consequently the greatest that might bee graunted to any one beeing but a meere Creature for the which it is saide of her that shee is Electa vt Sol Elect as the Sun for as the Sun is only and singular in his Excellencyes among all the Starres So the blessed Virgin was elected to bee the only and most singular in the Giftes of Grace among all the pure Creatures so that neuer any should bee equall vnto her This I may ponder in generall by that saying of S. Paul Ephes 1.4 that God elected vs Vt essemus sancti immaculati in conspectu eius in Charitate That wee might bee holy and immaculate in his sight in Charitye In all which the Election of our blessed LADYE the Virgin was supereminent For first shee was chosen to bee holy with all the Degrees of Sanctitye and in all kindes of Graces and Vertues that were to bee bestowed vpon all the other creatures and with much greater Eccellencye vpon her then vpon any of them Serm. de Assumpt to 4. For as Sainct Hyerome saithe Those Graces that were distributed among other Sainctes were giuen all togither with greate fullnesse vnto MARY because of her was to bee borne the Author of all Graces Christ IESVS Matt. 1.21 who as hee is the Holy of Holyes would sanctifye her that was to bee his Tabernacle Psal 45.5 that among all pure creatures shee should bee as it were the Holye of Holyes superiour to all in sanctitye Secondly shee was chosen to bee pure and without spot withall those degrees of Puritye that might bee founde in a pure Creature without hauing any staine of sinne or any trace thereof For as S. Lib. de conceptâ—… Virg. cap. 18. Anselme saieth It was conuenient that the Virgin should bee resplendent with such a Puritye that next vnto God none should bee greater because shee was to bee the Mother of him that is Puritye itselfe who as in beeing God hee hath a Father by his Diuine Essence pure and cleane from all Sinne so in beeing Man hee would haue a mother pure and cleane with like Puritye thorough speciall Grace that his earthely Mother might heerein resemble his heauenly Father Thirdly shee was chosen to bee holy In conspectu â—ius in charitate and immaculate not howsoeuer but in the presence of God that is that with Sanctitye and Puritye true and not fained not exteriour only but also interiour shee should walke in the presence of God aswell in the presence of his Deitye contemplating and pleasing him as a faithfull daughter in all her Workes as also in the presence of God made man nourishing him and ministring vnto him as a mother louing him for both respectes with most inkindled Charitye and gathering togither with such seruices innumerable and most notable merites for which hee might afterwardes communicate vnto her his amiable Presence and resplendent Countenance with greater Excellencye of glorye then to all the rest of the elected All which proceeded from the infinite Charitye wherewith the most sacred Trinitye loued her aboue all and predestinated her to so greate a Glorye The Father for that shee was to bee the mother of his owne Sonne The Sonne for that shee was to bee his owne Mother And the holy Ghoste for that hee was to worke in her the Conception of this Sonne true God and true man And this is the ende of the Election and Predestination of the B. Virgin for the which I am to praise the most holy Trinity and to rejoice at the Glory that from hence redoundeth to her whome I holde for my Mother And seeing God our Lord hath also called mee thorough his infinite Charitye to bee holy and immaculate in his presence I am in all this to take for my patterne the sacred Virgin imitating her in the three things that haue beene declared and for my Aduocatrice that shee may obtaine them for mee of her Sonne 2 Pet. 1.10 I for my parte endeuouring as S. Peter saieth with good Workes to make sure my Vocation and Election O sacred Colloquie and soueraigne Virgin I rejoice that as the Sun thou arte elected in whome there might bee no obscurity of Sinne but greate Splendour of Grace and finally bright shining light of Glorye as farre exceeding all other Sainctes as the Sun excelleth the Starres Doe to mee the Office of the Sun lightening my Darkenesse that I may bee pure Dan. 12.3 and resplendent like a Starre of the Firmament shining in perpetuall Eternityes O euer-liuing God by whose Charitye without our merites wee were elected to bee immaculate and Holye in thy Presence I most humbly thanke thee for hauing elected this sacred Virgin with so soueraigne an election for whâ—se sake I beseeche thee to purifye my Soule from her Sinnes and to adorne it with thy Vertues that I may liue for euer in thy Presence and obtaine Life euerlasting Amen The fourth Pointe FOurthly I am to consider The Conception of our B. LADYE how the time beeing come wherein God would make himselfe man to laye the first Stone of this building hee created the B. Virgin that was to bee his mother and in the very instant of her Conception hee communicated vnto her most excellent Graces and singular Priuiledges as was meete for such a Sonne to giue vnto his Mother hauing chosen her thorough his owne Will and thorough his greate Charitye and beeing most Riche and Potent to inriche her with the Treasures of his Grace These Priuiledges wee will reduce vnto foure pondering breifely some Reasons thereof and in what manner wee may participate of them The first Priuiledge hee graunted her was to preserue her from Originall Sinne into which by beeing the daughter of Adam shee was to fall sanctifying her Soule in the first instant of her Creation when hee joyned it to the bodye So that like as God our Lord at one instant gaue to the Sun Beeing and Light and to the Angells and to our first Parents Adam and Eua hee gaue jointely nature and Grace So in one and the same instant hee created and sanctifyed the Soule of the B. Virgin electing it as the Sun that it might not bee touched by the darkenesse of Sinne. The reason heereof beside what hath beene saide in the precedent Pointe was for that our Sauiour Christ came into the Worlde to redeeme men and to free them from all Sinne especially from Originall The which hee might doe in two sortes either by drawing them out of Sinne after they were fallen into it or by preseruing them from falling into it And this second manner is much more excellent for in it is most resplendent the Omnipotencye and Mercye of the Redeemer 1. parte in the 6. Meditation because as before hath beene saide as there is no greater miserye then the foule staine of Sinne so there is no greater mercye then so to preserue vs from Sinne that it may not touche vs so much as for an
the signes to knowe that thou art borne spiritually within me Ex D. Berser 4. de Resurr are Innocency of an Infant in Life Silence in Tongue Pouertye in Habit and Humillitye in choosing to myselfe that vhich is most vile and contemptible on Earthe Imprint them o my Sauiour in my Soule that it may be like vnto thee that thou maiest be pleased to be borne and to inhabite therein The third Pointe ANd while the Angell was telling this to the Shepheardes Luc. 2.13 sodainely there was with him a multitude of the Heauenly armye praising God and saying Glory in the highest to God and in Earthe peace to men of goodwill Vpon this pointe I am to consider who sent these Angells and to what ende and the Hymne or Canticle which they repeate He that sendeth them is the eternall Father to honour his Sonne who was so humbled for his Loue for he had allwaies a care to exalt him when he humbled himselfe and that the Angells likewise might instruct men by their example what they are to doe in this case I humbly thanke thee Colloquie o eternall Father for this care that thou hast to honour him that humbleth himselfe VVell hath he merited that thou shouldst honour him seeing he hath humbled himselfe to honour thee And seeing it is iust that I should honour praise him teache me to sing this Hymne of the Angells with the same spirit that they sang it Gloria in Altissimis Deo Glorye in the Highest to God Luc. 2.14 In these wordes the Angells teache vs that all this worke of the Incarnation is the Glorye of God in a supreame excellencye so that none of his workes is so glorious vnto him as this for the which he meriteth to be praised by all such as professe Highnesse of Life and in Heauen for this hee is especially glorified and reason would he should be so heere on Earthe seeing for this cause it is full of the glorye of God as the Seraphines saide Isa 6.2 when the Prophet Isaias sawe the glorye of this our Lorde O king of glorye lift vp my Hearte to the highest that I may glorifye thy name on Earthe Colloquie Ioa. 12.41 1 Cor. 10.31 as the Angells doe glorifye it in Heauen VVhatsoeuer I shall doe or say let it be to thy glorye without seeking my owne and from my mouthe shall neuer departe this worde Glorye be to God three and one-Glorye to the Father and to the Sonne and to the Holy Ghoste Glorye to the Father for that he gaue me his Sonne Glory to the Sonne for that he became man for my redemption and glory to the Holy Ghoste from whose Loue this VVorke did proceede Et in terra Pax. And in Earthe peace which is to saye Luc. 2.14 By this notable worke commeth Peace to the inhabitantes of the Earthe and not a peace limited but very compleate Peace with God and with Angells Peace to euery one with himselfe and with all other men for this Sauiour bringeth Reconciliation of the worlde to his Father the Remission of Sinnes Victory ouer the Deuills Subiection of the fleshe to the Spirit Vnion and Concord of willes one with another and with God from whence proceedeth Alacritye of Conscience Phil. 4.7 and that Peace which passeth all Vnderstanding O Prince of Peace seeing it is written that in thy dayes Iustice should be borne Colloquie and Abundance of Peace till the moone should haue an ende Psal 71.7 I humbly beseeche thee to take from me all worldely mutabillitye and to fortifye mee with diuine Sanctitye and Peace Hominibus bonae Voluntatis To men of good will Luc. 2.14 In this third worde we are to ponder that allbeeit Peace originally springeth from the good will that God beareth vs with the which he offereth it vnto all men yet in effect they only enjoye it that haue good Will well intentioned conformable to the Will of God and subject to his diuine Lawe So that Peace is not promised to men for beeing of good Vnderstanding or sharpe wit neither for greate abillities nor notable talents and naturall partes for with all these things there may be much Warre and Discorde and Enmitye with God whereas if all these should faile me yet Peace shall not be failing vnto me if I haue good Will And therefore I am to make more account thereof then of all the rest Hom. 5. in Euang. for as S. Gregory sayeth Nihil ditius bona voluntate There is nothing more riche more amiable nor more peaceable then good Will As contrarily there is nothing more miserable more full of Disturbance and of Horrour then euill Will And therefore with greate feruencye I am to beg of the Sauiour that is borne that hee will deliuer me from the euill and giue me the good seeing it lyeth in his Gift Heerepon another Text sayeth Hominibus bona voluntas Bee good Will vnto men O most sweete Sauiour Colloquie giue me this good VVill which thou offerest vs that I may denye my owne VVill Rom. 12.1 and may followe thine good pleasing and most perfect seeing thine is the beginning of all good and mine left to it owne free will the roote of all euill The fourth Pointe THe Angells hauing been a while with the Shepheardes retourned to Heauen and we may piously beleeue that they went by the Inne of Bethlehem without any sensible noise and that there they renewed their Song so that the blessed VIRGIN and S. Ioseph might heare it and adore the Childe newe borne with greater reuerence as their God and their king O what content receiued the blessed VIRGIN with this Musicke and how thankefull was shee to the eternall Father for the honour he did to his Sonne and how Ioyfull to beholde so greate an Hoste of Angells and how confirmed in Faithe calling to mynd that which is written Heb. 5.6 Let all his Angells adore him I o my God adore thee with them Colloquie and with them I sing Gloria in this poore maunger of thine and I desire that all the VVorlde may sing it vnto thee in thy Church that by all thou maiest be glorified worlde without ende Amen The ninetenth Meditation Of the going of the Shepheardes to Bethlehem and what there happened vnto them and all the rest vnto the Circumcision The first Pointe THe Angells being departed Luc. 2.15 the Shepheardes exhorted one another saying Let vs goe ouer to Bethlehem and let vs see with our eyes this worde that is donne which our Lorde hath shewed to vs. And they came with speede and they founde MARIE and Ioseph and the Infant layed in the Manger Where I am to ponder first how the Shepheardes forgot not this reuelation but charitably animated one another to this iourney for that the Inspirations and Commaundements of God are not to be forgotten but executed exhorting vs with wordes examples to the Accomplishment heereof Ezech. 3.13
wherewith he moueth teacheth me to circumcize and cut of all my Superfluities in Pampering Honour Rem 2.28 Colos 2.11 and commodities of the fleshe mortifying my disordinate Vices and Affections to accomplish the Lawe of God yea if neede were therefore to shed my blood for in this manner is the true Spirit obtained Serm. 10. And in this sence saide an holy man as S. Dorotheus reporteth Da sanguinem accipe Spiritum Giue blood and thou shalt receiue Spirit for the perfection of the Spirit is not obtained but with the coste of blood mortifying and circumcizing all the affections of fleshe blood Besides this I am willingly to suffer others to circumcize me and to ayde mee to take away these superfluities whither they doe it with a good intention or with an euill intention to to doe me disgrace suffering them with Patience to circumcize and cut of from me some of my Delicacye my Honour and Commoditye although it be with the shedding of my blood for as S. Heb. 12.1 Paul saide It maketh not much who fighteth against sinne when he commeth not to resist it vnto blood as our Sauiour Christ did Vnto whome I am to say Exo. 4.25 Sponsus sanguinis tu mihi es My beloued thou art to me a Spouse of blood for for thy sake I will suffer with a good will any Circumcision or mortification that may happen though it be to the shedding of my blood for thee To this ende it will helpe me to consider that our Sauiour Christ shed his precious blood in three places and by the handes of three sortes of persons First in Circumcision by the minister of God that did it to a holy ende Secondly in the Garden by himselfe with the consideration of the Afflictions of his Passion which made him to sweate blood Thirdly in the house of Pilate and on mount Caluary by the hande of the Tormentors and ministers of Sathan And all this that I may perswade myselfe that I am likewise to be prepared to shed my blood and to suffer in these three sortes First subjecting myselfe to what the ministers of God shall ordaine although it be to the cutting of and circumcizing what I most loue Secondly I being the Tormentor of myselfe mouing myselfe with such Consideration to workes of Penance and mortification chastizing my fleshe and depriuing myselfe of whatsoeuer hindereth me in the Seruice of God though it greiueth me neuer so much Thirdly suffering those Dolours and Afflictions which happen vnto me by the handes of my enemies though they doe it with a damnable intent O good IESVS Colloquiâ— by that blood which thou shedst vpon these three occasions I beseeche thee encourage my hearte that if neede be it may offer itselfe to shed it blood vpon the like occasions And seeing it hath so much to circumcize which selfe Loue detaineth it from doing circumcize it o Lord by thy owne hande and lay a plot that others may circumcize it that there may remaine in it no superfluous thing that may be displeasing to thy diuine maiestie Of this shedding of blood which happened in the Circumcision there may be made another very deuoute meditation in that forme that shall be set downe in the fourth parte concerning the blood that our Sauiour Christ shed in his passion The XXI Meditation Luc. 2.21 D. Th. 3. p. q. 37. ar 2 Of Imposing vpon our Sauiour the name of IESVS The first Pointe FIrst I am to consider who Imposeth this name vpon the Childe and for what cause and how he accepteth it Pondering how the principall giuer of this name was not the VIRgin nor S. Ioseph nor the Angell but the eternall Father for the excellencye of this Childe is so greate that no Creature neither of Earthe nor of Heauen was able of himselfe to giue him a name befitting him but only his eternall Father who knewe him and knewe the ende wherefore he was Incarnate and what office he was to execute as he was man And for this cause among many names that he might haue giuen him he would haue him called IESVS which is to say a Sauiour For his comming into the Worlde was principally to saue vs and this was his Office And albeit others had this name yet they were but figures and shadowes of this Soueraigne Childe who with full mouthe and thorough his excellencye deserueth to be called IESVS Sauiour and Deliuerer not only of bodyes but also of Soules which he doeth with three admirable excellencyes First for that he deliuereth vs from all kinde of euills of Ignorances and Errours of Sinnes and of Punishments aswell temporall as eternall So that there is no euill so greate from the which this Sauiour is not able to deliuer vs. Secondly for that he not only deliuereth vs from euill but also graunteth vs most excellent good that our Healthe and Saluation might be most abundant and perfect and therefore hee communicateth vnto vs celestiall grace and Wisdome the Vertues and Giftes of the holy Ghoste with abundance of merits to gaine the crowne of glorye vntill we enter euen into the lande of promise not as IESVS the Sonne of Nun Deut. 31.7.20 into the lande that floweth with the milke and honye of temporall Delicacies which recreate the bodye but into the Lande that floweth the milke and honye of eternall Delicacyes which recreate and fill the Soule without ende The third excellencye is in the manner of sauing vs by reason of which this name of IESVS could not agtee with him that was only God nor only man nor to any of all the Angells that are created but only to Christe whose properly it is by reason of his being true God and true man for being man alone he could not saue vs being God alone he might haue saued vs meerely by his mercye but as God and man he saueth vs also with the rigour of Iustice gaining by the Speares pointe and by his owne merits the Saluation signified by his name Isa 63.1 And therefore this our Lord being asked who he was aunswered Ego qui loquor Iustitiam qui propugnator sum adisaluandum I that speake Iustice and am a defendor to saue O most sweete IESVS Colloquie happy may be vnto thee this name so glorious which is giuen thee this daye I reioice that it is not an emptye name nor a name of Shadowe as others haue had it but a name full of truthe and of all perfection Reioice o my Soule with the excellencies of this so soueraigne a Sauiour and say with the Prophet I will ioye in our Lord Abac. 3.18 and will reioice in God my IESVS and my Sauiour for he is my fortitude he will giue me feete like a Stagge to runne away from Sinne and as a Conquerour he will exalt me aboue the Heauens with his Saintas with whome I may praise him with Hymnes and with Psalmes worlde without ende Amen I may likewise ponder how our
Apocal. 4.2 22.3 I will Imagine God our Lorde seated in a throne of Infinite maiestie like an Immense Sea from whence issue out the Riuers of Creatures all retourning to him and hee attracting them all to himselfe as to their finall ende and place of their perpetuall rest Then will I humbly beseeche him for what I pretend in this meditation that is to say Celestiall Light to knowe my true finall ende and to directe according thereunto my crooked Life saying that of Dauid Psal 42.3 Sende forthe o Lord from on high thy light and thy truthe that they may guide mee and bring mee to thy holy mounte and to thy euerlasting Habitations for thou createdst mee to liue in them This donne I will begin my meditation in the forme ensuing The first Pointe THe first pointe shall bee to call to Memorye the ende wherefore man was created Ex P. Ignatio in fundamento Exercitiorum Ad Rom. 6.22 Ex Cassiano vbi supra that is to praise reuerence and serue his God and by this meanes to saue his Soule according to the saying of S. Paule to the Romanes You haue your fruits vnto Sanctification and your ende Life euerlasting as if hee should say The aime and ende of your workes in this Life is to serue God with puritye and Sanctitye and the finall ende whereunto they are ordained is to obtaine Life euerlasting Vpon this Veritye the Vnderstanding is to forme its Discourses to bring to light what is comprehended therein pondering thus VVho created mee and ordained mee to this ende and for what cause How soueraigne an ende this is How ill I haue pretended it in my forepassed life in what perill I haue beene to loose it VVhat heauye losses I sustaine by loosing it and How greate goods ensue if I obtaine it and That there is greate reason that from this daye forward I should vigilantly pretend to obtaine it VVith euery one of these Considerations I will moue the VVill to the Affections and Actes that it requireth in this manner 1. First I am to ponder how the Infinite Maiestie of God which hath no neede of his creatures not for my merits but of his meere Goodnesse created mee to his Image and Likenesse Not that I should liue at randome to followe myne owne Lustes nor that I should seeke Honours or Dignities Riches or Delicacyes or any other thing created but onely That I should reuerence and praise him That I should loue and obey him in this mortall Life and afterwardes obtaine Life euerlasting And although it had beene sufficient to giue mee for my Ende that which my Nature required yet God was not herewith contented but of his meere mercie hee ordained and raised mee to another more high and soueraigne ende which is to see him manifestly to enjoy him and to bee happy and blessed as are the Angells or as God is himselfe according to that of S. Iohn 1. Ioan. 3 〈◊〉 Colloquie VVee shall bee in glorie like vnto God because wee shal see him as hee is O Immense Charitie of our Soueraigne God! VVhat is this o Lorde that thou doest A Creature so miserable as this litle silly vvorme Man doest thou exalt to so high an ende as to see thee apparently in thy Glorye vvhat vvas not I obliged to serue thee freely for nothing as thy Slaue Then vvhy doest thou assigne mee so excellent a revvarde Blessed bee thy Infinite mercy and let all the Angells laude thee for this soueraigne Benefit VVhat shall I retourne thee o Lord Psal 115 12. for so greate a merced I offer myselfe to serue thee freely all my Life vvithout pretending any other interest more then to serue thee for to serue God is to raigne And seeing thou art my first beginning and my last ende giue forthvvith beginning to my nevve Life and ayde mee vvith thy grace that I may attaine to the finall ende thereof Amen 2. This donne I will ponder how ill I haue pretended this ende in my forepassed life liuing as if I had beene created not to serue God but to serue my owne Lustes and to seeke Honours Delicacies and Riches committing for this cause innumerable Sinnes 1. Thesal 4.3 Galat. 5.13 as if the ende of my Vocation had not beene Sanctification but Vncleanenesse not liberty of the Spirit but Libertye of the fleshe O vvretched I hovv blindely haue I gonne astray in that vvhich it most imported mee to knovve O hovv Ingratefull haue I beene to him that created mee to so high an ende and hovv euilly haue I repayed him that did mee so much good O my Creator that I had neuer offended thee Pardon o Lord my Transgressions for thyne ovvne sake and helpe mee to get out of them that I may leade the remainder of my life conformably to the ende for vvhich thou hast giuen it mee 3. Then will I consider the greate losses I sustaine by loofing this ende for what losse can bee greater then to loose my Soule to loose Gods diuine grace to loose the peace and alacritye of Conscience and to loose all Blessednesse to which are joyned eternall Damnation Matth. 16.26 and the forfaiture of God himselfe For what shall it proffit mee to gaine the whole worlde if I loose my Soule and my God in comparison of whome all the worlde is as nothing 4. Contrarily if I attaine to this ende I obtaine the possession of God himselfe I shall saue my Soule I shall haue peace and cheerefullnesse of Hearte I shall bee protected by the Diuine Prouidence I shall finde quietnesse and perpetuall repose as all things finde in their Ende and Center This then beeing so as it is animate they selfe o my Soule to seeke the ende for which thou wast created by God and heerein imploye all thy care for there is nothing that more importeth thee Ex D. Cypr. ferm de Ascensione Conuert thyselfe to God who is thy rest for besides him all whatsoeuer is torment If thou seruest God what wilt thou more If thou hast God what seekest thou more If God bee thy Possession what wantest thou Giue him pleasure in pretending him and bee confident to obtaine him for hee loueth his Creatures and is delighted that they should obtaine the ende for which hee created them Ex D. Aug. lib. 1. confes cap. 1. O Infinite God Center of my Soule conuert mee to thee that I may take rest for thou madest mee for thee and my Heart is vnquiet vntill it come neare thee O eternall Father seeing thou createdest mee that I might loue thee as a Sonne giue mee grace for thyne ovvne sake that I may loue thee as a Father O onely begotten Sonne of the Father and Redeemer of the VVorlde seeing thou createdst mee and redeemedst mee that I might obey and imitate thee ayde mee that I may allvvaies obey thee imitate thee in all things O most Holy Ghoste seeing that of thy Goodnesse thou didst create mee
to bee sanctified graunt mee that it may bee so for thyne ovvne glorye O Angells of Heauen O most blessed Saintes I that haue attained to the ende for the vvhich you vvere created beseeche this our Lord vvhome you enioy that I may also obtaine him ascending vp to enioy him in your Compagnie vvorlde vvithout ende Amen The second Pointe IN concluding the first pointe I am to passe to the second which is to call to memory the ende whereunto all the other things of the Earthe were created that is to say that they might helpe man to attaine to the finall ende of his Creation taking them for a meanes to serue God our Lord and to saue himselfe according to that which the royall prophet Dauid saide of his People Psal 104 44. God gaue them the Countryes of the Nations they possed the labours of the Peoples that they might keepe his Iustifications or holy Commaundements and seeke after his holy Lavve 1. Vpon this Veritye I am to ponder first how Liberall God hath shewed himselfe towardes mee in creating such a multitude of Creatures so faire and so admirable for my sake and not onely created things necessarye to preserue my life but also many other for my Delicacye and Delight and for the Recreation of my Sight Hearing Smelling Tasting and Touching for the which I am to giue him most infinite Thankes seeing that the Good which hee did to these Creatures hee did it more to mee then to them for that hee did it to them in respect of mee Colloquie Let all these thy Creatures blesse thee O Lord and let my Soule praise and glorifie thee for them all I giue thee thankes for the beeing vvhich thou giuest to the Heauens and to the Elements to Beastes and to Plantes and to all the other Bodyes of the Earthe I giue thee thankes also for the Beautie of the Colours for the Harmonie of the Soundes for the Pleasantnesse of the Odours for the Svveetenesse of the meates for the Softnesse of our Rayments and for all those things vvhich recreate my fiue Senses seeing thou createdst them for mee that I might praise and serue thee vvith them 2. And then I will ponder how well these Creatures complye with the ende for which God created them seruing mee and nourishing mee because God so commaunded it contrarily how euilly I haue complyed and doe complye with my ende vsing them euilly to offende God with all placing in them my finall ende as if I had beene created to enjoy them making the ende of that which was but the meane And if I runne through my Senses I shall finde that they haue gonne a whoring after the Creatures vsing them onely for their Delight and not to glorifye God that gaue them mee for the which I justly deserued that God should take them from mee and that hee should deliuer as hee saide by Oseas his Corne Oseae 2.9 and his VVine his Floure and his VVoll from the Seruitude they are in vnder my possession vsing them against their Inclination to offende their Creator Colloquie O most iust Creator hovv is it that thou didst not Iustice vpon him that so abused thy Creatures vsing them against thee O my Soule hovv art thou not confounded vvith such Treachery as this and hovv art thou not ashamed of this greate basenesse thou hast committed abasing thyselfe to place thy finall ende vpon a thing so vile as is the Creature to the Iniurie of the Creator I O my God hovv Ingratefull haue I beene for thy Soueraigne benefits for vvhat thou gauest mee to serue thee I conuerted into an occasion to offende thee Pardon o Lord my vnthankefullnesse and assist mee that from hence forvvard I may not vse that so euilly vvhich thou gauest mee for my good 3. Sapient 13.4 Ad Rom. 1.20 I may also Consider that these Creatures were created as the holy Scripture sayeth that by them I might knowe the Perfections Excellencies of the Creator and that I might loue him with all my Hearte and so I may imagine that euery one standes crying to mee and saying This perfection which I haue is better in God then in mee hee gaue it mee knowe him loue him and vse it for his Seruice And with this Consideration I will prouoke myselfe to ascende from the visible Creatures to the inuisible Creator to vnite mee to him as to my last and finall ende The third Pointe THe third Pointe is a practicall Conclusion drawne from what hath beene saide in the two precedent pointes that is to say The manner how from hence forward I am to vse the Creatures and what Indifferencye my VVill hath to holde in the vse of thē not coueting more then that which may helpe mee to serue my Creator and to obtaine the ende for which I was created procuring as much as lyeth in mee not to desire rather Riches then Pouertye Honour then Dishonour Healthe then Sickenesse Long life then Short but onely that which shall bee most conuenient for my Saluation for it is a good parte of VVisdome not to take of the meanes more then is meete to obtaine the ende as of Rubarbe or of any other purgation wee take not a greater quantitye then is necessary for our Healthe 2 VVith this Consideration I am also to enter into my Hearte and to make an Anatomie of the disordered Inclinations and Affections that it hath to Riches Honours and Delicacies to Parents kinred and freindes and to its owne Healthe and Life labouring to moue my VVill to desire to mortifye the superfluous Loue of the Creatures perswading myselfe heereunto by the reason aforesaide and by others that I may inquire out with my Discourse especially by that of the diuine Prouidence which most carefully assisteth those that wholely resigne themselues into the handes of God casting vpon him 1. Petr. 5.7 as S. Peter saieth all their Cares to serue him with the greater perfection For it is most certaine that Christe our Lord will fullfill his worde which hee gaue vs when hee saide Matth. 6 33. Seeke first the kingdome of God and the Iustice of him and all these things shall bee giuen you besides as if hee should haue saide First seeke the kingdome of God which is your finall ende and the Iustice thereof which are the meanes to obtaine him and thus doing bee assured that the Prouidence of your Heauenly Father will prouide you of temporall things necessary to sustaine your Life 3. But because with myne owne forces I am not able to attaine to this resignation I am to haue recourse to him that can giue them mee framing some Colloquie with our Lord and saying vnto him very earnestly I confesse o my God that my Heart very much cleaueth and is tyed to the Creatures vvith disoordinate Loue Seeing therefore I am so vvretched and feeble that hauing fastned myselfe to the Creatures I cannot vnfasten mee fauour vvith thy Omnipotencie my vveakenesse destroying
Enuie of grace and brotherly charitye and it is one of those sinnes which are against the holy Ghoste beeing sad and heauy that our neighbour should bee vertuous and should haue the graces and giftes of the holy spirit wishing that hee had them not from whence proceedeth the most grieuous sinne of scandal which is to saie or doe something to cause our neighbour to loose grace and charitie Such was the enuie of the diuell against man by the which saieth the wiseman deathe entred into the worlde Sapient 2.24 whome all they imitate that are of his faction This might suffice to abhorre this so abominable vice which maketh mee an imitatour of sathan And so confounding myselfe for the sinne which in this matter I haue committed I will saye to myselfe seeing thou wast called to imitate Christ imitate not his enemie for if thou imitatest him inenuie thou shallt bee partaker of the deathe that entred thereby The seconde Pointe SEcondly I will consider the innumerable euills of sinne and paine that spring from enuie by Gods iust punishement that itselfe might bee the most cruell tormentour of him that is subiected vnto it aswell in this life as in the other First enuie is avenemous breathe of the infernall serpent by the which hee casteth out all his poison togither seducing to most grieuous sinnes obscuring reason inraging the soule corrupting the bodie and rotting the bones and much more destroying the strong vertues of the hearte And on the other side Prouer. 14 30. it is like a disease incurable or very difficult to bee cured for as it is a vice infamous and proper onely to base mindes wee are ashamed to manifest it to the spirituall phisition and with what successe soeuer it bee though it bee contrary prosperous or aduerse it is baited and augmented All which may be pondered by certaine examples of holy scripture in all estates of persons according to the degrees of enuie that wee spake of Cain thorough enuie Genes 4.8 that God accepted the sacrifice of his brother Abel killed him by deceite and cruellty yea hee would haue couered his sinne from God and hee dispaired of mercye and remedy The bretheren of Ioseph thorough enuie put him in a well and solde him for a slaue Genes 37.24 and though hee humbled himselfe vnto them they were not appeased Core Dathan and Abyron enuing Aaron and Moyses Num. 16 31. would haue vsurped their dignitie and haue put the people in a tumult for the wich the earthe opened and swallowed them aliue Saul thoroughe Enuie persecuted Dauid with such obstinacy that hee liued as if hee had beene possessed with a diuell and killed himselfe like a man in despaire Finally the Ievves for the Enuy they bore against our Sauiour Christe commited the greatest sinnnes and suffred the greatest punishments that haue happened in the worlde 3. From hence I will passe to consider the punishments of hell where the Enious with incredible rage shall turne against themselues biting their owne fleshe and that cruell worme that gnaweth their consciences shal whet their teete with Enuy remembring what goods they lost and others obtained specially when after the day of Iudgement they shall see the glorie of the righteous whome here they despised 4 Finaly Enuy is so euill and cruell that it conuerteth al things to its owne hurt Prou. 17.22 From other mens good it draweth a spirit of heauinesse that dryeth vp the bones And from other mens harmes it draweth such a manner of ioy that with the sinne it maketh it selfe partaker of them And therefor in hell the good euill of others shall bee the proper tormēts of the enuious Now this being so why doe not I trēble at this cruell Beaste How dare I dwell with this basiliske that with his eye killeth tormenteth mee Iudas Apostolus in sua canonica 11. Colloquie O how truely may I apply to myselfe that of the Apostle VVoe to mee that vvickedely haue follovved the vvaies of Cain persecuting for enuy my bretheren like Balaam haue giuen them euill counsell to ouerthrovve them in sinne like Core haue pretented to exalt myselfe by debasing of them I haue deserued o my God that the earthe should svvallovve mee as it did Core that I should perishe miserably like Balaam and that thou shouldst caste mee for euer out of thy presence like Cain imiating in paine those vvhome I imitated in sinne But heerein by thy grace I differ from Cain confessing that thy mercy is greater then my vvickednesse and therefore I hope to obtaine intire pardon therof The third Pointe THirdly I will consider the greate benefits which are included in the perfect mortificatiō of Enuy in embracing brotherly Charitye Pondering First the actes of this charitie as they are contrarye to enuie The first is to resiste euill motions Ex D. Bern. serm 49. in cant in such sorte that though I feele myselfe to bee assailed with heauienesse for the prosperitie of my neighbour that yet I giue not consent thereunto Another and better is to reioice at his good as if it were myne owne and to giue him the much good may it doe him The third and most perfect is to wishe that many had the same excellencies that I haue yea and greater if God shall bee so pleased reioicing the reat for this cause as if they were mine owne To moue mee to so excellent actes I am to ponder that it is the generositie of a christian minde to seeke more Gods pleasure then mine owne and the glorie of God much more then mine owne and that it may bee spread amongst many and in many things And if it bee Gods will and for his glorie that others should haue greater naturall or supernaturall giftes then I it is iust that my will should condescende thereunto I must not bee like Iosue the seruant of Moyses who was enuious that others should prophecie but like Moyses himselfe who saide Num. 11.27 29. I would I might vnderstand that all did prophecie that all were wise prudent and holy and that all did serue and glorifie God I must not bee like the disciples of Iohn Baptist Ioan. 3.26 who were enuious that Christe should baptize and that all should followe after him but rather as the Baptist himselfe who saide It behoueth that Christe encrease and I diminishe I reioice that my neighbour is axalted I humbled and so it is meete when God will haue it so Besides this brotherly charitie contrarily to enuie draweth out of all things good to itselfe for reioicing at the good of my neighbour I make it myne owne and grieuing at his euill I shall free miselfe therefrom for by such actes I dispose myselfe that God may giue mee the one and deliuer mee from the other in such sorte as shall bee most conuenient for mee Finally with this charitie whose fruite is peace and ioie in the holy ghoste I shall beginne euen from
earthe to taste what is in heauen where all the blessed are contented and the least are partakers of their glorie that haue most thorough the ioie they receiue thereby And so I shall bee partaker of the prosperitie and ioie of all my neighbours hauing so many motiues of allacritie as I shall see good fortunes happen vnto them Colloquie Ad Gal. 4.18 O my soule begin foortvvith to exercize vpon earthe the life that thou hopest to enioye in heauen If thou vvilt needes haue enuye let it bee a holy enuye of the good imitating them in that vvhich is good endeuoring to excell all not to bee more honoured but that in thee God may bee more glorifyed vvorlde vvithout ende Amen The XXIIII D. Tho. 2.2 q. 35. Meditation of Slothe The first Pointe ACcidia which wee commonly call by the name of Slothe is a disordinate heauinesse and fastidious irksommesse of vertuous exercize Hereein wee may sinne manifoudly thorough the many vices that accompanie it The first is an ouergreate feare of the labour and hardenesse of vertue flying it for this cause from whence proprocedeth hauinesse and tediousnesse in the exercizes therof performing them with irksomnesse The second is pussillanimity D. Tho. 2.2 q. 133. and cowardise in enterprising difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee not vsing them◠when the lawe of iustice or charitie 〈◊〉 obligeth mee The third is slothe and negligence in fullfilling and obseruing the lawe of God the Euangelicall councells the statues and rules of my estate and office doing these things a litle more or lesse with breakings of delayes and repugnancies for feare and when I cannot otherwise leaue them vndonne with base endes and seruile and subtle intentions The fourth is inconstancie in prosecuting the actions of vertue and carriyng them to the ende with instabillitie in them dashing out of one into another to take away tediousnesse vntill I leaue of the good I haue begun retourning backe like a dog to his vomite The Fifth is dismaiednesse 2.2 q. 26. ar 4. and distrust of getting the vpper hande in pretention of vertue or of getting the victorie against temptations vntill wee fall into the abisme of desperation The sixth is rancour Ex D. Greg. lib. 31. moral cap. 31. and indignation against spirituall persons because their vertues and good examples vpbraide mee to my face or because I am offended with the aduises and corrections I receiue from them The seuenth is idlenesse in loosing that precious time which God hath giuen mee to labour As also ouermuch sleepe and drowsinesse in good workes specially in the spirituall exercizes of praier reading masse sermons and speeches concerning God thorough the small delight I take in them The eight is vagation in diuerse vnlawfull Ex Cassian lib. 20. c. 2. and vaine things to entertaine mee as are voluntary distractions of thought and imagination pratling and loosnesse of tongue in idle wordes vaine sportes beholding prophane representations curiosity of the senses wauing of the bodye gadding vp and downe the streetes heere and there for pastime and recreation and desiring change beeing constant in nothing but in inconstance Finally to this vice belōg all sinnes of omissions and negligences in Gods seruice which are innumerable and hardely shall you finde a good worke but it hath some of these defectes either in the beginning in the midle or in the ende wherefore I am greately to accuse myselfe before our Lord Colloquie saying vnto him I confesse o my God that in this vice onely I haue sinned so often that my sinnes are numberlesse and therefore I throvve them alltogither into the numberlesse multitude of thy infinite mercies that thou maiest remedie the numberlesse multitude of my miseries The Second Pointe SEcondly I am to consider the most grieuous hurtes proceeding from slothe Some that spring from itselfe and others added by the iust chastizement of God both in this life and in the other The first are the most grieuous For luke-warmnesse is painefull and perillous the shadowe of deathe and very neere neighbour to hell it emptieth the hearte of spirituall consolations Ex D. Bern. 3. 5. de ascen Luc. 11.25 it fillethe it with heauinesse and openeth the gate to innumerable temptations of the diuell who commeth to dwell and settle himselfe in that soule which hee findeth idle and vacant bringing with him seuen other worser diuells which are the multitude of sinnes for all gather themselues to the slothefull and idle soule Eccl. 33.29 Prou. 24.30 which as Salomon saieth like a vineyarde or graunge which is not cultiuated nor hath no trēche nor inclosure is full of the nettles of sinnes and of the thornes of passions and amaritudes it is trodden vpon and trampled by the diuells and by diuerse vnquiet thoughtes which like passengers enter in and issue out by it From whence proceedeth a strange pouertie of spirituall goods and an vnproffitable beggerie Prou. 20.4 for hee that in the winter of this life hath not plowed nor laboured shall begge in the summer of deathe and shall finde none to giue him what hee beggeth like the fiue foolish virgins who thorough slothe falling a sleepe begged oyle for their lampes Mat. 25.8 and none would bee giuen them 2 Besides this the iust sustaine exceeding greate losse by this lukewarmnesse which is as it were the canker of vertues the mothe of good workes the aloes of consciences the banisher of diuine consosolations the diminisher of merits and the augmenter of their labours for the lukewarme in vertue walke full of feares and desires Feares oppresse them and desires torment them They labour much Prou. 18.8 21.25 Mat. 20.12 and thriue but litle for the burthen of Gods lawe lyeth heauy vpon them and they merit but litle in bearing it because of the greate repugnancie and yrkesomnesse wherewith they beare it and so they liue in perill of forsaking it and of falling into the malediction of Ieremie which saieth Hiere 48.10 Cursed bee hee that doeth the vvorke of our Lord fraudulentlie And into that other most terrible one wherewith Christe our Lord menaced a lukewarme bishop saying vnto him that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe Apocal. 3.16 and out of the misticall bodie of his churche Finally as the slothfull seruant which buried the talent of his Lord lost what hee had Matth. 25. and was cast into vtter darkenesse wherethere is perpetuall weeping and gnashing of teethe so the slothfull shall bee punished in hell with torment proportioned to his slothe taking from him the Talent of faithe and hope which hee had buried And because hee loued idlenesse and trembled at labour hee shall liue in perpetuall darkenesse not working but suffering trembling and gnashing of his teethe for the terriblenesse of the torments that hee suffereth Num. 14.22 O eternall God