are Tempted and afflicted the leaues thereof shall bee the healthe of such as are Soule-sicke the odoriferous flowers thereof shall comfort such as are Young beginners in Vertue the sweete fruites thereof shall fortifye such as are Proficients and doe goe formard therein and the round cup thereof shal bee the resting place of such as are Perfect For all shall finde meditations and formes of Praying accomodated to their Estates as soone after shall bee seene And that it may appeare how the Pietie and Soueraignety of misticall Theologie is founded vpon the rigorous veritie of Scholasticall Diuinitie the third Fountaine of what I shall say shal bee the Schoole-Doctors of whome I will onely alledge the Angelicall Doctor S. Thomas for that hee alone is auaileable for ten thousand witnesses whose Doctrine is sounde secure and well approoued and with the Verities of Scholasticall Theologye hee pointeth at the profoundest conceiptes and highest sense of mysticall Diuinitie for both of them are Sisters and in both is notably excellent this glorious Doctor as was his master S. Augustine and his Companion S. Bonauenture of whose Doctrine I shall likewise make vse And because that notwithstanding I haue had so good guides yet as a man I may erre in what I shall write my will is that all whatsoeuer shall bee subject to the correction of holy mother Church which is the foundation and piller of Truthe from the which whensoeuer either thorough ignoraunce or negligence I shal departe I forth with reuoke whatsoeuer I shall haue saide VVhat Mentall Praier is § 1. MEntall Praier whereof wee heere intreate is a worke of the three interiour Faculties of the Soule Memory Vnderstanding and VVill Ex P. Ignatio in 1. exer citio primae hebdomadae Ex D. Tho. 2.2 q. 83. art 1. q. 180. art 1. 3. 4. 3. p. q. 31. exercising by Gods fauour their Actes about those mysteries and Truthes which our holy Catholike Faithe teacheth and speaking within our selues to God our Lord conuersing familiarly with him begging of him his guiftes and negotiating all what soeuer is necessary for our Saluation and perfection in such sorte that the Substance of mentall Praier consisteth principally in these foure thinges 1. The first is with the memory to bee mindefull of God our Lorde with whome wee are to speake and to negociate and to bee mindefull also of the mysterie that is to bee meditated passing breifely thorough the memorye with clearenesse and distinction that which is to be the matter of the meditation as it is taught by faithe and as it is diuided into seuerall pointes in the forme that heereafter wee shall set downe And that this memorye or recordation bee not drye it is good to joyne thereunto the Actions of Faithe beleeuing with the greatest liuelynesse that wee can the verities of that mysterie because God whoe is all Truthe hath reuealed them making of Faithe a Ladder to mount vp to perfect knowledge Cap. 7. iuxta 70 D. Hier. ibid. seeing that as Isaias saithe vnlesse you beleeue you shal not vnderstand 2. The second thing is with the vnderstanding to make seuerall discourses and considerations about that mysterie inquiring and searching out the Verities comprehended therein with all the causes proprieties effectes and circumstances that it hath pondering them very particularly In such sorte that the Vnderstanding may forme a true proper and entire conceipt of the thing that it meditateth and may remaine conuinced and perswaded to receiue and to embrace those Truthes that it hath meditated to propound them to the VVill and to moue it therby to exercize its Actions 3. The third is with Free will to drawe out sundry Affections or vertuous Actes conformable to that which the Vnderstanding hath meditated some ordained to himselfe others ordained to God our Lord as are Hatred of our selues Sorrowe for our Sinnes Confusion of our owne misery Loue of God Trust in his mercye Praises of God Thankesgiuing for benefits receiued Desire to obtaine true Vertues effectuall Purposes to doe good workes and to change and amende our Life Resignation of our selues to the VVil of God offering to doe and to suffer whatsoeuer God shall ordaine and dispose and other such like the which wee call Affections for that they are to bee donne with the Affection and Liking of the VVill moued by what the Vnderstanding hath demonstrated vnto it and in these consisteth that which wee call substantiall Deuotion from the which ariseth the spirituall peace and alacritye of the Soule And to them as saith S. 2.2 q. 82 art 3. q. 180. art 7. ad 1. Lib. 3. de fide orthodoxa cap. 24. Thomas is principally ordained meditation and contemplation and those other Actes of the Vnderstanding which are exercized in Mentall Praier for which cause S. Iohn Damascene saide of it that it is Ascensus mentis in Deum an Ascending of our Spirit to God joyning vs with him by actuall knowledge and Loue. 4. The fourth thing is to make Petitions to God our Lord holding speeche and conference with him in reason to aske of him what the VVill hath desired and the Vnderstanding hath seene and all else that wee haue neede of wherein consisteth that which wee properly call Praier which is an humble confident and feruent Petition of such things as are conuenient for vs and wee desire to obtaine of our Lorde These Petitions and colloquies or speeches are to bee directed sometimes to the eternall Father other sometimes to his onely begotten Sonne Christ IESVS and other sometimes to the whole most blessed Trinitye alledging to them Titles and Reasons that may moue them to graunte vs what wee demaund These Titles may bee taken from three partes Ex D. Th. 2.2 q. 83. art 17. some from the parte of God as hee is God to witte asking him something for his Goodnesse for the Loue that hee beareth vs for the Desire hee hath of our good for that hee Commandeth vs to aske him for the Glorye of his holy name that hee may bee praised by all his Creatures and finally there may bee made as it were a Litanye of his Perfections and Attributes saying vnto him Graunt mee o Lord what I require of thee for thy owne sake for thy Charitye for thy Mercye for thy Liberallitye for thy VVisdome for thy Omnipotencye for thy Immensitye and Eternitye c. Other Titles there are on the parte of Christ IESVS our Lord true God and man to witte by his Incarnation and Natiuitye by his Circumcision and Presentation in the Temple by his flying into Egipt by his Fastings by his Hunger Colde and Nakednesse and by all the Labour and Trauell of his Preaching Againe by the Dolours Ignominies and Torments of his Passion and Deathe alledging his Sweating of Blood his Imprisoning his Scourging his Crowne of Thornes his Nailing his Gall and Vineger and the rest Sometimes speaking to the eternall Father beseeching him to heare mee for the Loue
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
himselfe and for the Glory giuen to him by the Saintes in heauen and for the seruices donne him by the Iust vpon the earthe and rejoicing within ourselues for the hope of eternall good and for the possession which the blessed doe enjoy saying that of the Apocalips Apoc. 19.6 Alleluia because our Lord God the omnipotent hath raigned Let vs bee glad and reioice and giue glory to him because the mariage of the Lambe is come and his vvife hath prepared herselfe Thankesgiuings are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde recounting them all very often and praising him for euery one of them and I am not onely to giue him thankes for the benefits I my selfe haue receiued but also for those which hee hath donne to the Angells in Heauen and to all the men vpon earthe and to the insensible creatures that knowe not how to thanke him yea and for those hee hath donne to the Deuills themselues and to the Damned that haue no will to bee thankefull vnto him VVith these 4. Affections wee may speake to our Lord in Praier to the ende to glorifye him procuring as S. Paul sayeth the holy Spirit to bee the beginning of our Interiour speeches the midle or Mediatour to bee Christe IESVS our Sauiour and the ende and person to whome they bee directed to bee the Father euerlasting albeeit as hath beene saide they may likewise bee directed to all the three Persons 2. The second ende why wee are to speake vnto God our Lord is to require of him newe coelestiall guiftes and graces ordained to our owne saluation and perfection and to his Glory These Petitions and Colloquies may bee made in many formes according to the diuerse disposition of him that prayeth and speaketh to God Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father asking of him all such things as a good Sonne may and ought to aske of a good Father with the Spirit of Loue and Confidence And in this sorte wee speake vnto God in that praier of our Pater noster where Christe our Lord declareth what things wee are to aske as wee shall see in the Meditation which shall bee made vpon that praier in the third parte Sometimes wee are to speake vnto God as a poore wretche doth to a riche and mercifull man begging of him an almes Psal 24.16 39.18 Ad Rom. 10.12 VVith this Spirit prayed Dauid very often calling himselfe a poore wretch and a begger begging a spirituall almes of God who as S. Paule saith is riche tovvard all that inuocate him Sometimes wee may speake to God as a sicke man speaketh to a Phisition declaring vnto him his Infirmityes and desiring remedie thereof or as a man that hath a processe or one that is guilty speketh to a Iudge when he informeth him of his right requireth a fauourable sentence or pardon of his Crime And in this case our Colloquye must bee accompanied with Affections of humilliation of Sorrowe for Sinne of Purposes of satisfaction amendmēt Of the which wee shall see forward many exāples in the meditations vpon the Miracles Parables of our Sauiour Christe Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vnto his Master requiring of him Light and Instruction in such things as wee knowe not Or as one friende speaketh vnto another when hee talketh with him of some waighty affaire asking him Counsaile Direction and Aide And if Confidence and Loue shall so farre imbolden vs our Soule may speake vnto God as the Bride speaketh to her Spouse in seuerall Colloquyes wherewith the booke of Canticles is replenished In all these sortes wee may speake to our Lord in praier clothing ourselues with the foresaide affections sometimes with one and sometimes with another for all are fitting vnto vs with our God who is our Phisition our Iudge our Friende and the Spouse of our Soules Truth it is that the greatest certainety in these Petitions Colloquyes dependeth principally vpon the holy Spirit Ad Rom. 8.26 who as S. Paule saith requesteth for vs vvith gronings vnspeakeable for with his inspiration hee teacheth vs and mooueth vs to aske ordering our petitions and rowzing vp those Affections wherewith they are to bee made To which purpose S. Serm. 15. in Cantica Bernard saide that Deuotion is the Tongue of the Soule which whosoeuer hath is very skilfull in talking and reasoning with the eternall VVorde But this notwithstanding wee for our parte must aide ourselues and learne to treate and conferre with God obseruing the manner and the affection wherewith men speake one to another in the cases rehearsed VVhereunto I adde that albeit Praier is properly a speeche Colloquy with our Lord wee may not withstanding speake therein to ourselues haue conference with our owne Soule Sometimes our selues as S. Paule saieth exhorting ourselues Ad Colos 3.16 reuiuing ourselues in the affections petitions rehearsed Other sometimes reprehending ourselues for our faultes for our want of zeale beeing ashamed of our selues that wee serue God so euilly In this sorte Dauid spake many times to his Soule saying O my Soule why arte thou sorrowfull Psal 41.12 42.5 Psal 61.6 and why art thou troubled hope in God for still I haue time to praise him and to confesse that hee is my Sauiour and my God Subject thyselfe to God o my Soule for vpon him dependeth my Patience From these Colloquyes wee must make a step to speake to God himselfe as did the prodigall Sonne when hee spake to himselfe saying Hovv many of my Fathers hirelings haue aboundance of breade and I heere perish for famine Luke 15.17 I vvill arise and vvil goe to my Father and say to him Father I haue sinned against Heauen and before thee I am not novv vvorthy to bee called thy Sonne make mee if it so please thee as one of thy Hirelings Finally wee may likewise in Praier speake to our blessed Lady the Virgin to the Angells and Saintes for the same forsaid two endes either to praise and blesse them for their Sanctitye Vertues and for the benefits which they doe vs or to require them to aide and fauour vs in the businesse of our Saluation For the which wee may likewise alledge vnto them some of those Titles which we laid downe in the precedent § other speciall ones beseeming eche of them To the most sacred Virgin may bee alledged that shee is our mother and the Aduocatrice of Sinners and that for our remedie her Sonne gaue her this Office in charge alledging also the Loue that shee beareth him and her desire that all should loue and serue him beseeching her to doe for vs the office of a mother and an Aduocatrice and to demonstrate vnto vs that her Loue and Desire in obtaining for vs what wee request that wee may the better serue him whome shee so dearely loueth Also to our
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
Glorye is to doe what God willeth and in imitation of him I will procure by Gods grace to clothe myselfe with his Fortitude to accomplish in all things the Diuine Will Shee to whome the Embassage commeth is a poore Virgin forgotten by the Worlde despoused to a poore Artificer that liued in a litle Citty of so base esteeme that it was hardely beleiued that any good could come out of it Ioa. 1.46 But shee was most holy pure and therefore so esteemed of God that shee was preferred before the Daughters of the kings and Emperours of the Worlde for in the eyes of God there is no such Greatenesse as Sanctitye neither in mine ought there to bee I esteeming only what God esteemeth The Intent of the Embassage is to require the Consent of the VIRGIN to bee the Mother of God for this our Lord is of so noble a condition that though hee bee an absolute Lord hee will not bee serued by his Creatures in such waighty Affaires without their free Consent For though to bee the mother of God was a thing very excellent yet greate Afflictions were annexed vnto it it was therefore meete that the Virgin should of her owne freewill accept the Dignitye with the Charge that shee might merit the more and it might be the more sweete and easy vnto her And so likewise neither will God enter to inhabit in men by Grace nor exalt them to the Dignitye of the Sonnes of God without their free Consent hauing attained to the vse of Reason From hence I will passe spiritually to consider this Embassage applying it to myselfe and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations Tract de 7. donis Spiritus sancti c. 6. ex Richa de sancto Victore Ex D. Ber. ser 1. de Pentec the which as S. Bonauenture saieth are the Inuisible Embassadours and messengers of God and by them hee speaketh vnto mee and discouereth his Will and solliciteth mee to giue him entrance into my Soule and to employ myselfe allwayes in his Seruice And therefore in feeling within myselfe these Inspirations I am to reuerence them as Embassadours of God giuing him many Thankes for that hee daigneth to speake vnto mee by them consenting presently to all that hee requireth of mee and beseeching him more often to speake vnto mee O most louing Father that solicitest my Consent with so greate Loue and Care Colloquie as if that which importeth mee imported thee Inspire mee what thou willt for I am ready to consent to whatsoeuer thou inspirest mee The Second Pointe SEcondly I am to consider the Entrance of the Angell to the VIRGIN and the manner how hee saluted her Pondering how hee tooke of Ayer a most beautifull Bodye of Humane shape And in this manner hee entered where the blessed VIRGIN abode with rare Modestye Reuerence and Grauitye and with such an exteriour semblance of Sanctitye as well declared what interiourly shee was to instruct vs what Apostolicall men ought exteriourly to bee who as S. 2 Cor. 5.20 Ephe. 6.20 Paul sayeth are the Embassadours of Christ and likewise what Religious men ought to bee that professe an Angelicall Life whose exteriour behauiour ought to represent Sanctitye and to mooue thereunto all that beholde them The Angell in entring saluted the B. VIRGIN not with vaine Salutations but with those diuine Wordes that God put in his mouthe saying vnto her HAILE full of Grace S. Ambr. Beda in Luc. 1. our Lord is with thee Blessed art thou among Women This Salutation as say the holy Saintes was newe and neuer heard of in the Worlde inuented by the most holy TRINITYE to honour the sacred VIRGIN and to declare her rare Sanctitye newe Dignitye as the Misterye was newe for the which it was ordained Ier. 31.22 For as Christ was a newe man contrarye to the olde Adam so the blessed VIRGIN that conceiued him was a newe Woman contrary to the olde Eua. With this Spirit and esteeme wee are to say and to meditate this newe Salutation pondering in euery worde the Greatenesse that it signifyeth with affections of Ioy and Thankes giuing rejoicing that the blessed VIRGIN hath such Greatenesse and giuing Thankes to God for giuing it her desiring of him some parte thereof and purposing to imitate what is imitable AVE First the Angell to manifest his Ioye and the Ioyfull newes that hee brought and to assure the VIRGIN entreth saying Aue which is as much to say as Haile or God saue thee peace bee with thee bee cheerefull assured for the newes that I bring is of peace and Prosperitye O soueraigne VIRGIN Colloquie with all the Affection of my Hearte I salute thee and say Aue Haile God saue thee For by thee began our Saluation conceiuing him that was the Author thereof Ecclesia in Hymno Aue maris stella Thou hast changed the name of Eua defeating her miseries and replenishing vs with mercyes The other Eua was the beginning of Sinne thou the beginning of Grace By the other Deathe entred into the VVorlde by thee Life Gen. 3.15 The other subiected vs to the Serpent thou hast broken his Heade Bee cheerefull o blessed VIRGIN for the good lot that hath befallen thee and renew my Hearte that I may daily sing this newe Canticle of Praise with newe feruour of Spirit Amen Psal 32.3 Secondly I am to ponder the cause why the Angell in this first salutation named not the Virgin by her proper name saying Haile MARYE but Haile full of Grace our Lord is with thee blessed art thou among VVomen This hee did that wee might vnderstand that allmighty God gaue her newe and most glorious names as hee gaue to the Messias Isa 9.6 the which for Excellencye are to bee attributed vnto her in the Church so that as wee call Salomon the VVise and S. Paul the Apostle so wee may call the blessed VIRGIN the Full of Grace or the Blessed among VVomen Isa 7.14 And as the name of the Mossias is Emanuel which is as much to say as God with vs so the name of the VIRGIN may for excellency bee Colloquie Our Lord with thee O most sacred VIRGIN let others call thee the Rod of Iesse the Porte of Heauen the House of VVisdome and other like names I will now call thee as did the Angell full of Grace the Inhabitation of our Lorde and the blessed among VVomen and declare to thy glorye the Greatenesses signified by these names GRATIA PLENA First I will ponder what fullnesse this is and how the blessed VIRGIN was full of Grace with all manner of fullnesse Shee was full of the Grace that Iustifieth full of Charitye Faithe and Hope of Humillitye Obedience and Patience with the rest of the Vertues full likewise of Wisdome of knowledge of Pietye and the Feare of God with all the other giftes of the Holy Spirit Her memory was full of
with a good will suffered this Imprisonment and this mortification of Senses to free vs from the euerlasting prison and to satisfye for the libertye and ouermuch loosenesse of Eua who going to recreate herselfe in Paradise bebelde the fruite of the Tree and contrary to Gods commaundement tasted thereof And so likewise to satisfye for the libertyes and Lightnesses of my Senses and to animate mee by his Example to mortifye them and to suffer any shutting vp or streightnesse whatsoeuer in my Chamber or bed or in whatsoeuer else pertaineth to the pampering of my fleshe I humbly thanke thee o diuine VVorde incarnate Colloquie for this entrance thou hast made into the VVorlde suffering so streight a goole such a horride prison and so long and tedious a mortification of thy fleshe by the which I humbly beseeche thee to deliuer mee from the eternall Prison of Hell and from the troublesome gaole of my Vices ayding mee to mortifye my passions and with the spirite to restraine the disordinate vse of my Senses The tenth Meditation Of the excellencyes of the most holye Soule of our Sauiour Christ D. Th. 3. p. q. 34. etiam q. 7 cum sequ and of the heroycall Actes of Vertue that hee exercised in the first instant of the Incarnation The first Pointe FIrst I am to consider the Graces and Excellencyes of our Sauiour Christ as hee was man his Soule beeing vnited with the Deitye the which were Immense for as his Fore-runner saide of him Ioa. 3.14 God gaue him not his Spirite by measure for the Father loueth the Sonne and hath giuen all things into his hande that is to say To the rest of the Sainctes hee giueth them his Spirit by measure and the graces of the holy Spirit as S. 1 Cor. 12.81 Paule sayeth are diuided among them some beeing giuen to some others to others but to our Sauiour Christ his Father gaue him his Spirit without measure for hee gaue him these graces all at once Ephes 4.7 not only for himselfe but with power to distribute them to others giuing to euery one his measure for hee loueth him as his only begotten Sonne with a most singular Loue and therefore hee communicated vnto him such fullnesse of Wisdome Grace as was fitting for the Glorye of such a Sonne whereupon his Euangelist S. Iohn saide of him VVee sawe the glory of him Ioan. 1.14 glory as it were of the only begotten of the Father full of Grace Veritye Besides this the eternall Worde hauing communicated to this most blessed Soule the principall thing which hee had which was his owne personall Essence it pertained vnto his Honour to communicate likewise vnto it the Immensenesse of those Graces giftes that were conuenient for that which had so noble a Beeing These graces wee may reduce vnto 7. heades The first was Immense Puritye in such sorte 1 Pet. 2.22 that hee neither sinned nor could sinne nor erre nor bee deceiued nor haue any Imperfection that might bee repugnant to this Puritye and Cleanesnesse of Hearthe Ioa. 1.17 for hee was the Lambe of God not the earthly but the heauenly Lambe the most Innocent Lambe without any blot whose comming was to take away the Sinnes of the Worlde and so by Right was free himselfe from them all The second is the Grace of Sanctitye the which incomparably exceeded that of men Angells all togither And in this measure hee had Charity and Humillitye and Obedience and the rest of the Vertues in such sorte Dan. 9.24 Isa 11.2 that for Excellencye hee is called the Holye of Holyes in whome the holy Spirite reposed filling him with his seuen giftes with an Immense Plenitude The third was Grace consummated which is Blessednesse and the blessed-making Vision for from that very first instant his Soule sawe the Diuine Essence with greater Clearenesse then all the Blessed togither and in this proportion it loued God and rejoiced with vnspeakeable Ioye for the which it is saide of him that God annointed him with the oyle of Gladnesse aboue all his Companions Psal 44. â— From hence proceeded the 4. Colos 2.3 Grace which comprehendeth the Treasures of the Wisdome and knowledge of God not diuided but all togither as S. Paule saieth that hee might knowe all things created passed present and to come and that nothing might bee couered from him hee beeing to bee the Iudge of all things to rewarde the good and to chastize the euill The fifth is the Power of doing miracles without any Limitation meerely by his owne Will by the which hee had power to giue Life to the Deade Luc. 4.14 32.36.39 to heale all that were sicke to cast out Deuills out of Bodyes possessed to commaunde the Windes and the Sea and all the Elements all subiecting themselues to his commaunde The sixt is Matt. 6.9 vltim 18. the Power of Excellencye in pardoning Sinnes conuerting Sinners chaunging their Heartes ordaining Sacraments and Sacrifizes and distributing among men Graces and supernaturall Giftes The seuenth is Colos 2.10 Eph. 1.22 the Grace of beeing a Heade as well of the Church militant as of the Triumphant of men and of Angells beeing superiour to all and the Fountaine of all the celestiall blessings and of all the giftes and Graces that proceede from the Father of Light Iac. 1.17 for the good of the mysticall Bodye whose Heade is Christe From hence it is that this our Lorde was the first and principall of all the predestinated for whose respect our Lorde predestinated others that hee might haue many Companions in Glory but especially for that hee might bee as the Apostle S. Rom. 8.29 Paul saieth the first borne of many Bretheren like and conformable vnto him in the giftes of Grace as they were in nature and so hee entred first before all men into this Glorye and sawe the diuine Essence and opened the Gates of Heauen that the rest might enter in to beholde it Considering these 7. kindes of Graces that our Sauiour Christ hath and euery one of them I am to collect from them seuerall Affections sometimes blessing and praysing the eternall Father for the Giftes hee gaue to his Sonne as hee was man sometimes rejoicing at the benefits which this our Lord hath giuing him the Much good doe it him thereof and sometimes beseeching him to imparte vnto mee of what hee hath for of his fullnesse all wee haue receiued Ioan. 1.16 and therefore with greate Loue I may say vnto him O Sonne of the liuing God Colloquie Psal 44.3 Cant. 5.10 Zacha. 3.9 I reioice to see thee so beautifull aboue all the Sonnes of men white red elected among a thousand O liuing and corner stone how sightly thou art with these seuen eyes of vnspeakeable splendour put into thee by the hande of thy Father O Sonne of man how well doe these seuen starres become thee giuen thee for thy Glorye Apoc. 1.16
B. LADYE the VIRGIN declared in the Circumcision the name of her Sonne whose excellencies she most perfectly knewe since the time that the Angell reuealed them vnto her and in her hearte she did ruminate and conferre them and therefore on this day she with greate reuerence and deuotion tooke his name in her mouthe sayed his name shall be IESVS O what greate Ioye felt the most sacred VIRGIN when this first time shee pronounced this most sweete name of IESVS and not she only but glorious S. Ioseph and the rest that were present and hearde this name felt a celestiall fragrancye sweetenesse For then began to be fullfilled that which is written in the Canticles Cant. 1.2 Oile powred out is thy name therefore haue young maydes loued thee Vntill this hower this sweetest name made no odour of itselfe because it was locked vp and inclosed now that it manifested itselfe it powred out a most sweete and odoriferous fragrancye cheering comforting and affecting those pure and chaste Soules that either pronounce it or heare it the which are inflamed with the Loue of this our Lord thorough the sweetenesse of his holy name but aboue all our most blessed LADYE the VIRGIN being most pure and vndefiled and knowing best the soueraigne mysteries of this name O with what pleasure repeated this B. LADYE those wordes of her Canticle My Soule doeth magnifye our Lord and my spirit reioiceth in God my IESVS and Sauiour Because he hath regarded the humillitye of his handmaide for beholde from henceforth all generations shall call me blessed because he that is mighty hath donne greate thinges to me and holy is his name O Soueraigne VIRGIN beseeche thy Sonne to imprint in my Hearte that estimation Colloquie and loue of this holy name that he imprinted in thine O most sweete name poure downe vpon me thy Celestiall fragrancye that my weake sicke and miserable Soule may be comforted and healed therewith and may be free from those miseries wherein it is plunged enioying the fruite of her abundant faluation Lastly I may ponder how this blessed Babe accepted the name and office of our Sauiour and ioyed therein offering with greate delight to his eternall Father to stand for the honour of this sweetest name and entirely to fullfill all whatsoeuer it signified for the good of men I thanke thee o good IESVS Colloquie for this will which thou hadst to saue vs accepting the office with the name of Sauiour fullfill it o Lord effectually in mee and seeing thou art IESVS Este mihi IESVS Be to me IESVS be my Sauiour The Second Pointe SEcondly I will consider the causes why this name was giuen him on the eigth day at his Circumcision for albeit the Angell declared it before the Incarnation to the blessed VIRGIN and afterwardes to S. Ioseph yet in the Circumcision it was manifested for twoo principall causes First for the honour of the Childe for his father seeing him so humbled that he bare the likenesse of a Sinner would that he should then be exalted giuing him a name aboue all names which is the name of IESVS that we might vnderstand that not only he hath no Sinne but that he is the Sauiour of Sinners and pardoner of Sinnes This is to moue me to giue infinite thankes to the eternall Father for thus honoring his Sonne when for his Loue he humbleth himselfe whereby he giueth me an assured pledge that if I humble myselfe he will also exalt me Apoc. 2.17 and will giue me a newe name so glorious that none shall knowe how to esteeme it as it ought to be esteemed vntill he receiue it and that God communicateth his greatenesses in glorye Secondly to make manifest that the name and office of Sauiour was to cost him the shedding of blood for without shedding of blood saieth the Apostle there is no remission of Sinnes Heb. 9.22 And therefore our sweete IESVS taking the office of a Redeemer giueth in earnest of the price that he is to pay for our ransome a litle of that blood which he sheddeth in his Circumcision with a determination to pay the whole price entirely in his passion shedding for vs all the blood that he hath True it is that this litle was a sufficient price for all the Sinnes of the Worlde yea if there had beene a thousand other Worldes because it was the blood of God but his Charitye and Liberallity would that the price should be all his blood to which ende he gaue licence to all the instruments that are on Earthe for shedding of blood to drawe out his blood with greiuous Dolour and Contempt to witte the Knife Whippes Thornes Nailes Speare The knife on this daye opened the first fountaine of blood but that was presently closed The other instruments afterward opened others which closed not till all his blood was runne out O sweetest Sauiour Colloquie Isa 12.3 vhose fountaines albeit they are of blood shed with greate dolour yet they are also fountaines of the liuing water of infinite thankes which are to be gathered with greate reioicing and Loue. May my Soule praise thee for this infinite Charitye wherewith thou openest these fountaines commaunding me to approache with alacritye to enioye the price that thou sheddest with such paine O my Soule what hast thou reason to doe for thy owne Saluation when as thy Sauiour doeth so much for it If it cost him his blood is it much that it should cost thee thine Beholde me heere o Lord readye to shed my blood for thy Loue so that thou wilt make me partaker of thine Amen The third Pointe THirdly I will consider the greatenesses of this sweete name the greate proffit that wee reape by it and the manner how we are to make our commodity thereof but before we enter into this consideration I am to beseeche the eternall Father that for the glorye of this most holy name he will be pleased to illuminate me that I may knowe his greatenesse for if as S. 1 Corint 12.3 Paul sayeth no man can duely say IESVS but in the holy Ghoste then can no man worthily ponder and vnderstand what is contained in the name of IESVS if he be not preuented and ayded by the same holy Ghoste This presupposed I will consider how the name of IESVS is a Summarye and memoriall of all the greatenesses that are in Christ our Lord reducing them to three heades for that it is the Summe of all the perfection that agree to him as he is God and of all the graces and Vertues that he hath as he is man and of all the Offices that as hee is God and man hee doeth vnto men So that I may well inferre if he is IESVS then is he infinitely good holy wise omniponent and full of mercye and the very Goodnesse sanctitye and Wisdome of God for all this is needefull to complye with the name of IESVS 1 Corint 1.30 who as S. Paul sayeth is made
to the grounde yea and to prostrate myselfe as did our Lord IESVS Christe in the Praier of the Garden Ad Hebr. 5.7 of whome S. Paul saithe that hee was heard by the eternall Father for the greate reuerence hee bare him giuing vs to vnderstand how much it importeth to reuerence God in Praier to the ende that hee may heare vs. 3. This Humiliation beeing made I will kneele downe in the place appointed for Praier and forthwith it is good to blesse myselfe with inward feeling of the wordes that then are spoken desiring of God by that signe to deliuer mee from those Enemies that vse to molest vs in Praier saying with this affection Per signum cruâ—is de inimicis nostris libera nos Deus noster and then presently I will adde In nomine Patris Filij spiritus Sancti as one that intendeth to beginne his Praier not in his owne Vertues but in the Vertues of the most blessed Trinitye Some are wont presently to say the generall Confession Ex Prou. 18.17 iuxta 70 to beginne with Humilliation and to complye with the saying of the VViseman that the Iust man in the beginning of Praier is an Accuser of himselfe Others vse to begin with Thankesgiuing following the order that S. Basile prescribeth whereof wee will speake in the first parte in the meditation of the Examination of the Conscience But althoughe euery one may begin with that which shall bee most helpefull to his Deuotion yet that which generally is conuenient for all is to begin with a shorte Praier Preparatorye as it were to that which wee pretende wherein wee may beseeche our Lord to directe that VVorke to his Honour and Glory and to giue vs Grace necessary to doe it as hee requireth This breife Praier I am to make speaking to God our Lord whome I beholde present saying vnto him with greate earnestnesse and affection of Hearte I offer vnto thee o Lorde vvhatsoeuer I shall heere thinke speake or treate to the ende that all may bee ordained purely to thy Honour and Glorye and I beseeche thee by vvhat thou arte to assist mee in this hovver to the ende that I may assurdely pray in such manner as thou requirest for the glorye of thy most holy name and for the proffit of my soule Amen This manner of Praier may bee directed to the three Diuine Persons in this forme Sometimes to the eternall Father saying vnto him Soueraigne Father I offer vnto thee this my Praier vnited and Incorporated with that of thy onely begotten Sonne Christe IESVS my Lord for whose sake I beseeche thee to ayde mee to pray in such manner as hee praied that my Praier as his was may bee acceptable vnto thee Other sometimes it may bee directed to the Sonne of God saying vnto him as did the Apostles My Redeemer Luc. 11.1 and master teache mee to praye and ayde mee to pray with attention purity and feruour like to that which thow hadst when thow didst praie to thy Father that my Praier as thine was may bee acceptable vnto him Other times to the holy Ghoste saying vnto him that of the Apostle S. Paule Ad Rom. 8.26 most holy Spirit I am an ignorant and wretched Sinner I knowe not what to pray nor to aske as it behooueth mee thow my God aske in mee moouing mee to aske with gronings vnspeakeable that my Praier may bee well receiued proceeding from so noble beginning as thou art to whome bee honour and glorye worlde without ende Amen In this sorte is fullfilled C. 3. de diuinis nominibus that which S. Dyonisius saieth that euery Theologicall or Diuine Acte which is it that beholdeth God and treateth of him and with him ought to beginne with Praier inuocating and calling vpon the fauour of the most holy Trinitie which is present in euery place deliuering vp ourselues vnto the same with pure petitions with a setled vnderstanding and with an Affection well disposed for the Vnion which wee pretende in this holy Exercise Of the manner of meditating and discoursing in Praier and how wee are to resist Distractions that then doe combatte vs. §. 6. THE worke of the Vnderstanding which wee call Meditation is one of the most difficult and hard that is in mentall Praier For though it bee easy to meditate vpon diuerse thinges running from one to another without order or methode yet it is very difficult to meditate vpon one thing alone with attention hauing the Memory and Vnderstanding fixed vpon God without beeing distracted diuerted to other things Yea the greatest Sainctes were wont to bee herewith sometimes molested and they complaine thereof Iob. c. 17.11.12 Iob saide of himselfe My cogitations are dissipated tormentinge my heart they haue turned night into day because they depriue mee of the quietnesse of recollection wherein I was wont to waste the night Psal 39.13 And Dauid cryed to God saying My heart hath forsaken mee and is departed my house bee good vnto mee to Lord and deliuer mee from this Trouble This very hurt wee all haue experience of and it is wont to proceede from diuerse rootes beginnings First from the Diuell to hinder vs from the fruite of Praier Secondly from our owne Imagination which is free vntamed instable and ill-gouerned Thirdly from some Affections vnmortified which drawe our thoughtes after them for where the Treasure is there is also the Heart Matt. 6.21 Fourthly from Cares which sting and diuide the hearte into a thousand partes Fiftly from vveakenesse and coldenesse thorough not inforcing nor applying ourselues to this so noble Exercise Sixtly from Ignoraunce thorough not knowing how to discourse nor meditate nor how to searche out the hidden verities nor to ponder them in such sorte as they may moue the VVill and stirre vp Affections of Deuotion This Ignoraunce by the fauour of Heauen shall bee remedied with that forme and method which heere I shall prescribe First in meditation wee are to actuate our selues very well in the Veritye of the mysterie which Faithe teacheth vs labouring to beleeue and to vnderstand it truely as it passed and as it is reuealed Secondly wee are to inquire the true causes and rootes from whence proceeded the matter that wee meditate excluding the causes that are false and apparent Then by discoursing wee are to searche out the true endes wherefore it was ordained excluding all others that are contrarye Fourthly wee are to inquire the effects proceeding from the matter that is the good or hurt that it bringeth with it And lastly certaine properties and circumstances that accompagnye it as shall bee clearely vnderstood by this Example If I would meditate vpon the misterye of the Incarnation First I must well consider vnderstand what our Faithe teacheth that is to say That the Sonne of God joyned to himselfe in vnitie of Person our humane nature in such sorte that truely God is man and man is God Then I am to inquiere out the things
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
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
life and much more for the good credit or his Gouernment that all may see that hee was both wise and holy in all whatsoeuer hee ordained Psal 82.19 Ierem. 12.1 Abacuc 1.6 1. Cor. 4.5 and permitted So that neither the good may complaine any more then that Vertue was oppressed nor the wicked glorye that Vice was exalted and finally to confounde the rashe Iudgements of those that dared to iudge what they knewe not Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come who also will lighten the hidden things of Darkenesse and will manifest the Counsailes of the hartes The third cause is the glory of Christ IESVS our Lord that hee may not onely discouer himselfe in Heauen to the good but also that in Earthe where his Ignominye was apparent hee may manifest himselfe to the wicked and that those which sawe his Humilliation may see the rewarde thereof And for this cause the place of Iudgement shall bee the Valley of Iosaphat Ioel. 3.2 neere to Ierusalem and the mount of Oliues that in the same place where hee was Iudged condemned and crucified for our Sinnes they may all see him with greate honour to bee the Iudge both of the quicke Actuum 10.42 and the deade and that hee that ascended to Heauen in the fight of a fewe Disciples shall descende as it was tolde by the Angells in the sight of the whole worlde to Iudge them all Actuum 1.11 For these causes the remembrance of Iudgement may moue mee to Ioye Thankefullnesse and Praise glorifying God for his soueraigne Prouidence wherewith hee designed it for so high endes Psal 95.11 8. and wiâ—h â—â—uid inuiting all Crearures to rejoice and clap their handes for Ioye for that our Lord shall come to Iudge the Earthe and shall Iudge all People and all Princes with Iustice and equitye righting wrongs without acception of Persons The second Pointe SEcondly Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole c. Sapien. 5 18. are to bee considered the signes precedent to this Generall Iudgement as Christe our Lord reckoneth them in his Gospell pondering their number and terrour the things which they signifye the effectes which they shall cause in men the manner how they shall come to passe and with all the causes wherefore they come to passe 1. First I am to ponder the number of them for all Creatures as the VViseman saieth shall bee armed to take vengeance on the Enemies of their Creator all the worlde shall fight for him against rashe incoÌ„siderate Sinners And as all haue beene instruments of Gods mercye to doe them greate benefits so then they shall bee instruments of Gods Iustice to doe them greate Dammages and with greate reason for that they abused them to the iniurye of their Creator And although they now dissemble this wrong then they shall manifest it with terrible signes 2. Secondly I will ponder their terriblenesse discoursing of some of them The Sun shall bee obscured the Moone shall bee turned into the colour of Blood The Starres or Comets shall fall from Heauen like Lightening and the powers of Heauen shall bee mooued for they shall make a fearefull noise like a Clocke when it is let loose to strike the hower the Earthe shall dreadefully tremble like Mongibels opening it selfe in many partes the Sea shall bee in a tumult with terrible waues the windes encountring one another shall raize horrible Tempestes Dreadefull thunder claps with fearefull flashes of Lightening shall sounde in the aire Sapiâ—n 5 22. 2 Mach. 5.2 and there shall appeare affrighting visions and horrid monstres much more horrid then in Egipt Ierusalem The wilde and sauage beastes and venemous Serpents shall stray vp and downe running in all partes with horrible howlings roarings and hissings 3. But how terrible soeuer these signes bee they will afflict much more with the terrour of the things which they signifye and which men apprehende Haec autem omnia Initia sunt maloruÌ„ because all these are but as a draught of the dreadefull euills which they expect for the worlde shall bee the very pourtraiture of Hell The darkenesse of the Sun menaceth eternall Darkenesse in chastizement of the darkenesse of the Soule The blood of the Moone is the signe of the Indignation of God which shall take vengeance of them for staining themselues with the blood of Sinnes The falling of the Starres from Heauen is the signe of the most vnhappy fall which they shall take from the Heauen of the Churche to the bottomelesse pit of Hell for they threwe themselues downe headlong from the heigth of Grace to the Depth of Sinne. The furye of the Elements and Beastes prognosticateth the terriblenesse of the Infernall Furyes against them for liuing like Beastes without any order AresceÌ„tibus hominibus prae timore or gouermnent of their Passions 4. From hence it will arise that men shall wither with feare and Astonishment aswell for the euills which they experiment as for those which they expect Prou. 17.22 being seized vpon by the sad Spirit that withereth the bones O what a difference shall there bee in this case betweene those that haue a good and secure and those that haue an euill and vnquiet Conscience for albeeit that all shall feare yet the feare of the good shall bee mixed with greate confidence in Gods mercye And so our Sauiour Christe comforteth them saying Lucae 21.28 VVhen these things begin to come to passe open your eyes and lift vp your heades for they are signes that your redemption is at hande the ende of your labours and the beginning of your rest But the feare of the wicked shall bee full of Desperation Sap. 17.10 Psal 13.5 and greate Impatiencie for as the VViseman saithe an euill Conscience augmenteth their feare and paine And if already saithe Dauid they tremble with feare where they haue nothing to dreade how much more will they tremble where they haue so much to tremble at beginning presently to haue that trembling and gnashing of teethe which they shall euer haue in Hell Pondering all these things and euerye one of them I will exhort myselfe to the feare of God and detestation of my Sinnes saying to myselfe How is it o my Soule that thou fearest not the wrathe of allmighty God who the more mercifull hee is now shall then bee the more rigorous why embracest thou not with loue the Sacraments and signes of his Grace before the terrible signes of his wrathe fall vpon thee If the Pillars of Heauen shall then tremble why doest not thou fortifye thyselfe with a celestiall Life that though thou fearest yet thou maiest not fall O infinite God naile my fleshe vvith thy holy feare Colloquie Psal 118 120. making mee feare thy terrible Iudgements Let my bones bee vvithered vvith sorrovve for hauing offended thee rather then I should bee vvithered vvith an vnproffitable feare Let
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
if I parte my goods liberally to others Or contrarily If I bee prowde and vindicatiue If I seeke my temporall proffit with the hurt of my neighbour and with the losse of spirituall good and so making reflexion hereupon I will endeuour to bee a Sheepe of this soueraigne Shepheard confidently trusting that with greate prosperitye hee will place mee on his right hande The fourth Pointe Of the publication of ConscieÌ„ces D. Tho. in addit q. 87. 1. Cor. 4.5 Daniel 7.10 Apoc. 20.12 Libri aperti suÌ„t alius liber quâ—Ì„ est vitae THe fourth Pointe shall bee to consider the Publication that shall bee made at the day of Iudgement of all the Consciences of the good and euill before men and Angells discouering as the Apostle S. Paule saith the things that were couered in darkenesse and manifesting the Secrets that were inclosed in their heartes with a speciall light that God shall communicate to haue them seene VVherein I will ponder how God our Lord in that day shall open as the holy Scripture saieth and vnfolde the bookes of Consciences which during the time of this life were shut vp so that all shall reade what is written in the booke of euery ones coÌ„science euery one what is written in the booke of conscience of all and according to the contents of those bookes Iudgement shall bee made and Sentence pronounced that all may see the vprightnesse of Gods Iustice aswell for the honour of the good as for the confusion of the wicked From whence I will collect how much it behoueth mee too consider well what I write in the booke of my conscience for I may now write what I list and couer it as I will but in that day in spite of my Heart all shall come to light and if the booke of my conscience bee well written according to the booke of Life which is Christe IESVS my booke saithe Iob shall bee my defence my honour Iob. 31.35 and my Crowne But if it bee contrary to that of Christ IESVS it shall bee my accuser my dishonour Colloquie and Condemnation O most pious Sauiour vvhose booke in the daye of Iudgement shall bee opened that thy life may bee as a Lavve and liuing rule by the vvhich Iudgement shall bee made of ours permitte mee not to vvrite in the booke of my Conscience any thing that may bee contrary to thy booke and if at any time thorough my frailetye I shall so vvrite ayde mee to blott it out vvith penance that in the daye of my account thou seeing mee conformable to thee in Life mayest likevvise make mee conformable to thee in Glorie Amen 2. But particularizing more at large what is to passe in this publication I will ponder that then the secret Sinnes of the Hearte shall bee published and the foule Sinnes of Acte that were committed in corners and those which for Shame were concealed in Confession or were couered with excuses and shiftes Then shall also bee manifested damned Intentions secret Treasons Hipocrisies and all other workes that seemed holy and were in truthe wicked There shall bee knowne vnfaithfull Seruauntes false friendes fained Christians with very greate confusion to see themselues discouered for if I feele it so much to haue my secret Sinne published before ten men how shall I feele it to haue all my Sinnes togither published before all men and before all the Angells O my Soule hovv darest thou sinne in secret if thou beleiuest that thy Sinne shall bee published and manifested before all the VVorlde Hovv canst thou in confession couer some Sinnes for Shame if thy Faithe telleth thee of this confusion that thou shallt suffer for concealing them Remember vvhat thy Redeemer saithe Luc. 12.2 Nihil opertum quod non reueletur neque occultum quod non sciatur Nothing is hid that shall not bee reuealed nor secrete that shall not bee knovven Therefore cease to committe that Sinne that thou wouldst not haue manifested 3. Then will I ponder how God our Lord shall manifest the good VVorkes of the Iust how secret soeuer they haue beene their pure thoughtes their holy affections their intentions so close hidden that the left hand knewe not what the right did and their exteriour workes which they couered for Humillitye and those which the worlde esteemed for euill and for them calumniated and condemned them for the which not withstanding they shall bee honoured and exalted O how foule and abhominable shall Vice then appeare and how pleasing and beautifull Vertue O what honour and credit shall it then bee to haue beene obedient and humble and to haue suffered Injuries silently without execuses or diuertings O happy they which embrace these Vertuous exercises seeing for them they shall receiue so greate glorye Couer o my Soule Colloquie thy good vvorkes vvith Humillitye that Pride may not robbe thee of them for in his good time our Lord to thy greate glorye shall discouer them 4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did as the euill workes which the good did buth with a different ende and successe For the good workes of the euill shall arise to their greater Ignominie for not hauing perseuered in that good loosing the rewarde thereof for mingling them with many euills And when they shall see the aduises and good Counsells which they gaue to the elect they shall bee much the more ashamed that they tooke them not for themselues nor made proffit of them Contrarily when God shall publish the Sinnes committed by the Iust hee will likewise publish the Penance which they did and the good they collected thereout so that they shall not bee to them an occasion of confusion but rather a motiue to praise God that pardoned them and freed them by his greate mercye from so greate miserye And all shall redounde to the greater confusion of the wicked seeing others that committed the same or greater Sinnes then theirs in so greate honour for hauing donne Penance for them in time The fifth Pointe Of the Accusations and Imputations against the VVicked Apoc. 12 10. Orat. 1. de amore erga DeuÌ„ proximum THe fifth Pointe shall bee to consider the terrible accusations and imputations that shall arise out of this publication against the wicked in fauour of the good For first of all the Diuell the Accuser and Calumniatour of men at this day which is the last of his office shall doe it with greate vehemencie exaggerating the Sinnes of the wicked the more to confounde them as S. Basile saieth before the whole VVorlde for turning himselfe to the Iudge hee will say I created not these neither gaue I them life nor sustenance nor the goods which they enjoyed I neither suffered nor died for them nor promised them any eternall rewarde and yet not wich standing forsaking thee that diddest all these things for them they serued and obeyed mee Therefore mine they
are by right for I vanquished them and they yealded themselues to mee and they esteemed mee more then thee This will prowde Sathan say as one that after his raging manner desireth to triumphe ouer Christ our Lorde and to reuenge himselfe of him in his creatures O how ashamed and out of Countenance shall the wicked become for hauing obeyed him Colloquie Flye o my Soule to obey him that vvill giue thee so evill recompence Turne for Christes honour that created and redeemed thee deceiving his Enemye in this life that hee may not beguile thee in the other 2 Secondly I will ponder the terrible imputations that Christ himselfe wil interiourly impose vppon them calling to every ones memorie the benefits that hee hath donne them I will hee say created thee to myne owne image and similitude and thou distainedst it with many sinnes I redeemed thee with my pretious blood and thou with thy evill wayes didst treade it vnder foote I gaue thee the Sacrament of Baptisme making thee a membre of my Churche and thou profanedst it living with standall therein I offered thee the sacrament of Penance to restore to thee my grace and thou choosedst to remaine in sinne I invited thee with my bodye and blood for thy sustenance and thou dispisedst it for the fleshepots of Egipt I called thee with many inspirations and thou with pertinacie wast rebellious vnto them I menaced thee with Chastizements I regaled thee with benefits and I animated thee with promises of greate rewardes and of all these thou madest no account O wretched man what could I doe more for thee then I did and thou what couldest thou doe more against mee then thou didst esteeming more thine owne honour then mine Isai 5.2 O my Angells and ministers iudge you and see what could I haue donne for this vine that I did not and hoping that it vould haue brought forth grapes it hath brought forth nothing but sower ones Pondering all this I will with great feeling pronounce those wordes of David Psalm 6.2 Lord rebuke mee not in thy furye nor chastise mee in thy vvrathe but correct mee in thy mercye whilest yet there is time for Amendment To this reprehension of Christe the very Angells of out garde will assist Colloquie alledging how much they did to divert the wicked from their evill life and yet with what rebellion the wicked contradicted them The â—ust likewise that are present shal accuse them some for that they reiected their Counsell others because they received from them greate wrongs and others for the perill wherein they sawe themselues thorough their evill example All this the VVretches shall heare and see in the interiour parte of their soule Ad Rom. 2. and of their vnhappie conscience the which as the Apostle saithe shall bee the most terrible accuser of all for beeing convinced with the euidence of Truthe and seeing the reason that all haue to accuse her shee shall haue nothing to aunswere but much whereof to accuse herselfe O how much better had it beene for her to haue willingly and proffitably accused her selfe in this life Colloquie then to accuse herselfe at that time perfocre and with out remedie O svveete IESVS graunt mee that I may vorthily accuse myselfe of my sinnes before thee and before the confessor that is to absolue mee that they may not accumsemee of the in Iudgement to condemne mee The fiftenth Meditation of the Sentences in favour of the good and against the VVicked and of the execution of them THe forme of the sentences that Christ ourlord shall pronounce as it is beleeved Abul q. 333. in Matth. Iansenius sotus alij with a sensible voice in favour of the good and against the wicked is expressed in the holy Gospell beginning with that in favour of the good that wee may vnderstand how much more God our Lord is Inclined to rewarde then to punishe The first Pointe FIrst I am to consider that Christe our Lord seated in the Throne of his glorie looking towarde the righteous with a gentle Math. 25.34 and amiable voice shall say vnto them Come yee blessed of my Father possesse you the kingdome prepared for you from the foundation of the VVorlde for I vvas hungrye and you gaue mer to eate etc. This sentence wee will meditate worde by worde pondering the mystery that every worde containeth conformable to the second forme of Praying set downe in the ninth § of the introduction And yet wee will here doe no more but pointe at the considerations of these wordes for that hereafter they shall bee handled more at large Venite THe first worde is Come wherein I am to ponder for what cause hee sayeth vnto them Come from whence they are to come and whither they are to come Hee saithe vnto them come to recall to their memorye their first vocation when hee called them to followe him saying vnto them Math. 11.28 16.24 Come yee to me that labour and are burdened and I vvill refresh you and If any man vvill come after mee let him denye himselfe and take vp his Crosse and folovve mee And because they hearkened to this Vocation hee calleth them with such a nother like worde as if hee should saye seeing you came after mee embracing the crosse and mortification to followe my life Come to receiue the rewarde following mee in glorye Come from Mount Libanus of my Churche wherein yee were baptized Cant. 4.8 and washed with the teares of Penance and grewe vp like Cedars in all Vertues Apocal. 7.14 Come from the greate Tribulation wherein you haue lived washing your robes and making them white in my precious blood Come from the Dennes of the Lyons and the inhabitations of Tygers in whose companye you haue lived suffering greate persecutions Come out from amongst the middest of them and come to bee crowned and to receiue the rewarde that you haue merited for the many Victories you haue obtained Colloquie O my soule heare speedily the voice of Christe vvherevvith het calleth thee to imitate his life that thou mayest bee vvorthy to heare this svveete voice vvherevvith hee shal call thee to receiue the Crovvne Benedicti Patris mei THe second worde is yee blessed of my Father Hee calleth them blessed that all may vnderstand the immensitie of Benefits that hee hath donne doth Psalm 23.5 and wilt doe thoroughout all eternitie fullfilling that of the Psalmist that the innocent and Pure of hearte should receiue the benediction of our lord and the mercye of God his saviour And hee sayeth not Come yee blessed of Abraham Isaac and Iacob nor yee blessed of Moyses or of the Patriarches Ad Ephes 1.4 and Prophets but yee blessed of my eternall fathet who hath blessed you with all kinde of caelestiall benediction communicating vnto you the goods of his grace and now entirely those of his glorye And hee sayeth not yee blessed of God but of my Father that it
may bee vnderstood that all these blessings proceeded from the fatherly loue that God bare them in respect of his sonne And for that his benediction is effectuall and performeth presently what it promiseth with this sweete worde hee wil replenish them with a newe and extraordinarye alacritie Possidete paratum vobis regnum a constitutione mundi THirdy hee saieth vnto them possesse you the kingdome prepared for you from the foundation of the vvorlde In which wordes I am to ponder what kingdome this is how long time agoe since it was prepared that it is prepared for the Righteous and that to them is giuen the possession thereof in all which is resplendent the infinite Charitie of our caelestiall Father For first hee would that the inheritance and eldership of his Children should bee a kingdome so soveraigne that for excellencie thereof it meriteth the name of a kingdome for it is no terrene but a caelestiall kingdome whose riches are infinite and the pleasures thereof so inestimable that they make blessed their possessors This kingdome was prepared for them from all eternitie predestinating them of his mere mercye to raigne with him And from the foundation of the worlde hee created the Heauen called Empyreall that it might bee a royall Cittye and habitation of these blessed kings And with greate tendernes hee addeth that worde Vobis for you as who should saye This kingdome was not prepared principally for the Angells and for want of them for you entring in place of those that lost the seates of this kingdome But it was prepared equally for all the iust Angells ad men and for you for your soules and for your bodyes Come then to take peaceable possession of this kingdome so noble and so auncient out of the which you shall never bee eiected enter into the ioyes of my Father which shall never bee taken from you Apocal. 3.21 Colloquie sit downe to raigne with mee in my throne as I am seated with my eternall Father in his O most loving Father I giue thee thankes for this so soveraigne kingdome vvhich thou hast prepared for thy elect to shevve in them the infinite Riches of thy Grace and Charitye Graunt mee o Lord that I may in such manner prepare my soule that thou maist raigne therein by thy grace and aftervvardes carry it to possesse this eternall kingdome of thy Glorye Amen Esurivi enim dedistis mihi manducare c. THen declareth the iudge the reason of his sentence and the merites for which hee geâ—eth them his kingdome saying I vvas an hungred and you gaue mee to eate I vvas a thirst and you gaue mee to drinke I vvas a straunger and you tooke mee in naked and you couered mee sicke and you visited mee I vvas in Prison and you came to mee to set mee at libertye And the iust admiring that for so little workes hee should giue them a kingdome so greate and that hee should so much esteeme these workes of mercye as if they had beene donne to his owne Person shall aske him not so much with wordes as with affections and inward feelings of greate admiration saying Lord when did wee see thee hungrye and Thirstye and gaue thee to eate and to drinke Or when did wee see the a straunger naked sicke or in prison and vsed towarde thee such mercye Then our Lord will aunswer them Amen I say vnto you as long as you did it to one of these my leasle Bretheren you did it to mee Colloquie for I was in them and though but little ones I yet esteeme my selfe to holde them for my Bretheren O happy poore that are accounted as his Bretheren by the Iudge that shall Iudge them and by the eternall king that shall revvarde them vvho likevvise revvardeth others for doing them good O happy vvorkes of Mercye vvhose principall obiect 〈◊〉 Christe and vvhose Revvarde is his kingdome O blessed are the mercifull seeing in this daye they shall obtaine so greate mercye Lastly I wil ponder that albeeit Christe our Lord in the Gospell alledgeth onely for the reason of his sentence the workes of mercye to wardes our Neighbours yet hee will also declare the other good workes of obedience and mortification necessarye to enter into Heauen And as the voice of God is of infinite Vertue hee will to every one mentally declare in such sorte that all may vnderstand the speciall workes for the which hee giveth him his kingdome To the Martyr hee will saye Come thou blessed of my Father to possesse the kingdome prepared for thee because thou shedst thy blood formee And to the Virgin hee will say Come thou blessed of my Father for the Virginitie which thou preservedst with puritie of Bodye and soule And to the Religious man Come thou blessed of my Father for thou lestst all things to followe mee And in this manner I may runne thorough all the other Estates of the iust O what Content will all receiue with the sweete voice of this comfortable sentence Psalm 50.10 Ioan. 10.3 with the which God will giue to their eares compleate Ioy and alacritie and the Bones that were humbled shall reioice Happy the sheepe that in this life heare the voice of their shephearde and followe his steppes for on this day being placed on his right hande they shall heare the voice that calleth them to the eternall pastures O soveraigne shepheard Colloquie ayde mee vvith thy abundaunt grace that I may bee vvorthy to heare so favourable a sentence Amen The second Pointe SEcondly I am to consider that towardes the wicked the Iudge wil turne his Angrye Countenance and with a dreadefull voice wil say vnto them Departe from mee you cursed into fier everlasting vvhich is prepared for the deuil and his Angells for I vvas an huÌ„gred and you gaue mee not to eate etc. This sentence like the former wee may ponder by the wordes for that heerein are declared all the kindes of Paines that are in Hell of the which wee shall heereafter make a large consideration Discedite a me 1. THe first worde is Departe from mee In the which hee condemneth them to that eternall paine Paena Damni Payne of losse or danatioÌ„ which they call of losse or daÌ„nation which is a perpetuall Banishment from Heauen and a depriving them of the sight of God for ever And the more to wound them shewing himselfe so glorious vnto them hee sayeth Departe from mee that am your God your first beginning and last ende Departe from mee that am your Redeemer from â—nee that made myselfe man for your sakes and receiued these woundes for your remedye from mee that invited you with pardon and you would not accept it Therefore departe for ever from my freindship from my protection from my kingdome from my Paradise from my cleare sight and from the copious River of my Delightes And for that whosoever is separated from Christ is also separated from those that goe with Christe in saying to them Departe from
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
it aydeth much to diue deepe into the knowledge of our selues to discouer the rootes of our sinnes and to applye vnto them the remedies thereof In this first place I will set downe the meditations of the Seuen deadely sinnes D. Th. 1.2 q. 84. ar 4. Apocal. 12.3 For in them as in seuen heades the other sinnes are virtually included and for this cause our principall battaile muste bee against them for whosoeuer perfectly vanquisheth them vanquisheth the Dragon with the seauen heades which maketh warre vpon the sainctes and destroyeth the seuen nations of Enemies which hinder the entrance into the lande of promise Deuter. 7.1 Itē Collat 5. cap. 16. not terrenne but coelestiall as Cassianus largely prosecuteth it in those bookes which hee wrotte of this matter From whence it proceedeth that the principall ende of these Meditations must not bee onely to knowe the malice and deformitie of these vices and to abhorre it but to lay presently handes to the worke and to mortifie those disordinate Passions and Affections Reg. 7 ex fusis that haue taken deepe roote in our hearte for as S. Basile saithe Vices are not vanquished nor vertues gained with bare cōsiderations but with strong exercises of mortification for the which Meditation and praier is a helpe moouing our will to bee willing to bee mortified and obtaining of our lorde forces to that ende And allbeit it is truthe that all mortall sinnes are taken away togither and at an instant by contrition and confession wherein one mortall sinne is not pardoned without another yet vicious customes that remaine in the soule passions of the apetite vpon which they are founded are to bee mortified by parcells by litle litle for the which Moyses said to his People speaking of the seuen nations aboue mētioned Deuter. 7.22 Ipso consumet nationes has in conspectu tuo paulatim at que per partes non poteris eas delere pariter He vvill consume these nations by litle and litle and by partes thou canst not destroye them all togither The diuine Prouidence so ordaining it for our exercize and humilliation because the warre continuing longer the victorye shall bee more secure and more proffitable For this cause wee will make a speciall meditation of euery one of these vices teaching the manner how to make warre vpon them by their contrary actes To which ende wee shall ponder in euery one three things First in what manner a man may sinne in euery vice setting downe not onely greate but also light sinnes that those which are desirous of perfection may knowe more often what things they are to mortifie The Second shall bee the losse which followeth such a vice and the temporall punishements wherewith God vseth to chastize it and the eternall which in the other life are especially correspondent vnto it The third shall bee the greate fauours and rewardes which they enioye that valourously doe mortifie it and embrace the contrarye vertue declaring some actes and excellencies thereof that feare and loue may animate vs to mortification The Eightenth Meditation of pride and Vaine-glorye The first Pointe FIrst D. Tho. 2.2 q. 162. I am to consider what Pride is and in what manner a man may sinne therein pondering how contrary it is to all reason how iniurious to God how pręiudiciall to our Neighbour and how hurtfull to vertue for all this is discouered in euery one Cassian l. 12. c. 2. collat 5. c. 12. as the fathers haue noted it Pride is a disordinate appetite of excellencie and it is in two manners The one is carnall and worldely which placeth its excellencye in corporall goods as wealthe Parentage beautye honnorable office c. The other pride is spiritual which fatteneth it selfe in the spirituall goods of sciences and vertues And this hath foure actes The First is D. Greg. lib 34. moral c. 18. D. Greg. 25. moral cap. 7. Psalm 11.5 Isa 10.13 to attribute to himselfe that which is Gods as if it were his owne due to his nature or acquired by his owne Industrie without acknowledging God for the author thereof The Second is that although hee thinketh that it is from God what hee hath yet to atribute to his owne merits that which is of pure grace The Third is to thinke of himselfe that hee hath much more good then in truthe hee hath as well in vertue as in learning and other naturall or acquired giftes and to flatter himselfe with them The fourth is to thinke that hee is singular and excellent aboue all in those good paites which hee hath or to desire-vainely to bee so that all may yeelde and subiect themselues vnto him From pride spring many other vices with sundry actes of sinnes the which D. Tho. 2.2 q. 132. like the seuen heades of this infernall dragon wee may reduce vnto seuen The first is her eldest daughter Vaine glorio which is disordinate appetite to bee knowen esteemed and praised of men whose actesare to boaste himselfe of what hee hath as if hee had not receiued it from God to boaste of what in truthe hee hath not or of a thing vnworthy of Glorye for beeing wicked and most base to desire vainely to delight men saying or doing things that they may praise him to reioice vainely when hee is praised delighting to heare his owne praises though they bee false flatteries D. Basil de cōstit monast c. 11. orat 17. D. Th. 2.2 q. 112. This vaine glorie is most abhominable in matter of vertues for it is a sweete poison and a secret theefe that robbeth and destroyeth them The Second vice is Boasting whose actes are to praise himselfe telling of those good partes that hee hath not or superfluously exaggerating and blasoning those that hee hath or discouering without any necessitye those which hee should couer Hiere 48 2.2 q. 131. The Thirde is Ambition disordinately coueting honours and dignityes whose disorder consisteth in coueting those which hee deserueth not or in procuring them by euill meanes or with ouermuch affection hauing no other ende but worldly honour The fourth is Presumption presuming greate matters of himselfe more then hee is able to performe and thorough his vanitie casting himselfe inconsiderately into them The fifth is Hypocrisye faining that vertue and good Intention that hee hath not to bee accounted a holy man and doing good workes to this ende with a dissembled Goodnesse The sixth is Stubbornnesse in his owne iudgement preferring it before the iudgement of others yea although they bee his superiours in matters wherein it were good for him to subiect himselfe to the opinion of others not to bee beguiled The seuenth is Contempt of others making small account of them First of his inferiours then of his equalls and aftervvards of his superiours vntill hee come to despise God himselfe For pride as Dauid saieth is allwaies increasing Psalm 73.23 and these budde out of it other innumerable sinnes Discordes disobediences
maledictions and blasphemyes As I am meditating these vices I must consider what sinnes I haue committed in euery one of them making of them an humble confession in the presence of God Colloquie sayng vnto him I accuse myselfe o my God that I am full of pride that vvhatsoeuer I doe is vaine glorie my vvordes smell of boasting and my actions and desires are poysoned vvith ambition O that I had neuer fallen into such sinnes pardon mee o Lord and deliuer mee from them I will also reprehend myselfe with these reprehentions which are frequeÌ„t in holy scripture 1. Cor. 4.7 saying to myselfe O vile silly man vvhat hast thou that thou hast not receiued And if thou hast receiued vvhy doest thou glorie as if it vvere thine ovvne Art thou novv full Art thou novv riche VVouldst thou raigne alone as if thou hadst no neede of others If thou thinkest so beholde God vvill say vnto thee as hee sayde to another as proude Apoâ—al 3.17 thou arte blinde poore naked and miserable Blinde because thou knovvest not thyselfe Poore of vertues naked of good vvorkes and miserable vvith grieuous sinnes VVhy arte thou provvde dust and ashes Eccles 10.9 Eccles 25.3 VVhy art thou puffed vp vile vvorme Flye flye from pride for beeing poore and provvde thou shall bee abhorred by God The Second Point SEcondly I am to consider the terrible punishements that God hath inflicted Pro. 16.5.18.19 18.12 Mat. 23.12 Luc. 14.11 18 14. and doth inflict vpon some prowde men in this life and what hee will inflict vpon all of them in the other These chastizements are pointed at in that sentence so frequent in scripture He that exalteth himselfe shall bee humbled VVherein are included three terrible chastizements of the prowde to witte to depriue them of the excellencye they haue to denye them what they desire and in steede thereof to giue them basenesse and confusion which they feare which is verified in many sortes and may bee pondered by diuerse examples that haue happened Isa 14.12 The angells thorough pride lost the excellencies of grace and obtained not their preheminences in the seates of glorie but were cast from the empireall Heauen to the abisme of hell VVith this example I am to terrifie myselfe as Christe our Lord terrified his Apostles when they boasted that the diuells obeyed them saying vnto them Luc. 10.18 I savve Sathan as a lightning falle from Heauen As who should saye So shall you fall if you bee prowde For pride of angells maketh diuells and will make diuells of apostles Iâ—aÌ„ 6.71 Thorough the like chastizements passed Adam Nabuchodnosor Cyrus Herod and others that desired to bee as God GeÌ„ 3.17 Dan. 4.28 Ezech. 28.6 Actuum 12.23 Ex. D. Ber. ser 54. in Cant. D. Greg. lib. 11. moral cap. 8. Orat. 17. de humil vana gloria Actuum 5.5 and gaue him not the glorie that is due vnto him 2 From hence I will ascende to ponder that the greatest chastizement that God in this life inflicteth vpon one sinne is for that cause to permitte many others and to take from them the speciall fauours of his Grace which should preserue them from them And in this manner he chastizeth pride which is the cause of those interiour drinesses discomforts and abandonings that happen vnto vs and thorough it God permitteth grieuous fallings into luxuries and infidelites Ananias and Saphira as S. Basile saieth for vaine glory solde their goods to bee accounted for perfect and for this God permitted them to retaine halfe the price for the which they died sodainely loosing with their life the honour they desired which strooke a greate feare into all the churche and should strike a feare into mee because the punishement of a fewe should bee a warning for manye And if I bee prowde I shall bee peraduenture one of these fewe punished vnlesse I amende 3 Then will I ponder how at the leaste I cannot escape from the terrible chastizements of the other life where all the prowde shall suffer speciall confusion with terrible shame to see themselues so contemned And those which here pretended the highest place shall there haue the lowest at the feete of Lucifer the king of the prowde yea and the Diuells themselues shall scoffe at him vsing for a mocke that of the prophet Isaias Isai 14.10 Et tu vulneratus es sicut nos nostri similis effectus es detracta est ad inferos superbia tua Thou also art vvounded euen as vve thovv art made like vnto vs in punishement as thou hast beene in sinne Thy pride is dravven dovvne to hell and to the deepest lakes thereof Then what greater madnesse can there bee then to seeke with pride that excellencye whose ende is eternall confusion Mat. 7.3 D. Bern. in Apologia ad Guilielmum Ab batem And what greater folly then for a glory which passeth like the winde to oblige mee to an ignominye that shall neuer haue ende O pride vvhat a greate beame art thou in the eye foolishly blinding it that it cannot see its ovvne Hurt O humble IESVS take from my eyes this greate beame that I fall not by reason of it into these so exceeding greate Losses The third Pointe 1. THe third pointe is to consider the greate good that I shall get if I mortifie pride and imbrace humilitie especially for the ende that I doe pretende which is to purifie my soule These benefits are comprehended in our sauiour Christes promise wheÌ„ hee saide Mat. 23.12 Luc. 14.11 1â— 14. He that humbleth himselfe shall bee exalted wherein hee setteth downe three greate benefits which hee doth to those that truely humble themselues freeing them from the miseries whereinto they haue fallen Preseruing in them the graces and excellencies that they haue receiued and exalting them a newe to others that are greater so that those which humble themselues with a contrite hearte for hauing sinned are exalted by Christe in the very same wherein they humble themselues for hee pardoneth them their sinnes putteth from them the punishements they deserued giueth them his grace and charitie exalteth them to the dignitie of the sonnes of God heareth their praiers and filleth them with greate giftes Iacob 4.6 3. Reg. 21.29 Luc. 18.10 For God resisteth the provvde and giueth grace to the humble King Achab because hee humbled himselfe before God was deliuered from the chastizement that was menaced vnto him The Publican was iustified for his humility the Pharisee being reproued for his Pride In like manner the iust humbling themselues are exalted by God in iustice itselfe augmenting vnto them sanctitye and the giftes of grace and the honour and glorye which thereby they doe meritte And hereupon saieth the vviseman Eccles 3.20 Luc 1.48 The greater thou art humble thy selfe in all things and thou shallt finde grace before God as our blessed lady the virgin did and was exalted to bee the mother of God and the sonne
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
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
innumerable sinnes wee commite against him The first is payed with thankes giuing the second with dolour And it is reason that in the ende of euery daye wee should paye them both beginning with the first debt aswell because it disposeth to pay well the second as also because as sainct Basile saieth when wee goe to prayer De constitutionibus Monasti cis c. 2. wee are not all waies to enter begging by and by for our owne proffit for therein it seemeth wee giue to vnderstand that wee seeke therein principally our own interest but sometimes wee must begin with the praises of God giuing him thankes for the fauours hee hath donne vs for hereby wee giue to vnderstand that wee principally seeke the glorie of God and that wee esteeme it more then all other things 2.2 q. 83. art 17. The same thankesgiuing also will serue vs as S. Thomas saithe for a pretext to obtaine our petitions for God willingly giueth vs what wee aske him when hee seeth that wee are thankefull vnto him for what hee hath giuen vs. 3 Besides this because I am to stirre vp the stinking sinke of my sinnes least they should cause mee such despaire Serm. 11 iu cātic cap. 48.9 and heauinesse as should swallowe and consume mee it is good as S. Bernard saith to preuent mee with the remembrance of Gods benefits praising him for them taking as Isaias saieth this bridle of praise which hee putteth in my mouthe that I bee not throwne downe headlong and perish And all beeit it is truthe as S. In speculo disciplinae p. 2. cap. 6. Bonauenture saithe that it is not allwaies necessarie to obserue this order in the beginning of praier Yet in this present exercize it comes much to the purpose for the reasons declared The first Point THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde as well generall as speciall and particularlie those that this very day hee hath donne mee giuing him very hearty thankes for them all acknowleding how greate they are aswell for the greatenesse of him that bestoweth them with so greate loue as for the basenesse of him that receiueth them without meriting them And reckoning them one by one I may say I geue thee thankes o my God for that thou createdst mee of nothing and hast vnto this day preserued my life I thanke thee for that thou redeeme dist mee with thy precious blood and madest mee a christian and a member of thy chruche blessed bee thou for that thou hast this present day fed mee and clothed mee and deliuered mee from greate perills of bodye and soule and giuen mee many good inspirations ayding mee to fullfill some workes of obligation c. All the good that is in mee is thine and to thee belongeth the glorie thereof and for it all the thankes that I can I render vnto thee with the whole affection of my Hearte And I beseech the Quires of angells and all the blessed spirits to praise thee for mee and to giue thee thankes for the fauours thou hast donne mee Of this pointe wee shall speake largely in the sixt parte The second Pointe THe second pointe shall bee to aske of our Lord with greate instancie light to knowe my sinnes and grace to bee contrite for them alledging vnto him thee respectes of my greate necessitie and miserie in this behalfe The first is the greate forgetfullnesse of my memory The second the greate blindenesse of my vnderstanding The third the greate coldnesse of my will From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes which hardely I can breake because some sinnes I forget with the same facillitie that I committe them others thorough ignoraunce I knowe not and those which I doe knowe thorough my greate coldnesse I deplore not as I ought Therefore o my God with thy inspiration remedie my forgetfullnesse with thy light illuminate my darkenesse and with thy fier of loue chaze away my coldenesse that I may knowe my sinnes and in such manner bewaile them that I may obtaine pardon of them The third Pointe THis petition beeing made I will lift my heart to God beholding him as a iudge that is to iudge mee with greate rigour Sophon 1.12 searching as Sophonias saith the corners of Hierusalem which is my soule and the faculties thereof with candels discouering al the finnes that are therein bee they neuer so small examining as Dauid saithe not onely my vnrighteousnesse Psalm 74 3. but also my righteousnesse good workes with the which euil circumstances vse to bee mixed VVith this consideration full of a holy feare in the presence of God I will begin to examine all the sinnes which in that daye I haue committed by thought worde and deede and by omission or negligence and I will very attentiuely endeuour to finde out Psalm 18.13 whither I haue any of those which Dauid calleth hidden sinnes hauing committed them thorough ignoraunce or culpable inconsideratenesse or by the illusion and deceite of the deuill holding them for workes of vertue as if I should holde for zeale that which is Anger For this examination that will helpe much that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes and vpon the commaundements senses faculties of the soule for therein all that may bee matter for a very often and diligent examination is set downe The manner of making this examination shall bee diuiding the daye into partes and considering what I did in the two first howers of the daye then in the other two separating the precious from the vile and if I finde any good I will with thankes attribute it to God and the euill I will attribute to my corrupted libertye and of all togither with a very deepe shame and confession I will make an humble confession before God fullfilling that of Dauid I haue saide Psalm 31.5 I wil confesse to our Lord my vnrighteousnes against miselfe that is to say I haue determined to confesse my sinnes before God not to excuse but to accuse myselfe not lightening but aggrauating my sinnes and pondering much the iniustice I did against God in committing them for this is the daye to obtaine pardon of them The fourth Pointe THe fourth Pointe shall bee to procure so greate a dolour for my sinnes that it may come to bee cōtrition sorowing for them principally for beeing offenses against God my summum Bonum whome I desire to loue and doe loue aboue all things for with this so perfect dolour sinnes are remitted hauing a purpose in fit time to confesse them as it happened to Dauid himselfe who in saying Psalm 31.5 I will confesse my vnrighteousnesse against myselfe hee presently addeth And thou didst pardon the impiety of my sinne 2. Reg. 12.27 And hardely had hee before Nathan the Prophet pronounced this word I haue sinned against our Lord when
the Prophet answered him Our Lord likewise hath pardoned thy sinne So that if in the examination at night I say vnto God with all my heart It greiueth mee o my God that I haue offended thee because I loue the aboue all things created and would willingly haue lost them all rather then haue sinned and with thy grace I purpose to confesse all my sinnes with a determination neuer more to retourne vnto them at that very instant I remaine iustifyed And if that night I should dye sodainely without beeing able to confesse mee allbeeit I had committed many mortall sinnes I should not bee condemned for them VVhereby is seene the importaunce of this dolour before my going to bed for if I haue sinned mortally and deathe assault mee in my sleepe as hee hath assaulted many with this dolour I shall bee saued and without it I shall bee damned To prouoke mee to this contrition Ex. D. Greg. lib. 25. Moral c. 26. it is very auaileable to compare that of the first pointe with that of the third that is the greate benefits that in this daye God hath donne mee with the sinnes that I haue committed being ashamed of myselfe for hauing offended so good a God and so liberall a benefactour and greeuing that I haue aunswered such benefits with such offences To which ende serue the meditations ofsinnes which wee haueset downe especially the fifth And that which shall bee declared in the 31. Meditation The fifth Pointe THe fifth pointe is to make a very effectuall purpose by Gods grace to amend the day following and not to fall into the like sinnes Psalm 118.106 with that earnestnesse wherewith the Prophet Dauid saieth I haue sworne and determined to keepe thy commaundements eternally not for a day nor for two but thoroughout all my life and all eternitye And that this purpose may bee such besides that which shall bee declared in the meditation following it is necessaryeto haue examined the occasions that I had to fall by reason of such a place or such a person or such a beesinesse and withall to determine to seperate myselfe from this occasion if I can leaue it and if not to resolue to vse greater circumspectnesse and to enter into it with preuention Ad Phil. 2.13 But because our resolutions are very weake and mutable if our Lord with his grace doe not fortifye and establish them I am to beseche him that seeing hee gaue mee such a purpose hee will likewise giue mee grace to accōplish it and so I will conclude with the praier of the Pater noster making a pause with feeling in the three last petitions thereof forming in this manner an amorous colloquy I acknovvledge o my God Colloquie the tvvo debtes vvherevvith I am charged for thy benefits and for my sinnes all that I haue here donne is but litle to satisfie them for that vvhich vvanteth I offer vnto thee the most precious blood of thy Sonne shed vvith infinite loue and thankefullnesse and vvith excessiue dolour and paine For the vvhich I beseeche thee pardon the debtes of my sinnes and ayde mee that I may no more retourne vnto them permitte mee not to fall into the temptations that shall assaile mee but deliuer mee from all euill for the glorie of thy holy name Amen The XXIX Meditation wherein is set downe another forme of praying at three times of the daye making a particular examination of some one vice to pull it vp by the Rootes BEsides the generall care which wee ought to haue to cleanse the soule of all her vices and sinnes it is very conuenient as the holy fathers say Collat. 5. cap. 14. and specially Cassianus to imploie a particular studie to disroote some one vice of those that vse most to indaunger vs for with this so speciall care it shall bee the more easely vanquished this vanquished wee may take hearte to get the victorie of another vntill wee haue vanquished them all As the 7. nations that were enemies to the Israelites were vanquished by litle and litle and by partes To this end our glorious father Ignatius taught vs a forme of making a particular examinatiō of one vice wherein is included another forme of praying very proffitable diuided into three times of the daye to witte morning noone and night the which are much celebrated in sacred scripture by that which Dauid saieth of himselfe In the euening in the morning and at midday Psalm 54.18 Daniel 6.10 I will recount vnto God my miseries hoping that hee will heare mee and deliuer mee from them And of Daniel the scripture saithe That three times a daye hee fell on his knees and adored God making confession before him of his diuine praises and of his owne sinnes According vnto this wee will diuide this forme of praier into three pointes which may serue for the three times aforesaide The first Pointe FIrst in the morning in clothing mee kneeling on my knees like Daniel and putting myselfe in the presence of God I will adore him giuing him thankes for my life quietnesse and sleepe which hee gaue mee the night passed and for the perills from which hee deliuered mee and by the waye I will likewise examine if since I lay downe sleeping or waking any thing that might bee a sinne hath happned vnto mee and with all my hearte to bee sorry therefore 2. Thē will I make an offer vnto our Lord of all things whatsoeuer that I shall doe that daye ordaining them purely to his honour and glorie requiring of him preseueraunce in this pure intention vntill the ende of the daye and of my life and beseeching him to accept my workes in the vnion of those which his onely beegotten Sonne offered vnto him for mee in this life 3 This donne I will make a valiaunt and determinate resolution that day by Gods grace to seperate myselfe from all kinde of sinne after the manner that Dauid did Psalm 100.8 when hee saide that in the morning hee killed all the sinners of the earthe not with a sworde of steele but with a very steeled and couragious resolution to destroye them all so farre forth as they were aduersaries to God desiring that in the citty of my soule there may nothing liue to offend him But particularly I must most resolutely determine to departe from that vice which I desire to disroote frō my hearte conceiuing against it a holy hatred for the hurt that it doth mee 4. That this purpose may bee effectuall it will helpe mee much not to take thinges by the bulke beeing ignoraunt of their difficulties but to prouide for them with the eyes of prudence and in the morning to imagine all the difficulties vexations contempts and occasions of stumbling that probably may bee offered vnto mee that daye considering the quallitie of my person estate and office and the affaires and persons with whome I am to conuerse VVhich hauing considered I will endeuour willingly to accept for the
him with the same liuing Faith I shall receue the same grace Againe there is hee that went thorough the world teaching preaching curing the sick rasing the dead and doing good to all with innumerable miracles And especially I will ponder that it is hee himselfe that for my sake was takeÌ„ scourged crouned with thornes scorned and crucified who being nailed on the Crosse praied for his enemies pardoned the theefe and promised him his paradice And seeing hee himselfe in parson is in the most blessed Sacramente representing his passion with the same blood that he shed therein he likewise both may and will worke in me the same effectes Finally he that dispoiled hell rose againe in glory and sitteth on the right hand of his eternall Father and shal afterwardes come to Iudge the whole worlde euen he himselfe with the same glory is in this holy Sacramente for not content to haue his Courte and Throne in heauen hee will also haue another Throne on earth for the comforte of vs that liue therein And there he doth to vs the offices that hee was wont to doe in the worlde of our Master Phisition Redeemer Pastor and High Preiste desiring that we should come vnto him with the same Faith and confidence as if we did see him in his mortall and visible fleshe seeing he himselfe is really there though couered vnder the accidents of bread wine O my svveete Redeemer Colloquie vvhat thankes may I giue thee for thy bovvles of mercy vvherevvith thou comest euery day to visit vs from on high VVhy chall not I considently come vnto thee seeing thou comest from heauen only for mee I adore thee glorifie thou in this venerable sacrament and in spirit I cast myselfe as thy feete like Mary Magdalen that thou maist pardon mee vvith the vvoman that had the fluxe of blood Ioan. 20.27 I much thy sacred Vestment that thou maist cure mee and vvith S. Thomas I feele thy soueraigne VVoundes that thou maiest illuminate mee quicken my Faith vvith the vvhich I say and confesse that thou art my Lord and my God vvorthy of Highest honour glory vvorlde vvithout ende Amen The Second Pointe Secondly I am to consider in what gentle and amiable maner Christe our Lord commeth to visite mee I being so miserable and abhominable a sinner 1. Numer 21.8 Ioan. 3.14 First I will ponder that it might haue sufficed for my saluatioÌ„ to beholde this most blessed SacrameÌ„t as it suffized the Israelites beeing wounded by serpeÌ„ts that their wouÌ„des might bee healed to beholde a Breazen serpent erected vpon a pole which was the figure of this Sauiour Or it might haue suffized onely to touch it with the haÌ„de Luc. 8.44 as the woman that had the fluxe of blood was whole with touching only the hem of his garment and to giue mee but this libertie were an ouergreate honour But the Charitie of this greate God was not contented herewith but that hee will also ioyne himselfe vnto mee with the most entire and penetrating vnion that any corporal thing can ioyne itselfe to man for in the forme of meate he entreth in at my mouth and passeth thorough my throate and maketh his dwelling and habitation within my breaste so long as the species of the sacrament doe remaine and so renueth that famous miracle whereof the prophet Hieremye spake Hierem. 31.22 a newe thing hath God done vpon the earthe Famina circundabit virum A woman shall beare within her a perfect man in wisdome and sanctitie which is Christe for euery day whatsoeuer womaÌ„ or other Person that communicateth beareth within them for that time this man perfect in age and as greate and beautifull as hee is in Heauen 2 But this will seeme a much greater nouelltie vnto mee if I consider the vilenesse of the persone that beareth it within him the basnesse horible straightnesse of the house whereinto he entreth Colloquie O Soueraigne nevve man calestial Adam vvhat nevve inuentions of loue are these that shou makest to cherish meet knovvest thou peradueÌ„tur into vvhat house thou entresiâ— Behoulde vvhat I am a vessell of inyquitie a caue of basiliskes a house of perdition Then why wilt thou enter into so vild a harbour or how dare I entertain thee therein My tongue is a worlde of impieties how shall I touch therewith him that is the fouÌ„tain of all good My throteâ—â—s a sinke of gluttonie and drunkennesse then how shall the auathor of purity sanctitie passe thorough it My brest is a puddle of wicked cogitations and desiers how shall I harbour therein him that is Charitie itselfe O Soueraigne kinge how well it befitteth thee to be the Father of mercy seeing thou wilt dwell in a house of so greate miseries Reneue it first o Lord cleanse adorne it that it may bee for thee a worthy abiding place O infinite God Inclina Caelos â—uos descâ—nde Incline thy heauens descende Psalm 143.5 And seeing thou wilt descende humble thyselfe to dwell within me what is it for the heauens to humble themselues descend Let come the celestial vertues into my soule let come liuely Faith assured Hope much enkindled Charitie let come humilitie obedience deuotion conuerte into heauen that which must be the habitation of the king of heauen himselfe 3 The like Colloquies I am to make to the three persons of the Godheade beseeching them that they would make me a nâ—we man renued in spirit to receiue this new Celestiall Adam that is willing to harbour himselfe in my soule especially I will say to the holy Spirit O most holly Spirit that didst purifie adorne the soule of the most sacred Virgin that it might be avvorthy habitation for her some Purifye mee also and adorne me vvith thy grace seeing the some God that entred into her is to enter into me The third Pointe THirdly I am to coÌ„sider the endes that Christe our lord preteÌ„deth in this coÌ„ming beseching him assone as he entreth to put theÌ„ in executioÌ„ that my indignitie may be no meanes of the hinderance thereof This may be pondred running through some of the offices that this our Lord did in the worlde which hee commeth to exercise in my soule 1. First he commeth as a Sauiour to pardon mee my sinnes applying vnto me the price of the blood hee shed for them Secondly he commeth to cure al my spirituall infirmities like a Phisition that entreth into the house of a sicke man and coÌ„meth neere him to apply vnto him his remedies Thirdly hee commeth as a Master to illustrate me with the light of his inspirations and to instruct mee in the way of vertue and perfection Fourthly he commeth as a high Preist to apply vnto me the fruite of the bloody sacrifice which hee oftred for me vpon the Crosse and to moue me to offer vnto him the sacrifice of an humble and contrite harte the Hostia of of
gratefull vnto him for it with the greatest gratitude that possibly wee may applying herein the counsell of the wiseman Suffer not the good daye to passe Et particula boni doni non te praetereat Eccles 14.14 And let not so much as the least parcell of the good guift escape thee but make vse of the good lot that hath befallen thee For as wee much esteeme the leaste parte whatsoeuer of this sacrament for that whole Christe is therein so wee are to esteeme euery litle parte of the day and tyme that wee haue him with in vs seeing in eache parte therof hee his able to doe vs greate fauours if with a deuout and thankefull minde wee dispose ourselues to receiue them especially for that this sacrament as S. Dionisius saieth is the coÌ„summation De Eccles hiâ—rar cap. 3. D. Tho. 4. q. 65. art 3. fullfilling and perperfection of all the other and the most effectuall meanes that God hath giuen vs for our perfection And seeing wee haue him present to communicate it vnto vs it is reason to inlarge the vessell of our harte to receiue it To this ende wee are here to exercize with greatest feruour the three actes of thankes giuing that were set downe in the 34. meditation spending the tyme not so much in newe considerations seeing those that are set downe are sufficient as in newe affections and canticles of praise and thankes giuing in this forme ensuing The first Pointe 1. FIrst I am greately to quicken my faithe of the presence of this our lord that is with in me beholding the inuisible as if I did visibly beholde him and breifely pondering that hee is the same Lord of whome I conceiued so greate excellencies when I prepared myselfe to communicate And seeing where the king is there is the court I may imagine as S. Gregorie saieth that hee is Inuironned with thousandes of the courtiers of heauen Lib. 4. Dialogo cap. 58. in whose companie prostrate in spirtte before his feete and admiring that so greate a God is harboured in so humble a place I will breake out first into affections of humilitie of reuerence and of mine owne confusion sometymes saying with S. Peeter Departe from mee o Lord and goe forth from this wretched litle ship for I am a great sinner And sometymes with S. Luc. 5.8 Luc. 1.43 Psalm 8.2 Colloquie Elizabeth I will say vnto him whence is it to mee that my God and my Lord commeth to visite mee O eternall God vvhat is man that the â—art mindefull of him Or the sonne of man that thou visitest him Thou madest him lesse then the angells by beeing clothed vvith vile fleshe and commest thou from heauen accompanied vvith angells to harbour thyselfe vvithin him O our Lord and God hovv admirable is thy name thoroughout all the earthe seeing thou hast made it thy Habitation as vvell as heauen 2. In the Preface Isai 6.3 Then will I breake out into affections of praise and thankes-giuing vsing some canticles of the churche Sometyme I will say as the Seraphins Holy holy holy is the Lord God of hostes that hath humbled himselfe to dwell in this smoky cloudie temple of my soule Sometymes I will crie out with the Hebrewe children that accompanied Christe on Palme-sunday saying Math. 21.15 O king of Israel and Sauiour of the worlde blessed bee hee that that hath come from on high to visit mee I not knowing how to deserue it Daniel 3.52 Other sometymes with the three youthes that were in the furnace in Babilon I will inuite all creatures to praise our Lord for this fauour that hee hath donne mee 3. Or in imitation of this canticle I will make another inuiting to the same ende the nine quires of angells and the quires of the patriarkes and prophets of the apostles and euangelistes of the martirs and doctors bishops and confessours preistes and leuites virgins and widowes Colloquie and all the Sainctes in heauen in this forme May thy Angells Archangells and Principallities blesse thee o Lord may they praise and glorifie thee for euer May thy povvers Vertues and Dominations blesse praise and glorifie thee vvorlde vvithout ende May the Thrones Cherubins and Seraphins blesse thee praise thee c. Blesse our Lord o yee Patriarkes and Prophetes praise him and glorifie him for euer Blesse our Lord o yee Apostles and Euangelistes praise him c. And in this manner I may goe through all the sainctes Psalm 102.1 4. I may likewise with Dauid inuite all faculties and sences and all the cogitations and affections of my harte that all togither may assemble to adore and glorifie this our Lord for the parte that they all haue in this soueraigne benefit May my eies blesse thee o Lorde for they haue seene thee in this sacrament and my lippes for they haue touched thee Colloquis and my tongue and pallate for they haue tasted thee and my brest for hat it is thy habitation Psalm 34.10 and let all my bones say O Lord vvho is like vnto thee Let my memory budde forth thy praises my vnderstanding magnifie thee my vvill loue thee my appetites desire thee and let them all bee dissoued in thy presence singing the glorie of thy Comming The Second Pointe 1 Then am I to recall to my memory the Offices of Christ our lord and the endes that hee had in comming to visite mee beeing glad and iojfull to haue within mee my Redeemer my phisition my maister and all my good and with a greate affection I will spiritually embrace him with the armes of humilitie and charitie speaking that of the Canticles CaÌ„t. 3.4 I haue founde him vvhome my soule loueth I vvill keepe him and not let him goe I will for no cause parte from his sweete Companie and for no labour Ad Gal. 4.26 nor tribulation will I leaue his amitie I will allwaies haue him with mee till hee cary mee to the house of my mother which is the caelestiall Hierusalem where I may enioye him with perfect security 2. Then like Dauid in the presence of this our lord I will powre forth my praier and set before him all my necessities and miseries recounting them as if hee knewe them not because hee delighteth to heare them beseeching him to doe his offices in remedying them seeing this was the ende of his comming and the comming of so greate a prince should not bee in vaine And therefore I may say vnto him I Colloquie o Lord am sicke of grieuous Infirmities and passions pride vvrathe sensuallitie and couetousnesse haue prostrated mee Thou art the Omnipotent phisition and hast come to my soule to cure mee cure mee according to thy povver and leaue mee vvhole say in this entrauÌ„ce as thou saidest entring into the house of Zacheus Luc. 19.9 Hodie salus huic domui facta est this day saluation is made to this house And because thy saying is doing it shall bee as thou saiest I
eternall Father other sometimes to this royall king his Sonne and other sometimes to my selfe exhorting my selfe heere vnto in this manner Colloquie O my Soule praise and glorifye the celestiall Father for hauing giuen thee a King so potent so wise and so holy Rejoice at the good fortune that hath befallen thee to haue so louing a king of whome thou maiest obtaine fauour and interiour freindship If men make so much accoumpt to bee the minions of earthly kings how much more oughtest thou to accoumpt thyselfe for being the minion and fauorite of the king of Heauen O Soueraigne king I rejoice at those so infinite Greatenesses that thou hast for the which I beseeche thee to take mee vnder thy Protection Psal 22.1 for seeing thou art hee that doest gouerne mee I am sure te want nothing The Second Pointe SEcondly I am to consider the speeche that this Soueraigne king maketh to all his Vassalls Psal 2.6 perswading them to accomplish the precept of his Father saying vnto them My most Iust Will is 1 Ioa. 3.8 In hoc apparuit filius Dei. vt dissoluat opera diaboli Ioan. 12.26 to make Warre vpon mine Enemies the Deuill the Worlde and the Fleshe and vpon all Vices and Sinnes and triumphing ouer them to enter into the kingdome of my Father Therefore whosoeuer will followe mee in this enterprize let him liue like mee and hee shall raigne like mee let him imitate mee in the fight and doubtlesse hee shall haue parte in the Victorye And this is founded vpon that which the same our lord saide by S. Iohn If any man minister vnto mee let him followe mee where I am there also shall my minister bee which is to say Whosoeuer offereth himselfe to my seruice must liue as I liue and so shall hee enjoye the eternall rewarde that I enjoye Vpon this Vocation I will discourse pondering the sweetenesse and efficacye thereof and the greate reasons that are vsed to moue mee to heare and to followe this lord First for that hee that calleth mee is a king of so greate maiestie so greate a Benefactor and so franke a Giuer that for a thousand respects I am obliged to his seruice Secondly for that the enterprize is Iust and much more to my proffit then to his seeing it is ordained to destroye my Enemyes from whome I receiue so greate dammages Thirdly because hee goeth fighting before mee and descended From Heauen to giue mee an example heereof and is it much that a meane Souldiour should doe that which his Captaine Iudic. 7.17 9.49 and his king doth when as Gedoon and Abimelech but in saying to their Souldiours Doe what you shall see vs doe were Instantly obeyed Fourthly for the assurance that hee promiseth vs of the Victorye and the greate rewarde that hee wil giue vs if wee conquere Fiftly for the greate Glorye and Honour that will ensue heereof as well to him as to his Father and to all his Vassals O eternall king Colloquie Osea 11.4 I giue thee thankes for the sweetenesse where with thou callest vs attracting vs to thy seruice with Adams cordes weaued with so effectuall reasons O that all men by thy diuine Light might vnderstand them that all with ardent Charity might followe thee The third Pointe THirdly I will consider the diuerse kindes of men that are in the worlde to whose notice this Vocation arriueth The first is of those that make themselues deafe to this Calling who beeing deluded with the goods of this Life wil not followe this king pondering the Ingratitude and disloyaltye of these wretches compassionating their Deafenesse and condoling that the number of them should bee greate for as S. Serm. 21. in Cant. Bernard saieth All Christians desire to arriue where Christ is and yet fewe will followe after Christ All would haue the rewarde of those that followe him but there are not many that will endure the trauell to followe him who in chastizement of their disobedience Luc. 14.18 like those that were called to the banquet and excused themselues shall neuer attaine to enjoye his sweete Society to whome our Lord swore that they should neuer more taste of his supper vsing likewise vnto them that speeche of the diuine Wisdome Prou. 1.24 Because I called you and you heard mee not I will laugh at your perdition chastizing your Rebellion with Deathe euerlasting The second kinde is of those which are willing to followe this king and to accompanye him in this warfare marry yet not to neere contenting themselues to keepe his Commaundements desiring to remaine with their Riches and Dignities and to enjoye the lawfull Pleasures of Matrimonye because they haue not a minde to arriue to greater perfection like that young man that from his infancye had kept the Commaundements of God Matt. 19.21 and when Christ saide vnto him That if hee would bee perfect hee should sell all that hee had and giue it to the poore and come followe him hee went away sad and would not doe it contenting himselfe with doing what hee was wont to doe These allbeit they doe what is sufficient for their Saluation yet as their imitation commeth short so allso their rewarde shall bee short For it is a kinde of Shortnesse for a Souldier not to imitate his Captaine in all that hee can to his vttermost power when as his Captaine doth for him more then hee is obliged vnto The third kinde is of those who with a generous minde offer themselues to followe this king in all and thorough all obseruing not only his Precepts but allso his Counsells as hee himselfe obserued them liuing in Pouertye Chastitye and Obedience renouncing Riches and the lawfull Pleasures of Matrimonye yea and their owne Liberty perfectly to imitate their Lorde And these are Religious men who as they imitate Christ with more perfection so also they shall receiue of him a more copious rewarde one in this Life which is the hundred folde Matt. 19.29 and the other afterwarde in Life euerlasting Vnto this manner of Life it were reason that wee should all of vs offer ourselues not so much for the temporall and eternall interest that ensueth thereof as for the infinite obligation that wee haue to loue and serue this greate king And Because as the Wiseman saieth It is greate Glorye to followe our lord with Perfection Eccl. 23.38 Matth. 5.48 Luc. 6.46 And the neerer wee followe him the greater shall bee our glorye labouring to bee perfect as our heauenly Father is perfect and as is the king and master that for our example hee hath giuen vs. From hence it is that those who by a speciall Vocation haue not beene called to this kinde of Life are to make demonstration of the good will they haue to serue this Soueraigne king saying vnto him with the royall Prophet Dauid Psal 107.2 My hearte is prepared o God my hearte is prepared beholde mee heere readye to fullfil thy precepts
thou giuest vs a remedye to obtaine pardon of our Sinnes may the Angells that remaine in Heauen laude thee for this fauour may the men that liue vpon the Earth acknowledge it and make vse of it and may my soule melt it selfe in thy Loue singing the multitude and Greatenesse of thy mercye by the which I beseeche thee to pardon my Sinnes ayding mee that I may neuer more returne vnto them This Consideration I am to applye to myselfe pondering that allbeeit God our Lorde thorough his mercye hath made a Decree to pardon Sinners and effectually pardoneth those that submitte themselues yet to the Rebellious bee vseth his rigorous Iustice condemning them as hee did the Deuills And therefore I am to endeuour not to resist Gods mercye leaste I fall into the handes of his Iustice Then will I ponder the causes that in some sorte mooued the Diuine Mercye to haue Compassion on our miserye One was for that Adam by his Sinne not only indammaged himselfe Rom. 5.12 but allso all that descended of him who were to bee borne Sinners condemned to Deathe and to perpetuall Prison incurring these damages not by their owne personall Will but by that which they had in their first Parent But whereas God was so mercifull that his Clemencye could not permitte that his whole worke for one mans Transgression should perishe without remedye and that all this visible worlde that was created for man should bee frustrate of his ende seruing the sinner hee therefore resolued to finde out the Remedye From whence I will collect two motiues to repose my Confidence in Gods mereye alleaging them as Dauid did for respectes wherefore hee should remedye my miserye Psal 50.7 The one because I was coÌ„ceiued in Sinne froÌ„ whence originally spring all my miseryes The other for that I am the worke of his handes for the which I am neither to bee contemned nor abhorred seeing hee abhorreth nothing that hee made O most mercifull Father Sapient 11.25 Psal 102.14 seeing thou knowest the masse wheref wee thy Children were formed which issued good from thee and by Adam was made euill haue Compassion on vs remedying the Hurt donne by Adam to reforme the Good donne by thee My handes haue defaced in mee the worke of thy Handes les thine by thy aboundant grace repaire what mine did thorough my greate sinne Another cause was Sapient 2.24 for that man sinned beeing tempted and seduced by the Deuill partely for the enuye that hee had of his good partely for his rage against God â—esiring to reuenge himselfe of the Creator in the Creature who by him was so fauoured and in whome his diuine image was stamped wherevpon God himselfe mooued to Compassion would take to himselfe the cause of man with a determination to remedye him because his Enemye should not remaine for euer victorious And therefore hee saide vnto him Genes 3.15 when Adam had sinned I will put enmityes betweene thee and the VVoman and thy seede and the seede of her and they shall breake thy Heade vanquishing him that vanquished them and triumphing ouer him that triumphed ouer them Whereby hee also putteth mee in hope that hee will haue Compassion on mee and take my cause for his owne seeing the Deuil now persecuteth mee with the like Enuye Psalm 73.22 and Rage and so I may say vnto him with Dauid Arize o Lord Iudge thyne owne cause ayding mee with thy Grace to breake the heade of the Serpent who allwayes persecuteth mee because hee abhorreth thee The Second Pointe SEcondly I am to consider the admirable Decree made by the most sacred Trinitye that the second Person who is the Sonne of God should bee made man to redeeme mankinde lost by the Sinne of Adam pondering the causes that mooued him thereunto some in regarde of our owne greate necessitye miserye and others in regarde of his infinite Bountye and Mercye First I will consider how the most holy Trinitye sâ—eing in his Eternitye many meanes that hee had to remedye men either by pardoning them by hos sole and pure mercye or by creating another newe man to satisfye for them or by imposing this charge on the Seraphines hee would not make choice of a meane that was more easy nor lesse perfect nor would hee impose the charge of this worke vpon another but chose the best meanes that was possible plotting that the Sonne of God should become man for the remedye of man In such wise that hee coulde not giue vs a better Remedier Ad Rom. 5.20 nor a more powerfull Remedye nor a more copious Redemption willing that where Sinne abounded there Grace should more infinitely abound To ponder this Veritye the more I will consider what the first man did against God and what God doth for man comparing the Thoughtes and Deuises of the one with those of the other Adam plotted with Pride to rebell against God himselfe desiring to vsurpe his Diuinitye and Wisdome and to haue Signorye ouer all things whereby hee deserued that God should abhorre and humble him and should annihilate his peruerted nature But God of his infinite Goodnesse was not only willing to pardon this iniurye but to that ende chose a meanes of the greatest Honour and Proffit for man and of the greatest Humilliation and Trauaile for God for that the Diuine Worde beeing of infinite Greatenesse and Majestye sticked not as S. Psa 137.5 Paul saithe vpon exinaniting and humbling himselfe to take the forme of a Seruant and to Inuest himselfe with the mortall and passible nature of his very Enemye joyning it to himselfe in vnity of Person to drawe him out of that greate misery whereinto hee was fallen thorough Sinne and to exalt him to that high Honour and Happinesse that hee might lay holde vpon by his Grace Phil. 2.6 Ser. 9. de Natiuit For as S. Augustine saieth God made himselfe man to make man God that by the Vertue of God made man men might bee Gods by Participation Finally considering this soueraigne Decree I will with greate Astonishment admire the infinite Bounty and Mercye of God which sometimes with Moyses I will magnifye saying Dominatour Lord God mercifull and clement Exo. 34.6 patient and of much compassion and True which keepest mercye vnto thousands of generations which takest away iniquity and wicked factes and Sinnes and without whome no man of himselfe is Innocent before thee Othertimes with the Seraphines couering with my wings the face and feete of God and adoring this conjunction of his Diuinitye and Humanitye I will crye out saying Holy Isa 6.3 Holy Holy is the Lorde God of Hostes all the Earthe is full of his Glorye thorough the Greatnesse of his mercye And othersometimes I will giue thankes to this our Lorde for this so glorious a benefit saying vnto him O Eternall God Colloquie I most humbly thanke thee for this soueraigne Plot which thou inuentedst for my remedye taking vpon thee my basenesse to
God was resplendent in hauing awaited then to make himselfe man when Iudea was in such a Disposition that men thorough their wicked Life were to abhorre him and thorough Enuye to persecute him euen to the bereauing him of his Life taking Occasion from hence to redeeme them by his Deathe O Infinite VVisdome of God Colloquie how contrary art thou to the VVisdome of the VVorlde seeing thou treatest of redeeming it when thou art to haue greatest Occasions to suffer for the redemption of it O how contrary to this VVisdome are the Imaginations of my fleshe which flyeth the occasions of Affliction and seeketh the Occasions of it owne Ease Chase away so Lord my Imaginations that I may followe thine embracing Affliction as thou embracedst it for my Example The third Pointe THirdly I am to consider why our Lord deferred his comming into the Worlde so many thousands of yeares pondering especially two causes for my owne proffit The first is for that in this time men by the Experience of their Innumerable and most greiuous Sinnes knewe the extreeme necessitye that they had of their Redeemer Who as hee came from Heauen to bee the Phisition of our Greiuances hee expected that they might increase and bee manifested that his Infinite Wisdome and Omnipotencye might likewise bee manifested in curing so greiuous Infirmities with so proportioned Remedyes For this cause when Pride was growne to that excessiue heighth in the Worlde that man would vsurpe the Greatenesse of God then would God take the forme of a man to cure so abhominable Pride with so profounde Humillitye And when the Desier of Riches Honours and Delicacyes was most egre and hot then would God clothe himselfe with Pouertye Contempt and Dolour to cure such an ardent Desier of temporall Goods with so ardent a Contempt of them O soueraigne Phisition Colloquie I humbly thanke thee for hauing come in such a season to cure our Infirmities with such precious Medicines Beholde o Lorde my woundes are much increased deferre not to remedye them that in mee may bee discouered the greatenesse of thy Mercies The second cause of this delaye was for that it is the good Pleasure of our Lord that his Giftes especially when they are very greate should bee esteemed required and solicited with Praiers and Gronings as did all this time the Fathers that were in Lymbo and the Reighteous that liued on the Earthe And by the waye likewise with this deferring hee made proofe of the Confidence and Patience of the Iust to whome this promise was made for it is an Heroicall Vertue not to loose Confidence Hebr. 11. though the accomplishment of the promise bee long time deferred Whereupon saide a Prophet Abac. 2.3 Yf hee shall made tariance expect him because comming hee will come and will not slacke that is Though hee delaye according to the Desier of thy Hearte hee will not delaye according to the Order of his diuine Prouidence to accomplish what thy necessity requireth for hee will come infallibly in his determinate time when his Comming shall much more auaile thee These two Causes I am to applye to myselfe pondering how God our Lord sometimes permitteth his Elected a long time to suffer greate Afflictions and Drouthes that by experience heereof they may knowe what neede they haue of Gods Visitation that they may bee grounded in profound Humillitye and that by this delaye the desiers of their remedye may increase and their Faithe and Confidence may bee prooued and that so they may come to make greate esteeme of the Gift of God and with greate Care to preserue it Heerewith entring into Consideration what a greate Happinesse it was to mee to bee borne after this soueraigne misterye was executed to enjoy more abundantly the Graces and Giftes that were thereby communicated vnto men my Longings and Sighes my Desiers and Gronings must bee to this ende that God by his Grace may come vnto my Hearte and visite my Soule with abundance of his giftes taking to name like another Daniel The Man of Desiers Dan. 9.23 10.19 Aggei 2. employing them in desiring the comming of him that tooke to name The Desired of Nations without beeing weary of solliciting it though it seeme to mee to bee long deferred for that there is no daye that commeth not at last And the greater the Sollicitation the lesser the delaye and the greater the Rewarde The sixt Meditation Of the comming of the Angell S. Gabriel to annunciate to the Virgin the Misterye of the Incarnation and of the manner how hee saluted her and remoued her Feare The first Pointe FIrst I am to consider what passed in Heauen when the appointed time was arriued wheerein God our Lord would make himselfe man Imagining how the most sacred TRINITYE beeing on the Throne of his Glory desiring to giue notice heereof to her that was to bee the Mother of the Worde Incarnate determined to send her a very glorious Embassage to moue her to accept it the beginning whereof is recounted by the Euangelist Luc. 1.26 saying The Angell Gabriel was sent of God into a Cittye of Galilee called Nazareth to a Virgin despoused to a Iust man whose name was Ioseph of the House of Dauid and the name of the Virgin was MARYE In this Embassage I am to ponder Who sendeth it Who bringeth it to whome it commeth and vpon what cause collecting out of all Proffit to myne owne Soule Hee that sendeth it is the Omnipotent God who without hauing neede of his creatures only of his meere bountye and to doe good vnto men delighteth to communicate with them and to sende them messages and embassages vsing for his ministers heerein creatures so noble as are the Angells Who as S. Heb. 1.14 Paul sayeth are ministers of God for the good of those that are to receiue the inheritance of Saluation And their continuall ministery is to ascende and descende that Ladder that Iacob sawe Gen. 28.12 bringing downe messages from God to men and carrying vp messages and Petitions from men to God O God of Immense maiestye Colloquie Psal 8.5 what is man that thou art mindefull of him Or the Sonne of man that thou visitest him May thy Angells praise thee for the tender Loue thou hearest vnto men Hee that bringeth this Embassage is an Archangell so excellent Ex D. Gre. hom 34. in Euang. that hee hath to name Gabriel which is to say Fortitude of God to signifye the Fortitude that is resplendent in our Lord that sent him and in him that is to bee Incarnate and in the Workes that the Word Incarnate is to doe and in the ministers that hee shall take to publish them whome this Embassadour representeth who in the Vertue of God was strong Psal 102.21 and Potent to fullfill whatsoeuer hee commaunded him not only in this case that was so glorious but in any other how humble soeuer as heereafter wee shall see In the 13. Meditation For his
things with facultye to make others also greate before God by Participation of his Greatenesse The third that in such manner he shall be her Sonne that hee shall bee likewise the Sonne of the most High God The fourth that his eternall Father shall giue him the Throne and the Empire ouer all the Elect figured by the Seate of Dauid and by the House of Iacob of whome according to the fleshe hee descended The fifth that his kingdome shall bee eternall and haue no ende O glorious Embassage O most ioyfull newes Happye Virgin to whome such a Sonne is promised and blessed Sonne in whome so greate Greatenesses are contained of all which the Angell gaue notice to the Virgin that shee might knowe that this Sonne whome shee was to conceiue was the Messias promised by the Prophets of whome so greate Excellencyes were written From whence I will collect a greate Estimation and Loue of this soueraigne Messias rejoicing at eache one of these fiue Excellencyes rehearsed and recording the fiue woundes that hee receiued on the Crosse that vnto his Elected and to mee hee may applye the fruite of them for on the Crosse they were all made manifest as heereafter when time serueth shall bee declared I will now meditate only how these Greatenesses had their Originall from the most profounde Humillitye of the only begotten Sonne of the euerliuing God which is included in the first Worde spoken by the Angell to the Virgin Ecce concipies in vtero â—eholde thou shallt conceiue in thy wombe as who should say This Sauiour and this eternall king beeing so greate yet will so farre humble himselfe as to streighten himselfe to the smallnesse of an infant conceiued in the Wombe of a Woman And â—â—om this smallnesse his greatenesse shall haue beginning complying with that of the Prophet Isaias Isa 9.6 A litle Childe is borne to vs and a Sonne is giuen to vs and Principallitye is made vpon his Shoulder his name shall bee called Admirable Counsellour God Puissaunt Father of the Worlde to come Prince of Peace His Empire shall bee multiplied thorough the whole Worlde and there shall bee no ende of Peace O Soueraigne Prince that descendedst from Heauen Colloquie Dan. 2.34.45 as a Stone without heades beeing without thee action of man conceiued in the VVombe of a Virgin and then camest to bee so greate a mountaine as to fill the VVhole Earthe dilating therein thy kingdome which is a kingdome eternall and without ende I humbly thanke thee for hauing chozen so straunge a smallnesse to bee the Originall of so soueraigne a Greatenesse Graunt mee o Lord that I vnder-propped not by mine owne handes but by thine may conceiue such resolutions in thy seruice that they may increase to very greate workes of thy Glorye Amen The Second Pointe THe blessed VIRGIN hauing heard this Embassage Luc. 1.34 saide to the Angell How shall this bee donne because I knowe not man As if shee should say I doubt not of Gods Omnipotencye nor of thy promise but I desire to bee informed how I should obey this Commaundement hauing made a vowe not to knowe man In this aunswere the holye VIRGIN discouered aswell greate Wisdome as excessiue Loue of Virginitye and therefore with much reason Holy Church calleth her the most Prudent Virgin For though the promise of the Angell was so greate yet shee was not presently hooked therewith vntill shee might perceiue how it would accord with her Vowe shee had made of Chastitye vnto the which shee was so entirely affected that shee made difficulty to bee the mother though it were of such a Sonne with the Losse thereof And all bee it shee knewe by the Prophecye of the Prophet Isaias That the Mother of the Messias should bee a VIRGIN Isa 7.14 yet shee would prudently examine the Reuelation of the Angell to see how it agreed with the Reuelation of the Prophet From whence I will collect a feruent and heartye Loue of Chastitye auoyding as much as lyeth in mee all whatsoeuer that may bee any Occasion to impaire it yea though it carrye with it an appearance of Piety and Religion For in imitation of the most sacred VIRGIN I am to examine well the Spirit that shall incline mee to a thing wherein there may bee daunger fearing leaste it may bee the Spirit of Sathan who as sayeth the Apostle S. 2 Cor. 11.14 Paul transfigureth himselfe into an Angell of Light to deceiue those which are either very simple or ouer-confident or exceeding zealous of other mens good without regarding their owne Secondly I am to consider in these wordes A rule to speake PrudeÌ„tly beeing the first that wee reade of the blessed VIRGIN foure Circumstances with the which shee did speake them in the which is pourtrayed an admirable rule how to speake prudently for these wordes were but fewe and no more then necessarye and in a case of greate importance and in a very humble and decent manner It seemeth that the Virgin helde firmely in her memorye that counsell of Ecclesiasticus which sayeth Eccl. 32.10.11 Habeat caput responsum tuum Young man speake in thine owne cause scarcely more then is needefull if thou bee asked â—wise let thy aunswere haue an head that is let it bee breife and to the purpose In many things bee as it were ignorant and heare holding thy peace and withall asking All this the B. VIRGIN meruailously obserued in these breife Wordes which shee vttered not till the Angell had spoken to her twise And though shee had occasion to inlarge herselfe in this Question yet shee touched no more then the necessarye Pointe and that with greate bteuitye declaring the Vowe of Chastitye that shee had made with humble and chaste wordes but sufficient for the Angell to vnderstand her saying vnto him I knowe not man O most sacred VIRGIN Colloquie Cant. 4.5 11. with much reason was the diuine Spouse pleased with thy Lippes saying That they were like a girdle of Scarlet in graine and like the Honnye-combe that distilleth by litle and litle for thy Wordes are well girt and much pondered and vttered with repose sweetnesse and Charitye And seeing this rule in speaking is so pleasing vnto him beseeche him to imprint it in my Hearte that my Wordes may proceede from it well ordered and ruled The third Pointe TO this Question of the Virgin the Angell made aunswere saying Spiritus sanctus superueniet in te c. Luc. 1.35 The holy Ghost shall come vpon thee and the power of the most High shall ouershadowe thee And therefore also that which of thee shall bee borne Holye shall bee called the Sonne of God In these wordes may bee pondered three most excellent promises made by the Angell to the most sacred VIRGIN First that this Conception should not bee by the worke of man but by the power of the Holy Ghoste who from Heauen should come vpon her to accomplish this Worke. And for that the Workes of the
with her Soueraigne Prudence and Vertue and full of Ioye for hauing fullfilled what allmighty God gaue him in charge for these two things are matter of speciall Ioye to the Angells and to the Righteous for there is no Ioye equall to the accomplishing the Will of God and to see it accomplished by others for therein Psal 29.6 according to that of the Prophet Dauid consisteth our Life Secondly I am to consider how the Angell departed presently to Heauen without staying any moment more to giue vs to vnderstand that the Angells hauing fullfilled that ministery which allmighty God incharged them with on Earthe make no tariaunce there but forthwith retourne to their Center which is Heauen Instructing vs especially such as bee Religious that hauing fullfilled our Ministeries with our neighbours wee make no causelesse tariaunce among them but that forthwith wee retire ourselues to our Oratorye which is our Heauen to repose ourselues with God And as wee after our humane fashion imagine that the Angell entring into Heauen gaue account to allmighty God of his Embassage and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded so wee hauing fullfilled our Obligations are to present ourselues before God ready to accomplish whatsoeuer hee shall anewe impose vpon vs or giue vs in charge according to that of holy Iob Iob 38.35 Shalt thou peraduenture send lightenings and will they goe and returning shall they saye to thee heere wee are O eternall and omnipotent king Colloquie make mee like one of these caelestiall lightenings resplendent with thy light inflamed with the fier of thy Loue quicke in obeying thy holy VVill and thankefull in retourning to giue the thankes for the accomplishment thereof I may likewise piously contemplate how the Angell S. Gabriell beeing entred into heauen preached to his companions the excellent Humillitye Wisdome and Sanctitye of the blessed VIRGIN all of them beeing full of alacritye for that God had founde vpon earthe a Person that was as pleasing and acceptable vnto him as the inhabitantes of heauen for it is the Propertye of the Saintes to rejoice that there are many others that supplye what they want in louing and seruing with greate feruour our Lord God to whome bee Honour and Glorye worlde without ende Amen The ninth Meditation Of the execution of the Incarnation and of some Circumstances thereof as concerning the bodye of our Lorde Christ The first Pointe FIrst D. Th. 3. p. q. 32. 33 I am to consider how the blessed VIRGIN hauing giuen her Consent in the very same instant the Holy Ghoste formed of her purest blood a most perfect Bodye and created a most excellent reasonable Soule and joyned them togither with the Person of the eternall Worde God beeing made man and man God Ioan. 1. and God beeing espoused with Humane nature in that Virgin Chamber and the Virgin herselfe exalted to the Dignitye of the Mother of God In this Action wee are to ponder the Content of all those Persons that are interposed heerein principally the Contentment of the most blessed TRINITYE to see his promise fullfilled and to haue made this Demonstration of his Omnipotencye and of his Bountye and Charitye O how joyfull was the eternall Father for hauing giuen vs his Sonne and with what infinite Loue loued hee this his Sonne true God and man And how was hee pleased in him aboue all that was created seeing as S. 1. p. q. 20. ar 4. ad 1 Thomas sayeth God much more loueth Christ alone then all the Angells and men and then all the Creatures togither Phil. 2.9 for hee would giue him a name aboue all names which is the name and beeing of God And therefore was much more pleased and did more rejoice to beholde him then to beholde all the rest of the Created or to be created With this Consideration I will rejoice at this Ioye of the Father and will bee thankefull vnto him for the fauour hee hath donne vs beseeching him that seeing hee so much loueth this Sonne for his sake hee will also loue mee and graunt mee his holy Loue. O eternall Father and our Protector Colloquie Psal 83.10 beholde the newe face of thy Christ in whome thou art so much pleased and seeing hee made himselfe semblable to vs in our nature make vs semblable to him in his Grace Then will I ponder what Contentment the eternall Worde had to see himselfe made man and with what hearty Loue hee loued that his most sacred Humanitye vniting it to himselfe with a purpose neuer to forsake what once hee had taken vpon him And in respect thereof hee desired to embrace and to put into his bowells all mankinde as his kinred And therefore I may confidently say vnto him as Ruth saide to Booz Ruth 3.9 Colloquie Spreade thy mantel vpon thy seruant because thou art nigh of kinne O diuine VVorde true Booz and Fortitude of the Father seeing thou hast made thyselfe of the kinred of men spreade vpon mee the cloke of thy diuine Protection vnite mee vnto thee in Faithe and Charitye and giue mee the kisse of Peace with the kisse of thy mouthe Cant. 1.1 Cant. 2.6 and embrace mee with the right hande of thy Omnipotencye that nothing created may bee able to seperate mee from thy Friendship Wee may likewise contemplate the Contentment of the Holy Ghoste for hauing acted this Worke which is attributed vnto him because Goodnesse and Loue is proper to this Person and it seemeth that then hee satisfied fully his Desier when hee had acted the supremest Worke of Loue that hee could Vpon which the Prophet Isaias saide Isa 11.1 A Rodde shall sproute not of the roote of lesse and from that roote a flower vpon which the Spirit of our Lord shall take rest For in this eternall Worde Incarnate figured by this Rodde and flower of Iesse the holy Spirit founde rest and perpetuall Ioye as in the thing that hee most loued From hence I will passe on to consider the Ioye of that most sacred Humanitye when it sawe itselfe exalted to so greate a greatenesse and that from the depth of nothing it had mounted to the heighth of the Diuine essence saying with greate Ioye that of the Spouse in the Canticles Cant. 3.4 I haue founde all that which my Soule could desire I will with greate Constancye preserue it and will neuer forsake it O most sacred Humanitye Colloquie I ioye for thy Ioye and for thy good fortune and seeing thou art so content with thy beloued giue vs parte of that Loue which thou hast that togither with thee wee also may enjoye it Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation for God our Lorde gaue vnto her an extraordinary Light whereby shee sawe the manner how this misterye was wrought in her Intrailes for when shee sawe God made man within herselfe and saâ—e herselfe a Virgin and a
Mother and the Mother of such a Sonne shee was full of vnspeakeable Ioye O what Gratitude what Praises and Thankesgiuing and what exultations had shee O what a fullnesse of good receiued shee in that moment For as this Visible Sun assoone as it was created in this Worlde filled it with his Light and communicated vnto it his Heate and Influences so the Sun of Righteousnesse Christ IESVS our Lord in that very Instant that hee was conceiued and formed in the abbreuiated Worlde of his blessed Mother filled her with exceeding greate Light and caelestiall Heate with the Influences of Life euerlasting So that shee D. Th. 3. p. q. 27. ar 5. ad 2. that before was full of Grace was then much more replenished and heaped vp with all Graces and with inestimable Ioye in the possession of them O most sacred VIRGIN Colloquie much good may it doe thee for beeing the mother of God made man And seeing thou likewise beginnest to bee the mother of vs men distribute with vs that Light and Ioye which was giuen thee that wee may knowe loue serue him whome thou hast conceiued Lastly I will ponder the greate reason that wee men haue to be contented to see ourselues of kinred with God and exalted to so high a Dignitye for the which I am to giue him humble Thankes and to beseeche the holy Angells to bee therefore thankefull vnto him and to get a newe noble and generous Courage resoluing as S. Ser. 1. de Natiuit Leo the Pope sayeth to liue as the kinsman of so greate a king without admitting any thing that may bee contrary to this nobillitye The Second Pointe SEcondly I am to consider the Circumstances of this Incarnation as concerning the bodye of this God and man beholding it as a bodye mortall and passible and the causes heereof For according to that which naturally was due to the person of our Lord Christ his bodye was not to bee mortall nor passible for 2. causes First for that Christ our Lorde was absolutely free from Originall Sinne not by Priuiledge but by right for beeing the naturall Sonne of God and for hauing beene conceiued not by the Worke of Man but by the power of the Holy Ghoste And consequently the punishment of mortallitye and passibilitye due to Originall Sinne touched not him and yet for all this this our Lord to demonstrate his Humillitye and Charitye was willing to leaue the Sinne and take the Punishment and without beeing a Sinner Rom. 8.3 to take as S. Paule saide the fleshe of a Sinner subject to all the penalties and miseries of Sinners to pay with his Deathe and with his Paines our Sinnes Colloquie O blessed bee such an Immense Charitye from the which sprung so profounde an Humillitye O what reason haue I to confounde myselfe for my pride seeing contrary to this our Lorde I would haue the Sinne but not the punishment I am a Sinner and yet would not suffer the penalties due to Sinners Animate thyselfe o my Soule to Imitate this example of Humillitye and seeing thou hast subiected thyselfe to Sinne bee content to suffer the Punishment that thy Sinne doth deserue The second cause why the bodye of our Lord Christ was not to bee mortall is for that his Soule was glorious and blessed and so by right his bodye was to haue the foure endowments of Glorye which he now hath in Heauen which are Perspicuitye Impassibilitye Subtillitye and Agillitye yet notwithstanding this our most louing Lorde was willing to doe this newe miracle and to renounce this right depriuing himselfe of these endowments of Glorye and inuesting himselfe with mortallitye and with Ignominye with all the rest of our miseries that his bodye as hee himselfe saide might bee fit to bee an Hoste Psal 39.7 Heb. 10.5 and Sacrifice for our Sinnes vpon the Altar of the Crosse May the Angells blesse thee o Lord Colloquie and may my Soule praise thee for euer for the Charitye that thou hast shewed in dooing miracles to bee able to dye and in renouncing all that which might haue excused thee from suffering O how I am confounded and ashamed beholding how carefully I flye from afflictions desiring sometimes miracles to deliuer mee from them I desier from hence forth rather to renounce all that shall bee Honour and Delicacye to imitate thee in suffering Ignominye and Torment and seeing thou giuest mee such a Desier giue mee also grace to fullfill it The third Pointe THirdly I am to consider the causes why our Lord God was willing to become a Babe Isa 9.6 and to bee conceiued in the Wombe of a Woman when as hee might haue taken the bodye of a perfect man as hee formed the bodye of Adam The causes heereof omitting those which were touched in the 3. Meditation were these Heb. 2.17 Isa 46.3 First to make himselfe as the Apostle sayeth in all things to bee like to men his bretheren to oblige them heereby to loue him more tenderly Colloquie O most louing God who as a mother bearest vs in thy Wombe who hath made thee a Babe inclosed in the wombe of thy mother Thy Loue doubtlesse is the cause heereof and the greate desier thou hast to bee loued for that if wee should not loue thee for the Greatenesse that thou shewest as thou arte God yet wee should loue thee for the Tendernesse thou thewest towardes vs as thou arte a Babe The second Cause was to giue vs an Example of Humillitye and to affectionate vs thereunto when with the eyes of Faithe wee should see the God of Maiestye made a litle litle Babe and see him whome Heauen Earthe cannot containe contained in the narrowe boundes of the wombe of a Woman And so comparing the greatenesse of God with this Littlenesse I will breake into Affection of Admiration and Imitation saying to this our Lorde Colloquie O diuine VVorde who as thou art God art in the Immense besome of thy Father and as thou art man inclosedst thyselfe in the narrowe bosome of thy Mother cleare the eyes of my Soule that considering the greatenesse thou hast in the one bosome and the litlenesse thou hast in the other admiring at both I may adore thy greatenesse with trembling and embrace thy Littlenesse with Humillitye The third cause was Ecclesia in Hymno Non horruisti Virginis vterum to enter into the Worlde giuing vs an Example of Patience and most perfect Mortification suffering for nine moneths a horrid obscure and narrow prison such as is the Wombe of a Woman in which this Babe was streightned and pressed not beeing able to mooue himselfe from one side to another nor to stirre hande nor foote nor to see nor to heare nor to smell nor to taste any thing Of which although other babes haue no feeling because they haue not the vse of Reason yet this most blessed Babe hauing the most perfect vse thereof had a feeling of it and yet
euen vntill deathe Pouertye Contempt Dolours Psa 87.16 and Afflictions and in all these thinges he suffered a thousand kindes of Afflictions electing such a manner of Life contrary to that of the Worlde to discouer by his example the Deceites and Errours of worldelings that doe followe it For as S. Bernard saieth It is a matter very euident that the worlde erreth choosing for his Companions Riches Honours and Delicacies when as Christ the Infinite wisdome who can neither deceiue himselfe nor beguile vs chooseth the contrarye With this Consideration I am to confounde myselfe in the presence of this most blessed Babe seeing how contrarily I haue liued to that which he teacheth purposing to imitate him from hence forwarde choosing to suffer what he suffereth and beseeching him to make me worthy to suffer with him and as he not of necessity but acceptably and willingly for his Loue. O soueraigne Childe Colloquie 2 Reg. 23.8 who like another Dauid art the wisest Prince among three for of the three diuine Persons thou art the second to whome wisdome is attributed what doest thou seated here in this chaire of the maunger being silent without speaking vnto vs Thou art the most tender litle worme of the wood that violently killest eight hundred for with the Contempt and Humilliation that thou hast in the worme-eaten wood of thy poore harbour thou killest with the violence of thy diuine Loue the innumerable violences of the Loue of the worlde O most wise and most valiant Prince which silently instructest and silently killest teache me to followe with silence thy Contemptes and kill in my Hearte worldely Affections that making myselfe a Worme in imitation of thee I may merit to ascende to beholde thee in the throne of thy Glorye Amen The eightenth Meditation Luc. 2.9 D. Th. 3. p. q. 36. Of the Ioye of the Angels at the Natiuitye of the Sonne of God and of the newes which they tolde to the Shepheardes The first Pointe FIrst I will consider what passed in Heauen at such time as our Sauiour Christe was borne on Earthe For the Hierarchies of the Angells as they clearely behelde the infinite maiestie and greatenesse of God and on the other side sawe him so humbled so thrust vp into a corner and so vnknowne among men they extremely admired this so greate Humillitye and being very carefull that he should bee honored and reuerenced by all desired if God would giue them leaue to come downe into the Worlde to manifest him make him knowne Then did the eternall Father giue that commaundement vnto all which the Apostle S. Heb. 1.6 Paule pondereth Et cum iterum introducit primogenitum in orbem terrarum dicit adorent eum omnes Angeli eius And when againe he bringeth in the first begotten into the Worlde hee sayth And let all the Angells of God adore him he saieth all not excepting any one And all of them from Heauen adored with high reuerence this Babe who being on Earthe behelde what they did The Seraphines inflamed in Loue beholding him helde themselues as frozen and with profounde Humillitye acknowledged him for their God The Cherubins full of knowledge in presence of this Childe esteemed themselues as Ignorant and with greate trembling adored him and reuerenced him as their Lord And the like did the other Quires of the Angells I reioice o all my Good Colloquie to see thee adored by thy Angells and it greiueth me greately to see thee so forgotten and vnknowne among men I o Lord adore thee togither with these blessed Spirits and doe heartily desire that all men might knowe and adore thee and if it lye in my power to giue them netice heereof Ecce ego mitte me Beholde me here Isa 6.8 send me For if thou sendest me I will flye with those wings which thou shalt giue me and like the Seraphines I will crye out thorough the Worlde saying Holye Holye Holy art thou Lord God of Hostes the earthe is full of thy glorye albeit with the smoke of the Humilliation which thou hast in this poore Stable it seemeth to be obscured The Second Pointe SEcondly I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes that were neere about Bethlehem watching and keeping their flocke sending to this ende an Angell which as it is thought was S. Gabriel inuested with a resplendent Bodye who inuironing them with a celestiall light sayed vnto them Luc. 2.10 Beholde I euangelize to you greate Ioy that shall bee to all the People because this day is borne to you a Sauiour which is Christe our Lord in the Citye of Dauid And this shal be a signe to you you shall finde the Infant swadled in clothes and laâ—ed in a manger Vpon this passage I will consider first how God would not manifest this mysterye nor send this Angell to the Sages of Bethlehem for they were prowde nor to the Riche for they were couetous nor to the noble for they were pampered but to the Shepheardes because they were poore humble labouring men that were watching and attending their office for such dispositions as these God requireth in those to whome he imparteth his mysteries and if he Imparteth them not with me it is because I want such a disposition seeing it was for this that he saied that he hideth these things from the wise Matt. 11.25 and prudent and reuealeth them to the litle ones that are humble and lowely Secondly I will consider that it is a matter of very greate Ioy that a Sauiour is borne to vs. He is not borne to himselfe for he commeth not to saue himselfe nor he is not borne to the Angels for he commeth not to saue them but to men and to me for he commeth to saue me For me he is borne and circumcized and all whatsoeuer he did and suffered it is all for me And that which passeth in the manger is all to pardon my Sinnes to inflame me in the Loue of Vertues and to inriche me with those merits O sweete IESVS Colloquie that which to thee is matter of Dolour is to me matter of Ioye I reioice that thou art so good that thou embracest my Dolours to giue mee thy Ioyes let not me o Lord be so vnhappye that thou being borne for the good of all men I should liue as if thou hadst not beene borne for the good of mee hunting prowdely after greatenesse and forgettyng thy lewelinesse and Humillitye Thirdly I will ponder how the signes to finde out the Sauiour that is borne are Infancye Swadling Cloutes and a maunger O infinite Greatenesse of God Colloquie who would euer haue imagined that things so base should be the signes to finde out and to knowe the God of maiestie but I now knowe o Lord that thou art delighted with these debasings and that thou art in the middest of them to moue me to procure them teaching me by the waye that
the place where we are to finde God saying with Dauid Psa 54.7 VVho will giue me wings like a Doue to flye and take my rest and hauing them giuen him he saieth Beholde I presently fled and retired myselfe and inhabited in solitarinesse and in the place of Quietnesse and peace where God vseth to inhabite And if king Dauid desired to flye the noise of his owne Courte and these Sages the noise of Herods courte how much more reason is it that I if I be a religious man or if I desire to be a spirituall man should flye from the Courtes of kings and Princes except it be when some precise necessitye and the Will of God obligeth me to remaine therein Secondly I will ponder the louing prouidence of our God and his fidellitye in rewarding the trauell of those that seeke him For allbeit these kings now they knewe the place where the Childe was borne might haue gon to Bethlehem without the Starre yet our Lord would that it should againe appeare vnto them and cause Ioy in them and that no ordinarye Ioye but an exceeding greate Ioye heerewith to rewarde the Afflictions they suffered in Hierusalem the perills whereunto they opposed themselues their diligence to knowe where they should finde the king they inquired after and to conuert the Sorrowes they had passed into exceeding greate Ioye fullfilling that of the Prophet Dauid who sayde Psa 93.19 that according to the multitude of his sorrowes was the greatenesse of the Consolations that recreated his Soule O greate God Colloquie and louing father who will not carefully seeke thee who will not suffer thy absence with patience who vill not doe his dilligence to finde thee when thou treatest with such Loue those that seeke thee with perseuerance The second Pointe THe Sages arriuing at Bethlehem Matt. 2.9 the Starrâ— stood ouer the place where the king whome they sought was borne and entring into the house they founde the Childe with MARYE his mother In this case I will first consider the greate noueltye and admiration it caused in the Sages to see the Starre staye ouer a place so poore vile as that Stable for being such principall men as they were they might rather haue thought that this king should haue beene borne in some pallace or in the best house of the Cittye where other kings vsed to lye but being illuminated with an interiour light they acknowledged that the greatenesse of that king did not demonstrate itselfe in the pompes of this World but in the true Contempt of them and therefore they subjected their iudgement to the testimonye of the exteriour Starre O blessed king Colloquie seeing that alreadye thou beginnest to triumphe ouer the VVorlde captiuating the Vnderstandings of the VVise for the seruice of thy faithe captiuate also mine very forcibly that I may triumph ouer the VVorlde contemning for thy Loue all that therein is Secondly I will ponder the mysterie of these wordes they founde the Childe with MARYE his mother The which were likewise spoken of the Shepheardes to signifye that regularly IESVS is not founde without his mother nor his mother without IESVS for whosoeuer is a true Louer of IESVS is immediately deuoted to his mother and whosoeuer is deuoted to his mother obtaineth the Loue and amitye of IESVS and seeing both are so vnited togither I am to aduaunce myselfe in the Loue and seruice of them both for the loue of the one confirmeth and perfecteth me in the Loue of the other Thirdly I am to ponder how in the very instant that the Sages behelde the Childe there issued from his diuine Countenance a raye of celestiall light which penetrated their Heartes and discouered vnto them that he was God and man the king and Messias promised to the Iewes and the Sauiour of the Worlde caused in them such an exceeding interiour Ioye that it replenished their whole Soule for if the sight of the materiall Starre caused in them so greate Ioye Apoc. 2.28 22.16 what Ioye would arize in them to beholde IESVS the starre of the morning and Lord of all Starres O how full of Content were they to beholde this diuine starre that being proportionally fullfilled in them which was spoken by the Prophet Dauid Psal 16.15 I shall be filled when thy shall appeare glorye O glorye of the Father Colloquie bright-shining starre of the morning illuminate me with thy light fill me with be holding thee recreate me with thy splendour and replenish me with good things by thy celestiall influence Happy are they that finde thee though it be in a manger for the basenesse of the place obscureth not the greatenesse of thy glorye it rather tempereth the Immensitye of thy splendour that men may contemplate thee with more tast The third Pointe THe Sages prostrating themselues on the grounde adored the Childe Matt. 2.11 opening their treasures they offered to him giftes gold frankâ—ncense mirrhe Three especiall things the Sages obserued heere in seruice of the Childe all which were prophecyed by the royall Prophet Dauid Psal 71.9 The first was to prostrate themselues on the grounde in token of the greate both exterior interior reuerence that they bare to this Childe for as the body was humbled as much as might be euen to prostrating and tying itselfe to the Earthe so the Soule was humbled before this king acknowledging itselfe in his presence as Dust and as nothing The Prophecye of Dauid beginning heere to be fullfilled which sayeth Psa 71.9 Those of Ethyopia shall be prostrate before him and those who before were his Enemyes shall kisse the Earthe in token of subiection The second was to adore him not only as the kings of the Earthe are adored but with that supreame adoration which is giuen only to God and is called Latria acknowledging with a liuely Faithe that that Childe was their true God and Creator who was borne for the redemption of the whole worlde And in this Faithe they spake vnto him and gaue him thankes for the fauour he had donne them in hauing come to redeeme them and especially in hauing drawen them with his Starre to acknowledge him And there they offered themselues to be his perpetuall Vassalls with a determination to serue him for euer fullfilling that of the Prophet Psa 71.11 All the kings of the Earthe shall adore him and all nations shall serue him O king of kings and Lord of Lordes Colloquie I reioice to see thee so reuerenced and adored by these kings and Sages of the Earthe O that all others would reuerence and adore thee like they Doe o Lord Isa 45.24 Psal 85.9 that that may be presently fullfilled which thou spakest by thy Prophets that all nations should bowe their knees before thee let all people whome thou hast made come prostrate to adore thee glorifye thy holy name Amen The third thing that the Sages did was to open the Coffers of their
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
of his Sonne for the Seruices hee did him and the Paines that for his loue hee endured Othertimes speaking to the Sonne of God alledging vnto him the Loue that hee bare vs the Office that hee holdeth of our Redeemer and Aduocate and the greate Price that wee cost him Othersome times speaking to the Holy Ghoste begging of him the like for the Loue that hee beareth to Christ IESVS our Lord and for his merites And heere likewise we may make another Litanye of the Vertues of our Redeemer alledging his Humillitye of Hearte his Pouertye of Spirite his Meekenesse his Obedience his Patience his Mercye and his Charitye and all the rest Other Titles there are on the parte of our Necessitye and Miserye alledging before our Lord like Dauid that wee were conceiued in Sinne Psal 50.7 that wee haue terrible passions strong enemies very greate occasions and daungers and that with out him wee are able to doe nothing Psal 118 73. That wee are his Creatures made according to his owne Image and Likenesse and that for this cause the Deuill persecuteth vs to destroye vs and that therefore it belongeth to him to protect vs. And in conclusion wee may make another Catalogue of our owne Sinnes and Miseries counting them before God and exaggerating or amplifying them very much with Sorrowe of our Hearte for the more wee shall exaggerate them the more wee prouoke Gods mercye to remedye them Besides this men that are perfect may in some case alledge with Humillity their fore-passed seruices in Imitation of holy king Ezechias 4. Reg. 20 3. who asked of God prorogation or prolonginge of his Life alledging vnto him that hee had walked before him wth a perfect Hearte And the like did Christe our Lorde when after the Sermon of the supper hee praied to his Father Ioan. 17.4 as in his place shall bee seene These three kindes of Titles may bee mingled one with another Psal 24.11 after the forme that Dauid saide for thy name o Lord thou shalt be propitious to my sinne for it is much These and other such like reasons may bee alledged in Praier rather to moue our owne Heart to aske with Feruour Deuotion and Confidence then to moue God to heare vs. For our Lord much more desireth to heare vs Lib. de verbis Domini sermone 5. 29. and to giue vs the good Spirit that wee aske then wee to receiue him seeing as S. Augustine saithe God would not haue commaunded vs to aske of him if hee had not a will and a desire to giue vs what wee aske and asking of him in the manner aforesaide wee fullfill all that which the Apostle commaundeth vs when hee saieth Ad Philip 4.6.1 Ad Tim. 2.1 That our Petitions should presente themselues before God not alone but accompanied with three meruailous Actions that is to say with Praier which may raise our Spirit and the Affections thereof to the presence of God Ex D. Th. 2.2 q. 83. art 17. with Obsecrations that may alledge Titles to bee hearde and with Thankesgiuing for benefits receiued which may dispose vs to receiue those which wee aske afresh These are the principall things which mentall Praier comprehendeth Lib. de Spiritu anima cap. 70. qui ei tribuitur whose Order S. Augustine declared saying Meditatio parit scientiam scientia compunctionem compunctio deuotionem deuotio vero perficit orationem Frequent meditation engendreth science and knowledge of a mans selfe and of God knowledge engendreth affections of compunction for our sinnes and miseries compunction awaketh affections of deuotion towardes God for his greatenesse mercies and deuotion perfecteth Praier making our Spirit to joyne it selfe louingly to God to aske of him things decent fitting in such manner as is conuenient It resteth that wee explicate and declare the manner how euery one of these things is to bee donne beginning with that which is most proper and essentiall to Praier How wee are to speake vnto God in Mentall Praier §. 2. BY what hath beene saide it appeareth that the essence or nature of Mentall Praier properly consisteth in speaking within our selues to God our Lorde for two principall endes 1. The first is to praise him and blesse him for what hee is and to giue him thankes for the benefits and rewardes hee bestoweth vpon vs exercizing that soueraigne manner of Praier which S. Paule counselleth vs saying Ad Eph. 5.19 Ad Coloss 3.16 Bee filled vvith the Holy Spirit speaking to yourselues in Psalmes Hymnes and spirituall Canticles chaunting singing in your heartes to our Lorde giuing thankes al vvaies for all things in the name of our Lord IESVS Christe to God the Father In the which wordes the holy Apostle pointeth at foure diuine affections wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide that is to say Psalmes Ex D. Th. lectio 7. in ad Ephes 5. Hymnes spirituall Canticles and Thankesgiuing Interiour Psalmes are Actions of the Loue of God with effectuall desires and determinations to serue and obey him offering ourselues to keepe most perfectly his Commandements and Counsailes This is that Musicke which Dauid calleth the Psalter of ten strings Psal 32.2 for as hee that plaieth on the Psalter or Harpe handleth all the ten strings thereof sometimes some of them sometimes othersome and sometimes all of them togither so in Praier making this musicke to God wee are to haue feruent desires to exercise the Vertues of Obedience Humillitye Patience and the rest now one then another sometimes alltogither as likewise stedfast purposes to keepe Gods Commaundements his Counsells laying handes now vpon one then vppon another and sometimes vpon alltogither Hymnes are Affections of the Praises of God reckoning vp all the excellencies perfections that hee hath and the workes that hee hath donne for the which hee is worthily to bee praised glorified of all creatures Sometimes I may say with the Seraphins Holy Holy Holy the Lord God of Hostes Isai 6.3 or in steede of this worde Holy I may put in other like wordes saying Good Mercifull Iust VVise and Povverfull arte thou my Lord and my God and most worthy to haue thy Sanctity and thy Greatenesse preached by the Seraphins Sometimes with the Seniours in the Apocalips Apoc. 5.12 I will say vvorthy art thou o Lambe of God vvhoe didst dye for vs to receiue Povver and Diuinitye and VVisdome and Strength and Honour and Glory and Benediction for euer and euer Amen And othersome times with the three Children of Babilon Dan. 3.57 Psal 102 1. that were in the fornace I will inuite all Ceatures to praise and glorify God And wth Dauid I will prouoke myne owne Soule and all the faculties thereof to blesse our Lord. Spirituall Canticles are Affections of Spirituall Ioy and Alacritie rejoicing that God is who hee is and for the Infinite good that hee hath in
by the VIRGIN to the Angell consenting to his Embassage The first Pointe THe blessed VIRGIN hauing heard all that was spoken to her by the Angell saide vnto him Beholde the Handmaide of our Lord Luc. 1.38 bee it donne to mee according to thy VVorde And heere I am to consider what a longing desire the Angell had expecting the Aunswere of the Virgin and not only the Angell but the Holy Ghoste himselfe her Spouse who spake vnto her Hearte that of the Canticles Cant. 2.14 Let thy Voice sounde in my Eares for thy voice is sweete and pleasing vnto mee And hee himselfe likewise inspired into her the Wordes shee should say exercising therein some most excellent Vertues wherewith shee perfectly disposed herselfe to bee the Worthy Mother of God The first was greate Faithe giuing Credit to the Wordes of the Angell and beleeuing that shee might bee a Mother and a Virgin imagining highly of the Omnipotencye of God The second was profounde Humillitye in the midst of those Greatenesses that were offered her calling herselfe the Handmaide of our Lord and consequently judging herselfe vnworthy to bee his mother placing herselfe as much as lay in her in the Lowest place as is that of the Handmaides The third was greate Obedience and Resignation into the Handes of God offering herselfe to fullfill what the Angell saide and all whatsoeuer God should commaunde Colloquie O most prudent Virgin who hath instructed thee to conioine with such excellencye things so farre distant If thou beleeuest that thou art to be the Mother of God why callest thou thyselfe his Handmaide And if thou holdest thyselfe for a Handmaide why doest thou offer thyselfe to bee the mother of God What hath a mother to doe with beeing a Handmaide And how are they compatible a Faithe of such basenesse with a Faithe of so greate Highnesse and so profounde an Humillitye with so exalted a magnanimitye O Heigth of the Wisdome of God! O miracles of his Omnipotencye Thine o Lord are these Meruailes and thou art hee that hast knowledge and abillity to conieine Mother and Virgin Handmaide and Mother Humillitye and Magnanimitye and Faithe of all this with Humane Vnderstanding O Heauenly Father Matt. 11.25 Prou. 11.2 thou that hidest thy Secrets from the Prowde and reuealest them to the Humble and therefore where Humillitye is there dwelleth thy VVisdome teache mee to choose with Humillitye the lowest place on Earthe and to pretende with Magnanimitye the highest in Heauen conioining the nothing that I am of myselfe with the much that I may bee by thy Grace The Second Pointe FOr that the Mysteries are many which are included in these Wordes of the VIRGIN it will not bee amisse to meditate euery one by itselfe pondering the Spirit therein contained for our Proffit ECCE This Worde Ecce Beholde the Scripture vseth to denote or to signifye some greate thing worthy of much Consideration and the Angell vsed it in the beginning of his Embassage saying Ecce concipies Be holde thou shallt conceiue a Sonne And therefore also would the most holy VIRGIN vse the same in her aunswere saying Ecce Ancilla Domini Beholde the Handmaide of our Lorde for as the Angell had greate Desiers that our blessed LADYE the VIRGIN should ponder the Greatenesses which hee promised her from God so the Virgin had as greate Desiers that the Angell should ponder how meane and lowely a Handmaide shee was of herselfe and how feruent longings shee had to obey whatsoeuer God commaunded her For the Humble when the giftes they haue of God are published doe very earnestly desire that the miseries should bee knowen which they haue of themselues that those Giftes bee not attributed to their owne merittes but to the bounty of him that gaue them to whome they desier to bee very thankefull and therefore very obedient ANCILLA DOMINI In this Worde What an Honour it is to be Seruant or Bondman of God Gal. 4. Rom. 8. Handmaide of our Lord the blessed VIRGIN declared what a backwarde Conceipte shee had allwayes had of herselfe euer since shee had the vse of Reason And allbeeit the name of Seruant or Bondman when as it signifieth to serue God with a Spirit of Feare and as it were by force is dispraised in holy Scripture yet when Seruant is joyned with Loue it is a most glorious name For the Slaue is not his owne but his Lordes hee hath not Libertye to doe what hee listeth but what his Lord commaundeth him Hee serueth him neither for Salarye nor Daye-wages but because hee is obliged thereunto Hee laboureth not for himselfe but for his Lord neither serueth hee him only in person but also all those of his House and Familye in the which hee holdeth the basest Place and hath alwayes giuen him the worst and that which is most contemptible All this the blessed VIRGIN our LADYE imagined in herselfe when shee called herselfe the Handmaide of our Lorde For first shee helde not herselfe to bee her owne but a thing proper to God our Lord and in his Possession aswell for that hee created her as also for that shee had wholye dedicated herselfe to his perpetuall Seruice saying in her Hearte those Wordes which the Prophet Isaias reporteth of the Righteous Isa 44.5 Hee shall say I am of God and with his owne hande hee shall write and signe that hee is our Lordes And as the faithfull Bondman neuer flyeth from his master nor is at any time absent neither will serue any other master because no man can at once serue two Masters Matt. 6.24 so the blessed VIRGIN neuer seperated herselfe one moment from the Seruice of God neither serued shee any other Lord but God Matt. 4.10 Deut. 6.13 fullfilling most perfectly that Precept Thou shallt adore the Lord thy God and him only shallt thou serue In all other things also shee did not what shee list but what God commaunded for shee had no will of her owne nor Liberty of fleshe but was so fastned to the Will of our Lord as if shee had had no liberty to departe therefrom esteeming herselfe as a Handmaide Psal 12 24.2 that hath her eyes allwayes placed vpon the handes of her Lord suffering herselfe to bee managed by him and to bee moued by euery becke that hee should make Besides this shee serued not God for salarye or Day-wages pretending principally any rewarde but because as his Handmaide shee was obliged thereunto and tooke Delight in pleasing her Lorde And therefore shee had setled in her Hearte that Verity which afterwardes our Sauiour Christe taught his Disciples Luc. 17.10 VVhen you shall haue donne all things that are commaunded you say VVee are vnproffitable Seruantes wee haue donne that which wee ought to doe From hence it proceeded that all whatsoeuer shee did or laboured to doe shee attributed it not to her selfe but to her Lord for allbeeit it is Truthe that the Merit and Rewarde was for her yet shee attributed
all to the Glorye of God not to her owne saying that of the Canticles Cant. 7.13 All the fruites the newe and the olde my beloued I haue kept for thee that is all the Workes of my Life present and passed I will that they bee to thy Honour Rom. 14.7.8 Glory for I will neither liue nor dye to myselfe but to thee because I am thine Finally the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him but also to serue all those of his House and Familye and therefore shee dedicated herselfe to the Seruice of her Parents when shee was in the Temple and of her Husband when shee was in his Companye And much better then Abigail might shee haue saide 1 Reg. 25. â—1 what shee saide to Dauid Loe let thy Seruant bee as an Handmaide to washe the feete of the Seruantes of my Lord. And with this Spirit of Humillitye shee allwaies chose for herselfe the lowest place in the House of God and the worst and most contemptible in the Worlde as heereafter wee shall see All these inward feelings had the blessed VIRGIN when shee called herselfe the Handmaide of our Lord and esteemed very highly of this Title for shee knewe how pleasing it was to God who vsed to call by the same name of Seruant the Messias his Sonne as hee was man and hee himselfe esteemed highly thereof as appeareth by what is deliuered by the Prophets Isa 41.8.9 44.1.21 Zach. 38. Colloquie Ps 115.16 And if I desier to bee deuoted to our blessed LADYE I am highly to esteeme myselfe for this name and for the Spirit which shee includeth in the saide things saying to God with Dauid O Lord I am thy Seruant I am thy Seruant and the Sonne of thy Handmaide then hast broken my bondes I will sacrifize to thee the host of Praise and will inuocate the name of our Lord. O God of my Soule I highly esteeme myselfe for beeing thy Seruant because thou createdst mee and againe for beeing thy Seruant because thou redeemedst mee I am the Sonne of thy Handmaide because by inheritance it falleth to my Lot to bee thy Slaue but especially I holde myselfe for the Sonne of thy Handmaide the blessed VIRGIN thy Mother by whose merits I beseeche thee to vnloose the Chaines of my Sinnes and Passions that beeing free from this euill Bondage I may serue thee with Libertye of Spirit and may praise and glorifye thy holy name worlde without ende Amen FIAT MIHI It was not without a mysterie that the B. VIRGIN saide not to the Angell I will doe what thou sayest but this Worde Fiat Bee it donne which God our Lord vsed when hee created the Worlde saying Bee Light made c. Gen. 1.3 For the VIRGIN vnderstoode that the Incarnation was aswell a Worke of the Omnipotencye of God as the Creation of the Worlde and that with one Fiat of his Omnipotencye it might bee donne though on her parte there was no Merit of so glorious a thing Allbeeit withall shee accepted it saying Fiat as who should say Al though there were no neede of my Consent because I am the Handmaide of God and hee may doe with his Handmaide what hee will And allbeeit beeing but a Handmaide I merited not that this thing should bee donne vnto mee yet notwithstanding seeing God will haue it so Fiat Let iâ— bee donne for I am pleased with all whatsoeuer that pleaseth him Whereby wee see the soueraigne Obedience and Resignation of the VIRGIN founded vpon the knowledge of her owne beeing nothing offering herselfe not to resist the Fiat of God as the Insensible Creatures resist it not or as that which is nothing resisteth not when God sayeth Let it bee donne But that wee may the better vnderstand the heigth of this consenting wee are to ponder that shee not only fixed her eyes vpon the Greatenesses foretolde her by the Angell but also vpon the terrible Afflictions which that Sonne who was offered vnto her was to suffer the which shee knewe well by the sacred Scriptures and that a very greate share of them was to light vpon his Mother And yet notwithstanding shee accepted this Dignitye of a Mother with the most heauye charge of that office And heereupon shee called herselfe a Handmaide as one that accepted it not to bee serued as a Ladye but to serue and suffer as a Handmaide I thanke thee Colloquie most sacred VIRGIN for the generous offer that thou makest with so greate Magnanimitye of Hearte may the Angells in Heauen praise thee and the righteous on the Earthe as likewise those that were in Lymbo expecting him And seeing that all haue a share in thy Consent beseeche thy Sonne to graunt mee such a resignation of myselfe vnto his holy VVill that I may resist nothing whatsoeuer hee commaundeth mee nor any affliction whatsoeuer that hee shall send mee 1 Reg. 3.18 but that to all my Replye may bee Fiat God is my Lorde whatsoeuer shall seeme good in his Eyes let that bee donne in mee his Seruant SECVNDVM VERBVM TVVM It is likewise not without a greate mysterye that the B. VIRGIN saide not to the Angell Bee it donne to mee as God commaundeth or willeth but Bee it donne to mee according to thy Worde for heerein shee declared the perfection of her Faithe Obedience For perfect Faithe beleeueth whatsoeuer God reuealeth by himselfe or by the meanes of others perfect Obedience obeyeth God in whatsoeuer hee commaundeth either by himselfe or by the meanes of his ministers for hee that heareth them heareth Christ Allbeeit Luc. 10.16 I may likewise contemplate that the B. VIRGIN in this Pointe exalted herselfe aboue herselfe aboue all the Angells aboue all whatsoeuer is created directing her Aunswere not so much to the Ambassadour as to allmighty God himselfe who sent the Embassage saying to the eternall Father Beholde heere the Handmaide of thee o Lord Colloquie bee it donne to mee according to thy VVorde not only according to what thou commaundest by this VVorde which the Angell deliuereth but according to the Desier of that VVorde Speeche which thou speakest within thyselfe in thy eternitye which is thy only Sonne who also desireth to bee mine And seeing it is his good Pleasure so to bee bee it as he commaundeth In Imitation of the B. VIRGIN I will also oftentimes say vnto God with the same Vnderstanding that shee had Beholde heere mee thy Slaue o Lord bee it doune to mee according to thy Worde for I am readye to put in practise all whatsoeuer shall bee ordained mee by thy Diuine VVorde The third Pointe THe Angell hauing heard the Aunswere of the B. VIRGIN retourned to Heauen Et discessit Angelus ab ea Luc. 1.38 And the Angell departed from her In this departure I am to consider first how ioyfull and contented the Angell was with the Aunswere of the Virgin beeing full of admiration