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
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
Enuie of grace and brotherly charitye and it is one of those sinnes which are against the holy Ghoste beeing sad and heauy that our neighbour should bee vertuous and should haue the graces and giftes of the holy spirit wishing that hee had them not from whence proceedeth the most grieuous sinne of scandal which is to saie or doe something to cause our neighbour to loose grace and charitie Such was the enuie of the diuell against man by the which saieth the wiseman deathe entred into the worlde Sapient 2.24 whome all they imitate that are of his faction This might suffice to abhorre this so abominable vice which maketh mee an imitatour of sathan And so confounding myselfe for the sinne which in this matter I haue committed I will saye to myselfe seeing thou wast called to imitate Christ imitate not his enemie for if thou imitatest him inenuie thou shallt bee partaker of the deathe that entred thereby The seconde Pointe SEcondly I will consider the innumerable euills of sinne and paine that spring from enuie by Gods iust punishement that itselfe might bee the most cruell tormentour of him that is subiected vnto it aswell in this life as in the other First enuie is avenemous breathe of the infernall serpent by the which hee casteth out all his poison togither seducing to most grieuous sinnes obscuring reason inraging the soule corrupting the bodie and rotting the bones and much more destroying the strong vertues of the hearte And on the other side Prouer. 14 30. it is like a disease incurable or very difficult to bee cured for as it is a vice infamous and proper onely to base mindes wee are ashamed to manifest it to the spirituall phisition and with what successe soeuer it bee though it bee contrary prosperous or aduerse it is baited and augmented All which may be pondered by certaine examples of holy scripture in all estates of persons according to the degrees of enuie that wee spake of Cain thorough enuie Genes 4.8 that God accepted the sacrifice of his brother Abel killed him by deceite and cruellty yea hee would haue couered his sinne from God and hee dispaired of mercye and remedy The bretheren of Ioseph thorough enuie put him in a well and solde him for a slaue Genes 37.24 and though hee humbled himselfe vnto them they were not appeased Core Dathan and Abyron enuing Aaron and Moyses Num. 16 31. would haue vsurped their dignitie and haue put the people in a tumult for the wich the earthe opened and swallowed them aliue Saul thoroughe Enuie persecuted Dauid with such obstinacy that hee liued as if hee had beene possessed with a diuell and killed himselfe like a man in despaire Finally the Ievves for the Enuy they bore against our Sauiour Christe commited the greatest sinnnes and suffred the greatest punishments that haue happened in the worlde 3. From hence I will passe to consider the punishments of hell where the Enious with incredible rage shall turne against themselues biting their owne fleshe and that cruell worme that gnaweth their consciences shal whet their teete with Enuy remembring what goods they lost and others obtained specially when after the day of Iudgement they shall see the glorie of the righteous whome here they despised 4 Finaly Enuy is so euill and cruell that it conuerteth al things to its owne hurt Prou. 17.22 From other mens good it draweth a spirit of heauinesse that dryeth vp the bones And from other mens harmes it draweth such a manner of ioy that with the sinne it maketh it selfe partaker of them And therefor in hell the good euill of others shall bee the proper tormēts of the enuious Now this being so why doe not I trēble at this cruell Beaste How dare I dwell with this basiliske that with his eye killeth tormenteth mee Iudas Apostolus in sua canonica 11. Colloquie O how truely may I apply to myselfe that of the Apostle VVoe to mee that vvickedely haue follovved the vvaies of Cain persecuting for enuy my bretheren like Balaam haue giuen them euill counsell to ouerthrovve them in sinne like Core haue pretented to exalt myselfe by debasing of them I haue deserued o my God that the earthe should svvallovve mee as it did Core that I should perishe miserably like Balaam and that thou shouldst caste mee for euer out of thy presence like Cain imiating in paine those vvhome I imitated in sinne But heerein by thy grace I differ from Cain confessing that thy mercy is greater then my vvickednesse and therefore I hope to obtaine intire pardon therof The third Pointe THirdly I will consider the greate benefits which are included in the perfect mortificatiō of Enuy in embracing brotherly Charitye Pondering First the actes of this charitie as they are contrarye to enuie The first is to resiste euill motions Ex D. Bern. serm 49. in cant in such sorte that though I feele myselfe to bee assailed with heauienesse for the prosperitie of my neighbour that yet I giue not consent thereunto Another and better is to reioice at his good as if it were myne owne and to giue him the much good may it doe him The third and most perfect is to wishe that many had the same excellencies that I haue yea and greater if God shall bee so pleased reioicing the reat for this cause as if they were mine owne To moue mee to so excellent actes I am to ponder that it is the generositie of a christian minde to seeke more Gods pleasure then mine owne and the glorie of God much more then mine owne and that it may bee spread amongst many and in many things And if it bee Gods will and for his glorie that others should haue greater naturall or supernaturall giftes then I it is iust that my will should condescende thereunto I must not bee like Iosue the seruant of Moyses who was enuious that others should prophecie but like Moyses himselfe who saide Num. 11.27 29. I would I might vnderstand that all did prophecie that all were wise prudent and holy and that all did serue and glorifie God I must not bee like the disciples of Iohn Baptist Ioan. 3.26 who were enuious that Christe should baptize and that all should followe after him but rather as the Baptist himselfe who saide It behoueth that Christe encrease and I diminishe I reioice that my neighbour is axalted I humbled and so it is meete when God will haue it so Besides this brotherly charitie contrarily to enuie draweth out of all things good to itselfe for reioicing at the good of my neighbour I make it myne owne and grieuing at his euill I shall free miselfe therefrom for by such actes I dispose myselfe that God may giue mee the one and deliuer mee from the other in such sorte as shall bee most conuenient for mee Finally with this charitie whose fruite is peace and ioie in the holy ghoste I shall beginne euen from
Ecclesiasticus is very bitter to him that hath peace with Riches Eccles 41 1. and Dignities and is desirous to liue to enjoy them longer and the Sinnes hee committed in procuring and in abusing them shall augment this bitternesse Gods Iustice so ordaining it that those things which in their life were the Instruments of their vicious Delightes should in their Deathe bee their Executioners and Tormentours Then shall bee fullfilled that which is written in Iob of a Sinner His breade in his belly Iob. 20.14 which hee did eate with much Sauour suallbee turned into the gall of Aspes vvithin him the riches that hee hath deuoured he shall vomite out and God shall dravv them forth out of his belly He shall suck the Heade of the Aspes and the Vipers Tongue shall kill him that is to say his Delightes shall bee turned into Gall his Riches shall make him disgorge but hee shall neither haue Courage to dispose of them nor to leaue them vntill Deathe take them away by force the Serpents and Vipers of Hell tormenting him for hauing gotten and possessed them with Sinne. Secondly in that hower I must forcibly departe from my Parents and Brethren friends and Acquaintance and from all those that I loue whither it bee with a naturall Loue or with a Lawfull or vnlawfull Loue. D. Greg. 1. moral 13. And as wee leaue not without griefe what wee possessed with Loue and by how much the greater the Loue is wherewith it is possessed so much the greater griefe is felt in abandoning it exceeding greate will the Sorrowe bee that I shall feele to departe from so many persons and things that are so fastned to my Hearte And in these Anguishes I shall say with that other king Siccine separat amara mors Doth bitter Deathe thus separate 1. Reg 15 32. Is it possible that I should leaue those whome I so loue And shall I neuer more see them nor enjoy them O cruell Deathe how much doest thou exasperate my Hearte depriuing mee with such Sorowe of what I possessed with such Ioye 3. Lastly in that hower my Soule is to departe from my Bodye with whome it hath helde so strict and auncient Amitye and consequently it is to departe from this VVorlde and from all things therein contained without hope for euer againe to see heare taste or touche them And if the Loue I beare to my Bodye to my Life and to the other things of this visible worlde bee a disordinate Loue of force I must needes feele exceeding greate griefe to departe from them which I may easily make experience of by that sensible feeling I haue when they take from mee my VVealthe my Honour and Fame or exile mee from my Countrey and force mee to liue from my friendes like a Pilgrim among Strangers or cut of some member of my Bodye For all this together in a troope succeedeth in Deathe after another and a more painefull manner which is without hope euer to retourne againe to possesse it in this Life In euery one of these three Considerations pondering a while what is to bee noted I will enter into myselfe examine whither I carry a disordinate Loue to any of these things repeated which if I finde that I doe I will endeuour to vnroote it with the force of this consideration and with the exercize of Mortification for this is to dye in life and with proffit taking as it were by the hande Deathe Sap. 3.1 so not to feele Deathe as Religious men doe that abandon all things for Christe our Lorde whome I am to beseeche to ayde mee herein saying vnto him Colloquie O eternall God in vvhose hande the Soules of the Iust are and vnder vvhose Protection the Torment of Deathe doth not touche them take from my Soule the disordinate Loue of all visible things that in departing from them it may haue no feeling of Torment O my Soule if thou desirest that these three bitternesses of Deathe should not touche thee Loue not those things that Deathe can take from thee for if thou possesst them not vvith Loue thou shalt leaue them in Deathe vvithout Dolour or griefe I am likewise to ponder in these considerations how greate a madnesse it is to offend God and to indanger my eternall Saluation for things that I am so soone to abandon resoluing valourously with myselfe presently to auoyde any person or thing whatsoeuer that may expose mee to this perill dying to it rather then for its cause to dye to God and separating it from mee rather then it should separate mee from God Matt. 10 34. Luc. 12.51 Colloquie Seeing for this saide our Sauiour Christe that hee came to sende the sworde and Diuision vpon Earthe separating from men all Persons and Things that might hinder their Saluation O svveete Redeemer put forthvvith into my hande the svvorde of Mortification that I may separate from mee vvhatsoeuer might separate mee from thee dying to all that is created to liue to thee my Creator vvorlde vvithout ende Amen The third Pointe THirdly I am to consider the greate Affliction and Anguishe that the feare of the Account I am to make with God and of the rigorous Iudgement whereinto I am to enter will cause mee at that hower as also that I know not the Sentence that shall bee pronounced in the businesse of my Saluation VVherein I am to ponder the dreadefullnesse of this feare for three causes First for that the euill that is feared is the Supreme of all euills yea it is an eternall euill and remedilesse and I am now at the gates thereof Secondly for that the Sentence which is to bee giuen is definitiue and irreuocable and at the Instant is to bee executed without resistance Thirdly for that the cause on my side is very doubtfull because the Sinne that I committed is apparent to mee but not the true Penance that I did and my Conscience accuseth mee to haue offended the Iudge but I knowe not whither I haue appeased him Eccl. 9.1 1. Cor. 4.3 For no man knovveth vvhither hee bee vvorthy of Hatzed or Loue and though I finde no Sinnes in myselfe yet it may bee that God will finde them For all these Causes the feare will at that time bee most terrible For if those that haue a Sute in any waighty businesse wherein all their VVealthe their Honour or Life is Interessed haue very greate feare the day that they expect the Sentence how much greater feare shall I haue when I am neete the day wherein the diffinitiue Sentence is to bee giuen of my Saluation or Damnation And if the greatest Saintes are then afraide how much more shall I feare that am a miserable Sinner This Anguish and Feare vseth to bee augmented by the craft Apoc. c. 12.12 and Subtletye of the Diuell who in that hower tempteth most furiously because hee seeth hee hath but a litle time remaining and therefore hee stirreth vp greately all that may prouoke to
wee are in o whoe beguiled thee and brought thee vnto vs Finally the Soule shall bee stript naked of those morall D. Th. in addit q. 98. ar 1. ad 3. Ibid. art 7. and politike Vertues which it acquired in this Life it shall remaine without Prudence or Fortitude or Iustice or any other and if any Sciences bee left it that it gotte with its industrie it shall bee to its greater paine for not hauing negotiated therewith the Science that might haue redeemed it from all this miserie In this manner shall bee accomplished therein that dreadefull sentence of holy Iob Iob. 20.14 Colloquie His breade in his belly shall bee turned into the gall of Aspes the riches vvhich he hath deuoured he shall vomite out and God shall dravve them forth out of his belly O my Soule looke that thou doest not vomite vvith thy VVill the Riches of Grace and Charitie that thou receiuedst for aftervvardes they vvill make thee vomitte perforce Faithe and the Vertues that thou hadst gained And those Sciences vvich novv thou gainest vvith delight shall turne into the gall of Aspickes to torment thee These are the principall fruites which out of these Considerations I am to collect endeuouring to negotiate with those Talents that God hath giuen mee Matt. 25 26. leaste at the reckoning daye God take them from mee as from the slothefull seruant leauing mee onely those which like Aspickes Dragons shall most cruelly gnawe my Hearte because I proffited myselfe so euilly with them The fifth Pointe 1. FIftly I am to consider the finall Sentence which in that very Instant of Deathe Christe our Lord pronounceth against the Sinner intimating it vnto him with an Interiour and terrible voice saying to him alone the same wordes that hee will afterwardes say to all the VVicked in the Generall Iudgement Matt. 25 41. Depart from mee thou accursed of my Father into that eternall fier that is prepared for Satan and his Angells that is to say get thee from hence abominable Sinner that meritest not to stand in my presence nor to enter into my Glory goe into eternall fier which thy Sinnes doe deserue in Companye of Satan to whose Infernall Power I remitte thee that hee may carry thee with him 2. This Sentence beeing giuen in the very same Instant God forsaketh the Soule and the Angell Gardian abandoneth it saying to it as to Babilon Ierem. 51.9 I did enough to cure thee labouring thy Saluation and thou wouldst not therefore I leaue thee to the power of him who shall take that Vengeance of thee which thy Rebellion deserueth And in the very same moment the Diuell shall attache the wretched Soule without either admitting or hearing Supplications or Praiers and carry it into Hell So that the Sinner in the twinckling of an eye from his bed where hee lay very delicately inuironned with many friendes and kinsmen Iob. 21.23 dieth as Iob saithe in a moment with a Deathe to appearance happy and peaceable but in the very same moment hee descendeth to Hell passing from one extreame of temporall good to another extreame of eternall euill O what will the vnhappy Soule feele in that first entrance into Hell when it seeth what it left and what it findeth Isai 14.11 when it seeth and feeleth a bed of fier the matresses of wormes the company of Diuells and all the rest of Torments from which shee hath no hope euer to escape O Iust Iudge haue mercye vpon mee Colloquie Et cum veneris Iudicare noli me condemnare And when thou commest to Iudge doe not condemne mee O my Soule feare this Sentence of eternall Damnation and liue in such sort that thou maiest meritte to bee deliuered from it The sixt Pointe SIxtly I am to consider the Sentence that shall bee giuen to the Iust Christ our Redeemer saying inuisibly to him with an amiable voice Matt. 25 34. Matt. 25 21. Come thou blessed of my Father possesse the kingdome prepared for thee from the foundation of the vvorlde VVell fare thee good and faithfull Seruant because thou hast beene faithfull ouer a fevve things I vvill place thee ouer many things enter into the ioye of thy Lord. And at that very Instant the Deuill departeth affronted and the Angell Gardian receiueth the Soule other Angells as they came to the Soule of poore Lazarus comming to accompanye it Luc. 16.22 and all with greate ioy carry it to heauen to enjoy that eternall good when it hath nothing to bee purged in Purgatorie O what ioye shall the Soule haue in that her first and so much desired entrance that which was before full of Dolours humbled with Contempts and troubled with Feares in a moment shall see herselfe farre otherwise all her Paine turned into Glorie and her mourning into Rejoicing in the Companye of Angells in a place of repose and ingulfed in the viewe of her God 2. These things considered I will make Comparison betweene the good and the euill and I shall see as Dauid saithe the Deathe of the wicked most vile Psal 33.22 Psal 115 15. and abhominable the ende of their Rest and Beginning of their Torments And contrarily the ende of the good is precious in the sight of God the ende of their Labours and beginning of their rest and herewith I will animate myselfe to procure a good Deathe wherein I may receiue a good Sentence encouraging myselfe to Penance and to the exercizes of Vertues trusting in the benignitie of the Iudge who will sentence mee with mercie if in my Life I make proffit thereof 3. I will conclude with a speeche to the most blessed Virgin who at that hower interposeth not herselfe in this Iudgement for when the Soule departeth the bodye the Doore of Intercession and pardon is locked vp and that of rigorous Iustice is opened beseeching her that now presently shee willbee my Aduocatrice Intercessour negotiating for mee this good Sentence and obtaining for mee workes worthie thereof To which ende it will aide mee to saye with Spirit those last wordes which the Churche putteth in the praier of the Aue Maria and those which it vseth in another Hymne saying Maria mater gratiae Mater misericordiae Tu nos ab Hoste protege Hora mortis suscipe Marye mother of Grace mother of mercye defende vs from the Enemye and at the hovver of Deathe receiue vs. O Soueraigne Virgin seeing thou art the Aduocatrice of Sinners bee my Aduocatrice before thy Sonne appease with thy Intercession his wrathe obtaining for mee time of true Repentance before the time bee past wherein I may doe it And seeing the Sentence giuen in Deathe is irreuocable negotiate for mee o most benigne mother that it may bee fauourable towardes mee that I may see the blessed fruite of thy wombe IESVS and enjoy him in thy companye worlde without ende Amen To the Intention of this meditation is much to the purpose that which in the third parte shall
the wretched bodye for nothing that is not capable to enjoye them Out of all this I will collect greate confusion and shame for my vanitye and Sensuallitye wherewith I desire curiousnesse of apparell softenesse of bed and widenesse of habitation animating myselfe to mortifye my superfluities heerein and to beare patiently whatsoeuer wantes seeing what I now haue how litle soeuer it bee is very much The vovves of Religion are an Imitatiō of Deathe 1. and very large compared with that which attends mee But particularly if I am a Religious man or desire to bee perfect I may drawe from hence greate motiues to bee so in excellency procuring to make my Life a continuall Meditation and Imitation of Deathe in three things proper to this estate First in nakednesse of all these things to which perfect Pouertye obligeth mee So that as a deade man looseth the Dominion of all his Riches and they passe to his Heires or to the Poore hee not feeling that they leaue him the worst clothing or interre him in some contemptible place so I will not content myselfe with leauing all that I possessed giuing it to the poore to followe naked IESVS but I will also beare willingly the want of things necessarye and will like best that they giue mee the worst either of apparell bedding lodging or house without murmuring thereat any more then a man that is deade Iob. 1.21 for if I came naked out of my mothers wombe am naked to returne againe it is no greate matter to liue naked in this sorte conforming the midle of the life to the entrance egresse thereof 2. Secondly I will Imitate Deathe in the renuntiation fall those sensuall Pleasures whereunto perfect Chastitie obligeth mee So that as in Deathe matrimonies are dissolued the care of wife children and familye ceaseth and there is made a generall diuorce of all earthly things and of the delightes of the fleshe So I with the vowe of Chastitie shall delight to bee as it were deade to all these things and to the cares thereof as if there were none in the worlde for mee or I were not aliue for them 3. Thirdly I will Imitate the Deade in perfect Obedience for as the deade bodye suffers itselfe to bee tossed and carried wheresoeuer they will and to bee handled as they list without resistance repugnancye or complainte neither hauing will to choose the winding sheete nor the graue nor any thing else taking onely what others giue him So I in all that is not Sinne will permitte myselfe to bee gouerned by my Prelates and Superiors obeying to all that they shall commaunde mee high or lowe sweete or sowre easy or vneasye without replying contradicting or repugning to any thing without any selfe will to choose this or that but as one deade to my owne will I will followe the will of others taking with humillitye whatsoeuer they giue mee These are the purposes that I am to drawe out of this consideration of Deathe encouraging myselfe to put them in practize seeing it is not much for fiftye yeares which perhaps shall not bee fifty dayes to anticipate Deathe in this manner for the assurance of eternall life whereby fiftye thousand millions of yeares I shall possesse the riches of God I shall enjoy his pleasures and I shall haue perfect Libertye free from all miserye O happye Deathe to the which succeedeth so happye a life Colloqui◠O svvete IESVS vvhose life vvas a continuall Deathe to giue vs example of a holy and perfect life Graunt mee that in Imitation of thee I may liue and dye naked of all terrent things mortified to all Delightes and obedient to all humane Creature for thy Loue holde mee allvvaies as deade to all that is visible Ad Colos 3.3 that my life may bee hidden vvith thee in God vvorlde vvithout ende Amen The third Pointe 1. THe third Pointe is to consider the Iourney of the bodye towardes the graue pondering first that I shall bee caried in a coffin or vpon a beere on other mens shoulders to Churche and that hee who but a while before walked the Streetes looking on euery side entred into the Churche registring all that passed goeth now vpon other mens feete blinde deafe dumbe being the motiue of Lamentatiō fo◠his miserye And therefore to suppresse the liuelinesse of my fleshe I will endeuour when I rise out of my bed to remember that some one daye others shall raise mee neuer more to retourne to it And when I goe downe the staires of my house I will say A day will come wherein others will carry mee downe these staires neuer more to get vp And when I goe in the streete or enter into the Churche I will Imagine that shortely I shall bee caried thorough that streete and I shall enter into that Churche neuer more to come out Then will I consider with what companye I am carried to my Graue some singing others weeping and many following mee with piety to honour mee and yet how litle it will auaile my bodye whither they doe it much or litle honour much lesse my Soule if it bee in Hell rather this honour would torment it the more if it knewe it Then will I consider how they cast mee into the graue and couer mee with Earthe laying a Stone vpon mee where my Bodye shall bee eaten with wormes and turned to Dust and sodainely I shall bee forgotten of all as if I had neuer beene in the VVorlde And though there doe remaine of mee very greate and honorable memorye litle shall it auaile my Soule if it enjoye not God as it litle auailed Aristotle or Alexander the greate to bee magnified in the worlde beeing in Hell in terrible Torments for as a holy Sainct saieth VVoe to thee Aristotle that art praised where thou art not and art tormented where thou art Out of these Considerations I will collect some vnbeguilings perswading myselfe to make no account of the vaine honours of this Life but to humble myselfe and in myne owne estimation to put myselfe vnder the feete of all Psal 21.7 like a worme of dust that of all is trodden vpon and cast out as also not to contemne the poore and litle ones seeing in deathe I shall soone bee equall with them and speaking to my Soule Colloquie I will say vnto her Consider wel what vvill be the ende of this fleshe that thou hast Consider vvhome thou cherishest vvhome thou adornest and vpon vvhome thou doest builde these Castles in the aire for all is but like a litle dust raised by the vvinde Psal 1.4 from the face of the Earthe vvhich prosently retourneth to fall thereinto Bee ashamed to subiect thyselfe to so vile fleshe endeuour rather to subiect it like a Slaue vnto thee that it may aide thee to negotiate Life euerlasting O eternall God cleare the eyes of my poore Soule vvith thy Soueraigne Light that it may beholde the vvretched ende of its miserable
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
into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
God was resplendent in hauing awaited then to make himselfe man when Iudea was in such a Disposition that men thorough their wicked Life were to abhorre him and thorough Enuye to persecute him euen to the bereauing him of his Life taking Occasion from hence to redeeme them by his Deathe O Infinite VVisdome of God Colloquie how contrary art thou to the VVisdome of the VVorlde seeing thou treatest of redeeming it when thou art to haue greatest Occasions to suffer for the redemption of it O how contrary to this VVisdome are the Imaginations of my fleshe which flyeth the occasions of Affliction and seeketh the Occasions of it owne Ease Chase away so Lord my Imaginations that I may followe thine embracing Affliction as thou embracedst it for my Example The third Pointe THirdly I am to consider why our Lord deferred his comming into the Worlde so many thousands of yeares pondering especially two causes for my owne proffit The first is for that in this time men by the Experience of their Innumerable and most greiuous Sinnes knewe the extreeme necessitye that they had of their Redeemer Who as hee came from Heauen to bee the Phisition of our Greiuances hee expected that they might increase and bee manifested that his Infinite Wisdome and Omnipotencye might likewise bee manifested in curing so greiuous Infirmities with so proportioned Remedyes For this cause when Pride was growne to that excessiue heighth in the Worlde that man would vsurpe the Greatenesse of God then would God take the forme of a man to cure so abhominable Pride with so profounde Humillitye And when the Desier of Riches Honours and Delicacyes was most egre and hot then would God clothe himselfe with Pouertye Contempt and Dolour to cure such an ardent Desier of temporall Goods with so ardent a Contempt of them O soueraigne Phisition Colloquie I humbly thanke thee for hauing come in such a season to cure our Infirmities with such precious Medicines Beholde o Lorde my woundes are much increased deferre not to remedye them that in mee may bee discouered the greatenesse of thy Mercies The second cause of this delaye was for that it is the good Pleasure of our Lord that his Giftes especially when they are very greate should bee esteemed required and solicited with Praiers and Gronings as did all this time the Fathers that were in Lymbo and the Reighteous that liued on the Earthe And by the waye likewise with this deferring hee made proofe of the Confidence and Patience of the Iust to whome this promise was made for it is an Heroicall Vertue not to loose Confidence Hebr. 11. though the accomplishment of the promise bee long time deferred Whereupon saide a Prophet Abac. 2.3 Yf hee shall made tariance expect him because comming hee will come and will not slacke that is Though hee delaye according to the Desier of thy Hearte hee will not delaye according to the Order of his diuine Prouidence to accomplish what thy necessity requireth for hee will come infallibly in his determinate time when his Comming shall much more auaile thee These two Causes I am to applye to myselfe pondering how God our Lord sometimes permitteth his Elected a long time to suffer greate Afflictions and Drouthes that by experience heereof they may knowe what neede they haue of Gods Visitation that they may bee grounded in profound Humillitye and that by this delaye the desiers of their remedye may increase and their Faithe and Confidence may bee prooued and that so they may come to make greate esteeme of the Gift of God and with greate Care to preserue it Heerewith entring into Consideration what a greate Happinesse it was to mee to bee borne after this soueraigne misterye was executed to enjoy more abundantly the Graces and Giftes that were thereby communicated vnto men my Longings and Sighes my Desiers and Gronings must bee to this ende that God by his Grace may come vnto my Hearte and visite my Soule with abundance of his giftes taking to name like another Daniel The Man of Desiers Dan. 9.23 10.19 Aggei 2. employing them in desiring the comming of him that tooke to name The Desired of Nations without beeing weary of solliciting it though it seeme to mee to bee long deferred for that there is no daye that commeth not at last And the greater the Sollicitation the lesser the delaye and the greater the Rewarde The sixt Meditation Of the comming of the Angell S. Gabriel to annunciate to the Virgin the Misterye of the Incarnation and of the manner how hee saluted her and remoued her Feare The first Pointe FIrst I am to consider what passed in Heauen when the appointed time was arriued wheerein God our Lord would make himselfe man Imagining how the most sacred TRINITYE beeing on the Throne of his Glory desiring to giue notice heereof to her that was to bee the Mother of the Worde Incarnate determined to send her a very glorious Embassage to moue her to accept it the beginning whereof is recounted by the Euangelist Luc. 1.26 saying The Angell Gabriel was sent of God into a Cittye of Galilee called Nazareth to a Virgin despoused to a Iust man whose name was Ioseph of the House of Dauid and the name of the Virgin was MARYE In this Embassage I am to ponder Who sendeth it Who bringeth it to whome it commeth and vpon what cause collecting out of all Proffit to myne owne Soule Hee that sendeth it is the Omnipotent God who without hauing neede of his creatures only of his meere bountye and to doe good vnto men delighteth to communicate with them and to sende them messages and embassages vsing for his ministers heerein creatures so noble as are the Angells Who as S. Heb. 1.14 Paul sayeth are ministers of God for the good of those that are to receiue the inheritance of Saluation And their continuall ministery is to ascende and descende that Ladder that Iacob sawe Gen. 28.12 bringing downe messages from God to men and carrying vp messages and Petitions from men to God O God of Immense maiestye Colloquie Psal 8.5 what is man that thou art mindefull of him Or the Sonne of man that thou visitest him May thy Angells praise thee for the tender Loue thou hearest vnto men Hee that bringeth this Embassage is an Archangell so excellent Ex D. Gre. hom 34. in Euang. that hee hath to name Gabriel which is to say Fortitude of God to signifye the Fortitude that is resplendent in our Lord that sent him and in him that is to bee Incarnate and in the Workes that the Word Incarnate is to doe and in the ministers that hee shall take to publish them whome this Embassadour representeth who in the Vertue of God was strong Psal 102.21 and Potent to fullfill whatsoeuer hee commaunded him not only in this case that was so glorious but in any other how humble soeuer as heereafter wee shall see In the 13. Meditation For his
Glorye is to doe what God willeth and in imitation of him I will procure by Gods grace to clothe myselfe with his Fortitude to accomplish in all things the Diuine Will Shee to whome the Embassage commeth is a poore Virgin forgotten by the Worlde despoused to a poore Artificer that liued in a litle Citty of so base esteeme that it was hardely beleiued that any good could come out of it Ioa. 1.46 But shee was most holy pure and therefore so esteemed of God that shee was preferred before the Daughters of the kings and Emperours of the Worlde for in the eyes of God there is no such Greatenesse as Sanctitye neither in mine ought there to bee I esteeming only what God esteemeth The Intent of the Embassage is to require the Consent of the VIRGIN to bee the Mother of God for this our Lord is of so noble a condition that though hee bee an absolute Lord hee will not bee serued by his Creatures in such waighty Affaires without their free Consent For though to bee the mother of God was a thing very excellent yet greate Afflictions were annexed vnto it it was therefore meete that the Virgin should of her owne freewill accept the Dignitye with the Charge that shee might merit the more and it might be the more sweete and easy vnto her And so likewise neither will God enter to inhabit in men by Grace nor exalt them to the Dignitye of the Sonnes of God without their free Consent hauing attained to the vse of Reason From hence I will passe spiritually to consider this Embassage applying it to myselfe and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations Tract de 7. donis Spiritus sancti c. 6. ex Richa de sancto Victore Ex D. Ber. ser 1. de Pentec the which as S. Bonauenture saieth are the Inuisible Embassadours and messengers of God and by them hee speaketh vnto mee and discouereth his Will and solliciteth mee to giue him entrance into my Soule and to employ myselfe allwayes in his Seruice And therefore in feeling within myselfe these Inspirations I am to reuerence them as Embassadours of God giuing him many Thankes for that hee daigneth to speake vnto mee by them consenting presently to all that hee requireth of mee and beseeching him more often to speake vnto mee O most louing Father that solicitest my Consent with so greate Loue and Care Colloquie as if that which importeth mee imported thee Inspire mee what thou willt for I am ready to consent to whatsoeuer thou inspirest mee The Second Pointe SEcondly I am to consider the Entrance of the Angell to the VIRGIN and the manner how hee saluted her Pondering how hee tooke of Ayer a most beautifull Bodye of Humane shape And in this manner hee entered where the blessed VIRGIN abode with rare Modestye Reuerence and Grauitye and with such an exteriour semblance of Sanctitye as well declared what interiourly shee was to instruct vs what Apostolicall men ought exteriourly to bee who as S. 2 Cor. 5.20 Ephe. 6.20 Paul sayeth are the Embassadours of Christ and likewise what Religious men ought to bee that professe an Angelicall Life whose exteriour behauiour ought to represent Sanctitye and to mooue thereunto all that beholde them The Angell in entring saluted the B. VIRGIN not with vaine Salutations but with those diuine Wordes that God put in his mouthe saying vnto her HAILE full of Grace S. Ambr. Beda in Luc. 1. our Lord is with thee Blessed art thou among Women This Salutation as say the holy Saintes was newe and neuer heard of in the Worlde inuented by the most holy TRINITYE to honour the sacred VIRGIN and to declare her rare Sanctitye newe Dignitye as the Misterye was newe for the which it was ordained Ier. 31.22 For as Christ was a newe man contrarye to the olde Adam so the blessed VIRGIN that conceiued him was a newe Woman contrary to the olde Eua. With this Spirit and esteeme wee are to say and to meditate this newe Salutation pondering in euery worde the Greatenesse that it signifyeth with affections of Ioy and Thankes giuing rejoicing that the blessed VIRGIN hath such Greatenesse and giuing Thankes to God for giuing it her desiring of him some parte thereof and purposing to imitate what is imitable AVE First the Angell to manifest his Ioye and the Ioyfull newes that hee brought and to assure the VIRGIN entreth saying Aue which is as much to say as Haile or God saue thee peace bee with thee bee cheerefull assured for the newes that I bring is of peace and Prosperitye O soueraigne VIRGIN Colloquie with all the Affection of my Hearte I salute thee and say Aue Haile God saue thee For by thee began our Saluation conceiuing him that was the Author thereof Ecclesia in Hymno Aue maris stella Thou hast changed the name of Eua defeating her miseries and replenishing vs with mercyes The other Eua was the beginning of Sinne thou the beginning of Grace By the other Deathe entred into the VVorlde by thee Life Gen. 3.15 The other subiected vs to the Serpent thou hast broken his Heade Bee cheerefull o blessed VIRGIN for the good lot that hath befallen thee and renew my Hearte that I may daily sing this newe Canticle of Praise with newe feruour of Spirit Amen Psal 32.3 Secondly I am to ponder the cause why the Angell in this first salutation named not the Virgin by her proper name saying Haile MARYE but Haile full of Grace our Lord is with thee blessed art thou among VVomen This hee did that wee might vnderstand that allmighty God gaue her newe and most glorious names as hee gaue to the Messias Isa 9.6 the which for Excellencye are to bee attributed vnto her in the Church so that as wee call Salomon the VVise and S. Paul the Apostle so wee may call the blessed VIRGIN the Full of Grace or the Blessed among VVomen Isa 7.14 And as the name of the Mossias is Emanuel which is as much to say as God with vs so the name of the VIRGIN may for excellency bee Colloquie Our Lord with thee O most sacred VIRGIN let others call thee the Rod of Iesse the Porte of Heauen the House of VVisdome and other like names I will now call thee as did the Angell full of Grace the Inhabitation of our Lorde and the blessed among VVomen and declare to thy glorye the Greatenesses signified by these names GRATIA PLENA First I will ponder what fullnesse this is and how the blessed VIRGIN was full of Grace with all manner of fullnesse Shee was full of the Grace that Iustifieth full of Charitye Faithe and Hope of Humillitye Obedience and Patience with the rest of the Vertues full likewise of Wisdome of knowledge of Pietye and the Feare of God with all the other giftes of the Holy Spirit Her memory was full of
12.50 o how am â— straitened vntill it be dispatched For howsoeuer his bodye was pressed and straitened in that straite Wombe of his mother his hearte was much more pressed and straitened with the force of this vehement desier for the which I ought to giue him infinite thankes and to be correspondent vnto him with such another hearty desier truely to serue him But notwithstanding this desier he would not be borne before the nine moneths which is the time wherein commonly all other Children are borne First to conforme himselfe vnto all and to suffer that prison entirely without omitting as much as a daye for in that which concerned suffering he would vse with himselfe no dispensation exception nor priuiledge and therefore he would not be borne at the euen moneths nor at the eight but at the wine moneths compleate Secondly for that he tooke all this time as a time of retirednesse for his entrance into the Worlde spending it in perpetuall Praier and Contemplation As he was râ—â—ired fortye dayes in the Desert before he maniâ—â—â—ed himselfe to the Worlde by his Preaching â—â—â—uising vs heerein how we ought to recollect â—ur-selues dedicating some time to retired praier and to be vacant to God only before we issue out in publike and begin any greate enterprize as likewise how we should recollect ourselues to celebrate with Deuotion his holy natiuitye The Second Pointe SEcondly I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne and that now was arriued the happy hower of his natiuitye First that she might knowe face to face him that was not only her Sonne but the Sonne also of the euerliuing God to behold that sacred Humanitye that he had taken from her flesh and to enioy his excellent Beautye Secondly to adore him to serue and nourish him and to doe towardes him the office of a mother in thankefullnesse for that greate fauour that he had donne her in electing her to that ende And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles Who shall giue thee me o my Sonne Cant. 8.1 Vt inueniam te foris deosculer te that I may see thee out of this thy inclosure to kisse thee to cherish and to serue thee as thou doest merit Thirdly that the Worlde might enioy that good that was inclosed in her for allbeit she exceedingly loued him yet she would not haue him for herselfe alone but for all because he was Incarnate for all vniuersally Prou. 13.12 And as Hope that is delayed afflicteth the hearte euery day seemed to her a whole yeare though on the other side she was most contented to containe him within her vnderstanding that such was his pleasure With these Considerations I am to moue my hearte and to awake therein feruent desiers that this Sonne of God might be borne spiritually within my Soule and within the Soule of all men that by all he might be adored serued and loued repeating to this ende certaine verses of the Psalmes and of the Prophets which holy Church vseth in the time of Aduent which are to say Colloquie Psal 79.3 Isai 64.1 Isa 45.8 Awake o Lord thy power and make haste to saue vs. Would thou wouldest breake these Heauens and descende that in thy presence all my Vices might be dissolued O Heauens distill from on high this diuine dewe O clowdes raine for me this Iust one and open o thou Earthe and bud out to me this Sauiour shewe thy-mercye o Lord and graciously giue me thy Saluation To this purpose I may frame certaine Iaculatorye Praiers like to those which in these dayes the holy Church vseth in those seuen Antiphone which are sung at Euensong calling our Sauiour Christ by those names which hee holdeth as he is God or as he is man by reason of the offices he doth in those Soules whome he visiteth Colloquie And therefore I may say vnto him O infinite Wisdome come to gouerne me in the way of Heauen O Splendour of the glorye of the Father come to illuminate me with the splendour of thy vertues O Sun of Iustice come to giue light heate of Life to him that is seated in the Shadowe of Deathe O King of kings descende to gouerne me O master of nations come to instruct me O Sauiour of the VVorlde make hast to saue me And in this forme may be framed other such like petitions conforming myselfe to the Spirit of the Church at this time Finally I may spiritualize the desiers of the blessed VIRGIN and of her Sonne whome she bare in her Wombe quickening my desier that those good purposes which by the Inspiration of the holy Ghost I haue conceiued may come to light and be effected in such time place and season as God shall require absolutely conforming myselfe to his most holy will For as the infant conceiued naturally desireth to come into the light of this Worlde at his due time and if he commeth not he tormenteth his mother and dieth indaungering likewise her life So the good purpose which the holy Ghost inspireth me with of altering or bettering my life is as it were crying and desiring to come to light in his due time And if by negligence or Contempt it be not effected it tormenteth the Conscience with remorses and vseth to be an occasion of greate falles 1 Thess 5.19 God permitting them as a chastizement for hauing extinguished the Spirit and the good purposes that proceeded from his Inspiration Pro. 21.25 And heereupon the holy Spirit saieth that Desiers kill the slouthfull that is Desiers conceiued by the Vertue of God and not accomplished thorough our owne Slothe The third Pointe THirdly I am to consider the assured hope that our blessed LADYE had that her Virginity should suffer no losse by this birth firmely beleeuing that as she was a Virgin in conceiuing the Sonne of God without the worke of man so likewise should she be in bringing him forth without any prejudice of her Virginities Integritye for the experience of what was passed assured her of what was to come remembring that both these things were jointely prophecyed by the Prophet Isaias saying Beholde a VIRGIN shall conceiue Isa 7.14 Mat. 1.23 and bring forth a Sonne whose name shall bee Emanuel which is to say being interpreted God with vs. These wordes shee might reuolue within herselfe and with greate admiration might say VVhence to me so greate good that I should be this miraculous VIRGIN what is it possible that I haue conceiued within me that very Sonne whome the eternall Father containeth within himselfe And that this Emanuel is with me whome so many haue desired to be with them and that without losse of my Virginitye he should issue out of me to bee remaine with all vniuersally I giue thee thankes Colloquie o most blessed Emanuel for hauing chosen this humble VIRGIN for thy mother O that the hower of thy birth were now
euen vntill deathe Pouertye Contempt Dolours Psa 87.16 and Afflictions and in all these thinges he suffered a thousand kindes of Afflictions electing such a manner of Life contrary to that of the Worlde to discouer by his example the Deceites and Errours of worldelings that doe followe it For as S. Bernard saieth It is a matter very euident that the worlde erreth choosing for his Companions Riches Honours and Delicacies when as Christ the Infinite wisdome who can neither deceiue himselfe nor beguile vs chooseth the contrarye With this Consideration I am to confounde myselfe in the presence of this most blessed Babe seeing how contrarily I haue liued to that which he teacheth purposing to imitate him from hence forwarde choosing to suffer what he suffereth and beseeching him to make me worthy to suffer with him and as he not of necessity but acceptably and willingly for his Loue. O soueraigne Childe Colloquie 2 Reg. 23.8 who like another Dauid art the wisest Prince among three for of the three diuine Persons thou art the second to whome wisdome is attributed what doest thou seated here in this chaire of the maunger being silent without speaking vnto vs Thou art the most tender litle worme of the wood that violently killest eight hundred for with the Contempt and Humilliation that thou hast in the worme-eaten wood of thy poore harbour thou killest with the violence of thy diuine Loue the innumerable violences of the Loue of the worlde O most wise and most valiant Prince which silently instructest and silently killest teache me to followe with silence thy Contemptes and kill in my Hearte worldely Affections that making myselfe a Worme in imitation of thee I may merit to ascende to beholde thee in the throne of thy Glorye Amen The eightenth Meditation Luc. 2.9 D. Th. 3. p. q. 36. Of the Ioye of the Angels at the Natiuitye of the Sonne of God and of the newes which they tolde to the Shepheardes The first Pointe FIrst I will consider what passed in Heauen at such time as our Sauiour Christe was borne on Earthe For the Hierarchies of the Angells as they clearely behelde the infinite maiestie and greatenesse of God and on the other side sawe him so humbled so thrust vp into a corner and so vnknowne among men they extremely admired this so greate Humillitye and being very carefull that he should bee honored and reuerenced by all desired if God would giue them leaue to come downe into the Worlde to manifest him make him knowne Then did the eternall Father giue that commaundement vnto all which the Apostle S. Heb. 1.6 Paule pondereth Et cum iterum introducit primogenitum in orbem terrarum dicit adorent eum omnes Angeli eius And when againe he bringeth in the first begotten into the Worlde hee sayth And let all the Angells of God adore him he saieth all not excepting any one And all of them from Heauen adored with high reuerence this Babe who being on Earthe behelde what they did The Seraphines inflamed in Loue beholding him helde themselues as frozen and with profounde Humillitye acknowledged him for their God The Cherubins full of knowledge in presence of this Childe esteemed themselues as Ignorant and with greate trembling adored him and reuerenced him as their Lord And the like did the other Quires of the Angells I reioice o all my Good Colloquie to see thee adored by thy Angells and it greiueth me greately to see thee so forgotten and vnknowne among men I o Lord adore thee togither with these blessed Spirits and doe heartily desire that all men might knowe and adore thee and if it lye in my power to giue them netice heereof Ecce ego mitte me Beholde me here Isa 6.8 send me For if thou sendest me I will flye with those wings which thou shalt giue me and like the Seraphines I will crye out thorough the Worlde saying Holye Holye Holy art thou Lord God of Hostes the earthe is full of thy glorye albeit with the smoke of the Humilliation which thou hast in this poore Stable it seemeth to be obscured The Second Pointe SEcondly I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes that were neere about Bethlehem watching and keeping their flocke sending to this ende an Angell which as it is thought was S. Gabriel inuested with a resplendent Bodye who inuironing them with a celestiall light sayed vnto them Luc. 2.10 Beholde I euangelize to you greate Ioy that shall bee to all the People because this day is borne to you a Sauiour which is Christe our Lord in the Citye of Dauid And this shal be a signe to you you shall finde the Infant swadled in clothes and laâ—ed in a manger Vpon this passage I will consider first how God would not manifest this mysterye nor send this Angell to the Sages of Bethlehem for they were prowde nor to the Riche for they were couetous nor to the noble for they were pampered but to the Shepheardes because they were poore humble labouring men that were watching and attending their office for such dispositions as these God requireth in those to whome he imparteth his mysteries and if he Imparteth them not with me it is because I want such a disposition seeing it was for this that he saied that he hideth these things from the wise Matt. 11.25 and prudent and reuealeth them to the litle ones that are humble and lowely Secondly I will consider that it is a matter of very greate Ioy that a Sauiour is borne to vs. He is not borne to himselfe for he commeth not to saue himselfe nor he is not borne to the Angels for he commeth not to saue them but to men and to me for he commeth to saue me For me he is borne and circumcized and all whatsoeuer he did and suffered it is all for me And that which passeth in the manger is all to pardon my Sinnes to inflame me in the Loue of Vertues and to inriche me with those merits O sweete IESVS Colloquie that which to thee is matter of Dolour is to me matter of Ioye I reioice that thou art so good that thou embracest my Dolours to giue mee thy Ioyes let not me o Lord be so vnhappye that thou being borne for the good of all men I should liue as if thou hadst not beene borne for the good of mee hunting prowdely after greatenesse and forgettyng thy lewelinesse and Humillitye Thirdly I will ponder how the signes to finde out the Sauiour that is borne are Infancye Swadling Cloutes and a maunger O infinite Greatenesse of God Colloquie who would euer haue imagined that things so base should be the signes to finde out and to knowe the God of maiestie but I now knowe o Lord that thou art delighted with these debasings and that thou art in the middest of them to moue me to procure them teaching me by the waye that
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
the offering that was presented him Secondly I will consider the Spirit wherewith this most blessed Childe offered himselfe in the Temple to his eternall Father Beholde heere might he say o eternall Father thy only begotten Sonne who was made man to obey thee and commeth into the Temple to honour thee heere I present myselfe before thy maiestie and I offer myselfe to thy seruice and to the accomplishment of thy Will Psalm 36.77.51 And for that neither the Deathe of so many first borne as perished in Egipt nor the offering of the first borne of Israel hath beene acceptable vnto thee for the saluation of men I offer myselfe to dye for them that my Deathe and the sacrifize of my blood may appease thy wrathe and deliuer thy people from the seruitude of sinne In this sorte was fullfilled that speeche of S. Paul Qui dilexit nos Ephes 5.2 tradidit semetipsum hostiam oblationem Deo in odorem suauitatis Who loued vs and deliuered himselfe for vs an oblation and host to God in an odour of sweetenesse And it is to bee beleeued that this offering happened in the morning at such time as in the temple was offered the sacrifize of the Lambe Exod. 29.39 Num. 28.4 called the morning Lambe that there might be a correspondence betweene the figure and the figured O how sweete was this offering to the eternall Father how content remained he therewith as one that was desirous thereof for that the offrings of all the other first-borne were of no value but as they were representations of this Thirdly I am to imagine that albeit our Sauiour Christ made this offering for all men yet he made it likewise particularly for mee holding me present in his memorye Hearte And with this consideration in the Temple of my Soule I will present myselfe in spirit before the eternall Father and in companye of the blessed VIRGIN and of the Childe himselfe I will offer him vnto him in Thankesgiuing for hauing giuen him to me for my Redeemer and master beseeching him to accept this offering and for it to reconcile mee to himselfe and to make me partaker of his giftes O soueraigne Father with all the affection of my Hearte I offer vnto thee thy only begotten Sonne Colloquie and though it being I that doe offer him I deserue to be reiected yet the offering being such as it is I hope to be admitted receiue it o Lord in an odour of sweetenesse and for it graunte mee remission of my Sinnes that with a pure Hearte I may appeare in thy presence in the Temple of thy glorye Amen The third Pointe THe same Lawe likewise commaunded that these first-borne should be redeemed for fiue sicles Exod. 13.13 Leuitic 27.6 and so the blessed VIRGIN redeemed her Sonne paying them to the Prieste who tooke them and retourned her Sonne vnto her Vpon this passage I am to consider who maketh this sale of the Childe who it is that buyeth him with what price and for whome and what benefits arize thereof First I will consider how the eternall Father to whome this Childe offered himselfe will not keepe to himselfe that which was giuen him but would a newe giue him to the Worlde and to men and sell him to them for their good demonstrating heerein his infinite Liberallitye and Bountye which is so farre from repenting to haue giuen vs what he once gaue vs that he ratifieth the Donation inuenting newe respectes to giue vs what he hath giuen vs. She that buyeth and redeemeth him is the blessed VIRGIN to bring him vp as her Sonne and yet she also will not detaine him to herselfe but will nourish him for vs and buy him that he may be employed for our good The price is no more but fiue sicles O eternall Father Colloquie how cheape doest thou sell a thing that is so precious why doest thou equall this first-borne in price with the rest if the rest were redeemed for fiue sicles this was to be redeemed for many millions for he is infinitely more worth then all the rest But I now perceiue o Lord that this is to aduise me that although the name of this ransome soundeth sale and price yet he is giuen vs freely and of meere grace that I may incessantly thanke thee for this newe grace for the which mayest thou be glorifyed and praised by all thy Creatures worlde without ende Amen I may also consider the Spirit that is included in the price of these fiue sicles by the which is signified the price wherewith is bought the most precious golde of diuine Wisdome which is Christ Apoc. 3.17 Isa 55.1 in such sorte as it may be bought This price is the mortification of the fiue senses and the actes of the fiue Vertues which dispose vs to obtaine Grace and the perfection thereof that is to say Liuely faithe Feare of God Dolour for Sinnes Confidence in Gods mercye and an effectuall Resolution to obey God and wholely to accomplish his holy will Therefore Colloquie o my Soule if thou desirest to haue Christ to be thine consider that he is not bought with golde nor siluer but with these fiue sicles of the Spirit offer them to the eternall Father and he will giue him vnto thee Fourthly I will ponder the ende wherefore he is redeemed and bought which is to be the Slaue and Seruant of men and to deliuer himselfe for them vnto Deathe O sweete IESVS Colloquie how willingly doest thou suffer thyselfe to be solde and redeemed to vndoe by thy sale that which I by sinning did with my Soule and to redeeme it with thy ransome that it might bee perpetually thine and yet thy Loue stoppeth not heere for thou art readye to be solde againe by a false Disciple and bought by thy enemies to take from thee thy life making an ende of our redemption with thy Deathe Blessed be thy immense Charitye that is neuer satisfied nor wearied in doing vs good O my Soule reioice that the blessed VIRGIN hath bought her Sonne for thee be glad that IESVS is alreadye thine seeing his Father hath giuen him thee for fiue sicles O good IESVS thou art mine by this newe buying but I yeilde myselfe to be thine Cant. 2.16 and with greate Confidence will say My beloued to me and I to him bee it so o Lord that thou leaue not me nor I neuer leaue thee Amen The XXV Meditation Of what happened in the Presentation Luc. 2.25 with Simeon and Anna the Prophetesse The first Pointe IN those dayes there was a man in Hierusalem named Simeon and this man was iust and religious expecting the consolation of Israel and the holy Ghoste was in him and he had receiued an aunswere from the holy Ghoste that he should not see deathe vnlesse he sawe first the Christ of our Lord. Vpon this pointe I will consider first how the holy Ghoste desiring to manifest IESVS Christ newly borne raised vp two
with more perfection by flying in secret for to this purpose the night is more proper Fourthly I will ponder with what Ioye and Content they trauelled albeit their iourney was troublesome and tedious and deuoide of temporall Commodities which yet they felt not much thorough the greatenesse of their interiour alacritye which relyed vpon two thinges First in that it was the will of our Lord God which they helde for their greatest consolation Secondly in that they carried with them IESVS whose Companye was sufficient to comfort them in any solitarinesse or abandoning whatsoeuer without diuerting themselues to regard or to procure any other refreshing which Trauellers vse to seeke after O omnipotent God Colloquie that gauest to these thy beloued Sainctes such Obedience by their merites I beseeche thee to assist me that I may obey thee with subiection of my iudgement with promptnesse of Will with readinesse in execution and with alacritye of Hearte only to fullfill thy VVill relying vpon thy prouidence that it will haue a care of me if in this manner I obey thee The fifth Pointe FIfthly I am to consider how they remained in Egipt vntill the Deathe of the Tyrant Herod which was fiue or seuen yeares pondering the speciall things that hapned in this time As first the greate Pouertye wherein they liued sustaining themselues with the Labour of their Handes in a poore house among a straunge and barbarous People and yet bearing all this very ioifully for the two causes aforesaide From whence proceeded the greate Quietnesse that they there had in such sorte that they neither desired the Deathe of Herod nor were afflicted with the delaye of their retourne but remitted all to Gods prouidence Being also so zealous as they were of the glorye of God they liued there in continuall dolour for the Idolatrye and perdition of that nation so that of eache of them might be sayed 2 Pet. 2.8 as S. Peter saied of Lot when he was in Sodome that in sight and hearing he was iust dwelling with them who from day to day vexed the iust Soule with vniust workes So it is likely that the sacred VIRGIN S. Ioseph were vexed in Spirit for the Sinnes of that People yet alwaies in the middest of them they preserued their puritye Sanctitye shining like Lightes of Heauen in the middest of that wicked nation And it is to be beleeued that the Sanctitye Modestye and celestiall conuersation of our blessed LADYE the VIRGIN and of S. Ioseph mollified the heartes of that barbarous people and caused in them admiration and respect and some by their example were conuerted to God and came to fauour them with almes and with giftes which they being poore accepted for their sustenance O happy he Colloquie that might be present in this banishment to accompanye and serue the Childe and the mother Ayde me o my God with thy Grace that in my Exile I may liue with alacritye conforming myselfe vnto thy will and giuing good example to such as liue with me that many by my meanes may serue thee with perfection Amen The XXVIII Meditation Of the murder of the holy Innocents and of the retourne from Egipt The first Pointe FIrst I am to consider how king Herod fearing least that king whome the Sages had spoken of should depriue him of his kingdome and perceiuing that he was deluded by them Matt. 2.16 he cruelly commaunded to be murdered all the men Children that were in Bethlehem in all the borders thereof from two yeare old and vnder Wherein is first to be considered what an abominable Vice is Ambition and the Desier of raigning and commaunding from whence ensued such horrible mischeifes the cheife of all which was to desier to take away the life of Christ to vsurpe his kingdome and to raigne by himselfe As also how proper it is to Ambitious men to be suspitious and timorous suspecting least others should depriue them of their greatenesse and fearing where there is no neede of feare as the Tyrant Herod was afraide without cause for our Lord Christ came not to take away temporall kingdomes but to giue celestiall Secondly I will ponder the greate greife that our Sauiour Christ had being in Egipt seeing from thence the murder of the holy Innocents for his sake for it is to be beleeued that the sworde which wounded the bodye of eache one of them peirced his Soule with Dolour of Compassion thorough the exceeding loue wherewith he loued them suffering so many martirdomes in his Spirit as they altogither suffered in bodye O most glorious king of Martyrs Colloquie who on this day conquerest in them and sufferest with them haue compassion on my weakenesse and ayde me with thy grace vanquishing in me all whatsoeuer is contrary vnto thee Thirdly I will ponder the greate spirituall good which accrewed vnto these Children by the temporall Deathe which they suffered being assured thereby of their eternall saluation and therefore that was a louing prouidence which Christ vsed towardes them albeit with the coste of the life of their bodye which is of lesse worth then that of the Soule And for this reason our Sauiour Christ rejoiced at the glorious Deathe of his martyrs by the which they became partakers of so glorious and eternall a life Iob 9.23 that being fullfilled heere which holy Iob sayeth of God that he laugheth at the paines of the innocent because be is recreated with the good that commeth vnto them thereby I would Colloquie o my God that I might suffer for thy sake that my paines might be thy Laughter and mirthe catching me with deathe like these Children before malice chaunge my Hearte Sap. 4.11 and Deceite alter my Soule for I rather desier to dye then to liue to offend thee The Second Pointe ANd when Herod was deade Matt. 2.19 beholde an Angell of our Lord appeared in sleepe to Ioseph in Egipt saying Arize and take the Childe and his mother and goe into the lande of Israel for they are deade that sought the life of the Childe Heere is first to be considered how Herod seeking to take away the life of Christ dâ—ed without compassing his intent and dyed a disastrous deathe both of bodye and Soule for the Iustice of God though it dissembleth for a time chastizeth in the ende and though the punishment of the wicked be deferred yet it commeth at last and when men least thinke then Deathe seazeth vpon them when as they pay for all their wickednesse togither what proffit had Herod by his Ambition and Crueltye and extreame care to preserue his kingdome for he lost all in one day and with all lost his Soule bewailing this remedilesse losse as the rest of the Damned doe bewaile it who say What hath our Pride auailed vs Sap. 5.8 and the boasting of our Riches what hath it profited vs all is passed like a Shadowe and now in our wickednesse we are consumed paying the penaltye that
him because I will not loose my Commodities nor abandon those thinges that I loue and because I will not suffer a litle Affliction faining Difficulties when there are none at all and so flying the frost Iob 6.16 which is the Afflictions of the Earthe the snowe will fall vpon me which is the Chastizement of Heauen our Lord God leauing me frozen and abandoned and the Starre which appeared for my Saluation shall be a witnesse against me to my Condemnation Thirdly I will ponder the greate fauour of God to these three kings in inspiring them so effectually and illuminating them with such an interiour light to vndertake this resolution of leauing their owne Countreys and Houses to come to seeke after Christ letting others alone in their blindenesse and miserye And by this shall I knowe the efficacye of Gods diuine Inspiration and will humbly beseeche our Lord to preuent me therewith and to say to me as he sayed to Abraham Gen. 12.1 Goe forth of thy Countrey and out of thy kinred and out of thy Fathers house and come into a Lande which I will shewe thee But if God hath alreadye donne me this fauour that with the Light of another Starre he hath effectually called me out of the Worlde to seeke him in Religion leauing others in the middest of those turmoyles and traffickes I am to giue him many thankes and am humbly to beseeche him that he will be pleased to sende often into my Soule such like Starres and Illuminations that they may moue me to abandon all that hindreth me from louing him and to followe him with perfection Lastly I will ponder how heerein was fullfilled the veritye of that dreadefull Sentence Matt. 20.13 that many are called but fewe are chosen for among so many men of the Easte three only were chosen for this enterprise the holy TRINITY selecting them for the first fruites of the elected among the Gentiles O blessed TRINITYE Colloquie make me of the number of these three that following thy diuine Vocation I may confesse adore and glorifye thee worlde without ende Amen The Second Pointe SEcondly I am to consider the departure of these kings from the Easte their Voyage till they arriued at Hierusalem Pondering first how these kings with that liuely faithe which they had cast themselues into the handes of God and began their Voyage carrying with them giftes to offer vnto the Childe and setting themselues in their Waye they sodainely perceiued the Starre to moue it selfe as if it would be their guide in that iourney whereat they rejoiced with exceeding greate ioye praising glorifying God for the greate Prouidence and care he had of them from whence I will collect that if trusting in God building vpon Faithe I begin to seeke him his Prouidence will not be failing to prouide me a guide and a Helper to prosecute my iourney and the diuine Spirit and the Grace of my Vocation will goe alwaies before me like a Starre guiding and directing my pathes Exo. 13.21 as he guided the Israelites through the Deserte going before them shewing them the waye by day in a piller of a clowde to defende them from the Sun and by night in a piller of fier that might shewe them light to bee at both times their Guide So likewise our Lord will guide me protecting mee in the daye of Prosperitye and in the night of Aduersitie defending me from the heates of sensuall and Worldely temptations likewise from Coldenesses Lukewarmenesses and Pusillanimities Secondly I will ponder how hauing behelde this the kings went forward on their waye alwaies following the Starre without turning one way nor other staying where it stayed and going when it moued endeuouring to doe nothing vnworthy of our Lord whome they acknowledged in the Starre And in imitation heereof I am to take for the Starre and guide of my life the light of reason and the light of faithe the Inspiration or Illumination of the diuine Spirit and the direction of my Prelates or Confessors These foure Starres are reduced to one which is God Apoc. 2 28 22.16 who guideth vs by them And to me it belongeth directly to followe what this Starre dictateth vnto me without turning to the right hande nor to the left endeuouring not to doe any thing that may be offensiue in his eyes Thirdly I will ponder how these kings going forward on their wayes and approching neere to Hierusalem sodainely by Gods ordination the Starre disappeared they remaining therefore very sad and afflicted This the diuine Prouidence ordained to make proofe of their faithe and loyaltye and to giue them occasion to exercize greate Vertues at their entrance into Hierusalem and that wanting the guide of Heauen they might seeke such guidance as God hath left on Earthe which is the Sages and Teachers of his Lawe and the Prelates and Superiours in his Church and therefore these Sages were not dismayed neither accoumpted they themselues deluded neither did they leaue their enterprize to retourne to their owne Countrey but determined to enter into Hierusalem to seeke what they desired instructing me by their example what I ought to doe when God hideth himselfe from me and when sensible deuotion faileth me when I finde myselfe in darkenesse and in temptations for in such cases I must not be distrustfull nor tourne backe from what I haue begun but must vse those meanes that I may to seeke and to finde God hauing recourse to his ministers as it is saide in the booke of Canticles that the spouse that is Cant. 3.6 the iust Soule being thoroug the absence of her Husband in darkenesse and in the obscuritie of night she riseth vp to seeke him in the streetes and corners of the Cittye exercizing herselfe in holy workes regarding the examples of other iust ones then she asketh those which watche and garde the Cittye which are the Prelates whither they haue seene whome her Soule desireth that they may informe her and teache her where how she may finde him in this manner she founde him so founde him the Sages O eternall God Colloquie giue me the faithe Constancye of these men that I may seeke thee with that loyaltye and perseuerance that they sought thee comming with humillitye to take humane meanes when diuine meanes lye not open vnto me The third Pointe THirdly I am to consider the entrance of these kings into Hierusalem the demaunde they made saying Where is he that is borne king of the Iewes wherein are resplendent the greate Vertues of these men For first they shewed great faithe beleeuing what they had not seene confessing that there was borne a Childe who was the king Messias promised to the Iewes they doubted not heere of but only of the place where he was to be borne for he that reuealed vnto them the first reuealed not the second vnto them Secondly they shewed greate magnanimitye fortitude for deuining what
perill they might put themselues vnto of being put to deathe by Herod for asking in his Countrey and Courte for another king yet for all this they entred not hiddenly nor demaunded secretly in Corners but publikely and in his owne pallace O heroicall Confidence o couragious Portitude inspired by this newe-borne king who though he hidde from these Sages the light of the visible Starre he hid not from them the inuisible light of faithe by whose power the Sainctes ouercome kingdomes Heb. 11.33 worke Iustice and obtaine the fullfilling of all their promises Colloquie O my Soule haue a liuely Faithe in thy God for by his power thou shalt breake Walles Psal 17.30 animate thyselfe to breake thorough difficulties feare not to set vpon Daungers for he will protect thee and set thee at liberty from them From this Faithe and Fortitude of these Sages it proceeded that albeit at the hearing of this demaunde Herod was troubled and all Hierusalem with him yet they themselues were not troubled Wherein I will ponder how Herod was troubled because he was a Tirant and ambitious and so feared leaste he that was borne might depriue him of his kingdome But that which is most to be admired is that the Iewes also were troubled at that for which they should rather haue rejoiced attending more to flatter and to giue Contentment to a Tyrant king then to the king of Heauen that was promised vnto them Whereby I may learne how perillous a thing it is to entertaine strict amitye with potent and vicious Personages which are easily troubled with Passions of Hatred Anger Reuenge and Ambition for they being troubled I may also be troubled with them But if I trust in God as did the Sages I shall not be troubled though all others be troubled rather I shall say with the Prophet Dauid Psal 26.1 c. Our Lord is my Lighte my Healthe whome shall I feare Our Lord is the Protector of my life who shall make me tremble If Armyes of enemies come against me my Heart shall not feare and though they make greate warre against me I will not be dismayed but will hope in our Lord. The fourth Pointe FOurthly I am to consider how Herod hauing heard this demaunde consulted thereupon with the high Preistes and the Scribes of the People who aunswering him that this king should bee borne in Bethlehem of Iuda for that it was so foretalde by Micheas the Prophet Mich. 3.2 he saide vnto the Sages that they should there inquire seeke for the Childe whome hauing founde they should giue him aduise thereof Wherein the prouidence of God is many waies resplendent First in that he maketh vse of the wiched to fauour the intentions of those that are good as he made vse of Herod to discouer vnto the Sages the place of the birth of our Sauiour fullfilling that which is written Pro. 11.29 Rom. 8.28 and to them that loue God all things cooperate to their good Secondly it is resplendent in that by meanes of his ministers although they are wicked he discouereth the Veritye of holy Scripture to those that desier to knowe it for their proffit as in this case he consented not that the high Preistes and Teachers of the Lawe should conceale this Veritye from the Sages And if I with a good zeale desier to knowe the Will of God God will discouer it vnto me by the meanes of his ministers Mala. 2.7 of whome he saieth by a Prophet that their Lippes keepe knowledge which they holde as it were in a cheste of truste to teache the doubtefull things of the Lawe to those that demaunde them for they are the Angells and messengers of our Lord and the manifesters of his will The Prouidence of God is likewise resplendent in hauing giuen vs the diuine Scriptures wherein there is most sufficient light to knowe Christ to seeke and to finde him without hauing neede of any miraculous Starre or newe reuelation but only feruent Praier and profounde meditation according to that which our Sauiour Christ sayed vnto the Iewes Searche the Scriptures Ioan. 5.39 for you thinke in them to haue life euerlasting and the same are they that giue testimonye of me O sweete IESVS that saydest Aske Colloquie and you shall haue seeke and you shall finde illuminate me that I may seeke thee in thy sacred Scriptures so that I may finde thee and that I may searche out the eternall life contained in them in such sorte that I may obtaine it Finally the secret iudgements of God resplendent in this case may affright me and make my haire stande on ende for that the Gentiles comming from Countreys so farre distant and with so greate labour and trauell to seeke Christ the Iewes who so many yeares had expected him being so neere him yet mooued not to seeke him And though they aduised the Sages where they might finde him yet they tooke not this aduise to themselues that the veritye of that might be manifested which was afterwardes spoken by this our Lord Ioa. 6.44 No man can come vnto me vnlesse the Father that sent me drawe him But these wretches were not drawen by the Father for they delighted more in pleasing a Tyrant and deferring their going till the Sages were retourned they neuer performed it Wherefore taking warning by other mens harmes I will remoue all impediments that may any waies hinder the eternall Father from calling me by his inspirations and joyning me with Christ not deferring to another time to obey those which he shall giue me for delaye may be peraduenture the cause of my perdition O eternall Father Colloquie Psal 65.5 whose iudgements vpon the Sonnes of men are terrible but yet iust by that Loue which thou bearest to thy Sonne I beseeche thee that seeing thou hast so greate a desier that he should bee knowen and adored by all men cast me not of thorough my owne Sinne and slackenesse leauing me ouerwhelmed therein but with efficacye pull and drawe me vnto thee that I may seeke and finde him knowe and adore him worlde without ende to thy Glorye Amen The XXIII Meditation Matt. 2.9 Of the departure of the Sages from Hierusalem and their entrance into the Inne at Bethlehem and what happened there The first Pointe THe Sages hauing heard Herods aunswere departed from Hierusalem the waye of Bethlehem in quest of the newe borne king and at that very instant the Starre againe discouered it selfe vnto them at whose sight they reioiced with exceeding greate ioye Gauisi sunt gaudio magno valde Heere I am to ponder first the Care of these kings in prosecuting their intention for assoone as they had knowledge of what they desired they departed from Hierusalem and from the Courte of king Herod flying from the noise and vnquietnesse thereof whereby they teache vs how puntually we ought to applye ourselues to the businesse of our Saluation departing from the noise of the Worlde and flying to