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
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
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
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
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
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
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
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
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
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
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
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
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
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
of his Sonne for the Seruices hee did him and the Paines that for his loue hee endured Othertimes speaking to the Sonne of God alledging vnto him the Loue that hee bare vs the Office that hee holdeth of our Redeemer and Aduocate and the greate Price that wee cost him Othersome times speaking to the Holy Ghoste begging of him the like for the Loue that hee beareth to Christ IESVS our Lord and for his merites And heere likewise we may make another Litanye of the Vertues of our Redeemer alledging his Humillitye of Hearte his Pouertye of Spirite his Meekenesse his Obedience his Patience his Mercye and his Charitye and all the rest Other Titles there are on the parte of our Necessitye and Miserye alledging before our Lord like Dauid that wee were conceiued in Sinne Psal 50.7 that wee haue terrible passions strong enemies very greate occasions and daungers and that with out him wee are able to doe nothing Psal 118 73. That wee are his Creatures made according to his owne Image and Likenesse and that for this cause the Deuill persecuteth vs to destroye vs and that therefore it belongeth to him to protect vs. And in conclusion wee may make another Catalogue of our owne Sinnes and Miseries counting them before God and exaggerating or amplifying them very much with Sorrowe of our Hearte for the more wee shall exaggerate them the more wee prouoke Gods mercye to remedye them Besides this men that are perfect may in some case alledge with Humillity their fore-passed seruices in Imitation of holy king Ezechias 4. Reg. 20 3. who asked of God prorogation or prolonginge of his Life alledging vnto him that hee had walked before him wth a perfect Hearte And the like did Christe our Lorde when after the Sermon of the supper hee praied to his Father Ioan. 17.4 as in his place shall bee seene These three kindes of Titles may bee mingled one with another Psal 24.11 after the forme that Dauid saide for thy name o Lord thou shalt be propitious to my sinne for it is much These and other such like reasons may bee alledged in Praier rather to moue our owne Heart to aske with Feruour Deuotion and Confidence then to moue God to heare vs. For our Lord much more desireth to heare vs Lib. de verbis Domini sermone 5. 29. and to giue vs the good Spirit that wee aske then wee to receiue him seeing as S. Augustine saithe God would not haue commaunded vs to aske of him if hee had not a will and a desire to giue vs what wee aske and asking of him in the manner aforesaide wee fullfill all that which the Apostle commaundeth vs when hee saieth Ad Philip 4.6.1 Ad Tim. 2.1 That our Petitions should presente themselues before God not alone but accompanied with three meruailous Actions that is to say with Praier which may raise our Spirit and the Affections thereof to the presence of God Ex D. Th. 2.2 q. 83. art 17. with Obsecrations that may alledge Titles to bee hearde and with Thankesgiuing for benefits receiued which may dispose vs to receiue those which wee aske afresh These are the principall things which mentall Praier comprehendeth Lib. de Spiritu anima cap. 70. qui ei tribuitur whose Order S. Augustine declared saying Meditatio parit scientiam scientia compunctionem compunctio deuotionem deuotio vero perficit orationem Frequent meditation engendreth science and knowledge of a mans selfe and of God knowledge engendreth affections of compunction for our sinnes and miseries compunction awaketh affections of deuotion towardes God for his greatenesse mercies and deuotion perfecteth Praier making our Spirit to joyne it selfe louingly to God to aske of him things decent fitting in such manner as is conuenient It resteth that wee explicate and declare the manner how euery one of these things is to bee donne beginning with that which is most proper and essentiall to Praier How wee are to speake vnto God in Mentall Praier §. 2. BY what hath beene saide it appeareth that the essence or nature of Mentall Praier properly consisteth in speaking within our selues to God our Lorde for two principall endes 1. The first is to praise him and blesse him for what hee is and to giue him thankes for the benefits and rewardes hee bestoweth vpon vs exercizing that soueraigne manner of Praier which S. Paule counselleth vs saying Ad Eph. 5.19 Ad Coloss 3.16 Bee filled vvith the Holy Spirit speaking to yourselues in Psalmes Hymnes and spirituall Canticles chaunting singing in your heartes to our Lorde giuing thankes al vvaies for all things in the name of our Lord IESVS Christe to God the Father In the which wordes the holy Apostle pointeth at foure diuine affections wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide that is to say Psalmes Ex D. Th. lectio 7. in ad Ephes 5. Hymnes spirituall Canticles and Thankesgiuing Interiour Psalmes are Actions of the Loue of God with effectuall desires and determinations to serue and obey him offering ourselues to keepe most perfectly his Commandements and Counsailes This is that Musicke which Dauid calleth the Psalter of ten strings Psal 32.2 for as hee that plaieth on the Psalter or Harpe handleth all the ten strings thereof sometimes some of them sometimes othersome and sometimes all of them togither so in Praier making this musicke to God wee are to haue feruent desires to exercise the Vertues of Obedience Humillitye Patience and the rest now one then another sometimes alltogither as likewise stedfast purposes to keepe Gods Commaundements his Counsells laying handes now vpon one then vppon another and sometimes vpon alltogither Hymnes are Affections of the Praises of God reckoning vp all the excellencies perfections that hee hath and the workes that hee hath donne for the which hee is worthily to bee praised glorified of all creatures Sometimes I may say with the Seraphins Holy Holy Holy the Lord God of Hostes Isai 6.3 or in steede of this worde Holy I may put in other like wordes saying Good Mercifull Iust VVise and Povverfull arte thou my Lord and my God and most worthy to haue thy Sanctity and thy Greatenesse preached by the Seraphins Sometimes with the Seniours in the Apocalips Apoc. 5.12 I will say vvorthy art thou o Lambe of God vvhoe didst dye for vs to receiue Povver and Diuinitye and VVisdome and Strength and Honour and Glory and Benediction for euer and euer Amen And othersome times with the three Children of Babilon Dan. 3.57 Psal 102 1. that were in the fornace I will inuite all Ceatures to praise and glorify God And wth Dauid I will prouoke myne owne Soule and all the faculties thereof to blesse our Lord. Spirituall Canticles are Affections of Spirituall Ioy and Alacritie rejoicing that God is who hee is and for the Infinite good that hee hath in
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
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
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
practize of mentall Praier exercizing Affections Petitions and Colloquies yet no man is to bee tied to those wordes wherein they are deliuered but hee himselfe must inuent them as our Lord shall dictate them vnto him and the light of the Veritie which hee considereth §. 2. Ex D. Bern. ser 45. in cantic and his owne feeling of Deuotion the which as allready hath beene saide is the Tongue of the Soule and whosoeuer hath it knoweth very well how to speake with God and without it is as it were dumbe and then it is good to make vse of those Colloquies heere set downe making them as if they were his owne 3. The third ende of reading these meditations may bee to practize them with others for it belongeth to spirituall masters and Confessors to giue such like pointes of meditation to their Disciples and Penitents industriating them in this manner of Praier when they are capable thereof but they are not to giue all alike to all but to select those meditations Pointes and Considerations that are most accomodated to the estate and capacitye of him that receiueth them And besides this they may also helpe themselues herewithall for their Sermōs or spirituall speeches which are vsed to bee made in common to such as liue in religion or out thereof with desire to obtaine that perfection that is proper to their Estate 4. For all these endes I haue procured that the Meditations should goe founded and accompanyed with places of diuine Scripture which was written for the same endes So that heere are declared in a manner all the foure Euangelistes the greater parte of the Actes of the Apostles the beginning of Genesis and many other places of the olde and Nevve Testament And because many of them may haue diuerse Senses I haue procured to make choise of the most receiued according to the exposition of the Saintes from whome I haue collected these Considerations as also from that which other spirituall men haue experienced to whome our Lord hath communicated these tasts and feelings So that heereupon such as are Louers of Varietie in these exercizes of the Spirit shall finde in this booke diuerse meditations for the seuerall times of Aduent Lent Sundayes and Principall Feastes of the yeare accomodating themselues in euery time to the spirit which therein the Church representeth And because many haue a deuotion to haue meditations distributed for the seuen dayes of the weeke they shall heere also finde Varietie thereof Those which treate of purifying themselues from Vices in the Purgatiue vvay shall finde meditations of the Seuen deadely Sinnes for euery daye its meditation and they themselues may easily recollect others of the seuen principall things that are in this life that is to say Meditation of Sinnes Deathe Iudgement particular Iudgement vniuersall Hell Purgatory and Glorye As also of the seuen notorious Sinners that our Sauiour Christe conuerted namely S. Mathevv S. Mary Magdalen the VVoman of Samaria the vvoman founde in Adulterye Zacheus the good Thiefe and Saul Those which treate of gaining Vertues in the Illuminatiue vvay shall finde Meditations of the Seuen Petitions of the Pater noster of the Eight Beatitudes of the Seuen stations vvherein is consummated the vvole Passion of Christe our Lorde of the Seuen vvordes that hee spake vpon the Crosse and they may easily make choise of Seuen Parables or Seuen of his most notable miracles for the seuē dayes of the weeke Those which treate of Vnion in the Vnitiue Life shall finde meditations of the Seuen diuine Attributes wherein principally this Vnion is fed that is to say Bountie Charitie Mercie Immensitie VVisdome Omnipotencie and Prouidence And if they will meditate Gods benefits they shall finde meditations of the vvorkes that God did the first Sixe dayes of the vvorlde and his rest vpon the Seuenth day Also the Seuen revvardes of Glorye which Christe our Lord declared in his Sermon of the Beatitudes and those vvhich hee promised the seuen Bishops in the Apocalips And after this manner shall they finde sundry meditations of the most blessed Sacrament and of our blessed Ladye the Virgin and for the fifteene mysteries of the Rosarye All which they may easily seeke in the Tables that shall bee put in the ende of the booke Finally euery parte of the sixe which this Booke hath wherein are diuers meditations with diuerse manners of Praying Contemplating is like a banquet of many and diuerse meates drest after many fashions the which are set vpon the table not that euery one that is inuited should eate of all although hee may make an assay of all but for that hee should eate principally of that meate that giueth him most gust or which is most agreable to his complexion or necessity leauing the rest for others that shall finde gust where hee findes it not because they haue another cōplexion or necessitye different from his For it should bee a greate ignorance in this matter to seeke to leade all after that forme of Praying that liketh mee contemning those that vse another waye And therefore euery one guiding himselfe partely by the Counsell and Direction of his Spirituall master partely by the experience of his owne Comforte and Proffit must lay holde vpon those meditations and formes of Praier which arme him best to this ende 1. Thess 5.21 although it is not amisse to trye all for paraduenture our Lord will open to mee a way where I thought hee had helde it very close shut By what hath beene saide I conclude that those which desire daily to clime the mysticall Ladder of Iacob Genes 28.12 In tomo 9. which S. Augustine calleth the Ladder of Paradise and S. Bernard the Ladder of men that are Religious whose steps are Reading Meditation Praier and Comtemplation they shall finde in this booke matter and instruction for this mounting relying principally vpon Gods grace by whose fauour wee shall all bee albe to clime and arriue to that Vnion with our Lord who is in the top inuiting vs to mount vp thereby and to this ende hee sendeth his holy Angells who ascende and descende for our good they ascende to present vnto God our desires and petitions and they descende with the good dispatche thereof and allwaies animate vs to clime vp euery daye with greate Perseuerance vntill wee enter into the Paradise of our God where wee may see him and enjoy him worlde without ende Amen THE FIRST PARTE OF THE MEDITATIONS OF SINNES and of the last endes of Man with formes of Praier appropriated to those which walke in the Purgatiue Waye to purifye them selues of their Vices The Introduction concerning Puritie which is the ende of the Meditations of the Purgatiue Waye AMong those Excellencyes which the frequent vse of Meditation and Mentall Praier hath the first that openeth the waye for many others is to purifye as S. Lib. 1. de considerat ad Eugeniū Bernard saieth the same Fountaine from whence it springeth And because it
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
not hee thy Father that hath possessed thee and made and created thee God that begatte thee thovv hast forsaken and hast forgotten our Lorde thy Creator and Redeemer 2. Secondly I will ponder the benefits of my Redemption where enter the Incarnation of the eternall VVorde and all the Labours and Trauailes of the Life Passion and Deathe of our Lord Christe beholding him as our Father Pastor Phisition Master and Sauiour So that with my Sinnes I haue injuried him that holdeth all these Titles with mee And as the Apostle saithe I haue crucifyed IESVS Christe within mee Ad Heb. 6.6 10.29 I haue trodden vpon the Sonne of God I haue trampled vpon his bloud I haue despised his examples I haue troden vnderfoote his Lawes and his Precepts and I haue liued as if no such Redemption for mee had euer passed in the worlde Colloquie Then hovv is it o my Soule that thou meltest not in Toares hauing offended such a Father such a Master such a Pastor and Redeemer Hovv is it that thy Hearte doth not cleaue asunder vvith Griefe for hauing offended vvith thy Sinnes him that dyed to deliuer thee from them O my Redeemer hovv much grieueth it mee to haue offended thee Pardon o Lorde my offences VVashe vvith thy bloud the spots of my Transgressions by vertue vvhereof I purpose vvith thy grace no more to retourne to pollute myselfe vvith them 3. In this sorte I may ponder the benefits of my Sanctification where entreth Baptisme and the rest of the Sacraments especially that of Penance and Eucharist and the Inspirations of the holy Ghoste and other innumerable both manifest and secret Benefits as also the promise of future benefits in the Glorification and Resurrection with all the which I am to charge myselfe and with greate astonishment to admire at myselfe that I haue aunswered so many benefits with so euill seruices holding competencie or sufficiencie with God hee by doing mee fauours and giuing mee greate giftes and I by doing him Injuries and committing grieuous Sinnes considering that euery Sinne after a sorte is an Infinite Ingratitude for beeing against an Infinite Benefactour and against infinite benefits that from his hande I haue receiued giuen with infinite Loue without any merits of mine To exaggerate the more the grieuousnesse of my Sinnes in this respect it shall bee good to profit my selfe of some Histories that make to this purpose as of that of Ioseph Genes 39 9. that it seemed vnto him impossible to sinne with the wife of his Lorde of whome hee had receiued so many benefits And that of Saul 1. Reg. 19 6. who though he were a cruell persecutor of Dauid yet hee grewe meeke when hee heard tell the greate Seruices that hee had donne him And when hee sawe that Dauid killed him not when hee had power to kill him hee had compunction and saide Thou arte Iuster then I 1. Reg. 24 18. for thou hast donne mee good turnes and I haue rendred thee euill O my Soule hovv canst thou sinne against thy God Colloquie and Lord from vvhome thou hast receiued all the Good thou hast O God of my Heart hovv much more iust art thou then I for thou ceasest not to doe mee mercies and I cease not to doe thee offenses Thou hauing povver to take avvaye my Life and my Beeing yet doost it not and I hauing no povver to take avvay thine yet as much as it lyeth in mee I attempt to doe it Thou didst cut of the Heade of the Giant and didst breake the Heade of the Serpent to deliuer mee frem Deathe and I subiect myselfe thereunto by offending thee VVho is it that hauing povver to kill his Enemye killeth him not and yet thou vvilt dye that hee may not dye Pardon o Lord my bestiall Vnthankefullnesse and ayde mee vvith thy abundant grace that I may no more returne to fall into so horrible a miserie The third Pointe THirdly I am to consider what motiue I had to Sinne for doubtlesse it encreaseth the greatenesse of the Injurie when it is donne vpon a very light cause and Occasion For why did I offend God For a Litle VVantonnesse of the Flesh for a Punctillo of Honour for a Small Interest of VVealthe for a slight pleasing of myne owne VVill finally for things most vile that passe like Smoke and are as if they were not in Comparison of God And yet beeing such for them I denyed by my VVorkes the liuing God Ad Titū 1.16 and made of them to myselfe an Idoll and false God esteeming them more then the true God crucifying Christe within mee to giue life vnto Barrabas which is Sinne. O my Lorde Ierem. 2.12 Colloquie vvith greate reason sayest thou to the Heauens that they should bee affrighted and to the gates of Heauen that they should breake and breake vvith amazement for tvvo euils vvhich thy People committed and yet I vvretched Sinner haue committed them infinite times leauing thee that art the fountaine of liuing VVater to dravve vvith Labour out of broken Cisternes that cannot containe VVater O Labour ill employed◠O Inconsiderate Chaunge I left the infinite God and the perpetuall Fountaine of infinite and eternall Good for a thing of nothing of Temporall and perishing Good vvhich like a broken Cisterne looseth vnperceaueably the vvater that it holde Gen. 25.34 and remaineth drye O my Soule if the Deede of Esau seeme so vile vnto thee that solde his birth-right for a small Dishe of Pottage Ad Heb. 12. hovv much more vile shall thine bee that sellest thy birt-bright of Heauen for a litle interest of Earthe Hee soulde it to redeeme his Life and thou to sell it incurrest Deathe And if hee founde no place of Repentance to reuoke the sale it vvere very iust that thou also shouldst not finde it seeing thy sinne vvas greater then his But set seeing that Gods mercie is greater approache vnto it vvith Humillitye that hee may defeate by his Grace the euill sale that thou madest by thy Sinne. Finally in this meditation and in the following I am to laye fast holde on this Veritie for it is an incredible follye to beleeue by Faithe what I beleeue and yet to liue in that manner that I liue that is to beleeue that Sinne is so euill as wee haue described it and yet for all this to committe it to beleeue that God is so good and so right a Iusticier and yet notwithstanding to offende him and so in the rest The fourth Pointe THE fourth pointe shall bee to breake out with these Considerations into an exclamation with an Affection vehement and full of Amazemene As that the Creatures haue suffered me I hauing so greiuously offended their Creator and Benefactor Genes 3.24 That the Angells who are the ministers of Gods Iustice haue not vnsheathed their fiery swordes against mee That they haue garded mee and beene the Aduocates of so wicked a man as I. That the Sunne Moone and
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
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
I had to Gods benefits aswell generall as speciall as are Sacraments Inspirations c. I shall also bee charged with the euill circumstances that I mixed with my good workes Psal 74.3 For heereupon it is saide That when his Time commeth hee shall Iudge righteousnesse itselfe making a very rigourous examination of those workes that appeare good The second Propertye of this examination is that it shall bee euident to the examined himselfe for the proofe of all these charges shall bee a cleare light where with God will discouer to my Soule all its Sinnes without omitting any one euen those which it had forgotten and supposed were not at all Sophon 1 12. D. Bern. serm 55. in Cantica And heereupon heesaithe by one of the Prophets that hee would searche Ierusalem by candle-light that is to say That hee will not onely Iudge the wicked that dwell in Babylon but also the Iust that liue in Ierusalem and that hee will inflame such a light to searche into their Soules that they themselues may see the very corners of their Consciences Colloquie O hovv afflicted shall my poore Soule finde itselfe vvith so straight rigorous an examination O hovv astonied shall it bee vvith the euidence of so certaine and cleare proofe O eternall God enter not into Iudgement vvith thy seruant Psal 142 2. for none that liue shall bee justified in thy presence Feare o my Soule although thou findest no greate Sinnes in thyselfe for hee that is to examine and Iudge thee is God that seeth more then thou and can finde them Examine thyselfe vvith the greatest rigour thou canst and Iudge rigorously thy selfe for the Sinnes thou shalt finde 1. Cor. 11 31. for if thou iudgest thyselfe vvith Dolour thou shalt no more bee iudged to thy Damnation These are the principall resolutions that I am to collect out of this consideration endeuouring to accomplish them euery night when I make examination of my Conscience or when I am to Confesse mee as in the 28. and 31. Meditations shall bee declared Lastly I am to consider that in this examination God will also discouer to the iust Soule all its good workes wordes and desires yea euen those which it had forgotten 〈◊〉 doubted whither they were good or no. There shall shee see her Obediences and Penances her Praiers and mortifications cheering herselfe much with this viewe for hereupon saide the voice from Heauen Blessed are the deade Apocal. 14.13 vvhich dye in our Lord for their vvorkes folovv them And with this consideration comparing the examination both of good and euill I shall animate myselfe to liue such a Life as in the last examination may bee approoued by God The fourth Pointe FOurthly I am to consider how Christe our Lord in the Instant of Deathe by his lust Sentence depriueth and vnclotheth the wretched Soule of the Sinner of those supernaturall graces and giftes which remained with him after Sinne that hee may without them enter into Hell-fier The terriblenesse of this Sentence and the paine that the Damned shall suffer in this Conflict I may ponder by that which happeneth to a Prieste who hath committed some crime for the which hee deserueth to bee burned For not to disgrace the Sacerdotall dignitye with so Infamous a punishment first a Bishop degradeth him taking of from him one by one his Priestlike garments saying vnto him Seeing thou hast made thyselfe vnworthy of the Honour of a Preiste wee take from thee thy Preistlike Garments and depriue thee of the honour that thou hadst and so beeing degraded they deliuer him to the secular Power who executeth vpon him the punishment of fier that hee deserueth In this manner I may Imagine that Christe our Lord the Bishop 1. Pet. 2.25 and Pastor of our Soules degradeth the Soule of the Sinner to whome hee gaue in Baptisme the dignitie of spirituall Priesthood and adorned him with Sacerdotall habilliments depriuing him of them for that with Sinne hee made himselfe vnworthy of this honour stripping himselfe naked of the principall Vestment of Grace and Charitie First in that Instant God will take from him the light of Faithe which was his Spirituall Girdle saying vnto him Because thou madest thyselfe vnworthy of this girdle and didst not gird thyselfe therewith leading thy Life according to thy beliefe I take it from thee that thou mayest remaine bound hande and foote in perpetuall Darkenesse Then will hee take from him the Vertue of Hope saying vnto him Because thou madest thyselfe vnworthy of this Vertue not making thy proffit thereof I take from thee the hope of those aydes which I had offered thee to carrye the sweete yoke of my Lawe and the Stole and pledges of Immortalitie and eternall life that I had giuen thee and I pull from thee the Maniple of VVeeping and Repentance that thou maiest haue no hope of my pardoning of thy Sinnes and I vnclothe thee of the Amice of my Protection that thou maist neuer more hereafter enjoy it Hee will likevvise take from him the Graces giuen gratis or freelie that hee had Matt. 7.22 of Prophecying and doing miracles saying vnto him For that thou madest thyselfe vnworthy of these Graces vsing them for thyne owne vaineglory treading vnder foote my holy Lawe I dispoile thee of them and of all grace whatsoeuer because for thee there shall bee nothing now bur rigour of Iustice In this sorte the vnfortunate Soule shall remaine with infamous nakednesse fullfilling therein the terrible menaces of Ezechiell Ezech. 23.26 They shall strippe thee of thy Garments and shall take avvay the vessels of thy glorye and they shall leaue thee naked and full of Confusion O what terrible confusion shall the vnhappy Soule suffer when it shall see itselfe stript naked of that which before did adorne it 1. Petr. 2 25. O Redeemer of the VVorlde Prince of Pastors and Bishop of our Soules degrade not nor strip not naked my Soule of the Vestments thou gauest it in Baptisme clothe mee anevve vvith the garment of thy Grace vvhich I haue lost through my Sinne that I may free myselfe from this nakednesse and eternall Confusion Then am I to ponder how the Soule remaineth with one of these Vestments which is D. Tho. 3. p. q. 63 art 5. ad 3. the Character or marke of Christianisme which was giuen it in Baptisme and that of Confirmation and Priesthood if a man receiued these two Sacraments but this shall bee for his greater torment for the Pagans and Moores that shall bee with a Christian in Hell beholding the Signall of an edifice that was begun and not ended shall scoffe at him saying O mad Luc. 14.30 and Inconsiderate man that hadst so much good in thy handes and letst it bee lost thorough thyne owne fault why didst thou not finishe thy building seeing thou hadst so much aide thereunto If wee had beene Christians wee would haue endeuoured to flye from the miserie that now
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
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
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
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
if I parte my goods liberally to others Or contrarily If I bee prowde and vindicatiue If I seeke my temporall proffit with the hurt of my neighbour and with the losse of spirituall good and so making reflexion hereupon I will endeuour to bee a Sheepe of this soueraigne Shepheard confidently trusting that with greate prosperitye hee will place mee on his right hande The fourth Pointe Of the publication of ConscieÌ„ces D. Tho. in addit q. 87. 1. Cor. 4.5 Daniel 7.10 Apoc. 20.12 Libri aperti suÌ„t alius liber quâ—Ì„ est vitae THe fourth Pointe shall bee to consider the Publication that shall bee made at the day of Iudgement of all the Consciences of the good and euill before men and Angells discouering as the Apostle S. Paule saith the things that were couered in darkenesse and manifesting the Secrets that were inclosed in their heartes with a speciall light that God shall communicate to haue them seene VVherein I will ponder how God our Lord in that day shall open as the holy Scripture saieth and vnfolde the bookes of Consciences which during the time of this life were shut vp so that all shall reade what is written in the booke of euery ones coÌ„science euery one what is written in the booke of conscience of all and according to the contents of those bookes Iudgement shall bee made and Sentence pronounced that all may see the vprightnesse of Gods Iustice aswell for the honour of the good as for the confusion of the wicked From whence I will collect how much it behoueth mee too consider well what I write in the booke of my conscience for I may now write what I list and couer it as I will but in that day in spite of my Heart all shall come to light and if the booke of my conscience bee well written according to the booke of Life which is Christe IESVS my booke saithe Iob shall bee my defence my honour Iob. 31.35 and my Crowne But if it bee contrary to that of Christ IESVS it shall bee my accuser my dishonour Colloquie and Condemnation O most pious Sauiour vvhose booke in the daye of Iudgement shall bee opened that thy life may bee as a Lavve and liuing rule by the vvhich Iudgement shall bee made of ours permitte mee not to vvrite in the booke of my Conscience any thing that may bee contrary to thy booke and if at any time thorough my frailetye I shall so vvrite ayde mee to blott it out vvith penance that in the daye of my account thou seeing mee conformable to thee in Life mayest likevvise make mee conformable to thee in Glorie Amen 2. But particularizing more at large what is to passe in this publication I will ponder that then the secret Sinnes of the Hearte shall bee published and the foule Sinnes of Acte that were committed in corners and those which for Shame were concealed in Confession or were couered with excuses and shiftes Then shall also bee manifested damned Intentions secret Treasons Hipocrisies and all other workes that seemed holy and were in truthe wicked There shall bee knowne vnfaithfull Seruauntes false friendes fained Christians with very greate confusion to see themselues discouered for if I feele it so much to haue my secret Sinne published before ten men how shall I feele it to haue all my Sinnes togither published before all men and before all the Angells O my Soule hovv darest thou sinne in secret if thou beleiuest that thy Sinne shall bee published and manifested before all the VVorlde Hovv canst thou in confession couer some Sinnes for Shame if thy Faithe telleth thee of this confusion that thou shallt suffer for concealing them Remember vvhat thy Redeemer saithe Luc. 12.2 Nihil opertum quod non reueletur neque occultum quod non sciatur Nothing is hid that shall not bee reuealed nor secrete that shall not bee knovven Therefore cease to committe that Sinne that thou wouldst not haue manifested 3. Then will I ponder how God our Lord shall manifest the good VVorkes of the Iust how secret soeuer they haue beene their pure thoughtes their holy affections their intentions so close hidden that the left hand knewe not what the right did and their exteriour workes which they couered for Humillitye and those which the worlde esteemed for euill and for them calumniated and condemned them for the which not withstanding they shall bee honoured and exalted O how foule and abhominable shall Vice then appeare and how pleasing and beautifull Vertue O what honour and credit shall it then bee to haue beene obedient and humble and to haue suffered Injuries silently without execuses or diuertings O happy they which embrace these Vertuous exercises seeing for them they shall receiue so greate glorye Couer o my Soule Colloquie thy good vvorkes vvith Humillitye that Pride may not robbe thee of them for in his good time our Lord to thy greate glorye shall discouer them 4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did as the euill workes which the good did buth with a different ende and successe For the good workes of the euill shall arise to their greater Ignominie for not hauing perseuered in that good loosing the rewarde thereof for mingling them with many euills And when they shall see the aduises and good Counsells which they gaue to the elect they shall bee much the more ashamed that they tooke them not for themselues nor made proffit of them Contrarily when God shall publish the Sinnes committed by the Iust hee will likewise publish the Penance which they did and the good they collected thereout so that they shall not bee to them an occasion of confusion but rather a motiue to praise God that pardoned them and freed them by his greate mercye from so greate miserye And all shall redounde to the greater confusion of the wicked seeing others that committed the same or greater Sinnes then theirs in so greate honour for hauing donne Penance for them in time The fifth Pointe Of the Accusations and Imputations against the VVicked Apoc. 12 10. Orat. 1. de amore erga DeuÌ„ proximum THe fifth Pointe shall bee to consider the terrible accusations and imputations that shall arise out of this publication against the wicked in fauour of the good For first of all the Diuell the Accuser and Calumniatour of men at this day which is the last of his office shall doe it with greate vehemencie exaggerating the Sinnes of the wicked the more to confounde them as S. Basile saieth before the whole VVorlde for turning himselfe to the Iudge hee will say I created not these neither gaue I them life nor sustenance nor the goods which they enjoyed I neither suffered nor died for them nor promised them any eternall rewarde and yet not wich standing forsaking thee that diddest all these things for them they serued and obeyed mee Therefore mine they
may bee vnderstood that all these blessings proceeded from the fatherly loue that God bare them in respect of his sonne And for that his benediction is effectuall and performeth presently what it promiseth with this sweete worde hee wil replenish them with a newe and extraordinarye alacritie Possidete paratum vobis regnum a constitutione mundi THirdy hee saieth vnto them possesse you the kingdome prepared for you from the foundation of the vvorlde In which wordes I am to ponder what kingdome this is how long time agoe since it was prepared that it is prepared for the Righteous and that to them is giuen the possession thereof in all which is resplendent the infinite Charitie of our caelestiall Father For first hee would that the inheritance and eldership of his Children should bee a kingdome so soveraigne that for excellencie thereof it meriteth the name of a kingdome for it is no terrene but a caelestiall kingdome whose riches are infinite and the pleasures thereof so inestimable that they make blessed their possessors This kingdome was prepared for them from all eternitie predestinating them of his mere mercye to raigne with him And from the foundation of the worlde hee created the Heauen called Empyreall that it might bee a royall Cittye and habitation of these blessed kings And with greate tendernes hee addeth that worde Vobis for you as who should saye This kingdome was not prepared principally for the Angells and for want of them for you entring in place of those that lost the seates of this kingdome But it was prepared equally for all the iust Angells ad men and for you for your soules and for your bodyes Come then to take peaceable possession of this kingdome so noble and so auncient out of the which you shall never bee eiected enter into the ioyes of my Father which shall never bee taken from you Apocal. 3.21 Colloquie sit downe to raigne with mee in my throne as I am seated with my eternall Father in his O most loving Father I giue thee thankes for this so soveraigne kingdome vvhich thou hast prepared for thy elect to shevve in them the infinite Riches of thy Grace and Charitye Graunt mee o Lord that I may in such manner prepare my soule that thou maist raigne therein by thy grace and aftervvardes carry it to possesse this eternall kingdome of thy Glorye Amen Esurivi enim dedistis mihi manducare c. THen declareth the iudge the reason of his sentence and the merites for which hee geâ—eth them his kingdome saying I vvas an hungred and you gaue mee to eate I vvas a thirst and you gaue mee to drinke I vvas a straunger and you tooke mee in naked and you couered mee sicke and you visited mee I vvas in Prison and you came to mee to set mee at libertye And the iust admiring that for so little workes hee should giue them a kingdome so greate and that hee should so much esteeme these workes of mercye as if they had beene donne to his owne Person shall aske him not so much with wordes as with affections and inward feelings of greate admiration saying Lord when did wee see thee hungrye and Thirstye and gaue thee to eate and to drinke Or when did wee see the a straunger naked sicke or in prison and vsed towarde thee such mercye Then our Lord will aunswer them Amen I say vnto you as long as you did it to one of these my leasle Bretheren you did it to mee Colloquie for I was in them and though but little ones I yet esteeme my selfe to holde them for my Bretheren O happy poore that are accounted as his Bretheren by the Iudge that shall Iudge them and by the eternall king that shall revvarde them vvho likevvise revvardeth others for doing them good O happy vvorkes of Mercye vvhose principall obiect 〈◊〉 Christe and vvhose Revvarde is his kingdome O blessed are the mercifull seeing in this daye they shall obtaine so greate mercye Lastly I wil ponder that albeeit Christe our Lord in the Gospell alledgeth onely for the reason of his sentence the workes of mercye to wardes our Neighbours yet hee will also declare the other good workes of obedience and mortification necessarye to enter into Heauen And as the voice of God is of infinite Vertue hee will to every one mentally declare in such sorte that all may vnderstand the speciall workes for the which hee giveth him his kingdome To the Martyr hee will saye Come thou blessed of my Father to possesse the kingdome prepared for thee because thou shedst thy blood formee And to the Virgin hee will say Come thou blessed of my Father for the Virginitie which thou preservedst with puritie of Bodye and soule And to the Religious man Come thou blessed of my Father for thou lestst all things to followe mee And in this manner I may runne thorough all the other Estates of the iust O what Content will all receiue with the sweete voice of this comfortable sentence Psalm 50.10 Ioan. 10.3 with the which God will giue to their eares compleate Ioy and alacritie and the Bones that were humbled shall reioice Happy the sheepe that in this life heare the voice of their shephearde and followe his steppes for on this day being placed on his right hande they shall heare the voice that calleth them to the eternall pastures O soveraigne shepheard Colloquie ayde mee vvith thy abundaunt grace that I may bee vvorthy to heare so favourable a sentence Amen The second Pointe SEcondly I am to consider that towardes the wicked the Iudge wil turne his Angrye Countenance and with a dreadefull voice wil say vnto them Departe from mee you cursed into fier everlasting vvhich is prepared for the deuil and his Angells for I vvas an huÌ„gred and you gaue mee not to eate etc. This sentence like the former wee may ponder by the wordes for that heerein are declared all the kindes of Paines that are in Hell of the which wee shall heereafter make a large consideration Discedite a me 1. THe first worde is Departe from mee In the which hee condemneth them to that eternall paine Paena Damni Payne of losse or danatioÌ„ which they call of losse or daÌ„nation which is a perpetuall Banishment from Heauen and a depriving them of the sight of God for ever And the more to wound them shewing himselfe so glorious vnto them hee sayeth Departe from mee that am your God your first beginning and last ende Departe from mee that am your Redeemer from â—nee that made myselfe man for your sakes and receiued these woundes for your remedye from mee that invited you with pardon and you would not accept it Therefore departe for ever from my freindship from my protection from my kingdome from my Paradise from my cleare sight and from the copious River of my Delightes And for that whosoever is separated from Christ is also separated from those that goe with Christe in saying to them Departe from
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
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
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
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
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
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
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
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
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
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.
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
fower things 9.10.11 The order of mentall praier according to S. Augustine 14. Two principall ends of mentall praier 14.17 How in it we may haue conference with our owne soule with our B. Ladie Angels and other Saincte 19. what vertues accompanie mentall praier and the excellencie thereof 21 23. VVhat the matter of mentall praier is 23. How it is reduced to there orders fit for three estates of those that meditate 24. Entrance in to praier how it ought to be made 29. How we may aide our selues with our imaginations tongue and other faculties for mentall praier 40. The examination of praier ended and the fruites thereof 43. Diuers formes of praier in diuers matters accommodated to sundry persons times 46. How mentall praier may be vsed of some without manifoldnes of discourses 52.53 Formes ordinary extraordinary of mentall praier and how diuersly God communicateth himselfe therein Presence The presence of God necessarie to be had by vs in praier 20. Pride The acts and punishments of it 233.235 Profit Spirituall profit and aduancement is gotten by dooing and suffering 26. Prouidence That of God towards such as resigne them selues to him 86. Psalmes Interiour psalmes what they be 15. Punishments Punishment of the Angels that sinned 89. Of our first parents 92. Of anie mortall sinne 94.116 That which Christ suffered for sinnes 96. Punishments of pride 235. Of gluttonie 240. Of luxurie 245. Of auarice 154. Of Of wrath 259. Of enuie 295. Of slothe 270. Of those that breake Gods comaundements 279. See paines Purgatorie The terriblenes of it with other circunstances of the soules that be therein 35â— How godly a thing it is pray for the soules that be there 358.359 Puritie Purenes of heart is the end of the purgatiue way 75. Purposes Good purposes and determinations how they ought to bee made by vs in the morning at praier time 308. Reading In reading of good bookes God speaketh vnto vs. 70. It is the first steppe of the spirituall ladder 74. Religion It with three waies thereof is a spirituall imitation of death 157. Resignation That which we ought to haue in the vse of thinges created 85 Resurrection The generall of all men with many circumstances 183. Reuerence That which is due to God in praier 31. Satisfaction Of that which we must make for our sinnes and meanes to stire vs vp vnto it 326. Scripture Holiescripture the principall fruite of spirituall science pag. 7. Seeing How God is seene spirituallie and what is seene in him 57.58 Senses Sinnes of our corporall exteriour senses and their chastisements 287. Mortification of them 291. Internall spirituall senses 56. Sinne. It is most contrarie to ouâ— last end 87. The griuousnes of it by diuers examples 88. By the paines that Christ endured for them 96. By the multitude of them and for the being against reason 100. By the basenes of them that committeth them 104. by the greatnes of God against whome they are committed 108. By the vile motiue that induceth to sinne 115. By compariâ—on betwixt the temporall and eternall paines thereof 116. It is worse then all the euils of paine laide together that are suffered in hell 123. Of the seauen called deadlie sinnes by order 230. Sinnes against the commaundements of God 273. Senses and sinnes of them and of the tongue 287. Sinnes of the vnderstanding 293. Those of our owne selfewill 296. How much veniall sinnes is to bee abhorred for feare of purgatorie 352. Sloth what it is the acts and harmes and chastisement thereof 268. The reward of him that mortifieth it 272. Smelling How we doe spiritually smell God 60. Sorovve Sorowe for sinnes some riseth of loue 322. Some of feare preparing vs to that other sorowe of loue 323. Speeches Colloquies or speeches how they must bee made in praier with God 11.17 with ourselues with our B. Lady Angels and Saintes 19. Talke How we may talke with God in mental prayer 14. Talke with God cause of greate good 21. Talke of God with vs what it is and what it woorketh 22.59 See Speeches Tâ—st How wee doe tast God spirituallie 61 Teares Those of loue and feare how they are obtained 322. Temperance See Abstinence Tentations Those that be against praier and their remedies 39. Thankesgiuing VVhat they are 16. The acts thereof and how to bee practised after Confession 328. How euerie day in the examination of our consience 302. How after communion 345. Thinges The last thinges of man mouing vs effectuallie to detest sinne 125. Tongue The sinnes thereof and the manner how to mortifie it 288.291 Touchinge How wee doe and may touch God with vnion of loue 62. Vaine glory The acts and hurtes thereof 233. Vertues They ar not obtained by consideration only but by mortification of our vices 231. Vices See Sinnes Virginitie See Chastitie Vnion Diuers formes and manners of it pertaining to contemplatiue life 62. VVayes Three wayes Purgatiue Illuminatiue and Vnitiue accommodated to three states of persons â—4 VVill Selfe will what acts it hath the harmes and punishments thereof and meanes how to mortifie it 295.296 VVoorde That of God with what spirit to be ruminated 48. VVrath See Anger Faultes escaped in the printing Pag. 52. contended reade contented p. 53. then them p. 51. him hir p. 172. the thee p. 194 wich with p. 195. regaled recaled ibid. vould would ibid. out our p. 196. perfocre perforce ibid. accumsemee accuse mee ibid. the them p. 202. whosoeuet whosoeuer ibid. mother mother ibid. haut haue p. 203. peruersc peruerse p. 204. thee the. p. 206. haut haue p. 207. danmed damned ibid. neighbout neighbour ibid. hec her p. 210. might night ibid. on wicked on the wicked p. 212. his this ibid. Cod God p. 213. fuffer suffer ibid se so p. 215. deliuee deliuer p. 220. vs as ibid. man many p. 122. which the damned which the exteriour senses of the damned p. 224. ane and. p. 225. and and. p. 227. from all from all this p. 234. these there p. 235. shall shalt p. 296. puritie purifie ibid. bening being ibid fillowing following p. 297. in good in the good p. 299. thee the p. 230. thee there Good Reader if thou finde any other which I haue ommitted I pray thee of thy curtesie to correct them MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same 〈…〉 Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS natiue of Valladolid AND Translated into English by F. RICH. GIBBONS of the same Societie THE SECOND PART The contents of this woorke are to be seene in the page folowing SIT NOMEN DOMINIBENEDICTUM IHS Printed with priuiledge M.DC.X. THE CONTENTS OF THIS WORKE These Meditations goe diuided into six partes which be correspondent to the three wayes PVRGATIVE ILLVMINATIVE VNITIVE the first two parts for Principiants in Vertue the other two for those that Goâ— forâ—â—â—â—d and the two last for 〈…〉 And all six doe
eternall Father other sometimes to this royall king his Sonne and other sometimes to my selfe exhorting my selfe heere vnto in this manner Colloquie O my Soule praise and glorifye the celestiall Father for hauing giuen thee a King so potent so wise and so holy Rejoice at the good fortune that hath befallen thee to haue so louing a king of whome thou maiest obtaine fauour and interiour freindship If men make so much accoumpt to bee the minions of earthly kings how much more oughtest thou to accoumpt thyselfe for being the minion and fauorite of the king of Heauen O Soueraigne king I rejoice at those so infinite Greatenesses that thou hast for the which I beseeche thee to take mee vnder thy Protection Psal 22.1 for seeing thou art hee that doest gouerne mee I am sure te want nothing The Second Pointe SEcondly I am to consider the speeche that this Soueraigne king maketh to all his Vassalls Psal 2.6 perswading them to accomplish the precept of his Father saying vnto them My most Iust Will is 1 Ioa. 3.8 In hoc apparuit filius Dei. vt dissoluat opera diaboli Ioan. 12.26 to make Warre vpon mine Enemies the Deuill the Worlde and the Fleshe and vpon all Vices and Sinnes and triumphing ouer them to enter into the kingdome of my Father Therefore whosoeuer will followe mee in this enterprize let him liue like mee and hee shall raigne like mee let him imitate mee in the fight and doubtlesse hee shall haue parte in the Victorye And this is founded vpon that which the same our lord saide by S. Iohn If any man minister vnto mee let him followe mee where I am there also shall my minister bee which is to say Whosoeuer offereth himselfe to my seruice must liue as I liue and so shall hee enjoye the eternall rewarde that I enjoye Vpon this Vocation I will discourse pondering the sweetenesse and efficacye thereof and the greate reasons that are vsed to moue mee to heare and to followe this lord First for that hee that calleth mee is a king of so greate maiestie so greate a Benefactor and so franke a Giuer that for a thousand respects I am obliged to his seruice Secondly for that the enterprize is Iust and much more to my proffit then to his seeing it is ordained to destroye my Enemyes from whome I receiue so greate dammages Thirdly because hee goeth fighting before mee and descended From Heauen to giue mee an example heereof and is it much that a meane Souldiour should doe that which his Captaine Iudic. 7.17 9.49 and his king doth when as Gedoon and Abimelech but in saying to their Souldiours Doe what you shall see vs doe were Instantly obeyed Fourthly for the assurance that hee promiseth vs of the Victorye and the greate rewarde that hee wil giue vs if wee conquere Fiftly for the greate Glorye and Honour that will ensue heereof as well to him as to his Father and to all his Vassals O eternall king Colloquie Osea 11.4 I giue thee thankes for the sweetenesse where with thou callest vs attracting vs to thy seruice with Adams cordes weaued with so effectuall reasons O that all men by thy diuine Light might vnderstand them that all with ardent Charity might followe thee The third Pointe THirdly I will consider the diuerse kindes of men that are in the worlde to whose notice this Vocation arriueth The first is of those that make themselues deafe to this Calling who beeing deluded with the goods of this Life wil not followe this king pondering the Ingratitude and disloyaltye of these wretches compassionating their Deafenesse and condoling that the number of them should bee greate for as S. Serm. 21. in Cant. Bernard saieth All Christians desire to arriue where Christ is and yet fewe will followe after Christ All would haue the rewarde of those that followe him but there are not many that will endure the trauell to followe him who in chastizement of their disobedience Luc. 14.18 like those that were called to the banquet and excused themselues shall neuer attaine to enjoye his sweete Society to whome our Lord swore that they should neuer more taste of his supper vsing likewise vnto them that speeche of the diuine Wisdome Prou. 1.24 Because I called you and you heard mee not I will laugh at your perdition chastizing your Rebellion with Deathe euerlasting The second kinde is of those which are willing to followe this king and to accompanye him in this warfare marry yet not to neere contenting themselues to keepe his Commaundements desiring to remaine with their Riches and Dignities and to enjoye the lawfull Pleasures of Matrimonye because they haue not a minde to arriue to greater perfection like that young man that from his infancye had kept the Commaundements of God Matt. 19.21 and when Christ saide vnto him That if hee would bee perfect hee should sell all that hee had and giue it to the poore and come followe him hee went away sad and would not doe it contenting himselfe with doing what hee was wont to doe These allbeit they doe what is sufficient for their Saluation yet as their imitation commeth short so allso their rewarde shall bee short For it is a kinde of Shortnesse for a Souldier not to imitate his Captaine in all that hee can to his vttermost power when as his Captaine doth for him more then hee is obliged vnto The third kinde is of those who with a generous minde offer themselues to followe this king in all and thorough all obseruing not only his Precepts but allso his Counsells as hee himselfe obserued them liuing in Pouertye Chastitye and Obedience renouncing Riches and the lawfull Pleasures of Matrimonye yea and their owne Liberty perfectly to imitate their Lorde And these are Religious men who as they imitate Christ with more perfection so also they shall receiue of him a more copious rewarde one in this Life which is the hundred folde Matt. 19.29 and the other afterwarde in Life euerlasting Vnto this manner of Life it were reason that wee should all of vs offer ourselues not so much for the temporall and eternall interest that ensueth thereof as for the infinite obligation that wee haue to loue and serue this greate king And Because as the Wiseman saieth It is greate Glorye to followe our lord with Perfection Eccl. 23.38 Matth. 5.48 Luc. 6.46 And the neerer wee followe him the greater shall bee our glorye labouring to bee perfect as our heauenly Father is perfect and as is the king and master that for our example hee hath giuen vs. From hence it is that those who by a speciall Vocation haue not beene called to this kinde of Life are to make demonstration of the good will they haue to serue this Soueraigne king saying vnto him with the royall Prophet Dauid Psal 107.2 My hearte is prepared o God my hearte is prepared beholde mee heere readye to fullfil thy precepts
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
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
God was resplendent in hauing awaited then to make himselfe man when Iudea was in such a Disposition that men thorough their wicked Life were to abhorre him and thorough Enuye to persecute him euen to the bereauing him of his Life taking Occasion from hence to redeeme them by his Deathe O Infinite VVisdome of God Colloquie how contrary art thou to the VVisdome of the VVorlde seeing thou treatest of redeeming it when thou art to haue greatest Occasions to suffer for the redemption of it O how contrary to this VVisdome are the Imaginations of my fleshe which flyeth the occasions of Affliction and seeketh the Occasions of it owne Ease Chase away so Lord my Imaginations that I may followe thine embracing Affliction as thou embracedst it for my Example The third Pointe THirdly I am to consider why our Lord deferred his comming into the Worlde so many thousands of yeares pondering especially two causes for my owne proffit The first is for that in this time men by the Experience of their Innumerable and most greiuous Sinnes knewe the extreeme necessitye that they had of their Redeemer Who as hee came from Heauen to bee the Phisition of our Greiuances hee expected that they might increase and bee manifested that his Infinite Wisdome and Omnipotencye might likewise bee manifested in curing so greiuous Infirmities with so proportioned Remedyes For this cause when Pride was growne to that excessiue heighth in the Worlde that man would vsurpe the Greatenesse of God then would God take the forme of a man to cure so abhominable Pride with so profounde Humillitye And when the Desier of Riches Honours and Delicacyes was most egre and hot then would God clothe himselfe with Pouertye Contempt and Dolour to cure such an ardent Desier of temporall Goods with so ardent a Contempt of them O soueraigne Phisition Colloquie I humbly thanke thee for hauing come in such a season to cure our Infirmities with such precious Medicines Beholde o Lorde my woundes are much increased deferre not to remedye them that in mee may bee discouered the greatenesse of thy Mercies The second cause of this delaye was for that it is the good Pleasure of our Lord that his Giftes especially when they are very greate should bee esteemed required and solicited with Praiers and Gronings as did all this time the Fathers that were in Lymbo and the Reighteous that liued on the Earthe And by the waye likewise with this deferring hee made proofe of the Confidence and Patience of the Iust to whome this promise was made for it is an Heroicall Vertue not to loose Confidence Hebr. 11. though the accomplishment of the promise bee long time deferred Whereupon saide a Prophet Abac. 2.3 Yf hee shall made tariance expect him because comming hee will come and will not slacke that is Though hee delaye according to the Desier of thy Hearte hee will not delaye according to the Order of his diuine Prouidence to accomplish what thy necessity requireth for hee will come infallibly in his determinate time when his Comming shall much more auaile thee These two Causes I am to applye to myselfe pondering how God our Lord sometimes permitteth his Elected a long time to suffer greate Afflictions and Drouthes that by experience heereof they may knowe what neede they haue of Gods Visitation that they may bee grounded in profound Humillitye and that by this delaye the desiers of their remedye may increase and their Faithe and Confidence may bee prooued and that so they may come to make greate esteeme of the Gift of God and with greate Care to preserue it Heerewith entring into Consideration what a greate Happinesse it was to mee to bee borne after this soueraigne misterye was executed to enjoy more abundantly the Graces and Giftes that were thereby communicated vnto men my Longings and Sighes my Desiers and Gronings must bee to this ende that God by his Grace may come vnto my Hearte and visite my Soule with abundance of his giftes taking to name like another Daniel The Man of Desiers Dan. 9.23 10.19 Aggei 2. employing them in desiring the comming of him that tooke to name The Desired of Nations without beeing weary of solliciting it though it seeme to mee to bee long deferred for that there is no daye that commeth not at last And the greater the Sollicitation the lesser the delaye and the greater the Rewarde The sixt Meditation Of the comming of the Angell S. Gabriel to annunciate to the Virgin the Misterye of the Incarnation and of the manner how hee saluted her and remoued her Feare The first Pointe FIrst I am to consider what passed in Heauen when the appointed time was arriued wheerein God our Lord would make himselfe man Imagining how the most sacred TRINITYE beeing on the Throne of his Glory desiring to giue notice heereof to her that was to bee the Mother of the Worde Incarnate determined to send her a very glorious Embassage to moue her to accept it the beginning whereof is recounted by the Euangelist Luc. 1.26 saying The Angell Gabriel was sent of God into a Cittye of Galilee called Nazareth to a Virgin despoused to a Iust man whose name was Ioseph of the House of Dauid and the name of the Virgin was MARYE In this Embassage I am to ponder Who sendeth it Who bringeth it to whome it commeth and vpon what cause collecting out of all Proffit to myne owne Soule Hee that sendeth it is the Omnipotent God who without hauing neede of his creatures only of his meere bountye and to doe good vnto men delighteth to communicate with them and to sende them messages and embassages vsing for his ministers heerein creatures so noble as are the Angells Who as S. Heb. 1.14 Paul sayeth are ministers of God for the good of those that are to receiue the inheritance of Saluation And their continuall ministery is to ascende and descende that Ladder that Iacob sawe Gen. 28.12 bringing downe messages from God to men and carrying vp messages and Petitions from men to God O God of Immense maiestye Colloquie Psal 8.5 what is man that thou art mindefull of him Or the Sonne of man that thou visitest him May thy Angells praise thee for the tender Loue thou hearest vnto men Hee that bringeth this Embassage is an Archangell so excellent Ex D. Gre. hom 34. in Euang. that hee hath to name Gabriel which is to say Fortitude of God to signifye the Fortitude that is resplendent in our Lord that sent him and in him that is to bee Incarnate and in the Workes that the Word Incarnate is to doe and in the ministers that hee shall take to publish them whome this Embassadour representeth who in the Vertue of God was strong Psal 102.21 and Potent to fullfill whatsoeuer hee commaunded him not only in this case that was so glorious but in any other how humble soeuer as heereafter wee shall see In the 13. Meditation For his
Holye Ghoste are perfect hee came withall vpon her with newe fuullnesse of Grace to dispose her to so soueraigne a Worke. The second that the Power of the most high should ouershaâ—owe her preseruing her from sensuall Delight in Conception and forming of her purest blood the Bodye of this Childe as the bird couering her egges with her Wings giueth them Life with her Heate The third Promise was a Giuing a Reason of the other two Because that which was to bee so holily conceiued should bee the Sonne of God not by Adoption as the rest of the Iust but by the Vnion of Humane nature with the Diuine Person so that hee should bee Holy not by Priuiledge but by the Power of his holy Conception O what an exceeding ioye caused these three Promises in the Virgin O most blessed VIRGIN Colloquie if when the Angell entred thou wast already full of Grace how much more fuller shallt thou bee the holy Ghost comming vpon thee with this newe Plenitude If before our Lord were with thee for thy Gouernment Protection and Consolation how much more shall hee bee now the Power of the most High comming to ouershadowe thee now mayest thou o blessed LADYE say with a newe Title Cant. 2.3 I sate vnder the Shadowe of him whome I desired and his fruite is sweete to my Throate Thou art seated vnder the Shadowe of the most High which shall take from thee the sensuall Pleasure in Conceiuing and the fruite of thy Conception shall bee Delectable to God pleasing to the Angells sweete vnto thee and to the Saluation of vs. Much good may doe thee o Purest VIRGIN so greate a fullnesse so happye a Shadowe with Hope of so sweete a fruite And seeing thou hast this day founde so greate Grace with the Holy Spirit beseeche him to come anowe vpon mee and with his Power to ouershadowe mee that beeing seated vnder his louing Protection I may taste the sweete fruites of his Diuine Presence From hence I am to collect that whereas for the Virgin to conceiue the Sonne of God it was necessary that the Holy Ghost should come vpon her from Heauen to accomplish this Worke and that the Power of the most High should ouershadowe her so likewise that I may conceiue in my Soule the Spirit of Saluation Isa 26.8 Ex D Fulgentio lib. de Incar natione cap. 20. whereby I become the adoptiue Sonne of God it is necessary that the Holy Ghost doe inspire mee and that the Power and Omnipotencye of God doe ouershadowe mee tempering the Heate of my sensuall Concupiscences and protecting mee in all Temptations daungers and in this Faithe I am to crye to Heauen saying Colloquie O most Holy Spirit come from on High to my poore Soule sowe in it the seede of thy Diuine inspiration that it may conceiue within itselfe the Spirit of Saluation Psal 16.8 Psa 139.8 O power of the most High protect mee with the Shadowe of thy VVings couer mee with them in the Day of Temptation that the Puttockes of Hell preuaile not against mee and that I loose not through myne owne VVeakenesse what thou hast begun in mee by thy Grace Amen The fourth Pointe TO what had beene saide the Angell added Luc. 1.36 Beholde Elizabeth thy Cosin shee also hath conceiued a Sonne in her olde age and this moneth is the sixt to her that is called barren because there shall not bee impossible with God any worde In these Wordes the Angell pretended three meruailous things the first to reueale to the blessed VIRGIN a thing that would giue her much Content because of the Abundance of her Charitye Rem 12.15 whose Propertye is to weepe with those that weepe and to rejoice with those that rejoice And as the blessed VIRGIN had a feeling of the Barennesse of her Cosin because of the greife that shee receiued thereby so shee rejoiced at the newes of her beeing with Childe because of the greate Ioye that it would giue her The second was to confirme his Embassage with some sensible Token as if hee should say Seeing shee hath conceiued that was olde and barren thou maiest well beleeue that a Virgin shall conceiue for with God nothing is impossible hee can doe the one with as greate facillitye as the other Whereby wee see how it is the Propertye of the good Spirit to chastize the incredulous that require a Signe or a miracle with an affection of Incredulitye as this S. Gabriel himselfe chastized Zaâ—harias Luc. 1.20 because hee asked a signe to bee assured that hee should haue a Sonne himselfe beeing olde and his Wife barren whereas contrarily to those that haue Faithe hee giueth a Signe allbeeit they aske it not as hee did to our blessed LADYE the VIRGIN to chere and to comfort her and by the waye to confirme her more and more in her Faithe From whence I will collect how much it importeth constantly to beleeue the matters of Faithe for to beleeuers our Lord vseth to giue interiourly greater signes of his Truthe Ioan. 15. which hee denyeth to the incredulous Isa 7.9 iuxta 70. according to that of the Prophet Isaâ—as If you beleiue not you shall not vnderstand The third was that the Angell pretended to discouer the fundamentall reason of all that had beene spoken Luc. 1.37 adding that so glorious Worde that to God nothing is impossible which is to say Hee can doe all that hee will can accomplish all that hee promiseth especially those two miraculous things that I haue tolde thee of to witte That the Barren and the Virgin may conceiue bring forth From whence I will collect two other for my spirituall Comfort The first that by the Omnipotencye of God our Lord any Soule whatsoeuer that hath beene long time barren of good Workes how deepe rooted soeuer this Barennesse bee in it may bee altered and become fertile And as barren Elizabeth conceiued Iohn which signifieth Grace so it may conceiue in itselfe the fruites of Grace and of Benediction very gracious and pleasing vnto God And with this Hope I am to cheere and animate myselfe to pretende this happye Fertillitye remembring what is saide by the Prophet Isaias Isa 54.1 Gal. 4.27 and the Apostle S. Paule Reioite thou barren that bearest not breake forth and crye thou that trauailest not for more Children shalt thou haue that wast barren like Sara then shee that was fruitefull like Agar The second is that as our B. LADYE the VIRGIN by Vertue of the Holy Ghoste might conceiue and haue a Sonne which should bee worth a hundred thousand so those which promise and keepe Virginity shall conceiue Spirituall Children which shall bee incomparably more worthe then the Carnall Matt. 19.29 Isa 56.4 our Lord fullfilling vnto them that Promise which hee made them thereof by the Prophet Isaias as was declared in the first Parte and the 20. Meditation The eigth Meditation Of the finall Answere giuen
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
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
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
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
Lordes sake my touching may touche alwaies rough and harde things auoyding soft and dainety things which he so much abhorred This meditation should be concluded with a Colloquye to Christ IESVS our Lord beseeching him to purifye and cleare the senses of my Soule that I may vnderstand him and loue him according to his will desiring to reforme and renewe my Senses as S. Rom. 12.2 Paul saieth to proue and approue effectually what the good acceptable and perfect will of God is to his honour and glorye worlde without ende Amen Another manner of applying in Prayer the interiour Senses with the actes of seuerall Vrrtues Among those Vertues that perfect our Vnderstanding D. Bonau in Itinerario mētis ad Deū c. 4. and Will which are the spirituall Senses of the Soule those fiue are most excellent which are correspondent to the fiue senses of the bodye with whose actes is practized a forme of Praier very profitable exercizing them in this forme about the mysteries that haue beene spoken of The Sight is the Light of Faithe with the which we see albeit thorough a mirrour and in obscuritye what God hath reuealed in euery mysterye actuating it by beleeuing it with admiration and pause as hath beene declared in the 34. Meditation of the first parte saying to the Childe IESVS Domine Luc. 17.5 adauge mihi fidem O Lord encrease faithe in mee and so quicken it that I may liue before thee as if thou were still present in my eyes The Hearing is the Vertue of Obedience with the which I am to heare all that God commaundeth or counselleth in that mysterie by worde or by example offering myselfe to accomplish it with greate readinesse and speede saying vnto him My hearte o Lord Psa 56.8 is ready to obey thee commaunde what thou wilt and giue me what thou commaundest me that I may obey thee according to thy will The Smelling which by the odour perceiueth things absent and distant is the Vertue of Hope which comforteth vs with assurance of Gods promises before they be manifested and accomplished hoping that he will heare my Praiers that he will ayde me with the succours of his grace that he will haue a care of all things belonging to me and that I may be able to followe his examples and to obtaine his rewardes and that all the rest that is represented in this mysterie may be the object of this Vertue as hath beene sayed in the place before recited saying vnto our Lord that of the Apostle Colloquie Rom. 15.13 O God of hope replenish me with all Ioy and peace in beleeuing that I may abounde in Hope and in all Vertues with the fullnesse of the holy Ghoste Amen The Taste is Deuotion with Loue to whome it pertaineth to finde sauour in the things belonging to God I rejoicing that God is whome he is and at the greatenesses and Vertues that are represented in that mysterie applying myselfe to take a pleasure in imitating him and in seruing him with all the Deuotion that I may saying with the Prophet Abac. 3.18 Ego autem in Domino gaudebo exul abo in Deo IESV meo I will rejoice in our Lord and will be glad in God my IESVS and my Sauiour The Touching is perfect Charitye which joyneth herselfe to her beloued and embraceth him with her two armes which are the Loue of God 1 Cor. 6.17 Cano. 8.6 and of her Neighbour and of all things that may please him making it my pleasure that my Spirit may be vnited with his and that his Hearte may be as a Seale imprinted in mine O beloued of my Soule Colloquie seeing thou commaundest me to put thee as a Seale vpon my Hearte and vpon my arme that my Affections and Actions may be like vnto thine conioyne thee so vnto mee that I may be vnited vnto thee worlde without ende Amen The 27. Meditation Matt. 2. Of the flying into Egipt The first Pointe FIrst I am to consider what greate persecution was raised against our Sauiour Christ being but newe borne the causes thereof and the meanes that he chose to defend himselfe Pondering first how our Lord God permitted king Herod instigated by the Deuill and by his occasion the Iewes to petsecute Christ the king newe borne with a desier to depriue him of his life albeit for different endes Herod as a Tirant fearing that he would haue taken from him his temporall kingdome The Iewes as Flatterers to please their earthely king The Diuell as Prince of this Worlde fearing leaste this miraculous Childe should doe him some greate Hurte But the eternall Father ordained this to much higher endes willing that his Sonne should from his Infancye walke in the waye of Persecutions and afflictions Psa 87.16 that beginning to be fullfilled which Simeon had prophecyed Luc. 2.34 that he should be a signe which all should contradict to giue vs to vnderstand that his comming was contrary to the Intentions of the Worlde which abhorreth not nor persecuteth those that are of it faction but those which are contrary vnto it And that wee may see imprinted in this example the State of the Primitiue Church and of the righteous Soules which conceiuing Christ within themselues and desiring to manifest him by their workes are to be persecuted by the Dragon of Hell who as S. Apoc. 12.17 Iohn saieth in his Apocalips desireth in them to kill the Spirit of Christ that it may not growe vp in their Heartes with the exercizes of notable Vertues And this may serue me for an aduise and Consolation when I shall see myselfe persecuted for Vertues sake remembring what our Sauiour Christ sayed to his Disciples Ioan. 15.20 The Seruant is not greater then his maiester if they haue persecuted me you also they will persecute Neither is it reason that I should be exempted from that vniuersall rule mentioned by the Apostle 2 Tim. 3.12 All those that will liue godly in Christ IESVS shall suffer persecution the Diuell prouoking it by himselfe and by his ministers the Worldelings Secondly I will ponder how our Sauiour Christ being able to free himselfe from this persecution by many very easy meanes as either by killing Herod or by making himselfe inuisible yet he would not but tooke this meanes of flying an argument of weakenesse and miserye and this he did principally for two causes the first because as to be borne in the Worlde he left the Commodities that he might haue had in the Citty of Nazareth so also he would leaue them thoroughout all his infancye going farre of from his kinred and parentage And for this cause now that he would flye though he might haue gonne into the Countrey of the three Sages where he should haue beene knowen and adored he would not but went into Egipt among Strangers and Enemyes to haue occasion to suffer more teaching me by this example to flye from that which is pleasing to the flesshe
and say nothing teaching vs by this example two things of very much importance First how regardlesse he was of the fleshe how regardlesse we are all to be of all that concerneth fleshe and blood and of carnall Loue to our Parents freindes and acquaintance leauing them whensoeuer it is necessarye to attende more carefully to the businesse of our heauenly Father And that carnall Parents freindes may vnderstand that we are not to remaine with them any longer time then it is the will of God Secondly that when I presume that my Parents or freindes would hinder mee from accomplishing the Will of God whither it be by ignorance or good Zeale or thorough malice or euill Zeale it is better to leaue them and say nothing although they greiue and lament and reprehend me afterwardes for it treading all this vnder foote with a manlike Courage to fullfill the Will of God according to that which is written Deut. 33.9 He that sayed to his Father and to his mother I knowe you not ank to his bretheren I knowe you not these kept thy worde and obserued thy couenant Otherwise our Sauiour Christ will say vnto me Matt. 10 37. Colloquie He that loueth Father or mother more then me is not worthy of me O most sweete Childe I am confounded to see how I am tyed to fleshe and blood omitting to doe the will of thy heauenly Father for feare of displeasing my carnall Parents or freindes Giue me o Lord Act. 5.29 Eph. 4.30 a manlike heart to leaue them all for thy loue choosing rather to obey God then men and to contristate the humane Spirit rather then the Diuine The third Pointe THirdly I am to consider how our Lord Christ with that zeale which he had of the saluation of Soules would then make some demonstration of the wisdome and grace wherewith he was replenished discouering somewhat thereof to these Doctors of the Lawe the which he did with admirable Modestye Humillitye Discretion and zeale of the Loue of God manifesting these Vertues in a manner accommodated to his age He shewed Modestye in his Countenance and in the Grauitye of his wordes and gestures the which was so greate that it moued the Doctors to admitte him to dispute with them Humillitye in that being able to be master of all he entred among them as a Disciple demaunding and hearing as one that would learne Discretion in aunswering meruailously to whatsoeuer they demaunded him in such sorte that they all admired his prudence Zeale in that he ordained all this not for vaine ostentation of his owne Wisdome but for the glory of God and good of Soules and especially to confounde the prowde Learned men that were there and to illuminate learned men that were humble and to open their eyes that they might knowe that he was alreadye about the worke of their redemption O good IESVS Colloquie a Childe in yeares but a man in VVisdome a Lambe in meekenesse but a Shepheard in Discretion I reioice to see thee play the Shepheard with this greater flocke giuing them the pasture of eternall Life fullfilling that which is written a litle Childe shall feede them Isa 11.6 O that I had beene present to heare thy Questions and to enioy thy admirable aunswers repeate them o Lord to my hearte that I may enioy the fruite thereof From this consideration I am likewise to collect a greate desire to imitate these foure vertues of our Sauiour Christ confounding myselfe in his presence for the want I haue of them especially to see my owne litle modestye and humillitye and that in Wordes and gestures I would make demonstration of more knowledge then I haue and that being ignorant I disdaine to learne what I knowe not presume to teache others what I haue not learned The fourth Pointe FOurthly is to be considered what this most blessed Childe might doe those three dayes that he was in the Temple without his Parents pondering how beside the time that he spent with the Doctors the rest he might spende in perpetuall Watching and Praier before the eternall Father for the saluation of the Worlde and of the People that entred therein It is also to be beleeued that he remained there in the night taking the grounde for his bed and some benche for his bolster and that he did eate of such almes as were giuen him or passed the time without eating for of all these temporall matters he made but small reckoning It is likewise certaine that it was a greate torment vnto him to see the vnreuerence of some that entred there and the Sinnes that they there committed for he had then so feruent a zeale as when S. Iohn testifyed of him that of the Psalme The zeale of thy house hath eaten me Ioan. 2 1â— although at that time he dissembled it Out of all this I will collect Affections and Resolutions of Imitation in that wherein I ought to imitate him and to be compassionate of his Pouertye and solitarinesse albeit he made small reckoning of his earthly Parents being in the house of his celestiall Father The XXX Meditation Of what the blessed VIRGIN did when shee sawe shee had lost her Sonne vntill shee founde him The first Pointe SAinct Ioseph Luc. 2 4â— c. and the blessed VIRGIN hauing trauelled a dayes iourney from Hierusalem on their waye to Nazareth eache thinking that the childe had beene with the other for they went in seuerall Companyes at night in their Inne they missed the Childe and seeking him among their kinssolke and acquaintance they founde him not Wherein I am to ponder the Intention of God in willing to afflict these Sainctes without any fault of theirs and vpon the occasion of a good Worke which they did to honour him and in a thing which might most of all greiue them which was the losse of such a Childe All which he plotted to exercize them in Patience Humillitye and feruorous Diligence and in other Vertues that were resplendent in the blessed VIRGIN and in S. Ioseph in this case for our example Their Patience was resplendent in that they were not troubled nor lost the peace of their Soule nor complained of our Lord but endured this losse with yeilding to Gods ordination though it was an exceeding greate losse Their Humillitye in that like good People they feared a faulte or a negligence where none was or at least they attributed this to their owne Indignitye they feared least our Lord would alreadye leaue them and followe some other course of Life or least themselues had omitted their dutie in looking after him and they confessed themselues to be vnworthye of his Companye Their Diligence in that they went forthwith to seeke him full of Carefullnesse and paine to complye with their obligation and for that Loue sollicited them and though they sought him among their kinsfolke and acquaintance yet for all this they founde him not for if Christ would haue beene with any of his
kinsfolke he would soonest haue beene with his mother To these three things was added the fourth of feruent and long Praier And especially I will ponder what a sad night that was to the blessed VIRGIN how solitarye she was without her Sonne and how she spent it wholely in meditating and mourning like a Doue praying with greate zeale and beseeching the eternall Father not so soone to depriue her of the care of her Sonne but to looke after him wheresoeuer he was and not long to deferre the restoring him againe O Soueraigne VIRGIN thou art entred into a perillous Sea Colloquie there is no remedye for thee but to praye the losse of thy beloued hath beene to thee a bitter and tempestuous Sea the waues of Sorrowe haue entred into thy Hearte and afflicted it with many Cares the Darkenesse of night hath stopped thy passage and thou art as is were ouerwhelmed in the depth of Disconsolation thou findest no ease vpon Earthe and therefore with the cables of praier thou doest presently cast forth the Anchor of thy hope into Heauen hoping for remedye from thence and thy hope shall not be deceiued for the Heauenly Pilot who is thy Father knoweth not how to loue and to abandon nor forsaketh he for euer those that hope in him With this Successe and the cause thereof The absence of God in the Soule I am to lift vp my Spirit to consider the mysterye that it signifyeth Poudering how our Lord God many times absenteth and hideth himselfe from men they not knowing nor perceiuing it according to that of holy Iob If he come to me Iob 9.14 21. I shall not see him and if he departe from me I shall not vnderstand all though I shall be simple the self same my Soule shall be ignorant of And this ignorance vseth to last all day vntill it be discouered at night as in this case it happened to our blessed LADYE the VIRGIN to S. Ioseph and it happeneth diuerse wayes First it happeneth thorough hidden mortall Sinne being committed with culpable Ignorance or by the Illusion of the Diuell vnder the Cloke of Vertue And then God absenteth himselfe man not knowing it and this ignorance vseth sometimes to last the whole daye of this life vntill the night of Deathe when man thinking he hath God findeth himselfe without him whereupon sayeth the VViseman Pro. 16.25 There is a waye that seemeth right vnto a man and the ende thereof leadeth vnto Deathe And this Absence is most terrible because after it followeth the eternall and therefore I am to beseeche our Lord not to absent himselfe from me in this manner and to say vnto him with Dauid Psal 18.13 24.7 Cleanse me o Lord from my hidden Sinnes and call not to minde my Ignorances Other times it happeneth thorough a secret Pride and Vaineglorye the which consumeth substantiall Deuotion and depriueth the Soule of the fauorable presence of God but this is not knowen during the daye of Prosperitye for Vaine-glorye vseth to put a relish vpon good things but the night of Aduersitye and Humilliation comming man beginneth to perceiue the absence of God and the want of true Vertue and findeth himselfe disconsolate and pusillanimous Sometimes againe it happeneth thorough the secret Prouidence of our Lord God who absenteth himselfe and depriueth vs of sensible Deuotion to exercize vs in Humillitye and this vseth to happen vpon solemne festiuall dayes and in the exercizes of good exteriour Workes and albeit we sometimes perceiue not this during our exteriour imployment yet we afterwardes perceiue it in our recollectednesse In these cases it is alwayes most secure to presume that this absence is thorough my Sinnes and in chastizement of my negligences and Omissions albeit I knowe them not saying with the royall Prophet Dauid Ps 118.67 75. Before I was humbled I sinned and thou in thy Truthe didst humble me because iustly for my Sinnes I merited this Humilliation But yet all this notwithstanding I am to beleeue that when I want the grace of Deuotion and the fauorable visitations of God whither it be thorough my fault or no that all happeneth by the disposing of Gods Prouidence for my greater good Ps 118.71 according to that of the Prophet Dauid It is good for me that thou hast humbled me that I may learne thy Iustifications In all these Cases I am to exercize those foure Vertues which were resplendent in the blessed VIRGIN and in S. Ioseph laying deepe roote in Humillitye arming myselfe with Patience animating myselfe to seeke God with Diligence and soliciting him with feruent Praiers for it is written Aske and it shall be giuen you Luc. 11.9 seeke and you shall finde O sweete IESVS that spakest generally to all Colloquie VVhosoeuer seeketh shall finde graunt me such feruour in asking thy sight that I may obtaine it and ayde me to seeke thee in such sorte that I may finde thee for euer and euer Amen The second Pointe THe next daye in the morning S. Ioseph Luc. 2.45 and the blessed VIRGIN retourned to Hierusalem to seeke the Childe IESVS and the third day entring into the Temple they founde him sitting in the middes of the Doctors hearing them and asking them at the which they meruailed greately Vpon this pointe I am often to consider the Time and Place where the blessed VIRGIN founde the Childe the Companye and businesse wherein he was employed and the Ioye that she had when she same him collecting out of all this the Spirit included therein First the Time was the third day after he was lost in the which time the sacred VIRGIN suffered so many howers litle more or lesse of Affliction and Desolatenesse as she did from the Passion to the Resurrection wherein he appeared vnto her liuely and glorious And the mysterye heereof is to signifye vnto vs that when the Soule looseth God and the grace of Deuotion it findeth him not presently rather he vseth to hide himselfe for some time either to chastize it for hauing lost him if it were in fault or to exercize it in Patience and Humillitye and that with this delay it care and Diligence to seeke him may encrease that it may be made worthy to finde him more speedily and with more abundance of grace And this is signifyed by the number of three dayes to encourage our Hope that we be not dismayed by thinking that our remedye shall be long deferred according to that saying of the Iust in Affliction Osea 6. mysticè After two dayes he will reuiue vs and the third day he will raize vs vp againe and we shall liue in this presence Secondly the Place where he was founde was the Temple and House of God which is the house of Praier and of Recollection dedicated to the Worship and Workes of Diuine seruice to signifye that our Lord Christ is not founde in flesh and blood nor among the Pamperings and Vanities of the Worlde but
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
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