shed for them mine are Injurious against this bloud of the Sonne of God which was shed for mee on the Crosse Then this beeing so how Iust a thing were it that God should haue suncke mee into Hell in the Company of the Deuills making mee partaker of their paines seeing I would needes bee so of their Sinnes O God of Vengeance hovv is it that thou hast not reuenged thyselfe on a man so vvicked as I Hovv hast thou suffred mee so long time VVho hath vvithhelde the rigour of thy Iustice that it should not punish him that hath deserued so terrible punishment O my Soule hovv is it that thou doest not feare and tremble considering the dreadefull Iudgement of God against his Angells If vvith so greate seueritye hee punished Creatures so noble vvhy should not so vile and miserable a Creature as thou feare the like Punishment O most povverfull Creator seeing thou hast shevved thyselfe to mee not a God of Vengeance but a Father of Mercye continue tovvardes mee thy Mercye pardonning my Sinnes and deliuering mee from Hell vvhich for them I haue deserued The second Pointe THe second Pointe shall bee to call to Memorie the Sinne of our first Parents Adam and Eua Genes 3.1 D. Th. 2. 2 q. 163. 164. who hauing beene created in Paradise and in Originall Iustice broke the Commandement of God eating the fruite of the Tree that vpon paine of Deathe hee had prohibited them for the which they were cast out of Paradise and incurred the Sentence of Deathe and other innumerable miseries aswell they as all their Offspring 1. Vpon this Veritie of Faithe I may discourse as vpon the forepassed considering First how liberall God was to our first Parents creating them of his meere goodnesse according to his owne Image and Likenesse and placing them in a Paradise of Delightes giuing them his Grace and Originall Iustice subjecting their appetites to reason and the flesh to the Spirit freeing them from mortallity Penalties to which by Nature they were subject and granting them a happye and ease-full Life And all this hee did of his pure Grace and mercie granting it them not onely for themselues but also for their Successors if they had perseuered in his Seruice 2. Secondly I am to ponder how Ingratefull they weere to God and what motiue they haâ—… thereunto for the Serpent comming to tempt Eue 〈…〉 and promising her guilefully that if shee did eatâ—… of the forbidden fruite shee should not dye bâ—… should rather bee as God hauing knowledge oâ—… good and euill shee suffered herselfe to bee bâ—… guiled and eate of the fruite and inuited Adaâ—… thereunto who to please her eate also thereof treading vnder foote the pleasure of God for the pleasure of his VVife without making account neitheâ—… of the benefits that God had donne him nor 〈…〉 the punishments that hee had menaced and threaâ—… ned him with all 3. Then will I ponder how terrible God sheweâ—… himselfe in chastizing them casting them out 〈…〉 Paradise depriuing them for euer of Originall 〈…〉 stice subjecting them to Deathe and to all the mâ—… series of a corruptible Bodye which miseries 〈…〉 wee his Children incurre because wee all sinne 〈…〉 him Ad Rom. 5.12 Ad Eph. 2.3 and for his cause wee are borne the Childreâ—… of VVrathe and Enemies of God and condemâ—… to the same Deathe And that which more affrighteth is that from this Originall Sinne that wâ—… inherite of him proceede as from their roote thâ—… innumerable Sinnes that are in the VVorlde aâ—… the Inundations of miseryes that ouerflowe it whereby I may perceiue how terrible dreadefuâ—… and hideous an euill mortall Sinne is seeing oâ—… onely depriueth of so much good bringeth 〈…〉 much euell so highely prouoketh the wratheâ—… God Apoc. 15.3.4 Colloquie though hee bee much more inclined to merciâ—… then to the rigour of Iustice VVho shall not feare thâ—… o king of the VVorldes VVho shall not abhorre so greâ—… a mischeife as to offend thee O my Soule if thou knevvest vvhat thou didst vvhen thou sinnest like Adam doubtlesse thou vvouldst tremble at the heauye burden vvherevvith thou lodest thy selfe Psal 37. O Sinne hovv heauy art thou to mee Thou depriuest mee of Grace thou robbest mee of Vertues thou chasest mee out of Paradise thou condemnest mee to eternall Deathe thou subiectest mee to temporall Deathe thou takest avvay the life of my Children vvhich are my VVorkes depriuing them of the merit of Glorie thou troublest the kingdome of my Soule and fillest it vvith in innumerable miseries O my God deliuer mee from so greate an euill O my Soule Eccles 21 2. Flye from Sinne as the vviseman counselleth thee more then from Snakes and Serpents for Sinne alone is more cruell and venemous then all they 4. Besides this I am to make comparison of my Sinne with that of Adam like as in the precedent pointe for I wretche beeing tempted by the Diuell suffred myselfe to bee deluded by him not once but often my fleshe hath beene like Eua that hath prouoked mee to Sinne and my Spirit effeminated like Adam to please it hath a thousand times displeased God by breaking his Commaundements and my Pride and Ingratitude hath arriued to that height that I haue often desired to bee as God vsurping to myselfe that which is proper to his Deitye Then if God inflicted such punishment on my first Parents for one Sinne of Disobedience and Pride founded vpon no more then eating one Apple contrarie to the precept of God how greate punishments haue I deserted for so many Disobediences and Prides and for so innumerable offences as I haue committed against him O how lust had it beene that at my first Sinne Deathe should haue swallowed mee or all the miseries of the VVorlde showred downe vpon mee Lastly I will ponder what a long Penance Adam and Eua did for this Sinne of theirs how bitter that morsell was vnto them and how deare it cost them for Adam hauing liued more then nine hundred yeares spent them all in weeping and mourning and suffring a thousand misfortunes which accrewed to him with the estate of his Corruption Sapient 10.2 but in the ende as saithe the diuine VVisdome thorough Penance hee obtained pardon with this example I am to animate myselfe to lament my miseries and to doe Penance for my Sinnes that God may deliuer mee from them imitating in Penance him whome I imitated in Sinne and beseeching our Lord to chastize mee as much as hee will in this life so that hee pardon mee and deliuer mee from the torments of the other The third Pointe THe third Pointe shall bee to call to Memorie some mortall Sinne as Perjurie Carnallitye or such other like for the which many Soules are burning in Hell and that very justly for hauing donne Injurie to the infinite maiestie of God 1. I am then to descende with my Consideration to Hell which is full of Soules among which I shall finde many
remembrance of the soueraigne benefit that God did vs to take vs out of the dust of the Earthe bee not sufficient to spurre and to curbe vs yet at least the remembrance may suffice that when wee leaste thinke of it wee shall bee turned into Dust and so what Loue could not doe let Feare bring to passe Therefore o my Soule Colloquie Micheae 1.10 take Counsell of the Prophet vvho sayeth In the house of Dust couer thyselfe vvith Dust and seeing thou liuest in fleshe vvhich is Dust and art shortely to dvvell in the house of Dust vvhich is the graue couer thyselfe vvith Dust and Ashes doing penance for thy Sinnes and vvith the remembrance of this Dust beduste the svveete and pleasing things of this life that they may not carrye thee after them to Deathe euerlasting The third Pointe 1. FRom hence I will ascende to consider the spirit that is included in these wordes pondering that not without cause they say not vnto mee Remember that thou wast Dust but that thou art Dust at this present to signifye that of my corrupt nature I am earthe Dust for that I am inclined to earthly things as Riches Honors and pampering of the fleshe and that like Dust I am mutable and instable Psal 1.4 suffering myselfe to bee tossed with the winde of euery temptation especially of Vanitye And if I restraine not myselfe I shall turne into Earthe and Dust following my Inclinations and tourning myselfe into a terrene ambitious sensuall and vaine man For the which I am greately to humble myselfe and to tremble at my owne mutabillitye and weaknes and at the perill wherein I liue 2. Then will I ponder how by Gods grace I may free myselfe from these Daungers remembring that aswell I myselfe as all those earthly things that I loue are to ende and to tourne into Dust And with this spirit when I shall beholde a riche and potent man whose riches and power carry my eyes after him that Auarice and Ambition may not ouerthrowe mee I will remember that hee is but Dust and that his gould and Siluer is earthe that all shall retourne thereinto And if I see any beautifull woman that I may not bee tempted and vanquished by Luxury I will also remember that shee and all her Ornaments are Dust and that therein they shall rest And with this spirit I will applye these wordes to all things vpon Earthe saying to myselfe Remember that what thou seest and desirest is Dust and shall turne into Dust and Ashes and if thou doest loue it disordinately thou likewise shalt bee Dust and Earthe as it is Therefore loue God onely and celestiall Riches that by Vertue of his Grace it may bee saide vnto thee Thou art Heauen and to Heauen thou shallt retourne transforming thyselfe by loue into Heauen which thou louest The fourth Pointe FOurthly I am to consider that God our Lorde by the meanes of the Deade and of their Skulles and Bones sayeth vnto mee these very wordes Remember that thou art Dust and that into Dust thou shallt retourne that they may bee the more strongly imprinted in my Hearte and that out of them I may collect the greater prossit This I may ponder calling to memorye that memorable Sentence of Ecclesiasticus Eccles 38 23. which comprehendeth the sense and spirit of the saide wordes Memor esto Iudicij mei sic enim erit tuum mihi heri tibi hodie Remember my Iudgement for so shall thine bee yesterday for mee to daye for thee And for that the Deade had two Iudgements one of his bodye by which hee was condemned to turne to Dull and to VVormes the other of his Soule by which hee receiueth Sentence conformable to his meritteâ— of both of them hee willeth vs to remember ourselues And therefore in seeing any deade bodye or the sculles and bones of the deceased I am to imagine that they say vnto mee Remember that where thou seest thyselfe I sawe myselfe and where I now see myselfe thou shalt see thyselfe yesterday ended my life to day peraduenture thine shall bee ended Yesterday I turned into Dust to daye the like will begin for thee Yesterday the Bells rung for mee to day perhaps the same shall ring for thee Yesterday I gaue an accounte to God of my workes to day thou shallt giue a reckoning of thine Yesterday I receiued Sentence according to my merits to day thou shallt receiue according to thine Consider well that all this shall bee to daye for all the time of thy Life is but as a daye Ad Hebr. 3.13 Colloquie and peraduenture for thee this day shall bee thy last and thou shallt not liue till to morrowe O my Soule heare the crye of the Deade hearken vnto the Lecture that vvithered bones doe reade thee Consider vvell vvhat Iudgement passed on them for such shall bee thine Liue as they vvishe that they had liued prepare thyselfe as they vvould that they had prepared themselues passe often aliue this carriere that they haue passed that when thy houre approcheth thou maiest run it in such sorte that thou mayest obtaine Life euerlasting Amen The twelfth Meditation of the most grieuous Deceites and Daungers which the forgetfulnes of Deathe bringeth with it and of the manner hovv they are to bee remedied THis meditation I will grounde vpon the speeche of our Sauiour Christe concerning a riche man Of the parable of the couetous riche man whose fieldes hauing yeilded him plenty of fruites hee thought within himselfe to inlarge his grainaries or barnes to gather to keepe them and speaking vnto his Soule hee sayed vnto it Soule Luc. 12.19 thou hast much goods layed vp for many yeares take thy rest eate drinke and make good cheere But God saide vnto him Thou foole this night they require thy Soule of thee and the things that thou hast prouided vvhose shall they bee In the person of this riche man so forgetfull of his Deathe are represented vnto vs those that haue the like forgetfullnesse especially when they are riche healthfull and young which I am to applye to myselfe in the forme ensuing The first Pointe FIrst I am to consider three greate Deceites which the forgetfullnesse of Deathe bringeth with it by reason whereof our Lord God calleth this Richeman foole The first Deceite is to promise to myselfe many yeares of Life and to beethinke mee what I shall doe with them as if this depended onely vpon my VVill and not vpon Gods who peraduenture hath determined to take from vs our Life the very same night or day wherein wee thought it should haue beene largest And herewith hee defeateth our Imaginations and discouereth how much they went astraye VVhereupon I will reprehende myselfe with the wordes of the Apostle S. Iaco. 4.13 Iames saying to myselfe How darest thou say to morrowe I will goe into such a Cittye and there I will spende a yeare and will trafficke and make gaine when thou
55. § 12. Of the ordinarie and extraordinarie time that is to be imploied in mentall praier and of iaculatorie praiers pag. 64. § 13. Certaine aduertisments concerning the meditations ensuing pag 70. The first part of the meditations of sinnes and of the last endes of man vvith formes of praier apprropriated to those vvhich vvalke in the Purgatiue waye to purifie them selues of their vices The introduction concerning puritie which is the end of the meditations of the purgatiue waie 75. The first fundamentall meditation of the end wherfore man and all things that serue him were created pag. 78. The II. meditation of the grieuousnes of sinne by the examples of the sinne of the Angels of Adam and other particulars pag 88. The III. medit of the multitude of sinnes and of the grieuousnes of them for being so many and contrary to reason 100. The IV. meditat of the grieuousnes of sinne by the basenes of man that offendeth God and by the nothing that he hath of his owne 104. The. V. meditat of the grieuousnes of sinnes by-the greatenes of the infinite maiestie of God against whome they arcommitted 108. The VI. meditat of the grieuousnes of sinne by comparison betweene the temporall and eternall paines wherewith it is chastized 116. Meditations of our last things to mooue vs to a detestation of sinnes 125 The VII meditat of the properties of death 116. The VIII meditat of those things that cause Anguish and affliction to the man that is neere his deathe 131. The IX meditat of the particular iudgment that is to bee made of the soule in the instant of death 140. The X. meditat of that which hapeneth to the body after death and of the graue 154. The XI meditat of the remembrance of death of the dust whereinto wee shall bee conuerted in the graue 162. The XII meditat of the most griueous deceites and daungers which the forgetfulnes of death bringeth with it and of the manner how they are to be remedied 167. The XIII meditat of the generall iudgment and of the signes and thinges precedent to that day 175. The XIIII meditat of the resurrection of the dead and the comming of the Iudge and what he wil doe before he giue sentence 183. The XV. meditat of the sentences in fauour of the good and against the wicked and of the execution of them 196. The XVI meditat of Hell as concerning the eternitie of the paines and the terriblenes of the place and of the inhabitants thereof and the tormentors 212. The XVII meditat of the paines of the senses exterioure faculties and of the paine of losse or damnation which is suffered in hell 222. Other meditations and manners of praier to obtaine puritie of soule and parfect mortification of her vices and passions 230. The XVIII meditat of Pride and vaine glorie 232. The XIX meditat vppon the vice of Gluttonie the vertue of Temperance 239. The XX. meditat vpon the vice of Luxurie and the vertue of Chastitie 244. Actes of perfect Chastitie 247. The fauours and rewardes of perfect Chastitie 249. The XXI meditat of Auarice 252. The XXII meditat of vvrathe and Impatience 258. The XXIII meditat of Enuie 263. The XXIV meditat of Slothe 268. The XXV meditat vpon the ten commaundements of the lawe of God 273. The XXVI meditat vppon the fiue Senses and exteriour faculties 287. The XXVII meditat vppon the interiour faculties of the sowle 293. The XXVIII meditat wherein is set downe a forme of praying making euery night an examination of the conscience 301. The XXIX meditat wherin is set downe another forme of praying at three times of the day making a particular examination of some one vice to pull it vp by the rootes 307. The XXX meditat of the excellencies of the holy sacrament of confession of the vertues that are exercised therein and of the graces that are receiued 313 The XXXI meditat of preparation to receiue the holy sacrament of penance 320. The XXXII meditat of thankes giuing after confession 328. The XXXIII meditat of the most blessed Sacrament of the altar before Communion 333. The XXXIV meditat of spirituall Communion which is a disposing for sacramentall Communion and for hearing masse profitably 340. The XXXV meditat of thankesgiuing after Communion 345. The XXXVI meditat of purgatorie to encourage vs to the workes of penance 351. A TABLE OF THE PRINCIPALL MATter 's contained in this first part Abstinence Acts and rewards of it pag. 242. Adam How great his fault was pag. 91. Adoration How it must be made to God at the entering into praier pag. 32. Affections Those of deuotion be the ende of meditation 11.52 Affections of the loue of God 25. Affections of deuotion be of three sorts 53 affections of sinners that be repented 76. Ambition It is the doughter of pride and the acts thereof 234. Angells The euill fell thorugh pride 88. How wee may talk to them in praier 20. They assist those that pray 74. They especially assist those that be chast 249. Angre The acts and punishments thereof and the rewards of those that doe mortifie the same 359. Ashes See Lent Aspirations How wee may pray with them 49. Attention in praier The meanes to get it and to resist distractions 35. Auarice The acts damages and chastisments of it 252. The benefits of mortifying it 255. S. Augustine His counsel to those that loue God 2.3.5 His order of mental praier 14. Author The autor of this woork hath drawen it from three principall fountaines 6.7.8 Benedictions Promised to those that keepe the lawe of God 282. Benefits That come of mortifying pride 137. That come of mortifying Gluttonie 242. of chastitie 249. of mortifying Auarice 255. of mortifying wrath 261. of mortifying Enuie 267. of mortifying Sloth 272. Of God towardes vs. 111. Blessinge See Benedictions Canticles VVhat spirituall canticles bee 16. Charitie The acts thereof to be practised in communicating 344. Chastitie The acts and excellencies the fauours and rewards thereof 247. Colloquie See Speeches Commaundements See Lavve of God Communion The manner how to prepare our selues worthelie for sacramentall Communion 333. The manner of communicating spiritually 340. The manner of thankesgiuing after Communion 345. Confession The excellencies of sacramentall confession 313. The vertues that at practised in it 315. It is a greate meanes to surmounte tentations 316. The manner how to prepare our selues vnto it 320. The manner of giuing thanks after it 328. Confidence in God See Hope Conscience How we must heare thee good inspirations and instructions of it and how it will accuse vs in our particular iudgment 145. and how in the vniuersall iudgment 196. Consolation See delite spirituall Contrition VVhat it is and wherein it consisteth 108.305.322 Conuersion That towards God how perfect it must bee 76.77 Death The properties of it 126. It is hastened somtimes for our sinnes 127. Three thinges must afflict in it 131. VVhat passeth therein with
to giue them an example of all Vertue thou bee borne in a poore manger thou bee circumcized and persecuted by Herod and the Iewes and that thou bee taken whipped crowned with Thornes and dye vpon a Crosse with greate Dolour and Contempt Therefore seeing thou louest mee for my Loue and for the good of thy Bretheren Ioan. 10.18 14.31 accept these Afflictions To this Will of the Father which our Lord Christ calleth the Commaundement and precept of his Deathe hee readily aunswered offering himselfe with a prompt and ready will to suffer all whatsoeuer and then was fullfilled that saying of S. Heb. 12.2 Paule That abandoning the Ioye of this Life and contemplating the eternall Ioye of the other hee embraced the Crosse not regarding that it was very Ignominious Then allso with an effectuall Will hee dranke the bitter chalice of his Passion and was baptized with the Baptisme of his Ignominies Mar. 10.39 and Dolours perseuering as hee himselfe saide in the bitternesse of this Drinke and of this Baptisme all the dayes of his Life vntill in the ende thereof hee effectually dranke it accomplishing all that his Father had ordained him But his Charitye and Obedience passed yet farther for that allthough that was so much that hee was to suffer yet not contented heerewith with a most generous Hearte and most ardent Thirst hee offered himselfe to suffer much more if his Father would ordaine it and that it might bee needefull for our good Act. 21.13 for if S. Paule when the Prophet Agabus tolde him that hee was to bee bounde Prisoner in Hierusalem aunswered that hee was readye not only to bee bounde but to dye also for the name of our Lord IESVS how much more would our sweete Lord IESVS when his Father related vnto him the Afflictions of his Life and Deathe immediately aunswere that hee was prepared not only to suffer those afflictions but others also much greater for his Loue. And that I may perceiue how much I am indebted to this our Lorde I am to consider how in that instant hee presented vnto his memory all mankinde and myselfe among them and offered himselfe to suffer all this for euery one in particular and for mee myselfe as if I alone had stoode in neede of his Remedye So that then was fullfilled that saying of S. Paul Gal 2.20 Hee that loued mee and deliuered himselfe for mee to Deathe offering himselfe thereunto for my Loue. O tender Babe and valorous Gyaunt Colloquie wherewith shall I repaye thee the Affection with which thou this day offerest thyselfe to runne thy Carreere Psal 18.6 accepting withall all those Afflictions which in the course thereof thou art to endure May the Angells praise thee for this singular fauour that thou hast donne vnto men and may my Soule glorifye thee for the Loue that then thou diddest beare mee for the which I offer myselfe to suffer whatsoeuer shall happen vnto mee in the Carreere of my Life thou fauouring mee with thy grace that therein I may not faile The eleuenth Meditation Of the Iourney which the eternall VVorde Incarnate made in his Mothers VVombe to the House of Zacharias to sanctifye his Forerunner S. Iohn the Baptist The first Pointe FIrst I will consider Luc. 1.44 how the Worde made fleshe beeing yet in the Wombe of his blessed mother with the exceeding greate desire hee had to saue men presently fixed his eyes vpon Iohn who was in the Belly of S. Elizabeth and was to bee his Fore-runner and seeing him to bee in Originall Sinne hee was greiued thereat and determined with himselfe forthwith to free him from that miserye and to sanctifye him taking possession of his Office of Redeemer which was giuen him in charge And to this ende hee effectually inspired his mother speedily to goe visit her Cosin that hee thereby might effect this his Worke. Wherein I am to ponder First the greate Desier that this our Lorde hath of our Saluation thanking him therefore and confounding myselfe for the litle Desier that I haue of mine As also how carefull hee is of the good of his elected and how vigilant in exercizing his office of Redeemer seeing hee began it from the Wombe of his mother not desiring to bee Idle any moment I will likewise ponder what a greiuous euill Sinne is and how much our Lord is displeased that his elect should bee in Sinne but a moment seeing for this cause hee inspired his mother so hastily to vndertake that iourney to free from Sinne his chosen Iohn Baptist O Diuine VVorde that madest thyselfe man to deliuer vs from Sinne Colloquie and deriuedst to enact this office with such speede Isa 8.1 that thou tookest for thy Surname Make speede hasten robbe and take Spoyles seeing thy names are not emptye but full come Lord with speede to free mee from my Sinnes make haste to sanctifye mee with thy Grace robbe my Hearte for thy Seruice and take it for the Spoyle of thy Victorye that from hence forth I may begin feruently to serue thee The Second Pointe SEcondly I am to consider how our Lord hauing power to sanctifye the Baptist from the place where hee was would notwithstanding inspire his mother to carrye him to the house of S. Elizabeth and there to worke this miraculous sanctification for causes very admirable and proffitable for our instruction First to giue newe Demonstrations of his Humillitye and Charitye For as these Vertues mooued him to come downe from Heauen and to come into the Worlde to visite it Luc. 1.79 Beda ibid. and to drawe it out of the Darkenesse and Shadowe of Deathe wheerein it stood so likewise they mooued him to come from Nazareth to visite Iohn and to drawe him out of Sinne the greater comming to visite the lesser to honour him and the Phisicion the Sicke to cure him The second cause was that his most blessed Mother might haue a share in this Action taking her for the Instrument of the first sanctification that hee wrought in this Worlde iustifying by her meanes the Childe Iohn that was in Sinne and replenishing with the holy Spirit his mother that was just to the ende that wee Sinners might vnderstand that to obtaine Pardon of our Sinnes the blessed Virgin was to be our Mediatrix that the Righteous might vnderstande that by her meanes they were to obtaine fullnesse of the holy Spirit and of his grace with the vertues and giftes that descende from Heauen and that therefore all might endeuour to loue and serue her and to be much deuoted vnto her O soueraigne VIRGIN Colloquie seeing to day togither with thy Sonne thou takest possession of the office giuen thee for our benefit prosecute it this day with mee obtaining for mee pardon of my Sinnes and abundance of spirituall Craces Amen The third cause was Inspirations of our Sauiour Christ for that it is the propertye of our Sauiour Christe in entring into a Soule to
that are there burning for one onely Sinne. Some for one Perjurie others for a dishonest Thought consented vnto and others for some other Sinne of VVorde or of Deede And then I will consider how all these condemned Persons were men aswel as I and many of them as I Christians that enjoyed the same Sacraments and Sacrifices and those Sermons and sacred bookes that I enjoye and were perhaps sometime very holye and highly in fauour with God but by litle and litle they grewe carelesse and came to fall into that mortall Sinne and by the Iust Iudgements of God Deathe attached and set vpon them therein and for it they were most justly condemned Iacob 2.10 For as the Apostle S. Iames saieth VVhosoeuer falleth into one onely Sinne breaking a Commaundement is made guilty of all as hee that breaketh manye for hee offendeth the God of Infinite maiestie who commaundeth them all to bee obserued 2. Then am I to make Comparison of this Sinne with many of minne pondering with how much more reason I deserued to bee in Hell as those Soules are for hauing offended God not once but many times and in other kindes of Sinnes without number O hovv iustly had I deserued that Deathe should haue attached mee in committing my first Sinne and that God should haue giuen mee no time of Repentance VVhat moued thee o my God to expect mee more then these I confesse that I deserued to bee in their Companye but seeing thy Maiestie hath vvith so much mercie expected mee I resolue vvith thy grace to bee very truely and intirely penitent 3. I may also consider that it is no lesse a benefit of God to haue preserued mee from Hell detaining mee from descending to euerlasting Torments then if after I had beene descended he had diliuered mee from them For the which I may say that of Dauid I vvill confesse to thee o Lord my Psal 85.12 God vvith all my Hearte vvill glorifie thy name for euer for thy mercie hath beene very greate towardes mee deliuering my Soule from the deepest Hell And to knowe how to esteeme aright of this merced so repaye it as I ought I am to speake to myselfe saying If God should deliuer one of these Soules out of Hell and giue it a time of repentance vvhat rigourous penance vvould it doe hovv thankefull vvould it bee to God and vvith vvhat feruour vvoult it serue him Thou therefore art to doe the like considering that God hath donne thee so singular a fauour as to deliuer thee from the Daunger before thou didst fall into it The fourthe Pointe Of the greatnesse of our Sinnes by the Paines that Christe our Lord suffered for them THE fourth Pointe shall bee both matter of a sweete Colloquie and of a most deuoute consideration to knowe the greatenesse of Sinne and the dreadefullnesse of Gods Iustice by another example much different from the forepassed but no lesse effectuall then they that is by the Chastizements which the diuine Iustice inflicted vpon Christe IESVS our Lorde not for his owne Sinnes but for mine and for those of the whole VVorlde that I may vnderstand how hee will chastize man loden with his owne Sinnes that so chastized him that bore the burthen of other mens Sinnes and how the guiltye Slaue shal bee handled when the innocent Sonne was so terribly punished Calling to minde that dreadefull Sentence which our Redeemer spake to the Daughters of Ierusalem Luc. 23.31 If in the greene vvood they doe these things in the drye vvhat shall bee donne As if hee should say to mee If I bee treated with such rigour being a greene tree and full of fruite with what rigour shallt thou bee treated that arte a drye tree and without any fruite at all Then I am to set before mine eyes Christe IESVS crucified beholding his Heade crownde with thorâ—es his Face spit vpon his Eyes obscured his Armes disioincted his Tongue distasted with gall and vineger his Handes and Feete pierced with nailes his Backe and Shoulders torne with whippes and his Side opened with a Launce and then pondering that hee suffereth all this for my Sinnes I shall drawe sundrye Affections from the inwardest parte of my Hearte sometimes trembling at the rigour of Gods Iustice who as the Prophet Zacharias saide vnsheathed his Sworde against the man that was vnited with him in person Zacha. 13.7 sometimes bewailing my Sinnes which were the cause of these Dolours and sometimes animating myselfe to suffer somewhat in satisfaction of my offences Isai 53. seeing Christe our Lord suffered so much to redeeme them And finally I will beg pardon of him for them alledging to him for a reason all his Troubles and Afflictions saying vnto him in an amorous Colloquie Colloquie O my most svveete Redeemer vvhich descendedst from Heauen and ascendedst this Crosse to redeeme men paying their Sinnes vvith thy Dolours I present myselfe before thy Maiestie grieued that my grieuous Sinnes haue beene the cause of thy terrible paines Vpon mee o Lord these Chastizements had beene vvell imployed for I am hee that sinned and not vpon thee that neuer sinnedst Let that Loue that moued thee to put thyselfe vpon the Crosse for mee moue thee to pardon mee vvhat I haue committed against thee By thy Thornes I beseeche the dravve out of my Soule the thornes of my Sinnes by thy Scourging pardon my Theftes By thy Gall and Vinegre pardon my Gluttonyes By the nailes of thy Handes pardon my Euill VVorkes and by those of thy Feete pardon my Euill Steps Psal 83.10 O eternall Father behoulde the face of thy Sonne and seeing in him thou diddest chastize my Sinnes let thy vvrathe vvith these Chastizings bee appeased and vse tovvardes mee thy mercies Michae 7 19. throvving all my VVickednesse into the bottome of the Sea in Vertue of that Bloud that vvas shed for them Amen This point wee shal prosecute largelie in the fourth parte The third Meditation of the multitude of Sinnes and of the grieuousnesse of them for being so many and contrarye to Reason The first Pointe 1. THE first pointe is to call to minde the multitude of Sinnes that in all my former Life I haue committed to which ende I am to runne thorough all the Ages thereof and thorough all the places where I haue liued and thorough the Offices Occupations and Imployments that I haue had regarding how and wherein I haue faulted in euery one of the seuen Sinnes wee commonly call Mortall and in euery one of the Commaundements of the Lawe of God and of his Churche and in euery one of the Lawes and Rules of my Estate and Office To which ende it will helpe mee to knowe the sortes of Sinnes that may bee committed in these matters as they shal bee put in the first pointes of the eighteenth meditation and of the nine following And this Remembrance of Sinnes must not bee drye but moistened with teares full of Confusion and Shame as was that of the
this is to saye vnto them The goods that thou hast gathered togither whose shall they bee whose shall bee the house wherein thou liuest and the bed wherein thou sleepest The riche garments wherewith thou attirest thyselfe And the treasures of golde and siluer that thou hast in thy Chestes whose shall bee the seruants that now serue thee and the friendes that now entertaine thee and the office and dignitye for which all doe the honour Psal 38.7 O wretched man that heapedst vp treasures without knowing for whome thou didst gather them for thye wretched Soule for whome thou didst prouide them can now no longer enjoye them 2. This question I am to make to myselfe examining what kinde of goods I haue heaped vp in this life and saying to myselfe The goods that thou hast gathered in thy Life whose shall they bee when thou art deade Shall they peraduenture bee thy Soules Eccles 2.19 Psal 48.18 or shall one bee thy heire whome thou knowest not If they bee temporall goods certainely they shall bee none of thine for the riche man dying shall carrye nothing with him nor shall descende with the glorye that hee hath but if they bee spirituall goods of Vertues and good workes thine they shall bee Apoc. 14.13 for these accompanye those that dye in our Lorde and forsake them not till they put them in the throne of his glorye Therefore o my Soule labour to treasure vp goods that in Life and Deathe may allwaies bee thine and of which no bodye can depriue thee 3. Like this Question I will make another to myselfe saying This Soule that thou hast now in thy bodye whose shall it bee Shall it peraduenture bee Gods or the Diuells Shall it bee Christes that redeemed it or Sathans to whome it hath subjected itselfe If I am in mortall Sinne and dye therein doubtlesse it shall bee the Diuells hee will come to require it of mee and will carrye it away for it is his thorough Sinne. But if I bee in the grace of God and perseuere therein it shall bee Gods and hee will come for it to carrye it with him Therefore foorthwith doe penance for thy Sinnes that if to day the Prince of Darkenesse should come hee may not finde in thy Soule any thing that is his Ioan. 14.30 Psal 118.94 and so may leaue it O king of Heauen and of Earthe Tuus sum ego saluum me fac I am thine saue mee my Soule is thine for thou didst create it it is thine for thou didst redeeme it let it also bee thine sanctifying it vvith thy grace that it may bee perpetually thine crovvning it vvith the revvarde of thy Glorye Of the horride Deathe of king Balt hazar Amen The fourth Pointe FOr Conclusion and Confirmation of what hath beene saide in these three pointes I will consider a terrible example and stampe thereof in king Balthazar who beeing eating and drinking in a banquet sodainely sawe two fingers of an hande which wrolte vpon a wall these wordes Mane Thecel Phares Hee hath counted hee hath weighed hee hath diuided Dan. 5.25 VVhich Daniel expounded in this forme God hath counted thy kingdome and it is come to an ende Hee hath weighed thee in his Scale and hath founde thee light Hee hath diuided thy kingdome and deliuered it to the Medes and Persians And so it hapned the same night hee dying miserably Applying this to myselfe if I liue in the like forgetfullnesse I am to Imagine that sodainely will come a daye or a night wherein God our Lorde with the fingers of his Omnipotencie will write in the VVall of my Conscience the Sentence of these three wordes Iob. 14.5 First God hath numbred the dayes of thy Life and those which thou hast to enjoye thy kingdome thy VVealthe thy Honour Dignitye and Office and they are allready compleate and this day shall bee the last Secondly hee hath peised thee in his Scale examining thy workes without omitting any one and hee hath founde that they were light and not compleate workes for that thou hast not fullfilled all thy obligations Thirdly God hath diuided Apocal. 3 2. and separated from thee thy kingdome thy wealthe and dignitye the goods that thou possessedst and hath deliuered them to thy Enemies or to straungers and to others to enjoye them Hee hath likewise diuided thy Bodye Soule and thy Bodye hee hath deliuered to the wormes to eate and thy Soule to the Diuells to torment it And in the very same hower that God shall intimate this Sentence hee will execute it and none shall bee able to resist him Colloquie O vvhat tremblings shall I then feele more terrible then those of king Balthasar O vvhat clamours and Lamentations vvhat Troubles and Agonyes of Deathe shall afflict my poore Soule vvith so much the greater Torment by hovv much the Forgetfullnesse vvas the greater Remember mee o God for thy mercye and imprint in my Soule the memorye of these three Sentences that I may alvvaies remember the account that thou hast made of my dayes and of the last vvhich must bee the ende of them that I may liue vvith such care that at the daye of Iudgement vvhen thou shalt peize mee in thy Scale thou maiest not finde mee defectiue but entire and full in all my vvorkes and that although thou diuidest from mee the kingdome of the Earthe thou mayest not exclude mee from thy kingdome of Heauen Amen The thirteenth Meditation of the Generall Iudgement and of the Signes For the first Sunday of Aduent and things precedent to that Daye The first Pointe FOR the foundation of this matter Of the causes of Iudgement I am to consider the truthe of that Article of our Faithe that teacheth vs that besides the particular Iudgement that is made of euery man in the hower of Deathe there shall bee another Generall Iudgement of all mē togither in the ende of the worlde which Iudgement shall bee publike and visible ordained by the Diuine Prouidence for many causes First to confirme the Sentence that was giuen in the particular Iudgement and to manifest to the VVorlde the equitye thereof D. Tho. 5 p. q. 59. art 5. and with all to supplye what there wanted For in Deathe Iudgement is made of the Soule onely not of the bodye and sometimes it happeneth the Soule to bee condemned in the Iudgement of God and the bodye to bee carried to the Graue with greate honour Or contrarily the Soule to bee caried with greate glorye to Heauen and the Bodye with greate Ignominye to the Graue And seeing Bodye and Soule were vnited togither in seruing or offending God it is iust that there should bee a Daye wherein Iudgement should bee made of them both VVhereupon I will animate my fleshe to serue the Spirit seeing that with it it is also to bee Iudged The second cause is for God to shew him self for the honour of the Iust that were oppressed in this
it aydeth much to diue deepe into the knowledge of our selues to discouer the rootes of our sinnes and to applye vnto them the remedies thereof In this first place I will set downe the meditations of the Seuen deadely sinnes D. Th. 1.2 q. 84. ar 4. Apocal. 12.3 For in them as in seuen heades the other sinnes are virtually included and for this cause our principall battaile muste bee against them for whosoeuer perfectly vanquisheth them vanquisheth the Dragon with the seauen heades which maketh warre vpon the sainctes and destroyeth the seuen nations of Enemies which hinder the entrance into the lande of promise Deuter. 7.1 Itē Collat 5. cap. 16. not terrenne but coelestiall as Cassianus largely prosecuteth it in those bookes which hee wrotte of this matter From whence it proceedeth that the principall ende of these Meditations must not bee onely to knowe the malice and deformitie of these vices and to abhorre it but to lay presently handes to the worke and to mortifie those disordinate Passions and Affections Reg. 7 ex fusis that haue taken deepe roote in our hearte for as S. Basile saithe Vices are not vanquished nor vertues gained with bare cōsiderations but with strong exercises of mortification for the which Meditation and praier is a helpe moouing our will to bee willing to bee mortified and obtaining of our lorde forces to that ende And allbeit it is truthe that all mortall sinnes are taken away togither and at an instant by contrition and confession wherein one mortall sinne is not pardoned without another yet vicious customes that remaine in the soule passions of the apetite vpon which they are founded are to bee mortified by parcells by litle litle for the which Moyses said to his People speaking of the seuen nations aboue mētioned Deuter. 7.22 Ipso consumet nationes has in conspectu tuo paulatim at que per partes non poteris eas delere pariter He vvill consume these nations by litle and litle and by partes thou canst not destroye them all togither The diuine Prouidence so ordaining it for our exercize and humilliation because the warre continuing longer the victorye shall bee more secure and more proffitable For this cause wee will make a speciall meditation of euery one of these vices teaching the manner how to make warre vpon them by their contrary actes To which ende wee shall ponder in euery one three things First in what manner a man may sinne in euery vice setting downe not onely greate but also light sinnes that those which are desirous of perfection may knowe more often what things they are to mortifie The Second shall bee the losse which followeth such a vice and the temporall punishements wherewith God vseth to chastize it and the eternall which in the other life are especially correspondent vnto it The third shall bee the greate fauours and rewardes which they enioye that valourously doe mortifie it and embrace the contrarye vertue declaring some actes and excellencies thereof that feare and loue may animate vs to mortification The Eightenth Meditation of pride and Vaine-glorye The first Pointe FIrst D. Tho. 2.2 q. 162. I am to consider what Pride is and in what manner a man may sinne therein pondering how contrary it is to all reason how iniurious to God how pręiudiciall to our Neighbour and how hurtfull to vertue for all this is discouered in euery one Cassian l. 12. c. 2. collat 5. c. 12. as the fathers haue noted it Pride is a disordinate appetite of excellencie and it is in two manners The one is carnall and worldely which placeth its excellencye in corporall goods as wealthe Parentage beautye honnorable office c. The other pride is spiritual which fatteneth it selfe in the spirituall goods of sciences and vertues And this hath foure actes The First is D. Greg. lib 34. moral c. 18. D. Greg. 25. moral cap. 7. Psalm 11.5 Isa 10.13 to attribute to himselfe that which is Gods as if it were his owne due to his nature or acquired by his owne Industrie without acknowledging God for the author thereof The Second is that although hee thinketh that it is from God what hee hath yet to atribute to his owne merits that which is of pure grace The Third is to thinke of himselfe that hee hath much more good then in truthe hee hath as well in vertue as in learning and other naturall or acquired giftes and to flatter himselfe with them The fourth is to thinke that hee is singular and excellent aboue all in those good paites which hee hath or to desire-vainely to bee so that all may yeelde and subiect themselues vnto him From pride spring many other vices with sundry actes of sinnes the which D. Tho. 2.2 q. 132. like the seuen heades of this infernall dragon wee may reduce vnto seuen The first is her eldest daughter Vaine glorio which is disordinate appetite to bee knowen esteemed and praised of men whose actesare to boaste himselfe of what hee hath as if hee had not receiued it from God to boaste of what in truthe hee hath not or of a thing vnworthy of Glorye for beeing wicked and most base to desire vainely to delight men saying or doing things that they may praise him to reioice vainely when hee is praised delighting to heare his owne praises though they bee false flatteries D. Basil de cōstit monast c. 11. orat 17. D. Th. 2.2 q. 112. This vaine glorie is most abhominable in matter of vertues for it is a sweete poison and a secret theefe that robbeth and destroyeth them The Second vice is Boasting whose actes are to praise himselfe telling of those good partes that hee hath not or superfluously exaggerating and blasoning those that hee hath or discouering without any necessitye those which hee should couer Hiere 48 2.2 q. 131. The Thirde is Ambition disordinately coueting honours and dignityes whose disorder consisteth in coueting those which hee deserueth not or in procuring them by euill meanes or with ouermuch affection hauing no other ende but worldly honour The fourth is Presumption presuming greate matters of himselfe more then hee is able to performe and thorough his vanitie casting himselfe inconsiderately into them The fifth is Hypocrisye faining that vertue and good Intention that hee hath not to bee accounted a holy man and doing good workes to this ende with a dissembled Goodnesse The sixth is Stubbornnesse in his owne iudgement preferring it before the iudgement of others yea although they bee his superiours in matters wherein it were good for him to subiect himselfe to the opinion of others not to bee beguiled The seuenth is Contempt of others making small account of them First of his inferiours then of his equalls and aftervvards of his superiours vntill hee come to despise God himselfe For pride as Dauid saieth is allwaies increasing Psalm 73.23 and these budde out of it other innumerable sinnes Discordes disobediences
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
thou giuest vs a remedye to obtaine pardon of our Sinnes may the Angells that remaine in Heauen laude thee for this fauour may the men that liue vpon the Earth acknowledge it and make vse of it and may my soule melt it selfe in thy Loue singing the multitude and Greatenesse of thy mercye by the which I beseeche thee to pardon my Sinnes ayding mee that I may neuer more returne vnto them This Consideration I am to applye to myselfe pondering that allbeeit God our Lorde thorough his mercye hath made a Decree to pardon Sinners and effectually pardoneth those that submitte themselues yet to the Rebellious bee vseth his rigorous Iustice condemning them as hee did the Deuills And therefore I am to endeuour not to resist Gods mercye leaste I fall into the handes of his Iustice Then will I ponder the causes that in some sorte mooued the Diuine Mercye to haue Compassion on our miserye One was for that Adam by his Sinne not only indammaged himselfe Rom. 5.12 but allso all that descended of him who were to bee borne Sinners condemned to Deathe and to perpetuall Prison incurring these damages not by their owne personall Will but by that which they had in their first Parent But whereas God was so mercifull that his Clemencye could not permitte that his whole worke for one mans Transgression should perishe without remedye and that all this visible worlde that was created for man should bee frustrate of his ende seruing the sinner hee therefore resolued to finde out the Remedye From whence I will collect two motiues to repose my Confidence in Gods mereye alleaging them as Dauid did for respectes wherefore hee should remedye my miserye Psal 50.7 The one because I was coÌ„ceiued in Sinne froÌ„ whence originally spring all my miseryes The other for that I am the worke of his handes for the which I am neither to bee contemned nor abhorred seeing hee abhorreth nothing that hee made O most mercifull Father Sapient 11.25 Psal 102.14 seeing thou knowest the masse wheref wee thy Children were formed which issued good from thee and by Adam was made euill haue Compassion on vs remedying the Hurt donne by Adam to reforme the Good donne by thee My handes haue defaced in mee the worke of thy Handes les thine by thy aboundant grace repaire what mine did thorough my greate sinne Another cause was Sapient 2.24 for that man sinned beeing tempted and seduced by the Deuill partely for the enuye that hee had of his good partely for his rage against God â—esiring to reuenge himselfe of the Creator in the Creature who by him was so fauoured and in whome his diuine image was stamped wherevpon God himselfe mooued to Compassion would take to himselfe the cause of man with a determination to remedye him because his Enemye should not remaine for euer victorious And therefore hee saide vnto him Genes 3.15 when Adam had sinned I will put enmityes betweene thee and the VVoman and thy seede and the seede of her and they shall breake thy Heade vanquishing him that vanquished them and triumphing ouer him that triumphed ouer them Whereby hee also putteth mee in hope that hee will haue Compassion on mee and take my cause for his owne seeing the Deuil now persecuteth mee with the like Enuye Psalm 73.22 and Rage and so I may say vnto him with Dauid Arize o Lord Iudge thyne owne cause ayding mee with thy Grace to breake the heade of the Serpent who allwayes persecuteth mee because hee abhorreth thee The Second Pointe SEcondly I am to consider the admirable Decree made by the most sacred Trinitye that the second Person who is the Sonne of God should bee made man to redeeme mankinde lost by the Sinne of Adam pondering the causes that mooued him thereunto some in regarde of our owne greate necessitye miserye and others in regarde of his infinite Bountye and Mercye First I will consider how the most holy Trinitye sâ—eing in his Eternitye many meanes that hee had to remedye men either by pardoning them by hos sole and pure mercye or by creating another newe man to satisfye for them or by imposing this charge on the Seraphines hee would not make choice of a meane that was more easy nor lesse perfect nor would hee impose the charge of this worke vpon another but chose the best meanes that was possible plotting that the Sonne of God should become man for the remedye of man In such wise that hee coulde not giue vs a better Remedier Ad Rom. 5.20 nor a more powerfull Remedye nor a more copious Redemption willing that where Sinne abounded there Grace should more infinitely abound To ponder this Veritye the more I will consider what the first man did against God and what God doth for man comparing the Thoughtes and Deuises of the one with those of the other Adam plotted with Pride to rebell against God himselfe desiring to vsurpe his Diuinitye and Wisdome and to haue Signorye ouer all things whereby hee deserued that God should abhorre and humble him and should annihilate his peruerted nature But God of his infinite Goodnesse was not only willing to pardon this iniurye but to that ende chose a meanes of the greatest Honour and Proffit for man and of the greatest Humilliation and Trauaile for God for that the Diuine Worde beeing of infinite Greatenesse and Majestye sticked not as S. Psa 137.5 Paul saithe vpon exinaniting and humbling himselfe to take the forme of a Seruant and to Inuest himselfe with the mortall and passible nature of his very Enemye joyning it to himselfe in vnity of Person to drawe him out of that greate misery whereinto hee was fallen thorough Sinne and to exalt him to that high Honour and Happinesse that hee might lay holde vpon by his Grace Phil. 2.6 Ser. 9. de Natiuit For as S. Augustine saieth God made himselfe man to make man God that by the Vertue of God made man men might bee Gods by Participation Finally considering this soueraigne Decree I will with greate Astonishment admire the infinite Bounty and Mercye of God which sometimes with Moyses I will magnifye saying Dominatour Lord God mercifull and clement Exo. 34.6 patient and of much compassion and True which keepest mercye vnto thousands of generations which takest away iniquity and wicked factes and Sinnes and without whome no man of himselfe is Innocent before thee Othertimes with the Seraphines couering with my wings the face and feete of God and adoring this conjunction of his Diuinitye and Humanitye I will crye out saying Holy Isa 6.3 Holy Holy is the Lorde God of Hostes all the Earthe is full of his Glorye thorough the Greatnesse of his mercye And othersometimes I will giue thankes to this our Lorde for this so glorious a benefit saying vnto him O Eternall God Colloquie I most humbly thanke thee for this soueraigne Plot which thou inuentedst for my remedye taking vpon thee my basenesse to
vnto vs Wisdome Iustice Sanctification Redemption Likewise if he be IESVS then he is exceedingly milde humble patient couragious modest obedient and Charitable for he is to be the patterne of all these Vertues Ioan. 1.16 and of his fullnesse all men are to receiue the Graces and Vertues wherewith they are to be saued Againe if he be IESVS then he is our master our Phisicion our Father our Iudge our Pastor our Protector and our Aduocate So that in IESVS only we haue all thinges and therefore I may say vnto him IESVS meus omnia O my IESVS Colloquie and my all thinges If I be sicke thou art my Healthe Ex D. Amb. lib. de Virg. ad finem and my all thinges If I be sicke thou art my Healthe if hungrye thou art my fullnesse if I be poore thou art my Riches if weake thou art my Strength if I bee ignorant thou art my Wisdome and if I am a sinner thou art my Iustice my Sanctification and Redemption O my IESVS and my all things graunt me that I may loue thee aboue all things and that in thee only I may seeke my repose and perfect sacietye for in thee only is altogither all that which can satiate mee for thou only art my sole summum bonum to whome be honour and glorye worlde without ende Amen Heereupon I may also discourse how in this sweetest name are included all the glorious names that the Prophets giue the Messias such as are those related by the Prophet Isaias saying Isa 9.6 That he shal be called God Strong Admirable Counseller Father of the Worlde to come and Prince of Peace Pondering how the name of God is fitting to IESVS for if hee had not beene God he could not haue remedied vs and the name of Strong or valiaunt for he is to fight against and to vainquish the Deuills the name of Admirable for all that is in him his Incarnation Life and Deathe is all newe and meruailous IESVS likewise is a Counsellor and the Angell of the greate Counsell for his Doctrine is repleate with admirable Counsells IESVS is the Father of the VVorlde to come engendring vs in the being of Grace and giuing vs the inheritance of Glorye He is the Prince of Peace pacifying vs with God and with men with abundance of all peace O greate IESVS Colloquie how well befitteth thee the greatenesse of these names and seeing they are not names emptye but full worke in me that which all of them signifye that I may glorifye thee for the glory that thou hast from them Amen From hence I may ascende to ponder the benefits that I haue in this sweete name of IESVS the which is the only meanes to obtaine pardon of all my Sinnes is the reason why I should be hearde in my praiers is the medicine of all my spirituall infirmities is my offensiue and defensiue Armour against the Diuells in all my Temptations is my Protection in all Daungers is my Light and my Guide in all my ignorances is to me a patterne and Example of all Vertues and finally is the fier and pricke that inflameth and inciteth me to procure them From these Considerations I am to collect a greate Desier that this most holy name may bee alwaies fixed in my memorye to be mindefull of it in my vnderstanding to meditate on it and in my Will to loue and to rejoice in it I am to imprint it in my Hearte that it may be alwayes vnited with me and to keepe it in my Tongue to praise and to blesse it delighting to publish the greatenesses thereof taking it for the beginning and ende of all my speeches and naming it with high reuerence both interiour and exteriour Phil. 2.10 seeing as the Apostle sayeth In the name of IESVS euery knee boweth both of Heauen Earthe and Purgatorye yea and those of Hell in dispite of them shall be forced to respect him O sweete IESVS Colloquie be IESVS vnto me in all my faculties exercizing in them the office of IESVS that they may likewise be exercized in all that pertaineth to thy honour for euer and euer Amen The XXII Meditation Of the comming of the three kings of the Easte to adore the Childe and of their entrance into Hierusalem The first Pointe FIrst D. Th. 3. p. q 36. ar 7. 8. Matt. 2.1 is to be considered the apparition of the Starre in the East when it appeared for what ende and what effectes it wrought in those three kings or Sages First I will ponder how the eternall Father desiring that his Sonne newe borne in Bethlehem should be knowen and adored not only of some Iewes but also of some Gentiles hauing sent an Angell to declare the newes of this birth to the Shepheardes the same daye he created in the East a most beautifull and bright shining Starre to be a signe that the Messias and king of Israel was borne of whome Balaam had prophecyed Num. 24.17 desiring that they also should come to acknowledge and to adore him seeing for the good of all in generall he was borne I giue thee thankes o soueraigne Father Colloquie for the care thou hast that thy Sonne should be knowen and adored by the Gentiles aswell for his Glorye and Honour as also for the proffit of those that are to knowe and to adore him O that all did knowe and adored him that all might participate the fruite of his Comming Secondly I will ponder Slothfulnesse in seeking Christ and the punishment thereof how that there were many in the Easte that sawe this Starre that admired at the beauty of it and that vnderstood what it signified but there were none that moued but only the three kings who resolued to goe to seeke out this king whose Starre they had seene the rest would not stirre for they were loth to leaue their Houses their wealthe their Wiues and their freindes and to departe out of their owne Countrey to vndertake such a long and laborious iourney into a straunge Lande and to an vncertaine place and the fleshe and the Diuell augmented all these difficulties to hinder them from this iourney that being fullfilled in them which is written The Sluggard sayeth A Lyon Prou. 22.13 26.13 and a Lyonesse are in the waye I shall be killed in the middest of the Streete to auoyde this Daunger I will not goe from home But these wretches flying from the Lyon encountered with the Beare Amos 5.19 and flying from temporall Deathe fell into eternall for it is to be beleeued that this was the cause of their eternall Condemnation they remaining in the darkenesse of their Infidellitye And this I am to applye to myselfe pondering how often the Starre of diuine Inspiration appeareth within my Soule solliciting me to seeke Christ and to embrace his Pouertye Humillitye and Vertues and albeit I vnderstand what this Starre meaneth yet I will not moue nor stirre a foote to seeke
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