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
himselfe and for the Glory giuen to him by the Saintes in heauen and for the seruices donne him by the Iust vpon the earthe and rejoicing within ourselues for the hope of eternall good and for the possession which the blessed doe enjoy saying that of the Apocalips Apoc. 19.6 Alleluia because our Lord God the omnipotent hath raigned Let vs bee glad and reioice and giue glory to him because the mariage of the Lambe is come and his vvife hath prepared herselfe Thankesgiuings are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde recounting them all very often and praising him for euery one of them and I am not onely to giue him thankes for the benefits I my selfe haue receiued but also for those which hee hath donne to the Angells in Heauen and to all the men vpon earthe and to the insensible creatures that knowe not how to thanke him yea and for those hee hath donne to the Deuills themselues and to the Damned that haue no will to bee thankefull vnto him VVith these 4. Affections wee may speake to our Lord in Praier to the ende to glorifye him procuring as S. Paul sayeth the holy Spirit to bee the beginning of our Interiour speeches the midle or Mediatour to bee Christe IESVS our Sauiour and the ende and person to whome they bee directed to bee the Father euerlasting albeeit as hath beene saide they may likewise bee directed to all the three Persons 2. The second ende why wee are to speake vnto God our Lord is to require of him newe coelestiall guiftes and graces ordained to our owne saluation and perfection and to his Glory These Petitions and Colloquies may bee made in many formes according to the diuerse disposition of him that prayeth and speaketh to God Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father asking of him all such things as a good Sonne may and ought to aske of a good Father with the Spirit of Loue and Confidence And in this sorte wee speake vnto God in that praier of our Pater noster where Christe our Lord declareth what things wee are to aske as wee shall see in the Meditation which shall bee made vpon that praier in the third parte Sometimes wee are to speake vnto God as a poore wretche doth to a riche and mercifull man begging of him an almes Psal 24.16 39.18 Ad Rom. 10.12 VVith this Spirit prayed Dauid very often calling himselfe a poore wretch and a begger begging a spirituall almes of God who as S. Paule saith is riche tovvard all that inuocate him Sometimes wee may speake to God as a sicke man speaketh to a Phisition declaring vnto him his Infirmityes and desiring remedie thereof or as a man that hath a processe or one that is guilty speketh to a Iudge when he informeth him of his right requireth a fauourable sentence or pardon of his Crime And in this case our Colloquye must bee accompanied with Affections of humilliation of Sorrowe for Sinne of Purposes of satisfaction amendmēt Of the which wee shall see forward many exāples in the meditations vpon the Miracles Parables of our Sauiour Christe Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vnto his Master requiring of him Light and Instruction in such things as wee knowe not Or as one friende speaketh vnto another when hee talketh with him of some waighty affaire asking him Counsaile Direction and Aide And if Confidence and Loue shall so farre imbolden vs our Soule may speake vnto God as the Bride speaketh to her Spouse in seuerall Colloquyes wherewith the booke of Canticles is replenished In all these sortes wee may speake to our Lord in praier clothing ourselues with the foresaide affections sometimes with one and sometimes with another for all are fitting vnto vs with our God who is our Phisition our Iudge our Friende and the Spouse of our Soules Truth it is that the greatest certainety in these Petitions Colloquyes dependeth principally vpon the holy Spirit Ad Rom. 8.26 who as S. Paule saith requesteth for vs vvith gronings vnspeakeable for with his inspiration hee teacheth vs and mooueth vs to aske ordering our petitions and rowzing vp those Affections wherewith they are to bee made To which purpose S. Serm. 15. in Cantica Bernard saide that Deuotion is the Tongue of the Soule which whosoeuer hath is very skilfull in talking and reasoning with the eternall VVorde But this notwithstanding wee for our parte must aide ourselues and learne to treate and conferre with God obseruing the manner and the affection wherewith men speake one to another in the cases rehearsed VVhereunto I adde that albeit Praier is properly a speeche Colloquy with our Lord wee may not withstanding speake therein to ourselues haue conference with our owne Soule Sometimes our selues as S. Paule saieth exhorting ourselues Ad Colos 3.16 reuiuing ourselues in the affections petitions rehearsed Other sometimes reprehending ourselues for our faultes for our want of zeale beeing ashamed of our selues that wee serue God so euilly In this sorte Dauid spake many times to his Soule saying O my Soule why arte thou sorrowfull Psal 41.12 42.5 Psal 61.6 and why art thou troubled hope in God for still I haue time to praise him and to confesse that hee is my Sauiour and my God Subject thyselfe to God o my Soule for vpon him dependeth my Patience From these Colloquyes wee must make a step to speake to God himselfe as did the prodigall Sonne when hee spake to himselfe saying Hovv many of my Fathers hirelings haue aboundance of breade and I heere perish for famine Luke 15.17 I vvill arise and vvil goe to my Father and say to him Father I haue sinned against Heauen and before thee I am not novv vvorthy to bee called thy Sonne make mee if it so please thee as one of thy Hirelings Finally wee may likewise in Praier speake to our blessed Lady the Virgin to the Angells and Saintes for the same forsaid two endes either to praise and blesse them for their Sanctitye Vertues and for the benefits which they doe vs or to require them to aide and fauour vs in the businesse of our Saluation For the which wee may likewise alledge vnto them some of those Titles which we laid downe in the precedent § other speciall ones beseeming eche of them To the most sacred Virgin may bee alledged that shee is our mother and the Aduocatrice of Sinners and that for our remedie her Sonne gaue her this Office in charge alledging also the Loue that shee beareth him and her desire that all should loue and serue him beseeching her to doe for vs the office of a mother and an Aduocatrice and to demonstrate vnto vs that her Loue and Desire in obtaining for vs what wee request that wee may the better serue him whome shee so dearely loueth Also to our
innumerable sinnes wee commite against him The first is payed with thankes giuing the second with dolour And it is reason that in the ende of euery daye wee should paye them both beginning with the first debt aswell because it disposeth to pay well the second as also because as sainct Basile saieth when wee goe to prayer De constitutionibus Monasti cis c. 2. wee are not all waies to enter begging by and by for our owne proffit for therein it seemeth wee giue to vnderstand that wee seeke therein principally our own interest but sometimes wee must begin with the praises of God giuing him thankes for the fauours hee hath donne vs for hereby wee giue to vnderstand that wee principally seeke the glorie of God and that wee esteeme it more then all other things 2.2 q. 83. art 17. The same thankesgiuing also will serue vs as S. Thomas saithe for a pretext to obtaine our petitions for God willingly giueth vs what wee aske him when hee seeth that wee are thankefull vnto him for what hee hath giuen vs. 3 Besides this because I am to stirre vp the stinking sinke of my sinnes least they should cause mee such despaire Serm. 11 iu cātic cap. 48.9 and heauinesse as should swallowe and consume mee it is good as S. Bernard saith to preuent mee with the remembrance of Gods benefits praising him for them taking as Isaias saieth this bridle of praise which hee putteth in my mouthe that I bee not throwne downe headlong and perish And all beeit it is truthe as S. In speculo disciplinae p. 2. cap. 6. Bonauenture saithe that it is not allwaies necessarie to obserue this order in the beginning of praier Yet in this present exercize it comes much to the purpose for the reasons declared The first Point THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde as well generall as speciall and particularlie those that this very day hee hath donne mee giuing him very hearty thankes for them all acknowleding how greate they are aswell for the greatenesse of him that bestoweth them with so greate loue as for the basenesse of him that receiueth them without meriting them And reckoning them one by one I may say I geue thee thankes o my God for that thou createdst mee of nothing and hast vnto this day preserued my life I thanke thee for that thou redeeme dist mee with thy precious blood and madest mee a christian and a member of thy chruche blessed bee thou for that thou hast this present day fed mee and clothed mee and deliuered mee from greate perills of bodye and soule and giuen mee many good inspirations ayding mee to fullfill some workes of obligation c. All the good that is in mee is thine and to thee belongeth the glorie thereof and for it all the thankes that I can I render vnto thee with the whole affection of my Hearte And I beseech the Quires of angells and all the blessed spirits to praise thee for mee and to giue thee thankes for the fauours thou hast donne mee Of this pointe wee shall speake largely in the sixt parte The second Pointe THe second pointe shall bee to aske of our Lord with greate instancie light to knowe my sinnes and grace to bee contrite for them alledging vnto him thee respectes of my greate necessitie and miserie in this behalfe The first is the greate forgetfullnesse of my memory The second the greate blindenesse of my vnderstanding The third the greate coldnesse of my will From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes which hardely I can breake because some sinnes I forget with the same facillitie that I committe them others thorough ignoraunce I knowe not and those which I doe knowe thorough my greate coldnesse I deplore not as I ought Therefore o my God with thy inspiration remedie my forgetfullnesse with thy light illuminate my darkenesse and with thy fier of loue chaze away my coldenesse that I may knowe my sinnes and in such manner bewaile them that I may obtaine pardon of them The third Pointe THis petition beeing made I will lift my heart to God beholding him as a iudge that is to iudge mee with greate rigour Sophon 1.12 searching as Sophonias saith the corners of Hierusalem which is my soule and the faculties thereof with candels discouering al the finnes that are therein bee they neuer so small examining as Dauid saithe not onely my vnrighteousnesse Psalm 74 3. but also my righteousnesse good workes with the which euil circumstances vse to bee mixed VVith this consideration full of a holy feare in the presence of God I will begin to examine all the sinnes which in that daye I haue committed by thought worde and deede and by omission or negligence and I will very attentiuely endeuour to finde out Psalm 18.13 whither I haue any of those which Dauid calleth hidden sinnes hauing committed them thorough ignoraunce or culpable inconsideratenesse or by the illusion and deceite of the deuill holding them for workes of vertue as if I should holde for zeale that which is Anger For this examination that will helpe much that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes and vpon the commaundements senses faculties of the soule for therein all that may bee matter for a very often and diligent examination is set downe The manner of making this examination shall bee diuiding the daye into partes and considering what I did in the two first howers of the daye then in the other two separating the precious from the vile and if I finde any good I will with thankes attribute it to God and the euill I will attribute to my corrupted libertye and of all togither with a very deepe shame and confession I will make an humble confession before God fullfilling that of Dauid I haue saide Psalm 31.5 I wil confesse to our Lord my vnrighteousnes against miselfe that is to say I haue determined to confesse my sinnes before God not to excuse but to accuse myselfe not lightening but aggrauating my sinnes and pondering much the iniustice I did against God in committing them for this is the daye to obtaine pardon of them The fourth Pointe THe fourth Pointe shall bee to procure so greate a dolour for my sinnes that it may come to bee cōtrition sorowing for them principally for beeing offenses against God my summum Bonum whome I desire to loue and doe loue aboue all things for with this so perfect dolour sinnes are remitted hauing a purpose in fit time to confesse them as it happened to Dauid himselfe who in saying Psalm 31.5 I will confesse my vnrighteousnesse against myselfe hee presently addeth And thou didst pardon the impiety of my sinne 2. Reg. 12.27 And hardely had hee before Nathan the Prophet pronounced this word I haue sinned against our Lord when
and 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
omnes qui in domo sunt vestra Si amatur à vobis corpus Christi id est vnitas Ecclesiae rapite eos ad fruendum dicite Magnificate Dominū mecum exaltemus nomen eius in idipsum If you Loue God attract and drawe to the Loue of God all those that are joyned with you and all those that liue in your house If you loue the bodye of Christe which is the vnitye of the Churche attract them all to enjoy God and say vnto them with Dauid Magnifye ye our Lord with mee and let vs praise his name together and herein bee not sparing nor backward but Rapite quos potestis hortando portando rogādo disputando rationem reddendo cum mansuetudine lenitate Gaine vnto God as many as you can by all possible meanes according to your habilitie by exhorting them by supporting them by entreating them by disputing with them and by giuing them reason for all things appertaining to Christian Faithe perfection with all Meekenesse and Lenitye to the ende that all may magnifie God with one and the same spirite of loue For this diuine fier whose propertye is Pro. 30.16 neuer to say enough is not contented to inflame the hearte of him whome it possesseth that hee alone with all whatsoeuer is within him should burne in the loue of his Creator but without all trace of enuie it extendeth its sparkles and flames to all his kinred freindes and neighbours to all those that are any way joyned vnto him but especially to those of his owne house that liue vnited with him in the same profession that there may bee no one at all therein but may loue and glorifye God with great feruor in such sort that inkindled with this fier they may fasten it vpon others and those others vpon more that so it may bee dilated thoroughout the whole worlde fulfilling that desire wherewith our Lord IESVS Christ came from heauen as hee himselfe declared it Luc. 12.49 saying I came to cast fier on the earth and what will I but that it bee kindled And this was my intention in writing these meditations wherewith by the vertue of Gods Spirit Psal 38.4 this coelestiall fier may bee inkindled in our heartes The forme whereof with other Aduertisements how to make best proffit of them I will set downe in the Introduction which followeth especially in the fourth and last paragraph ◠And if it shall please our Lord that I attaine to what I pretend I beseeche the Christian Reader that shall participate of this fier to put in vre the counsell of the Psalmist Psal 33.4 and of his Commentator S. Augustine with mee magnifying and praising God the fountaine of all good and procuring that this fier may bee communicated to others to the ende that all men both present and to come may loue magnifye and praise our Lord God world with out end THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise and exercize of Mentall Praier SO high and soueraigne is the exercise of Mentall praier wherein wee meditate vpon the mysteries of our holy Faithe and conuerse familiarly with God our Lorde that the principall master thereof can bee no other but the holy Ghost himselfe who as S. 1. Ioan. 2 27. Iohn saithe is the Vnction that teacheth all things by whose inspiration the holy Fathers learned it and left vs in writing many aduises and documents of much importance how to exercize it with proffit following the motion of that principall master whome they followed in imitation of whome making my proffit of their doctrine and experience I will heere make a summary of the principall things wich mentall praier comprehendeth which stallbee briefe cleare and distinct that all may vnderstand it and reduce it to practize omitting larger declarations and discourses of what I shall saye to that which other Doctors haue written thereof Neuerthelesse for the manifestation of the truthe and authority of what I am to saye aswell in this summary as in the meditations of this booke I will alledge in the margent the Fountaines from I whence I haue drawne it which are three The first is the Sacred Scripture Ioan. 5.39 the principall Founte of this Spirituall Science wherein is contained life euerlasting and the most excellent meanes that are to arriue to haue a taste of it in this life and full possession of it in the life to come The second Fountaine is the holy Fathers who were the masters of mysticall Theologie or diuinitie making choise of the most auncient and by God most illustrated or lightened therein such as were S. Dyonise S. Basile S. Augustine S. Chrysostome Cassian S. Gregory S. Bernard and such others and with them I will likewise take for my Guide our Father and Founder Ignatius of glorious memorye following the order and forme which hee left vs in his booke which hee made of Spirituall Exercises the authoritie whereof is very greate aswel for that wee beleeue and not without much foundation that hee wrotte it by speciall reuelation and inspiration of God as the holy Spirit interiourly dictated vnto him and taught him these Exercises as also for that it was approoued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke whose approbation experience hath confirmed with meruailous effects which our Lord God hath wrought and daily worketh in those which exercize his meditations as it is largely prosecuted by Father Pedro de Ribadeneyra in the Historye Lib. 1. cap. 8. which hee wrote of the life of this excellent man I will heere adde onely concerning his booke that the kingdome of Heauen which is comprehended in the Doctrine thereof Matth. 13.32 is like as is also the diuine Scripture from whence hee extracted it to a graine of mustard seede which being the leaste of all seedes groweth to such greatenesse that it becommeth as it were a tree vpon whose branches the foules of the aire doe repose for if wee beholde but the outside and apparence of this booke it is litle and breife and written in a plaine and simple stile but if wee regarde what is contained within it is effectuall in vertue ardent in affections lofty in sense large in discourse and ample in the seuerall manners of praying and contemplating in such sorte that vpon the branches thereof they may finde rest and spirituall foode who like the foules of the aire soare aloft in contemplation Ad Philip 3.20 hauing as S. Paule saith their conuersation trafficke in heauen All this shall bee clearely made manifest by that which wee shall pointe at in this breife Introduction shall more amply discourse of in the sixe partes of this booke which are as it were sixe branches of the tree of these soueraigne Exercises Cant. 2.3 Apoc. 22.2 Cant. 2.5 whose shadowe shall bee the refuge of such as
are Tempted and afflicted the leaues thereof shall bee the healthe of such as are Soule-sicke the odoriferous flowers thereof shall comfort such as are Young beginners in Vertue the sweete fruites thereof shall fortifye such as are Proficients and doe goe formard therein and the round cup thereof shal bee the resting place of such as are Perfect For all shall finde meditations and formes of Praying accomodated to their Estates as soone after shall bee seene And that it may appeare how the Pietie and Soueraignety of misticall Theologie is founded vpon the rigorous veritie of Scholasticall Diuinitie the third Fountaine of what I shall say shal bee the Schoole-Doctors of whome I will onely alledge the Angelicall Doctor S. Thomas for that hee alone is auaileable for ten thousand witnesses whose Doctrine is sounde secure and well approoued and with the Verities of Scholasticall Theologye hee pointeth at the profoundest conceiptes and highest sense of mysticall Diuinitie for both of them are Sisters and in both is notably excellent this glorious Doctor as was his master S. Augustine and his Companion S. Bonauenture of whose Doctrine I shall likewise make vse And because that notwithstanding I haue had so good guides yet as a man I may erre in what I shall write my will is that all whatsoeuer shall bee subject to the correction of holy mother Church which is the foundation and piller of Truthe from the which whensoeuer either thorough ignoraunce or negligence I shal departe I forth with reuoke whatsoeuer I shall haue saide VVhat Mentall Praier is § 1. MEntall Praier whereof wee heere intreate is a worke of the three interiour Faculties of the Soule Memory Vnderstanding and VVill Ex P. Ignatio in 1. exer citio primae hebdomadae Ex D. Tho. 2.2 q. 83. art 1. q. 180. art 1. 3. 4. 3. p. q. 31. exercising by Gods fauour their Actes about those mysteries and Truthes which our holy Catholike Faithe teacheth and speaking within our selues to God our Lord conuersing familiarly with him begging of him his guiftes and negotiating all what soeuer is necessary for our Saluation and perfection in such sorte that the Substance of mentall Praier consisteth principally in these foure thinges 1. The first is with the memory to bee mindefull of God our Lorde with whome wee are to speake and to negociate and to bee mindefull also of the mysterie that is to bee meditated passing breifely thorough the memorye with clearenesse and distinction that which is to be the matter of the meditation as it is taught by faithe and as it is diuided into seuerall pointes in the forme that heereafter wee shall set downe And that this memorye or recordation bee not drye it is good to joyne thereunto the Actions of Faithe beleeuing with the greatest liuelynesse that wee can the verities of that mysterie because God whoe is all Truthe hath reuealed them making of Faithe a Ladder to mount vp to perfect knowledge Cap. 7. iuxta 70 D. Hier. ibid. seeing that as Isaias saithe vnlesse you beleeue you shal not vnderstand 2. The second thing is with the vnderstanding to make seuerall discourses and considerations about that mysterie inquiring and searching out the Verities comprehended therein with all the causes proprieties effectes and circumstances that it hath pondering them very particularly In such sorte that the Vnderstanding may forme a true proper and entire conceipt of the thing that it meditateth and may remaine conuinced and perswaded to receiue and to embrace those Truthes that it hath meditated to propound them to the VVill and to moue it therby to exercize its Actions 3. The third is with Free will to drawe out sundry Affections or vertuous Actes conformable to that which the Vnderstanding hath meditated some ordained to himselfe others ordained to God our Lord as are Hatred of our selues Sorrowe for our Sinnes Confusion of our owne misery Loue of God Trust in his mercye Praises of God Thankesgiuing for benefits receiued Desire to obtaine true Vertues effectuall Purposes to doe good workes and to change and amende our Life Resignation of our selues to the VVil of God offering to doe and to suffer whatsoeuer God shall ordaine and dispose and other such like the which wee call Affections for that they are to bee donne with the Affection and Liking of the VVill moued by what the Vnderstanding hath demonstrated vnto it and in these consisteth that which wee call substantiall Deuotion from the which ariseth the spirituall peace and alacritye of the Soule And to them as saith S. 2.2 q. 82 art 3. q. 180. art 7. ad 1. Lib. 3. de fide orthodoxa cap. 24. Thomas is principally ordained meditation and contemplation and those other Actes of the Vnderstanding which are exercized in Mentall Praier for which cause S. Iohn Damascene saide of it that it is Ascensus mentis in Deum an Ascending of our Spirit to God joyning vs with him by actuall knowledge and Loue. 4. The fourth thing is to make Petitions to God our Lord holding speeche and conference with him in reason to aske of him what the VVill hath desired and the Vnderstanding hath seene and all else that wee haue neede of wherein consisteth that which wee properly call Praier which is an humble confident and feruent Petition of such things as are conuenient for vs and wee desire to obtaine of our Lorde These Petitions and colloquies or speeches are to bee directed sometimes to the eternall Father other sometimes to his onely begotten Sonne Christ IESVS and other sometimes to the whole most blessed Trinitye alledging to them Titles and Reasons that may moue them to graunte vs what wee demaund These Titles may bee taken from three partes Ex D. Th. 2.2 q. 83. art 17. some from the parte of God as hee is God to witte asking him something for his Goodnesse for the Loue that hee beareth vs for the Desire hee hath of our good for that hee Commandeth vs to aske him for the Glorye of his holy name that hee may bee praised by all his Creatures and finally there may bee made as it were a Litanye of his Perfections and Attributes saying vnto him Graunt mee o Lord what I require of thee for thy owne sake for thy Charitye for thy Mercye for thy Liberallitye for thy VVisdome for thy Omnipotencye for thy Immensitye and Eternitye c. Other Titles there are on the parte of Christ IESVS our Lord true God and man to witte by his Incarnation and Natiuitye by his Circumcision and Presentation in the Temple by his flying into Egipt by his Fastings by his Hunger Colde and Nakednesse and by all the Labour and Trauell of his Preaching Againe by the Dolours Ignominies and Torments of his Passion and Deathe alledging his Sweating of Blood his Imprisoning his Scourging his Crowne of Thornes his Nailing his Gall and Vineger and the rest Sometimes speaking to the eternall Father beseeching him to heare mee for the Loue
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
the three degrees of Soules to witte the Vegetatiue proper to Plantes the Sensitiue proper to brute Beastes and the Rationall proper to Men the Superiour besides his owne workes doth likewise the woorkes of the Inferiour though after a more excellent manner so also as S. 2.2 q. 24 art 9. maxime ad 3. Thomas sayeth in the three Estates of People that dedicate themselues to Praier and to the Seruice of God those which are Proficients or Goers forward are to exercize themselues in the meditations and workes of the Beginners or Principiants and the Perfect in those of them both but after a more perfect manner drawing out of them the fruite which they pretende with more aduauntage that is more perfect mortification of themselues and a more excellent manner of Imitating our Sauiour Christe in his Vertues Besides this Experience teacheth that when a greate Spirit or Affection of any Vertue whatsoeuer is predominant in a Soule vpon what thing soeuer it meditateth it taketh occasion to feede and augment it If the Spirit of Humillitye predominate whither hee meditate vpon Hell or vpon Heauen whither hee thinke vpon his owne Miseries or vpon the Diuine Excellencies hee will extract or drawe out of all Affections of Humillitye And if in his Hearte the Spirite of Loue doe predominate though hee meditate vpon Iudgement and Hell hee conuerteth all into the Affections of Loue. So likewise Prinâ—ipiants Proficients and those that are Perfect vpon whatsoeuer they meditate they may drawe out those Affections and Purposes that are fitting to their state and necessitye From hence it is that albeit by the ordinary Lawe wee are to obserue the Order propounded yet neede wee not to bee so tied to it that it shall not bee lawfull to change it nay rather sometimes it is conuenient for some cannot applye themselues to Considerations of Feare who yet are easily moued with meditations of Loue and other contrarily Some finde Deuotion and Proffit in considering the misteries of the Childehood of our Sauiour Christe others in considering the mysteries of his Passion some in one mysterie and some in another and it is not good to force them ouermuch nor to drawe them from their consideration to passe them to another wherein they shall not finde what they desired And for this cause our Lord hath prouided the matter of meditation to bee so copious and ample that euery one may finde some that is fitting to his Purpose Of Entrance into Praier §. 5. IT is the Counsell of the holy Ghoste before Praier to prepare the Soule Eceles 18 23 for to goe without preparation is as it were to tempt God pretending the ende and fruite of Praier with out vsing the meanes ordained to obtaine the same It is therefore necessary before wee enter into Praier to carrye the matter forseene which wee are to meditate vpon for regularly meditation cannot bee attentiue nor recollected if the matter bee not first prepared well digested and diuided into pointes after that manner that wee heere shall prescribe And yet for all this wee hinder not if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing but that wee may occupye ourselues therein omitting till some other time that which before wee had premeditated because Diuine Impulsion or mouing is the principall cause of this worke which wee are to followe but with this aduertisement that it procede not from lightnesse of minde nor Instabillitye of Hearte to dashe out of one matter into another without sufficient cause This beeing presupposed before wee begin meditation wee are to doe these things following 1. First wee are to lift vp our Heart and the Faculties of our Soule to God our Lord beholding him as hee is there present with an Interiour attentiue reuerende and louing aspect for that if a man bee to speake with a Prince it is necessary that hee goe to his Palace or to the place where hee is and present himselfe before him for with one that is absent wee cannot speake and seeing God is present in Heauen and in Earthe and in euery place assisting all and beholding all when I am to pray and to speake vnto him I neede not goe seeke him in any other place but to quicken my Faithe and to beholde how hee is there present perswading myselfe that when I pray I am not alone but that there is also with mee the most holy Trinitye Father Sonne and Holy Ghoste to whome I speake who seeth mee heareth mee is accustomed to aunswer within my hearte with Inspirations Illuminations communicating the light of Truthe to the Vnderstanding feruent affections of Deuotion to the VVill and infusing guiftes and Vertues and other Graces into the Soule as before hath beene saide Sometimes I may beholde God as hee is rounde about mee incompassing mee on euery side myselfe within him as the fishes are within the Sea Othertimes I may beholde him as hee is within mee by Essence Presence and Power knowing what I doe and ayding mee to doe it And in this manner is fullfilled the saying of our Lorde christe VVhen thou shalt pray enter into thy chamber Matt. 6.6 Ex D. Hilario can 5. in Matth. Amb. lib. 6. de sacra c. 3. Aug. coÌ„e 2. in Psal 33. that is into thy Hearte hauing shutt the dore of thy senses pray to thy Heauenly Father in secret thy Father vvhich is there and seeth in secret vvill repay thee that is will giue thee what thou askest This Truthe of the Presence of God within mee round about mee wheresoeuer I am praying I am much to quicken that it may moue mee to reuerence and confidence to due Attention And if with this consideration I shall perceiue myselfe moued to these and other like affections of Deuotion I may well detaine myselfe to enjoy this morsell that God giueth mee for the time it will last for this already is a Praier and a very good one But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while albeit in all the time of my meditation I must not loose out of sight the presence of God according to that of Dauid Psal 18.15 The meditation of my Heart is in thy sight alvvaies but in the time of my Petitions Colloquyes I must fenewe it with more feruour povvring out Psal 141 3. as Dauid saithe our Praier in the sight of our Lorde This donne secondly I am to make a greate and 2. Para. vlt. flecto genu cordis mei profounde reuerence to the maiestie of God bending before him the knees of my hearte and of my bodye once and three times as they doe that enter into the presence of kings I am to adore him in Spirit acknowledging him for my God and my Lorde the Father of immense Maiestie and the king most worthy of infinite reuerence and with my bodye to humble myselfe euen to the fastening my mouthe
to the grounde yea and to prostrate myselfe as did our Lord IESVS Christe in the Praier of the Garden Ad Hebr. 5.7 of whome S. Paul saithe that hee was heard by the eternall Father for the greate reuerence hee bare him giuing vs to vnderstand how much it importeth to reuerence God in Praier to the ende that hee may heare vs. 3. This Humiliation beeing made I will kneele downe in the place appointed for Praier and forthwith it is good to blesse myselfe with inward feeling of the wordes that then are spoken desiring of God by that signe to deliuer mee from those Enemies that vse to molest vs in Praier saying with this affection Per signum cruâ—is de inimicis nostris libera nos Deus noster and then presently I will adde In nomine Patris Filij spiritus Sancti as one that intendeth to beginne his Praier not in his owne Vertues but in the Vertues of the most blessed Trinitye Some are wont presently to say the generall Confession Ex Prou. 18.17 iuxta 70 to beginne with Humilliation and to complye with the saying of the VViseman that the Iust man in the beginning of Praier is an Accuser of himselfe Others vse to begin with Thankesgiuing following the order that S. Basile prescribeth whereof wee will speake in the first parte in the meditation of the Examination of the Conscience But althoughe euery one may begin with that which shall bee most helpefull to his Deuotion yet that which generally is conuenient for all is to begin with a shorte Praier Preparatorye as it were to that which wee pretende wherein wee may beseeche our Lord to directe that VVorke to his Honour and Glory and to giue vs Grace necessary to doe it as hee requireth This breife Praier I am to make speaking to God our Lord whome I beholde present saying vnto him with greate earnestnesse and affection of Hearte I offer vnto thee o Lorde vvhatsoeuer I shall heere thinke speake or treate to the ende that all may bee ordained purely to thy Honour and Glorye and I beseeche thee by vvhat thou arte to assist mee in this hovver to the ende that I may assurdely pray in such manner as thou requirest for the glorye of thy most holy name and for the proffit of my soule Amen This manner of Praier may bee directed to the three Diuine Persons in this forme Sometimes to the eternall Father saying vnto him Soueraigne Father I offer vnto thee this my Praier vnited and Incorporated with that of thy onely begotten Sonne Christe IESVS my Lord for whose sake I beseeche thee to ayde mee to pray in such manner as hee praied that my Praier as his was may bee acceptable vnto thee Other sometimes it may bee directed to the Sonne of God saying vnto him as did the Apostles My Redeemer Luc. 11.1 and master teache mee to praye and ayde mee to pray with attention purity and feruour like to that which thow hadst when thow didst praie to thy Father that my Praier as thine was may bee acceptable vnto him Other times to the holy Ghoste saying vnto him that of the Apostle S. Paule Ad Rom. 8.26 most holy Spirit I am an ignorant and wretched Sinner I knowe not what to pray nor to aske as it behooueth mee thow my God aske in mee moouing mee to aske with gronings vnspeakeable that my Praier may bee well receiued proceeding from so noble beginning as thou art to whome bee honour and glorye worlde without ende Amen In this sorte is fullfilled C. 3. de diuinis nominibus that which S. Dyonisius saieth that euery Theologicall or Diuine Acte which is it that beholdeth God and treateth of him and with him ought to beginne with Praier inuocating and calling vpon the fauour of the most holy Trinitie which is present in euery place deliuering vp ourselues vnto the same with pure petitions with a setled vnderstanding and with an Affection well disposed for the Vnion which wee pretende in this holy Exercise Of the manner of meditating and discoursing in Praier and how wee are to resist Distractions that then doe combatte vs. §. 6. THE worke of the Vnderstanding which wee call Meditation is one of the most difficult and hard that is in mentall Praier For though it bee easy to meditate vpon diuerse thinges running from one to another without order or methode yet it is very difficult to meditate vpon one thing alone with attention hauing the Memory and Vnderstanding fixed vpon God without beeing distracted diuerted to other things Yea the greatest Sainctes were wont to bee herewith sometimes molested and they complaine thereof Iob. c. 17.11.12 Iob saide of himselfe My cogitations are dissipated tormentinge my heart they haue turned night into day because they depriue mee of the quietnesse of recollection wherein I was wont to waste the night Psal 39.13 And Dauid cryed to God saying My heart hath forsaken mee and is departed my house bee good vnto mee to Lord and deliuer mee from this Trouble This very hurt wee all haue experience of and it is wont to proceede from diuerse rootes beginnings First from the Diuell to hinder vs from the fruite of Praier Secondly from our owne Imagination which is free vntamed instable and ill-gouerned Thirdly from some Affections vnmortified which drawe our thoughtes after them for where the Treasure is there is also the Heart Matt. 6.21 Fourthly from Cares which sting and diuide the hearte into a thousand partes Fiftly from vveakenesse and coldenesse thorough not inforcing nor applying ourselues to this so noble Exercise Sixtly from Ignoraunce thorough not knowing how to discourse nor meditate nor how to searche out the hidden verities nor to ponder them in such sorte as they may moue the VVill and stirre vp Affections of Deuotion This Ignoraunce by the fauour of Heauen shall bee remedied with that forme and method which heere I shall prescribe First in meditation wee are to actuate our selues very well in the Veritye of the mysterie which Faithe teacheth vs labouring to beleeue and to vnderstand it truely as it passed and as it is reuealed Secondly wee are to inquire the true causes and rootes from whence proceeded the matter that wee meditate excluding the causes that are false and apparent Then by discoursing wee are to searche out the true endes wherefore it was ordained excluding all others that are contrarye Fourthly wee are to inquire the effects proceeding from the matter that is the good or hurt that it bringeth with it And lastly certaine properties and circumstances that accompagnye it as shall bee clearely vnderstood by this Example If I would meditate vpon the misterye of the Incarnation First I must well consider vnderstand what our Faithe teacheth that is to say That the Sonne of God joyned to himselfe in vnitie of Person our humane nature in such sorte that truely God is man and man is God Then I am to inquiere out the things
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
and what puritye of Intention I had therein with such like being very sorrowfull for any defect that I shall finde and purposing from that time forwarde to amende it 2. Secondly I am to examine whither I were attentiue or distracted whither deuoute or drye whither I contented myselfe with discoursing onely for that were no Praier but studye or whither I had good affections and purposes whither I begged of God and spake vnto him in my Colloquies with reuerence and confidence or without it And if I finde that it hath gonne well with mee in all I will giue thankes to God for it attributing this good successe not to my diligence but to his grace and mercye But if I finde that it hath gonne ill with mee I will examine the cause whither it were any fault of mine or any passion or disordered Affection or any negligence or remissenesse and being sorrie for my fault I will purpose to amende with determination to mortify my selfe and to remooue away the cause of this harme 3. Thirdly I am to examine the motions and Inspirations or Illuminations and spirituall Taste that I haue felt marking well what effectes they haue wrought in mee to knowe whither they spring from a good Spirit or not and to gaine experience that may helpe mee to knowe the Variety of Spirits To which ende it will helpe much to knowe the rules that are prescribed for this of which wee shall set downe many in the discourse of these meditations 4. Fourthly I am to examine the Resolutions that I made in Praier to see when and how I am to put them in execution and generally I am to examine what fruite I drawe from Praier and Conuersation with God for if my Praier bee a Tree without fruite Matt. 21 19. it will bee cursed like the figtree and presently wither but if it beare fruite it shall bee blessed and growe vp like a Tree planted nigh to the streames of waters Psal 1.3 The fruites of Praier are these To reforme manners to withdraw vs from Sinnes bee they neuer so light to auoyde the occasions of them and of all Imperfection to subdue Passions to curbe the Senses to mortifye sinister Inclinations to vanquish the repugnancies and difficulties that I finde in Vertues to fight valiauntly against Temptations to animate myselfe to suffer much Affliction with alacritye to incourage myselfe to fullfill readily the will of God declared in his holy Lawe in the Euangelicall Counsells and in the rules and Orders of my estate and office To procure also the augmentation or increase of Vertues imitating those of Christe IESVS our Lorde especially his Charitye and Humillitye his Obedience and Patience in Afflictions his Loue of the Crosse and of Contempt and of Chastizing the fleshe And particularly euery one is to procure to haue that Vertue that hee hath most neede of according to the quallitye of his Estate whither it bee Modestye or Chastitye or Fortitude or any other of the Theologall or Morall Vertues with a most effectual resolution and purpose as shall be set downe in the 29. meditation of the first part And when I shall make an examination of Praier I must make good Triall whither I haue drawne out any of these fruites in the manner aforesaide Of the seuerall formes of Praying in diuerse Matters accomodated to different Persons and Times §. 9. THE taste of man is so disgusted in spirituall Exercises that it easily begetteth tediousnesse and loathing if his meate bee giuen him dressed allwaies after one fashion though it bee neuer so precious Num. 21.5 as the Israelites were lothed with Manna though it were exceeding sweete because it was alwaies the same For this cause the Sainctes and Spirituall masters haue Inuented diuerse formes of Praier accomodating Praier in sundry manners with this Variety to take away the wearinesse wee might haue in the exercise thereof when the Spirit of God goeth not alwaies renewing the delight of the same making vs Psal 95.1 97.1 as Dauid saith alwaies to sing vnto our Lord a newe song Herein the Seraphicall Doctor S. Bonauenture was very excellent in his very many and large treatises that hee made of these matters and no lesse was our glorious Father Ignatius couching in his litle booke not onely variety of matter for meditation but also seuerall formes of praying for the examination of the Conscience for the application of the Interiour Senses of the Soule and for diuerse Similitudes and Parables and especially hee taught three very proffitable formes of Praier accomodated to those which walke in the three wayes aboue-saide Purgatiue Illuminatiue and Vnitiue although they are all three of greate profit for them all 1. The first forme of Praying is vpon Gods Commaundements vpon the seuen Capitall Vices commonly called the seuen deadely Sinnes vpon the three faculties of the Soule and vpon the fiue Senses taking all this for matter of Meditation and Praier This forme is proper to those that walke in the Purgatiue waye labouring to cleanse themselues of their Sinnes And so wee will declare this forme in the first parte making speciall meditations of all these things with the rest that pertaine to the manner of praying examining the Conscience and preparing a mans selfe for Confession and Communion whereby is obtained the puritye of the Soule 2. The second forme of Praying is vpon VVordes taking for matter of meditation some Psalme of Dauid or some Sermon or Sentence of our Sauiour Christe or some Praier or Hymne of the Churche ruminating euery worde by it selfe and drawing out the Spirit and Affection that is in it For as the wordes of holy Scripture were dictated by the holy Spirit they haue all some misterye worthy of Ponderation And as the Churche is gouerned by the same holy Spirit it speaketh not a worde but it containeth much Spirit The forme of meditating these is to consider who speaketh that worde to whome it is spoken or directed to what ende with what manner and Spirit it was spoken and what is the signification thereof that is to say what it is that it commaundeth or counselleth threateneth or promiseth or what it is that is required or pretended therein drawing out of all Affections agreeing with what hath beene pondered For in another sorte are those wordes to bee meditated which God speaketh to man then those which man speaketh to God The first as a man that heareth God who is his Master Law-giuer Counsellor Protector and Rewarder hearing him with Desire to learne what hee teacheth to execute what hee commaundeth to followe what hee counselleth to feare what hee threateneth to hope for what hee promiseth and to loue him for what hee sayeth The second are to bee ruminated with that Spirit with which hee that ordained them spake them according to the ende whereunto they are directed The which is manifestly seene in the Psalmes of David for some hee made with a Spirit of praising God and thanking him for
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
mee desiring that God would speake vnto him and shewing himselfe prepared to complye with whatsoeuer hee should saye These twoe manners of Praier or Contemplation by spirituall Seeing and Hearing holy Iob touched Iob. 42.5 when hee saide to God VVith the hearing of the eare I haue heard thee but novv my eye seeth thee wherein hee giueth to vnderstand as S. Gregorie noteth that it is a more noble manner of knowing God Lib. 35. moral cap. 4. by an Interiour Beholding then by the Hearing for the Hearing hath more obscuritye in the Darkenesse of Faithe and the Sight more perspicuitye beholding God more neere and as it were more present albeeit other times in the Scripture supreame Contemplation is declared by meanes of Hearing as in the Introduction of the third parte wee shall see 3. The third manner of Gods communicating himselfe interiourly is by a spirituall Smelling infusing into the Soule an Odour and fragrancye of spirituall things so sweete that it comforteth the Hearte and reuiueth it to pretende and seeke them running as it is said in the booke of Canticles after the odour of his sweetest Ointements Cant. 1.4 Ex D. BonoueÌ„t sup distinct 6. And the glorious Euangelist S. Iohn as one well experienced in this inward conuersation with God was wont to saye Odor tuus Domine eccitauit in nobis concupiscentias aternas Thy odour o Lord hath raised in vs eternall desires and Affections Odour hee calleth a very spirituall sensibillity of eternall things which wee see not and yet beleeue and hope to obtaine from which proceede foruent Actes of Hope with inkindled desires to pretend them and greate animositie and courage to vse all possible meanes to obtaine them Ad Rom. 12.12 with a greate alacritye which the Apostle S. Paule calleth Reioycing in hope For as Houndes by the sent followe the chase with greate swiftnesse and pleasure not staying till they come to the place where if they can they laye holde on it so Soules that in Praier receiue this sent and Odour of the Diuinitie of God our Lorde and of his most sacerd Humanitye of his Charitye and Bountye and his other Vertues runne with greate feruour and diligence in the pretention of those eternall thinges which they haue sented not staying till they possesse them in such manner as they may in this life with hope to possesse them entirely in the other Of the which wee haue some token in such Persons as God calleth to a religious life and giueth them any Sence and Odour of the Sweetenesse Security and Sanctitye that they shall finde therin for the which they treade vnder foote a thousand difficulties and rest not till they obtaine what they desire And for this very cause saieth S. Paule 2. Corin. 2.15 that the just are the good Odour of Christe our Lorde For that their notable examples doe comfort and mooue vs to followe them and to imitate Christe from whome they principally doe proceede 4. The fourth manner of God our Lordes communicating himselfe is by a Spirituall Taste communicating to the Soule such feruour and sweetenesse in spirituall thinges that those of the flesh seeme vnsauorye vnto him Psal 83.3 And as Dauid sayeth The fleshe itselfe togither with the Spirit rejoiceth in the liuing God and in all his workes and by the experience of this sweetenesse and of the meruailous effectes thereof commeth to knowe the Greatenesse of God the Excellencye of his Lawe of his Vertues and celestiall Rewardes VVhereupon Dauid sayde Psal 33.9 Taste yee and see that our Lord is svveete that is to say If you taste what God is and the workes that hee doth within you by this taste you shall knowe how sweete hee is how good how wise how potent how liberall and how mercifull And after the same manner may wee say Taste and see how sweete is his yoke and his Lawe how sweete is Obedience and Humillitie Patience Temperance Chastitie and Charitie For euery Vertue hath his proper sweetenesse where vpon the same Dauid sayed Psal 30.20 hovv greate is the multitude of thy svveetenesse o Lord vvhich thou hast hidde for them that feare thee Hee calleth it greate and manifolde to signifye that as in meate there is varietie of sauours so God hath in his mysteries and Vertues much varietie and greatenesse of Consolations Sap. 16.20 For yf Manna beeing but one meate had the sauour of all meates to cherishe the just with this corporall sweetenesse with how much more eminencie hath God the sweetenesse of all things for the consolarion of those that conuerse with him by the meanes of Praier for to some hee geeueth it meditating his Perfections to some meditating his Benefits and to others meditating his holy Lawe Psal 18.11 118.103 which Dauid saide was more sweete vnto him them hony and the hony combe But this sweetenesse is hidden for those that feare God and reuerence him for they onely taste it with most abundance yea and hauing tasted it they haue saithe Cassianus no tongue to declare it Collat. 12. c. 12. for it farre surpasseth all whatsoeuer that our sense attaineth vnto Truthe it is that God giueth parte heereof to Principiants yea and to Sinners to weane them from the milke of their terrene Consolations but much more abundantly hee giueth it to those who for his Loue haue mortified themselues in depriuing themselues thereof 5. The fift manner of Gods communicating himselfe is by a Spirituall Touching touching with his amourous Inspirations the inwardest of the Hearte and our Lord himselfe joyning himselfe to the Soule with such Gentlenesse Affection as cannot bee expressed but by those Similitudes whereof Osculetur me osculo oris sui Ad tactuÌ„ eius coÌ„mota suÌ„t viscera mea Dextera eius amplexabitur me 1. Cor. 6.17 Cantic 3.4 the Booke of Canticles maketh mention which I omitte leaste our grosâ—enesse should bee dazeled with so much tendernesse but yet all rest in this saying of the Apostle S. Paule That He that cleauet to God is made one Spirit with him for God interiourly imbraceth him with the Armes of Charitie and chearisheth him giuing him inwarde Testimonyes of his Presence of the Loue that hee beareth him and of the care that hee hath of him with greate tokens of Peace and very familiar friendship And whosoeuer perceiueth himselfe so fauored imbraceth himselfe with God himselfe with the Armes of Loue saying that of the Bride I helde him neither vvill I let him goe And heere are exercised those tender Colloquies those Petitions with gronings vnspeakeable and those Actes called Anagogicall high eleuated in matter of Spirit which our Lord graunteth of his faire Grace to whome hee pleaseth but these are not to bee pretended but receiued when they shall bee giuen as already hath beene saide These are the extraordinary manners of our Lordes communicating himselfe by the Interiour Senses of the Soule It belongeth to our account onely Ex D. Bonauen
meanes of Praier we so dispose ourselues that God may take them to his charge doe with his Omnipotencie and VVisdome what wee ourselues are not able to doe by reason of our Imbecillitye and Ignoraunce And if at any time for true want of healthe or for other lawfull or vrgent cause wee shal bee forced to Interrupt our Praier the impediment beeing past wee are forthwith to retourne to our Exercise that the interruption which began thorough necessitie bee not prosecuted by Slothe Lastly that no man may exempt himselfe from this so high soueraigne an exercise I adde that all in generall aswell those which haue a set time of retired praier if they will conserue their deuotion as also those that haue not this time to supplye this defect ought to exercize themselues often times euery daye in the briefe Actes of Mentall or Vocall Praier which wee call Iaculatorye Praiers whereof in the ninth Epis 121 ad Probā cap. 10. Chrisost hom 79. ad popúlum § wee haue made mention in the which as S. Augustine reporteth the Fathers in the Deserts exercized themselues very often euery daye briefely putting themselues in minde of God of his benefits or else of their owne Sinnes and shooting of by and by like a Darte a feruent Affection to heauen or some briefe Petition for some Vertue saying as it might bee thus O Lord that I neuer had offended thee O my God that I may Loue thee O that I may obey thee Giue mee o Lord Puritye of Soule Humillitye of Hearte Pouertye of Spirit Pardon my Sinnes o my Redeemer for they are very greate This manner of Praier beeing short Lib. 2. de institutis cap. 10. coll 9. cap. 35. In cōstitutionib Monast c. 2. is easy to all and may bee made with very greate attention and zeale as Cassianus aduertiseth vs. And for this cause they vse to bee very effectuall to obtaine of our Lord what wee require for as S. Basile saithe It is more auaileable to pray a litle and well with attention then to pray much after another manner for God is not ouercome with the much-nesse of Praiers but with the waight and feruour of them The breuitye of these praiers is to bee recompensed with the frequencye labouring by meanes thereof to fullfill in some sorte that which our Sauiour Christe saide Luc. 18.1 It behoueth allvvaies to praye and not to bee vvearye that is not to faile neither in the time assigned for Praier nor in the feruour thereof nor in confidence nor in possible frequencye Psal 75.11 multiplying these Iaculatory Praiers which as Dauid saithe are the reliques of those holy Cogitations that wee had in the morning making to ourselues a Feast preseruing Deuotion all the Daye S. Chrisostome saithe Lib. 1. de orando Deo ad finem That at least wee ought euery howre to offer vnto God one of these prayers Vt orandi cursus cursum diei aequet That the course of Praier may goe equall with the Course of the Day so that when the Clocke strikes the houre it may serue as an Alarum to Praier But those that are very feruent procure much more frequencye imitating the holy Monkes of Egipt of whome Cassianus saith that when they laboured Lib. 3. c. 2. lib. 2. c. 14. they also prayed all day Preces Orationes per singula momenta miscentes Mingling with their handy worke Praiers and Affections euery moment of the Day and by this short cut they arriued in litle time to much Sanctitye and attained to greate merites And it is not much that wee should bee very couetous of this holy exercize for as S. Opusc de perfectio vitae .c. 2. Bonauenture saieth at all times and at all howers wee may gaine by Praier that which is of much more value then the whole VVorlde And wee see manifestly that so it is for if a man should waste the whole daye in framing interiour Actes of Blasphemies Vengeances Hatred of God and Purposes of other greate Sinnes in the ende of the daye hee shall haue merited a terrible Hell So contrarily if hee spende it in the interiour Actes of this mentall Praier frequenting good Desires and Determinations to please God with Petitions of Vertues in the ende of the daye hee shall finde himselfe with incredible gaine of celestiall giftes and of an euerlasting rewarde for God is no lesse liberall in rewarding then hee is rigourous in chastizing VVee will put manye of these laculatorye praiers in the meditations of this booke specially in the third parte pondering some short praiers that were made to Christe our Lorde by some Leprous and blinde men by the VVoman of Chanaan the Sisters of Lazarus and such other like Certaine Aduertisements concerning the Meditations ensuing §. 13. FOR the good vse of the meditations ensuing I aduertise that there may bee diuerse endes in the reading of them as there were in the writing 1. The first ende is to imploy some litle tyme in that most noble and proffitable exercise which wee call Spirituall reading Aug. ser 22. ad frat D. Isid lib. 3. de summo bono .c. 8. D. Bern. ser 50. ad sororem wherein as the holy Fathers say God speaketh to the Hearte the same that is in the booke illustrating the Vnderstanding with the Light of the Verities there written and inkindling the VVill with the fier of other such like Affections And for this cause in some meditations I inlarge myselfe somewhat mixing certaine aduises and rules of Perfection concerning the Vices or Vertues whereof therein I treate that they which reade them to this ende may learne allso this Science of the Spirit But they must reade them with attention and repose ruminating and pondering what they reade with inward feeling thereof so that with their reading they joyne some manner of Meditation first beseeching our Lord to illuminate them and to speake vnto their Heartes the wordes of that booke 1. Reg. 3.10 saying with Samuel Speake Lord for thy seruant heareth 2. The second principall ende of reading these meditations is to recollect matter of retired Praier and Contemplation alone by himselfe with our Lord. In scala claustralium For as S. Bernard saieth Reading disposeth and aydeth to meditation which without it or some thing equiualent vseth to bee straying wandering and distracted And in such cases they are onely to reade those pointes that serue them to meditate in their hower assigned And because some times some pointe is large comprehending some three or foure considerations whose number is noted in the margent it shall bee good to diuide such a pointe into manye and breifely to gather for the meditation two or three verities of those considerations to ruminate them more at leasure And if any one desire to haue more copious matter of meditation hee may make of two poinres one Yet it is to bee noted that although wee prescribe in them the
springeth from two Fountaines the one superiour which is God with his Inspirations and the other inferiour which is the Soule with her Faculties the excellencye thereof consisteth in cleansing this second fountaine in the Vertue of the first purifying the memorye of culpable Obliuions the Vnderstanding of Errors the VVill of wrested likings the Appetites of their vnbrideled Passions the Senses of their Superfluities the Fleshe of her sensuall cherishings and the Soule of her vicious manners VVhereupon the Apostle S. Peter saide That God purifyeth Heartes by Faithe Actuum 15.9 not because Faithe alone is sufficient heereunto but because Faithe quickned with the profounde consideration of the Verities and mysteries which hee reuealeth awaketh the Actes and Affections of the Soule which with the Diuine grace dispose for the perfect purification of the Hearte And allbeeit this Excellencye is founde in all the meditations of the mysteries of our faithe yet it is most notably resplendent in those which pertaine to the Purgatiue vvaye whose principall ende is to mooue the VVill to Actes and Exercises wherewith perfect Puritie is obtained the trenches are opened for the edifice and building of Vertues 1. These are reduced to three rankes The first comprehendeth the Actes of knovvledge of our selues with Contempt of our Selues Tractat. de decem gradibus humilitatis serm 36. in Cātic. wherein as S. Bernard saieth true Humilitie consisteth And it is of two sortes One is proper to the Iust that neuer sinned and proceedeth from the knowledge of the nothing that wee haue of our owne reuenew and this is principally obtained by the meditations that shall bee put in the sixt parte The other is proper to Sinners and proceedeth from the knowledge of the sinnes and miseries whereinto wee haue fallen and this is obtained by the meditations of this first parte whose Actes are to despise our selues to holde ourselues worthy to bee despised by all men and as much as lyeth in vs to desire it and procure it exercizing some Humiliations and accepting those that happen vnto vs in such sort as wee shall goe practizing in the meditations themselues 2. The second ranke comprehendeth those Actes vvhich dispose to our Iustification that is to say Feare of Gods Iustice Hope of his diuine mercie Perfect Sorrowe for Sinnes Rigorous Examination of the Conscience Humble and entiere Confession of my Offences Satisfaction with workes of Penance to reuenge vpon myselfe the Injuries that I haue donne against God and other such like 3. The third ranke comprehendeth those Actes vvhich ayde to take avvay the rootes and remainders of forepassed Sinnes to the ende neuer more to retourne vnto them such are Chastizing the fleshe to subject it to the Spirit Mortification of vnbrideled Appetites reducing them to the meanes of Reason Abnegation of our owne VVill to make it conformable to the VVill of God Detestation of ourselues of all things that nourish Selfe-loue that God our Lord and his holy Loue may finde entrance into our Hearte These are the passages which wee are to walke in the Purgatiue VVaye to make a very perfect conuersion For put case that according to the Counsell of the VViseman Eccl. 31.27 33.23 In all our workes wee are to bee very diligent and feruent yet in none more then in the worke of our Iustification and in the meanes ordained thereunto fullfilling at the least that which S. Paule gaue vs in charge Ad Rom. 6.19 when hee saide That as wee exhibited our members to serue vncleanesse and iniquitie vnto iniquitie so now wee should exhibite our members to serue Iustice vnto Sanctification And as S. Augustine saithe Praefatione in Psal 31. Quales impetus habebas ad mundum tales habeas ad artificem mundi Procure to carrye as greate vehemencie of Loue to the framer of the vvorlde as thou carriedst to the VVorlde itselfe seruing the Creatour with that feruent Affection wherewith thou wast wont to serue the Creature 1. Cor. 15 49. bearing as entirely the image of the heauenly Adam as thou barest that of the earthly Adam And because the holy Apostle as S. Lib. 19. Moral cap. 16. Gregory pondereth it spake this as condescending to our weakenesse it is reason that such as are feruent doe labour to bee much more diligent in good then before they were in euill complying with the counsell of the Prophet Baruch Baruch 4.28 when hee sayeth That wee should conuert ourselues ten times more to God then wee seperated ourselues from him So did the glorious Magdalen Zacheus Saul and other notable Penitents of whose meruailous conuersions wee shall make speciall meditations in the third parte wherein those that haue passed by these which shall bee put here may exercize themselues And allbeeit these are most proper to such as desire feruently to conuerte themselues to God our Lord and to such as are Principiants in Vertue who pretende to purifye themselues from all the dregs Eccles 5.5 Prou. 24.16 and ill manners of their olde life yet as the holy Spirit saith because no man should loose the feare that his Sinne is pardoned and because the Iust man falleth seuen times a daye it is therefore reason that the lust also now and then should renewe these meditations to purifye themselues of their present Sinnes and to assure themselues the better of the pardon of the forepassed Sinnes for to this ende is the Counsell of Ecclesiasticus Eccles 18 22. Apocal. 22.11 That wee cease not to pray nor to Iustifye ourselues vntill Deathe And Christe our Lord sayeth in the Apocalips Hee that is Iust let him bee Iustified yet and let the holy bee sanctified yet increasing euery day in puritye of Conscience and in Sanctitye of Life The first fundamentall Meditation of the ende wherefore Man and all things that serue him were created THis first meditation is the beginning and foundation of the spirituall life Cap. 4. 5. for as Cassianus noteth in his first Collation of a Religious mans ende before all things wee are to fixe our eyes vpon the ende of our Life and of our profession aswell vpon the last ende which is the kingdome of Heauen as vpon the neerer ende and marke which is Puritie of Hearte without the which this kingdome is not obtained For the Ende is the Rule of the Meanes and according vnto that all the workes of our life are to bee squared and directed So that in this meditation all those ought to exercize themselues very often that walke in any of the three wayes abouesaide seeing all of them come to relye and stay vpon one and the same finall ende And it will serue also for an example wherein what hath beene saide touching mentall Praier we may see put in practise Afterwards hauing donne those three things which in the fifth § wee spake of before I beginne meditation to tye my Imagination to one place in such sorte as heere it may bee donne
holy king who saide I will consider before thee all the dayes of my Life with bitternesse of Soule Isaiae 38.15 In hauing called these Sinnes to Remembrance I will make of them in my Praier an humble Confession before God Daniel 9 5. Luc. 18.13 like Daniel accusing myselfe of them all yea of the most principall of them striking my brest as the Publican and saying I accuse myselfe o Lord that I haue sinned before thee in pride presuming vainely of myselfe speaking boasting wordes despising my neighbours and rebelling against thee And in this sorte will I prosecute the Accusation in all the seuen deadely Sinnes and thoroughout all the ten Commaundements 2. After I haue confessed those Sinnes which I knowe Psal 18.13 1. Cor. 4.14 I am to beleeue that there are very many other that I knowe not which Dauid calleth Hidden Sinnes but they are not hidden from God who is to iudge mee and chastize mee for them And this must holde mee carefull and afflicted These Sinnes are hidden to mee for one of three causes either for that I haue alreadye forgotten them or for that they were very subtile as Interiour Prides rashe Iudgements sinister Intentions Negligences and Omissions or for that I committed them with some Ignorance and errour or by the illusion of the Deuill thinking that I did God seruice And thus joyning the Sinnes that I knowe with the Sinnes that I knowe not I may beleeue that they amount to an innumerable multitude and that they are as Dauid saide more then the Haires of my Heade Psal 39.13 In orationâ— eius and as king Manasses saide more then the Sandes of the Sea From whence I shall drawe out greate Admiration at Gods patience in suffering mee For one Injurye or two any one may suffer but so many so reiterated so diuerse and with so greate peruersenesse who can suffer them but God Truely o my God there was neede of such an infinite Patience as thine to suffer such an Infinitie of Injuries as mine but seeing thou hast not beene wearied to suffer mee bee good to mee and pardon mee The second Pointe 1. FRom hence I will mount vp to consider the greuousnesse of these Sinnes by their multitude Matt. 18 6. Apoc. 18 21. making my proffit of some Similitudes vsed in the diuine Scripture For if Sinne bee like a Milstone hanged about the necke wherewith man is throwne into the depth of Hell my Sinnes beeing as many as the Sandes of the Sea or the Haires of the Heade what an Immense burthen will theirs bee with what a furious Violence shall I fall with them into the Profunditye of Hell If God holde mee not who shal bee able to hold mee And what are so many Sinnes Isai 58.6 but an Iron Chaine of innumerable Linkes wherewith I am bounde and chained which is so large that it reacheth to Hell and Sathan standes drawing at it to hale mee vnto him And if the Sinnes of the Angells as saieth S. 2. Petr. 2 4. Peter were Ropes that pulled them from Heauen and drewe them downe into the bottomlesse pit of Hell how much more strong Ropes shall my Sinnes bee beeing twisted with so innumerable Cordes My Soule is also incompassed with this multitude of Sinnes as with an Armye of Dogges Psal 21.13 Lyons Bulles Serpents and other Sauage Beastes that terrifye it with their roarings teare it in peeces with their mouthes and rent it with their clawes like Bees they sting and like VVormes they bite it Matt. 18 23. and gnawe the Conscience Finally I am that euill Seruante that oweth his Lorde ten thousand Talents the debt is so greate that although they should sell all that hee hath both his VVife his Children and himselfe yet all would not suffice to pay the leaste parte thereof Colloquie Then vvhat doest thou o my Soule vvith so greate a burthen of Sinnesâ— If this Armye of sauage beastes made Christ svveate bloud vvith anguish hovv comes it that thou doest not vveepe teares of Bloud of Dolour and Paine O most mercifull Sauiour by that Dolour and Sense that thou hadst of my Sinnes in the Garden of Gethsemani I beseeche thee ayde mee to haue such a feeling of them that I may bee quitte and deliuered of them To this I am to adde another Circumstance that may much aggrauate my Sinnes which is my recidiuation into the same Sinnes after God hath pardoned mee once and many times striuing as it were with God I to sinne and hee to pardon mee and I to retourne againe to Sinne Prou. 26 11. 2. Petr. 2 22. as if I had neuer beene pardoned imitating as saieth the Apostle S. Peter the Dogge that retourneth to his vomite and the Swine that beeing washed walloweth againe in the same mire For the which I deserued that God should vomite mee for euer from himselfe and ouerwhelme me in the filthy Dunghill of Hell leauing mee bound hand and foote in the power of those Infernall Executioners as hee did with the vnthankefull Seruaunt that ought him ten thousand Tasents and after hee was pardoned retourned againe to offend him But yet for all this trusting vpon the Infinite Patience and mercie of God I am againe to retourne vnto him vnfainedly and prostrated at his feete to say vnto him Haue patience with mee o Lord and I with thy ayde will paye thee the whole debt of my Sinnes and if thou pardonest mee this once I will neuer more retourne vnto them The third Pointe THirdly I am to consider the deformitie and vilenesse of these Sinnes in as much as though there were no Hell for them yet they are contrary to naturall Reason for man beeing created to the likenesse of God by Sinne hee is transformed into a Beaste and with the multitude thereof engendreth within himselfe Bestiall manners and Vicious Habits His Appetites preuaile against Reason the Fleshe against the Spirit and the Slaue commaundeth him that by right is the Lorde for the wretched Spirit is made a Slaue to the Fleshe and to her Appetites is basely inthralled to many other Creatures For as Christe our Sauiour saide vvhosoeuer committeth Sinne is the Seruant of Sinne Ioan. 8.34 2. Petr. 2 19. and hee that is vanquished saithe S. Peter is the Seruaunt of him that vanquisheth and as a Slaue is subject to the Conquerour If I bee ambitious I am the Slaue of Honour and of all them that can giue it mee or take it away If I bee Couetous I am the Slaue of VVealthe If a Glouton I am the Slaue of Nicenesse If Luxurious I am the Slaue of Sensuallitie and of those that haue robbed mee of my Hearte and of my Libertye And what greater basenesse can bee then this VVhat more heauy Slauery then that of Sinne frequented by vicious Custome This should moue mee to greate Detestation of my Sinnes to caste of from mee this Seruitude and to restore my Spirit to Libertie reducing myselfe
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
giue mee vvings like the vvings of a doue to flye vnto them and to dvvell in them vvhile I liue mourning for my Sinnes for vvhose cause thou receiuedst them that at the daye of iudgement I may beholde them vvith alacritye and thorough them may bee admitted to they glory Amen Then will I ponder how on Christ our Sauiours side shall bee placed another Throne of exceeding greate glorye for his most sacred mother for it is very iust that in this Iudgement shee like another Bethsabee should bee seated on the side of the true Salomon not to bee the Aduocate for Sinners 3. Reg. 2. for that time is now paste but to confounde them because they would not make vse of so holy a mother and so powerfull an Aduocate as they had as also that the righteous may bee cheered with her presence and shee herselfe bee honoured before all the worlde for the Humilliations that shee suffered in this Life from those that knewe her not and did her outrage in the passion of her Sonne O soueraigne Virgin I rejoice for the glory thou shalt haue at that daye ayde mee with thy intercession that then also I may be ioyful with thy Presence 6. Matt. 19 28. Isai 3.13 Finally rounde about the Throne of our Lord Christe shall stand other thrones where his Apostles as hee promised them shall sit to iudge the twelue tribes of Israel and all the nations of the worlde condemning with their exemplary life the euill life of Sinners D. Th. q. 89. addit art 1. 2. Iob. 36.6 approouing the Sentence of the supreame Iudge and in his name declaring the righteousnesse thereof And as many holy Fathers affirme there shall likewise bee seated in Thrones of Glorie the Poore of spirit who in imitation of the Apostles left all things for Christe O how astonied will the Tyrants and Emperours bee that martyred these Apostles when they shall see them with so greate glorye exalted O how much shall the poore Religious bee honored who in this worlde liued contemned Colloquie O soueraigne Iudge if thou doest thus honour those that are voluntarily poore I embrace Pouerty vvith a greate good vvill not so much for my honour as for the glorye vvhich to thee ensueth thereupon The third Pointe Of diuiding the good frō the euill THirdly I am to consider that Christe our Lord to finish his Iudgement shall seperate the good from the euill as the Shepheard seperateth the Sheepe from the Goates The righteous shall bee placed on his right hande Matt. 25 32. and the wicked on his lest Concerning the which I am to ponder first that this VVorlde and the Churche is now like a flocke of Sheepe and Goates of good and euill so mingled togither that wee cannot allwaies discerne who is the Sheepe of Christe or the Goate of Sathan And thorough this ignorance oftentimes wee honour the Sinner as a Iust man and despice the Iust man holding him for a Sinner From whence also it proceedeth that the Iust and the vnjust haue not allwaies that place which they merit For oftentimes wicked men vsurpe the right hande and most exalted place of the Earthe and the good stand on the left hand in the most contemptible place of the worlde For the which Salomon saide Eccles 3.16 10.6 I savve a greate euill vnder the Sun in the place of Iudgement Impiety and in the place of Iustice Iniquitie and I saide in my Hearte the Iust and the Impious God shall iudge and then shall bee sceene what euery one is 2. Now this time beeing come Christe our Lord Matt. 3.12 13 30. 47 to scatter these Deceites and Oppressions shall seperate the wheate from the cockle the graine from the chaffe the good fishe from the bad the Lambes from the kids And the good hee shall place on his right hande taken vp as S. Paule saithe into the aire that all the worlde may knowe them 1. Ad Thess 4. and honour them as Saintes and the wicked hee shall place on his left hande leauing them vpon the Earthe that all may knowe them and despise them as Sinners O how greate shall the confusion bee of the wicked who in this life had the right hande and were mighty when they shal see themselues on the left hand in such an extremitie of basenesse O what a raging enuye will they haue against the righteous when they shall see them so honored and themselues so contemned what will the Prince and the Lord saye when hee shall see his Slaue exalted to so highe a place VVhat the Prelate and the master when he seeth his subject and Disciple so preferred before him Sap. 5.4 All at once will say that of the booke of VVisdome VVee senselesse esceemed their life madnesse and their ende vvithout honour beholde hovv they are counted among the children of God and their lotte is among the Sainctes vvee therfore haue erred from the vvaye of truthe and the Light of Iustice hath not shined to vs and the Sun of Vnderstanding rose not to vs. Colloquis O Sun of Righteousnesse cleare the eyes of my Soule vvith thy coelestiall light that I may beholde the blindenesse of these vvretches and bee vvarned in time by their miserye Contrarily the Righteons shall bee very full of Content to see themselues on the right side of Christe and Christe our Lord very joyfull to see them at his side for then that saying of Dauid beginneth to the letter to bee visiblye fullfilled Psal 44.10 The Queene sate on thy right hande vvith a golden Garment vvrought vvith meruailous Varietie O how glorious then will that Congregation of the Iust bee there like a Queene that shall soone bee placed in the kingdome of her Spouse rejoicing to beholde herselfe set at the right hande of her beloued adorned with Vertues In this life it was much humbled with contempts and now it is seene in an instant exalted to greate honours O happy hee that seateth himselfe in the lowest place of the VVorlde for then Christe will say vnto him Luc. 14.10 Amice ascende superius Freinde sit vp higher ascende aboue the prowde of the Earthe Colloquie and forthwith thou shallt ascende with mee to the Thrones of Heauen O my Soule choose in this life a lovve place among men that at the daye of Iudgement Christe may giue thee a high place among the Angells Make no account of the right or left hande that thou hast in this VVorlde but of that thou shalt haue in the Tribunall of Christe endeuouring to liue vvith such puritie that thou maiest meritte to bee on his right hande Amen Lastly if I would knowe what hande I shal bee on at the daye of Iudgement I am to consider whither I bee a Sheepe or a Goate that is If I heare the voice of my Pastor Christe if I haue meekenesse and humillitye if I suffer with Patience aduersities and Injuries and
fornace of sensuall temptations with a purpose to giue no consent vnto them Angells fauorably repaire vnto them to the ende that these flames doe not burne them nor touche them in the superiour parte of their soule and with winde and deawe of heauen they quenche the heate of the fleshe prouoking them to glorifie God for the victorye hee hath giuen them against it And therefore when I shall see myselfe forced with these temptations Colloquie I am to call vnto them saying O yee glorious Angells gardians of virgins protectors of the chaste Friendes and companions of men that are pure come yee and fauour mee that the fier that circlith mee may not burne mee Disperse the flame that burneth vvithin my fleshe that it may neither touche nor damnifie my spirit and negotiate for mee the gentle vvinde of Gods spirit that it may coole and refreshe the ardours of my fleshe 2. D. Basil in lib. de vera virginit The second fauour is that God himselfe with a particular protection assisteth to garde such as are chaste who by their puritie not onely make themselues like vnto angells but euen to the Lord of the angells himselfe the fountaine of all puritie who is delighted to conuerse familiary with the chaste and to admitte them to his freindship O eternall God that feedest among the lillies Colloquie Cāt. 2.2 D. Greg. ibi D. Hier. epist. ad Demetriadem Ex Cassian collat 12. cap. 8. lib. 6. cap. 9. Daniel 13.23 Oseae 2.19 for it is thy foode and thy pleasure to conuerse vvith chaste soules indue mine vvith chastitie that thou maiest daigne to inhabite it and to conuerse vvith it From these two fauours I am to collect a most effectual meanes tovanquishe temptations when on a sodaine and alone they assaile mee by lifting vp presently the eyes of my soule vnto the Angel which is present but much more to the presence of God himselfe shaming to doe before them what I would not doe before men and with this consideration I shall aunswere the temptation like as chaste Susanna did the dishoneste olde men that solicited her I will rather die then sinne in the presence of my God 3 The third fauour is for the carnall mariage that I renounce to admitte mee to a spirituall espousing himselfe spiritually with my soule with the espousal of faithe mercie and charitye and communicating vnto mee such soueraigne delightes of the spirit as I shall forget those of the fleshe fullfilling heerein his worde which hee gaue Mat. 19. Ita Cassian collat 12. c. 12. 13 when hee saide That whosoeuer should leaue a wife for his loue renouncing that facultie that hee had to bee married hee would giue him an hundred fold in this life that is a delight so greate that should a hūdred folde exceede the delight hee should haue in mariage for so excellent is the sweetnesse of chastitye Colloquia that it is impossible to knowe it but by proouing it O spouse of chaste soules graunt mee such vertue that thereby mine may bee thy spouse O my soul seeing thou art such a louer of delightes renoūce liberally the vile delightes of the fleshe that thou maiest enioye the most svveete delightes of the spirit 4 The fourth fauour is for those carnall children which I might haue had to giue mee abundance of spirituall children incomparably better filling mee with good workes with riche merits and with many soules gained to Christe by my example and worde of which I may bee the spirituall father and mother Isai 56.3 Non dicat Eunuchus c. fullfilling that which hee promised by his prophet when hee saide Let not the eunuche say behold I am a dry tree for I will giue him in my house and within the walles of my churche a place and a name much more excellent then those that haue children a sempiternall name that neuer shall perish O happie chaste man to whome God graunteth the soueraigne dignitie both of a sonne and of a father of a sonne by the singular grace of adoption and of a father in spirit by the copious fruites of Benedictiō 5 The fifth fauour comprehendeth many very singular graces and priuiledges which hee graunteth them in testimonie of the greate loue hee beareth to chastitie for as the chaste eleuate themselues aboue the ordinary lawes of nature liuing in fleshe as if they had no fleshe so God will sometimes exalt them a boue the ordinary lawes of grace in honour of their chastitie The virgin our Blessed Ladie thorough the rare vowe shee made of virginitie was exalted to the dignitie of the mother of God himselfe The euangelist Sainct Iohn for his puritye was much beloued by our Sauiour Christe from whome hee receiued extraordinarie fauours in the supper and on the crosse and greate reuelations in the which also for this cause were very famous Elias Eliseus Daniel and other sonnes of the Prophets and the fier of Babilon touched not the three children because they had vanquished the fier of Luxurye 6 The Last fauour is Apocal. 14.4 that singular priuiledge to followe the lambe in glorye where euer hee goeth for whosoeuer imitateth him in this life imbracing his virginitie D. Aug. lib. de vera vir ginit c. 27. D. Hier. lib. de laude virginit and puritie hee shall also imitate him in the other participating of his most excellent glorye vnited to his sweete companie with particular ioye O most pure immaculate lambe graunt mee that I may followe thy puritye both in bodye and spirit that in issuing out of this straite prison of the worlde I may with thee in thy spacious Heauen dilate myselfe and reioice Amen VVith the consideration of these sixe fauours I am to arme myselfe to resist those combats which shall happen to mee against chastitye saying as chaste Ioseph saide to the woman that sollicited him God hauing donne mee so many benefits Genes 39.9 and promising mee such fauours if I liue chaste Quomodo possum hoc malum facere peccare in Deum meum How can I committe this euill and sinne against my God Colloquie O Lord of heauen and of earthe I vvill leaue not onely my cloke like Ioseph but my honour vvealthe and life rather then offend thee For thou madest Ioseph for his chastitye and loyaltie vice-king of Egipt but mee for mine thou vvilt make a king in thy heauen The xxj Meditation of Auarice The firste Pointe AVarice is a disordinate desire of riches and temporall Goods wherein we may many waies sinne First in desiring to take that which is another mans contrary to the tenth commaundemēt of the lawe of God or taking it in deede or retaining it cōtrary to the seuenth which is not to steale Secondly with nigardise abusing that which is our owne not shating it when the lawe of iustice or of charitie and mercye obligeth vs with the needye but beeing harde-hearted against them Thirdly in in seeking
after these goods with ouer greate Care setting our whole hearte vpon them treading vnder foote for this cause the commaundements of God and of his Churche and the obligations of our estate from whence spring many sinnes that are the Daughters of auarice to witte lyes fraudes periuries violences tirannies cruelties sutes discordes and innumerable others 1. Ad Timoth. 6.10 VVherupon the Apostle saide that couetousnesse is the roote of all euill Fourthly whosoeuer hath made a vowe of pouertye sinneth against it in vsurping to himselfe without licence of his superiour what is giuen him by others or in alienating what is giuen him or in hiding it or in vsing what hee hath to a prohibited vse or after a proprietary manner that is with an affection so disordinate as if it were his owne beeing sad or complaining when they by iust title depriue him of it Fifthly wee may sinne doing good workes principally for temporall interest or for onely omitting workes obligatorye treading vnder foote the rules of our estates and office This examination beeing made I will consider whither I haue any thing that may bee an Idoll for my auarice to adore seeing S. Ad Ephe. 5.5 Ad Coloss 3.5 Paul saithe auarice is the seruice and adoration of idolls And if I shall finde any such thing in my possession or in my hearte any such affection and desire thereof I will confesse these sinnes before God our Lord with greate shame that I haue coueted any thing against him resoluing to roote out this affection and if I can also to disapropriate myselfe of that which is the cause thereof To which ende I shall bee ayded with these considerations ensuing The Second Point SEcondly I am to consider the dammage and chastizement of auarice reducing them to the three kindes that haue beene spoken of 1 First 1. ad Timoth 6.9 I will ponder that auarice as S. Paul sayeth is the roote of twoe sortes of euills in the which are summed all the euills of this life to witte Transgressions and paines sinnes and dolours the which are ioyned togither to chastize the mother that ingendreth and sustaineth them so that shee is the tormentour of herselfe putting the couetous man in greate vexations and afflictions to gaine or preserue riches with a miserable seruitude and slauery of them It is likewise a snare of sathan wherewith hee draggeth him thorough thornes pricky shrubbes of temptations clowdes of faithe remorses of conscience and of cares that sting him and in the ende hee hangeth him like Iudas betweene heauen and earthe neither permitting him to enioie the goods of the earthe nor to attaine to those of heauen 2 To these chastizements God sometimes addeth others to shewe how much hee abhorreth this vice and such as sinne therein in any of the fiue wayes before rehearsed of euery one I will set downe an example Iosue 7.25 Achan because hee tooke certaine things of Iericho contrary to the precept of Iosue was by Gods commaundement stoned to deathe and all his wealthe consumed with fier 1. Reg. 25.27 Nabal ouerwhelmed with auarice denyed Dauid the almes that hee asked and because hee was harde hearted to him that was needye hee died with his hearte as harde as a stone 3. Reg. 21.23 4. Reg. 9.36 Actuum 5.1 Aug. ser 27. de verbis Apost vide Belar to 1. lib. 2. de Monach c. 20.4 Reg. 5.27 Ioan. 12.6 Act. 1.18 Iezabel with a disordinate desire to haue Naboths vineyarde to get possession thereof caused him to bee put to deathe and shee was throwen out of a windowe and eaten with dogges Ananias and Suphira because when they had vowed pouertie they reserued to themselues parte of the price of the sale of their lande they died disastrously Giezi vanquished with couetousnesse demaunded monie of Naaman for the health that Eliseus the prophet had giuen him and was therefore strooken with a leprosie Finally Iudas harried and drawen by his auarice admitted sathan to enter into him and beeing not content to steale what they gaue his maister hee solde him hanged himselfe O my soule hovv is it that thou art not affraide of so fierce a vice that assaileth ouerthrovveth kings plebeians riche poore secular and religious seruauntes of the prophetes and primitiue christians one of the tvvelue apostles 3 After these chastizements come the eternall punishements of hell where the couetous shall suffer very greate dolour with the apprehension of their terrible necessitie seeing they want all that their auarice desired and by how much more riche and couetous they were heere so much the more they shall there bee tormented like the riche couetous man whose abundance ended in horrible miserie Colloquie O omnipotent God riche in dooing mercie deliuer mee from this auarice out of vvhich spring so many miseries for I had rather vvithout it suffer temporall necessities then vvith it fall into eternall The third Pointe THirdly Of Pouertya liberallitie I am to consider the greate benefits that are included in the perfect mortificacation of auarice And for that there are two wayes of mortifying it one keeping still the domination of my Riches and mortifying onely the disordinate affection vnto them wherein consisteth the first degree of pouertye of spirit wherewith goeth the vertue of liberallitie which distributeth its goods when and as it is conuenient and the vertue of mercye which with them remedieth the necessities of the poore The other waye is forsaking all the riches that I haue or might haue the more to disroote my affections from them wherein consisteth the voluntary pouerty of religion in both wayes are included greate benefits for generally to all the poore of spirit Christe our Lord promised the kingdome of heauen Mat. 5.3 Ad Rom. 14.17 as well the kingdome of the other life as that which is enioyed in this life which is iustice peace and ioye in the holy spirit So that if I mortifie and vanquish auarice I shall enioye three benefits iustice with abundance of good workes peace without any noise of disturbance and spirituall ioye free from heauinesse and vexation because I shall haue taken awaye the roote of these euills that hinder this good 2 Besides this auaricie beeing vanquished if I shall bee liberall towardes God in giuing for his sake what I haue God shall bee most liberall towardes mee in giuing mee his benefits aswell the temporall which shall bee befitting mee as also the spirituall both in this life and in the other For it is hee that saide Luc. 6.38 Giue and it shall bee giuen to you good measure and pressed dovvne and shaken togither and running ouer shall they giue into your bosome where it shall bee very secure and well loued And hee saithe Dabunt they shall giue to signifie that our giftes are the cause that God giueth vs this measure with those foure conditions that it may haue when it is most abundant And hee addeth that
with the same measure that wee shall mete it shall bee measured to vs againe for our liberallity encreasing towardes our neighbours the liberallitie of God shall encrease towarde vs 2. Cor. 9.6 so that hee that soweth much shall reape much Therefor o my soule bee liberall towardes God and for his loue towardes others God by himselfe and by others willbee liberall towardes thee Prou. 11.24.25 Alij diuidunt propria ditiores fiunt For the soule vvhich blesseth shall bee made fatte that which giueth shall bee inriched and he that inebriateth himselfe also shalll be inebriated receiuing much because it giueth much 3. From hence I will mount to ponder the greate benefits that I shall receiue if I embrace the second waye of mortifing auarice forsaking all things for Christe and giuing them to the poore because as this is a much greater liberallitye towardes God so God shall bee much more liberall towardes mee fullfilling the promise which hee made to giue in this life a hunder folde for what wee giue him and afterwardes life euerlasting with a speciall promise to giue vs at the daye of iudgement thrones of greate glorye to iudge the tribes of Israel Mat. 19.28 Colloquie and the nations of the worlde O happye poueritie that is revvarded vvith so greate riches O blessed liberallitie vvhose guerdon is a measure so abundant O if I could mortifie the loue of terrene riches to obtaine diuine possessing all thinge in God O most svveete IESVS that camest from heauen to earthe to giue vs an example of pouertie by the vvhich vvee may mount from earthe to heauen and madest choise to dye naked vpon a crosse departing the vvorlde vvithout possessing any thing of the vvorld graunt mee to abhorre temporall riches that I may serue thee vvith perfection and obtaine riches euerlasting Amen 4. From these considerations I am to collect a very firme resolution to mortifie auarice in all things that in the first pointe haue beene spoken of obseruing some manner of pouertie conformable to my estate First liuing content with my estate though it bee but meane without coueting what is superfluous or what belongeth to others Secondly in vsing well what I haue and beeing liberall to those that wante Thirdly in taking away the ouergreate loue thereof 1. Cor. 7.30 possessing it as if I possessed it not Fourthly in delighting sometymes to suffer want of some thing to imitate in some thing the pouertie of my redeemer Finally endeuoring to serue him not because hee should giue mee temporall goods but because hee is worthy to bee serued with a hope that hee will giue me goods euerlasting Amen The XXII Meditation of wrathe and Impatience The first Pointe VVrathe is a disordinate appetite of reuenging iniuries D. Th. 2.2 q. 158. 1.2 q. 48. a disordred inflaming of the hearte for things that happen against our liking from whence proceede three sortes of sinnes Some of Thought as are the hatred of our neighbour determining to be reuenged of him desiring some misfortune to him reioycing at his mishaps sorrowing for his good happe and taking delight in reuenge Some sinnes are of the Tongue to witte Vindicatiue and iniurious wordes in presence or murmuring in absence maledictions high and vntuned wordes demonstrating choller contention and peruersenesse in disputations to maintaine a mans owne opinion and other such like Other sinnes there are of Facte contrarye to the fift commaundement as to kill to strike or euilly to entreate our neighbour against reason and iustice or to doe some acte onely to reuenge an iniurie or to require this reuenge of the iudges not for loue of iustice but for rancour and hatred not to pardon him that hath donne the iniurye when hee asketh pardon but giuing exteriour demonstrations of enimitye against him Also discordes processes brawlings schismes factions and warres proceede from wrathe with many other sinnes that accompagnie them 4 Finally with wrathe goeth ioyned Impatience for the euills that happen to vs against our healthe honour or wealthe ouercharging ourselues with heauinesse thorough a vehement and disordinate desire to be deliuered from them from whence vse to proceede many sinnes against God against our neighbour and against our selues Such as are complaintes against our Lord because hee afflicteth vs with appearances of blasphemye litle conformitye to his will Distrustes irksomnesse of life impatient desires of deathe and ragingly to lay violent handes vpon ourselues To bee ill-conditioned rough and intractable towardes others giuing them occasion of indignation and liuing at discorde with those of our owne house beeing angrie euen with the beastes and insensible things Ionae 3.9 as Ionas was angrye with the iuye that withered whē the sunne oppressed it with heate Considering these sinnes and finding myselfe culpable thereof before God I will conuert my wrathe against myselfe onely because I haue sinned beseeching our Lord that hee will assist mee to vanquish it O infinite God vvhose vvrathe is terrible Psalm 4.5 Colloquie but yet iust against those that are angrie vvithout measure cleare the eyes of my soule that considering the terrible chastizements that proceede from thy sacred indignation I may restraine those euill and vehement passions that proceede from mine The second Pointe SEcondly Ex D. Gre. li. 5 moral c. 30. circa illud Iob. 5. Stultū interficit iracūdia I will consider the dammages and chastizements of this vice as well those it bringeth with as those which God of his iustice addeth in this life in the life to come First anger destroieth the likenesse with God whose workes are ful of greate trāquillitie it disquieteth the conscience it stoppeth the fountaine of Gods mercie it strangleth the spirit of deuotion and the consolations of the holy ghoste who dwelleth and reposeth in the humble and meeke hearted Ex D. Basil hom de Ira. and flyeth from the wrathefull in whome the euill spirite inhabiteth For furious wrathe is a frenesye of the soule a short madnesse and a voluntary diuell that prossesseth the spirit with such visages as the diuell maketh when hee possesseth the bodye 2 Besides this as our Lorde is the God of vengeance hee exercizeth it with rigorous iustice against those that wrathfully reuenge themselues by killing or opressing their neighbours For the which sentence was giuen against the two first wrathfull homicides that were in the worlde Genes 4.15 24 Cain and Lamech that of Cain vengeance should bee taken seuen folde and of Lamech that was not warned by Cain seuenty times seuen that is a vengeance so compleate that it comprehendeth all the kindes of torments that are in this life 3 But aboue all I will ponder what Christe our Lord Mat. 5.23 saide in his gospell against this vice vvhosoeuer is angry vvith his brother shall bee in daunger of iudgement And vvhosoeuer shall say to his brother Raca shall bee in daunger of a councell and vvhosoeuer shall say thou foole
shall bee guilty of hell fier So that wrathe no sooner beginneth to gouerne the hearte but the tribunall and councell of the most sacred trinitie beginneth to treate of vengeance the rigour of the punishement increasing as the sinne groweth greater If anger remaineth but in the hearte the punishement shall bee the lesser if it issue out giuing open signes thereof with scorne or exteriour gestures vpon better aduise the punishement shall bee the greater but if it commeth to the vttering of grieuous and iniurious wordes and much more if it mounteth to an actuall reuenge the sentence of eternall fier is allready giuen against it with the which in hell is ioyned the fier of wrathe itselfe to bee a most cruell tourmentour of the soule for that which there most tormenteth is anger impatience and rage And allbeeit the fier of purgatorie and of hell is all one yet that is sufferable with patience but this is insufferable with anger And therfore the wrathfull and impatient haue two hells one in this life by their small patience in temporall afflictions and another afterward by their rage in the eternall Colloquie O most patient IESVS deliuer mee from vvrathe and impatience seeing there is no greater hell then to liue subiected thereunto From these considerations Ex D. Aug. in Psalm 149. I will drawe two resolutions of very much importance for the perfect mortification of this vice First to auoide any motion of anger whatsoeuer though it come couered with the cloke of iustice and zeale fearing leaste with the zeale of correcting or chastizing other mens vices I mingle an affection of my owne reuenge The Second shall bee Ex D. Dorothe◠serm 8. Eccles 11.34 Psalm 38.2 speedily to represse whatsoeuer Passion of anger before it increaseth for at one Sparke saieth the holy spirit fyre is increased but in the beginning it is an easy thing to appease it and appeased it shall be if I represse the wordes and ēxteriour signes of anger our Lord rewarding mee the mortification of that exteriour by giuing mee victorie ouer the interiont The third pointe THirdly I will consider the greate benefits acquired by the perfect mortification of wrathe comprehēding the two vertues that resist it meeknes and patience For the first restraineth anger from agrieuing of any one The second suffereth the grieuances that it receiueth The first serueth to make vs affable to all The second to suffer of all From whence proceede three greate benefits to make vs perfect in all that pertaineth to ourselues to our neighbours and to God 1 First meekenesse and patience giue vs quiet and peaceable signory Mat. 5.4 Luc 21.19 and possession of ourselues and of our paisions For the meeke possesse the lande of their Hearte and in patience wee possesse our soules and obtaine peace of conscience with cordiall alacritie of spirit 2 Meekenesse also maketh vs amiable and patience admirable Eccles 3.19 For hee saieth the vviseman that doeth his workes with meekenesse is more to bee beloued then honour and glorie which men loue so much and hee that hath valour to represse his anger and to suffer wrong crediteth his owne person and edifieth his neighbours for better and more admirable Prouer. 16.32 Cassian collat 1◠cap. 13. is the patient then the strong man and hee that ruleth his minde then the ouerthrovver of cities It is in some sorte a greater miracle to suffer iniuries ioyfully then to raise deade men to life 3 likewise meekenesse and patience make vs amiable to God and giue vs entrance to a familiar conuersation with his maiestie whereas the want of them barreth vs the gate Epist. 8. ad Demophilium 1. ad Timoth 2.8 Moyses for his greate meekenesse had very inwarde familiaritie with God and as S. Dionysius saieth for failing a litle therein the spirit decreased that hee had receiued And if I will pray to God in euery place and lift vp pure hādes to heauen it must bee hauing mortified anger and contention easing myselfe with the wings of meekenesse and patience 4. Finally if I bee meeke and patient I shall partake with excellencie the spirit of Christ IESVS our Sauiour who in these two vertues excelled giuing vs a rare example of them in his life and passion like a most meeke and patient lambe that wee might imitate him therein And to the two Apostles who with a spirit of Anger and reuenge cloked with zeale desired that fier should come downe from heauen vpon the Samaritans hee saide Luc. 9.55 You knovve not of vvhat spirit you are As if hee should saye the spirit of my disciples must not bee of anger but of meeknesse not of vengeance but of suffrance O meeke and patient IeSVS 1. Pet. 2.23 Colloquie vvho beeing cursed didst not curse and suffering Iniuries didst not threaten and receiuing most grieuous contempte either didst ansvvere vvith diuine meeknesse or didst holde thy peace vvith admirable silence ayde mee that in imitation of thee I may vanquish VVrathe represse impatience embrace meekenes and armed vvith patience may suffer afflictions vvillingly that I may attaine to enioye vvith thee eternall repose Amen The XXIII Meditation of Enuie D. Tho. 2.2 q. 36. The first Pointe ENuy is a disordinate sadnesse for the goods of our neighbour when it excelleth and obscureth ours It springeth from pride and is accompaned with wrathe so that the actes of these two vices doe accompanie it The most ordinary are to abhorre my neighbour because his Prosperitie maketh mee sad to reioyce at his fall to grieue at his exalting to heare his praise with paine and his dispraise with delight to murmur at him and his affaires procuring to drowne and vnder-value them and vsing meanes to attaine to this ende 1. Enuy feedeth itselfe in all kindes both of good and euill from whence wee may collect foure sortes of Enuy. The first and grossest Enuy is to see others surpasse mee in temporall goods of wealthe honour dignitie fauour with princes beautie of body and other such like excellecies This is proper to worldlings and springeth from that pride which in the eighth meditation wee call worldely pride 2 Another greater Enuy is fedde vpon letters sciences habilities and artes and in those excellencies which touche the vnderstanding This Enuie assaileth those that professe studie and it is mixed with obstinacye and contentions and with other vnlawfull meanes for a man to exalt his owne honour and to abase and vngilde another mans 3. An other Enuy much greater feedeth vpon spiritu all vertues and goods beeing sad that any others should haue any excellencie therein or should bee honoured and praised as holy men This proceedeth from that pride which wee call spiritual and setteth vpon those that conuerse with vertue it is most familiar to principiants and hipocrites 4. Finally when this augmenteth it arriueth to the supremest degree D. Th. 2.2 q. 36. ar 4 ad 2. q. 14. ar 2. which is called
by vvhose sentence the faint hearted and slothefull perished in the desert vvithout entring into the lande vvhich thou hadst promised them I confesse that for my slothe I deserue to bee cast out of thy house to bee excluded from thy kingdome and beeing bounde hande and foote to bee cast into vtter darkenesse I am grieued o Lord for my former slackenesse deliuer mee from it for they mercie that I may merit to enter into the lande of eternall promise Amen The third Pointe THirdly I will consider the greate benefits that I shall obtaine by vanquishing slothe and imbracing spirituall alacritye and feruour in the seruice of God Mat. 20.12 for First the workes of vertue shal bee easie and sweete vnto mee I shall labour litle and thriue greately encreasing much in a litle time like to those workemen who comming late to the vineyarde laboured so feruently that thy merited as greate rewarde in one hower as the slacke did that had laboured many howers bearing the burthen of the daye and of the heate which burthen they had not felt if they had feruently laboured for the alacritye of the spirit maketh the burthen of the lawe very easye and the yoke thereof very sweete And besides this it augmenteth merites it doubleth the talents receiued it causeth greate peace in the soule and it much assureth Perseuerance to the obtaining of glorye 2 I may likevvise ponder that God our Lord exceedingly delighteth to bee serued with zeale and alacritye for as hee is essentially alacritye itselfe and as all the workes that hee doeth and the rewardes that hee giueth vs are with greate alacritye reioicing in dooing vs good most iustly hee commaundeth mee to serue him and giue him what hee requireth not with yrksomnesse and sadnesse not perforce with repugnancye but with feruencye and alacritye of harte Hilarem enim datorem Psalm 103.31 Psalm 99.2 2. Corin. 9.7 Psalm 36.4 Psalm 50.14 Colloquie Psalm 18.6 diligit Deus For God loueth a cheereful giuer To such a one hee doth greate fauours and heareth the petitions and desires of his hearte And finally hee giueth him a taste of that alacritye that is enioyed in heauen because hee fullfilleth cheerefully Gods will vpon earthe And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice saying vnto him with Dauid Render vnto mee the ioye of thy saluation and confirme mee vvith the principall spirit O sauiour of the vvorlde that reioycedst like a giant to runne thy carreere though it vvere very sharpe graunte mee that healthe and allacritie of spirit that thou gainedst for mee that I may in such manner runne my carreere that I may merit to gaine an eternall crovvne Amen The XXV Meditation D. Th. 1.2 q. 100. ar 4. 5. seq vpon the ten Commaundements of the lawe of God FOr the ende of this meditation it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had Zachar. 9.1 wherein hee sawe a volume or parchment extended which was ten cubits in breadth and twenty in length wherein were written the sinnes of him that stealeth and of him that sweareth falsely and the malediction that shall therefore light vpon him which volume came flying to his house and destroied it vntill it had consumed all the wood and the stone In the same manner I will imagine before mee a greate booke or parchement very broade and long and in one side thereof I will beholde written my oathes theftes murmurations and all other sinnes that I haue committed against the ten commaundements of the lawe of God for as I goe writing them in the booke of my conscience God goeth writing them in the booke of his iustice to chastize the in his time And on the other side I will beholde written all the maledictions and punishments that God menaceth to such as breake these ten commaundements or any ofthem making comparison betweene the sinnes and the punishments in number grieuousnesse and continuation For if my sinnes bee many the punishments shall bee manye and if they were very grieuous and of long continuance the punishments shall bee very grieuous and of so long continuance that they shall bee eternall And for that chastizements when they are behelde very farre distant terrifye but litle I will imagine that this booke of Gods iustice commeth flying very swiftly to light vpon the house of my soule Volumen volans and peraduenture it is allreadye very neere and will this day light vpon it deathe or chastizement seazing sodainely vpon mee For if I make haste to sinne God will likewise hasten his punishments and make desolate my bodye soule honour wealthe and all that I haue VVith this holesome apprehension I will beseeche our Lord to illuminate my soule that I may knowe the sinnes that are written in this booke and the chastizements that I haue deserued ayding mee with his grace bitterly to bewaile them that with my penance I may blotte out the sinnes and that his mercy may likewise blotte out the maledictions that hee had written against them This beeing presupposed I will begin the meditation discoursing vpon the ten commaundements of the lawe of God with aduertissement that as Cassianus sayeth the commaundements of God haue Collat. 14 two senses one literall and the other spirituall Collat. 14. cap. 11. D. Bonauent opusc de dieta salutis tit 3. sermon de 10. praeceptis tâ—mo 2. Exod. 20.3 The first serueth for ordinarie people that pretende no more but to saue themselues The second for those that desire greater perfection who are not content to flye onely mortall and veniall sinne but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept And according to this second sense I will declare in what manner wee sinne against euery commaundement The first Pointe FIrst I am to consider what God commaundeth and prohibiteth in his holy lawe and in what sorte wee doe sinne against it running through the ten commaundements and thorough that which spiritually they include within them The first commaundement commaundeth the principall workes that appertaine to the vertue of faithe hope charitie and religion that is to say to adore one onely God to beleeue firmely all such things as hee hath reuealed to his churche to expect those which hee hath promised and to loue him more then all things that are created Against this I may sinne First by idolatrie or infidelitie adoring false Gods or denying that which God hath reuealed or doubting thereof I may likewise sinne as the holy scripture sayeth adoring the idole of mine owne iudgement 1. Râ—g 15.23 Ad Phil. 3.19 Ad Tit. 1.16 and will rebelling against the will of God or holding for my God my belly or money or denying God by my workes or not obseruing due loyalltye vnto him Secondly I sinne in despairing that I shall obtaine heauen or pardon for
of thy eternall in hell where the fiue senses as allready hath beene noted shall suffer incredible torments in chastizement of their vnbrideled appetites Therefore o my soule shut the dores and vvindovves of thy senses if thou vvillt not haue deathe disorder enter in thereat Stoppe and bridle thy mouthe that thyne ovvne tongue doe not kill thee Hedge in thy eares vvith Thornes that others mens tongues doe not pricke thee dravving from vvhat thou hearest sinnes of thyne ovvne The third Pointe THe third Pointe shall bee Mortification of the Senses to consider the greate good which the holy curbing and mortification of the the senses bringeth with it First for that besides shutting the dore against so many euills as haue bene spoken of it openeth it for the spirit of God to enter into the soule which willingly inhabiteth in soules mortified to the fleshe and to the delightes of the senses It likewise openeth it to let in the spirit of praier deuotion and contemplation for our Lord loueth to conuerse with soules that are inclosed gardens and there hee speaketh vnto their hearte conforting and communicating vnto them his giftes And for this cause when wee pray Math. 6.6 hee commaundeth vs to enter in to the closet of our hearte and to shut after vs the gate of our senses that nothing may enter in to disturbe our praier to interrupt the conuersation wee haue with our celestiall Father 2. Besides this the senses when they doe their actes according to the will of God which is the ende of their mortification are the dores and windowes whereby life entreth and what they seee and heare taste and speake aydeth them to obtain the spiritual life of grace and augmentation therof From whence I am to inferre what S. Iaâ—ob 3.11 Iames the apostle saithe That as a fountaine giueth not forth out of one hole sweete and sowre water so from the selfe same tongue ought not to procede blessing and cursing good wordes to blesse God and euill wordes to curse our neighbour but all ought to bee good wordes pleasing to God profitable to my neighbour and sweete to my owne conscience and in like manner in at the selfe same eyes and eares ought not to enter life and deathe but they ought allwaies to be shut to all that is an occasion of deathe and open to that which should giue mee life herein consisteth their true abnegation 3. To this I am to adde that the modestie and mortification of the senses is a signe and testimony of the interiour vertues it much edifieth our neighbours and casteth from it such a fragrancie that it filleth the house of the Churche Ex D. Ambr. lib 2. de virginibus and religion with good credit and renowne for as a good portall honoreth the house and giueth a desire to enter in to see what is within so the modestly and composing of the senses and exteriour membres is the most beautifull portall of vertue and a religious life making it so amiable that it prouoketh a desire to enter in to enjoy what interiourly is inclosed within it wherupon saide S. Ad Phil. 4.5 Paul That our modestie should bee manifest to all men for that God is nigh and present with vs and in the presence of so potent a king all wee his seruauntes ought to carrie our selues very modestly Finally the fiue senses shall receiue in heauen as afterward shall be seene particular crownes of glory with greate pleasure in rewarde of the mortification that they suffered on earthe And so with the hope of all these benefits I will encourage myselfe to mortyfie them with greate feruour I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified pondering the mortification of his fiue senses which hee suffered on the Crosse The which on the one side was most holy casting forth resplendent rayes of admirable vertues and on the other side was most paineful with the mixture ofterrible dolours which hee suffered for the sinnes that I with my fiue senses committed And discoursing how his eyes were obscured with spittle his eares tormented with blasphemyes his smelling with the smell of mount Caluarye his taste with gall and vineger and his touching with VVhippes thornes and nailes beeing compassionate of all this I will say vnto him Colloquie It grieueth mee o svveete Sauiour for the sinnes that I vvith my fiue senses haue committed for the vvhich thine vvere so direfully tormented by the dolours vvhereof pardon I beseeche thee the many sinnes of mine With the blood that issued out of thy fiue precious vvoundes vvashe the staines that haue issued from these my fiue impostumated fountaines Cease novv o Lord their abhominable current and ayde mee vvith thy grace to destaine it that imitating the mortification that thou didst exerctze in thy life and sufferedst in thy deathe I may meritte to obtaine thy glorie Amen The XXVII Meditation vpon the Interiour Faculties of the Soule The first Pointe THe first pointe shall bee to consider the vices and sinnes that haue their particular seate in the vnderstanding and the hurtes that proceede therefrom examining that parte which appertaineth to mee in euery one of them which may in all bee reduced to seuen 1 The first is D. Th. 2.2 q. 77. ignorance of those things that I am obliged to knowe as are those which I ought to beleeue to aske to receiue and to doe which are included in the creede and praier of pater noster in the sacraments and in the commaundements of God and in the other obligations proper to euery mans estate and office for I can but ill accomplishe them not vnderstanding them And as S. 1. Corin. 14.38 Paul saieth if any man knowe not hee shall bee vnknowen God saying vnto him I knowe thee not VVith this vice ciphreth much the culpable forgetfullnesse of God and of his lawe and of such things as I may and ought to remember of which wee may likewise say that whosoeuer forgetteth shall bee forgotten for if I sinfully forget God and his things God willbee forgetfull of mee and mine 2 The second vice is Imprudence D. Tho. 2.2 q. 53. oâ— Precipitation VVante of consideration in those things that I haue to doe or say casting myselfe into them with violence of passion without first considering whither they bee lawfull or vnlawfull or without taking concerning them conuenient counsell From whence proceede innumerable errours and defectes in all the matters of vertue 3 The third Vice is Temeritie 2.2 q. 60. ar 3. in iudging the sayings and doings of my neighbours condemning them or supecting amisse of them without sufficient foundation wherein I doe iniurie to God our Lorde vsurping his authoritie and interposing myselfe to iudge that secret that is properto his tribunall I likewise doe iniurie to my neighbour condemning him without sufficient reason therefore and I doe hurt to myselfe for ordinarily I come to fall into that
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
mee from deathe I vvill not againe subiect myselfe thereunto seeing thou hast crovvned mee vvith morcies I vvill giue thee the glory of all my crovvnes Adde o Lord this mercy to the former to fill my desire vvith thy good things of heauen giuing mee grace to occoplish vvhat I offer vnto thee chaunging my fortitude in such manner that vvith greate feruour I may vvalke Isai 40.31 runne and flie like a renevved eagle vntill I obtaine the eternall crovvne of thy glorie Amen After this forte wee may make other canticles of praise inuiting those sainctes that were greate sinners to gloriefy God for mee for hauing pardoned my sinnes The third Pointe FInallly in order to the third acte of thankes giuing I am to doe three things First to confirme myselfe much in my inteÌ„tions of AmendemeÌ„t imagining that Christe our Lord sayeth vnto mee as hee saide to that other sicke man in the Temple who was giuing thankes for the health that hee had receiued Ecce sanus factus es iam noli pâ—ceare Ioan. 5. ne tibi aliquid deterius contingat Beholde now thouart whole sinne no more least some other worse euill happen vnto the Prouer. 26.11 2. Petr. 2.22 Luca 11 26. for the relapse is vsualy worse then the fall But if like a dogge I retourne to eate what I vomited after this eating the first diuell will enter with seueÌ„ other spirits worse then himselfe and this secoÌ„d entraunce shall bee much worse then the first And at least I am much to bee afraide of falling neere vpon my ConfessioÌ„ For if the selfe sameday I fall into the selfe same sinnes it will be a signe that my coÌ„uersion was colde and imperfect though it were true and that of Ecclesiasticus may bee saide vnto mee Ecclos 34.30 hee that was heth himselfe for hauing touched a deade man and retourneth presently to touch him what hath his washing auailed him And so the man that fasteth for his sinnes presently returneth to committe them to what end is his Hamiliation The praire of this man who shall heare it Prouerb 24.16 But this I am to consider to moue me to feare not to distrust for it is not strange for a man to fall 7 times and to rise againe as often 2 The second thing that I ought to doe is forthwith to accomplishe all my penâ—unce if it may be accomplished and if not some parte thereof with a spirit and affection of obedience and loue to pay somwhat of the much that I owe vnto God desiâ—ing to haue much force to doe much more for him that hath donne mee so many benefites and saying that of the other seruante Math. 18.26 Haue patience with mee o lord and I will labor to pay thee the whole debt 3. The third thing is in than kefullnesse of the benefit receiued in this sacrament of penaunce to dispose myselfe with greate feruour to receiue that of the sacred Communion because for this ende it is ordained Psalm 115.12 according to that of the Prophet Dauid VVhat shall I giue to our Lord c. I will receiue the Chalice of saluation and wil inuocat his holy name The XXXIII Meditation of the most blessed Sacrament of the Altar before Communion OF the excellencies and comodities of this nost blessed Sacrament of the Altar wee shall speake in the fourth parte amonge the mysteries of the Supper but more largely in the sixt parte among the diuine Benifittes Now in this Meditation I will only point out certaine considerations to communicate with reuerence deuotion in the which I am to fixe my eies vpon the ponderation of these foure thinges to witt The greatnesses of our Lord that coÌ„meth to visit vs the vilenesse of maÌ„ whoÌ„ hee commeth to visite the amiable fashione wherein hee coÌ„meth the endes of his coÌ„ming making coÌ„parison betwene the one the other for the greater splendour of the soueraignety of this benefit The First Pointe First I am to coÌ„sider the greatnesses of this Lord that is inclosed in this blessed Sacrament actuating liuely my faithe of theÌ„ all aswell of those that hee hath as hee is God as of those which hee hat as hee is maÌ„ 1. First I will discourse of the greatnesses of his Godheade and of the workes that he doeth Ioan. 1.14 Ad Heb. 1.3 as hee is God pondering that hee that is there is the very onely begotten Sonne which is in the bosome of the eternall Father the brightnesses of his Glory and the figure of his substance as Eternall Immense Infinite and Omnipotente as the Father and the very wisdome Goodnesse and Fortitude by whome all thinges were created and are conserued There also is the gouernour of the worlde the sanctifier and glorifier of soules he that is the first beginning the last end of all creatures And though hee bee a Lord of so great maiestie that Heauen nor Larth cannot containe him yet he was not contente to haue made himselfe man for our remedie but woulde humble and restraine himselfe more remaining with vs in this visible sacrament to comfort and protect vs with his presence that we might haue vpon earth some visible throne of his grace Ad Heb. 4.16 whereunto to approche as the Apostel saith with greate confidence to obtaine mercy and aide in seasonable time for the remedy of all our euelles O diuine vvorde Colloquie vvhich art in the Immense bosome of thy eternall Father hovv is it that thou commest to dvvell in the straight bosome of a sillie man O king of glorie vvhich art in thy heauen seated in a Throne of infinite maiestie hovv is it that thou humblest thyselfe to be on earth in a throne of such basnesse Thy Insinite Charitie hath binne the cause of this humiliation to exallt me to prouoke me to loue thee for a vvorke of so great loue O that I could loue thee as thou louest me O that I could humble me as thou didst humble thyselfe to be able to honour and serue thee as thou meritest To this Throne vvill I approach for the remedy of my euilles vvith confidence that thou vvilt fill my desire vvith thy good thinges 2 Secondly I will discours of the misteries of his most sacred humanitie and of the maruelous work that he did therin and of the offices that hee exersized pondring how he himselfe is in this SacrameÌ„t that was niue moÌ„ths in the wombe of our B. Lady the Virgin enriching her with admirable giftes of his Grace and from thence in the house of Zachrias sanctified the Baptist and replenishid with the holy Ghost both the sonne and the mother And seeing he hath in this sacramente the same goodnesse and Omnipotency he may worke the same effects in my soule Likewise hee that is there is the very same that was laide in a maunger and was adored by the shephards and Magies paying them for this seruice with an aboundant rewarde And if I doe adore
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
and likewise prepared to obserue thy Counsells I offer myselfe for thy Loue to followe thee in Pouertye and Chastitye abandoning my Libertye and all whatsoeuer I haue for thy Glorye if thou willt but daigne to call mee to such a kinde of Life To these three kindes of Persons may bee added a fourth which is of those that are called by this celestiall king not only to imitate him in Pouertye Chastitye and Obedience but also to bee his instruments to call others and by his fauour to fight not only against their owne Enemyes but also against the Enemves of their neighbours ayding them to their Saluation and inuiting them as VVisdome sayeth to mount vp to the Fortresse Prou. 9.3 and to the Walles of the Citty that is to the highest of Christian Perfection In this kinde enter those Religious whose ende is in imitation of the Apostles to attende not only to their owne Saluation and Perfection but also to that of others and such is the ende of our Society of IESVS for wee that are the Religious thereof profisse to bee the CoÌ„panions of IESVS in this enterprize and those which in this manner are called ought to bee exceedingly contented with their Vocation considering the highnesse thereof and to giue many thankes to him that called them offering themselues with greate Courage to vndertake whatsoeuer Trauailes and Peregrinations whither among Christians or Infidells euen vnto the shedding of their blood if neede bee for the Glorye of God and for the Saluation of their Soules vsing those wordes of the Prophet Isaias Isa 6.8 Beholde mee here o Lord send mee whither thou willt and how thou willt for I am readye to doe whatsoeuer thou commaundest mee The Conclusion of what hath beene saide By what hath beene saide in this meditation I Inferre with what spirit wee are to enter into the Meditations ensuing euery one endeuouring to imitate Christ our Lord most perfectly conformable to the Estate that hee hath chosen If hee bee a Religious man following his proper Institution with Perfection If hee holde an Estate of Continencye or Preisthood full filling all his obligations with integritye And if hee bee a married man dispoiling his hearte of disordinate Affections to the things that hee possesseth according to the rule of the Apostle which sayeth 1 Cor. 7.29 Those which haue wiues let them bee as if they had none those which buye and possesse as if they possessed not and those which vse this VVorlde as if they vsed if not doing all things in such sorte that for them they neither loose Christ nor growe colde in his loue and seruice But those which haue not yet taken an Estate and desire to make choice of that which is most conuenient for their Saluation and Perfection their ende must bee to regarde what our Lord Christ doth Inspire them to imitate him in that degree of Perfection where vnto they shall finde they are moued wherein they shall bee ayded by the 6.7 and 8. meditation of the third Parte The first Meditation Of the Decree made by the most holy TRINITY that the Second Person of the Deity should become Man for the redemption of Mankinde lost by the Sinne of Adam IN the Entrance of this meditation and of those ensuing which treate of this mysterie it shall not bee amisse to imagine God our LoÌ„rd Three and One seated in a Throne of infinite Majestye Apoc. 4.3 inuironed as S. Iohn sawe him with the bowe of Heauen the Symbole of his infinite Mercye with the three Colours of his infinite Goodnesse Wisdome and Omnipotencye wherewith hee gouerneth all things and hath both Will Knowledge and Abillitye to remedye our miseries Then wil I imagine all mankinde and myselfe among them thorough the sinne of Adam Luc. 10.30 prostrate vpon the Earthe dispoiled wounded and halfe deade as was that poore man who in the waye of Iericho fell among theeues And the three Persons of the Deitye beholding them taking compassion on them and entring into Counsell what meanes they should take for their Remedye With this holy representation prostrate in Spirit before this Throne and adoring the most blessed Trinitye I wil humbly beseeche him to illuminate mee with his diuine Light that I may knowe to depth of the Counsell that hee tooke for our remedye in such sorte as may proffit mee And the louely veiwe of his coelestiall Bow shall encourage mee to approache as S. Heb. 4.16 Paule saieth with greate Confidence to the Throne of his Grace hoping to obtaine mercye and ayde in time conuenient as is this time of Praier The first Pointe THe first Pointe Ex D. Th. 3. p. q. 1. art 1. 2 q. 4. art 1. and the Foundation of those that followe shall bee to consider the Decree that God our Lord made in his Eternitye for the Remedye of mankinde that was lost by the Sinne of Adam pondering the causes that moued him therevnto some in the behalfe of his infinite Mercye and others in the behalfe of our owne Miserye and of the lamentable meanes whereby wee incurred it First Heb. 1.16 NoÌ„ Angelos appreheÌ„dit sed semen Abrahae I wil consider that our Lord hauing created two sortes of Creatures to his owne image and likenesse to serue and to praise him to witte Angells and Men Angells in the Empyrean heauen and men in the terrestriall Paradise and hauing seene that a greate parte of the Angells sinned and so likewise the men hee determined to demonstrate the terriblenesse of his rigorous Iustice by chastizing the Angells 1. Petr. 2.4 bending against them the rigorous Bow of his Indignation and throwing them immediately From Heauen into Hell not giuing them any time of Repentance But to men though they deserued the same punishment hee was desirous to shewe the Riches of his infinite mercye determining to remedye them and to drawe them out of those miseries into which they had fallen by giuing them meanes to obtaine pardon of their sinne For in nothing is the mercye of God so resplendent Sap. 11.10 12.1 as in pardoning Sinnes and taking Compassion on his very Enemyes neither were it reason that mercy should omitte to shewe it selfe in a thing that so greately doth magnifye it And thus did hee with men according to that of S. Paul Ad Tit. 3.3 The Benignitye and Kindnes toward man of our Sauiour God hâ—th appeared in that hee hath saued vs not by the workes of Iustice which wee did but according to his infinite mercye For the which euery one of vs ought to giue infinite thankes to this our Lord considering that wee beeing creatures so vile that wee deserued to bee vnprotected by his Iustice Yet hee tooke vs vnder the protection of his mercye reiecting the Angells that were much more noble then wee Colloquie O eternall God true Father of mercye wherewith shall wee repay thee so soueraigne a benefit as this that without any merit of ours
instant From hence it is that for the Glorye of the Redeemer and of his Redemption it was very conuenient to vse this mercye towardes her that was to bee his mother redeeming her with the best manner of Redemption that was possible preseruing her from the Infamye and Miserye of Originall Sinne at such time as shee was to fall into it honoring and beautifying her with his Grace that the mother might bee like vnto the Sonne in Puritye they beeing both conceiued without Sinne hee by Right and shee by Priuiledge hee as the Redeemer of the Worlde and shee as his Coadjutrice in the worke of the Redemption O Sonne of the liuing God Colloquie Ephe. 5.27 that beeing borne of the Virgin becamest man to make a glorious Churche without spot or wrinkle or any other imperfection I render vnto thee all the thankes that I can for that it was thy good pleasure that thy blessed Mother by speciall Grace should enjoye euen from her Conception that puritye from Sinne that the rest of the Elected obtaine in Glorye O most Glorious mother I rejoice at the Puritye wherewith thou entredst into the Worlde bright shining with the Light of Grace as entred thy Sonne the Sun of Iustice Well mayest thou say in this first entrance as hee saide in his Psal 39.9 That thou art readye to accomplish the Will of God and that in the middest of thy Hearte is imprinted his Lawe which is His Grace and his Charitye And seeing my Redeemer graunted thee this fauour that thou mightest assist him in his Office beseeche him to applye vnto mee his Redemption with Excellencye pardoning mee my Sinnes committed and preseruing mee from those I am likely to committe with so greate an horrour of Sinnes that I may not continue in them so much as a moment And this is the principall fruite that I am to collect from this consideration beholding this spot-lesse Mirrour the most sacred Virgin Sap. 7.26 to imitate her Puritye with the greatest perfection that possibly I may remembring what God saide to his People Bee perfect Deut. 18.13 Ex D. Th. 3. p. q. 27. ar 3. sequent and immaculate in my Presence The second Priuiledge was to take from her Fomes Peccati the Roote Seede and Foode of Sinne which is the Rebelliō of the Fleshe against the Spirit and of Sensuallity against Reason that the house of her Soule with all the inhabitants thereof which are the Faculties might haue perpetuall Peace and Concord for that it was to bee the Habitation of the Prince of Peace whose Dwelling place saithe Dauid is in Peace itselfe Psal 75.3 So that this blessed Ladye neuer felt that interiour Warre which all wee feele and mourne for for her flesh lusted not against the Spirit Gal. 5.17 nor the Spirit founde any Difficulty in gouerning the fleshe Rom. 7.23 the Lawe of the Appetites contradicted not the Lawe of Reason neither did Reason labour to subdue the Passions of the Appetites nay rather with greate pleasure they were vnited and accorded in subjecting themselues to the eternall Lawe of their God O Princesse of Peace Colloquie much good may it doe thee the interiour Peace that thou enjoyedst without hauing past thorough any Conflict or Warre obtaine for mee most B. Ladye that the interiour Warre which I suffer may bee moderated to the ende that I may some what enjoy the sweetenesse of thy Peace The third Priuiledge was after a most singular manner to confirme her in Grace so that in all the time of her Life shee should neuer sinne actually neither in Deede nor in Worde nor so much as in Thought our Lord assisting her in all her Workes with particular Prouidence that they might all bee as S. Ephe. 5.27 Paul saieth of the Churche Workes glorious and pure in the three Degrees of Puritye that is without spot of mortall Sinne without wrinckle of Veniall Sinne without any Imperfection at all shee leauing not only Euill but also Imperfect lesse good choosing all waies what shee helde for Best imprinting in euery worke the glorious Purity that is in the Triumphāt Church This manner of Purity in that degree that it is possible for mee I am to procure to aske it of our Lord saying vnto him O eternall God that didst sanctifye the Tabernacle of thy Mother Colloquie Psal 45.5 assisting immutably in the middest of her euery day rising very earely to aide her in all her Workes sanctifye also my Soule assist her perpetually arize earely preuenting mee with thy Grace that my VVorkes may bee pure without spot or wrinckle or any thing else that may bee displeasing vnto thee Amen The fourth Priuiledge was to replenish her in that instant with Grace and Charitye with the other Vertues Giftes of the Holy Ghost with such Plentye Aboundance that shee exceeded the Angells Seraphins of heauen to the end shee might bee the worthy Mother of God Queene of the Angelicall Hierarchyes Heb. 1.4 making her so much better holyer then they as the name was better which hee intended to giue her of his mother then that which they had of Seruantes and ministers in his house so that this sacred Virgin began her Carreere where the Angells ended theirs beeing on earthe had greater Degrees of Sanctitye then those which liued in heauen excepting that which is proper to that estate fullfilling in her that which the Prophet Dauid sayeth of the Citty of God Psa 36.1 That her foundations were vpon the high mountaines for the beginnings of her Life were higher raised in Sanctitye then the highest height that euer the greatest Sainctes of the Church arriued vnto O what contēt receiued the most B. Trinitye in beholding the excellencye of this Childe The eternall Father rejoiced in hauing such a daughter The Sonne of God was exceed ingly pleased to see her so beautifull that was to bee his mother And the Holy Spirit was full of Ioye to haue such a Spouse And all Three entred in her by grace dwelled in her with high Delight O Angells of Heauen that adored afterwardes the Sonne of God when hee entred into the VVorlde Colloquie come now at this instant to reuerence her that is to bee his Mother your Queene O Queene of Angells I now salute thee in the VVombe of thy Mother Luc. 1.29 with those VVordes which shall after bee spoken vnto thee by the Angell S. Gabriell Haile full of Grace our Lord is with thee Blessed art thou among VVomen for in the first instant of thy Conception thou foundest Grace before God aboue them all Beseeche him B. Ladye to purifye my Spirit to bridle my fleshe to moderate my Passions to replenish mee with his Grace that I may begin to serue him with greate feruour and perseuerance vntill I obtaine the Crowne of Glorye Amen The fourth Meditation Of the Life of our blessed LADIE vntill the Incarnation
VVherein is treated of her Natiuitye her Presentation in the Temple and her Betrothing to S. Ioseph The first Pointe FIrst Of the Natiuitye of our blessed LADIE Natiuitas tua gaudium annunciauit vniuerso mundo I am to consider how the nine Moneths after the Conception of the Virgin beeing accomplished shee was borne in the house of her Parents to the ioye of the whole Worlde according to the saying of the Church Pondering the ioye of the most holy Trinitye in seeing the birth of this his beloued Childe by whome hee intended to worke things so glorious for his owne Glorye and our Benefit And therefore it is to bee beleued that vpon that day hee communicated to the Angells of heauen and to the Righteous on earthe and to the holy Fathers in Limbus a newes of accidentall Alacritye allbeit all knewe not the cause thereof as a Prognostication of the Ioy that they should receiue by the comming of God into the Worlde whose Mother that Childe was to bee as the birth of the Morning causeth a certaine kinde of ioy and solace in liuing Creatures because it is a token of the rising of the sun For if many reioiced at the natiuitye of S. Iohn Luc. 1.14 because hee was the Day-starre and fore-runner of Christe many more doubtlesse reioiced at the Birth of the blessed VIRGIN who was to bee his mother And with this consideration I will moue myselfe to affections of Praise and ioye giuing the Much good doe it to the most holy Trinitye for the birth of this Babe To the eternall Father for that there is borne vnto him such a Daughter To the Sonne of God for that shee is borne that is to bee his Mother To the holy Spirit for that there is borne vnto him such a spowse O most blessed Trinitye Colloquie much good may it doe thee the Birth of this thy Beloued share to mee of that ioye which thou giuest to others because shee was borne also for me From hence I am likewise to collect another motiue of greate spirituall ioye Deuotiō to our blessed LADIE is a signe of predestination pondering that as the Natiuitye of the Virgin caused Alacritye in the Worlde for that it was a signe of the comming of the Sauiour to redeeme it so also when the Deuotion of the Virgin is bredde in the soule it causeth therein wonderfull ioye beeing a greate pledge that allmighty God will come to visite it and to saue it Heerevpon saide S. Anselme Lib. de excellent Virginis cap 4. That to bee much deuoted to our blessed LADY is a signe of being predestinated in heauen For with deuotion to her enter the effectes of Predestination shee negotiating them for such as are deuoted vnto her Shee as a mother solliciteth for vs the Inspirations of Heauen the Vocation of God the Grace of Iustification the Victorye of Temptations the Preseruation from falls the Augmentation of Merits the Perseueration in Grace and the Crowne of Glorye Colloquie Eccl. 24.16 as in the discourse of the Meditations ensuing shall bee seene O sacred and soueraigne Virgin who by the Commandement of God layest deepe rootes in the elected for Heauen fixe in my soule so deepe Rootes of thy deuotion and Imitation that they may bee assured pledges of my eternall Predestination The Second Pointe SEcondly Of the name of MARIE I am to consider how the Parents of this our blessed Ladye gaue vnto her the Name of MARYE as is credibly supposed by reuelation from God who also reuealed the name of the Baptiste and consequently with the name God pretended to declare the Greatenesses of this Childe Luc. 1.13 Nomen Virginis MARIA which as they were very many so also hee chose a name that in diuerse languages should haue many significations because shee was borne for the good of all Ex D. Bonauent in specul B. Virg. c. 3. Num. 24.17 For MARYE interpreted signifyeth Starre of the sea or Bitter sea Ladye or the Exalted Illuminated or Illuminatrice or Mistresse of People And all this is founde in the Virgin Shee is the Starre of the sea for that shee is the Light Consolation and Guide of those that sayle in the sea of this Worlde combated with the greate waues and tempestes of temptations and Perills of their damnation who by the Praiers of the blessed VIRGIN with her examples and with the fauours that shee doeth them are cheered and fortified and guessing at the right way arriue at the Porte of Saluation Shee is a Bitter Sea for diuerse respectes Ex D. Ber. serm 2. in missus est a Sea for the Immensenesse of celestial Graces contained within her communicated by the liberallitye of him that elected her for his Mother Bitter for the Immensenesse of Bitternesses that shee suffered in the Passion of her Sonne for God vseth to mete equally the measures of Consolations and Afflictions and so did hee with this sacred VIRGIN Shee is a Lady and Exalted for that shee was supereminently a Lady and Gouernesse ouer her Faculties and Appetites and ouer her Imagination and senses commaunding all with supreame Authority as already hath beene saide Shee is likewise Ladye of the Angells exalted aboue them all and is that much when as after a sorte shee was likewise the Ladye of God himselfe she commaunding him as hee was Man and hee obeying her as a sonne that was subiect vnto his Mother She is the Illuminated or Illuminatrice Luc. 2.51 for that shee receiued from God greate light of ce lestiall Wisdome not alone for herselfe but to illuminate others and therefore shee was the Mistresse of the Apostles and of all the faithfull as heereafter wee shall see With these breife considerations I will awake in my soule seuerall Affections of Ioye and Confidence and of greate Deuotion to the sacred name of MARIE beseeching the VIRGIN to doe vnto mee those offices that her name doth signifye O most sacred VIRGIN Colloquie with much reason I may say that thy blessed name like that of thy sonne is Oyle powred out for that it illuminateth cōforteth Cāt. 1.2 heateth and reioyceth my hearte Powre vpon mee this so pretious Oyle with a liberall hande and seeing thou art the Starre of the Sea guide and protect mee in my temptations and perills Seeing thou art a Sea of Graces and Bitternesses share them also with mee for it is no lesser a Grace to receiue giftes from Christ then to bewaile with bitternesse his paines Bee thou my Mistresse illuminating my ignorances ayding mee to bee Master of my Passions and guide mee in the pathe of Perfection that with the inuocation of thy holy name I may arriue to the toppe and excellencye thereof Amen Heere also may bee considered Vide Suarez tom 2. disp 3. sect 7. how this blessed Babe beginning to haue the vse of Reason whither in the wombe of her mother by speciall priuiledge like S. Iohn Baptist or about
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
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
Glorye is to doe what God willeth and in imitation of him I will procure by Gods grace to clothe myselfe with his Fortitude to accomplish in all things the Diuine Will Shee to whome the Embassage commeth is a poore Virgin forgotten by the Worlde despoused to a poore Artificer that liued in a litle Citty of so base esteeme that it was hardely beleiued that any good could come out of it Ioa. 1.46 But shee was most holy pure and therefore so esteemed of God that shee was preferred before the Daughters of the kings and Emperours of the Worlde for in the eyes of God there is no such Greatenesse as Sanctitye neither in mine ought there to bee I esteeming only what God esteemeth The Intent of the Embassage is to require the Consent of the VIRGIN to bee the Mother of God for this our Lord is of so noble a condition that though hee bee an absolute Lord hee will not bee serued by his Creatures in such waighty Affaires without their free Consent For though to bee the mother of God was a thing very excellent yet greate Afflictions were annexed vnto it it was therefore meete that the Virgin should of her owne freewill accept the Dignitye with the Charge that shee might merit the more and it might be the more sweete and easy vnto her And so likewise neither will God enter to inhabit in men by Grace nor exalt them to the Dignitye of the Sonnes of God without their free Consent hauing attained to the vse of Reason From hence I will passe spiritually to consider this Embassage applying it to myselfe and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations Tract de 7. donis Spiritus sancti c. 6. ex Richa de sancto Victore Ex D. Ber. ser 1. de Pentec the which as S. Bonauenture saieth are the Inuisible Embassadours and messengers of God and by them hee speaketh vnto mee and discouereth his Will and solliciteth mee to giue him entrance into my Soule and to employ myselfe allwayes in his Seruice And therefore in feeling within myselfe these Inspirations I am to reuerence them as Embassadours of God giuing him many Thankes for that hee daigneth to speake vnto mee by them consenting presently to all that hee requireth of mee and beseeching him more often to speake vnto mee O most louing Father that solicitest my Consent with so greate Loue and Care Colloquie as if that which importeth mee imported thee Inspire mee what thou willt for I am ready to consent to whatsoeuer thou inspirest mee The Second Pointe SEcondly I am to consider the Entrance of the Angell to the VIRGIN and the manner how hee saluted her Pondering how hee tooke of Ayer a most beautifull Bodye of Humane shape And in this manner hee entered where the blessed VIRGIN abode with rare Modestye Reuerence and Grauitye and with such an exteriour semblance of Sanctitye as well declared what interiourly shee was to instruct vs what Apostolicall men ought exteriourly to bee who as S. 2 Cor. 5.20 Ephe. 6.20 Paul sayeth are the Embassadours of Christ and likewise what Religious men ought to bee that professe an Angelicall Life whose exteriour behauiour ought to represent Sanctitye and to mooue thereunto all that beholde them The Angell in entring saluted the B. VIRGIN not with vaine Salutations but with those diuine Wordes that God put in his mouthe saying vnto her HAILE full of Grace S. Ambr. Beda in Luc. 1. our Lord is with thee Blessed art thou among Women This Salutation as say the holy Saintes was newe and neuer heard of in the Worlde inuented by the most holy TRINITYE to honour the sacred VIRGIN and to declare her rare Sanctitye newe Dignitye as the Misterye was newe for the which it was ordained Ier. 31.22 For as Christ was a newe man contrarye to the olde Adam so the blessed VIRGIN that conceiued him was a newe Woman contrary to the olde Eua. With this Spirit and esteeme wee are to say and to meditate this newe Salutation pondering in euery worde the Greatenesse that it signifyeth with affections of Ioy and Thankes giuing rejoicing that the blessed VIRGIN hath such Greatenesse and giuing Thankes to God for giuing it her desiring of him some parte thereof and purposing to imitate what is imitable AVE First the Angell to manifest his Ioye and the Ioyfull newes that hee brought and to assure the VIRGIN entreth saying Aue which is as much to say as Haile or God saue thee peace bee with thee bee cheerefull assured for the newes that I bring is of peace and Prosperitye O soueraigne VIRGIN Colloquie with all the Affection of my Hearte I salute thee and say Aue Haile God saue thee For by thee began our Saluation conceiuing him that was the Author thereof Ecclesia in Hymno Aue maris stella Thou hast changed the name of Eua defeating her miseries and replenishing vs with mercyes The other Eua was the beginning of Sinne thou the beginning of Grace By the other Deathe entred into the VVorlde by thee Life Gen. 3.15 The other subiected vs to the Serpent thou hast broken his Heade Bee cheerefull o blessed VIRGIN for the good lot that hath befallen thee and renew my Hearte that I may daily sing this newe Canticle of Praise with newe feruour of Spirit Amen Psal 32.3 Secondly I am to ponder the cause why the Angell in this first salutation named not the Virgin by her proper name saying Haile MARYE but Haile full of Grace our Lord is with thee blessed art thou among VVomen This hee did that wee might vnderstand that allmighty God gaue her newe and most glorious names as hee gaue to the Messias Isa 9.6 the which for Excellencye are to bee attributed vnto her in the Church so that as wee call Salomon the VVise and S. Paul the Apostle so wee may call the blessed VIRGIN the Full of Grace or the Blessed among VVomen Isa 7.14 And as the name of the Mossias is Emanuel which is as much to say as God with vs so the name of the VIRGIN may for excellency bee Colloquie Our Lord with thee O most sacred VIRGIN let others call thee the Rod of Iesse the Porte of Heauen the House of VVisdome and other like names I will now call thee as did the Angell full of Grace the Inhabitation of our Lorde and the blessed among VVomen and declare to thy glorye the Greatenesses signified by these names GRATIA PLENA First I will ponder what fullnesse this is and how the blessed VIRGIN was full of Grace with all manner of fullnesse Shee was full of the Grace that Iustifieth full of Charitye Faithe and Hope of Humillitye Obedience and Patience with the rest of the Vertues full likewise of Wisdome of knowledge of Pietye and the Feare of God with all the other giftes of the Holy Spirit Her memory was full of
by the VIRGIN to the Angell consenting to his Embassage The first Pointe THe blessed VIRGIN hauing heard all that was spoken to her by the Angell saide vnto him Beholde the Handmaide of our Lord Luc. 1.38 bee it donne to mee according to thy VVorde And heere I am to consider what a longing desire the Angell had expecting the Aunswere of the Virgin and not only the Angell but the Holy Ghoste himselfe her Spouse who spake vnto her Hearte that of the Canticles Cant. 2.14 Let thy Voice sounde in my Eares for thy voice is sweete and pleasing vnto mee And hee himselfe likewise inspired into her the Wordes shee should say exercising therein some most excellent Vertues wherewith shee perfectly disposed herselfe to bee the Worthy Mother of God The first was greate Faithe giuing Credit to the Wordes of the Angell and beleeuing that shee might bee a Mother and a Virgin imagining highly of the Omnipotencye of God The second was profounde Humillitye in the midst of those Greatenesses that were offered her calling herselfe the Handmaide of our Lord and consequently judging herselfe vnworthy to bee his mother placing herselfe as much as lay in her in the Lowest place as is that of the Handmaides The third was greate Obedience and Resignation into the Handes of God offering herselfe to fullfill what the Angell saide and all whatsoeuer God should commaunde Colloquie O most prudent Virgin who hath instructed thee to conioine with such excellencye things so farre distant If thou beleeuest that thou art to be the Mother of God why callest thou thyselfe his Handmaide And if thou holdest thyselfe for a Handmaide why doest thou offer thyselfe to bee the mother of God What hath a mother to doe with beeing a Handmaide And how are they compatible a Faithe of such basenesse with a Faithe of so greate Highnesse and so profounde an Humillitye with so exalted a magnanimitye O Heigth of the Wisdome of God! O miracles of his Omnipotencye Thine o Lord are these Meruailes and thou art hee that hast knowledge and abillity to conieine Mother and Virgin Handmaide and Mother Humillitye and Magnanimitye and Faithe of all this with Humane Vnderstanding O Heauenly Father Matt. 11.25 Prou. 11.2 thou that hidest thy Secrets from the Prowde and reuealest them to the Humble and therefore where Humillitye is there dwelleth thy VVisdome teache mee to choose with Humillitye the lowest place on Earthe and to pretende with Magnanimitye the highest in Heauen conioining the nothing that I am of myselfe with the much that I may bee by thy Grace The Second Pointe FOr that the Mysteries are many which are included in these Wordes of the VIRGIN it will not bee amisse to meditate euery one by itselfe pondering the Spirit therein contained for our Proffit ECCE This Worde Ecce Beholde the Scripture vseth to denote or to signifye some greate thing worthy of much Consideration and the Angell vsed it in the beginning of his Embassage saying Ecce concipies Be holde thou shallt conceiue a Sonne And therefore also would the most holy VIRGIN vse the same in her aunswere saying Ecce Ancilla Domini Beholde the Handmaide of our Lorde for as the Angell had greate Desiers that our blessed LADYE the VIRGIN should ponder the Greatenesses which hee promised her from God so the Virgin had as greate Desiers that the Angell should ponder how meane and lowely a Handmaide shee was of herselfe and how feruent longings shee had to obey whatsoeuer God commaunded her For the Humble when the giftes they haue of God are published doe very earnestly desire that the miseries should bee knowen which they haue of themselues that those Giftes bee not attributed to their owne merittes but to the bounty of him that gaue them to whome they desier to bee very thankefull and therefore very obedient ANCILLA DOMINI In this Worde What an Honour it is to be Seruant or Bondman of God Gal. 4. Rom. 8. Handmaide of our Lord the blessed VIRGIN declared what a backwarde Conceipte shee had allwayes had of herselfe euer since shee had the vse of Reason And allbeeit the name of Seruant or Bondman when as it signifieth to serue God with a Spirit of Feare and as it were by force is dispraised in holy Scripture yet when Seruant is joyned with Loue it is a most glorious name For the Slaue is not his owne but his Lordes hee hath not Libertye to doe what hee listeth but what his Lord commaundeth him Hee serueth him neither for Salarye nor Daye-wages but because hee is obliged thereunto Hee laboureth not for himselfe but for his Lord neither serueth hee him only in person but also all those of his House and Familye in the which hee holdeth the basest Place and hath alwayes giuen him the worst and that which is most contemptible All this the blessed VIRGIN our LADYE imagined in herselfe when shee called herselfe the Handmaide of our Lorde For first shee helde not herselfe to bee her owne but a thing proper to God our Lord and in his Possession aswell for that hee created her as also for that shee had wholye dedicated herselfe to his perpetuall Seruice saying in her Hearte those Wordes which the Prophet Isaias reporteth of the Righteous Isa 44.5 Hee shall say I am of God and with his owne hande hee shall write and signe that hee is our Lordes And as the faithfull Bondman neuer flyeth from his master nor is at any time absent neither will serue any other master because no man can at once serue two Masters Matt. 6.24 so the blessed VIRGIN neuer seperated herselfe one moment from the Seruice of God neither serued shee any other Lord but God Matt. 4.10 Deut. 6.13 fullfilling most perfectly that Precept Thou shallt adore the Lord thy God and him only shallt thou serue In all other things also shee did not what shee list but what God commaunded for shee had no will of her owne nor Liberty of fleshe but was so fastned to the Will of our Lord as if shee had had no liberty to departe therefrom esteeming herselfe as a Handmaide Psal 12 24.2 that hath her eyes allwayes placed vpon the handes of her Lord suffering herselfe to bee managed by him and to bee moued by euery becke that hee should make Besides this shee serued not God for salarye or Day-wages pretending principally any rewarde but because as his Handmaide shee was obliged thereunto and tooke Delight in pleasing her Lorde And therefore shee had setled in her Hearte that Verity which afterwardes our Sauiour Christe taught his Disciples Luc. 17.10 VVhen you shall haue donne all things that are commaunded you say VVee are vnproffitable Seruantes wee haue donne that which wee ought to doe From hence it proceeded that all whatsoeuer shee did or laboured to doe shee attributed it not to her selfe but to her Lord for allbeeit it is Truthe that the Merit and Rewarde was for her yet shee attributed
all to the Glorye of God not to her owne saying that of the Canticles Cant. 7.13 All the fruites the newe and the olde my beloued I haue kept for thee that is all the Workes of my Life present and passed I will that they bee to thy Honour Rom. 14.7.8 Glory for I will neither liue nor dye to myselfe but to thee because I am thine Finally the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him but also to serue all those of his House and Familye and therefore shee dedicated herselfe to the Seruice of her Parents when shee was in the Temple and of her Husband when shee was in his Companye And much better then Abigail might shee haue saide 1 Reg. 25. â—1 what shee saide to Dauid Loe let thy Seruant bee as an Handmaide to washe the feete of the Seruantes of my Lord. And with this Spirit of Humillitye shee allwaies chose for herselfe the lowest place in the House of God and the worst and most contemptible in the Worlde as heereafter wee shall see All these inward feelings had the blessed VIRGIN when shee called herselfe the Handmaide of our Lord and esteemed very highly of this Title for shee knewe how pleasing it was to God who vsed to call by the same name of Seruant the Messias his Sonne as hee was man and hee himselfe esteemed highly thereof as appeareth by what is deliuered by the Prophets Isa 41.8.9 44.1.21 Zach. 38. Colloquie Ps 115.16 And if I desier to bee deuoted to our blessed LADYE I am highly to esteeme myselfe for this name and for the Spirit which shee includeth in the saide things saying to God with Dauid O Lord I am thy Seruant I am thy Seruant and the Sonne of thy Handmaide then hast broken my bondes I will sacrifize to thee the host of Praise and will inuocate the name of our Lord. O God of my Soule I highly esteeme myselfe for beeing thy Seruant because thou createdst mee and againe for beeing thy Seruant because thou redeemedst mee I am the Sonne of thy Handmaide because by inheritance it falleth to my Lot to bee thy Slaue but especially I holde myselfe for the Sonne of thy Handmaide the blessed VIRGIN thy Mother by whose merits I beseeche thee to vnloose the Chaines of my Sinnes and Passions that beeing free from this euill Bondage I may serue thee with Libertye of Spirit and may praise and glorifye thy holy name worlde without ende Amen FIAT MIHI It was not without a mysterie that the B. VIRGIN saide not to the Angell I will doe what thou sayest but this Worde Fiat Bee it donne which God our Lord vsed when hee created the Worlde saying Bee Light made c. Gen. 1.3 For the VIRGIN vnderstoode that the Incarnation was aswell a Worke of the Omnipotencye of God as the Creation of the Worlde and that with one Fiat of his Omnipotencye it might bee donne though on her parte there was no Merit of so glorious a thing Allbeeit withall shee accepted it saying Fiat as who should say Al though there were no neede of my Consent because I am the Handmaide of God and hee may doe with his Handmaide what hee will And allbeeit beeing but a Handmaide I merited not that this thing should bee donne vnto mee yet notwithstanding seeing God will haue it so Fiat Let iâ— bee donne for I am pleased with all whatsoeuer that pleaseth him Whereby wee see the soueraigne Obedience and Resignation of the VIRGIN founded vpon the knowledge of her owne beeing nothing offering herselfe not to resist the Fiat of God as the Insensible Creatures resist it not or as that which is nothing resisteth not when God sayeth Let it bee donne But that wee may the better vnderstand the heigth of this consenting wee are to ponder that shee not only fixed her eyes vpon the Greatenesses foretolde her by the Angell but also vpon the terrible Afflictions which that Sonne who was offered vnto her was to suffer the which shee knewe well by the sacred Scriptures and that a very greate share of them was to light vpon his Mother And yet notwithstanding shee accepted this Dignitye of a Mother with the most heauye charge of that office And heereupon shee called herselfe a Handmaide as one that accepted it not to bee serued as a Ladye but to serue and suffer as a Handmaide I thanke thee Colloquie most sacred VIRGIN for the generous offer that thou makest with so greate Magnanimitye of Hearte may the Angells in Heauen praise thee and the righteous on the Earthe as likewise those that were in Lymbo expecting him And seeing that all haue a share in thy Consent beseeche thy Sonne to graunt mee such a resignation of myselfe vnto his holy VVill that I may resist nothing whatsoeuer hee commaundeth mee nor any affliction whatsoeuer that hee shall send mee 1 Reg. 3.18 but that to all my Replye may bee Fiat God is my Lorde whatsoeuer shall seeme good in his Eyes let that bee donne in mee his Seruant SECVNDVM VERBVM TVVM It is likewise not without a greate mysterye that the B. VIRGIN saide not to the Angell Bee it donne to mee as God commaundeth or willeth but Bee it donne to mee according to thy Worde for heerein shee declared the perfection of her Faithe Obedience For perfect Faithe beleeueth whatsoeuer God reuealeth by himselfe or by the meanes of others perfect Obedience obeyeth God in whatsoeuer hee commaundeth either by himselfe or by the meanes of his ministers for hee that heareth them heareth Christ Allbeeit Luc. 10.16 I may likewise contemplate that the B. VIRGIN in this Pointe exalted herselfe aboue herselfe aboue all the Angells aboue all whatsoeuer is created directing her Aunswere not so much to the Ambassadour as to allmighty God himselfe who sent the Embassage saying to the eternall Father Beholde heere the Handmaide of thee o Lord Colloquie bee it donne to mee according to thy VVorde not only according to what thou commaundest by this VVorde which the Angell deliuereth but according to the Desier of that VVorde Speeche which thou speakest within thyselfe in thy eternitye which is thy only Sonne who also desireth to bee mine And seeing it is his good Pleasure so to bee bee it as he commaundeth In Imitation of the B. VIRGIN I will also oftentimes say vnto God with the same Vnderstanding that shee had Beholde heere mee thy Slaue o Lord bee it doune to mee according to thy Worde for I am readye to put in practise all whatsoeuer shall bee ordained mee by thy Diuine VVorde The third Pointe THe Angell hauing heard the Aunswere of the B. VIRGIN retourned to Heauen Et discessit Angelus ab ea Luc. 1.38 And the Angell departed from her In this departure I am to consider first how ioyfull and contented the Angell was with the Aunswere of the Virgin beeing full of admiration
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
with a good will suffered this Imprisonment and this mortification of Senses to free vs from the euerlasting prison and to satisfye for the libertye and ouermuch loosenesse of Eua who going to recreate herselfe in Paradise bebelde the fruite of the Tree and contrary to Gods commaundement tasted thereof And so likewise to satisfye for the libertyes and Lightnesses of my Senses and to animate mee by his Example to mortifye them and to suffer any shutting vp or streightnesse whatsoeuer in my Chamber or bed or in whatsoeuer else pertaineth to the pampering of my fleshe I humbly thanke thee o diuine VVorde incarnate Colloquie for this entrance thou hast made into the VVorlde suffering so streight a goole such a horride prison and so long and tedious a mortification of thy fleshe by the which I humbly beseeche thee to deliuer mee from the eternall Prison of Hell and from the troublesome gaole of my Vices ayding mee to mortifye my passions and with the spirite to restraine the disordinate vse of my Senses The tenth Meditation Of the excellencyes of the most holye Soule of our Sauiour Christ D. Th. 3. p. q. 34. etiam q. 7 cum sequ and of the heroycall Actes of Vertue that hee exercised in the first instant of the Incarnation The first Pointe FIrst I am to consider the Graces and Excellencyes of our Sauiour Christ as hee was man his Soule beeing vnited with the Deitye the which were Immense for as his Fore-runner saide of him Ioa. 3.14 God gaue him not his Spirite by measure for the Father loueth the Sonne and hath giuen all things into his hande that is to say To the rest of the Sainctes hee giueth them his Spirit by measure and the graces of the holy Spirit as S. 1 Cor. 12.81 Paule sayeth are diuided among them some beeing giuen to some others to others but to our Sauiour Christ his Father gaue him his Spirit without measure for hee gaue him these graces all at once Ephes 4.7 not only for himselfe but with power to distribute them to others giuing to euery one his measure for hee loueth him as his only begotten Sonne with a most singular Loue and therefore hee communicated vnto him such fullnesse of Wisdome Grace as was fitting for the Glorye of such a Sonne whereupon his Euangelist S. Iohn saide of him VVee sawe the glory of him Ioan. 1.14 glory as it were of the only begotten of the Father full of Grace Veritye Besides this the eternall Worde hauing communicated to this most blessed Soule the principall thing which hee had which was his owne personall Essence it pertained vnto his Honour to communicate likewise vnto it the Immensenesse of those Graces giftes that were conuenient for that which had so noble a Beeing These graces wee may reduce vnto 7. heades The first was Immense Puritye in such sorte 1 Pet. 2.22 that hee neither sinned nor could sinne nor erre nor bee deceiued nor haue any Imperfection that might bee repugnant to this Puritye and Cleanesnesse of Hearthe Ioa. 1.17 for hee was the Lambe of God not the earthly but the heauenly Lambe the most Innocent Lambe without any blot whose comming was to take away the Sinnes of the Worlde and so by Right was free himselfe from them all The second is the Grace of Sanctitye the which incomparably exceeded that of men Angells all togither And in this measure hee had Charity and Humillitye and Obedience and the rest of the Vertues in such sorte Dan. 9.24 Isa 11.2 that for Excellencye hee is called the Holye of Holyes in whome the holy Spirite reposed filling him with his seuen giftes with an Immense Plenitude The third was Grace consummated which is Blessednesse and the blessed-making Vision for from that very first instant his Soule sawe the Diuine Essence with greater Clearenesse then all the Blessed togither and in this proportion it loued God and rejoiced with vnspeakeable Ioye for the which it is saide of him that God annointed him with the oyle of Gladnesse aboue all his Companions Psal 44. â— From hence proceeded the 4. Colos 2.3 Grace which comprehendeth the Treasures of the Wisdome and knowledge of God not diuided but all togither as S. Paule saieth that hee might knowe all things created passed present and to come and that nothing might bee couered from him hee beeing to bee the Iudge of all things to rewarde the good and to chastize the euill The fifth is the Power of doing miracles without any Limitation meerely by his owne Will by the which hee had power to giue Life to the Deade Luc. 4.14 32.36.39 to heale all that were sicke to cast out Deuills out of Bodyes possessed to commaunde the Windes and the Sea and all the Elements all subiecting themselues to his commaunde The sixt is Matt. 6.9 vltim 18. the Power of Excellencye in pardoning Sinnes conuerting Sinners chaunging their Heartes ordaining Sacraments and Sacrifizes and distributing among men Graces and supernaturall Giftes The seuenth is Colos 2.10 Eph. 1.22 the Grace of beeing a Heade as well of the Church militant as of the Triumphant of men and of Angells beeing superiour to all and the Fountaine of all the celestiall blessings and of all the giftes and Graces that proceede from the Father of Light Iac. 1.17 for the good of the mysticall Bodye whose Heade is Christe From hence it is that this our Lorde was the first and principall of all the predestinated for whose respect our Lorde predestinated others that hee might haue many Companions in Glory but especially for that hee might bee as the Apostle S. Rom. 8.29 Paul saieth the first borne of many Bretheren like and conformable vnto him in the giftes of Grace as they were in nature and so hee entred first before all men into this Glorye and sawe the diuine Essence and opened the Gates of Heauen that the rest might enter in to beholde it Considering these 7. kindes of Graces that our Sauiour Christ hath and euery one of them I am to collect from them seuerall Affections sometimes blessing and praysing the eternall Father for the Giftes hee gaue to his Sonne as hee was man sometimes rejoicing at the benefits which this our Lord hath giuing him the Much good doe it him thereof and sometimes beseeching him to imparte vnto mee of what hee hath for of his fullnesse all wee haue receiued Ioan. 1.16 and therefore with greate Loue I may say vnto him O Sonne of the liuing God Colloquie Psal 44.3 Cant. 5.10 Zacha. 3.9 I reioice to see thee so beautifull aboue all the Sonnes of men white red elected among a thousand O liuing and corner stone how sightly thou art with these seuen eyes of vnspeakeable splendour put into thee by the hande of thy Father O Sonne of man how well doe these seuen starres become thee giuen thee for thy Glorye Apoc. 1.16
O omnipotent king Colloquie shewe towardes mee thy Omnipotencye deliuering mee from my euill and filling me with thy good that the greatenesse of thy mercies may bee discouered in one so vnworthy of them Giue to mee as to thy Praecursor remission of my Sinnes Light and knowledge of thy Incarmatien add Spirituall Alacritye in thy seruice Amen The second thing to bee considered is the efficacye of the Worde of the blessed VIRGIN by beeing the mother of God and how much shee may bee able to obtaine of her Sonne in a moment seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist who was the first fruites of our Sauiour Christ and of his Redemption and he by the mediation of his mother was willing to ripen this first fruite before his due time to giue vs Confidence that by her Intercession we shall be preuented and ayded by the mercye of God And therefore I am humbly to beseeche this Soueraigne Queene to vse in my behalfe this her greate Power obtaining for me somewhat of that much that by her mediation was giuen to this happy Fore-runner The Second Pointe SEcondly I am to consider how S. Elizabeth likewise was replenished with the holy Ghoste allmighty God communicating vnto her by meanes of this salutation the light and knowledge of this mysterye and the gift of Prophecye Whereby he meruailously discouered fower effectes which these giftes caused in her in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ and of the presence of the holy Ghoste when hee replenisheth Soules with his giftes The Properties of the Interiour Visitations of God First S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God and of his blessed mother saying with a lowde voice Blessed art thou among VVomen and blessed is the fruite of thy VVombe As if shee had saide True it was that the Angell saide vnto thee that thou art Blessed among women to the which I adde that blessed is also the Sonne of thy Wombe for hee beeing blessed thou also art blessed because from him as from a fountaine proceede all celestiall Benedictions Whereby wee may see that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ and his mother with greate feruour of Spirit for that such Praises are very acceptable vnto him Secondly shee greately humbled herselfe with a profounde knowledge of her owne basenesse and with another very high of the greatenesse of that blessed LADYE that visited her saying VVhence is this to mee Luc. 1.43 that the mother of my Lorde commeth to visite mee And then presently with an affection of Thankesgiuing shee confessed the greatenesses of God and published them to one that knewe that for them shee was to praise and glorifye him saying to the Virgin Assoone as the voice of thy Salutation sounded in my eares Luc. 1.44 the Infant in my VVombe did leape for Ioye Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity thankesgiuing in the middest of the fauours that hee doeth vs that they may bee proffitable vnto vs and that his giftes may bee secure holding ourselues as vnworthy thereof and giuing Thankes for them to the Giuer And therefore in imitation of this Sainct when our Lord God shall interiourly visite me or when I shall bee to receiue him in the most blessed Sacrament I am to reuiue in myselfe these two knowledges of myne owne basenesse and of his heigth and beholding the Originall from whence so greate a Good commeth vnto mee which is the meere Bountye of God himselfe with greate astonishment I will say VVhence is this to me that my Lord commeth to visite me to me so vile a Slaue to mee so ingratefull Colloquie and wretched a Sinner to me commeth my Lord who is a Lord of infinite greatenesse and maiestie to visite mee and to enter into my poore Cottage from whence to mee so greate a fauour Is it peraduenture for my seruices or merits or by my nature or owne industrie O blessed bee the immense Charity of God that meerely of his owne infinite mercye daigneth to visite so base a Creature Fourthly S. Elizabeth confirmed the blessed VIRGIN in her Faithe and Resolution saying vnto her Blessed art thou that beleeuedst Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued knowing all that appertained to the VIRGIN aswell that passed which the Angell had saide as the present of being the mother of God the accomplishment of that which was to come Whereby wee see that it is the propertye of the holy Spirit to inspire the righteous to make vse of his giftes to the benefit of their neighbours confirming them in Faithe and in the Loue of God In these Fower meruailous affections I will endeuour to imitate S. Elizabeth beseeching her to obtaine for me of our Lord grace to that ende And lastly I will ponder how this day was published the most glorious name of the VIRGIN which is the MOTHER OF GOD which shee heard with greate Humillitye and Ioye and with it I am to salute her and to giue her the Much good doe it her of this name praising him that gaue it her The third Pointe VVheerein is Meditated the Canticle of Magnificat THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth for shee likewise was forthwith replenished with a most high Spirit of Prophecye and composed thereupon the soueraigne Canticle of Magnificat concerning which wee are to ponder First how the blessed VIRGIN hauing heard so greate things in her owne praise directed not her aunswere to S. Elizabeth who praised her as commonly men vse to doe in respect of shewing themselues gratefull but all her wordes shee directed to God our Lord teaching vs the manner how wee are to conuerse with men when they praise vs for the best and securest is to alter the Discourse and to speake vnto God from whome proceede those giftes for which wee are praised Secondly I am to ponder how the blessed VIRGIN who was so breefe and so measured her wordes when shee spake with Angells and with men dilated herselfe much more when she spake to God recounting his Greatenesses For the first is Prudence and Respect but the second is Excesse of Loue and Thankefullnesse according to that of the Wiseman Eccl. 43.33 Yea that blesse our Lord exalt him all that you can for hee is greater then all your praise And as he that is replenished with God all his Discourse is of God with affections of God to magnify and glorifye him in all that he is able for of the abundance of the Hearte the mouthe speaketh Matt. 12.34 So our blessed LADYE the VIRGIN as shee
will learne to reuerence the secret Iudgements of God to humble myselfe and to passe ouer his Deuises expecting the conuenient time of his visitation seeing there is no day that commeth not at last and what this day hee graunted to S. Elizabeth he gaue afterwardes more largely to Zacharias The thirtenth Meditation Of the birth of S. Iohn the fore-runner of our Sauiour Christe The first Pointe FIrst For the feaste of S. Iohn Baptist Luc. 1.11 I will consider what happened before the Conception of this Sainct for God hauing elected him for his fore-runner was willing to honour him to demonstrate in him the greatnesse of his mercye and the heigth of the office that he gaue him in charge all for the glorye of Christ IESVS whose fore-runner he was As first he would that he should be miraculously conceiued of barren Parents that he should be the Sonne of holy Parents and the Sonne of Praiers holy Desiers for Praier is the meanes that God vseth to execute the Deuises of his eternall predestination as S. Gregory sayeth Lib. 1. dial c. 5. speaking of the birth of the Patriarch Isaac Whereby he moueth vs to haue greate Affection Confidence in Praier though it be concerning things that seeme difficult seeing for all it is auaileable He would likewise that his Conception should be annunciated by the Angell S. Gabriel who annunciated that of his Sonne and with the selfe same spirit of prompt Obedience the Angell came to declare both the one and the other because it was God that commaunded it Tob. 5.5 In the same manner that S. Raphael came to serue Tobias in very base things with no lesse pleasure then if God had commaunded him things of greate heigth for all the Angells place their Glory in accomplishing the will of God Then will I ponder what Greatenesses S. Gabriel spake of the Childe that he might be esteemed by all and to instruct his Father in the manner of his education for so high an office The first was that the Angell himselfe in Gods behalfe gaue him the name he was to haue saying that he should be called Iohn which is as much to say as Crace to signifye that he should be an absolute Portraiture of Grace in whome should be shewen the riches of Gods grace for he truely founde grace before God who without any merits of his elected and called him Isa 49.13 and was mindefull of his name euen from the Wombe of his mother The second that he should be greate before God in those things that God esteemeth for greatenesse which are Vertues and Giftes of Sanctitye So that he should be greate in Humillitye Patience and Obedience greate in Praier and Contemplation and greate in the office that the greate ones haue of the house of God The third that he should be exceeding temperate without drinking wine or sicer as a man of Nazareth wholely dedicated to the seruice of God And for that the Diuine promises are not emptye but full giuing a sufficient portion for all that is promised he addeth the fourth excellencye that hee should be replenished from the Wombe of his mother with the holy Spirit with that fullnesse that was requisite for the Dignitye of his Office because he was elected beginning from the wombe of his mother going on forwarde to his Deathe The fifth that he should goe before our Lord as his Precursor with the zealous spirit of Elias conuerting to God many Israelites and preparing him a People perfectly industriated to receiue the newe Lawe that he was to teache So that according to the Sentence of the Angell this Childe should be perfect in all manner of perfection towardes God towardes himselfe and towardes his neighbours For towardes God he should be greate in the giftes of his Grace towards himselfe rigorous in the workes of mortification and Penance and towardes his neighbours he should be zealous in seeking their Saluation not contenting himselfe to be perfect but endeuoring that all might be perfect and ordaining all this to the glorye of our Lord Christ This patterne of perfection which is the same that is taught vs by the Prophet Micheas I am to set before my eyes for imitation Mich. 6.8 c. And of the Greatenesses that God so much esteemeth I am to pretende for myselfe those which are conuenient for my Estate beseeching his diuine maiestie to giue mee them for the Loue he bare to this Precursor to whome so liberally he graunted them The Second Pointe SEcondly Luc. 1.39 are to be considered the fauours that our Lord did to this holy Babe beeing in the wombe of his mother in the sixth mōneth of his Conception the Worde Incarnate himselfe comming in the Wombe of his mother to visite him and to sanctify him as is declared in the precedent meditation from the which wee may recollect three excellencyes of this Sainct First that S. Iohn was the first fruites of all the Sainctes that our Sauiour made after his Incarnation and therefore he sanctifyed him with greate excellencye giuing him greate Sanctitye and many graces giuen gratis after a very perfect manner graunting him the vse of reason and free will Illuminating his Vnderstanding to knowe his Incarnation and Inflaming his will with feruent affections of Admiration and Loue and with Iubilees and rejoicings in the holy Spirit The second excellencye was that whereas the giftes of God Rom. 11.29 In Luc. 1. as S. Paul sayeth are without repentance it is to be beleeued as sayeth S. Ambrose that he tooke not from him the vse of reason that he had graunted him and consequently that whereas the blessed VIRGIN those three moneths that she was in the house of Zacharias ayded S. Elizabeth to growe in all Vertue so the Childe IESVS that was in the wombe of the VIRGIN ayded the Childe Iohn who was in the wombe of Elizabeth to growe vp in that holinesse that he had graunted him prosecuting it with newe actes of his free-will inflamed with diuine grace by the holy Spirit of whome hee was full The third excellencye was as holy men reporte that in respect of the Childe Iohn Ambr. Bed in Luc. God did so many fauours to his mother that he filled her with the holy Ghost and with the Spirit of Prophecye to giue vs to vnderstand how much he esteemeth this Childe and what good he will doe vs for his sake For the which I am to procure greate Loue to this fore-runner rejoicing at the fauours that he receiued and giuing thankes to God that gaue them him and beseeching him to bee an Intercessor for mee that I may haue some parte in them The third Pointe THirdly I am to consider the most speciall things that happened in the birth of S. Iohn The first was that comming to circumcize him his Parents by Gods Inspiration Luc. 1.59 against the will of their kinred saied his name should bee Iohn which is as much to say as
Grace to signifye that whereas this Childe by Circumcision was loden with the heauy burthen of the olde Lawe Luc. 16.16 Lex Prophetae vsque ad Ioannem ex eo regnum Dei euangelizatur God gaue him most abundant Grace to beare it and to be after a sorte the beginning of the newe Lawe which was the Lawe of Grace of which some parte fell to his Lot and in which this Grace is graunted vnto all And therefore I will beseeche our Lord that seeing he hath imposed vpon me the burthen of his Lawe he will graunt me abundance of his grace to fullfill it The second miracle was Luc. 1.64 to restore vnto his father Zacharias his specche whome he forthwith filled with the holy Spirit giuing him the spirit of Prophecye wherewith he composed the Canticle of Benedictus Dominus Deus Israel beginning with the praises of God who shewed himselfe so liberall in comming to visite vs and then with the praises of his Fore-runner For it is the propertye of the diuine Spirit to inspire praises of God for his benefits of his Sainctes for the giftes that he hath giuen them But the excellencye of this Childe and the much that God loueth him is most resplendent this being graunted to his Father assoone as he had written in a table the name of Iohn that we may perceiue the grace and fauour that he will doe for his respect to those that with deuotion shall worship his holy name O glorious Childe Colloquie I reioice that thou art so beloued of our Lord and seeing thou according to thy name art so full of Grace obtaine for me of our Lord that I may be replenished therewith that I may perpetually serue him and in thy Companye may enioy him worlde without ende Amen The third that hapned Luc. 1.14.65 was greate Alacritye with greate Reuerence and Admiration in all People to whose knowledge these things arriued fullfilling that which the Angell had saied that many should rejoice in his birth to signifye that God our Lord gaue him to his Church as the Aduocate of spirituall Alacritye which is the effect of Deuotion the pledge of Life euerlasting The last and most glorious is that which the Euangelist sayeth in the beginning of his Life Luc. 1.68 that the hande of our Lord was with him that is that his Omnipotencye fauored him and wrought for him greate things and moued and directed him in all his wayes and protected him in all his necessities for the which the Churche applyeth vnto him that of the holy Prophet Isaias Cap. 49. Our Lord hath called mee from the wombe from the belly of my mother he hath beene mindefull of my name he hath protected me in the shadowe of his hande and hath put me as a chosen arrowe in his quiuer he hath hidden me O happy Arrowe Colloquie that mouedst not by thyne owne impulsion but by the impulsion of the all-mightye O selected arrowe directed by the holy Spirit to greate things neuer leauing thee out of his powerfull hande O hande of the Allmighty that mouedst thy Fore-runner moue me with thy impulsion to fullfill thy holy VVill and be euer assistant vnto mee for thou knowest that without thee I am able to doe nothing The fourtenth Meditation Of what hapned when S. Matt. 1.18 Ioseph would haue forsaken the Virgin seeing her with Childe and of the reuelation made vnto him by the Angel concerning this mysterye The first Pointe FOr the foundation of this Meditation Of the sanctitye of S. Ioseph I am to consider the greate Sanctitye of S. Ioseth and the Vertues and Graces graunted him by our Lord for being the worthye Spouse of his mother and his worthy foster-Foster-father so that he should be helde for his Father Luc. 2.48 and was so indeede as concerning the office of educating and sustaining him For as our Lord filled with grace and with the holy Spirit the Baptist and the Apostles with that abundance that was conuenient to exercize worthily the Offices that he incharged them so also would he replenish S. Ioseph with most excellent giftes and graces with the which he might fullfill those ministeries that he recommended vnto him and he so skillfully negotiated with the giftes receiued that euery daye he encreased them and was therefore called Ioseph Gen. 49.22 which is to say Accrescens Encreasing or he that encreaseth First he encreased his Sanctitye aboue all the Sainctes that had preceded him for he had greater Faithe and Obedience then Abraham more Patience in Afflictions then Iacob more Chastitye then his Sonne Ioseph more familiar Conuersation with God then Moyses more Charitye towardes the People the â—amuel and more Humillitye and Meekenesse then Dauid In these and other Vertues he was resplendent and daily augmented them that being fullfilled in him that was spoken by the Prophet Dauid Blessed is the man whose helpe is from thee Psa 83.6 for with thy fauour hee hath disposed ascensions in his Hearte ascending from one Vertue to another vntill he see the God of Gods in Sion Especially this happy Sainct increased mounting that spirituall Ladder which as we haue saide his Spouse did ascende by whose example he was ayded these two Seraphins prouoking one another to flye with their wings and to glorifye the Holye of Holyes in their Praier Isa 6.3 And to doe this with more libertye of Spirit by Inspiration of the holy Ghost he chose to obserue perpetuall Chastity 1 Cor. 7.35 which as S. Paul sayeth remoueth the impediments of Praier and therein he proceeded so farre that by speciall fauour he felt no euill motion though he conuersed with a Virgin exceeding beautifull but withall so admirably chaste that meerely to beholde her inflamed one with desier of Chastitye And in this very Action he discouered his greate Loue to allmighty God for whose sake he renounced the pleasures of matrimonye accepting the burthen of that estate without the delightes thereof With these Vertues he joyned other whereof wee shall by and by speake in the which I am to endeuour to imitate him beseeching him to be my aduocate vnto his Spouse Christ IESVS our Sauiour for doubtlesse he may preuaile much with them both for the great seruices that he did them O glorious Patriarch Colloquie Gen. 49.26 whose beautye the Hierarchies of Heaueâ— doe admire beseeche the Desired of the eternall Hilles who powred forth vpon thy Heade his copious benediction that he will likewise powre it forth vpon mine that in imitation of thee I may encrease in good workes and augment in Vertues perseuering with Constancye to the gaining of the euerlasting Crowne Amen The Second Pointe AFter that the blessed VIRGIN came from the house of Zacharias her Husband seeing her with Childe and not knowing the cause felt a greate affliction but as he was a just man he would not carrye her to his owne house neither yet would he defame
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
the signes to knowe that thou art borne spiritually within me Ex D. Berser 4. de Resurr are Innocency of an Infant in Life Silence in Tongue Pouertye in Habit and Humillitye in choosing to myselfe that vhich is most vile and contemptible on Earthe Imprint them o my Sauiour in my Soule that it may be like vnto thee that thou maiest be pleased to be borne and to inhabite therein The third Pointe ANd while the Angell was telling this to the Shepheardes Luc. 2.13 sodainely there was with him a multitude of the Heauenly armye praising God and saying Glory in the highest to God and in Earthe peace to men of goodwill Vpon this pointe I am to consider who sent these Angells and to what ende and the Hymne or Canticle which they repeate He that sendeth them is the eternall Father to honour his Sonne who was so humbled for his Loue for he had allwaies a care to exalt him when he humbled himselfe and that the Angells likewise might instruct men by their example what they are to doe in this case I humbly thanke thee Colloquie o eternall Father for this care that thou hast to honour him that humbleth himselfe VVell hath he merited that thou shouldst honour him seeing he hath humbled himselfe to honour thee And seeing it is iust that I should honour praise him teache me to sing this Hymne of the Angells with the same spirit that they sang it Gloria in Altissimis Deo Glorye in the Highest to God Luc. 2.14 In these wordes the Angells teache vs that all this worke of the Incarnation is the Glorye of God in a supreame excellencye so that none of his workes is so glorious vnto him as this for the which he meriteth to be praised by all such as professe Highnesse of Life and in Heauen for this hee is especially glorified and reason would he should be so heere on Earthe seeing for this cause it is full of the glorye of God as the Seraphines saide Isa 6.2 when the Prophet Isaias sawe the glorye of this our Lorde O king of glorye lift vp my Hearte to the highest that I may glorifye thy name on Earthe Colloquie Ioa. 12.41 1 Cor. 10.31 as the Angells doe glorifye it in Heauen VVhatsoeuer I shall doe or say let it be to thy glorye without seeking my owne and from my mouthe shall neuer departe this worde Glorye be to God three and one-Glorye to the Father and to the Sonne and to the Holy Ghoste Glorye to the Father for that he gaue me his Sonne Glory to the Sonne for that he became man for my redemption and glory to the Holy Ghoste from whose Loue this VVorke did proceede Et in terra Pax. And in Earthe peace which is to saye Luc. 2.14 By this notable worke commeth Peace to the inhabitantes of the Earthe and not a peace limited but very compleate Peace with God and with Angells Peace to euery one with himselfe and with all other men for this Sauiour bringeth Reconciliation of the worlde to his Father the Remission of Sinnes Victory ouer the Deuills Subiection of the fleshe to the Spirit Vnion and Concord of willes one with another and with God from whence proceedeth Alacritye of Conscience Phil. 4.7 and that Peace which passeth all Vnderstanding O Prince of Peace seeing it is written that in thy dayes Iustice should be borne Colloquie and Abundance of Peace till the moone should haue an ende Psal 71.7 I humbly beseeche thee to take from me all worldely mutabillitye and to fortifye mee with diuine Sanctitye and Peace Hominibus bonae Voluntatis To men of good will Luc. 2.14 In this third worde we are to ponder that allbeeit Peace originally springeth from the good will that God beareth vs with the which he offereth it vnto all men yet in effect they only enjoye it that haue good Will well intentioned conformable to the Will of God and subject to his diuine Lawe So that Peace is not promised to men for beeing of good Vnderstanding or sharpe wit neither for greate abillities nor notable talents and naturall partes for with all these things there may be much Warre and Discorde and Enmitye with God whereas if all these should faile me yet Peace shall not be failing vnto me if I haue good Will And therefore I am to make more account thereof then of all the rest Hom. 5. in Euang. for as S. Gregory sayeth Nihil ditius bona voluntate There is nothing more riche more amiable nor more peaceable then good Will As contrarily there is nothing more miserable more full of Disturbance and of Horrour then euill Will And therefore with greate feruencye I am to beg of the Sauiour that is borne that hee will deliuer me from the euill and giue me the good seeing it lyeth in his Gift Heerepon another Text sayeth Hominibus bona voluntas Bee good Will vnto men O most sweete Sauiour Colloquie giue me this good VVill which thou offerest vs that I may denye my owne VVill Rom. 12.1 and may followe thine good pleasing and most perfect seeing thine is the beginning of all good and mine left to it owne free will the roote of all euill The fourth Pointe THe Angells hauing been a while with the Shepheardes retourned to Heauen and we may piously beleeue that they went by the Inne of Bethlehem without any sensible noise and that there they renewed their Song so that the blessed VIRGIN and S. Ioseph might heare it and adore the Childe newe borne with greater reuerence as their God and their king O what content receiued the blessed VIRGIN with this Musicke and how thankefull was shee to the eternall Father for the honour he did to his Sonne and how Ioyfull to beholde so greate an Hoste of Angells and how confirmed in Faithe calling to mynd that which is written Heb. 5.6 Let all his Angells adore him I o my God adore thee with them Colloquie and with them I sing Gloria in this poore maunger of thine and I desire that all the VVorlde may sing it vnto thee in thy Church that by all thou maiest be glorified worlde without ende Amen The ninetenth Meditation Of the going of the Shepheardes to Bethlehem and what there happened vnto them and all the rest vnto the Circumcision The first Pointe THe Angells being departed Luc. 2.15 the Shepheardes exhorted one another saying Let vs goe ouer to Bethlehem and let vs see with our eyes this worde that is donne which our Lorde hath shewed to vs. And they came with speede and they founde MARIE and Ioseph and the Infant layed in the Manger Where I am to ponder first how the Shepheardes forgot not this reuelation but charitably animated one another to this iourney for that the Inspirations and Commaundements of God are not to be forgotten but executed exhorting vs with wordes examples to the Accomplishment heereof Ezech. 3.13
greater wisdome nor assurednesse then to heare the voice of God and to stand for his Gouernment seeing as our Lord himselfe saide by the Prophet Isaias Isa 32.17 all is ordained for our righteousnesse and abundant peace O how full of Contentment retourned these kings on their waye and how well did they thinke their Labour and Trauell employed for the things of God although they bee painefull in the beginnings they haue alwaies good endes And therefore it is greate Wisdome to begin by that Labour whose ende shall be temporall and eternall repose rejoicing in God worlde without ende Amen The XXIIII Meditation Of the Purification of the B. VIRGIN and of the Presentation of the Childe in the Temple The first Pointe THe olde Lawe commaunded Leui. 12 2 Luc. 2.12 that a woman hauing conceiued by a man if she brought forth a male childe she should remaine forty dayes retired in her house as vncleane at the ende whereof she should goe to the Temple to be purified offering for her Sinne a Lambe The heroical vertues of the B. Virgin a Turtle if she were poore a paire of Turtles or Pigeons desiring the preiste to pray vnto God for her This Lawe the B. VIRGIN accomplished with the exercize of admirable Vertues especially she exercized sixe like the sixe leaues of the whitest Lillye for the which the speeche of the celestiall spouse is very fitting vnto her Cantic 2.2 As the Lillye among Thornes so is my beloued among the Daughters The first Vertue was greate Loue to retirednesse with such delight therein that albeit the Lawe had not commaunded it yet it would haue pleased her to continue those forty dayes in her secret Corner attending only to contemplate the greatenesses of her Sonne to nourish him wherewith she remained so full of contentment that in regarde of him shee respected not the Companye of the whole worlde The second Vertue was greate Loue to puritye and cleane-nesse of Hearte giuing good demonstrations thereof in that shee being most pure delighted to be more purified obseruing the Lawe of Purification that her beloued might say of her Thou art all faire my beloued Cantic 4.7 and there is no spot in thee The third Vertue was Heroicall Obedience for albeit she knewe that she was not obliged to keepe this lawe for that she had not conceiued by the worke of man yet notwithstanding as her Sonne fullfilled the Lawe of Circumcision so she would entirely fullfill this Lawe to conforme herselfe with other women to obserue the common Lawes of all without hauing exemption priuiledge nor dispensation and without vsing therein Ambages or Interpretations euen in that wherein she might lawfully haue vsed them And so the forty dayes being fully ended with greate puntuallitye and readinesse she set forward on her waye to Hierusalem with rare modestye and Alacritye rejoicing with her Sonne whome she bare in her armes by whose example she learned this manner of Obedience The fourth Vertue was rare Humillitye in willing to be treated as one vncleane and as one that stood in neede of being purifyed as if she had not beene a VIRGIN demonstrating heerein greate Loue to puritie Humilliation by whose example I may be ashamed to see myselfe so prowde so desirous to bee reputed as pure and holy being contrarily a sinner that so foule abhominable that my righteousnesse as saieth the Prophet Isaias is like a cloth stained with menstrueous blood Isa 64.6 The fifth Vertue was greate Loue to Pouertye the sister of Humillitye for though with the golde that these kings gaue her she was able peraduenture to buye a Lambe and to offer it as riche noble Women vsed to doe yet she would be treated like a poore woman and offer the Sacrifize that was assigned to the poore which was a paire of turtles or two young pigeons The sixth was the greate Deuotion and Reuerence wherewith she gaue this offering to the Preiste requesting him with greate Humillitye to pray vnto God for her shee herselfe being one that might haue prayed for all For as the Lilly within her sixe leaues containeth other sixe little sprigs with their buttons like golde so the blessed VIRGIN to these sixe Vertues conjoyned diuerse Affections of an intention purely and directly for the glorye of God inkindled with the fier of Charitye and resplendent with the golde of caelestiall Wisdome O most sacred VIRGIN Colloquie I reioice to beholde thee so riche in Vertues and so carefull and diligent in exercizing them Cant. 2.2 Ex D. Ber. serm in Cant. now I perceiue how exceeding true it is that thou art as a Lilly among Thornes for in comparison of thee we are blacked and besmeared with the thornes of our Sinnes and thou art a most white and pure Lilly with the sixe leaues of these soueraigne Vertues VVell may we see o soueraigne Queene that thou diddest allwayes contemplate this king layed in his manger and in thy lappe seeing thy Spirit like spikenard gaue it accustomed odour to imitate him Cant. 1.11 sending out the most sweete odour of Puritye Humillitye and Obedience inkindled with the fier of Charitye obtaine for me o blessed LADYE that I may beholde him and thee with such a spirit as may send forth the like odour Amen The second Pointe THe Lawe likewise commaunded that all the first borne of the Hebrewes should be offered to God as holy Exod. 13.2 in acknowledgement of the fauour he did them in bringing them out of Egipt killing in a night all the first borne of the Egiptians And for the accomplishment of this Lawe our blessed LADYE the VIRGIN carried her Sonne to the Temple to offer him to the eternall Father Heere I am to consider first the Spirit and Deuotion wherewith the blessed VIRGIN made this offering in her name and in the name of all mankinde saying to the eternall Father Beholde heere o eternall Father thy only begotten Sonne as he is God and my only first borne as he is man he that was represented by all the first borne that hitherto haue beene offered vnto thee and whose offering thou so much hast desired I offer him with all my Hearte in thankesgiuing for hauing giuen him mee for I haue nothing more precious to offer vnto thee thine he is take him vnto thee in whome he shall be better employed then in mee I likewise offer him vnto thee in the odour of sweetenesse for the saluation and redemption of the whole worlde Receiue o my God this offering more precious then that of Abel more sweete then that of Noe more holy then that of Abraham and more excellent then all those that Moyses ordained and by this I beseeche thee to pardon all mortall men and to admitte them into thy grace and freindship O how well pleased might the eternall Father be with this oblation aswell for the deuotion of the person that offered it as for the Sanctitye of
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein
is set downe a forme of Prayer applying the interiour faculties of the Soule to the contemplation of the mysteries that haue beene meditated IN the eleuenth § of the Introduction of this booke I made mention of a forme of Praier by application of the Senses vpon the mysteries of our faithe and it is a forme rather of Contemplation then of meditation for as there it is saide in the tenth § Meditation runneth from one thing to another seeking out bidden verities as hitherto hath beene donne but Contemplation is a simple beholding of the Truthe without varietye of Discourse with greate affections of Admiration and Loue and as regularly it is obtained after meditation so after we haue meditated these mysteries of our Sauiour Christ it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation which wee call Application of the faculties for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects and are delighted and pleased in them so in this Contemplation the interiour senses of the Soule which are her owne interiour faculties with the variety of their Actes without newe discourses presupposing those which haue beene donne at other times per ceiue these Verities and collect from thence meruailous affections of Deuotion our Lord preuenting them with his especiall grace without the which we shall erre in entring into this manner of Contemplation as in the place before cited hath beene saide Allbeit we for our parte may somewhat ayde ourselues in this manner that followeth The first Pointe THe first pointe shall be to beholde with the interiour eye of the Soule be it the Imaginatiue or the Intellectuall all such persons as were in the Inne at Bethlehem or in the Temple of Hierusalem and what they doe with the circumstances which are the object of the Sight collecting from them Affections of Admiration and Loue of Ioye or Compassion or Imitation and if from these there happen to proceede any newe ponderations and meditations as our Lord vseth to communicate in these cases I am to admitte them detaining myselfe in them all the time that the light shall continue that was giuen me The practize is this beholding God-man layed in a Stable with Beastes I will shrinke vp my shoulders with admiration and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie Beholding him made a tender Babe to make himselfe more amiable because Babes ordinarily are amiable I will melt myselfe in the Loue of so precious and beautifull a Babe wantonning with him as with my elder brother the heire of my father and so much mine that he is borne for me and for my benefit Beholding the Hearte of the Childe burning in Loue and in Desier of my Saluation shedding teares of Sorrowe for my Sinnes and offring himselfe for them to the eternall Father I will joyne my Heart vnto his that he may fasten vnto it that Loue and that Sorrowe entring into Discourse with him that he may joyne me vnto himselfe So likewise beholding his Vertues his Pouertye Humillitye Meekenesse and Patience I am to collect them to my owne vse as one that gathereth a nosegay of mirrhe to weare before his brest and to joyne it to his Hearte saying vnto him with greate tendernesse Cano. 1.12 My beloued shall be to me as a bundle of myrrhe I will alwaies haue him in my eye that I may neuer loose the sight of him nor neuer forget him The like may be donne contemplating our blessed LADYE the VIRGIN and Mother with affections of admiration contemplating with what Modestye Deuotion and Reuerence she standeth before the Childe with a Desier to imitate her and beholding what compassion she hath of the Teares of the Childe with a spitit to accompanye her and to be compassionate with her Beholding likewise S. Ioseph or holy Simeon and the feruour and Spirit resplendent in them I will admire at the giftes that God hath giuen them with a desier to imitate them in all that I ought or am able according to my abilitie The Second Pointe THe second Pointe is to heare with the eares of the Soule the wordes that are there spoken attending to hearken vnto the interiour Wordes and Inspirations that God shall speake vnto my Hearte Wherein it is to be considered that not only in this pointe but for any other forme whatsoeuer of mentall or vocall Praier that as was pointed at in the third § of the Introduction of this booke being placed before God and contemplating these mysteries it is good for a while to staye with reuerence as one that attendeth to heare what is saied or to receiue the almes that is vsually giuen him placing himselfe as the Woman of Chanaan saide Matt. 15.27 like a whelpe that standeth at the table fixing his eyes vpon those that eate hoping they will cast him some small morsell of breade Psa 122.2 Or as the Prophet Dauid sayeth like the good Seruant that hath his eyes fixed vpon the handes of his Lord attending what he commaundeth him as did the Prophet Abacuch when he sayed Abac. 2.1 I will stand vpon my watche and fixe â—â—y steppe vpon the munition and I will behold to see what may be said to me and what I may aunswere to him that rebuketh me Which is to say Seated in my Contemplation I will hearken what God inspireth into me what he speaketh within my hearte either reprehending and correcting me for the euill that I haue committed or comforting and exhorting me to the good that I ought to doe or giuing me some interiour aunswere to what I desier as the holy Spirit did the like in praier to S. Simeon And hauing continued a while in this silence if I feele not some Inspiration of our Lorde I am not to stand Idle but to prouoke him to speake vnto mee I speaking vnto him and saying with Samuel 1 Reg. 3.9 Cant. 2.14 Speake Lord for thy Seruant heareth Or as he himselfe sayed to the Spouse Let thy Voice sounde in my eares for thy Voice is very sweete vnto mee O eternall God that saidest by thy Prophet Colloquie I will lead her into the wildernes and will speake vnto her hearte Ose 2.14 cause in my Spirit an interiour solitude of wandering Cogitations that thou only maiest speake vnto me with thy Inspirations and that I may heare and fullfill what therein thou commaundest mee Then putting myselfe in the presence of the Childe IESVS I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them and making my proffit of them I will also hearken vnto the exteriour Lamentations that he maketh and will learne to lament my sinnes I will heare what this Childe would say vnto mee if he should speake to me there
where he was how louingly he would reprehende my Pride and Vanitye and Curiositye in attire how he would exhorte me to make myselfe a childe and to present and offer myselfe to the seruice of his eternall Father All these wordes I am to receiue to heare beseeching him to inspire them into my spirit with a Determination to fullfill them I will likewise endeuour to heare what the blessed VIRGIN saide and what the holy Spirit saide to Simeon and what Simeon himselfe saide when he sawe his desire accomplished I learning by those wordes to speake such other wordes vnto God The third Pointe THe third pointe is to smell with the interiour smelling the most sweete odour celestiall fragrancye that issueth from this Childe IESVS and from his Vertues meditating how well they smell vnto God vnto the Angells and vnto the Iust and how much honour and glory they are vnto our Lord God and of what edification to his Church And with this odour I am to comfort and animate myselfe to imitate those Vertues To doe this the more effectually I will ponder how the most sweete odour that issued from the workes and Vertues of that Childe did exceedingly recreate the eternall Father Gen. 27.27 who might say as Isaac sayed of his Sonne Iacob The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed Then will I ponder how much this odour recreateth the just Soules that smell it Cant. 1.3 as the Spouse that saied we will runne after thee in the odour of thy ointments For the Pouerty of Christ his Humillitye and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte and carrieth it after him to joine it vnto him From hence I will come to contemplate how sweete an odour both to God and vnto men is Obedience and Modestie Humillity Patience and Charitye in any person whatsoeuer that hath them in excellencye and how much it edifieth the Church and his neighbours Whereupon S. 2 Cor. 2.15 Paul saieth of the Iust that they are the good odour of Christ and contrarily what an euill odour both to God and to men is Pride and Disobedience Immodestye and euery other vice pondering how farre this euill odour was from that holy place where the Childe and his mother was and how farre it ought to be from my Soule not to giue any disguste to whome I owe so much dutye O sweete Childe whose Vestements Colloquie which are thy workes are like a feilde of odoriferous flowers clothe me with them that I may smell well to thy eternall Father that for thee hee may giue me the benediction that for them thou didst merit may my Soule resent the fragrancye of thy diuine odours that it may runne after thee imitating thy Vertues vntill it arriue to enioye the rewarde of them Amen The fourth Pointe THe fourth pointe is with the interiour Taste to taste the sweetenesse of that blessed Childe and of his Vertues and how sweete they were to God and to himselfe and are to all those that exercize them in his imitation applying myselfe to proue what the Prophet Dauid sayeth Psa 33.9 Taste ye and see that our Lord is sweete O how it pleased the eternall Father to beholde the Vertues of his Sonne and what pleasure had the Sonne to giue full content to the Father O what a sweetenesse felt this blessed Childe to see himselfe poore contemned layed in a manger among beastes how sweete vnto him were the teares that he shed and how pleasing was it to him absolutely to fullfill the will of his Father much more sauorye without comparison then the milke that he sucked from the brestes of his mother And in imitation of him I will endeuour deepely to resent this sweetenesse that God putteth in Contempts and Afflictions in Pouertye and Teares sweetened with the example of this B. Childe And with this Affection I will prouoke in my Soule a greate hunger to taste of these things and to sauour the pleasing tastes of the Spirit that the sweetenesse of the fleshe may be made vnsauorye vnto mee With this affection I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe which was so greate that it lothed him to see and taste any thing of this life and sweetened vnto him euen deathe itselfe O eternall God Colloquie Ps 30.20 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee but how much gerater shall it be to those that loue thee giue me some parte thereof o Lord to prooue that I may with a good will renounce the pleasures of the earthe and take pleasure only in those of Heauen Amen Contrarily I may ponder how much bitternesse lyeth hidden in Vice and in the Soule that followeth her owne will and yeildeth to her owne passions and making reflexion vpon what passeth with myselfe when I sinne I shall taste this bitternesse that I feele in myselfe and shall presently abhorre it and spit it vp with a desire neuer more to taste of it remembring that of the Prophet Hieremias Iere. 2.19 Thy owne malice shall reproue thee and thy owne Sinne shall reprehend thee know thou and see that it is an euill and bitter thing for thee to haue abandoned thy Lord God The fifth Pointe THe fifth pointe is with the interiour Touching spiritually to touche the Vestements of that Childe the haye of that manger the earthe of that stable kissing and embracing it with my Hearte engendring in myselfe a greate estimation price and loue of it all choosing it to myselfe as a thing of greate value and as if I were present at all I am to come to the Childe and to beg leaue of him to touche his feete to kisse and embrace them bewailing my Sinnes and like Mary Magdalen humbly begging remission of them And then with greater Confidence to beg leaue of him to touche his handes to kisse them and to play with them beseeching him to giue me his benediction or like olde holy Simeon I will take him in my armes and embrace him with greate Loue beseeching him to vnite me to himselfe not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied Cant. 1.1 Let him kisse me with the kisse of his mouthe I might aspire to the desier to touche that diuine face and to vnite myselfe to his Deity with the vnion of perfect Loue satiating myselfe with only seeing him and louing him O what sweetenesse is felt in this spirituall touching Cant. 5.4 with the which as the same spouse saide all her bowells were moued mollified desiring to admitte therein her beloued I am likewise to touche the hardenesse of the Childes bed the rigour of the colde that he suffered the straightnesse of those mantles wherein he was wrapped and swadled and to applye myselfe to desier that for our
therefore we deserued Secondly I will ponder the prouidence of God in sending presently his Angell to signifye this newes to S. Ioseph and to free him from his exile commaunding him to retourne to his Countrey O how confirmed was he heereby in his confidence in God and how contented was he to see the care he had of them from whence I will collect how securely I may be carelesse of the successe of my owne affaires casting my cares in the handes of God Ps 30.16 in the which are my lots and my times and my prosperities and aduersities he taking it to his charge to dispose them as shall be most conuenient for my good O Father Colloquie most carefull of thy Children I cast all my Cares vpon thee because thou art so carefull of me One only desier I haue to serue thee that thou maiest desier to remedye me Thirdly I will ponder that aswell in this reuelation as in the other the Angell calleth not the blessed VIRGIN by her name nor sayeth vnto him Take thy wife and the Childe but Take the Childe and his mother to teache vs that the most glorious name of our B. LADYE is to be the mother of God by this name the Angell calleth her and the Euangelistes and by this name we ought to call her reuerencing the greatenesse of that name and rejoicing therein O mother of God Colloquie bee thou happy in this name and make vs the worthy Children of him that holdeth thee for his mother The third Pointe IOseph obeying the Commaundement of the Angell Matt. 2.19 departed towardes Israel and fearing to goe into Iudea he was warned in his sleepe to goe vnto Nazareth that it might be fullfilled which was saide by the Prophets that Christ shall be called a Nazarite Heere is first to be considered the greife of all the people of that Cittye where these Sainctes had liued for their departure from them thorough the greate taste that they had of their holy conuersation and for that it is credible that they left many whome they had conuerted to the true Faithe Secondly I will ponder how S. Ioseph in all his doubtes had recourse to the remedye of Praier alwaies tourning himselfe vnto God and how readye God was to heare him and to free him from his doubtes I collecting from hence desiers to haue recourse likewise to God in all mine with Praier and Confidence For if I truely desier to be assured of Gods holy will God will giue me light for to knowe it Thirdly I will ponder that name of our Sauiour Christ Nazarite which hee tooke of the Cittye where he was conceiued and brought vp and it is as much to saye as holy or florishing signifying by this name that he was to be excellently holy and the holy of holyes florishing in all kinde of flowers of admirable vertues and wholely dedicated to God without hauing any other employment in this mortall life more then in things belonging to his diuine seruice giuing vs an example of being spirituall Nazarites resplendent in vertue in imitation of him O most sweete IESVS with all my Hearte Colloquie Num. 6.3 I desire to imitate thee to obserue the lawes of the spirituall Nazarites seperating myselfe from whatsoeuer is created that may make me druncke with disordinate Loue and not touching any deade thing that may defile my Soule nor admitting any razour vpon my Heade that may cut of the high thoughtes and affections of my Spirit preseruing them all entirely for thy Seruice O most florinshing and most holy Nazarite ayde me to compasse my intention seeing without thy aide I can neither beginne nor attaine the desired ende thereof The XXIX Meditation Of the comming of our Sauiour Christ to the Temple of Hierusalem and of his remaining there among the Doctors The first Pointe FIrst Luc. 2.42 I am to consider the Custome of S. Ioseph and of the blessed VIRGIN with her Sonne to goe vp euery yeare to the Temple of Hierusalem to celebrate the Pasche of the Lambe and with what spirit they went vp all three S. Ioseph went vp with the spirit of Obedience for that the Lawe obliged men to goe vp three times a yeare to the Temple of Hierusalem especially to celebrate the principall Pasche of the Lambe Exod. 23.14 Deut. 16.16 The blessed VIRGIN albeit this Lawe obliged not Women went with S. Ioseph in a spirit of Deuotion to celebrate that feaste and to glorifye God therein The Childe IESVS went with a spirit of Obedience to his Parents who defired to carry him with them but much more with a spirit of Loue to his celestiall Father to glorifye him within his Temple And all three went with a spirit of Thankesgiuing which was the ende of the Lawe to giue thankes to God for his benefits receiued and therefore meruaiuailous was the Sanctitye that they shewed in this Action greate Reuerence at their entrye into the Temple greate Deuotion being therein and a greate spirit in all that they did for albeit they had a Custome to make these iourneys yet they did them not only for Customes sake and a litle more or lesse but euery time with a newe Spirit and an interiour feeling as if that time had beene the first And heerein I am to imitate these Sainctes endeuouring to obserue the good Customes of the Church and to make a Custome of all things that are vertues and yet so that I doe them not only for Custome or because others doe the like but with that spirit which they require Heere is to be noted that S. Ioseph is called the father of Christ because he was helde for his Father The Second Pointe SEcondly I am to consider Luc. 2.43 how the Childe IESVS being twelue yeare olde hauing gonne vp to the Temple of Hierusalem with his Parents when they retourned to Nazareth he remained in the Temple and his Parents knewe it not pondering some causes that he had so to doe First he remained in the Temple to signifye how willingly so farre forth as lay in him he was alwaies in the house of his celestiall Father employing himselfe there in things belonging to his seruice much better then the Childe Samuel And this testimonye he gaue at twelue yeares olde when other men begin to haue more perfect vse of reason to instruct vs how much it importeth to affectionate ourselues to these exercizes of Vertue from our tender youthe according to that of the Prophet Hieremias Thre 3.27 It is good for a man when he beareth the yoke from his youth Secondly with diuine Prudence he would not aske leaue of his Parents to remaine alone in the Temple that he might take away occasion of seeming disobedient if they denying him he had not obeyed them and for that if they should haue remained with him it might haue beene an impediment to execute freely what he pretended for the glory of his heauenly Father and therefore he determined to leaue them
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