God it is an easy thing to remedye the Poore