her memorye recording how our Lord God had defeated the plottings of prowde Lucifer who had saide Isa 14.13 I will ascend vp in to Heauen I will exalt my throne aboue the Starres of God will be like vnto the most High As also the plots of those prowde ones that would haue builded the towre of Babel Gen. 11.5 Exod. 10. 11. Dan. 4.28 and the punishments that he inflicted vpon Pharao vpon Nabuchodonosor and other such prowde ones And for all these regardes she likewise magnified God seeing for them he is worthy to be praised as did our Sauiour Christ when he saide Matt. 11.25 I confesse to thee o Father Lord of Heauen and Earthe because thou hast hid these things from the wise and prudent hast reuealed them to litle ones He hath deposed the mighty from their seate and hath exalted the humble The hungrye he hath filled with good things and the riche he hath sent away emptye These two Verses containe two other respectes of praising God for the coniunction he maketh of his Mercye with his Iustice demonstrating his power in deposing the mighty of this Worlde from their Thrones and Seates depriuing them of the Kingdomes Dignities and Greatenesses which they helde and in their place exalting and inthronizing the lowely and humble As he threwe from the celestiall Throne the prowde Angells and in their place exalted humble men from the Throne of this Worlde he cast the prowde Prince Sathan who had tirannized ouer it and in his place exalted Christ the master of Humillitye Dan. 2.34 who beeing litle as a Stone descended from Heauen without handes or worke of men ouerthrewe the Statue which signified the Foure monarchies of the Worlde and by his Humillity increased till he came to be a greate mountaine And this custome he hath alwayes obserued Iob 5.11 40.6 seq as it is saide in the booke of Iob fullfilling that which is written That he that exalteth himselfe shall bee humbled and he that humbleth himselfe shall bee exalted And in like manner the poore and hungrye that are in necessitye which hunger and thirst after righteousnesse he replenisheth with spirituall benefits fullfilling their desiers and contrarily the riche that thinke they haue abundance and that they haue no necessity of others he sendeth awny emptye according to that of the Prophet Dauid The riche were hungrye and in want Psa 33.11 but those which seeke God shall haue abundance of all good things O my Soule magnifye thy Lord for this most noble condition that hee sheweth Colloquie in fauoring so much the humble and hungrye of the Earthe O my Spirit reioice in God thy Sauiour Psal 102.4.5 for that he crowneth thee with mercyes and filleth thy desier with innumerable benefits Prize thyselfe for beeing lowely hungry and full of neede that God may exalt thee fill thee and replenish thy Desiers but tremble to be prowde riche and disdainefull least hee cast thee out of thy seate and leaue thee emptye of his Grace He hath receiued Israel his Childe beeing mindefull of his Mercye as he spake to our fathers to Abraham and his seede for euer These two Verses containe other two most powerfull respectes to moue vs to rejoice in God and to praise his most holy name One is the Care and Prouidence that hee hath to prouide for those whome he hath taken to his charge as for his Children and Domesticalls comming personally to redeeme them And allbeeit it seemeth that for a time he forgetteth them yet when he seeth time he is mindefull of his mercye and remedyeth them as he was mindefull of Israel and of the whole worlde comming to remedye it when he made himselfe man The other respect is the greate fidelitye that God hath in accomplishing the promises hee had made to our fathers fullfilling them faithefully to all their seede for euer vnto the ende of the worlde As he fullfilled his Worde to Abraham and to Dauid which he gaue them that hee would come to remedye them and to giue to their Children life and Saluation worlde without ende These two considerations inflamed the Soule of the VIRGIN to magnifye God and her Spirit to rejoice in God her Sauiour and with these my Soule and my Spirit are to bee inkindeled with the like affections seeing euery day I beholde this Prouidence that God hath of his Children and with what faithfullnesse he accomplisheth complisheth what he promised to the Apostles our Fathers not forgetting the faithfull which are their seede vnto the ende of the worlde And these are the ten causes and respectes alledged in this Canticle by the blessed VIRGIN to glorifye God inspired thereunto by the eternall Worde Incarnate whome shee bare in her Wombe of the which I may make another Psalter and Harpe of ten strings to the same ende praising and glorifying God sometimes for one respect and sometimes for another which because I cannot doe as I ought I am humbly to beseeche the Incarnate Worde to teache mee as he taught his blessed mother and her to obtaine it me for the glorye of her Sonne Amen The fourth Pointe FInally I am to consider how the sacred VIRGIN remained with her Cosin about three moneths Pondering the greate good shee might doe to all that dwelled there with her Discourses and with her examples of Modestye Humillitye and Charitye for if she did so much at her first entrance it is to be beleiued that in those three moneths she would augment what she then did especially towardes S. Elizabeth discoursing of these mysteries and both of them exhorting one another to Praier and Conuersation with God and to diuerse Exercises of Vertue For if because the Arke of the Testament was three moneths in the house of Obed-enlom God filled him 2 Reg. 6.11 and all his with so greate benefits that Dauid with an holy Enuye desired to drawe the Arke to his owne house that God might cast vpon it his benedictions how much more are we to beleeue that this diuine Arke of the newe Testament within the which was Christ himselfe hauing remained about three moneths in this house would fill it with a thousand benedictions And if I with a liuely Faithe could vnderstand them I would presently be desirous to drawe it to my house and that the Deuotion to this Soueraigne LADYE should dwell in my Soule not only three moneths but all my whole life that she might replenish mee with all spirituall Benedictions But it is not without a mysterye that our Lord by meanes of the blessed VIRGIN hauing donne so greate mercyes to S. Iohn and to his mother yet would not heale his Father Zacharias nor dispense with the Sentence pronounced by the Angell that hee should be dumbe vntill the birth of the Childe for God is just and this was conuenient to obserue the order of his Iustice also he reserued this his mercye for another time more conuenient From whence I
MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same 〈…〉 Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS natiue of Valladolid AND Translated into English by F. RICH. GIBBONS of the same Societie THE FIRST PART The contents of this woorke are to be seene in the page folowing SIT NOMEN DOMINIBENEDICTUM IHS Printed with priuiledge M.DC.X. THE CONTENTS OF THIS WORKE These Meditations goe diuided into six partes which be correspondent to the three wayes PVRGATIVE ILLVMINATIVE VNITIVE the first two parts for Principiants in Vertue the other two for those that Goe forward and the two last for the Perfect And all six doe helpe for Preachers and Masters of perfection The first part of Sinnes and Last things of man with Meanes of praier to purifie the heart from vices The second part of the Mysteries of the Incarnation and Childhoode of IESVS Christ our Lord vntill his Baptisme The third part of the Principall mysteries of his life Diuinitye and Miracles vnto the ende of his preaching The fourth part of all the Mysteries of the Passion The fifth part of the Mysteries of the Resurrection Apparitions Ascēsion till the comming of the holie Ghost publishing of the Gospell The sixt part of the Mysteries of the Diuinitye Trinity Perfections of God of the Benefits natural supernaturall that proceede from him Accordinge to the order of the historye there goe inserted also meditations of all the Life of our LADYE and of some Saints of whome the Gospell and the booke of the Actes of the Apostles make mention of which and of those that be vpon the Gospells of the Sundayes holie dayes thoroughout the yeare there be Tables in the ende of the whole worke TO THE VERTVOVS AND DEVOVTE GENTLEWOMAN MISTRES CICILIE MORGAN DAVGHTER to the worshipfull Mistres MARIE MORGAN SOme peraduenture may and will also Vertuous Gentlewoman marueil not a little what moued me to dedicate this booke rather vnto you then to diuers other persons of no meane calling in our nation whoe might with great reason haue expected the same at my hands especially I being as they will suppose obliged to sundry of them for diuers respects To whome for satisfaction of my part and that this their woundring may cease I answere in fewe words that as touching particular obligation to any person I found none in my selfe that might with iust cause haue moued me to alter this my intended course other then that Rom. 13.8 to which the Apostle exhorteth saying Nemini quidquam debeatis nisi vt inuicem diligatis Owe no man any thing but that you loue one an other More ouer if any obligation there be towards others certes it is most towards you for whome I haue giuen my word in such sort that I am bound by all the meanes I possibly may to further your spirituall good aduance you in that kind of perfection to which you so much aspire Whereunto I add that if this my labour such and so much as it is be aniwise due to those which were the cause I first tooke it in hand I neither can nor will deny but that your often and feruent calling vppon me to aford you sufficient matter for meditation with the manner how to performe the same in such sort as it ought to be donne was the occasion that hauing seene this worke I tooke in hand to translate it findinge it to be such as in it selfe contained all that which either you with reason could require of me or I thinke good to performe of my part as necessary for your spirituall instruction profit in this kind of exercise And heere I wittinglie and willinglie leaue to speake of your godlie and vertuous behauiour of your feruent affection in the seruice of almighty God of your holie desire to conforme your selfe in all your words thoughts and woorks to his most holie will and pleasure of your renouncing the world and the contentments thereof with so generous a resolution of the continuall mortification of your selfe with so inuincible courage which all and many more your rare vertues vnknowne to others then to those whoe of dutie ougt to knowe them had ben sufficient without anie further cause to haue presented you these my small paines such as they are thereby to forward you in this happy course of life which you haue vndertaken to perfect you in the same as much as in me lieth As for my labour if it may with Gods holie assistance profit others then your self let them con you thankes whoe haue ben the motiue thereto but if it may further your owne spirituall good as I nothing doubt but with the grace of God and your owne vertuous endeauour it will if you perseuer and continue in the practise of meditation as you haue begunne I hope I shall not be defrauded of your good merites praiers in which I hartilie desire to be remembred wishing you all abundant increase of grace and goodnes in this world that growing from vertue to vertue Psal 83.8 you may at the length as the Psalmist saith see the God of Gods in Sion that is see his diuine Maiestie face to face and inioy him for euer and euer in the world to come Your louing friend that wisheth you all good RICH. GIBBONS THE PROLOGVE TO THE CHRISTIAN Reader SO proper it is to the Religious of our lest Society or Company of IESVS to procure by Gods grace not onely our owne saluation and perfection but also our neighbours that wanting health to exercise other duties ordained to this ende not to bee wholely wanting to the ende of my vocation I inclined to write this booke by meanes whereof I might ayde them to negociate their owne saluation which is the finall ende of all Christians and therewith also the excellency of Euangelicall perfection which is the speciallest ende of such as are Religious And whereas all those which liue in this greate house of the Churche of what estate or condition soeuer they bee are called by God to pretend in some sorte this soueraigne perfection for to all is intended or directed that sentence of our Sauiour which saith Matth. 5.48 Bee you perfect as also your heauenly Father is perfect So likewise this booke I direct vnto all to teache as S. Ad Coloss 1.28 Paul saith and to procure that euery man may bee perfect in Christe though most particularly it is directed to those who by reason of their Religious estate professe this perfection and pretende to attaine thereunto by the meanes of Prayer and Meditation whereof this booke doth entreate wherein aswell as I can according to my poore habilitie I desire to fullfill what S. Augustine counselleth vs in his 3. sermon vpon the 33. In illud Magnificate Dominum mecum Psalme saying Si amatis Deum rapite omnes ad amorem Dei qui vobis iunguntur
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
practize of mentall Praier exercizing Affections Petitions and Colloquies yet no man is to bee tied to those wordes wherein they are deliuered but hee himselfe must inuent them as our Lord shall dictate them vnto him and the light of the Veritie which hee considereth §. 2. Ex D. Bern. ser 45. in cantic and his owne feeling of Deuotion the which as allready hath beene saide is the Tongue of the Soule and whosoeuer hath it knoweth very well how to speake with God and without it is as it were dumbe and then it is good to make vse of those Colloquies heere set downe making them as if they were his owne 3. The third ende of reading these meditations may bee to practize them with others for it belongeth to spirituall masters and Confessors to giue such like pointes of meditation to their Disciples and Penitents industriating them in this manner of Praier when they are capable thereof but they are not to giue all alike to all but to select those meditations Pointes and Considerations that are most accomodated to the estate and capacitye of him that receiueth them And besides this they may also helpe themselues herewithall for their Sermōs or spirituall speeches which are vsed to bee made in common to such as liue in religion or out thereof with desire to obtaine that perfection that is proper to their Estate 4. For all these endes I haue procured that the Meditations should goe founded and accompanyed with places of diuine Scripture which was written for the same endes So that heere are declared in a manner all the foure Euangelistes the greater parte of the Actes of the Apostles the beginning of Genesis and many other places of the olde and Nevve Testament And because many of them may haue diuerse Senses I haue procured to make choise of the most receiued according to the exposition of the Saintes from whome I haue collected these Considerations as also from that which other spirituall men haue experienced to whome our Lord hath communicated these tasts and feelings So that heereupon such as are Louers of Varietie in these exercizes of the Spirit shall finde in this booke diuerse meditations for the seuerall times of Aduent Lent Sundayes and Principall Feastes of the yeare accomodating themselues in euery time to the spirit which therein the Church representeth And because many haue a deuotion to haue meditations distributed for the seuen dayes of the weeke they shall heere also finde Varietie thereof Those which treate of purifying themselues from Vices in the Purgatiue vvay shall finde meditations of the Seuen deadely Sinnes for euery daye its meditation and they themselues may easily recollect others of the seuen principall things that are in this life that is to say Meditation of Sinnes Deathe Iudgement particular Iudgement vniuersall Hell Purgatory and Glorye As also of the seuen notorious Sinners that our Sauiour Christe conuerted namely S. Mathevv S. Mary Magdalen the VVoman of Samaria the vvoman founde in Adulterye Zacheus the good Thiefe and Saul Those which treate of gaining Vertues in the Illuminatiue vvay shall finde Meditations of the Seuen Petitions of the Pater noster of the Eight Beatitudes of the Seuen stations vvherein is consummated the vvole Passion of Christe our Lorde of the Seuen vvordes that hee spake vpon the Crosse and they may easily make choise of Seuen Parables or Seuen of his most notable miracles for the seuē dayes of the weeke Those which treate of Vnion in the Vnitiue Life shall finde meditations of the Seuen diuine Attributes wherein principally this Vnion is fed that is to say Bountie Charitie Mercie Immensitie VVisdome Omnipotencie and Prouidence And if they will meditate Gods benefits they shall finde meditations of the vvorkes that God did the first Sixe dayes of the vvorlde and his rest vpon the Seuenth day Also the Seuen revvardes of Glorye which Christe our Lord declared in his Sermon of the Beatitudes and those vvhich hee promised the seuen Bishops in the Apocalips And after this manner shall they finde sundry meditations of the most blessed Sacrament and of our blessed Ladye the Virgin and for the fifteene mysteries of the Rosarye All which they may easily seeke in the Tables that shall bee put in the ende of the booke Finally euery parte of the sixe which this Booke hath wherein are diuers meditations with diuerse manners of Praying Contemplating is like a banquet of many and diuerse meates drest after many fashions the which are set vpon the table not that euery one that is inuited should eate of all although hee may make an assay of all but for that hee should eate principally of that meate that giueth him most gust or which is most agreable to his complexion or necessity leauing the rest for others that shall finde gust where hee findes it not because they haue another cōplexion or necessitye different from his For it should bee a greate ignorance in this matter to seeke to leade all after that forme of Praying that liketh mee contemning those that vse another waye And therefore euery one guiding himselfe partely by the Counsell and Direction of his Spirituall master partely by the experience of his owne Comforte and Proffit must lay holde vpon those meditations and formes of Praier which arme him best to this ende 1. Thess 5.21 although it is not amisse to trye all for paraduenture our Lord will open to mee a way where I thought hee had helde it very close shut By what hath beene saide I conclude that those which desire daily to clime the mysticall Ladder of Iacob Genes 28.12 In tomo 9. which S. Augustine calleth the Ladder of Paradise and S. Bernard the Ladder of men that are Religious whose steps are Reading Meditation Praier and Comtemplation they shall finde in this booke matter and instruction for this mounting relying principally vpon Gods grace by whose fauour wee shall all bee albe to clime and arriue to that Vnion with our Lord who is in the top inuiting vs to mount vp thereby and to this ende hee sendeth his holy Angells who ascende and descende for our good they ascende to present vnto God our desires and petitions and they descende with the good dispatche thereof and allwaies animate vs to clime vp euery daye with greate Perseuerance vntill wee enter into the Paradise of our God where wee may see him and enjoy him worlde without ende Amen THE FIRST PARTE OF THE MEDITATIONS OF SINNES and of the last endes of Man with formes of Praier appropriated to those which walke in the Purgatiue Waye to purifye them selues of their Vices The Introduction concerning Puritie which is the ende of the Meditations of the Purgatiue Waye AMong those Excellencyes which the frequent vse of Meditation and Mentall Praier hath the first that openeth the waye for many others is to purifye as S. Lib. 1. de considerat ad Eugeniū Bernard saieth the same Fountaine from whence it springeth And because it
helpe for Preachers and Masters of perfection The first part of Sinnes and Last things of man with Meanes of praier to purifie the heart from vices The second part of the Mysteries of the Incarnation and Childhoode of IESVS Christ our Lord vntill his Baptisme The third part of the Principall mysteries of his life Diuinitye and Miracles vnto the ende of his preaching The fourth part of all the Mysteries of the Passion The fifth part of the Mysteries of the Resurrection Apparitions AsceÌ„sion till the comming of the holie Ghost publishing of the Gospell The sixt part of the Mysteries of the Diuinitye Trinity Perfections of God of the Benefits naturall supernaturall that proceede from him Accordinge to the order of the historie there goe inserted also meditations of all the Life of our LADYE and of some Saincts of whome the Gospell and the booke of the Actes of the Apostles make mention of which and of those that be vpon the Gospells of the Sundayes holie dayes thoroughout the yeare there be Tables in the ende of the whole worke TO THE RIGHT WORSHIPFVLL VERTVOVS AND DEVOVTE LADY THE LADY LVYSA DE CARVAIAL THIS child borne in Spaine your natiue soile fertile of such worthie wights Vertuous Imps being clod in English attyre though not in Courtlike fasshion as too too delicate for his graue education religious pretense but in ordinarie sute yet well beseeming his intention in no point disagreeing from his parentage hath ben so bold incouraged by me his foster-father as to present himself Right Vertuouse Madame to your worshipfull seruice not doubting but that at your deuoute hands he shall receaue such intertainment as the place from whence he had his beginning his parents Allies so addicted to your self your noble familie and his owne merites doe worthilie deserue To all which yf I should adde my commendation of him or my diligence such as it is and your self may easilie perceaue in setting him forwards directing him to your presence although it may seeme to manie as to my self it doth that it were in a manner to cast water into the sea yet considering that to so kind noble a hart as yours is and so giuen to pietie and deuotion my good will to pleasure and serue yow in this sort cannot be but acceptable I doe in the best wise that I am able commend vnto your worshipfull custodie and protection this gracious infant to be cherished of yow as he is worthie And so desiring Madame to be remembred in your best deuotions I wish yow all heartie contentment in him that is our true contentment Yours Madame in Christ IESVS to commaund RICH. GIBBONS THE SECOND PART OF MEDITATIONS APPERtaining to the Illuminatiue waye vpon the Mysteries of the Incarnation and Childehood of our Lord and Sauiour Christ IESVS vntill his Baptisme VVith these are inserted Meditations of the life of our blessed LADIE vntill the same time THE INTRODVCTION Of the perfect Imitation of our Sauiour Christ which is the ende of these Meditations THE Meditations pertaining to the Illuminatiue waye whereof in this second parte wee begin to intreate haue for their subiect the Mysteries of the life of our Sauiour Christe from the time of his Incarnation vntill his Deathe vpon the Crosse The which as it appeareth by what hath beene saide in the Introduction of this booke in the fourthe Paragraphe are diuided into three partes Some of his Incarnation and Childhood Othersome of his Preaching and Others of his Passion and Deathe after the which ensueth the Glorified life which pertaineth to the Vnitiue waye albeit vnto this also are much accordant the mysteries of the Passion wherein our Sauiour Christe discouered the finenesse of his loue as hereafter shall bee declared All these mysteries the diuine wisdome ordained to the ende that with a pleasing variety they might bee the spirituall sustentation of those soules that trauaile to perfection into the which soules this soueraigne King entereth in the wineseller of his precious wines Cant. 2.4 And from these mysteries as from celestial vessells hee draweth the feruorous wine of Loue and of other most ardent affections wherewith hee cheareth sustaineth and maketh them drunken ordering Charity in them with that order wherwith our Lord himselfe exercised his actes vnto the which hee inuiteth and exhortâ—h vs saying I came into my garden Cant. 5.1 I reaped my myrrhe with myne aromaticall spices I eate my honycombe with my honye I dranke my wine with my milke eate o friendes and drinke and bee inebriated my beloued Which is to say By my Incarnation I came into the Garden of my Churche and in entring into the worlde I cut the Myrrhe of many bitternesses and mortifications that I suffered in my Infancye with the Aromaticall spices of most odoriferous vertues I preached my doctrine and practized it with as much pleasure as hee that eateth the hony-combe with his hony I became so drunken with the wine of my loue that I remained naked and deade vpon a Crosse beeing as much pleased with drinking the chalice of my Passion as hee is that drinketh wine with his milke Therefore ô my frindes my beloued prepare the garden of your soules for in them I desire to woorke other three like effectes you yourselues also working them thorough my grace to imitate my lyfe First of all Cut Myrrhe and the Aromaticall Spices of Vertues that may mortifye your Passions and preserue you from the Corruption of your Sinnes imitating herein my Puritye Then eate my hony-combe with his honye meditating vpon the excellent Doctrine that I preached figured by the Waxe of the hony-combe that giueth light But you are not to eate it alone but with the imitation of the Heroicall Vertues included therein figured by the honye that nourisheth with it sweetenesse And finally drinke and bee drunke with the Wine of my perfect Loue mingled with the milke that I will giue you of my diuine Consolations with the which you shall so easily renounce the Affections of all earthly things that you shall if neede bee remaine naked vpon another Crosse to imitate my nakednesse and to loue mee as I loued you These are the three principall Exercices of Charitye well ordered in her three Estates of Beginning Augmentation and Perfection And these same in that forme and degree prescribed are the principall endes wherevnto are ordained the Meditations of the Childhood Preaching and Passion of our Sauiour Christe whereof the three partes that followe doe entreate Among the which those of this second parte which are of his Childhood haue this Excellencye that thei moue vs to loue him with more tendernesse and to imitate him with more sweetenesse for that as in making himselfe a Childe for vs hee accomodated himselfe as the Prophet Isaâ—as saieth to eate the Isai 7.15 foode proper to Children which is milke and Honye so also to those that meditate the mysteries of his Infancye specially to
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
within the Catholike Church and within the liuing Temple of our Hearte making it a House of Praier and exercizing it in exercizes of Sanctitye For heereupon it is sayed in the booke of Canticles Cant. 3.1 that the Spouse founde not her beloued which is God in the bed and quietneste of the pampering of the fleshe nor in the streetes and places of the trafficke of the worlde but in the renunciation of all this leauing the comfort of the Creatures to finde out the Creator Therefore o my Soule looke where thou seekest God if thou hast a desier to finde him for as holy Iob saieth Iob 28.13 He is not founde in the Lande of those that liue sweetely at their ease Thirdly I am to ponder what Companye he was in and what he did at such time as the VIRGIN entred into the Temple for by speciall Prouidence he was then in the middes of the Doctors hearing them and asking them that she might thereby vnderstand the cause why he left her and remained in the Temple Cant. 3.3.4 and that I might vnderstand that our Sauiour Christ is founde among the Doctors of the Church who by their teaching and Direction are a meanes to finde him and that they might vnderstand that Christ is in the middes of them hearing what they speake and teache to chastize them if they speake euill and likewise to ayde them to speake well if thorough their fault he be not diuerted Fourthly I will ponder the greate ioye of our blessed LADYE the VIRGIN when she sawe her Sonne and founde whome she had lost and sought with such sorrowe She seemed this third day as if she were raised from Deathe to Life Tob. 10.4 and as Anna the mother of Tobias who bewayled the absence of her Sonne with remedilesse teares when she sawe him wept for pure ioye so it is to be beleeued that her ioye was in as full measure as her paine that being fullfilled of the Prophet Dauid Ps 93.19 According to the multitude of my dolours in my Heart thy Consolations haue gladded my Soule O Soueraigne VIRGIN Colloquie I reioice at the ioye that thou hadst at this hower at the sight of thy Sonne Pro. 13.12 Hope deferred afflicted thy Soule but the fullfilling of thy desier was vnto thee a tree of Life finding him that is the tree of Life vnto all Obtaine for me most blessed VIRGIN that I may so seeke him that I may sinde him that I may enioy the life that proceedeth from that tree Amen But withall I will ponder the modestye wherewith the blessed VIRGIN accompanied this Ioye for albeit she sawe her Sonne in the middes of the Doctors with the admiration astonishment of all yet she vsed not such gestures and behauiour as other women vse to doe boasting to haue such Children but wondering to see him there she reuerenced what she sawe whereby she teacheth vs to conjoine togither Modestye and Alacritye according to the saying of S. Phil. 4.4 Paul Reioice in our Lord alwaies againe I say reioice let your modestye be knowen to all men our Lord is nigh As if he should say So reioice that you loose not modestye for our Lord is neere you and beholdeth you and in his presence there ought to be no immodest Ioye The third Pointe THe blessed VIRGIN seeing her Sonne A forme of Praier mixed with an amorous complaining vnto God sayed vnto him with an amorous complaining Sonne why hast thou so donne to vs beholde thy Father and I sorrowing did seeke thee All these wordes are full of mysterie and therefore it shall not be amisse to consider well eache one by itselfe First we are to consider that worde Fili cur fecisti nobis sic Sonne why hast thou so donne to vs Whereby her intention was not to aske or demaunde of him the cause of what he had donne for this had beene an excusable curiositye but only to declare the greife of her Hearte and therefore holy men vse this manner of speaking to our Lord when they are afflicted and it is a manner of Praier wherein quietly they aske a remedye of their Affliction For on the one side they attribute their Affliction to his diuine Prouidence who ordained or permitted it for their good and on the other side they confesse that to him it belongeth to remedye and preuent it In this manner I may pray saying sometimes to our Lord with Iob VVhy hast thou set me contrary to thee Iob 7.20 and I am become burdenous to myselfe why doest thou not take away my Sinne and why doest thou not take away myne Iniquitye VVhy hidest thou thy face Iob 13.24 and thinkest me thine Enemye Other sometimes Ps 21.1 c. Matt. 27.46 Luc. 2.48 I may say with our Sauiour Christ himselfe nayled on the Crosse My God my God why hast thou forsaken me neither was it without a mysterie that the blessed VIRGIN sayed not Sonne Sonne why hast thou donne so to me but to vs for it is the Propertye of holy People when they suffer any necessitye that is common to many not to complaine of their owne hurt only nor to aske remedye for themselues alone but to greiue for the hurt of all and to aske remedye for all for Charitye seeketh not only it owne good but the good of many saying with the royall Prophet Ps 43.24 VVhy turnest thou away thy face from vs and forgettest our Pouertye and our tribulation But in these plaintes we are to endeuour not to loose our Loue and Confidence in God and therefore we are to ioyne therewithall some worde to discouer this as the blessed VIRGIN vsed this Worde Sonne and our Sauiour Christ vpon the Crosse this worde My God my God which are wordes of Confidence and Loue. Secondly I am to ponder that worde Pater tuus ego Thy Father and I wherein is resplendent the Humillitye of the blessed VIRGIN not only in naming S. Ioseph before herselfe for the respect she had of him but also in calling him before all the Father of Christ whereby they might imagine that he was conceiued by the worke of man which was to her owne Humilliation but the sacred VIRGIN being most humble more esteemed her Husbands honour then her owne in giuing him so honorable a name teaching vs by her example how to honour our neighbours though it be to the impairing of ourselues Thirdly I am to ponder that Worde Dolentes quaerebamus te Sorrowing did seeke thee Wherein we are aduised to seeke God with Sorrowe proceeding from Loue such as was the Sorrowe of the blessed VIRGIN for true Loue causeth all these effectes to witte Sorrowe Psa 41.4 Sap. 1.1 and Teares for the absence of it beloued Puritye of intention in seeking him with Sinceritye not for it owne interest or sensible Pleasure but to be ioyned vnto him Diligence in all the meanes and exercizes ordained to finde him with perseuerance in them vntill