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
55. § 12. Of the ordinarie and extraordinarie time that is to be imploied in mentall praier and of iaculatorie praiers pag. 64. § 13. Certaine aduertisments concerning the meditations ensuing pag 70. The first part of the meditations of sinnes and of the last endes of man vvith formes of praier apprropriated to those vvhich vvalke in the Purgatiue waye to purifie them selues of their vices The introduction concerning puritie which is the end of the meditations of the purgatiue waie 75. The first fundamentall meditation of the end wherfore man and all things that serue him were created pag. 78. The II. meditation of the grieuousnes of sinne by the examples of the sinne of the Angels of Adam and other particulars pag 88. The III. medit of the multitude of sinnes and of the grieuousnes of them for being so many and contrary to reason 100. The IV. meditat of the grieuousnes of sinne by the basenes of man that offendeth God and by the nothing that he hath of his owne 104. The. V. meditat of the grieuousnes of sinnes by-the greatenes of the infinite maiestie of God against whome they arcommitted 108. The VI. meditat of the grieuousnes of sinne by comparison betweene the temporall and eternall paines wherewith it is chastized 116. Meditations of our last things to mooue vs to a detestation of sinnes 125 The VII meditat of the properties of death 116. The VIII meditat of those things that cause Anguish and affliction to the man that is neere his deathe 131. The IX meditat of the particular iudgment that is to bee made of the soule in the instant of death 140. The X. meditat of that which hapeneth to the body after death and of the graue 154. The XI meditat of the remembrance of death of the dust whereinto wee shall bee conuerted in the graue 162. The XII meditat of the most griueous deceites and daungers which the forgetfulnes of death bringeth with it and of the manner how they are to be remedied 167. The XIII meditat of the generall iudgment and of the signes and thinges precedent to that day 175. The XIIII meditat of the resurrection of the dead and the comming of the Iudge and what he wil doe before he giue sentence 183. The XV. meditat of the sentences in fauour of the good and against the wicked and of the execution of them 196. The XVI meditat of Hell as concerning the eternitie of the paines and the terriblenes of the place and of the inhabitants thereof and the tormentors 212. The XVII meditat of the paines of the senses exterioure faculties and of the paine of losse or damnation which is suffered in hell 222. Other meditations and manners of praier to obtaine puritie of soule and parfect mortification of her vices and passions 230. The XVIII meditat of Pride and vaine glorie 232. The XIX meditat vppon the vice of Gluttonie the vertue of Temperance 239. The XX. meditat vpon the vice of Luxurie and the vertue of Chastitie 244. Actes of perfect Chastitie 247. The fauours and rewardes of perfect Chastitie 249. The XXI meditat of Auarice 252. The XXII meditat of vvrathe and Impatience 258. The XXIII meditat of Enuie 263. The XXIV meditat of Slothe 268. The XXV meditat vpon the ten commaundements of the lawe of God 273. The XXVI meditat vppon the fiue Senses and exteriour faculties 287. The XXVII meditat vppon the interiour faculties of the sowle 293. The XXVIII meditat wherein is set downe a forme of praying making euery night an examination of the conscience 301. The XXIX meditat wherin is set downe another forme of praying at three times of the day making a particular examination of some one vice to pull it vp by the rootes 307. The XXX meditat of the excellencies of the holy sacrament of confession of the vertues that are exercised therein and of the graces that are receiued 313 The XXXI meditat of preparation to receiue the holy sacrament of penance 320. The XXXII meditat of thankes giuing after confession 328. The XXXIII meditat of the most blessed Sacrament of the altar before Communion 333. The XXXIV meditat of spirituall Communion which is a disposing for sacramentall Communion and for hearing masse profitably 340. The XXXV meditat of thankesgiuing after Communion 345. The XXXVI meditat of purgatorie to encourage vs to the workes of penance 351. A TABLE OF THE PRINCIPALL MATter 's contained in this first part Abstinence Acts and rewards of it pag. 242. Adam How great his fault was pag. 91. Adoration How it must be made to God at the entering into praier pag. 32. Affections Those of deuotion be the ende of meditation 11.52 Affections of the loue of God 25. Affections of deuotion be of three sorts 53 affections of sinners that be repented 76. Ambition It is the doughter of pride and the acts thereof 234. Angells The euill fell thorugh pride 88. How wee may talk to them in praier 20. They assist those that pray 74. They especially assist those that be chast 249. Angre The acts and punishments thereof and the rewards of those that doe mortifie the same 359. Ashes See Lent Aspirations How wee may pray with them 49. Attention in praier The meanes to get it and to resist distractions 35. Auarice The acts damages and chastisments of it 252. The benefits of mortifying it 255. S. Augustine His counsel to those that loue God 2.3.5 His order of mental praier 14. Author The autor of this woork hath drawen it from three principall fountaines 6.7.8 Benedictions Promised to those that keepe the lawe of God 282. Benefits That come of mortifying pride 137. That come of mortifying Gluttonie 242. of chastitie 249. of mortifying Auarice 255. of mortifying wrath 261. of mortifying Enuie 267. of mortifying Sloth 272. Of God towardes vs. 111. Blessinge See Benedictions Canticles VVhat spirituall canticles bee 16. Charitie The acts thereof to be practised in communicating 344. Chastitie The acts and excellencies the fauours and rewards thereof 247. Colloquie See Speeches Commaundements See Lavve of God Communion The manner how to prepare our selues worthelie for sacramentall Communion 333. The manner of communicating spiritually 340. The manner of thankesgiuing after Communion 345. Confession The excellencies of sacramentall confession 313. The vertues that at practised in it 315. It is a greate meanes to surmounte tentations 316. The manner how to prepare our selues vnto it 320. The manner of giuing thanks after it 328. Confidence in God See Hope Conscience How we must heare thee good inspirations and instructions of it and how it will accuse vs in our particular iudgment 145. and how in the vniuersall iudgment 196. Consolation See delite spirituall Contrition VVhat it is and wherein it consisteth 108.305.322 Conuersion That towards God how perfect it must bee 76.77 Death The properties of it 126. It is hastened somtimes for our sinnes 127. Three thinges must afflict in it 131. VVhat passeth therein with
sup distinct 4. Lib. de spiritu anima c. 9. by Gods grace to mortifye very well the fiue corporall Senses that God may open vnto vs the spirituall for as S. Gregory saieth yf the exteriour Sense be shut forth with the Interiour Sense is open And contrarily as S. Augustine saieth the Interiour Sense sleepeth if the Exteriour be giuen ouer to his Pleasures Besides this wee may vse another meanes more easye to applye the Interiour Senses of our Soule vpon the mysteries of our holy Faithe the practize whereof shall bee seene in the second parte in the twentie-sixth meditation with the which let vs so dispose ourselues that our Lord if it bee his good pleasure may communicate vnto vs that parte which shall bee conuenient for vs of what hath beene saide Of the ordinarie and extraordinarie time that is to bee imployed in Mentall Praier and of jaculatorie Praiers §. 12. THE time that is to bee spent in mentall Praier is of two sortes the one ordinarye for euery daye so long as Life and Health shall endure the other extraordinarye recollecting ourselues at certaine times for the space of a weeke or two o◠more spending them all in these meditations and exercises which may bee donne for diuerse endes and vpon diuerse Occasions 1. First when one is heauy loden with Sinnes and desireth to make a true Confession and perfect Conuersion it is an admirable meanes to with drawe a mans selfe for some eight dayes or more to some retired place spending all that time in thinking vpon his Sinnes and in meditations that may mooue to sorrow for them and to make a very perfect chaunge of Life 2. Secondly when any one desireth to learne this mysticall Science of the Spirit to knowe how to pray mentally and to conuerse with God and to gaine heerein some vse and experience It is good to dedicate a moneth or two to this exercise vntill hee prooue well Industriated For albeit that the principall master of this Science is God yet it is also a helpe to haue a visible Tutour that may direct him and to take time to learne and practise what hee shall teache 3. The third occasion is when one desires to take some Estate of Life and doubteth which were fittest for him to take for his Saluation perfection or when hee desireth to begin any greate enterprise in the seruice of God and standes in doubt of our Lordes will Pleasure or if he be assured thereof desireth to enter with good footing and to prepare himselfe with Praier negotiating Gods fauour to haue good successe therein In such cases it is very conuenient to take some time of retirednesse Math. 4.2 as Christe our Lord before hee began to preache retired himselfe fortye dayes in the desert 4. The fourth occasion is when those that vse this mentall Praier perceiue themselues key colde distracted and drye therein and withall finde themselues very slacke in matters of Diuine seruice In these cases the most effectuall meanes to renewe themselues and to reenter into feruour is to dedicate eight dayes to these meditations spending therein the greatest parte of the day and because this slackenesse ordinariely entreth by litle and litte into all it is good once euery yeare to recollect a mans selfe some eight dayes to this ende Finally allbeeit a man finde no slackenesse yet it is good now and then to giue himselfe a sacietie and fullnesse of God to increase in his Loue and to excell the more in his seruice as many Sainctes were accustomed to doe who by this meanes attained to very high degrees of Sanctitye As for the Ordinary time there can no generall rule bee giuen for all for this time must bee measured with the healthe habilitie with the State and Office and with the necessary Obligations Occupations of euery man But all this considered the more time that may bee imployed in this exercise without beeing wanting to the things aboue-saide the better it is Ordinarily it were meete for a man to retire himselfe an houre in the morning or night seeing not without cause our Sauiour Christe spent an houre in that retired praier which hee made in the Garden of Gethsemani as wee may collect out of the reprehēsion hee gaue S. Matth. 26.40 Peter saying Could you not vvatche one houre vvith mee But hee that by reason of his businesses cannot bee an hower let him bee halfe an hower and if hee cannot halfe an hower yet let him imploy if hee please but a quarter of an hower in that mentall Praier which wee call Examination of the conscience In the tvventie eight meditation of this first part in that manner that wee shall hereafter prescribe and let him giue some more time to prayer vpon holy Dayes for they were instituted to bee consecrated to God Concerning this ordinary time wee must bee very considerate that after a man hath set downe his time that hee intendeth to imploye euery day in Praier bee it for the rule of his Estate as some Religious doe or by speciall Deuotion or Direction of his ghostly Fathers hee must bee very constant in spending that whole time intirely in his holy exercise without letting slippe one onely daye or loosing one onely Credo time of the hower for the Diuell with greate solicitude inuenteth a thousand occasions sometimes of corporall excuses and sometimes of Cares and Businesse vnder the title of Pietie to make vs to interrupt our Praier for omitting it one daye through Slothe or through any other wrested ende a man comes to omitte it afterwardes another and another daye Lib. 1. de orando Deo and at length to omitte it altogither VVhereupon S. Chrysostome saieth That a just man should holde it for a thing more sorrowfull then Deathe it selfe to bee depriued of Praier imitating heerein the holy Prophet Daniel Daniel 6.10 who was accustomed to pray three times a Day and albeeit the king of Persia commaunded that no man vpon paine of his life should pray to God in thirty dayes yet hee would not omitte his accustomed Praier Ne tantillum quidem temporis sustinuit ab orando cessare He did not so much as for a very litle time cease to praye for hee vnderstood that his spirituall life depended vpon Praier and for feare of the deathe of the Bodye hee would not indanger the life of his Soule which saith Chrysostome is as deade when it wanteth Praier as the Bodye is deade when it is abandoned by the Soule And as Daniel although by occasion of Praying liee put himselfe in daunger of Deathe for hee was cast into the Lyons den yet in effect hee died not for God deliuered him from that Daunger shutting the Mouthes of the Lyons because hee opened his mouthe to praye So also wee may beleeue that for accomplishing the taske of our Praier wee shall loose neither life nor healthe nor content nor the good dispatche of other businesses nay rather by the
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
Starres haue illumined mee with their Light and preserued mee with their Influences That the Elements the birdes of the Aire the Fishes of the Sea the Beastes and Plantes of the Earthe haue helped to sustaine mee I confesse that I deserue not the Bread I eate nor the VVater I drinke nor the aire I breathe neither am I worthy to lift vp my Eyes to Heauen I haue rather deserued that flashes of fier should discende from thence to burne mee like Sodome Gomorrha or that the Earthe should open and swallowe mee aliue like Dathan Abyron that newe Hells should bee founde and newe Torments inuented to chastize my grieuous Sinnes And seeing that the Goodnesse VVisdome Immensenesse Omnipotencie Liberallitie Beneficence and Charitye of God haue not beene sufficient to bridle mee it had beene Iust that his Iustice should haue appeared to auenge the injuries donne to these diuine Perfections Sap. 5.18 and Soueraigne Benefits and should haue giuen Licence to all Creatures as shall bee giuen at the Daye of Iudgement to take Vengeance on mee for the injuries that I did to the Creator and to them Colloquie to offende him But o my God my Creator seeing that of thy Mercie thou hast thought good to suffer mee adde this benefit to the former thinking it good likevvise to pardon mee Amen The sixt Meditation of the grieuousnesse of Sinne by comparison betweene the temporall and eternall Paines wherewith it is chastised The first Pointe FIrst I am to consider the greiuousnesse of mortall Sinne by comparison with all the paines and miseries that are in this life pondering that it is the cause of these temporall euills God thereby chastizing it most iustly For proofe hereof I may runne in Discourse thorough the exteriour Goods which wee call the Goods of Fortune and thorough those which belong to the Bodye of the which Sinne is the Destruction First it destroyeth Riches God depriuing Sinners of them because they abuse them as hee spoiled the Egiptians of their Iewells and the Iebusites and Cananites of their Countries Sinne likewise destroyeth Honour for whosoeuer taketh as much as lyeth in him the honour from God and from his Neighbour deserueth to loose his owne Honour For this the high Preiste Heli and his Sonnes lost the Honour of Preisthood with their life God saying vnto them Qui contemnunt me 1. Reg. 2.30 1. Reg. 13 14. 15 23. Dan. 4.23 erunt ignobiles They that contemne mee shall bee base Sinne destroyeth the Scepter and the Gouernment For disobedience God tooke from Saul the kingdome that hee had giuen him And Nabuchodonosor with vaine-glorious boasting lost his also liuing seuen yeares like a Beaste God cutting downe that sightly Tree for that his Sinnes deserued not that hee should stand vpright And it is a iust Chastizement that hee should neither haue Dignitie nor Commaunde on Earthe that subjecteth not himselfe to the king of Earthe and of Heauen and that hee should haue no preeminence ouer men who by Sinne makes himselfe like vnto Beastes Besides this Sinne destroyeth the Healthe God chastizing Sinners with manifoldnesse and Varietie of Infirmities and Sores from Heade to Foote Isai 1.6 For hee deserueth not to haue Healthe that employeth it to offende him that gaue it him and whosoeuer hath his Soule sicke beeing albe to heale it is worthy to haue his Bodye sicke and not to bee able to eure it as the Lame man that in eight Ioan. 5.2 and thirty yeares could not bee healed in the Probatiea pond where others were healed Sinne taketh away Content and Alacritie causing a mortall Sadnesse which dryeth the bones giueth a Life worse then Deathe itselfe Thren 3.15 Like vnto the Citty that saide God hath filled mee vvith bitternesse and made mee drunke vvith VVormevvod Or as the miserable king Antiochus that saied 1. Mach. 6.11 2. Mach. 9.11 To hovv much Tribulation and to vvhat VVaues of Sadnesse am I come I that vvas merry and beloued in my kingdome Sinne taketh away Life procuring Deathe by a thousand disastrous meanes Exod. 12 29. 14 27. for the Sinnes of Pharao and his kingdome an Angell killed in one night all the first begotten and another day drowned his Armye of innumerable men And another Angell in the Campe of Senacherib 4. Reg. 19 35. Exod. 32 28. Leuit 10.2 Num. 11.33 2. Reg. 24.13 killed one hundred fourescore and fiue thousand men and many Israelites perished in the Desertes with diuerse straunge kindes of Deathe Finally Sinne causeth those three terrible euills that were offered to Dauid to choose one of them in punishment of his Offence Famine VVarre and Pestilence with the which innumerable men perishe with exceeding greate miserie and rage For Sinne likewise come Earthquakes Tempests at Sea Deluges Fiers Lightenings Haile Stormes and other such chastizements for as Sinne is the Injurie of the vniuersall Creator all the Creatures are Instruments of his Vengeance Then I will applye all this to myselfe beholding my euills and miseries and I shall vnderstand that they haue all come vpon mee justly for my Sinnes that I may knowe and see by Experience as Ieremâ—e saithe how euill Ierem. 2.19 and bitter it is to forsake God and not to feare him And so from the horrour which I haue of these paines I shall extract a horrour of my Sinnes saying to myselfe Seeing thou art so much afraide of temporall miseries Colloquie vvhy art thou not afraide of Sinne vvhich is the cause thereof If thou tremblest at Pouerty and Dishonour vvhy tremblest thou not at Sinne from vvhence they both proceede And if thou flyest the sicknesse of the bodye vvhy flyest thou not the sickenesse of the Soule seeing that endes vvith a temporall Deathe but this hath a Deathe euerlasting O eternall God illuminate mee vvith thy Soueraigne Light that thorough the feare I conceiue of the euills of the bodye I may learne to feele the euills of the Soule The second Pointe SEcondly I am to consider that Sinne is an euill incomparably greater then all the temporall euills that haue beene spoken of and that with them wee cannot paye the leaste parte of the paine that one onely mortal Sinne deserueth pondering some manifest reasons of this Veritie alledged by the Saintes 1. The first for that all the euills that haue beene spoken of depriue of Goods created which are very much limited Ex D. Th. 1. p. q. 48. ar 6. Luc. 18.19 but Sinne depriueth of an Infinite good which is God And as God onely is for Excellencie called Good because the other things created though they haue some goodnesse yet being compared with that of God it is as it were nothing so Sinne onely may bee called absolutely euill and the malice of other miseries is as if it were not in Compatison thereof nor all togither are sufficient to impose vpon mee the title of euill D. Dionis c. 4. de diuinis nominibus if I
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
Desperation hee excessiuely aggrauateth our Sinnes and exaggerateth the rigour of Gods Iustice against them Hee will tell mee that hee that liued euill must not dye well and that hee that laide not holde on Gods mercye must fall into the handes of his Iustice 1. Petr. 4.18 And if the Iust man shall hardely bee saued what shall become of the wicked and the Sinner And as hee is a Lyer and the Father of Lyes and a false Accuser of men if God tye not his handes limitte his Power hee will set before mee a thousand false Imaginations and accusations with Cosenages horrid Visages to trouble mee and to make mee sweate with agonye and to passe greater Anguishes then those of Deathe it selfe These are the feares that in that last traunce shlal afflict mee if I prouide mee not in time to hinder their Vehemencye which I am to doe by entring into my selfe and considering if Deathe should now attache mee what it is that would giue mee greatest terror and deuising how to remedye that in time And if I would not that Deathe should seaze vpon mee in the present estate that I am in I am to endeuour presently to get out of it for it is neither lawfull nor secure to liue in an Estate wherein I would not dye I will conclude this Meditation setting before myne Eyes Christe our Lord naked and nailed to the Crosse at the Instant of giuing vp the ghoste and I will with greate feruencye beseeche him that by his Deathe hee will graunt mee a good Deathe and that if the Diuell come to my Deathe as hee came to his that hee would deliuer mee from him and graunt mee so assured a Confidence that like him I may say in that hower Psal 118 109. Colloquie Father into thy handes I commend my Spirit O morcifull Father my Soule is yet in my ovvne handes but readye to flye out of them and in perill to fall into the handes of her Enemies O doe thou receiue her into thine that the vvorke of thy handes for the vvhich they vvere nailed to the Crosse may not hee destroyed I offer myselfe to imitate in this life thy Pouertye and nakednesse that in Deathe thy handes may receiue mee and may carrye mee vvith them to the repose of thy Glorye Amen VVee may likewise make Speeches and Praiers to our blessed Ladye the Virgin and to the Angell of our garde and other Saintes requiring their fauour for that hower for while wee liue wee negotiate that which should aide vs at that Instant To this purpose wee shall make our proffit of a manner of preparation to dye well which shall bee put in the fourth parte in the fifteth and first meditation collected from what Christe our Sauiour did at his Deathe as likewise of what shall bee saide in the fifth parte in the thirteth and fourth meditation concerning the glorious passage of our blessed Ladye The ninth Meditation of the particular Iudgement that is made of the Soule in the Instant of Deathe D. Th. 3. p. q. 59. art 5. IN this meditation I am to presuppose that Veritie of our Faithe 2. Cor. 5.10 Ad Rom. 14.10 that all men as S. Paul saithe are to bee presented before the Tribunall of Christe that euery one may giue a reason of all that hee hath donne either good or euill while hee liued in this Bodye Ad Heb. 9.27 and this Iudgement is made Inuisibly after Deathe for that Statutum est omnibus hominibus semel mori post hoc Iudicium It is the Infallible Decree of God that all men shall dye then followeth Iudgement from the which as from Deathe no man shall escape Before this Tribunall of Christe I am to present myselfe in Praier Imagining this Soueraigne Iudge seated on a Throne of fier Daniel 7 9. as Daniel sawe him to represent the terriblenesse of his VVrathe against the wicked or in a most pure white Throne of most resplendent light Apoc. 20 11. as S. Iohn sawe him to represent his infinite wisdome and Puritie and his Clemencye towardes the good And of both these figures I may make my proffit as in the following pointe shall bee seene The first Pointe FIrst are to bee considered the persons assistantes at this Iudgement regarding the quallities and semblances of eache one of them These are foure at the leaste 1 The first is the Soule that is to bee Iudged the which shall stande alone naked without her Bodye and all visible things clothed onely with her workes For allbeit at the time of Deathe there bee present many kinsfolke and many religious Persons yet in that Instant that it issueth out of the bodye there is none of them can beare it cōpanye nor fauour it As desolate shall bee the Soule of a King as that of a Clowne of a riche Man as of a poore man of a learned man as of an Idiot for Dignities Riches remaine here and though it carry with it its Sciences there is no account made of them but of VVorkes Apoc. 14.13 whereby I shall see what a greate Inconsideration it is to procure with so much sollicitude that which cannot helpe mee in that conflict and to loose that which most of all Importeth mee 2. Zach. 3.1 Psal 108 6. D. Greg. hom 39. in Euangelia On either side of the Soule as is collected out of holy Scripture shall stand at least the Angell Gardian and the Deuill with different semblances accordingly as they suspect what is like to succeede I may Imagine that on the right hande of the wicked the Diuell standes very cheerefull for the pray that hee expecteth and the Angell on the left hand with a sad semblance for the losse that hee feareth But contrarily it shal bee in the good yet allwayes the Diuell willbee there with his fierce and horrid Semblance 3. The fourth Person is the Iudge which is God himselfe who is to giue this Iudgement inuisibly allbeeit hee will giue tokens of his preseence Imprinting in the wicked terrible feare and horrour and in the good peace and consolation For as he is infinitely wise hee cannot deceiue himselfe in Iudgement as hee is absolutely good hee cannot wrest Iustice as hee is Omnipotent no man can resist his Sentence and as hee is the Supreame Iudge there is from his Tribunall no Appeale nor Supplication his Sentence is allwaies diffinitiue and Irreuocable for all that may bee seene in this processe hee seeth and comprehendeth it at first sight so that a reuiew is superfluous Pondering these thinges I will Imagine that my Soule standes to bee Iudged before the Tribunall of so vpright a Iudge as God our Lord is And considering a while my Sinnes to mooue mee to feare I will beholde the Iudge in Indignation against mee with a seuere countenance and an inexorable minde And I will beholde Sathan standing on my right side full of Content and as it were victorious applying to myselfe
bee declared in the twentie and fourth meditation meditating vpon the Deathe of the Couetous Riche man and of poore Lazarus which is a liuely Stampe of that which here hath beene meditated The tenth Meditation of that which hapeneth to the Bodye after Deathe and of the Graue ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine is that noble exercize of Vertue much like vnto it VVhat mortification is which wee call Mortification which is nothing else but the Deathe of our Passions and disordinate Affections depriuing them of the life they haue in vs endeuouring to represse and burye them vntill they bee turned into dust nothing as Dauid saide Psal 17.38 I vvill pursevve myne Enemies and ouertake them and I vvill not returne vntill they faile I will bruize them vntill I ouerthrowe them and put them vnder my feete Lib. 6. de bono mor tis cap. 3 For this cause saide S. Ambrose That the Iust mans Life is an Imitation of Deathe for his continuall Studye is to kill the carnall Life that hee feeleth in himselfe depriuing himselfe of all those things that his fleshe and his owne will doe most disordinately couet suppressing the desires that sproute out vntill hee remaine as Deade to all that is Sinne according to that of S. Paule Ad Rom. 6.11 Ad Colos 2.20 3.5 Bee you as deade to sinne but aliue to God and seeing you are deade with Christ from the elements of this worlde touche not nor handle not that which shall bee to your destruction but mortifye your members that are vpon the Earthe that is the workes of earthly Life Vncleanenesse Concupiscence Auarice and the rest The practise of this mortisication like vnto Deathe wee will set downe in this meditation whose ende shall bee the Imitation of Deathe itselfe And And all beeit therein wee proceede by the affections of Feare which are most proper to the purgatiue waye yet of themselues those of Loue are most effectuall Cantic 8 6. of which it is saide That it is strong as Deathe and harde as Hel. For that it killeth burieth and defeateth all that is contrarye to its beloued as hereafter wee shall see By the waye also In the 6. part meditation 10. 11 in this meditation wee will put in practize a very proffitable manner of meditating spiritualizing the exteriour things that are perceiued by the Senses applying them to the Interiour and collecting out of them rules and aduises of perfection The first Pointe 1. THe first pointe shall bee to cōsider what my bodye shall bee after it is deade abandoned by the Soule pondering especially three miseries First that it looseth the vse of its members and Senses without euer more beeing able to see heare or speake nor to mooue to one side nor other nor to enjoy the goods of this mortall life Now noe beautifull things nor sweete musicke nor pleasing odours nor sauourye meates nor things that are loft doe any wise affect it all this is to it as if it were not For it hath lost the Instruments which it had whereby to enjoye it and all that it hath enjoyed serueth it to litle proffit The second miserye is to remaine discoloured disfigured deformed horrible stiffe starke and stinking walking with greate haste to corruption In such sorte that it who a litle before recreated the eye with its beautye now puts horror in it with its deformitye From whence proceedeth the third miserye that all leaue it alone in the Chamber in possession of those that are to shrowde it in a sheete and euen those of the house and the dearest friendes holde it for a kinde of pietie to dispatche quickely and to carry it out of doares 2. From this Cōsideration I will collect how assured a thing it is in my life time to doe by degrees somewhat of that which shall afterwardes bee dōne perforce without proffit carying myselfe as deade to the VVorlde to all that is flesh blood procuring to Imitate Deathe in three other things like to the aforenamed mortifying my Senses and depriuing myselfe of the Delightes thereof not onely of the vnlawfull but euen of some lawfull and not necessarye So that like a deade man I am to haue neither feete nor handes nor eyes nor eares nor taste nor tongue for any thing that is Sinne or is against the perfection I professe And for this reason the beautifull and pleasing things of this Life are to bee to mee as if they were not putting them veder my feete Homil. 13. in Euangel beholding as S. Gregor saithe not what they are now but what they shall quickely bee for attyre fleshe in clothe of Golde and in silke neuer so much nor so gaiely yet still it is fleshe Isai 40.6 And what is fleshe but grasse and what is the glorye thereof but the flower of the fielde that withereth with a blaste Finally I am to followe Vertue with a generous minde that like as a deade man complaines not that all flye from him and forsake him so it should bee nothing to mee that the VVorlde for sakes mee flyes from mee and abhorres mee like one deade and crucified rather I am to holde for a happinesse that of the Prophet Dauid Psal 30.12 Those that savve mee fled forth from mee I am forgotten from the hearte as one deade I am made as a vessel destroyed because I haue heard the reprehension of many that abyde round about Colloquie O that I vvere deade in Hearte that I might not porceiue that men vsed mee like one deade Ad Ga lat 6.14 O that I vvere so deade and crucified to all that is in the VVorlde that the VVorlde also holde mee for crucified and deade Graunt mee o svvete IESVS that by the Lavve of thy grace I may die to the Lavve of Sinne Ad Gal. 2.20 to liue to God delighting to bee nailed vvith thee on thy very Crosse so that novv not I may liue but thou in mee vvorlde vvithout ende Amen The second Pointe THe second pointe is to consider the clothing the bed and the Lodging that is prepared for my deade bodye The Clothing for the most parte is in a manner the worst of the house and very slender for it is nothing more but a poore Sheete for a Shrowde without any other more precious Ornaments of silke or of Golde and if they put any of this vpon mee to carry mee to buriall they take it againe from mee before they put mee in the Graue The Bed is the harde Earthe and as the Prophet Isay saithe the mattresses shall bee mothes Isai 14.11 the Couerlets wormes and the Courtaines and Pillowes the bones of other deade And after this fashion shall bee the House and the Lodging for it is nothing but a straight pit of seuen foote long that is built in halfe an hower for the other sumptuous buildings of sepulchres serue
bodye and contemne that vvhich is present vvith the vievve of that vvhich is to come Amen Finally I will consider that I cannot tell whither it will fall to my Lot to haue so honorable funeralls or whither our Lord will permitte for chastizement of my Sinnes Ierem. 22.19 3. Reg. 9. that I bee buried in the belly of fishes or of wilde beastes or as Ieremie saithe in the sepulchre of Asses or bee eaten by Crowes or by Dogs like vnhappy Iezabel which I haue well deserued for my Sinnes for to a beâ—â—iall life is due the sepulcher of beastes And therefore as much as lyeth in mee I will abhorre the vaine pompe of wordely sepulchers desiring both in life and deathe to choose for myselfe the humblest place of the Earthe I may also spiritualize what hath beene saide in these three pointes applying it to my Soule deade by Sinne which remaineth ougly and deformed and vnabled to doe meritorious woorkes of eternall life her passions carrying her to bee interred in the profunditye of euill couering her with the graue-stone of obstinacye vntill shee descende to the obscure and dreadefull Sepulcher of Hell Ex D. Aug. All which is to mooue mee to compassion for if I bewaile the bodye from which the Soule is absent much more reason haue I to bewaile the Soule from which God is absent And seeing I would giue life to the deade bodye if I could there is reason that I should procure the life of the Soule by those meanes that God hath giuen mee to that ende before bodye and Soule Colloquie dye togither without remedye O eternall God permitte mee not to carrye in a liuing Bodye a deade Soule but quicken it vvith thy grace that vvhen the Bodye dyes the Soule may obtaine life euerlasting Amen Of this Consideration shall bee spoken in the third parte in the meditation 39.40 and 41. meditating on those three that Christe raized from Deathe The eleuenth Meditation of the remembrance of Deathe For Ashe vvednesday and of the dust whereinto wee shall bee conuerted in the Graue THis meditation shall bee grounded vpon those wordes which the Churche vseth on Ashwednesday Genes 3.19 Memento homo quod puluis es in puluerem reuerteris Remember man that thou art Dust and to Dust thou shalt returne which wordes our Lord spake vnto Adam after hee had sinned intimating vnto him the Sentence of Deathe which his Sinne deserueth and by the waye declaring vnto vs what wee were what wee shall bee and what wee are saying that all is but Duste The first Pointe 1. FIrst wee are to consider that God our Lord though hee might haue created the bodye of Adam of nothing as hee created his Soule yet hee would not but made it of a matter of the one side most vile and grosse and on the other visible and palpable Genes 2.7 De limoterrae which is the Dust and slime of the Earthe to the ende that man seeing daily with his corporall eyes this Durte might continually remember his Originall and Beginning for 2. endes First that hee might humble himselfe profoundely and vnderstand that of himselfe hee deserueth to bee contemned trodden vnder foote trampled vpon like Durte and that hee hath nothing though hee haue greate goods whereof to bee prowde for that all haue their foundation in Dust And secondly that hee might bee moued to loue and to serue his so louing and powerfull Creator who from vile Dust raised him to so gâ—â—ate an heigth as to bee a man according to the Image and likenesse of God himselfe 2. So that Dust and Durte may serue for Alarums to recall to my memorye my Originall the matter whereof I was formed imagining when I see them that they crye out to mee and say Remember that thou art Dust humble thy selfe as Dust Loue serue and obey thy Creator that tooke thee from the Dust And when I waxe prowde with the giftes that I haue I am to imagine that they crie vnto mee repressing my Vanitye saying vnto mee Of what art thou prowde Dust and Ashes Eccl. 10.9 Isai 45.9 Colloquiâ— VVhy art thou puffed vp Vessell of claye Bee warned by forgetfull Adam who forgetting that hee was Dust presumed to bee as God and rebelled against thy Maker O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion that I fall not into so greate a daunger Cleare my eyes that I may in spirit beholde the Durt vvhereof I vvas formed and open mine eares that I may heare the clamours thereof so imprinting them in my hearte that I may neuer forget them AmeÌ„ Of this pointe wee shall speake largely in the sixt parte in the twenty and sixt meditation The second Pointe SEcondly I am to consider that God our Lord seeing the forgetfullnesse and pride of Adam condemned him to the Sentence of Deathe and to retourne into the Dust whereof hee was formed wherein principally hee pretended three endes for his good ours First to chastize therewith his Sinne that all wee might perceiue how greiuous an euill Sinne is eeing it is sufficient to destroye and to turne into dust so beautifull riche a frame as is man for if Adam had not sinned hee had not died but had beene translated into Heauen in bodye and soule with all hiâ— Integrye and Perfection But thorough his Sinne the soule is forced to abandon the bodye and the bodye is dismured or vnwalled and turned into small dust according to that of the Apostle Ad Rom. 5.12 By one man Sinne entred into this vvorlde and by Sinne Deathe 2. The second ende was that the memorye of Deathe and that wee are to retourne into Dust might bee a most effectuall medecine for our pride seeing it was not sufficient to humble vs that hee had made vs of Dust So that the Dust and Durt of the earthe which I see and feele is not onely a watch-bell to recall to my remembrance the Originall from whence I began but also the ende wherein I am to staye and when I beholde it I am to imagine that it is crying out and saying vnto mee Remember thou art to retourne to earthe and Duste and that like mee thou shalt bee trampled trodden vpon Then why art thou prowde thou art now fleshe thou shalt shortly bee dust Eccl. 10.9 Colloquie wherefore art thou puffed vp O Father of mercye I giue thee thankes for that vvith the chastizement of my Sinne thou hast made a medicine for my Pride Graunt mee that I may not bee deafe to these cryes that Dust giueth mee that the chastizement of a pious Father turne not into the punishment of a seuere Iudge 3. The third ende was for that the feare of this Chastizement and of this Dust wherein the flesh is to rest might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed and a bridle to our sensuall liuelynesse to curbe our Passions So that if the
my face be couered vvith shame for my Sinnes that then I may lift vp my Heade for Ioye of the redemption that I expect of them Amen The third Pointe Of the fier that shall burne the VVorlde Psal 49.3 96.3 2. Petr. 3 7. 10. THirdly I am to consider the terrible fier that shall arise from all the foure partes of the worlde to burne and consume the things of the Earthe and to renue and purifye what is therein to remaine 1. Concerning this fier wee are principally to ponder three things for our purpose First that it shall burne and consume exceeding quickely and without resistance the Pallaces and Forests Treasures of Golde and precious Stones Beastes Birdes and Fishes and all men that it shall finde aliue for from it none shall bee able to escape And herein shall ende the Glorye and Beautye of this visible VVorlde which VVorldlings so much loue and esteeme Ioel. 2.3 Fullfilling that of Ioel That before God shall come a consuming fier and after him burning flames and the Earthe that was a Paradise of Delightes shall become a Desert for nothing shall escape from that fier Colloquie 1. Cor. 7.31 O my Soule vvhy doest not thou abhorre the figure of this vvorlde vvhich passeth so hastily and shall haue so disastrous an onde Tremble at this fier vvhich shall burne the riches thereof that thou maiest not giue foode therevvith to the fier of thy Auarice 2. Sapien. 16.22 Secondly I will ponder that this fier as saithe the booke of VVisdome shall bee most cruell against the wicked and most gentle to the good that shall then bee aliue for to these it shall serue as a Purgatorye to purifye them from their Sinnes and from the dregs thereof and to augment vnto them the merit and the Crowne that soone after they are to receiue But Sinners it shall terribly torment as the beginning of Hell that attendeth them to chastice their rebellion 3. From hence it is that this fier shall last in the worlde till the generall Iudgement bee concluded Psal 28. ibid. D. Basil God as Dauid saieth diuiding the power thereof to inlighten without hurt the bodyes of the elect and to torment the bodyes of the reprobate so that forthwith in rising they shall feele the horrible fier wherein they are to remaine which the Sentence being giuen like a furious Riuer shall ouerwhelme them and goe downe with them to Hell Then shall bee fullfilled both in good and bad that saying of the Prophet Malach. 4.1 The daye of our Lord vvill come kindled like a fiery furnace and all the Provvde shall bee like Stravve and that day of our Lord shall burne them to the roote but vnto you that feare my name the Sun of Iustice shall arise in vvhose plumes you shall haue safetye you shall leape like younge Calues and shall treade vpon the vvicked and they shall bee like Ashes vnder your feate O my Soule compare this fiery furnace vvith this Sun of Iustice these flames that blinde Colloquie vvith these Splendours that giue light these Ashes of Torments vvith these plumes of Ease this burning like Stravve vvith this leaping for pleasure like a young calfe and choose such a forme of Life as may free thee from so greate euills and negotiate for thee so greate good O eternall God from vvhose presence shall filovve this Riuer of fier for the Punishement of the vvicked Daniel 7 10. and another Riuer of liuing vvater for the refuge of the good vvashe mee Apocal. 22.1 and purifye mee vvith the vvater of this second that I may bee free from the fier of the first Amen The fourth Pointe FOurthly Matt. 24 36. I am to consider what Christe our Lord saithe of the daye that hee hath assigned for this Iudgement to witte That none knoweth it but God Luc. 17.26 Genes 7.5 and that it shall come on a sodaine for the which hee bringeth twoe similitudes As saith hee in the dayes of Noe men were eating and drinking buying and selling marrying themselues and negotiating their businesses vntill Noe entred into the Arke and then began on a sodaine the Diluge that drowned them Likewise as in the time of Lot Genes 19 24. the Sodomites being very carelesse Lot departing out of the Cittye of Sodome it rained fier and brimstone from Heauen that destroyed them all so shall bee the comming of the Sonne of man to Iudgement For men being occupied in mariages and Pastimes the flood of Tribulations shall begin and there shall rise a fier that shall consume them and innumerable shall they bee that shall bee condemned except some fewe that like Noe and Lot shall bee saued And seeing the same happeneth in many Tribulations Matt. 24 21. Plagues and mortallities which sodainely assaile vs I am to endeuour to liue so well prepared that I may merit to bee saued taking the Counsell that our Sauiour Christ inferred heereupon Luc. 17.33 saying VVhosoeuer would saue his Soule let him loose it that is let him mortifye his carnall life for loosing it in such manner hee shall quicken it with a spirituall Life and shall bee secure at the daye of this Iudgement Colloquie O soueraigne Iudge quicken mee vvith thy grace that like another Noè I may bee faued in the Arke of thy Churche Dragge mee out of the Sodome of the VVorlde though it bee by force like Lot that beeing free from the fiers that burne it I may saue my Soule in the high mountaine of thy Glorye Amen The fourtenth Meditation of the Resurrection of the Deade and the comming of the Iudge and what hee will doe before hee giue Sentence 1. FIrst Ioan. 5.28 1. Ad Thess 4.16 D. Tho. in addit q. 75. q. 76. Ex D. Hier. in reg Monacharū c. 30. Apoc. 20.13 I am to consider the generall Resurrection of the Deade that men in Soule and Bodye ar to appeare at this iudgement Concerning this Article of our Faithe I am to ponder First that an Archangell with a dreadefull Voice in manner of a Trompet shall summon and call all the Deade to rise againe and come to iudgement saying Surgite mortui venite ad Iudicium Arise you deade and come to iudgement And so potent shall this voice bee by Vertue of Gods Omnipotencie that in a moment all the deade shall arise And as S. Iohn saithe the Sea shall giue vp the bodyes that perished therein the Earthe those that it swallowed aliue and Deathe those whome after they were deade it dissolued and consumed who though they were turned to Dust Gods Omnipotencie will forme them in a moment with all the perfection of members that they should haue And in this very moment the Soules shall ascende from Hell and those of Heauen shall descende and euery one shall bee vnited to the same bodye that before it had So that to this voice of the Archangell and to his Citation to
and had they not beene like the Divells impenitent they should not haue beene cast into the eternall fier prepared for them Colloquie O God of Vengeance and vvith all Father of Mercye seeing thou rather desirest to pardon sinners vvith mercye then to chastize them vvith Vengeance giue mee time of true Penitence that I bee not chastized vvith the impenitent Divells Amen Esuriui enim non dedistis mihi manducare THen declareth the Iudge the iust reason of his sētence saying for I vvas hungrye and you gaue mee not to eate nor exercized to wardes mee the other workes of mercye And the Danmed desiring to excuse themselues not to haue failed with Christe in such workes hee wil say vnto them VVhat you did not to one of these litle ones you did not to mee for I was in them and therefore what you did not to them you did not to mee 1. Ioan. 4.20 For hee that loveth not his neighbout whome hee seeth visibly with his eyes how can hee loue God that is inuisible and hee that forgetteth the Image of God whome hee hath present how will hee remembre God himselfe whome hee esteemeth as absent I vvill also ponder that Christe our lord in the reason of the sentence all edgeth those sinnes that seeme the lesser to giue vs to vnderstand with how much more rigour hec will chastize the greater sinnes of which hee will also make mention And especially hee will declare to every one that all shall vnderstand it the cause wherefore hee condemneth him saying to the Luxurious Departe from mee yee cursed to the fier everlasting for the luxuries and Carnallities wherein you lived And to the Perjured and Blasphemours Departe from mee be cause you prophaned my holy name I having had so greate care of honoring yours etc. Mathê 7.22 Thirdly I will ponder that the wicked in the Day of Iudgement will alledge for their discharge some glorious workes that they did saying to Christe Matth. 7.22 Lord Lord did not vvee prophecye in thy name and in thy name cast out Divells and in thy name vvrought many miracles then why doest thou separate vs from thee But our Lord will aunswere them I never knewe you Departe from mee you workers of iniquitye which is to saye This Faithe and these graces that you had I knowe for I gaue you them but you abused them mingling them with haynous sinnes and it had bene reaseon that you prophecying to others should haue prophecyed to yourselues and casting out Divells out of other mens bodyes should haue cast them out of your owne soules and dooing miraculous workes should also haue donne vertuons workes which seeing you did not doe I neither knowe you nor approoue you and though you call mee your lord I will not admitte you as my seruantes because you were not obedient vnto mee From whence I will collect that if at that time no account shall bee made of Prophecie and the Grace to doe miracles without Vertues lesse account shall bee made of Nobilitie Riches Dignities sciences and other much lesser things which yet are much esteemed of men For to all in generall hee will say I knowe you not Departe from mee you workers of iniquitie The Damned hearing the Thunder of this dreadefull sentence Psal 76.19 Colloquie Psal 76.19 96.4 a mortall raving sadnesse shall fall vpon them For if the signes of Iudgement which like Lightenings are precedent to this Thunder shall wither their bones with feare what a Terrour shall the Thunder it selfe cause what affliction the Flashe and what Torment the fier O soveraigne Iudge sende the Lightenings of thy divine inspirations vpon the Earthe of my soule that contemplating vvhat is to passe in Iudgement I may tremble and quake and so alter my life that thou maiest alter the sentence Psal 76.11 Chaunge my Hearte vvith thy right hande that in that daye I may not bee placed on thy left hande Et cum veneris iudicare noli me condemnare And vvhen thou commest to Iudgement doe not condemne mee Let thy mercye novv pardon mee that then thy Iustice may not condomne mee Amen The third Pointe THirdly I am to consider the execution of these sentences Math. 25.46 of the which our saviour Christe saieth Et ibunt he in supplicium aeternum iusti autem in vitam aeternam And these shall goe into punishement everlasting but the iust into life everlasting First I will consider the execution of the sentence giuen against the wicked for in the instant that it shall bee giuen without any delaye in viewe of the Righteous the earthe shall open vnder their feete and the Divelle laying holde on them they shall all togither descende vnto Hell and the earthe shall presently close vp againe they remaining for ever buried in that abysme of Fier Then shall bee fullfilled that Malediction written in the Psalme Psalm 54.16 Apocal. 20.14 let Deathe come vpon them and let them goe dovvne quicke into Hell And that which Saint Iohn speaketh of in his Apocalips That the Divell and Deathe and Hell and all those that were not written in the booke of life were cast into the Lake of fier and brimstone where with Antichriste and the false Prophet they shall bee tormented Day and might for ever and ever And this is the second Deathe bitter and eternall which comprehendeth the soules and Bodyes that died the first Deathe of sinne and the corporall Deathe that ensued therevpon O what a furious Raving shall possesse the Damned seeing themselues not able to resist nor to impeache the execution of this sentence O what a bitter Envye shall penetrate their entrailes to beeholde the glory of the righteous from whome they are divided O what a desperate sadnesse shall they receiue by this second Deathe and in their first entrance into that stinking infernall poole O what raging Agonyes beholding themselues covered with mountaines of Earthe bolted vp with eternall boltes and bounde handes and feete with Chaines of perpetuall Damnation Then shall they see by experience how evill and bitter it was to haue divided themselues from theire God and to haue abandoned his holy feare Ierem. 2.19 Feare o my soule the terriblenesse of this second Deathe that thou maist avoide the iniquitie of the first Deathe Enter vvith thy spirit into these Openings of the Earthe and hide thy selfe therein Isai 2.10 beholding quietly vvhat passeth there that thou mayest feare the vvrathe of the Almighty and escape his furye I vvill likewise ponder how Ioyfull the righteous shall bee as David saieth to beholde the vengeance that Gods iustice taketh on wicked Psalm 57.11 for although among the Damned bee hee that was his Father or mother Brother or Frende they shall receiue no paine but rather Ioye to see the greate reason that God hath for vvhat hee doeth Exod. 15.1 Apocal. 15.3 so that they shall sing the song that Moyses sung when the Egyptians were drowned in the
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
the soule 140. That of the wicked how terrible it is 147.170 VVhat passeth with the bodie at death 154. the remembrance thereof verie profitable 162. The forgetfulnes of it daungerous 167. Of the dreadfull death of king Balthasar 173. Delight spirituall God hath and vseth diuers waies to cōmunicate spiritual delite in prayer 55. It is granted to some to weane them from worldly delits 62. Deuotion VVherein it consisteth 11. It is the tongue of the soule according to S. Bernard 18. How it is obtayned 53. See Affections Diligence That in Gods seruice what good it dooth against Sloth 272. Distractions Those of praier whence they proceede and the remedies against then 35 37.38.39 Diuel Hee presseth and streighteneth vs at the hower of death 138. He accuseth in the particular iudgment 141.142.144 And in the vniuersall 194. Doctors Schoole-Doctors the third fountaine of mysticall diuinitie 8. End The finall end of all Christians 1. The speciall end of religious folkes 1. Twoe principall ends of mentall praier 14.17 The end of mentall praier and meditations contained in this woorke 52. The last end of man and how it is to be sought for 80. The last end of other visible creatures Enuie VVhat it is whence it groweth the actions hurts and remedies thereof 263. Estates Three sorts of them to wit of Beginners of Proficients and of the Perfect 24. Examination of Cōscience That which we must make at the end of praier 43. That which God will make of the sowle at the particular iudgmēt 146. and in the vniuersall iudgment 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same 397. How it must be donne before confession 320. Exercises spiritual Those of our glorious Father Ignatius how excellent they are 7. Faith The acts thereof relying vppon fower pillars 341. Fathers Holy fathers the masters of mysticall diuinitie 7. Feare That which afflicteth for giuing account at the hower of death 137. Feare of Gods punishments 116. That which will afflict vs in the generall iudgment 191. It prepareth vs to contrition 323. Fier Diuine and heauenlie fier what propertie it hath 3.4 That of hell 224. Gluttony The acts harmes and remedies thereof 239. The rewards of mortifiyng the same 242. God He is our last end 80. Hearing How God is spiritually heard 59. Hell VVhat and how terrible it is 212.217 The eternitie therof 214. The continuation and varietie of paines therein 216. The miserie of the inhabitants in it and their discord 219. The dreadfullnes of its tormētors 220. The paine of Sense of the damned in hell 222. The paine of fier that they indure 224. The paine of theire interiour senses 225. Their paine of losse or damnation 227. Humility It riseth of the knowledge of our selues 76. Humiliation the onlie meanes to get it 238. Hope That which wee must haue going to communion 342. Himmes VVhat spirituall himmes be 15 Iesus The misteries of his life 25. Ignatius His booke of spirituall exercises of what autoritie it is 7. Ignorance Not knowing in what sort to discourse or meditat the remedies of it 35. That of death what euiles it causeth 167. It is a proper vice of the vnderstanding 293. Impatience The acts hurts and remedies thereof 258. Inspirations How God speaketh by them See Talk How God doth communicate them 55. Intention The authors intention in this woorke 1.4 Intention that wee must haue in praier 32.33 Ioy. How profitable spirituall ioy is 272. See delite Iudgment The particular that is made of the soule at the hower of death with the circumstances of the Assistants Iudge Accusers Time Place and Sentences 140. till 154. The rigorous account to be made therein 146. The terrible sentence in it against the wicked 150. Generall iudgment and the causes thereof 175. The signes going before it 177. That fire that shall before it burne the worlde 180. The resurrection and summoning of the dead to iudgment 183. The comming of the iudge 185. The separation of the good from the euil 188. The publication of consciences to be made at that time 191. The terrible accusations that shall flow vppon this 194. The sentences in fauour of the good and against the wicked and the execution of them 196. Sacramentall iudgment in confession and the acts thereof 320.321 Rash indgmēt and the euils of it 294. Self-iudgment and the hurt thereof 295. Kingdome That of heauen is giuen wholie to the elect in the day of iudgment 199. The kingdome of this life and of the other is promised to the poore of spirit 256. It is iustice peace and ioy in the holie Ghost 256.317 Knovvledge That of God Christ and of our selues the end of mentall praier 52. Experimentall knowledge of God wherein it consisteth and how it is gotten 57. Knowledg of our owne miseries the roote of humilitie and how wee may obtaine it 76. Lavve of God Ten commaundements of Gods lawe and two wayes of vnderstanding them 274. The meanes of sinning against them 275. Maledictions of those that breake them 279. Benedictions of those that keepe them 282. How they must be written in the tables of our hearts 289. Reasons mouing to obserue them 286. Lecherie The acts and chasisements thereof 244. Lent Of the Ashes which wee take in the beginning of Lent 162. Liberalitie The rewardes of it as it is contrarie to Auarice 255. Loue. Our loue towards God hath three estates of spirituall childhood grouth and of perfection 25. Luxurie See Lecherie Masse The manner to heare it by communicating spirituallie 304. Meditation The matter of meditation 23. How it must be made 34. It causeth the fountaine whence it springeth 75. See Praire Meekenes The acts and rewardes of it 161. Mentall praier See Praier Mercie How much Christ will esteeme the workes thereof at the day of iudgment 200. Modestie The importance thereof and the manner how to keepe it 292. Mortification VVherein it consisteth and how it resēbleth death 154. It must be by degrees by little and little and is most necessarie to attaine to vertue 229. Mortifications of the senses what good it bringeth vnto vs. 291. Oathes Chastisements of those that be ill made 273. 282. Paines Paines of hell pag. 212. till 230. See Punishment Patience It is contrarie to Anger 261. Penance The excellencies of Sacramentall Penance 315. The graces fauours that God bestoweth in it 317. Perfection All men ar called by God to persection 2. Petitions To whome they must be directed and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God 17. They depende chiefelie of the holy Ghost 18. Pouertie The contraritie that pouertie of spirite hath to couetousnes 255. Praier The holy ghost chiefe master of mentall praier 6. VVhat mentall praier is and how the substance thereof cōsisteth in
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
I inferre for the comfort of some Persons that are desirous to vse Mentall Praier and yet for want of healthe or some other cause dare not discourse nor diue to the bottome of that which is inclosed within the mysteries of our Faithe that they dispaire not of the Principall contained in this soueraigne exercise for to such God vseth to graunt vnder the title of their Necessity or Infirmitye what hee giueth vnto others vnder the title of many Seruices and large meditations wherein they haue beene exercized For as hee is so liberall and easily contended hee asketh of no man more then what according to his portion hee can giue him supplying that which wanteth The epilogue of Mentall Praier with his diuine Illustrations Such Persons ought therefore to bee aduertized that the ende of all the meditations and Discourses that shall bee put in the sixe partes of this Booke is to attaine to three notions or knowledges One of himselfe and of his innumerable necessities and miseries of Bodye and Soule The other of Christe IESVS our Lord true God and man and of his excellent Vertues especially those which were resplendent in his Natiuitye Passion and Deathe And the third of God Trine and One and of his infinite perfections and benefits as well naturall as supernaturall that procede from him These three knowledges goe linked one with another entring and issuing from one to another ascending from himselfe and from Christe to God and descending from God to Christe and to himselfe Ioan. 10.2 2 q. 82 art 8. and from them saithe S. Thomas springeth that Deuotion which comprehendeth three sortes of Affections corrispondent to them in the VVill. Some Affections be with himselfe confounding himselfe for his Sinnes and want of zeale beeing exceeding sorrowfull for them purposing amendment and humbling himselfe for that in steede of fruite hee hath brought forth nothing but Sinne. Others be with Christe our Lorde compassionating his Afflictions rejoicing in his Vertues desiring therein to Imitate him and requiring his grace to that ende Others be with God our Lord admiring at his Greatenesse praising him therefore giuing him thankes for the benefits hee hath donne vs and offering ourselues very really to serue him for the same mingling herewith all Petitions of celestiall Graces and guiftes for himselfe and for the whole Churche and for other his neighbours particularizing those things whereof hee hath greatest necessity This presupposed any Person whatsoeuer desirous to vse Mentall Praier how weake soeuer hee bee may put himselfe in the presence of the Liuing God whome hee hath neere him and within him and renewing the notice which hee hath by Faithe of the three things aforesaide may quietly exercise the Affections correspondent vnto then Sometimes confessing to God all his miseries one by one with Affections of Dolour Humilliation desiring remedye of them Sometimes calling to memorye the Vertues resplendent in some misterye of Christe our Lord his Humillitye Obedience and Patience with Affections and Desires to Imitate them Other times recounting the benefits that hee hath receiued of God with affectiōs of Thankesgiuing or remembring the infinite perfections of God his Bountie Mercie Prouidence with Affections of Praier and Ioye And these Affections by Gods fauour will bee drawne out without any difficultie for the mysteries and verities of our faithe are like flint-stones which in touching them with the steele of any single consideration cast out sparkles of Loue which if the Soule like Tinder bee well disposed to receiue they presently raise vp flames of greate feeling and affection To doe this with more facillitye it will helpe much to haue reade first some one of the meditations which ensue labouring alwaies to recollect in the memorie some of the most notable Verities of our Faithe which may bee as it were the baite of these feelings saying with the Bride Cant. 1.13 a bundle of Myrrhe my beloued is to mee he shall abide betvveene my Brestes giuing vs to vnderstand that shee had recollected many Verities of those mysteries which pertaine to her Beloued which shee set before her regarding them simply with the eyes of the Spirite and embracing them with the inkindled Affections of the Heart and applying them to herselfe with effectuall purposes of Imitation Of these wee are to take sometimes one and sometimes another for the foundation of Mentall Praier as did our Sauiour Christe recollecting himselfe to pray in the garden of Gethsemani who tooke three times for the Theame Mat. 26.39 and foundation of his Praier these breife wordes My Father if it bee possible let this chalice passe from me neuerthelesse not as I vvill but as thou And in the pondering sense of these wordes hee spent a greate space as in its place wee shall see Of the extraordinarye formes of Mentall Praier and in what diuerse manners God communicateth hîmselfe therein §. 11. BY those things that haue beene saide concerning Praier Epis 105 prope medium it manifestly appeareth as S. Augustine saithe that it is the guifte of the holy Spirit promised by God our Lord to his Churche when hee saide I will powre downe vpon the house of Dauid and vpon the Inhabitantes of Hierusalem Spiritum gratiae precum the Spirit of Grace Zacha. 12.10 2. Corin. 2.5 Ad Rom. 8.26 and of Praier without which Spirit none prayeth assuredly for as S. Paule saithe wee of ourselues are not able to haue a holy Thought neither knowe wee how to pray as wee ought if the Spirit of God doe not teache vs and moue vs thereunto For the which hee hath diuerse wayes guiding some one waye and some another so that it should bee an intollerable errour to Imagine that all are to goe by the same way that I am guided for the Spirit of God est vnicus multiplex is onely Sapient 7.22 and manyfolde onely in the substance and principall ende which it pretendeth and manifolde in the meanes and wayes it taketh to obtaine it These wayes in generall are two Vide D. Th. 2.2 q. 174. art 1. ad 3. Ex D. Isid art 3. q. 155. art 1. 2. ad 1. 2. one ordinary which comprehendeth all the formes of Praier that hitherto wee haue treated of the other extraordinary which comprehendeth other formes of Praier more supernaturall speciall which wee call Praier of quietnesse or Silence with Suspensione Extasis or Rauishments with Imaginary figures of Truthes which are discouered or with onely an Intellectuall light of them with reuelations and Interiour Speeches and with other Innumerable meanes that God hath to communicate himselfe to Soules whereof no certaine rule can bee giuen for that they haue no other rule but the teaching and Direction of the Soueraigne master who teacheth it to whome hee will and how hee will For such sorts of Praier are not to bee pretended nor procured by our Selues vpon paine of beeing proude and presumptuous and in that case
that which the royall Prophet Dauid saieth Psal 108 6. Appoint a Sinner ouer him and let the Diuell stand on his right hande vvhen hee is Iudged let him come forth condemned and let his praier that hee maketh be turned into Sinne. Another whiles to mooue myselfe to Confidence I will beholde the Iudge gentile towardes mee with an amiable and pleasing Countenance and on my right side my Angell Gardian cheerefull for my Victorye Imagining that hee is saying in my fauour against the Diuell that which the Prophet Zacharie repeateth Zach. 3.2 Our Lord rebuke thee o Sathan our Lord rebuke thee Is not perhaps this poore wretche a cole pulled out of the fier that it might not bee burned Then what wilt thou O most lust Iudge Colloquie and most mercifull Father I confesse that I am thorough my Sinnes a blacke and filthy Cole and halfe burnt vvith the fier of my passions vvashe mee o Lord and vvhiten mee vvith the liuing vvater of thy grace and therevvith quenche this fier that burneth mee that in the daye of account the Diuell may leaue mee the Angell may protect mee thy mercye may receiue mee and thy Iustice may crovvne mee Amen The second Pointe SEcondly I am to consider the Time and Place S. Ioan. Clima cus cap. 7 S. Greg. 4. dialog cap. 37. wherein this Iudgement is to bee donne 1. The time is the Instant of Deathe for allbeeit that by the speciall dispensation of God it hath beene seene to begin visibly a litle before Deathe in sundry cases that haue happened for our example yet ordinarily it is donne inuisibly in the very Instant that the Soule leaues to Informe the Bodye without any delaye And in that very moment the whole Iudgement is concluded the accusation is made and the Sentence is giuen and executed This moment I am to haue allwaies before mine eyes as that which is to bee the beginning of my eternall good or euill saying O momentum à quo aeternitas O moment vvherein eternitye beginneth who can forget thee without greate Perill and who can remember thee without greate Astonishment Bee mindefull o my Soule of this moment and endeuour not to loose any moment of time for in euery one thou maiest merite the life that shall for euer endure 2. The place of this Iudgement is wheresoeuer Deathe arresteth any man without going to the Valley of Iosaphat or to any other speciall place for as the Iudge is in all places so in all places hee hath his Tribunall and maketh this Iudgement in the Earthe and in the Sea in the bed and in the streete that in euery place I may feare because I knowe not whither that shall bee the place of my Iudgement But because that Deathe most ordinarily attacheth vs in our Chamber and Bed when I am in these places I must imagine sometimes that there standeth the Tribunall and Throne of God to judge mee and the good and euill Angell assistantes at the Iudgement for this holy Cogitation will restraine the vnmeasurable excesses of the Fleshe which bud out with the Solitarinesse of the place From these two Considerations I am to drawe a greate feare of offending God for peraduenture the Time and Place wherein I committee this Sinne shall bee also the time and place wherein God will doe Iudgement Genes 19 26. 1. Cor. 11 29. as the wife of Loth who in the same Instant and place that shee turned to looke vpon Sodome was turned into a Satatue of Salt as S. Paule saith whosoeuer eateth vnworthily the bodye of Christe our Lorde eateth Iudgement to himselfe Iob. 15.16 So when I drinke VVickednesse like VVater I drinke Iudgement to my Soule and perhaps the Drinke may bee so mortall that in that very Instant the Iudgement shal bee executed The third Pointe THirdly I am to consider the Frame and Order of this Iudgement that is the Accusers and VVitnesses the Proofe and rigorous Examination that shall bee made of all my workes to Iudge mee accordingly 1. First the Accusers shall bee three The first shall bee the Diuell Apocal. 12.10 whome S. Iohn calleth the Accuser of our bretheren whose Office is to accuse them before God daye and night but in this last Iudgement with greater hatred and furye hee will accuse mee of all the Sinnes I committed thorough his perswasion by consenting to his Temptations yea and hee will adde false accusations for his owne Suspicions aswell for that hee knoweth not the Intentions as also for that his Anger malice doe blinde him making him holde for true that which is false Therefore o my Soule resist allwaies the Deuill and admitte nothing of his that when hee commeth to Iudgement against thee Ioan. 14.30 hee may finde nothing of his for which to laye holde on thee nor no Sinne whereof truely to accuse thee 2. The second Accuser shall bee euery mans owne Conscience the which shall likewise bee a witnesse and stand for a thousand for the Thoughtes thereof shall beate against vs Ad Rom. 2.15 and they as the Apostle saithe shall in that hower accuse or defend vs. And as in Confession I myselfe of my owne will am the Guilty the Accuser and the VVitnesse against myselfe that the Prieste may absolue mee so then also I shall bee so perforce that God may Iudge and condemne mee for that whereof here I obtained not pardon 3. Finally the Angell Gardian himselfe shall bee the third witnesse and after a sorte Accuser against mee for my rebellions to his Inspirations Counsells From whence I may collect how much it importeth mee allwaies to consent to the good Inspirations and Dictates of these two faithfull Companions Conscience and Angell and to yealde myselfe vnto them when in this life they accuse or reprehend mee that afterwardes in the other they may not condemne mee following the Counsell of our Sauiour Christ who saieth Matt. 5.26 Luc. 12.58 Bee at agreement vvith thy Aduersarye betimes vvhiles thou art in the vvaye vvith him and goest to appeare before the Prince for if thou then compoundest not with him hee will deliuer thee to the Iudge and the Iudge to the Officer who will cast thee into prison from whence thou shallt not get out till thou hast paied the last farthing O Prince of Heauen Colloqu to vvhose Tribunall I goe to bee Iudged graunt mee that I may take thy vvholesome Counsell agreeing allvvaies vvith these tvvo good Aduersaries that beeing freed from the Sinne I may bee so likevvise from the Officer and eternall Prison Amen 4. But aboue all I am to ponder the most rigorous examination of the Iudge himselfe wherein are two terrible things the first is that it is vniuersall of all things whatsoeuer charging mee with all my Sinnes of Deede VVorde and Thought though they were but Idle ones Matt. 12 36. and with the omissions and negligences of my Life with the Ingratitude and euill correspondence that
I had to Gods benefits aswell generall as speciall as are Sacraments Inspirations c. I shall also bee charged with the euill circumstances that I mixed with my good workes Psal 74.3 For heereupon it is saide That when his Time commeth hee shall Iudge righteousnesse itselfe making a very rigourous examination of those workes that appeare good The second Propertye of this examination is that it shall bee euident to the examined himselfe for the proofe of all these charges shall bee a cleare light where with God will discouer to my Soule all its Sinnes without omitting any one euen those which it had forgotten and supposed were not at all Sophon 1 12. D. Bern. serm 55. in Cantica And heereupon heesaithe by one of the Prophets that hee would searche Ierusalem by candle-light that is to say That hee will not onely Iudge the wicked that dwell in Babylon but also the Iust that liue in Ierusalem and that hee will inflame such a light to searche into their Soules that they themselues may see the very corners of their Consciences Colloquie O hovv afflicted shall my poore Soule finde itselfe vvith so straight rigorous an examination O hovv astonied shall it bee vvith the euidence of so certaine and cleare proofe O eternall God enter not into Iudgement vvith thy seruant Psal 142 2. for none that liue shall bee justified in thy presence Feare o my Soule although thou findest no greate Sinnes in thyselfe for hee that is to examine and Iudge thee is God that seeth more then thou and can finde them Examine thyselfe vvith the greatest rigour thou canst and Iudge rigorously thy selfe for the Sinnes thou shalt finde 1. Cor. 11 31. for if thou iudgest thyselfe vvith Dolour thou shalt no more bee iudged to thy Damnation These are the principall resolutions that I am to collect out of this consideration endeuouring to accomplish them euery night when I make examination of my Conscience or when I am to Confesse mee as in the 28. and 31. Meditations shall bee declared Lastly I am to consider that in this examination God will also discouer to the iust Soule all its good workes wordes and desires yea euen those which it had forgotten 〈◊〉 doubted whither they were good or no. There shall shee see her Obediences and Penances her Praiers and mortifications cheering herselfe much with this viewe for hereupon saide the voice from Heauen Blessed are the deade Apocal. 14.13 vvhich dye in our Lord for their vvorkes folovv them And with this consideration comparing the examination both of good and euill I shall animate myselfe to liue such a Life as in the last examination may bee approoued by God The fourth Pointe FOurthly I am to consider how Christe our Lord in the Instant of Deathe by his lust Sentence depriueth and vnclotheth the wretched Soule of the Sinner of those supernaturall graces and giftes which remained with him after Sinne that hee may without them enter into Hell-fier The terriblenesse of this Sentence and the paine that the Damned shall suffer in this Conflict I may ponder by that which happeneth to a Prieste who hath committed some crime for the which hee deserueth to bee burned For not to disgrace the Sacerdotall dignitye with so Infamous a punishment first a Bishop degradeth him taking of from him one by one his Priestlike garments saying vnto him Seeing thou hast made thyselfe vnworthy of the Honour of a Preiste wee take from thee thy Preistlike Garments and depriue thee of the honour that thou hadst and so beeing degraded they deliuer him to the secular Power who executeth vpon him the punishment of fier that hee deserueth In this manner I may Imagine that Christe our Lord the Bishop 1. Pet. 2.25 and Pastor of our Soules degradeth the Soule of the Sinner to whome hee gaue in Baptisme the dignitie of spirituall Priesthood and adorned him with Sacerdotall habilliments depriuing him of them for that with Sinne hee made himselfe vnworthy of this honour stripping himselfe naked of the principall Vestment of Grace and Charitie First in that Instant God will take from him the light of Faithe which was his Spirituall Girdle saying vnto him Because thou madest thyselfe vnworthy of this girdle and didst not gird thyselfe therewith leading thy Life according to thy beliefe I take it from thee that thou mayest remaine bound hande and foote in perpetuall Darkenesse Then will hee take from him the Vertue of Hope saying vnto him Because thou madest thyselfe vnworthy of this Vertue not making thy proffit thereof I take from thee the hope of those aydes which I had offered thee to carrye the sweete yoke of my Lawe and the Stole and pledges of Immortalitie and eternall life that I had giuen thee and I pull from thee the Maniple of VVeeping and Repentance that thou maiest haue no hope of my pardoning of thy Sinnes and I vnclothe thee of the Amice of my Protection that thou maist neuer more hereafter enjoy it Hee will likevvise take from him the Graces giuen gratis or freelie that hee had Matt. 7.22 of Prophecying and doing miracles saying vnto him For that thou madest thyselfe vnworthy of these Graces vsing them for thyne owne vaineglory treading vnder foote my holy Lawe I dispoile thee of them and of all grace whatsoeuer because for thee there shall bee nothing now bur rigour of Iustice In this sorte the vnfortunate Soule shall remaine with infamous nakednesse fullfilling therein the terrible menaces of Ezechiell Ezech. 23.26 They shall strippe thee of thy Garments and shall take avvay the vessels of thy glorye and they shall leaue thee naked and full of Confusion O what terrible confusion shall the vnhappy Soule suffer when it shall see itselfe stript naked of that which before did adorne it 1. Petr. 2 25. O Redeemer of the VVorlde Prince of Pastors and Bishop of our Soules degrade not nor strip not naked my Soule of the Vestments thou gauest it in Baptisme clothe mee anevve vvith the garment of thy Grace vvhich I haue lost through my Sinne that I may free myselfe from this nakednesse and eternall Confusion Then am I to ponder how the Soule remaineth with one of these Vestments which is D. Tho. 3. p. q. 63 art 5. ad 3. the Character or marke of Christianisme which was giuen it in Baptisme and that of Confirmation and Priesthood if a man receiued these two Sacraments but this shall bee for his greater torment for the Pagans and Moores that shall bee with a Christian in Hell beholding the Signall of an edifice that was begun and not ended shall scoffe at him saying O mad Luc. 14.30 and Inconsiderate man that hadst so much good in thy handes and letst it bee lost thorough thyne owne fault why didst thou not finishe thy building seeing thou hadst so much aide thereunto If wee had beene Christians wee would haue endeuoured to flye from the miserie that now
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
art ignorant what shall become of thee to morrowe for thy life is as a Vapour which soone vanisheth awaye Therefore it were fitter thou shouldst say If our Lorde will and If I shall liue I will doe this or that for otherwise thou shallt finde thyselfe deceiued if God haue determined the contrarye The second Deceite is to promise to myselfe not onely long life but also to assure myseffe that I shall haue healthe strength and content with all the goods that I possesse and that they also shall last as long as I from whence it proceedeth that hereupon I exhort my Soule saying Requiesce comede bibe epulare Take thy rest eate drinke and make good cheere giue thyselfe to banquetting and Pleasure for thou shallt want nothing And this is a most grieuous Illusion for all this dependeth vpon God who can take from mee my goods before my life bee ended and though hee take not away them Eccles 5.18 hee may as ecclesiastes saith take from mee my healthe and strength that I may not enjoy them The third Deceite is to forget to prouide what is necessarye for the other life as if there were no more but this present And this was the most quallified folly of this riche man that hauing prouided his Soule of so much wealthe to passe this temporall life hee was alltogither obliuious to prouide it of those necessarye goods for life euerlasting for the which it must needes bee that the vnhappy Soule that in this miserable life did eate drinke and banquet must afterwardes endure perpetuall Hunger and Thirst and eternall miserye Pondering these three deceites I will examine if my Soule bee beguiled with them and will exhort her contrarily to this riche man saying vnto her O my Soule promise not to thyselfe many yeares Colloquie for peraduenture thou shallt not liue out this present Glory not of to morrovve for thou knovvest not vvhat the daye that is to come shall bring forth Giue not thyselfe to rest but to labour not to feastings and banquets but to Fasting and Teares Prouer. 27.1 Eccles 9.5 Haue a care of eternall life vvhich attendeth thee for after Deathe there is no meanes to meritte any durable rest or saciety O eternall God deliuer mee of thy Infinite goodnesse from these miserable Deceites before Deathe seaze vpon mee in them Exhort thou my Soule to vvorkes that are pleasing vnto thee that this day it may more and more separate itselfe from all such things as offend thee Amen The second Pointe SEcondly I am to consider the greate losses they suffer in Deathe that haue beene thus beguiled all their Life drawing them from the wordes of our Lord God to this riche man Stulte hac nocte animam tuam repetent à te quae parasti cuius erūt Thou foole this night they require they Soule of thee and the goods that thou hast scraped together whose shall they bee wherein are touched fower greiuous losses Psal 33.22 for the which king Dauid had greate reason to say that the Deathe of Sinners is very euill 1. Stulte The first Losse is to dye in his very Folly without falling into a reckoning thereof till it bee past remedye For late or earely both good and euill shall come to perceiue their errours but in a different manner for the wicked continue in their errour vntill Deathe and then with the experience of their torments and miseries they fall into a reckoning how much in their life time they were beguiled Sap. 5 calling themselues Insensati men without wit or Iudgement But the good in their lifetime perceiue their errour by the light of faithe prepare themselues for Deathe before Deathe seaze vpon them Therefore o my Soule to perceiue thine owne errours take for thy mistresse this diuine Light if thou willt not haue the experience of eternall miserye to bee thy mistresse and beware by other mens daungers before this Losse light vpon thee with thyne owne 2. Hac nocte The second Losse is to dye in the night that is by a sodaine and hasty Deathe in the midst of their Crimes for oftentimes when men are healthefull contented as this riche man was God intimateth vnto them the Sentence of Deathe and executeth it with all passing from a temporall night to an eternall Matth. 8.12 from the interiour Darkenesse of the Heart to the exteriour of Hell VVith this feare I will aske very earnestly of our Lorde that hee would in such manner aduise mee of the perill of my Deathe that I may haue time to dispose myselfe thereunto Isai 38.1 4. Reg. 20.1 as hee aduised king Ezechias by the meanes of the Prophet Isaias saying vnto him Order thy house for thou shalt dye But to this ende I am not to expect Reuelations from Heauen but my Prophet Isaias must bee the light of Faithe and of reason the Inspiration of God the Experience of the Deathe of others the greiuous sicknesse that assaileth mee and the aduise of the Phisition when hee telleth mee I am in daunger And generally seeing I haue no certaine daye of Life and euery daye I may expect Deathe it is wisdome to imagine that God sayeth this daye vnto mee Order to day thy Soule for to morrowe thou shalt dye to doe it presently 3. The third Losse is to dye by force Repetent and with violence requiring and pulling out their Soule in despite of them VVherein I will ponder the difference betweene the Iust vnbeguiled and betweene Sinners beguiled for the Iust offer themselues voluntarily to Deathe when Gods will is that they should dye and they say vnto him with Dauid Psal 141.8 Psal 30.6 Deliuer o. Lord my Soule out of this prison that it may praise thy holy name and Into thy handes I commend my Spirit for thou redeemedst mee o God of Truthe And although nature somewhat shunneth Deathe yet Grace preuaileth against it when God requireth of thē their Soule they yeilde it with greate resignation But the wicked abhorre Deathe and beare it very Impatiently therefore it is saide that the Deuills the ministers of Gods Iustice doe require and pull from them their Soule against their will Colloquie O eternall God graunt mee that I may liue so vnfleshed from all things of this life that there may bee no neede to pull from mee my Soule perforce Require it of mee vvhen thou vvilt for I am ready and vvilling to giue it vnto thee in vvhat day soeuer thou requirest it The third Pointe 1. THirdly I am to consider the dreadefullnesse of that terrible question that God our Lord maketh The things that thou hast prouided vvhose shall they bee wherein is represented the finall Losle of those who as hath beene saide liue forgetfull of Deathe which is sodainely and with greate griefe to leaue the goods which they possessed without enjoying them or disposing of them or knowing to whome they shall come
iudgement all shall obey without refistance excuse or delay yea though they haue beene kings Popes and monarkes of the worlde Colloquie O my Soule remember often this povverfull voice let this Trompet sounde in thy eares feare this terrible summoning and prepare thyselfe for it Obey the voice of God and of his visible Archangell that sayeth vnto thee Rise thou that sleepest Ad Ephe. 5.14 and arise from the Deade and Christe vvill illuminate thee for hee desireth not the deathe of a Sinner but rather that hee should bee conuerted raised vp and liue 2. Secondly I will consider what bodye shall bee giuen to the Soule of the Damned that came vp from Hell and what the Soule shall thinke to see it selfe incaged therein There shall bee giuen vnto it a bodye partely passible partely immortall that it may euer suffer Apocal. 9 6. and neuer dye A foule stinking and horrid bodye that shall bee the eternell prison of the wretched Soule and a newe Hell to abide in it O what Maledictions will they one belche out against another in that first entrance Cursed bee thou Bodye will the Soule say for to pamper thee and for that thou hast beene rebellious vnto mee haue I suffered so many and so greate Torments and I shall foreuer suffer them with thee Cursed bee thou Soule will the Bodye say for because thou didst not with thy free-will mortifye and subdue mee I am to suffer with thee such horrible Torments In this sorte these twoe miserable Companions that in this life joyned togither to seeke their delightes drinking therewith innumerable Sinnes Nahum 1. shall then bee joyned and knit togither like Thornes to pricke one another and to bee their owne Executioners and to augment one anothers terrible Torments 3. Thirdly I will breifely consider the Body that shall bee giuen to the Soule of the Blessed that descended from Heauen and with what Pleasure it shall enter therein There shall bee giuen vnto it a body Immortall Impassible Resplendent thoroughout Perfect and very Glorious O what benedictions will they impose one vpon another O what welcomes will the Soule giue to her beloued body Blessed bee thou will shee say for thou hast ayded mee to merit the glorye that I haue enjoyed Blessed art thou that sufferedst thyselfe to bee mortified and didst yeilde with obedience to fullfill whatsoeuer God commaunded Cheare vp thy selfe for now the time of Labour is passed and the time of rest is come Thou wast sowed and buried in the Earthe with Ignominie 1. Cor. 15 42. thou art now retourned to liue with newe Glorye glorifye God with mee because with mee thou shalt raigne Finally making comparison of that which shall happen to the good and the euill I will say to myne owne Bodye Animate thyselfe in this mortall life to suffer that the happy lotte may fall vpon thee to rise againe to life euerlasting The second Pointe SEcondly I am to consider the comming of the Iudge to Iudgement his descending from Heauen the Maiestie of his Person the traine that accompanye him his Royall Standard his glorious Throne the Semblance of his Countenance and his Assistantes that are on either side 1. First Matt. 24 30. I will ponder how Christ our Lord shall really and truely descende from Heauen and come the second time into the worlde to judge it but in a fashion very different from that which hee came in the first time For at this second comming hee shall come with a glorious and resplendent bodye crowned with a Crowne of Glorie Immortallitie with such splendor that the Sun moone and Starres shall not giue light in his presence and with such Maiestie that Angells men Righteous Sinners yea and the Diuells themselues shall subject themselues to him and adore and be they neuer so loth acknowledge him for their God their Lord. For then shall the eternall Father fullfill the promise that hee made him to subject all things vnto him Psal 109 1. 1. Cor. 15 25. to put his enemies vnder his feete that euery knee shall bowe in his presence euery tongue confesse that Christ IESVS our Lord is in the glory of God the Father Ad Phil. 2.11 Colloquie O my Sauiour very iust it is that thy second comming should discouer that glorye vvhich at thy first comming thou didst couer Graunt mee Lord to imitate the humillitie of the first that I may enioye the glorye of the second Then will I ponder the Traine that accompanieth him In epistola Iudae Daniel 7 10. Matt. 16 27. 25 31. Et omnes Angeli cum eo Matt. 24 30. Parebit signum filij hominis for as Enoch prophecyed our Lord shall come with thousande of Sainctes incircled with the whole Armye of Heauen with the three Hierarchies and nine Quires thereof assuming as may piously bee beleiued aereall bodyes resplendent like the Sun discouering therein the beautye and excellencye of their Hierarchie and Quier Before him as is collected out of the Gospell shall come the banner of the Sonne of man which is the royall Standard of the holy Crosse with an admirable splendour The which beeing one and the same shall bee most pleasing and delightfull to the Iust that in this life embraced and esteemed it crucifying their fleshe with the Vices and Concupiscences thereof but most horrible and dreadefull to the wicked who beleiued not in it or abhorred it beeing Enemyes thereof because they helde their belly for their God Ad Phil. 3.19 Colloquie And therefore in seeing it they shall weepe bitterly for they shall see in it the just cause of their Damnation O my Soule follovve the banner of the Crosse in this life that thou maiest see it vvith peace and securitie in the other Bevvaile the Enmitye thou hast had against it that thou maâ—est then behold it vvith alacritie Fourthly I will ponder how our Lord Christ comming to the valley of Iosaphat shall bee seated in a most excellent Throne made of a most beauteous and bright shining cloude and his diuine face beeing one and the same shall yet appeare most amiable to the good and to the wicked most terrible so that to beholde him onely they shall remaine full of terrour and confusion And from the most sacred woundes of his feete handes and side shall issue out rayes of Light and delectable splendour to the good who by the corporall viewe of these woundes shall receiue speciall comfort considering how infinite the loue was of this soueraigne king to receiue them for their sakes But from the same woundes shall issue rayes of wrathe and as it were of fier against the wicked who as the Scripture saithe shall bitterly bewaile Zachar. 12.10 Apocal. 1.7 Psal 54.7 that of them they reaped so litle proffit But much more shall the lewes and Gentiles weepe that with so greate crueltye made these woundes O most svveete IESVVS by these thy most sacerd vvoundes I beseeche thee
sea or the song of the Lambe which Saint Iohn maketh mention of saying Greate and mer vailous are thy vvorkes lord God omnipotent iust and true are thy vvaies king of the vvorldes VVho shall not feare thee o Lord and magnifye thy name because thou onely art holy and thy Iudgements are manifest to all From hence I will mount vp to ponder the execution of the sentence of the Righteous beholding how all the blessed are carried aboue the ayre following their Captaine Iesus singing a thousand songs of Ioye and glorifying God for having deliuered them from such and so greate Perille with those wordes of the Psalmist Psalm 123.6 Blessed bee our Lorde that hath not giuen vs a pray to theire teethe our soule as a sparrovve is deliuered from the snare of the foulers The snare is broken and vvee are delivered our helpe is in the name of our Lorde vvhich made Heauen and Earthe And in this manner they shal penetrate the whole Heauens vntill they arriue at the Empyreall Heauen where Christe our Lorde shall place them in those Thrones of glorye which they are to possesse raigning with him thoroughout all eternitie with greate peace and tranquillitie Colloquie O happy labours of a vertuous life which are so well rewarded in life everlasting Cheere vp thyselfe o my soule with the hope of these rewardes and embrace with greate feruencye these Labours The conclusion of what hath beene saide THere remaineth for conclusion of what hath formerly beene spoken that I consider myselfe in this worlde as in a middle place betweene Heauen and Hell Sermo 31. ex paruis and that I am here as Saint Bernard sayeth like as Novices are in a house of ProbatioÌ„ God proving mee with the preceptes hee imposeth vpon mee and with the afflictions that hee sendeth mee but yet assisting mee with his Grace to issue out of them wellapproued If I prooue ill following the diuells partye by the irreuocable sentence of God I shall bee caste out of the worlde into Hell But if I prooue well fullfilling the will of God by his sentence I shall be exalted from the worlde vnto Heauen VVhereupon it behooueth me to consider very well how I liue that I may issue out of his worlde well approoued Colloquie Psalm 25.1 O eternall Cod that madest this Earthe like a House of probation to exercise men vvhome thou hast ordained for heauen prooue mee and exercize mee preuenting mee â—vith thy Mercye that I may obey thee insuchsorte that at the daye of indgement thou maiest approoue mee and admitte mee into thy kingdome Amen The sixtenth Meditation of Hell as concerning the eternitye of the paines and the terriblenesse of the place and of the inhabitanies thereof and the tourmentours The first Pointe FIrst what Hell is we must consider what Hell is in such manner as by Faithe wee are instructed that knowing the definition thereof wee may tremble to heare the name Hell is a perpetuall prison full of fier and of innumerable and very terrible torments to chastize perpetually such as dy in mortall sinne Or otherwise Hell is an eternall estate wherein sinners for the punishement of their sinnes want all that Good which they may desire for their content endure all kindes of euills which they may feare for their torment So that in Hell is ioyned togither the priuation of all that good which men enioy in this life and angells in the other and the presence of all those euills which afflict men in this life and the diuells in the other This I may ponder discoursing thouroughout all euills and miseries that I fuffer or see others suffer augmenting them and eternizing them with my consideration for all that in this life is suffred is litle lasteth but a litle time because it hath an end but that which is suffred in Hell is exceeding much and shall continue an infinite continuance which hath competencye with that of God for it thall continue as long as God shall continue If I heere suffer Hunger and thirst I must vnderstand that in Hell I shall haue another kinde of Hunger and thirst incomparably greater and besides that euerlasting If I here suffer any dolour or dishonour or pouertye or heauinesse or want of friendes c. All this I shall suffer in Hell with such excesse that that which is here is at it were painted or but like a blaste but that there shall all of it bee most terrible and shall neuer haue an ende for after it hath continued fifty thousand yeares there remaine other fiftye thousande millions to passe and these beeing passed there remaine others and then others without number or end For Cain hauing beene in Hell more then fiue thousand yeares is as if hee began but to daye And it is some two thousand yeares now that the couetous Diues burneth in hell and asketh but one droppe of water Colloquie and hee shall for euer burne and for euer desire it Then vvhat follye is it o my soule for not suffring in this life so small and so â—hort afflictions to put thy selfe in daunger to fuffer euills so greate and so euerlasting Hovv is it that thou vvilt not beare patiently that litle and briefe that thou sufferest seeing thou deseruest to suffer so greate and se euerlasting for thy sinnes O eternall God illustrate mee vvith thy soueraigne leght that by the evills present I may knovve the terriblenesse of those that are eternall and may liue in such manner that I may meritte to bee free from them Amen The Second Pointe SEcondly I am to consider the causes and Circunstances of this eternitie pondering how that all that is in Hell is eternall First the Damned is eternall not onely as concerning his soule but also his Bodye for hee shall bee Immortall neither can hee kill himselfe Apocal. 9.6 nor can any other kill him neither will God annihilate him And though hee himselfe should desire Death it will flye from him and God will not accomplish this his Desire rather his raving to dissolue himselfe will terriblie torment him seeing hee cannot obtaine what hee desireth Secondly Eccles 1.2 the place of the Prison is eternall and cannot bee ruinated For the Earthe in the middest whereof Hell is shall continue for ever Isa 30.33 The fier likewise shall bee eternall for the eternall breathe of God as the Prophet Isayes saith shall serue for Brimstone to preserue it and so that it shall haue neede of no other fewell Or if brimstone serue for fewell it shall likewise bee eternall for the same breathe of God shall preserue it And Fier which hath the Vertue to burne Psalm 28.7 and to consume hath there by Gods Omnipotencie its Vertue divided for there it burneth and consumeth not And so that which forever burneth forever continueth Thirdly Marc. 9.44 the VVorme that there biteth shall bee eternall and none as Christ our Saviour saide shall bee able to kill it
of God himselfe became man to destroye pride and to giue example of humilitie and because hee humbled himselfe more then all men Ad Phil. 2.9 Colloquie hee was exalted aboue all the heauens Therefore o my soule flye from Pride if it bee but to auoide thy Hurt and imbrace Humilitye though it bee but for thyne ovvne proffit For it is a generall lavve from the vvhich thou shallt not bee excepted that vvhosoeuer is provvde shall bee humbled and that vvhoseuer humbleth himselfe shall bee exalted Comply thou vvith that vvhich belongeth to thee humbling thy selfe for thy sinnes and God vvill performe vvhat belongeth to him exalting thee vvith his gifâ—es Lastely I will examine what degree of pride prçdominateth in my hearte and which of those vices aboue mentioned holdeth it in subiection and that I will manfully endeuour to mortifie exercizing the contrary actes taking away the occasions of stumbling and applying that particular examination which heereafter wee shall set downe beginning by mortification and humiliation in exteriour things which is the most easie for as glorious S. Serm. 2. in quadragesima Bernard saieth Nihil facilius est volenti quam humiliare semetipsum there is nothing more facile to him that hath a will then to humble himselfe for if I would make myselfe greate many will contradict mee but if I will humble myselfe there will bee none to contradict mee Bernar. epist. 78. and humbling myselfe I shall come to bee humble For humiliation is the onely meanes to estrange mee from pride and to obtaine the vertue of humilitie The ninetenth Meditation vpon the vice of Gluttonye and the vertue of Temperance The first Pointe GLoutonye is a disordinate appetite of eating D. Tâ—â— 2.2 q. 148. drinking and heerein wee may sinne fiue manner of wayes First in eating meates prohibited by the churche or by breaking of fastes either those which I am obliged to obserue by a speciall vowe or by the obligation of a regular estate Secondly taking meate or drinke D. Greg. lib. 30. moral cap. 26. in ouer greate danger of my corporall healthe or of my spirituall which is heereby hindred or in drinking vntill I loose or trouble my Iudgement Thirdly procuring meates and drinkes of such quallitye as are much more delicate and precious then my person and state requireth onely for pampering and sensuallitye Fourthly eating oftener then is conuenient out of season and vpon an occasion that may doe mee harme or in a place not conuenient or contrarie to the prohibition and rule of my religion Fifthly in eating with ouer greate affection sauouring what I eate onely for pleasure and after an immodest and hastye fashion wholely ouerwhelmed in what I am doing with thoughtes and wordes of sensuallitye Vpon these fiue actes I am to examine myselfe to accuse myselfe before God bewailing my imbecillities sayng vvoe to mee Colloquie that doe allvvaies in a manner sinne euen in eating drinking seruing rather my ovvne sensuallitye then my necessitye seeking rather the delight of my fleshe then the conseruation of my life so that vvhen I pay that debt to my bodye I pay the tribute of sinne to the diuell Haue compassion o God of my VVeakenesse and succour mee vvith thy grace that Gluttonye may not dragge mee after her VVith this Vnderstanding I am to make greate Resolutions to mortifye this Vice D. Basil lib. de vera virgi obseruing the Rules of Temperance in the fiue things aboue mentioned to witte in the Precept Quantitye Quallitye Tyme and Maner endeuouring to take of meate and drinke a competent Quantitye flying the two extreames that it bee neither so much as to ouerlod mee D. Bern. sem 30. in caÌ„tica ad fratres de monte Dei. Eccles 37.33 nor so litle as not to sustaine mee And in the Quallitie contenting my selfe with ordinary meates rather grosse then delicate auoyding all Singularitye if it bee not in a case of manifest necessitye But in the manner I am to endeuour that which the holy Ghost instructeth Not to suffer myselfe to bee dragged by my Appetite so that when the Bodye is eating the Spirite bee eaten and swallowed with the meate But rather with an Imperious Hearte to giue some foode to the Spirite that may moderate the couetous Desirs of the Fleshe The considerations of the Pointes here ensuing shall much helpe to mooue mee herevnto The seconde Pointe SEcondly I am to consider the Punishements of this Vice reducing them to three Rankes Some that procede from Gluttonye it selfe like an euill Tree Others that God our Lord hath added and doth adde in this life to discouer how vnpleasing this Vice is vnto him And others that hee hath reserued for the other life First Gluttonie is a chastizement of it selfe and payeth in readie money with paine the delight of the sinne for it ouer chargeth the Bodye taketh away Health shortneh the life Hasteneth Deathe Item it afflicteth the Spirit dulleth the Vnderstanding Luc. 21.34 disableth for praier and conuersation with God and maketh Incapable of spirituall comfortes for that it suffereth itselfe to bee fiilled with carnall pleasures and it cowardizeth the hearte for greate matters in gods seruice Cassian lib. 5. ca. 13. 20 collation 5. because hee that is subiected to this enemy that is the weakest hath no courage to combatte against others that are more strong Besides this for Gluttonye God hath inflicted terrible punishements For the eating of an apple against the precept of God Adam and Eua Genes 3.17 lost their estate of innocencye and were cast out of paradise The Israelites that disordinately desired to eate fles he in the deserte Psalm 77.30 Num. 11.33 Exod. 32.6 27. while they had saiethe Dauid the morsell in their mouthe the wrathe of God came vpon them and the place of their fullnesse was called the sepulchre of their gluttonye Another time the same Israelites from eating and drinking rose vp to idolatrye gods iustice permitting that those should adore a calfe that tooke their belly for their God For the which thirty three thousand of them were put to the sworde And that which is most admirable a holy Prophet 3. Reg. 13.24 for eating in a place that God had prohibited him was slaine by a Lyon and nothing might excuse him neither the miracles that hee had donne nor the obedience that hee first had nor the necessitye that hee suffered nor that hee had beene beguiled by another that seemed of the same profession Finally in the other life D. Basil sermon de abdicatione rerum Luc 16.24 the gluttons shall suffer particular torment in their tongue as the Couetous riche man who fared very delicately came in Hell to suffer such thirst that hee begged to bee refreshed by Lazarus with the tippe of his finger onely dipped in water and it would not bee graunted him So that all there shall suffer dogges hunger raging thirst
by vvhose sentence the faint hearted and slothefull perished in the desert vvithout entring into the lande vvhich thou hadst promised them I confesse that for my slothe I deserue to bee cast out of thy house to bee excluded from thy kingdome and beeing bounde hande and foote to bee cast into vtter darkenesse I am grieued o Lord for my former slackenesse deliuer mee from it for they mercie that I may merit to enter into the lande of eternall promise Amen The third Pointe THirdly I will consider the greate benefits that I shall obtaine by vanquishing slothe and imbracing spirituall alacritye and feruour in the seruice of God Mat. 20.12 for First the workes of vertue shal bee easie and sweete vnto mee I shall labour litle and thriue greately encreasing much in a litle time like to those workemen who comming late to the vineyarde laboured so feruently that thy merited as greate rewarde in one hower as the slacke did that had laboured many howers bearing the burthen of the daye and of the heate which burthen they had not felt if they had feruently laboured for the alacritye of the spirit maketh the burthen of the lawe very easye and the yoke thereof very sweete And besides this it augmenteth merites it doubleth the talents receiued it causeth greate peace in the soule and it much assureth Perseuerance to the obtaining of glorye 2 I may likevvise ponder that God our Lord exceedingly delighteth to bee serued with zeale and alacritye for as hee is essentially alacritye itselfe and as all the workes that hee doeth and the rewardes that hee giueth vs are with greate alacritye reioicing in dooing vs good most iustly hee commaundeth mee to serue him and giue him what hee requireth not with yrksomnesse and sadnesse not perforce with repugnancye but with feruencye and alacritye of harte Hilarem enim datorem Psalm 103.31 Psalm 99.2 2. Corin. 9.7 Psalm 36.4 Psalm 50.14 Colloquie Psalm 18.6 diligit Deus For God loueth a cheereful giuer To such a one hee doth greate fauours and heareth the petitions and desires of his hearte And finally hee giueth him a taste of that alacritye that is enioyed in heauen because hee fullfilleth cheerefully Gods will vpon earthe And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice saying vnto him with Dauid Render vnto mee the ioye of thy saluation and confirme mee vvith the principall spirit O sauiour of the vvorlde that reioycedst like a giant to runne thy carreere though it vvere very sharpe graunte mee that healthe and allacritie of spirit that thou gainedst for mee that I may in such manner runne my carreere that I may merit to gaine an eternall crovvne Amen The XXV Meditation D. Th. 1.2 q. 100. ar 4. 5. seq vpon the ten Commaundements of the lawe of God FOr the ende of this meditation it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had Zachar. 9.1 wherein hee sawe a volume or parchment extended which was ten cubits in breadth and twenty in length wherein were written the sinnes of him that stealeth and of him that sweareth falsely and the malediction that shall therefore light vpon him which volume came flying to his house and destroied it vntill it had consumed all the wood and the stone In the same manner I will imagine before mee a greate booke or parchement very broade and long and in one side thereof I will beholde written my oathes theftes murmurations and all other sinnes that I haue committed against the ten commaundements of the lawe of God for as I goe writing them in the booke of my conscience God goeth writing them in the booke of his iustice to chastize the in his time And on the other side I will beholde written all the maledictions and punishments that God menaceth to such as breake these ten commaundements or any ofthem making comparison betweene the sinnes and the punishments in number grieuousnesse and continuation For if my sinnes bee many the punishments shall bee manye and if they were very grieuous and of long continuance the punishments shall bee very grieuous and of so long continuance that they shall bee eternall And for that chastizements when they are behelde very farre distant terrifye but litle I will imagine that this booke of Gods iustice commeth flying very swiftly to light vpon the house of my soule Volumen volans and peraduenture it is allreadye very neere and will this day light vpon it deathe or chastizement seazing sodainely vpon mee For if I make haste to sinne God will likewise hasten his punishments and make desolate my bodye soule honour wealthe and all that I haue VVith this holesome apprehension I will beseeche our Lord to illuminate my soule that I may knowe the sinnes that are written in this booke and the chastizements that I haue deserued ayding mee with his grace bitterly to bewaile them that with my penance I may blotte out the sinnes and that his mercy may likewise blotte out the maledictions that hee had written against them This beeing presupposed I will begin the meditation discoursing vpon the ten commaundements of the lawe of God with aduertissement that as Cassianus sayeth the commaundements of God haue Collat. 14 two senses one literall and the other spirituall Collat. 14. cap. 11. D. Bonauent opusc de dieta salutis tit 3. sermon de 10. praeceptis tâ—mo 2. Exod. 20.3 The first serueth for ordinarie people that pretende no more but to saue themselues The second for those that desire greater perfection who are not content to flye onely mortall and veniall sinne but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept And according to this second sense I will declare in what manner wee sinne against euery commaundement The first Pointe FIrst I am to consider what God commaundeth and prohibiteth in his holy lawe and in what sorte wee doe sinne against it running through the ten commaundements and thorough that which spiritually they include within them The first commaundement commaundeth the principall workes that appertaine to the vertue of faithe hope charitie and religion that is to say to adore one onely God to beleeue firmely all such things as hee hath reuealed to his churche to expect those which hee hath promised and to loue him more then all things that are created Against this I may sinne First by idolatrie or infidelitie adoring false Gods or denying that which God hath reuealed or doubting thereof I may likewise sinne as the holy scripture sayeth adoring the idole of mine owne iudgement 1. Râ—g 15.23 Ad Phil. 3.19 Ad Tit. 1.16 and will rebelling against the will of God or holding for my God my belly or money or denying God by my workes or not obseruing due loyalltye vnto him Secondly I sinne in despairing that I shall obtaine heauen or pardon for
all which allthough they are temporall accomodated to the estate and condition of that imperfect people yet they are a signe of others much greater and spirituall which God giueth to Christian people who with all want not these temporall after a more excellent manner Mat. 6.26 for the prouidence of our heauenly Father as his sonne himselfe did promise vnto vs is carefull to prouide for vs those that are meete Psalm 144.16 giuing them for an addition to those that obserue his lawe For thee that openeth his hande and filleth with his blessing brute beastes shall open it much better to replenish his children 2. From hence I will ascende to ponder the spirituall benedictions which God giueth to those that keepe his lawe in the keeping whereof hee hath with greate excellencye included three kindes of good to witte honest good proffitable good and delectable good Psalm 18.8 of the which Dauid in the eighteenth Psalme maketh another sweete catalogue For first the law of God is most pure and most holy conuerting soules replenishing them with wisdome and all vertues It is also most proffitable to obtaine all good that may bee desired not onely for the soule but for the bodye as healthe Prou. 3.2 Psalm 18.11 Eccl. 24.27 long life sustenance and prosperitye And therefore it is more to bee desired then Golde or then precious stones or more then all the treasures of the earthe It is also most delectable much more then honye or the honye combe and cheereth mens heartes with a greater alacritye then any that can bee giuen by all the sweet things of this life From hence it is that God preuenteth principiants with the benediction of delight Psalm 20.4 Psalm 83.8 that they may cheerefully begin the waye of his commaundements To those which are proficients this diuine lawgiuer giueth his benedietion that they may encrease from vertue to vertue vntill they arriue to the height of perfection Prou. 10.6 Psalm 23.5 Mat. 25.34 And vpon the heades of the iust that are perfect hee powereth his blessing in abundance giuing them some taste of what in glorie they shall enioie And finally in the daye of iudgement hee will giue them the supreame benediction saying vnto them Come yee blessed of my father to possesse the kingdome prepared for you as allready wee haue pondered Considering these blessings and comparing them with the curses which in the precedent pointe were declared I am principally to collect three affections of very much importance The First is agreate Sorrovve for hauing infringed a lawe so holy so profitable and so sweete making myselfe vnworthy of its celestiall benedictions incurring the three euils contrarie to the three goods that haue beene spoken of for togither with the breache of the lawe marche those vices that pollute both bodie and spirit all the temporall and eternall hurtes that bodie and soule doe suffer and all the heauinesses and bitternesses wherewith our heart is afflicted 2 The Second affection is of Confidence assuredly hoping that if I obserue the lawe of God I shall obtaine the blessings that hee promiseth mee calling to mindethose memorable wordes of Ecclesiasticus who saieth Homo sensatus credit legi lex illi fidelis The wise man beleiueth the lawe of God Eccl. 33.4 and the lawe is faithfull vnto him which is to say The iust man and the lawe are faithfull one to another The iust is faithfull in obeying the lawe and the lawe is faithfull in rewarding the iust It defendeth him in perills It comforteth him in his aduersities it directeth him in his prosperities it counselleth him in his doubtes it fauoureth him in his businesses it maketh his praiers to bee hearde it aideth him in life it protecteth him in deathe and finally it croweneth him in glorie Colloquie O my soule bee faithfull to the lavve of God and the lavve shall bee very faithfull to thee Faile not thou in doing vvhat it commaundeth thee and it vvill not faile to doe vvhat it promiseth thee Praise thy soueraigne lavvgier vvith the psalterion of ten strings keeping his ten commaundements Psalm 32.2 Malach. 3.14 and thou shallt forthvvith bee partaker of his promises Say not vith the vvicked Israelits It is a vaine thing to serue God and vvhat prossit haue I in keeping his commaundemenis Conuert thyselfe truely to our Lord vvith a contrite heart for hauing broken them and thou shallt see by experience the difference betvveene the iust and the sinner betvveene those that obserue his lavve and those that infringe it 3 The third affection must bee greate loue and estimation of the lawe of God Prou. 3. 7. endeuoring as Salomon saieth to write it in the tables of my hearte which are the three faculties of my soule In my Memorie to bee alwaies mindefull of it In my Vnderstanding to meditate continually thereon and in my VVill to loue it and if neede were to laye downe my life for it saying Deute 6.7 as Moyses to his people I will meditate thereon in my house and vpon the waye at my downe lying and vp rising I will put it as a signall in my handes to worke thereafter and I will haue it before my eyes to guide mee thereby saiyng with Dauid Lord Psalm 118.97 how haue I loued thy holy lawe all the whole day it is the matter of my meditation O most sweete lawgiuer who when thou becamest man didst forthwith put this lawe in the middest of thy hearte and by thy grace write it in the heartes of thy elect Psalm 36.31 Ierē 31.33 write it also in my hearte in such manner as may neuer be blotted out that I may bee worthy to bee written in the booke of life without euer being blotted out thereof worlde without ende Amen The Conclusion of what hath beene saide OF all that hath beene saide in this meditation I will recollect a briefe summe of the Titles therein aswell to procure greate contrition for hauing broken the lawe of God as to animate myselfe to keepe it with perfection First beause it is iust and holy and with greate excellency imbraceth al kind of good Secondly to deliuer myselfe from the maledictions plagues both temporall and eternall that it menaceth Thirdly to enjoye the innumerable benedictions that it promiseth in this life and in that to come Fourthly and principally for the lawgiuer that gaue it to witte God infinitely good wise and potent and my infinite benefactour vpon whome dependeth all my good both temporall and eternall And this reason onely shall suffice to moue mee to loue a lawe giuen by such a Father and to bee infinitely sorry to hauen broken it The fifth Title is for that the lawemaker himselfe becomming man put it in the middest of his hearte and came to fulfill it entyrely without omitting any iotte or tittle to moue mee by his example to the perfect accomplishement therof The sixth is for the fidelity of the
lawe to those that obserue it and for the experience that I myselfe haue of the greate good I shall get by obseruing it feeling greate peace and serenity of conscience and greate allacritie and confidence in God And contrarilie of the greate euill that befalleth mee when I breake it hauing my Hearte broken with sinnes excessiue feares remorses of conscience and many other miseries And finally because at the houre of deathe nothing will more torment mee then to haue broken the lawe of God nor nothing more content mee then to haue obserued it because vpon this dependeth my damuation or saluation Hereup on I will coÌ„clude as Ecclesiastes coÌ„cluded his booke saying feare God and keepe his Commaundements Cap. vltim 13. for this is the whole man that is to say Heerein consisteth the whole beeing of man and the accomplishment of the obligations of the whole man and whosoeuer faileth heerein faileth in the integritie and perfection of a man and doeth like a beaste The XXVI Meditation vpon the fiue Senses and exteriour Faculties The first Pointe THe first pointe shall be to recall to my remeÌ„brance the sinnes that I haue committed by my fiue senses and exteriour faculties of my bodye accusing myselfe thereof before our Lorde 1 First with my eyes I haue sinned delighting to see beautifull vaine curious or hurtfull things onely for vanitye or curiositye or sensuallitye with immodestye and libertye of fleshe and disedification of others So that many times I sinne in the things that I beholde or in the intention wherewith I beholde them or in the manner of beeholding them carrying faulcons eyes and lightly mouing them to one side and to another My eares I haue had open to heare vaine and curious talke impertinent nouelties flaterings and praises of myselfe murmuringes and detractions of others without reprehending them or stopping them or as much as shewing an euill liking of them when I was obliged thereunto And hauing so much gust in hearing these things I haue beene disgusted to to heare good talke and displeased to heare sermons and the aduises and corrections of those that were obliged to giue me them VVith the smell taste and touching I haue manifoldly sinned in gluttonye and luxurye as hath beene declared in the meditations of these vices 2 But of the sinnes of the tongue what shall I say For some wordes I haue spoken against the due respect to the name of God some against the honour and fame of my neighbour And some to the greate hurt of my soule as appareth by what hath beene set downe in the first pointes of the precedent meditatioÌ„s Other some wordes haue beene vicious by failing in the due circumstances speaking things vndecent for my estate and profession or in places and times prohibited as to talke much in the churche at masse or at sermon time to the scandall of others or when by my rules if I bee religious I am obliged to keepe silence or when I speake after an ill fashion hastily inconsiderately very affectedly and vntunedly In such sorte that considering the sinnes of my wordes I may affirme with the apostle S. Iacob 3.6 Iames that my tongue hath beene vniuersitas iniquitatis a whole worlde of iniquityes where they haue all beene assembled and a fier that hath inflamed and burnt the wheele of my natiuitye thoroughout the whole course of my life 3. VVith these sinnes I may ioyne others of immodestye and disorder in the vse of the rest of the members and exteriour faculties as are ouermuch laughter scorning mocking and light gestures of the heade feete or handes or going affectedly vntuâ—edly and ouerhastily and other such like which shewe but small grauitye Eccles 19.27 of which the VViseman saieth That the attire of the bodye the laughing of the teethe and the going of a man discouer what hee is and what vertue hee hath Pondering these sinnes I am greately to confounde myselfe for hauing so much abused the faculties that God gaue mee vsing them for my owne pleasure pampering and honour Colloquie O greate god hovv hast thou suffred in mee so greate disorder O miserable man hovv is it that thou hast dared thus to denounce vvarre against God! The seconde Pointe THen will I consider the greate hurt that commeth to mee by these senses ill guarded and vnmortified 1. For first they are the gates and windowes whereby as the Prophet Hieremye saith the deathe of sinne entreth into the house of my Soule Hierem. 9.21 destroyeth the life of grace and suffocateth the vitall heate of charitye for by them enter the temptations of the diuells who like theeus robbe the house of my conscience dispoiling it of the guiftes of God and of all vertue whereupon saithe the same Prophet Thren 3.51 My eye hath robbed my soule For as the eye robbed Eua of her Originall iustice Dyna of her virginitye and Dauid of his chastitye and iustice so it robbeth mee sometimes of my temperance sometimes of my deuotion And the like doeth the eare and tongue Prou. 25.28 For as a citty beseeged by enemies if the gares bee left open and vngarded is entred sacked and destroyed so is the soule that hath no garde ouer its senses 2 These also giue entrance to the images and figures of visible things which disquiet the imagination and memorie with distractions and vagations these disorder the appetites with disagreement of passioÌ„s and disturbe the hearte casting vs out of it And for this cause likewise it is truthe that my eye robbeth my soule because it robbeth my attention cogitation and affection causing my soule not to bee so much within mee as out of mee in the thing that it meditateth and loueth And I myselfe likewise by theses portes issue out of myselfe to wander thorough the whole worlde and after mee issueth out the spirit of deuotion praier and contemplation So that when I would returne to enter into myselfe I hitte not the right way nor finde anie quietnesse in mine owne howse because of the tumultes that I experiment therein and from hence procede innumerable defectes and damages in praier and the priuation of the fauours of heauen for God is not pleased to put the liquor of his giftes Deuteâ— 19.15 Aggei 1.6 in a vessell that hath no coouer and that in fiue partes is full of holes 3. Finally greate are the chastizements that God hath inflicted vpon those that haue beene notably rechlesse in the garde of their senses and tongue giuing them liberty against the precepts and counsells of Gods lawe as may appeare by what hath beene related in the precedent meditation VVhereupon saithe Ecclesiasticus Eccl. 28.28 hedge in thy eares with thornes and hearken not to the euill tongue make a dore for thy mouthe and a locke for thy eares take heede thy tongue slippe not and thou fall before thy enemies for thy fall may bee irremediable and the cause of thy death sometymes of thy temporall death and sometymes
of thy eternall in hell where the fiue senses as allready hath beene noted shall suffer incredible torments in chastizement of their vnbrideled appetites Therefore o my soule shut the dores and vvindovves of thy senses if thou vvillt not haue deathe disorder enter in thereat Stoppe and bridle thy mouthe that thyne ovvne tongue doe not kill thee Hedge in thy eares vvith Thornes that others mens tongues doe not pricke thee dravving from vvhat thou hearest sinnes of thyne ovvne The third Pointe THe third Pointe shall bee Mortification of the Senses to consider the greate good which the holy curbing and mortification of the the senses bringeth with it First for that besides shutting the dore against so many euills as haue bene spoken of it openeth it for the spirit of God to enter into the soule which willingly inhabiteth in soules mortified to the fleshe and to the delightes of the senses It likewise openeth it to let in the spirit of praier deuotion and contemplation for our Lord loueth to conuerse with soules that are inclosed gardens and there hee speaketh vnto their hearte conforting and communicating vnto them his giftes And for this cause when wee pray Math. 6.6 hee commaundeth vs to enter in to the closet of our hearte and to shut after vs the gate of our senses that nothing may enter in to disturbe our praier to interrupt the conuersation wee haue with our celestiall Father 2. Besides this the senses when they doe their actes according to the will of God which is the ende of their mortification are the dores and windowes whereby life entreth and what they seee and heare taste and speake aydeth them to obtain the spiritual life of grace and augmentation therof From whence I am to inferre what S. Iaâ—ob 3.11 Iames the apostle saithe That as a fountaine giueth not forth out of one hole sweete and sowre water so from the selfe same tongue ought not to procede blessing and cursing good wordes to blesse God and euill wordes to curse our neighbour but all ought to bee good wordes pleasing to God profitable to my neighbour and sweete to my owne conscience and in like manner in at the selfe same eyes and eares ought not to enter life and deathe but they ought allwaies to be shut to all that is an occasion of deathe and open to that which should giue mee life herein consisteth their true abnegation 3. To this I am to adde that the modestie and mortification of the senses is a signe and testimony of the interiour vertues it much edifieth our neighbours and casteth from it such a fragrancie that it filleth the house of the Churche Ex D. Ambr. lib 2. de virginibus and religion with good credit and renowne for as a good portall honoreth the house and giueth a desire to enter in to see what is within so the modestly and composing of the senses and exteriour membres is the most beautifull portall of vertue and a religious life making it so amiable that it prouoketh a desire to enter in to enjoy what interiourly is inclosed within it wherupon saide S. Ad Phil. 4.5 Paul That our modestie should bee manifest to all men for that God is nigh and present with vs and in the presence of so potent a king all wee his seruauntes ought to carrie our selues very modestly Finally the fiue senses shall receiue in heauen as afterward shall be seene particular crownes of glory with greate pleasure in rewarde of the mortification that they suffered on earthe And so with the hope of all these benefits I will encourage myselfe to mortyfie them with greate feruour I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified pondering the mortification of his fiue senses which hee suffered on the Crosse The which on the one side was most holy casting forth resplendent rayes of admirable vertues and on the other side was most paineful with the mixture ofterrible dolours which hee suffered for the sinnes that I with my fiue senses committed And discoursing how his eyes were obscured with spittle his eares tormented with blasphemyes his smelling with the smell of mount Caluarye his taste with gall and vineger and his touching with VVhippes thornes and nailes beeing compassionate of all this I will say vnto him Colloquie It grieueth mee o svveete Sauiour for the sinnes that I vvith my fiue senses haue committed for the vvhich thine vvere so direfully tormented by the dolours vvhereof pardon I beseeche thee the many sinnes of mine With the blood that issued out of thy fiue precious vvoundes vvashe the staines that haue issued from these my fiue impostumated fountaines Cease novv o Lord their abhominable current and ayde mee vvith thy grace to destaine it that imitating the mortification that thou didst exerctze in thy life and sufferedst in thy deathe I may meritte to obtaine thy glorie Amen The XXVII Meditation vpon the Interiour Faculties of the Soule The first Pointe THe first pointe shall bee to consider the vices and sinnes that haue their particular seate in the vnderstanding and the hurtes that proceede therefrom examining that parte which appertaineth to mee in euery one of them which may in all bee reduced to seuen 1 The first is D. Th. 2.2 q. 77. ignorance of those things that I am obliged to knowe as are those which I ought to beleeue to aske to receiue and to doe which are included in the creede and praier of pater noster in the sacraments and in the commaundements of God and in the other obligations proper to euery mans estate and office for I can but ill accomplishe them not vnderstanding them And as S. 1. Corin. 14.38 Paul saieth if any man knowe not hee shall bee vnknowen God saying vnto him I knowe thee not VVith this vice ciphreth much the culpable forgetfullnesse of God and of his lawe and of such things as I may and ought to remember of which wee may likewise say that whosoeuer forgetteth shall bee forgotten for if I sinfully forget God and his things God willbee forgetfull of mee and mine 2 The second vice is Imprudence D. Tho. 2.2 q. 53. oâ— Precipitation VVante of consideration in those things that I haue to doe or say casting myselfe into them with violence of passion without first considering whither they bee lawfull or vnlawfull or without taking concerning them conuenient counsell From whence proceede innumerable errours and defectes in all the matters of vertue 3 The third Vice is Temeritie 2.2 q. 60. ar 3. in iudging the sayings and doings of my neighbours condemning them or supecting amisse of them without sufficient foundation wherein I doe iniurie to God our Lorde vsurping his authoritie and interposing myselfe to iudge that secret that is properto his tribunall I likewise doe iniurie to my neighbour condemning him without sufficient reason therefore and I doe hurt to myselfe for ordinarily I come to fall into that
hell and the fewell of those eternall fiers whereupon-saieth S. Serm. de resurrect Bernard let selfe VVill cease and there shall bee no hell for if selfe will cease there shallbe◠〈◊〉 sinnes and then what neede is there of hell And besides this if there bee any Hell in this life our owne will is a hell to it selfe for all the miseries of this life so farre are the causes of extreame affliction and heauinesse as they are contrarie to our owne will which if it cease by our conforming ourselues to Gods will that wich is hell is turned into purgatorie and into augmentation of meritte and of crowning in heauen VVhereupon saieth S. Lib. 1. de vocatione gentium ca. 8. Ambrose Our owne will is blinde in desires puffed vp in honours full of anguish in Cares and vnquiet in suspitions more carefull of glorie thē of vertue a greater louer of fame then of a good conscience and much more miserable enioying the things that it loueth then when it wanteth them for her experience augmenteth her myserie Out of all this I will conclude how greate my miserie hath beene in hauing subiected myselfe to my owne will contrary to the will of God bewailing my blindenesse and purposing firmely to abhorre it and to denye it Ioan. 6.38 in imitation of our Lord Christe who descended from heauen not to accomplish his owne will but the will of him that sent him And beeing in the heauinesse and agonies of deathe hee saide to his Father Not my vvill bee donne but thine O soueraigne master I confesse that I am not vvorthy to bee called thy disciple Lucae 22.24 Colloquie because I haue not proffited by thy example May thee sorrovves and Agonye of deathe come vpon mee for the times that I haue sayed against thee not thy vvill bee donne but mine Seperate o my Sauiour from my mouthe so cursed a vvord and fauour mee vvith thy grace to mortifie my ovvne vvill that intirely I may accomplish thine 1. Corin. 10. may I from henceforth seeke not that vvhich is mine but vvhat is thine and my neighbours pretending their proffit and thy glorie vvorlde vvithout ende Amen The third Pointe THe third Pointe shall bee to consider the sinnes disorders of the other interiour faculties of the soule which are the imaginatiō sensitiue appetites with the hurt that procedeth from them First I vvill ponder that my Imaginatiue Facultie is like a hall painted with many images and figures some foule some prophane and others ridiculous monstruous and deformed entertaining it selfe in painting them taking pleasure to beholde them solliciting the vnderstanding to gaze vpon them oftentymes drawing it after it to cogitate vpon them From whence originally spring many sinnes which they call delectatio morosa a continuing or lingering delight in matter of carnallities reuenges Ambitions and auarices delighting myselfe with the imaginanation of these things as if they were present 2. Then will I ponder Ex D. Th. 1.2 q. 23. a. 4 how my appetitiue Faculties are like a rough troubled sea combated with eleuen waues of passions encountring one with another to witte loue and hatred desiring and flying heauynesse and ioy hope and despaire feare and audacitye and anger All which for the most parte I apply vnto euill with greate disorder For I loue that which I ought to abhorre and I abhorre that which I ought to loue I desier that which I ought to flye and I flye that which I ought to desier I reioice in that for which I ought to bee sorrowfull and I am sorrie for that wherein I ought to reioice From whence greiuous sinnes doe arize for the appetites with these affections sollicite the will and carry it after them that with them it may giue its consent 3 Hereupon it is that these passions are the armes and snares of the deuills to combatte vs D. Amb. lib. 1. offic ca. 4. and to intangle vs in greate sinnes for in seeing any passion rize vp they are ioyfull to see it and presently make vse thereof to frame their temptation so that I myselfe giue vnto my enemye the principall armes wherewith hee doth combatte persecute and destroy mee Besides this these passions are my torturers and tormentors for they make warre within mee against the poore spirit molesting mee to make mee will Ad Rom. 7.15 what I would not to doe according to the desiers of my fleshe And so likewise they are one contrary to another for the passion of delight maketh mee desier that which the desier of honour abhorreth and the desire of honour that which the passion of auarice flyeth For as the wiseman saithe I allwayes will Prou. 13.4 and I will not I will vertue because it is good and I will it not because it is laborious I will vice because it is delectable and I will it not because it is dishonest And these willings and nillings of my passions Colloquie Iob. 7.20 Ad Rom. 7.24 are the tormentours of my miserable hearte O vvith vvhat greate reason may I lament mee to myselfe saying to our Lorde VVhy hast thou made mee so contrary vnto thee And hovv am I so heauy troublesome to myselfe Vnhapy man that I am vvho shall deliuer mee from the bodye of this deathe Let thy grace o Lord fauour mee to deliuer mee from so great a miserye From this consideration I am to drawe a very resolute determination to gither with my owne will to mortifie these passions for this giueth life to my Passions and my passions giue life vnto it therefore they must dye togither to bee vanquished following herein the counsell of Ecclesiasticus who sayeth walke not after thy owne passions Eccl. 18.30 and desires and separate thyselfe from thy owne will for if thou grauntest vnto thy soule her concupiscences thy will make thee the laughing stocke of thy enemies To put this in execution wee shall bee assisted with the examinations that shall bee setdowne in the meditations ensuing The XXVIII Meditation wherein is set downe a forme of praying making euery night an Examination of the Conscience ONe of the most effectuall meanes to purifye the soule of vices D. Basil sermo 1. de instit Monach. D. Chrisost Hom in Psal 4. is the continuall vse of examining the conscience euery daye before wee goe to bed which the holy fathers and spirituall maisters doe very earnestly recommend vnto vs. That forme of making this examination which was taught vs in fiue pointes by our glorious Father Ignatius is the most proffitable of all that I haue seene for that it containeth a most excellent forme of praier for all sortes of persons For the vnderstanding whereof D. Bern. alij I breifely aduertize that euery daye wee doe newly charge ourselues with two debtes to our Lord although very different and for very diuerses respectes The first debt is for the innumerable benefits wee receiue of him The second for the
and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate and the Confessor shall impose vpon mee And dolour as an executioner is to torment mee breaking Psal 4.5 and shiuering my hearte for the offences I haue donne to my creator These foure Iudiciall actes am â—to doe within the hall of my hearte quickening them with the considerations which to this ende are ordained Iob. 23.4 35.14 Isai 43.26 and much more with the remembraunce of the presence of God the iudge of the quicke of the deade whom I am to beholde seated in the Throne of his maiestie as in the 9. Meditation hath beene declared for that the viewe of this most righteous Iudge will bee a cause to make mee doe it with greater diligence The first Pointe FIrst I am to consider D. Tho. 3. p. q. 90. act 2. that our Lord Christ would that our owne actes should bee partes of this sacrament to witte contrition confession and satisfaction which aunswere to the three sortes of sinning by thought worde and deede that I myselfe might concurre to the grace of my Iustification and that seeing I sinned with my actes with the same I might dispose myselfe to receiue my pardon And now that it hath beene the good pleasure of our Lorde to ennoble my actes making them the Instruments of his grace it is reason that I should exercise them with the greatest excellencie that I may Eccles 33 23. labouring as the VViseman saithe to bee in them superexcellent requiring of the three Persons of the Godheade particular fauour for euery one of them Of the holy Spirit to whome is attributed Charity I will begge contrition of hearte beseeching him that hee will kindle in my soule the fier of his loue from the which may proceede such a dolour as may consume all the drosse of my sinnes Of the SoÌ„ne of God who is the word of the eternal Father to whome is attribued wisdome I will begge light to knowe my sinnes and such humble wordes to coÌ„fesse them that I may bee purified and cleansed of of them Of the eternall Father to whome is attributed Power I will begge force for the workes of satisfaction with perseueraunce vntill I haue paide all the paines that I owe for my sinnes Colloquie O most blessed Trinitie assist in my hearte in my lippes that I may vvorthily confesse all my sinnes and obtaine compleate remission of them Amen Then am I to consider all that is necessarie to exercize these three actes with greate perfection discoursing of euery one of them The Second Pointe 1. AS coÌ„cerning the first acte Of Contrition which is sorrowe for sinnes I am to procure to haue it the most perfect that may bee not contenting myselfe with an imperfect sorrowe which they call Attrition proceeding from feare of the paines of hell but procuring the perfect sorrowe which they cal ContritioÌ„ and procedeth from the loue of God aboue all things as before hath beene saide And this sorrowe must bee the greatest that possiblie may bee because it is the measure of the grace that is giuen in this sacrament So that if the sorrowe bee imperfect and little the grace shall bee litle if it bee perfect and greate the grace shall bee greate for looke as sorrowe encreaseth so shall grace and if there bee no sorrowe no grace shall bee giuen And therefore the principall parte of this preparation consisteth in the perfectioÌ„ of sorrowe vnto the which I am to mooue myselfe with the coÌ„siderations that were set downe in the fift Meditation and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue 2. Of the teares of loue Hierem. 6.26 Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen vpon whome shee had laied all her loue and repose so will I weepe for the spirituall deathe of my soule which is my onely one and by reason is much to bee loued yet I myselfe haue cruelly slaine her by sinne and subiected her to deathe euerlasting And seeing I haue so greate a feeling of the losse of those things that I loue a much greater feeling am I to haue of this because it is the greatest of all and herein teares are well employed For a mother let her weepe neuer so much shee shall not giue life to her sonne that is deade but I with the teares of Contrition shall obtaine life for my deade soule O infinite God Colloquie I am very much greaued for the iniurie I hune donne thee by killing vvith sinne the soule that thou gauest mee and seeing it is more thine then mine haue mercie vpon it Deliuer my soule from the svvorde of death Psalm 21.21 my only one from the dogg of Hell that I may liue to thee and confesse thy holy name amen 2 I will likewise weepe for my sinnes because with them I haue killed the only begotten Sonne Zacha. 12.10 Ad Heb. 6.6 who through excellencie meriteth this name Christ Iesus my Lord whome within myselfe I haue crucified againe and haue as much as lieth in me giuen occasion that he should die O only begoten Sonne of the Father I am exceedingly sorroufull for my sinnes Colloquie for hauing binne thereby a cause of thy death returne a Lord to liue in my soule vvith thy grace seeing thou dydst die to giue it life 3 Othersometimes it telleth mee that I should weepe like a Bride that hath by death lost her beloued spouse vpon whome depended her whole remedie and reliefe thereby remaining a widowe poore and abandoned And so will I weepe for my sinnes by the which I haue lost God the spouse of my soule and with him haue lost the iewells of his grace and Charitie and the giftes that he had giuen me remaining like a widowe not able to engender children of good workes merittes of life euerlasting but abandoned Colloquie and left dessolate without the protectioÌ„ of so sweete a spouse O if my harte vvould shiuer and breake vvith the force of dolour for hauing lost such a spouse such Ievvells and such amiable protection And yet notwithstanding if I perceiue that my harte is still hardned and melteth not with the considerations of loue Ex D. Bern. serm 16. in Cant. I will make vse of those of feare before mentioned that feare as S Barnard saieth may quickne me and open the dore to loue excitetur vt excitet Let feare be awakned that it may awake me Feare o my soule the face of the Iudge whome the powers of heauen doe feare the wrathe of the Omnipotent the face of his furie the noise of the worlde that shall perish the fire that shall burne it the voice of the Archangell and the most rigorous wordes of the finall sentence Feare the teeth of the DragoÌ„ the belly of Hell the roating of fierce beastes that stand readie to
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
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein