come for allbeeit as thou art man thou issuest out of mee yet as thou art God thou willt alwaies remaine with mee With such Affections as these might the blessed VIRGIN be at this time this Hope filling her with greate alacritye for the greate Loue she bare to Virginitye From hence it proceeded that shee was free from those feares that other childing women haue and from those cares of their deliuerye which vse to afflict them with greate paine for she only was carefull to prepare her Soule with notable Actes of Vertue the better to serue her Sonne and likewise to prouide as farre forth as her Pouertye would suffer her for all things needefull for his birth In imitation of her I am to prepare myselfe for the natiuitye that I expect of the Sonne of God remouing those impediments that I shall finde in my Soule and adorning it with excellent Actes of Vertue according to that which in the precedent pointes we haue declared and to that which holy Church commaundeth on those dayes Luc. 3.4 with the very wordes of S. Iohn Baptist Prepare the waye of our Lorde make straight his pathes Ex Isai 49.3 euery valley shall be filled and euery mountaine and Hill shall be made lowe crooked wayes shal become straight and rough waies plaine and all fleshe shall see the saluation of God Which is to say Remoue from you vices that are contrary to the Sauiour that is borne and adorne you with Vertues like vnto his Remoue the basenesse of Pusillanimitye the loftinesse of Pride crooked Intentions and rough manners endeuouring in all that is possible to exalt your Spirit to the highest with Confidence and to abase it to the lowest with Humillitye directing your intentions to that which is heauenly without any mixture of what is earthly being meeke and gentle to all without giuing occasion of stumbling to any for such is the Sauiour that is to be borne and with such dispositions you are to receiue him These foure Vertues opposite to the foure Contrary Vices I am to procure for the ende aforesaide by the mediation of our B. LADYE the VIRGIN saying vnto her O most sacred VIRGIN Colloquie who with feruent desiers expectedst the natiuitye of thy Sonne and with excellent workes disposedst thyselfe to beholde and to embrace him negociate for me that I may remoue from me the impediments of his comming and may with greate dilligence prepare myselfe thereunto Amen The sixtenth Meditation Of the Iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem The first Pointe FIrst D. Th. 3. p. q. 35. art 7. 8. for the foundation of the meditations ensuing I will consider how the Worde Incarnate beeing in the wombe of his mother would make the newest most admirable and holyest entrance into the Worlde that euer was or shal be painefull to himselfe and profitable to vs to settle the foundations of that Euangelicall perfection which he was to preache So that his first entrance into the Worlde was as S. Serm. de Natiu Cyprian sayeth a Patterne of our first entrance into Christian Religion that his Disciples might enter by the way he entred exercizing those Vertues that he exercized And to this ende he left all that the worlde loueth and seeketh and sought for all that which the worlde abhorreth and flyeth And therefore to be borne he disposed how to get out of Nazareth to leaue those commodities that he might haue had beeing borne in the house of his mother and among his kinred and freindes where he could not haue wanted the shelter of some warme lodging and couerture besides some daintinesse for his nourishment which Iohn Baptist failed not of beeing borne in his fathers house But he abandoned it all demonstrating how much he abhorreth the pampering of the flesh and what a louer he is of Pouertye seeing he forsooke that litle that his poore mother had and like a straunger would be borne in Bethlehem and in such a season when all things should be wanting vnto him With this example I will confounde myselfe for beeing so greate a Louer of myne owne commodities and delicacyes that not only I doe not flye from them but I carefully seeke for them and if I finde them not I afflict myselfe O IESVS of Nazareth Colloquie florishing with the flowers of celestiall Vertues which commest out of Nazareth to abandon the flowers of earthly delightes I humbly beseeche thee by this thy comming from thence that thou wilt be pleased to fauour my imbecillitye that I may renounce the flowers and flatteries of my fleshe desiring only the flowers of thy Vertues with the which thou maiest so adorne my Soule that thou maiest daigne to be borne therein Amen The second Pointe SEcondly I will consider the occasion that our Sauiour Christ tooke to make this iourney and to issue with his intent for In those dayes there came forth an edict from Caesar Augustus that the whole worlde should be enrolled And all went to be enrolled euery one into his owne Cittye And Ioseph also went vp from Galilee out of the cittye of Nazareth into Iewrye to the cittye of Dauid that is called Bethlehem for because he was of the house and familye of Dauid to be enrolled with MARYE his despoused wife that was with childe In this Action I will ponder how different are the thoughtes of God from those of men those of the king of Heauen from those of the king of Earthe For this his Edict was founded vpon Pride Ambition Arrogance and Auarice commaunding more then he might doe that is that the whole worlde should be enrolled as if all the worlde had beene his and desiring that all should professe themselues to be his Vassalls and should pay him tribute were they neuer so poore and needye But contrarily the king of Heauen Christ IESVS had all his cogitations placed in Humillitye Pouertye and Subjection and in treading downe Pompes Riches and Vanities He commeth not to commaunde nor to be serued but to obey and serue the whole Worlde And in confirmation heereof he willeth that his mother and he himselfe in her should be enrolled and professe themselues to be the Vassalls of Augustus Caesar and pay him tribute to confounde by this his example the Pride and Couetousnesse of the Worlde For if the king of kings and monarche of all that is created entreth into the Worlde humbling himselfe and protesting Vassallage to an earthly and euill king what is it for me to humble myselfe 1 Pet. 2.13 and to be subject to euery humane Creature for his Loue And what a pride will it be not to humble me to God himselfe acknowledging myselfe for his Vassall and paying him with Obedience the tribute that I owe him O king of Heauen Colloquie permitte not in me such pride seeing thou to remedye it didst so much humble thyselfe Secondly I will ponder that allbeit this edict was founded vpon Pride and Auarice
perill they might put themselues vnto of being put to deathe by Herod for asking in his Countrey and Courte for another king yet for all this they entred not hiddenly nor demaunded secretly in Corners but publikely and in his owne pallace O heroicall Confidence o couragious Portitude inspired by this newe-borne king who though he hidde from these Sages the light of the visible Starre he hid not from them the inuisible light of faithe by whose power the Sainctes ouercome kingdomes Heb. 11.33 worke Iustice and obtaine the fullfilling of all their promises Colloquie O my Soule haue a liuely Faithe in thy God for by his power thou shalt breake Walles Psal 17.30 animate thyselfe to breake thorough difficulties feare not to set vpon Daungers for he will protect thee and set thee at liberty from them From this Faithe and Fortitude of these Sages it proceeded that albeit at the hearing of this demaunde Herod was troubled and all Hierusalem with him yet they themselues were not troubled Wherein I will ponder how Herod was troubled because he was a Tirant and ambitious and so feared leaste he that was borne might depriue him of his kingdome But that which is most to be admired is that the Iewes also were troubled at that for which they should rather haue rejoiced attending more to flatter and to giue Contentment to a Tyrant king then to the king of Heauen that was promised vnto them Whereby I may learne how perillous a thing it is to entertaine strict amitye with potent and vicious Personages which are easily troubled with Passions of Hatred Anger Reuenge and Ambition for they being troubled I may also be troubled with them But if I trust in God as did the Sages I shall not be troubled though all others be troubled rather I shall say with the Prophet Dauid Psal 26.1 c. Our Lord is my Lighte my Healthe whome shall I feare Our Lord is the Protector of my life who shall make me tremble If Armyes of enemies come against me my Heart shall not feare and though they make greate warre against me I will not be dismayed but will hope in our Lord. The fourth Pointe FOurthly I am to consider how Herod hauing heard this demaunde consulted thereupon with the high Preistes and the Scribes of the People who aunswering him that this king should bee borne in Bethlehem of Iuda for that it was so foretalde by Micheas the Prophet Mich. 3.2 he saide vnto the Sages that they should there inquire seeke for the Childe whome hauing founde they should giue him aduise thereof Wherein the prouidence of God is many waies resplendent First in that he maketh vse of the wiched to fauour the intentions of those that are good as he made vse of Herod to discouer vnto the Sages the place of the birth of our Sauiour fullfilling that which is written Pro. 11.29 Rom. 8.28 and to them that loue God all things cooperate to their good Secondly it is resplendent in that by meanes of his ministers although they are wicked he discouereth the Veritye of holy Scripture to those that desier to knowe it for their proffit as in this case he consented not that the high Preistes and Teachers of the Lawe should conceale this Veritye from the Sages And if I with a good zeale desier to knowe the Will of God God will discouer it vnto me by the meanes of his ministers Mala. 2.7 of whome he saieth by a Prophet that their Lippes keepe knowledge which they holde as it were in a cheste of truste to teache the doubtefull things of the Lawe to those that demaunde them for they are the Angells and messengers of our Lord and the manifesters of his will The Prouidence of God is likewise resplendent in hauing giuen vs the diuine Scriptures wherein there is most sufficient light to knowe Christ to seeke and to finde him without hauing neede of any miraculous Starre or newe reuelation but only feruent Praier and profounde meditation according to that which our Sauiour Christ sayed vnto the Iewes Searche the Scriptures Ioan. 5.39 for you thinke in them to haue life euerlasting and the same are they that giue testimonye of me O sweete IESVS that saydest Aske Colloquie and you shall haue seeke and you shall finde illuminate me that I may seeke thee in thy sacred Scriptures so that I may finde thee and that I may searche out the eternall life contained in them in such sorte that I may obtaine it Finally the secret iudgements of God resplendent in this case may affright me and make my haire stande on ende for that the Gentiles comming from Countreys so farre distant and with so greate labour and trauell to seeke Christ the Iewes who so many yeares had expected him being so neere him yet mooued not to seeke him And though they aduised the Sages where they might finde him yet they tooke not this aduise to themselues that the veritye of that might be manifested which was afterwardes spoken by this our Lord Ioa. 6.44 No man can come vnto me vnlesse the Father that sent me drawe him But these wretches were not drawen by the Father for they delighted more in pleasing a Tyrant and deferring their going till the Sages were retourned they neuer performed it Wherefore taking warning by other mens harmes I will remoue all impediments that may any waies hinder the eternall Father from calling me by his inspirations and joyning me with Christ not deferring to another time to obey those which he shall giue me for delaye may be peraduenture the cause of my perdition O eternall Father Colloquie Psal 65.5 whose iudgements vpon the Sonnes of men are terrible but yet iust by that Loue which thou bearest to thy Sonne I beseeche thee that seeing thou hast so greate a desier that he should bee knowen and adored by all men cast me not of thorough my owne Sinne and slackenesse leauing me ouerwhelmed therein but with efficacye pull and drawe me vnto thee that I may seeke and finde him knowe and adore him worlde without ende to thy Glorye Amen The XXIII Meditation Matt. 2.9 Of the departure of the Sages from Hierusalem and their entrance into the Inne at Bethlehem and what happened there The first Pointe THe Sages hauing heard Herods aunswere departed from Hierusalem the waye of Bethlehem in quest of the newe borne king and at that very instant the Starre againe discouered it selfe vnto them at whose sight they reioiced with exceeding greate ioye Gauisi sunt gaudio magno valde Heere I am to ponder first the Care of these kings in prosecuting their intention for assoone as they had knowledge of what they desired they departed from Hierusalem and from the Courte of king Herod flying from the noise and vnquietnesse thereof whereby they teache vs how puntually we ought to applye ourselues to the businesse of our Saluation departing from the noise of the Worlde and flying to
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
Angell Gardian may bee alledged that hee comply with the Office hee holdeth to present our praiers vnto God and to procure a good dispatche of them and that his honour is interessed in our beeing good and hauing a happy issue of our pretention of Heauen and that seeing the Deuill sleepeth not to tempt vs that hee sleepe not but bee watchfull to defende vs. After this sorte wee may speake to the rest of the Sainctes that shall offer themselues in the matter of meditation or to whome wee are deuoted rather to stirre vp deuotion in ourselues then to moue them thereby for as they loue vs and desire our Saluation they are very much inclined to sollicite it Of the Vertues that accompany Mentall Praier and of their Excellencies §. 3. BY what hath beene deliuered in the two precedent paragraphes it followeth how excellent a thing Mentall Praier is wherein are exercized so many Lib. 2. de orando Deo ad finém and so heroycall Actes of the most principall Vertues that are in Christian life For the which S. Iohn Chrysostome saide with very greate reason That as when a Queene entreth into a Citty there enter with her in her Company many Ladyes Noblemen of the Courte beside her Garde and Innumerable People that followe her so when Praier entreth into the Soule there enter with her all the Vertues accompanying the Spirit of Praier Some Vertues goe before preparing the waye and disposing the Soule to pray as it ought as are Faithe Humillitye Reuerence and Puritye of Intention and others which hereafter wee shall speake of according to that saying of the VViseman Eccles 18 â—3 Before Praier prepare thy Soule and bee not as a man that tempteth God Other Vertues goe side by side with her as are Charitye Religion and Deuotion and VVisesedome and those other guiftes of the holy Ghost which illuminate the Vnderstanding and ayde meruailously to Praier as in the 27. meditation of the fifth parte of this woorke shall bee seene Innumerable other Vertues followe after her as are feruent Desiers and Purposes of all that is good in matter of Obedience and Patience of Temperance Modestye Chastitye and the rest And aswell the one as the other inweaue themselues with Praier and among themselues exercize diuerse Actes that are an Ornament and Decking the one of the other for Humillitye ioyneth herselfe with Confidence and Charitye D. Chri. lib. 2. de orando â— Deo Homil. in Psal 4. Nilus ca. 13. de oratione Climacus gradu 28 Charitye with Religion and Thankesgiuing Religion with Obedience and Resignation and thus with a celestiall and diuine Consort they make a musicke of many voices VVhereupon many holy Fathers say That Praier maketh men like Angells not onely for that it is a VVorke of the superiour faculties wherein men are like them but for that it communicateth vnto men an Angelicall life full of puritye and Sanctitye By Praier when it is perfect they participate the ardent Loue of the Seraphins the fullnesse of knowledge of the Cherubins the peace and quietnesse of the Thrones the rule ouer themselues of the Dominations the power against Diuells of the Povvers the Magnanimity for meruailous thinges of the Vertues the discretion in gouernment of the Principallities the Fortitude in difficult and hard things of the Archangells and the Obedience in all things of the Angells and finally the VVisdome Chastitye and Cleane-nesse of the celestiall Spirites For there can bee nothing saithe S. Chrysostome more wise nor more just nor more holy then a man that speaketh to God as it is meete for him from whome hee receiueth most aboundantly those gâ—â—â—â—es and graces wherein consisteth true VVisdome and perfect Iustice and Sanctitye The reason hereof is because as our Lord is very courteous and gentle and Inspireth vs to pray hee speaketh to vs when wee speake to him and conuerseth familiarly with those that enter into theire heart to treate and conuerse with him and the conuersation and speache of God is not of wordes alone but of workes Serm. 45. in Cantica for as S. Bernard saieth Locutio verbi est infusio doni For God to speake is to communicate guiftes infusing his Graces and Vertues vpon them to whome hee speaketh filling them with that spirituall joy that cannot bee expressed with that peace that passeth all Vnderstanding 1. Petr. 1.8 Ad Phil. 4.7 Psal 84.9 And hereupon saide Dauid I will heare what our Lord God will speake in mee because hee will speake peace vpon his People vpon his Saintes and vpon them that are conuerted to the Heart Hereupon it is that in Praier wee are in such sorte to speake vnto God that wee bee attentiue to hearken and to heare what hee speaketh vnto vs by his Inspirations to obey them and to dispose ourselues to receiue those guiftes which thereby hee pretendeth to communicate vnto vs as wee shall see in the second parte in the 26. meditation By what hath beene saide appeareth the excellencye and necessitye of mentall Praier of the which Cassianus saith Colla. 9. c. 1. That it hath such a connexion with all Vertues that neither they can bee perfectly obtained nor conserued without Praier nor perfect Praier bee obtained without them for it saith hee is the ende of all and to it are directed all the Labour and Trauell wee take to gaine them Forasmuch as Praier whereof wee here treate in its perfect degree embraceth vnion with God by the mean 〈◊〉 actuall knowledge and Loue with greate Ioye in possessing him Gradu 28. From whence it ariseth that God as S. Iohn Climacus sayeth in Praier payeth in readye mony a hundreth times double of that which is left or laboured for his cause besides greate pledges of the last rewarde that is to bee giuen in the life euerlasting Many things I might say of this Soueraigne Vertue which I omitte because this booke is written for those that desire to exercise it in respect of the greate estimation they holde of it And in the Prologues and Introductions to euery one of the sixe partes of this booke some thinge shall bee spoken to discouer the excellencye of this soueraigne exercise and the good that proceedeth of it Of the matter of Mentall Praier for Meditation §. 4. THE matter of Mentall Praier wherein the three Faculties of the Soule especially the Vnderstanding are to exercize their Actes is all that which God hath reuealed in the Diuine Scripture especially the principall mysteries of our Faithe which therein are most expressed and recommended These mysteries may bee reduced in generall to three Orders Ex D. Dionys cap. 3. de Eccles Hierar cap. 5. P. Ignatius in annot annotatio 10. Iacob 4.8 Psal 33.6 accomodated to the diuerse Estates of those that meditate among the which some are sinners that desire to get out of their Sinnes or young Principiants or beginners that desire to mortifye the Vices and Passions of
the benefits which hee had donne to his Soule and to his People Some with a spirit of Contrition to aske him pardon of his Sinnes and other some with a spirit of Affliction joyned with greate Confidence to Implore his ayde in Tribulations And therefore to ruminate them or to say them with proffit wee must clothe ourselues as Cassianus aduertiseth with the same spirit wherewith they were spoken Collat. 10 cap. 10. as if wee ourselues had made them to the same ende And euen Experience teacheth vs that hee that feeleth himselfe cheerefull for the benefits receiued from God sayeth with Deuotion the Psalmes of Ioy as are Benedic anima mea Domino omnia quae intra me sunt nomini sancto eius c. Laudate Dominum de caelis c. And at such time hee findeth not so much juice in the Psalme of Miserere mei Deus And contrarily hee that is afflicted with his Sinnes sayeth with Deuotion the Psalme of Miserere mei and applyeth not himselfe then to the Psalmes of Ioye VVhich wee are to consider that wee may choose for matter of meditation those wordes and Praiers which accord with that Spirit which wee feele and with the ende that wee pretende This second forme of Praying is most proper to those that walke in the Illuminatiue way pretending the knowledge and Vnderstanding of the Verities of Faithe so to encrease in Spirit and of this wee will set downe the practise in the second and third parte meditating in this sorte vpon the Salutation of the Angell vpon the Song of the Virgin vpon the Praier of the Pater noster and vpon certaine Sentences and Praiers of our Lord Christe vpon whose wordes wee will alwaies medltate with more attention because as the Spouse saide His Lippes are distilling the first Mirrhe Cant. 5.13 Ioan. 6.68 Ibidem 63. that is they teache most excellent Vertue the first and most surpassing of all other and as S. Peter saide His wordes are the VVordes of eternall life and our Lord himselfe saieth That his wordes were Spirit Life And therefore whosoeuer meditateth them as is fitting hee shall drawe out aboundance of Spirit and most pure life of Grace by the which hee may bee worthy of life euerlasting 3. The third forme of Praying is by way of Aspirations and Affections which aunswere to the respirations of the bodye procuring that betweene Respiration and Respiration there may breathe out from the inward parte of our Soule some holy Affection or some Groning of the Spirit or some short Praier of those which wee call Iaculatorye spending the whole time that is betweene one respiration and another in the Pondering or Vnderstanding and Spirituall Taste of what wee desire or aske or of the thing for the which wee grone and sigh vnto God This forme is most accomodated to those that walke in the Vnitiue waye aspiring and thirsting for Actuall Vnion with God and with this desire they labour to pray with the greatest continuation and frequencye that they can for Praier is as necessarye for the perfect spirituall life of the Soule as respiration is for the life of the Bodye according to that of Dauid which sayeth Psal 118 131. I opened my mouthe and drevv breath because I desired thy Commaundements And in testimonye heereof as often as they open their mouthe to breathe so often would they praye And now seeing this is not possible thorough our Imbecillitye they take at certaine times some space for this exercize frequenting in this forte the Iaculatory Praiers whereof wee will presently speake casting them vp to Heauen like Dartes or Arrowes which are shotte from the Hearte as from a Bowe with vehement Affection of Loue. Of Contemplation and of the manner how some may vse Mentall Praier without manifoldnesse of Discourse §. 10. BY what hitherto hath beene saide the ordinary formes that are to bee vsed in Mentall Praier are declared which are accomodated to all fortes of Persons that desire to treate with God though all goe not after one manner For some in their Praier haue more discourse and lesse affection others contrarily content themselues with litle discourse and busye themselues most in affections And others haue neede of no more but a single sight of the Truthe and therewith they are moued to all the Actes of Deuotion that haue beene rehearsed and these enjoy that which wee call Contemplation Ex D. Tho. 2.2 q. 180. art 3. which as S. Thomas saieth is a single Viewe of the eternall Veritye without variety of Discourses penetrating it with the Light of Heauen with greate Affections of Admiration and Loue vnto the which ordinarily no man arriueth but by much exercize of meditation discourse In such manner as a VVoman when shee intendeth to marrye with a man spendeth many daies in asking and certifying her selfe what hee is Inquiring of his linage wealthe Condition Healthe Affabilitye Discretion Vertue and other partes discoursing and thinking much vpon them and finding him to bee to her liking shee is content to loue him and takes him for her Spouse but afterwardes when she hath knowen him and taken him for her Husband shee needeth make no newe Discourses but with onely seeing him or remembring him or hearing his name she loueth him and desireth to giue him Content and to bee allwayes in his Companye The like passeth with a Scholler that would make choise of some newe master or with a Seruaunt that intendeth to take a newe Lorde or with one freinde that desireth to make a newe and strict league of Freindship with another Euen in like sorte Principiants in Vertue in the Exercise of Praier had neede to spende much time in meditations and Discourses inquiring what and who God is who is Christe our Sauiour his perfections and Vertues and his meruailous workes mouing themselues with these Considerations to loue him and to take him for their master for their Lorde for their freinde and Spouse of their Soules But after they are much exercised and practized herein it hapneth oftentimes that a single viewe or remembraunce of God without newe discourses is enough to inflame them in his Loue and in the other affections aforesaide Yea there are some that with onely hearing the name of IESVS or Father or with hearing the name of Mortall sinne Hell or Heauen penetrate in a moment what is comprehended therein with greate Assections of Loue or Sorrowe True it is that as our Vnderstanding layeth not much holde on things that it perceiueth not with the Senses it easily looseth the estimation of spirituall and diuine things and forgetteth them and so hath neede often to renewe those meditations and Discourses which it made at the first for otherwise it will finde itselfe much distracted and drye vnlesse it bee when as our Lord by speciall fauour will without them giue light and knowledge enough to inkindle the Affections of Loue communicating the grace of Contemplation By what hath beene saide
I inferre for the comfort of some Persons that are desirous to vse Mentall Praier and yet for want of healthe or some other cause dare not discourse nor diue to the bottome of that which is inclosed within the mysteries of our Faithe that they dispaire not of the Principall contained in this soueraigne exercise for to such God vseth to graunt vnder the title of their Necessity or Infirmitye what hee giueth vnto others vnder the title of many Seruices and large meditations wherein they haue beene exercized For as hee is so liberall and easily contended hee asketh of no man more then what according to his portion hee can giue him supplying that which wanteth The epilogue of Mentall Praier with his diuine Illustrations Such Persons ought therefore to bee aduertized that the ende of all the meditations and Discourses that shall bee put in the sixe partes of this Booke is to attaine to three notions or knowledges One of himselfe and of his innumerable necessities and miseries of Bodye and Soule The other of Christe IESVS our Lord true God and man and of his excellent Vertues especially those which were resplendent in his Natiuitye Passion and Deathe And the third of God Trine and One and of his infinite perfections and benefits as well naturall as supernaturall that procede from him These three knowledges goe linked one with another entring and issuing from one to another ascending from himselfe and from Christe to God and descending from God to Christe and to himselfe Ioan. 10.2 2 q. 82 art 8. and from them saithe S. Thomas springeth that Deuotion which comprehendeth three sortes of Affections corrispondent to them in the VVill. Some Affections be with himselfe confounding himselfe for his Sinnes and want of zeale beeing exceeding sorrowfull for them purposing amendment and humbling himselfe for that in steede of fruite hee hath brought forth nothing but Sinne. Others be with Christe our Lorde compassionating his Afflictions rejoicing in his Vertues desiring therein to Imitate him and requiring his grace to that ende Others be with God our Lord admiring at his Greatenesse praising him therefore giuing him thankes for the benefits hee hath donne vs and offering ourselues very really to serue him for the same mingling herewith all Petitions of celestiall Graces and guiftes for himselfe and for the whole Churche and for other his neighbours particularizing those things whereof hee hath greatest necessity This presupposed any Person whatsoeuer desirous to vse Mentall Praier how weake soeuer hee bee may put himselfe in the presence of the Liuing God whome hee hath neere him and within him and renewing the notice which hee hath by Faithe of the three things aforesaide may quietly exercise the Affections correspondent vnto then Sometimes confessing to God all his miseries one by one with Affections of Dolour Humilliation desiring remedye of them Sometimes calling to memorye the Vertues resplendent in some misterye of Christe our Lord his Humillitye Obedience and Patience with Affections and Desires to Imitate them Other times recounting the benefits that hee hath receiued of God with affectiōs of Thankesgiuing or remembring the infinite perfections of God his Bountie Mercie Prouidence with Affections of Praier and Ioye And these Affections by Gods fauour will bee drawne out without any difficultie for the mysteries and verities of our faithe are like flint-stones which in touching them with the steele of any single consideration cast out sparkles of Loue which if the Soule like Tinder bee well disposed to receiue they presently raise vp flames of greate feeling and affection To doe this with more facillitye it will helpe much to haue reade first some one of the meditations which ensue labouring alwaies to recollect in the memorie some of the most notable Verities of our Faithe which may bee as it were the baite of these feelings saying with the Bride Cant. 1.13 a bundle of Myrrhe my beloued is to mee he shall abide betvveene my Brestes giuing vs to vnderstand that shee had recollected many Verities of those mysteries which pertaine to her Beloued which shee set before her regarding them simply with the eyes of the Spirite and embracing them with the inkindled Affections of the Heart and applying them to herselfe with effectuall purposes of Imitation Of these wee are to take sometimes one and sometimes another for the foundation of Mentall Praier as did our Sauiour Christe recollecting himselfe to pray in the garden of Gethsemani who tooke three times for the Theame Mat. 26.39 and foundation of his Praier these breife wordes My Father if it bee possible let this chalice passe from me neuerthelesse not as I vvill but as thou And in the pondering sense of these wordes hee spent a greate space as in its place wee shall see Of the extraordinarye formes of Mentall Praier and in what diuerse manners God communicateth hîmselfe therein §. 11. BY those things that haue beene saide concerning Praier Epis 105 prope medium it manifestly appeareth as S. Augustine saithe that it is the guifte of the holy Spirit promised by God our Lord to his Churche when hee saide I will powre downe vpon the house of Dauid and vpon the Inhabitantes of Hierusalem Spiritum gratiae precum the Spirit of Grace Zacha. 12.10 2. Corin. 2.5 Ad Rom. 8.26 and of Praier without which Spirit none prayeth assuredly for as S. Paule saithe wee of ourselues are not able to haue a holy Thought neither knowe wee how to pray as wee ought if the Spirit of God doe not teache vs and moue vs thereunto For the which hee hath diuerse wayes guiding some one waye and some another so that it should bee an intollerable errour to Imagine that all are to goe by the same way that I am guided for the Spirit of God est vnicus multiplex is onely Sapient 7.22 and manyfolde onely in the substance and principall ende which it pretendeth and manifolde in the meanes and wayes it taketh to obtaine it These wayes in generall are two Vide D. Th. 2.2 q. 174. art 1. ad 3. Ex D. Isid art 3. q. 155. art 1. 2. ad 1. 2. one ordinary which comprehendeth all the formes of Praier that hitherto wee haue treated of the other extraordinary which comprehendeth other formes of Praier more supernaturall speciall which wee call Praier of quietnesse or Silence with Suspensione Extasis or Rauishments with Imaginary figures of Truthes which are discouered or with onely an Intellectuall light of them with reuelations and Interiour Speeches and with other Innumerable meanes that God hath to communicate himselfe to Soules whereof no certaine rule can bee giuen for that they haue no other rule but the teaching and Direction of the Soueraigne master who teacheth it to whome hee will and how hee will For such sorts of Praier are not to bee pretended nor procured by our Selues vpon paine of beeing proude and presumptuous and in that case
mee desiring that God would speake vnto him and shewing himselfe prepared to complye with whatsoeuer hee should saye These twoe manners of Praier or Contemplation by spirituall Seeing and Hearing holy Iob touched Iob. 42.5 when hee saide to God VVith the hearing of the eare I haue heard thee but novv my eye seeth thee wherein hee giueth to vnderstand as S. Gregorie noteth that it is a more noble manner of knowing God Lib. 35. moral cap. 4. by an Interiour Beholding then by the Hearing for the Hearing hath more obscuritye in the Darkenesse of Faithe and the Sight more perspicuitye beholding God more neere and as it were more present albeeit other times in the Scripture supreame Contemplation is declared by meanes of Hearing as in the Introduction of the third parte wee shall see 3. The third manner of Gods communicating himselfe interiourly is by a spirituall Smelling infusing into the Soule an Odour and fragrancye of spirituall things so sweete that it comforteth the Hearte and reuiueth it to pretende and seeke them running as it is said in the booke of Canticles after the odour of his sweetest Ointements Cant. 1.4 Ex D. BonoueÌ„t sup distinct 6. And the glorious Euangelist S. Iohn as one well experienced in this inward conuersation with God was wont to saye Odor tuus Domine eccitauit in nobis concupiscentias aternas Thy odour o Lord hath raised in vs eternall desires and Affections Odour hee calleth a very spirituall sensibillity of eternall things which wee see not and yet beleeue and hope to obtaine from which proceede foruent Actes of Hope with inkindled desires to pretend them and greate animositie and courage to vse all possible meanes to obtaine them Ad Rom. 12.12 with a greate alacritye which the Apostle S. Paule calleth Reioycing in hope For as Houndes by the sent followe the chase with greate swiftnesse and pleasure not staying till they come to the place where if they can they laye holde on it so Soules that in Praier receiue this sent and Odour of the Diuinitie of God our Lorde and of his most sacerd Humanitye of his Charitye and Bountye and his other Vertues runne with greate feruour and diligence in the pretention of those eternall thinges which they haue sented not staying till they possesse them in such manner as they may in this life with hope to possesse them entirely in the other Of the which wee haue some token in such Persons as God calleth to a religious life and giueth them any Sence and Odour of the Sweetenesse Security and Sanctitye that they shall finde therin for the which they treade vnder foote a thousand difficulties and rest not till they obtaine what they desire And for this very cause saieth S. Paule 2. Corin. 2.15 that the just are the good Odour of Christe our Lorde For that their notable examples doe comfort and mooue vs to followe them and to imitate Christe from whome they principally doe proceede 4. The fourth manner of God our Lordes communicating himselfe is by a Spirituall Taste communicating to the Soule such feruour and sweetenesse in spirituall thinges that those of the flesh seeme vnsauorye vnto him Psal 83.3 And as Dauid sayeth The fleshe itselfe togither with the Spirit rejoiceth in the liuing God and in all his workes and by the experience of this sweetenesse and of the meruailous effectes thereof commeth to knowe the Greatenesse of God the Excellencye of his Lawe of his Vertues and celestiall Rewardes VVhereupon Dauid sayde Psal 33.9 Taste yee and see that our Lord is svveete that is to say If you taste what God is and the workes that hee doth within you by this taste you shall knowe how sweete hee is how good how wise how potent how liberall and how mercifull And after the same manner may wee say Taste and see how sweete is his yoke and his Lawe how sweete is Obedience and Humillitie Patience Temperance Chastitie and Charitie For euery Vertue hath his proper sweetenesse where vpon the same Dauid sayed Psal 30.20 hovv greate is the multitude of thy svveetenesse o Lord vvhich thou hast hidde for them that feare thee Hee calleth it greate and manifolde to signifye that as in meate there is varietie of sauours so God hath in his mysteries and Vertues much varietie and greatenesse of Consolations Sap. 16.20 For yf Manna beeing but one meate had the sauour of all meates to cherishe the just with this corporall sweetenesse with how much more eminencie hath God the sweetenesse of all things for the consolarion of those that conuerse with him by the meanes of Praier for to some hee geeueth it meditating his Perfections to some meditating his Benefits and to others meditating his holy Lawe Psal 18.11 118.103 which Dauid saide was more sweete vnto him them hony and the hony combe But this sweetenesse is hidden for those that feare God and reuerence him for they onely taste it with most abundance yea and hauing tasted it they haue saithe Cassianus no tongue to declare it Collat. 12. c. 12. for it farre surpasseth all whatsoeuer that our sense attaineth vnto Truthe it is that God giueth parte heereof to Principiants yea and to Sinners to weane them from the milke of their terrene Consolations but much more abundantly hee giueth it to those who for his Loue haue mortified themselues in depriuing themselues thereof 5. The fift manner of Gods communicating himselfe is by a Spirituall Touching touching with his amourous Inspirations the inwardest of the Hearte and our Lord himselfe joyning himselfe to the Soule with such Gentlenesse Affection as cannot bee expressed but by those Similitudes whereof Osculetur me osculo oris sui Ad tactuÌ„ eius coÌ„mota suÌ„t viscera mea Dextera eius amplexabitur me 1. Cor. 6.17 Cantic 3.4 the Booke of Canticles maketh mention which I omitte leaste our grosâ—enesse should bee dazeled with so much tendernesse but yet all rest in this saying of the Apostle S. Paule That He that cleauet to God is made one Spirit with him for God interiourly imbraceth him with the Armes of Charitie and chearisheth him giuing him inwarde Testimonyes of his Presence of the Loue that hee beareth him and of the care that hee hath of him with greate tokens of Peace and very familiar friendship And whosoeuer perceiueth himselfe so fauored imbraceth himselfe with God himselfe with the Armes of Loue saying that of the Bride I helde him neither vvill I let him goe And heere are exercised those tender Colloquies those Petitions with gronings vnspeakeable and those Actes called Anagogicall high eleuated in matter of Spirit which our Lord graunteth of his faire Grace to whome hee pleaseth but these are not to bee pretended but receiued when they shall bee giuen as already hath beene saide These are the extraordinary manners of our Lordes communicating himselfe by the Interiour Senses of the Soule It belongeth to our account onely Ex D. Bonauen
God none is Potent nor Strong nor Beautifull but God for hee onely is Goodnesse VVisdome and Omnipotencie it selfe in comparison whereof that which the Creatures haue deserueth not this name Then what wit can vnderstand how a man of so litle Beeing dareth to despise God and to offende him with so many Sinnes O foole what hast thou donne O wretched I that haue beene so audacious O Immense God in comparison of whome I am as if I were not by the infinite excellencie of thy Beeing I beseeche the pardon my Sinnes and illuminate mee to knowe the vilenesse into which by their meanes I am come Graunt mee that I may abhorre and despise myselfe and esteeme myselfe lesse then nothing Iob. 42.6 and that like Iob I may doe penance in Dust and Ashes accounting my selfe for such a one in thy diuine presence The fifth Meditation of the grieuousnesse of Sinnes by the greatnesse of the infinite Maiestie of God against whome they are committed THis meditation which hath most efficacie to moue to perfect Contrition and Sorrowe for Sinne which proceedeth from the loue of God aboue all things pondering the grieuousnesse of Sinne not onely by the Basenesse of the Offender but by the Highnesse of the Offended for by how much greater the Injuried is 1.2 q. 78 art 4. 3. p. q. 1. art 2. ad 2. so much greater is the Injurye and as God is Infinite in his Essence and Perfection so Sinne in this behalfe as S. Thomas saieth is likewise as it werean Infinite Injurie The first Pointe FIrst I am to consider the Infinite Perfections that God hath in himselfe especially those against which Sinne directly fighteth and from whence it receiueth greatest deformitye and heynousnesse 1. And first of all I will ponder the Infinite Goodnesse of God for the which hee is highly to bee beloued of all his Creatures and if another Infinite Loue were possible it were all due vnto him And this Goodnesse is so greate that it is impossible to see it clearely and not highly to loue it as the Blessed doe Now what greater mischiefe can there bee then to abhorre and despise so infinite Goodnesse and what greater Injustice then to Injurye with Hatred him that is worthy of so infinite Loue O infinite goodnesse hovv haue I abhorred Colloquie and despised thee O that I neuer had offended thee My Greife o my God is greater for Sinne then for all else vvhatsoeuer For I desire to loue thee aboue all vvhatsoeuer else that may bee beloued 2. Secondly Note vvell this consideration I will ponder the Immensitie of God togither with his infinite VVisdome by the which hee is really truely present in euery place seeing and contemplating all that is donne and myselfe am to beholde myselfe within this Immensitie full of eyes within the which I committed all my Sinnes passed and doe committe those present prouoking him therewith to Indignation Loathing Abacuc 1.13 Apoc. 3.16 and Vomiting for his eyes as the Scripture saithe are so cleane that they cannot beholde Sinne without loathing and his heart is so pure that VVickednesse maketh him vomitte Now what greater blindenesse can there bee then for me to liue within the Immensenesse of God and in viewe of the VVisdome of God and yet for all this to Injurie him with my Sinnes To what greater height can the Impudencie of the Slaue arriue then to treade vnder foote the VVill and Honour of his Lorde beeing in his presence And what greater audaciousnesse then to doe all this our Lord being powerfull to chastize him as his discourtesy deserueth O Lord hovv hast thou suffered mee to bee neere thee Colloquie and in thy presence Hovv is it that thou hast not annihilated this vnmannered disloyall Slaue Hovv is it that thou hast not turned thyne eyes from mee and vomited and cast mee out of thy mouth for euer I am grieued to the Soule for my Impudencie and Audaciousnesse and I purpose vvith thy grace neuer more heerafter to doe any thing vnvvorthy of thy presence 3. Thirdly I will ponder the Soueraigne Omnipotencie of God by the which hee is in all Creatures giuing them the beeing that they haue and concurring with them in all their workes for without this concurrence of Gods Omnipotencie I can neither see nor heare nor speake nor moue hande nor foote nor vnderstand nor will nor doe any other thing And consequently when I sinne I ayde myselfe with his Diuine Omnipotencie to thinke speake or doe the thing that disgusteth him and such is his goodnesse and mercye that to conserue my Libertie hee denyeth mee not this Concurrence nor denyeth it to the Creatures of which I make vse to offende him hee concurreth with my meate that it may bee sauory to my Taste yea euen when I sinne in eating it and with the Beautye of the Creature that it may recreate my sight although I did sinne in beholding it Then what rashenesse is this for mee to make warre against God with the very power of God And what doth his ayde auaile mee when I conuert it to his Iniurie O Omnipotent Goodnesse Colloquie hovv doest thou so liberally giue thy concurrence to him that so euilly abuseth it VVhy doest thou not employe this Omnipotencie to chastize him that makes no better proffit of it Pardon o Lord this boldenesse vvhich hath beene greater then I can imagine for I am grieued therefore more then I can expresse and yet I vvould that it grieued mee much more O infinite God that shevvest thy Omnipotencie principally in pardoning Ecclesia in Collecta and hauing mercie on a Sinner pardon mee and haue mercie on mee and ayde mee that I may neuer more vse thy infinitt povver vnlesse it bee to serue thee And in this sorte may bee pondered the Attributes of the Mercie Iustice and Charitie of God others that in the following pointe shall bee touched The second Pointe SEcondly I am to consider the Infinite Benefits of our Lorde and what God hath beene to mee D. Bern. sermo 16 in Cantica comparing it with what I haue beene to him and what an exceeding greate injurie it is to offende an infinite Benefactor 1. First I will ponder the benefits of my Creation Conseruation and Gouernance which include innumerable benefits belonging to the naturall essence and beeing both of bodye and Soule and ayding to the supernaturall beeing of Grace And with this consideration I will procure to bee exceedingly sorrowfull for hauing offended my Creator without whome I had had no beeing my Conseruer without whome I could not haue continued and my Gouernor without whose prouidence I could not liue Deut. 32 6. To this ende it will helpe much to ponder all that which Moyses saide to his People in the Canticle which hee made reproching them with their Sinnes Deut. 32 6. especially in these wordes These things doest thovv render to our Lorde thovv foolish and vnvvise people Is
Ecclesiasticus is very bitter to him that hath peace with Riches Eccles 41 1. and Dignities and is desirous to liue to enjoy them longer and the Sinnes hee committed in procuring and in abusing them shall augment this bitternesse Gods Iustice so ordaining it that those things which in their life were the Instruments of their vicious Delightes should in their Deathe bee their Executioners and Tormentours Then shall bee fullfilled that which is written in Iob of a Sinner His breade in his belly Iob. 20.14 which hee did eate with much Sauour suallbee turned into the gall of Aspes vvithin him the riches that hee hath deuoured he shall vomite out and God shall dravv them forth out of his belly He shall suck the Heade of the Aspes and the Vipers Tongue shall kill him that is to say his Delightes shall bee turned into Gall his Riches shall make him disgorge but hee shall neither haue Courage to dispose of them nor to leaue them vntill Deathe take them away by force the Serpents and Vipers of Hell tormenting him for hauing gotten and possessed them with Sinne. Secondly in that hower I must forcibly departe from my Parents and Brethren friends and Acquaintance and from all those that I loue whither it bee with a naturall Loue or with a Lawfull or vnlawfull Loue. D. Greg. 1. moral 13. And as wee leaue not without griefe what wee possessed with Loue and by how much the greater the Loue is wherewith it is possessed so much the greater griefe is felt in abandoning it exceeding greate will the Sorrowe bee that I shall feele to departe from so many persons and things that are so fastned to my Hearte And in these Anguishes I shall say with that other king Siccine separat amara mors Doth bitter Deathe thus separate 1. Reg 15 32. Is it possible that I should leaue those whome I so loue And shall I neuer more see them nor enjoy them O cruell Deathe how much doest thou exasperate my Hearte depriuing mee with such Sorowe of what I possessed with such Ioye 3. Lastly in that hower my Soule is to departe from my Bodye with whome it hath helde so strict and auncient Amitye and consequently it is to departe from this VVorlde and from all things therein contained without hope for euer againe to see heare taste or touche them And if the Loue I beare to my Bodye to my Life and to the other things of this visible worlde bee a disordinate Loue of force I must needes feele exceeding greate griefe to departe from them which I may easily make experience of by that sensible feeling I haue when they take from mee my VVealthe my Honour and Fame or exile mee from my Countrey and force mee to liue from my friendes like a Pilgrim among Strangers or cut of some member of my Bodye For all this together in a troope succeedeth in Deathe after another and a more painefull manner which is without hope euer to retourne againe to possesse it in this Life In euery one of these three Considerations pondering a while what is to bee noted I will enter into myselfe examine whither I carry a disordinate Loue to any of these things repeated which if I finde that I doe I will endeuour to vnroote it with the force of this consideration and with the exercize of Mortification for this is to dye in life and with proffit taking as it were by the hande Deathe Sap. 3.1 so not to feele Deathe as Religious men doe that abandon all things for Christe our Lorde whome I am to beseeche to ayde mee herein saying vnto him Colloquie O eternall God in vvhose hande the Soules of the Iust are and vnder vvhose Protection the Torment of Deathe doth not touche them take from my Soule the disordinate Loue of all visible things that in departing from them it may haue no feeling of Torment O my Soule if thou desirest that these three bitternesses of Deathe should not touche thee Loue not those things that Deathe can take from thee for if thou possesst them not vvith Loue thou shalt leaue them in Deathe vvithout Dolour or griefe I am likewise to ponder in these considerations how greate a madnesse it is to offend God and to indanger my eternall Saluation for things that I am so soone to abandon resoluing valourously with myselfe presently to auoyde any person or thing whatsoeuer that may expose mee to this perill dying to it rather then for its cause to dye to God and separating it from mee rather then it should separate mee from God Matt. 10 34. Luc. 12.51 Colloquie Seeing for this saide our Sauiour Christe that hee came to sende the sworde and Diuision vpon Earthe separating from men all Persons and Things that might hinder their Saluation O svveete Redeemer put forthvvith into my hande the svvorde of Mortification that I may separate from mee vvhatsoeuer might separate mee from thee dying to all that is created to liue to thee my Creator vvorlde vvithout ende Amen The third Pointe THirdly I am to consider the greate Affliction and Anguishe that the feare of the Account I am to make with God and of the rigorous Iudgement whereinto I am to enter will cause mee at that hower as also that I know not the Sentence that shall bee pronounced in the businesse of my Saluation VVherein I am to ponder the dreadefullnesse of this feare for three causes First for that the euill that is feared is the Supreme of all euills yea it is an eternall euill and remedilesse and I am now at the gates thereof Secondly for that the Sentence which is to bee giuen is definitiue and irreuocable and at the Instant is to bee executed without resistance Thirdly for that the cause on my side is very doubtfull because the Sinne that I committed is apparent to mee but not the true Penance that I did and my Conscience accuseth mee to haue offended the Iudge but I knowe not whither I haue appeased him Eccl. 9.1 1. Cor. 4.3 For no man knovveth vvhither hee bee vvorthy of Hatzed or Loue and though I finde no Sinnes in myselfe yet it may bee that God will finde them For all these Causes the feare will at that time bee most terrible For if those that haue a Sute in any waighty businesse wherein all their VVealthe their Honour or Life is Interessed haue very greate feare the day that they expect the Sentence how much greater feare shall I haue when I am neete the day wherein the diffinitiue Sentence is to bee giuen of my Saluation or Damnation And if the greatest Saintes are then afraide how much more shall I feare that am a miserable Sinner This Anguish and Feare vseth to bee augmented by the craft Apoc. c. 12.12 and Subtletye of the Diuell who in that hower tempteth most furiously because hee seeth hee hath but a litle time remaining and therefore hee stirreth vp greately all that may prouoke to
fornace of sensuall temptations with a purpose to giue no consent vnto them Angells fauorably repaire vnto them to the ende that these flames doe not burne them nor touche them in the superiour parte of their soule and with winde and deawe of heauen they quenche the heate of the fleshe prouoking them to glorifie God for the victorye hee hath giuen them against it And therefore when I shall see myselfe forced with these temptations Colloquie I am to call vnto them saying O yee glorious Angells gardians of virgins protectors of the chaste Friendes and companions of men that are pure come yee and fauour mee that the fier that circlith mee may not burne mee Disperse the flame that burneth vvithin my fleshe that it may neither touche nor damnifie my spirit and negotiate for mee the gentle vvinde of Gods spirit that it may coole and refreshe the ardours of my fleshe 2. D. Basil in lib. de vera virginit The second fauour is that God himselfe with a particular protection assisteth to garde such as are chaste who by their puritie not onely make themselues like vnto angells but euen to the Lord of the angells himselfe the fountaine of all puritie who is delighted to conuerse familiary with the chaste and to admitte them to his freindship O eternall God that feedest among the lillies Colloquie Cāt. 2.2 D. Greg. ibi D. Hier. epist. ad Demetriadem Ex Cassian collat 12. cap. 8. lib. 6. cap. 9. Daniel 13.23 Oseae 2.19 for it is thy foode and thy pleasure to conuerse vvith chaste soules indue mine vvith chastitie that thou maiest daigne to inhabite it and to conuerse vvith it From these two fauours I am to collect a most effectual meanes tovanquishe temptations when on a sodaine and alone they assaile mee by lifting vp presently the eyes of my soule vnto the Angel which is present but much more to the presence of God himselfe shaming to doe before them what I would not doe before men and with this consideration I shall aunswere the temptation like as chaste Susanna did the dishoneste olde men that solicited her I will rather die then sinne in the presence of my God 3 The third fauour is for the carnall mariage that I renounce to admitte mee to a spirituall espousing himselfe spiritually with my soule with the espousal of faithe mercie and charitye and communicating vnto mee such soueraigne delightes of the spirit as I shall forget those of the fleshe fullfilling heerein his worde which hee gaue Mat. 19. Ita Cassian collat 12. c. 12. 13 when hee saide That whosoeuer should leaue a wife for his loue renouncing that facultie that hee had to bee married hee would giue him an hundred fold in this life that is a delight so greate that should a hūdred folde exceede the delight hee should haue in mariage for so excellent is the sweetnesse of chastitye Colloquia that it is impossible to knowe it but by proouing it O spouse of chaste soules graunt mee such vertue that thereby mine may bee thy spouse O my soul seeing thou art such a louer of delightes renoūce liberally the vile delightes of the fleshe that thou maiest enioye the most svveete delightes of the spirit 4 The fourth fauour is for those carnall children which I might haue had to giue mee abundance of spirituall children incomparably better filling mee with good workes with riche merits and with many soules gained to Christe by my example and worde of which I may bee the spirituall father and mother Isai 56.3 Non dicat Eunuchus c. fullfilling that which hee promised by his prophet when hee saide Let not the eunuche say behold I am a dry tree for I will giue him in my house and within the walles of my churche a place and a name much more excellent then those that haue children a sempiternall name that neuer shall perish O happie chaste man to whome God graunteth the soueraigne dignitie both of a sonne and of a father of a sonne by the singular grace of adoption and of a father in spirit by the copious fruites of Benedictiō 5 The fifth fauour comprehendeth many very singular graces and priuiledges which hee graunteth them in testimonie of the greate loue hee beareth to chastitie for as the chaste eleuate themselues aboue the ordinary lawes of nature liuing in fleshe as if they had no fleshe so God will sometimes exalt them a boue the ordinary lawes of grace in honour of their chastitie The virgin our Blessed Ladie thorough the rare vowe shee made of virginitie was exalted to the dignitie of the mother of God himselfe The euangelist Sainct Iohn for his puritye was much beloued by our Sauiour Christe from whome hee receiued extraordinarie fauours in the supper and on the crosse and greate reuelations in the which also for this cause were very famous Elias Eliseus Daniel and other sonnes of the Prophets and the fier of Babilon touched not the three children because they had vanquished the fier of Luxurye 6 The Last fauour is Apocal. 14.4 that singular priuiledge to followe the lambe in glorye where euer hee goeth for whosoeuer imitateth him in this life imbracing his virginitie D. Aug. lib. de vera vir ginit c. 27. D. Hier. lib. de laude virginit and puritie hee shall also imitate him in the other participating of his most excellent glorye vnited to his sweete companie with particular ioye O most pure immaculate lambe graunt mee that I may followe thy puritye both in bodye and spirit that in issuing out of this straite prison of the worlde I may with thee in thy spacious Heauen dilate myselfe and reioice Amen VVith the consideration of these sixe fauours I am to arme myselfe to resist those combats which shall happen to mee against chastitye saying as chaste Ioseph saide to the woman that sollicited him God hauing donne mee so many benefits Genes 39.9 and promising mee such fauours if I liue chaste Quomodo possum hoc malum facere peccare in Deum meum How can I committe this euill and sinne against my God Colloquie O Lord of heauen and of earthe I vvill leaue not onely my cloke like Ioseph but my honour vvealthe and life rather then offend thee For thou madest Ioseph for his chastitye and loyaltie vice-king of Egipt but mee for mine thou vvilt make a king in thy heauen The xxj Meditation of Auarice The firste Pointe AVarice is a disordinate desire of riches and temporall Goods wherein we may many waies sinne First in desiring to take that which is another mans contrary to the tenth commaundemēt of the lawe of God or taking it in deede or retaining it cōtrary to the seuenth which is not to steale Secondly with nigardise abusing that which is our owne not shating it when the lawe of iustice or of charitie and mercye obligeth vs with the needye but beeing harde-hearted against them Thirdly in in seeking
hell and the fewell of those eternall fiers whereupon-saieth S. Serm. de resurrect Bernard let selfe VVill cease and there shall bee no hell for if selfe will cease there shallbe◠〈◊〉 sinnes and then what neede is there of hell And besides this if there bee any Hell in this life our owne will is a hell to it selfe for all the miseries of this life so farre are the causes of extreame affliction and heauinesse as they are contrarie to our owne will which if it cease by our conforming ourselues to Gods will that wich is hell is turned into purgatorie and into augmentation of meritte and of crowning in heauen VVhereupon saieth S. Lib. 1. de vocatione gentium ca. 8. Ambrose Our owne will is blinde in desires puffed vp in honours full of anguish in Cares and vnquiet in suspitions more carefull of glorie thē of vertue a greater louer of fame then of a good conscience and much more miserable enioying the things that it loueth then when it wanteth them for her experience augmenteth her myserie Out of all this I will conclude how greate my miserie hath beene in hauing subiected myselfe to my owne will contrary to the will of God bewailing my blindenesse and purposing firmely to abhorre it and to denye it Ioan. 6.38 in imitation of our Lord Christe who descended from heauen not to accomplish his owne will but the will of him that sent him And beeing in the heauinesse and agonies of deathe hee saide to his Father Not my vvill bee donne but thine O soueraigne master I confesse that I am not vvorthy to bee called thy disciple Lucae 22.24 Colloquie because I haue not proffited by thy example May thee sorrovves and Agonye of deathe come vpon mee for the times that I haue sayed against thee not thy vvill bee donne but mine Seperate o my Sauiour from my mouthe so cursed a vvord and fauour mee vvith thy grace to mortifie my ovvne vvill that intirely I may accomplish thine 1. Corin. 10. may I from henceforth seeke not that vvhich is mine but vvhat is thine and my neighbours pretending their proffit and thy glorie vvorlde vvithout ende Amen The third Pointe THe third Pointe shall bee to consider the sinnes disorders of the other interiour faculties of the soule which are the imaginatiō sensitiue appetites with the hurt that procedeth from them First I vvill ponder that my Imaginatiue Facultie is like a hall painted with many images and figures some foule some prophane and others ridiculous monstruous and deformed entertaining it selfe in painting them taking pleasure to beholde them solliciting the vnderstanding to gaze vpon them oftentymes drawing it after it to cogitate vpon them From whence originally spring many sinnes which they call delectatio morosa a continuing or lingering delight in matter of carnallities reuenges Ambitions and auarices delighting myselfe with the imaginanation of these things as if they were present 2. Then will I ponder Ex D. Th. 1.2 q. 23. a. 4 how my appetitiue Faculties are like a rough troubled sea combated with eleuen waues of passions encountring one with another to witte loue and hatred desiring and flying heauynesse and ioy hope and despaire feare and audacitye and anger All which for the most parte I apply vnto euill with greate disorder For I loue that which I ought to abhorre and I abhorre that which I ought to loue I desier that which I ought to flye and I flye that which I ought to desier I reioice in that for which I ought to bee sorrowfull and I am sorrie for that wherein I ought to reioice From whence greiuous sinnes doe arize for the appetites with these affections sollicite the will and carry it after them that with them it may giue its consent 3 Hereupon it is that these passions are the armes and snares of the deuills to combatte vs D. Amb. lib. 1. offic ca. 4. and to intangle vs in greate sinnes for in seeing any passion rize vp they are ioyfull to see it and presently make vse thereof to frame their temptation so that I myselfe giue vnto my enemye the principall armes wherewith hee doth combatte persecute and destroy mee Besides this these passions are my torturers and tormentors for they make warre within mee against the poore spirit molesting mee to make mee will Ad Rom. 7.15 what I would not to doe according to the desiers of my fleshe And so likewise they are one contrary to another for the passion of delight maketh mee desier that which the desier of honour abhorreth and the desire of honour that which the passion of auarice flyeth For as the wiseman saithe I allwayes will Prou. 13.4 and I will not I will vertue because it is good and I will it not because it is laborious I will vice because it is delectable and I will it not because it is dishonest And these willings and nillings of my passions Colloquie Iob. 7.20 Ad Rom. 7.24 are the tormentours of my miserable hearte O vvith vvhat greate reason may I lament mee to myselfe saying to our Lorde VVhy hast thou made mee so contrary vnto thee And hovv am I so heauy troublesome to myselfe Vnhapy man that I am vvho shall deliuer mee from the bodye of this deathe Let thy grace o Lord fauour mee to deliuer mee from so great a miserye From this consideration I am to drawe a very resolute determination to gither with my owne will to mortifie these passions for this giueth life to my Passions and my passions giue life vnto it therefore they must dye togither to bee vanquished following herein the counsell of Ecclesiasticus who sayeth walke not after thy owne passions Eccl. 18.30 and desires and separate thyselfe from thy owne will for if thou grauntest vnto thy soule her concupiscences thy will make thee the laughing stocke of thy enemies To put this in execution wee shall bee assisted with the examinations that shall bee setdowne in the meditations ensuing The XXVIII Meditation wherein is set downe a forme of praying making euery night an Examination of the Conscience ONe of the most effectuall meanes to purifye the soule of vices D. Basil sermo 1. de instit Monach. D. Chrisost Hom in Psal 4. is the continuall vse of examining the conscience euery daye before wee goe to bed which the holy fathers and spirituall maisters doe very earnestly recommend vnto vs. That forme of making this examination which was taught vs in fiue pointes by our glorious Father Ignatius is the most proffitable of all that I haue seene for that it containeth a most excellent forme of praier for all sortes of persons For the vnderstanding whereof D. Bern. alij I breifely aduertize that euery daye wee doe newly charge ourselues with two debtes to our Lord although very different and for very diuerses respectes The first debt is for the innumerable benefits wee receiue of him The second for the
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
and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate and the Confessor shall impose vpon mee And dolour as an executioner is to torment mee breaking Psal 4.5 and shiuering my hearte for the offences I haue donne to my creator These foure Iudiciall actes am â—to doe within the hall of my hearte quickening them with the considerations which to this ende are ordained Iob. 23.4 35.14 Isai 43.26 and much more with the remembraunce of the presence of God the iudge of the quicke of the deade whom I am to beholde seated in the Throne of his maiestie as in the 9. Meditation hath beene declared for that the viewe of this most righteous Iudge will bee a cause to make mee doe it with greater diligence The first Pointe FIrst I am to consider D. Tho. 3. p. q. 90. act 2. that our Lord Christ would that our owne actes should bee partes of this sacrament to witte contrition confession and satisfaction which aunswere to the three sortes of sinning by thought worde and deede that I myselfe might concurre to the grace of my Iustification and that seeing I sinned with my actes with the same I might dispose myselfe to receiue my pardon And now that it hath beene the good pleasure of our Lorde to ennoble my actes making them the Instruments of his grace it is reason that I should exercise them with the greatest excellencie that I may Eccles 33 23. labouring as the VViseman saithe to bee in them superexcellent requiring of the three Persons of the Godheade particular fauour for euery one of them Of the holy Spirit to whome is attributed Charity I will begge contrition of hearte beseeching him that hee will kindle in my soule the fier of his loue from the which may proceede such a dolour as may consume all the drosse of my sinnes Of the SoÌ„ne of God who is the word of the eternal Father to whome is attribued wisdome I will begge light to knowe my sinnes and such humble wordes to coÌ„fesse them that I may bee purified and cleansed of of them Of the eternall Father to whome is attributed Power I will begge force for the workes of satisfaction with perseueraunce vntill I haue paide all the paines that I owe for my sinnes Colloquie O most blessed Trinitie assist in my hearte in my lippes that I may vvorthily confesse all my sinnes and obtaine compleate remission of them Amen Then am I to consider all that is necessarie to exercize these three actes with greate perfection discoursing of euery one of them The Second Pointe 1. AS coÌ„cerning the first acte Of Contrition which is sorrowe for sinnes I am to procure to haue it the most perfect that may bee not contenting myselfe with an imperfect sorrowe which they call Attrition proceeding from feare of the paines of hell but procuring the perfect sorrowe which they cal ContritioÌ„ and procedeth from the loue of God aboue all things as before hath beene saide And this sorrowe must bee the greatest that possiblie may bee because it is the measure of the grace that is giuen in this sacrament So that if the sorrowe bee imperfect and little the grace shall bee litle if it bee perfect and greate the grace shall bee greate for looke as sorrowe encreaseth so shall grace and if there bee no sorrowe no grace shall bee giuen And therefore the principall parte of this preparation consisteth in the perfectioÌ„ of sorrowe vnto the which I am to mooue myselfe with the coÌ„siderations that were set downe in the fift Meditation and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue 2. Of the teares of loue Hierem. 6.26 Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen vpon whome shee had laied all her loue and repose so will I weepe for the spirituall deathe of my soule which is my onely one and by reason is much to bee loued yet I myselfe haue cruelly slaine her by sinne and subiected her to deathe euerlasting And seeing I haue so greate a feeling of the losse of those things that I loue a much greater feeling am I to haue of this because it is the greatest of all and herein teares are well employed For a mother let her weepe neuer so much shee shall not giue life to her sonne that is deade but I with the teares of Contrition shall obtaine life for my deade soule O infinite God Colloquie I am very much greaued for the iniurie I hune donne thee by killing vvith sinne the soule that thou gauest mee and seeing it is more thine then mine haue mercie vpon it Deliuer my soule from the svvorde of death Psalm 21.21 my only one from the dogg of Hell that I may liue to thee and confesse thy holy name amen 2 I will likewise weepe for my sinnes because with them I haue killed the only begotten Sonne Zacha. 12.10 Ad Heb. 6.6 who through excellencie meriteth this name Christ Iesus my Lord whome within myselfe I haue crucified againe and haue as much as lieth in me giuen occasion that he should die O only begoten Sonne of the Father I am exceedingly sorroufull for my sinnes Colloquie for hauing binne thereby a cause of thy death returne a Lord to liue in my soule vvith thy grace seeing thou dydst die to giue it life 3 Othersometimes it telleth mee that I should weepe like a Bride that hath by death lost her beloued spouse vpon whome depended her whole remedie and reliefe thereby remaining a widowe poore and abandoned And so will I weepe for my sinnes by the which I haue lost God the spouse of my soule and with him haue lost the iewells of his grace and Charitie and the giftes that he had giuen me remaining like a widowe not able to engender children of good workes merittes of life euerlasting but abandoned Colloquie and left dessolate without the protectioÌ„ of so sweete a spouse O if my harte vvould shiuer and breake vvith the force of dolour for hauing lost such a spouse such Ievvells and such amiable protection And yet notwithstanding if I perceiue that my harte is still hardned and melteth not with the considerations of loue Ex D. Bern. serm 16. in Cant. I will make vse of those of feare before mentioned that feare as S Barnard saieth may quickne me and open the dore to loue excitetur vt excitet Let feare be awakned that it may awake me Feare o my soule the face of the Iudge whome the powers of heauen doe feare the wrathe of the Omnipotent the face of his furie the noise of the worlde that shall perish the fire that shall burne it the voice of the Archangell and the most rigorous wordes of the finall sentence Feare the teeth of the DragoÌ„ the belly of Hell the roating of fierce beastes that stand readie to
a liuely faithe of himselfe inclosed in this sacrament And to this ende faithe must helpe itselfe with meditation and contemplation penetrating the greatenesses of this Lord as hath bene saide in the first pointe of the precedent meditation The actes of faith are to be exercized in this forme I beleiue that vnder this vaile is couered Iesus Christe my Lord his body his soule his blood and his diuinitie I beleiue that there is present the Sonne of the euerliuing God infinite eternall immense allmightie wise and holy yea wisdome and sanctitie itselfe I beleeue that there is my Sauiour my master my father my iudge and my glorifier hee that for mee was borne in a maunger and was whipped crowned with thornes and crucifyed All this I beleeue for that hee himselfe hath reuealed it and I am most assured that he had knowledge Colloquie power and will to doe it O my king and my God although I see thee not clearely it suffizeth mee to knovve that thou art there that I may reuerence adore and glorify thee as if I did see thee I reioice to haue thee present and I giue thee thankes for that thou daignest to bee vvith mee quicken my faithe o Lord that I may loue euer to bee vvith thee Amen The second Pointe Actes of Hope Secondly are to bee exercized the Actes of Hope resting vpon the same foure pillars that faithe doth to witte vpon the infinite wisdome goodnesse and omnipotencye of God and vpon his fidellitie to fullfil all that hee promiseth seeing hee hath knowledge Power and will to performe it Vpon this foundation Hope is to exercize its Actes ayding itselfe with prayer to aske and obtaine what it hopeth and desireth And what here is to bee hoped and desired is the performaunce of the promises that Christe our Sauiour made to those that worthily receiue him in this sacrament as may bee collected out of the 6. chapter of S. Iohn saying thus vnto him Ioan. 6.35.50 c. I hope o my Sauiour that if I eate this breade of life I shall neuer die I shall liue for euer I shall remaine in thee and thou in mee vnited thou with mee and I with thee I hope that as thou liuest by thy Father so I shall liue by thee and by thy meanes I shall obtaine life euerlasting and thou willt raize mee againe at the last daye Colloquie O breade of life I come to receiue thee vvith greate confidence that thou vvillt quicken my spirit comfort my hearte cheare vp my soule for tifie my povvers make chaste may fleshe and chaunge mee into another man Aug. 7. confess cap. 10. for I shall not chaunge thee into mee vnlesse thou chaungest mee into thee O most svveete Sauiour augment in mee confidence that I may bee vvorthy to obtaine thy soueraigne promise But hope must passe yet farther hoping in the goodnesse and omnipotencie of this our Lord who is not tied vnto the sacrament but may graunt mee all these benefits onely for a liuely desire in mee to receiue him and therefore beholding this diuine sacrament I may exercize these actes of faithe and confidence Math. 8.8 sometimes with the Centurion saying vnto him Lord I am not vvorthy that thou shouldest enter vnder my roofe but onely say the vvorde and my soule shall bee saued Numer 21.8 And sometimes I will say vnto him If to beholde the brasen serpent suffized to heale those that were wounded it may likewise suffize mee to beholde thee with a liuely faithe and thee to looke vpon mee with thy mercye that thou mayest deliuer mee from all miserye Other sometimes as the woman that had the fluxe of blood Luc. 8.44 Actuū 5.15 I will say within myselfe if I can but touche the garment that couereth my Lorde without doubt I shall bee safe And if the shadowe of his apostle healed the sicke how much more shall the shadowe of his diuine sacrament heale my soule VVith this confidence ought I to enter into the churche to assiste at masse and to beholde the sacred hoste and chalice when they are eleuated For as S. Bernard saieth Serm. 38 in Cant. greate faithe attaineth to greate things and the more the affection of confidence dilateth itselfe the more wee shall obtaine of Gods mercy The third Pointe FInally Actes of Charity Charitie is to exercize her actes with the which spiritually wee are vnited and Ioyned with Christe our Lorde with the Vnion of loue which is pretended in the Communion of this blessed sacrament The principall actes are to reioice in the goodnesse charitie omnipotencie and liberalitie of Christ which is resplendent in this banquet to joie to see mee so beloued of him that hee giueth himselfe vnto mee for meate to desire all waies to bee vnited with him by actuall knowledge and loue and to bee like vnto him in all his vertues To desire that all may knowe loue and reuerence him in this most blessed and soueraigne sacrament and may enjoie the benefits that therein are inclosed And to offer myselfe with greate earnestnesse to haue in all things the same willling and nilling that hee hath placing my whole liking in complying with his Colloquie O my most svveete Sauiour vvhere soeuer thou art thou art exceedingly amiable but in this sacrament thou art most vvorthy to bee beloued vvith all the vvhole forces of loue O that I did loue thee vvith all my hearte vvith all my soule vvith all my spirite and vvith all my fortitude May I loue thee for the bounty that herein thou discouerest for the loue that herein thou demonstratest vnto mee for the benefits vvhich herein thou doest mee for the euills from vvhich thou deliuerest mee for the good thinges vvhich thou promisest mee and for the much that thou desirest that I should loue thee Fullfill o Lord this desire vvhich thou hast and vvhich I haue graunting mee to loue thee as thou desirest to bee loued vniting mee vnto thee vvith the vnion of perfect charitie that it may remaine vnto life euerlasting Amen Diuerse other Meditations with seuerall formes of preparing our selues to communicate shall bee set downe in the partes that followe following the order of the euangelicall historie and shall easily bee found by the table The XXXV Meditation of thankes giuing after Communion AFter wee haue communicated it is of greatest Importaunce to knowe how to enioie the swete Presence of the guest that wee haue receiued for there is no better tyme to negotiate with him then when wee haue him within vs for here likewise it is truthe that hee saide that while hee is in the litle worlde of euery mā hee is the light of the world Ioan. 9. 12. and therefore it behooueth vs to walke whilest this light lasteth before it bee hidden and darknesse ouertake vs. And as this diuine sacrament is so soueraigne a Benefit and so high a Guift of his diuine liberalitie so we are to bee
fower things 9.10.11 The order of mentall praier according to S. Augustine 14. Two principall ends of mentall praier 14.17 How in it we may haue conference with our owne soule with our B. Ladie Angels and other Saincte 19. what vertues accompanie mentall praier and the excellencie thereof 21 23. VVhat the matter of mentall praier is 23. How it is reduced to there orders fit for three estates of those that meditate 24. Entrance in to praier how it ought to be made 29. How we may aide our selues with our imaginations tongue and other faculties for mentall praier 40. The examination of praier ended and the fruites thereof 43. Diuers formes of praier in diuers matters accommodated to sundry persons times 46. How mentall praier may be vsed of some without manifoldnes of discourses 52.53 Formes ordinary extraordinary of mentall praier and how diuersly God communicateth himselfe therein Presence The presence of God necessarie to be had by vs in praier 20. Pride The acts and punishments of it 233.235 Profit Spirituall profit and aduancement is gotten by dooing and suffering 26. Prouidence That of God towards such as resigne them selues to him 86. Psalmes Interiour psalmes what they be 15. Punishments Punishment of the Angels that sinned 89. Of our first parents 92. Of anie mortall sinne 94.116 That which Christ suffered for sinnes 96. Punishments of pride 235. Of gluttonie 240. Of luxurie 245. Of auarice 154. Of Of wrath 259. Of enuie 295. Of slothe 270. Of those that breake Gods comaundements 279. See paines Purgatorie The terriblenes of it with other circunstances of the soules that be therein 35â— How godly a thing it is pray for the soules that be there 358.359 Puritie Purenes of heart is the end of the purgatiue way 75. Purposes Good purposes and determinations how they ought to bee made by vs in the morning at praier time 308. Reading In reading of good bookes God speaketh vnto vs. 70. It is the first steppe of the spirituall ladder 74. Religion It with three waies thereof is a spirituall imitation of death 157. Resignation That which we ought to haue in the vse of thinges created 85 Resurrection The generall of all men with many circumstances 183. Reuerence That which is due to God in praier 31. Satisfaction Of that which we must make for our sinnes and meanes to stire vs vp vnto it 326. Scripture Holiescripture the principall fruite of spirituall science pag. 7. Seeing How God is seene spirituallie and what is seene in him 57.58 Senses Sinnes of our corporall exteriour senses and their chastisements 287. Mortification of them 291. Internall spirituall senses 56. Sinne. It is most contrarie to ouâ— last end 87. The griuousnes of it by diuers examples 88. By the paines that Christ endured for them 96. By the multitude of them and for the being against reason 100. By the basenes of them that committeth them 104. by the greatnes of God against whome they are committed 108. By the vile motiue that induceth to sinne 115. By compariâ—on betwixt the temporall and eternall paines thereof 116. It is worse then all the euils of paine laide together that are suffered in hell 123. Of the seauen called deadlie sinnes by order 230. Sinnes against the commaundements of God 273. Senses and sinnes of them and of the tongue 287. Sinnes of the vnderstanding 293. Those of our owne selfewill 296. How much veniall sinnes is to bee abhorred for feare of purgatorie 352. Sloth what it is the acts and harmes and chastisement thereof 268. The reward of him that mortifieth it 272. Smelling How we doe spiritually smell God 60. Sorovve Sorowe for sinnes some riseth of loue 322. Some of feare preparing vs to that other sorowe of loue 323. Speeches Colloquies or speeches how they must bee made in praier with God 11.17 with ourselues with our B. Lady Angels and Saintes 19. Talke How we may talke with God in mental prayer 14. Talke with God cause of greate good 21. Talke of God with vs what it is and what it woorketh 22.59 See Speeches Tâ—st How wee doe tast God spirituallie 61 Teares Those of loue and feare how they are obtained 322. Temperance See Abstinence Tentations Those that be against praier and their remedies 39. Thankesgiuing VVhat they are 16. The acts thereof and how to bee practised after Confession 328. How euerie day in the examination of our consience 302. How after communion 345. Thinges The last thinges of man mouing vs effectuallie to detest sinne 125. Tongue The sinnes thereof and the manner how to mortifie it 288.291 Touchinge How wee doe and may touch God with vnion of loue 62. Vaine glory The acts and hurtes thereof 233. Vertues They ar not obtained by consideration only but by mortification of our vices 231. Vices See Sinnes Virginitie See Chastitie Vnion Diuers formes and manners of it pertaining to contemplatiue life 62. VVayes Three wayes Purgatiue Illuminatiue and Vnitiue accommodated to three states of persons â—4 VVill Selfe will what acts it hath the harmes and punishments thereof and meanes how to mortifie it 295.296 VVoorde That of God with what spirit to be ruminated 48. VVrath See Anger Faultes escaped in the printing Pag. 52. contended reade contented p. 53. then them p. 51. him hir p. 172. the thee p. 194 wich with p. 195. regaled recaled ibid. vould would ibid. out our p. 196. perfocre perforce ibid. accumsemee accuse mee ibid. the them p. 202. whosoeuet whosoeuer ibid. mother mother ibid. haut haue p. 203. peruersc peruerse p. 204. thee the. p. 206. haut haue p. 207. danmed damned ibid. neighbout neighbour ibid. hec her p. 210. might night ibid. on wicked on the wicked p. 212. his this ibid. Cod God p. 213. fuffer suffer ibid se so p. 215. deliuee deliuer p. 220. vs as ibid. man many p. 122. which the damned which the exteriour senses of the damned p. 224. ane and. p. 225. and and. p. 227. from all from all this p. 234. these there p. 235. shall shalt p. 296. puritie purifie ibid. bening being ibid fillowing following p. 297. in good in the good p. 299. thee the p. 230. thee there Good Reader if thou finde any other which I haue ommitted I pray thee of thy curtesie to correct them MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same 〈…〉 Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS natiue of Valladolid AND Translated into English by F. RICH. GIBBONS of the same Societie THE SECOND PART The contents of this woorke are to be seene in the page folowing SIT NOMEN DOMINIBENEDICTUM IHS Printed with priuiledge M.DC.X. THE CONTENTS OF THIS WORKE These Meditations goe diuided into six partes which be correspondent to the three wayes PVRGATIVE ILLVMINATIVE VNITIVE the first two parts for Principiants in Vertue the other two for those that Goâ— forâ—â—â—â—d and the two last for 〈…〉 And all six doe
Principianâ—s hee vseth to giue more aboundantly the milke and Honye of diuine consolations to weane them from terrene and to animate them to the imitation of his Heroicall Vertues To attaine to these endes wee are to procure by the meanes of these Meditations to knowe Christ IESVS our Lorde true God and man with so certaine proper entire and perfect a knowledge that it may arriue to vnderstand and penetrate the infinite dignitie of his Person and the inestimable riches treasures of his grace with greate esteeme and valuation thereof For in this knowledge as is testified by our Sauiour himselfe consisteth Life euerlasting Ioan. 17.3 Psal 38 4. and from it as from seede proceede the meanes to obtaine it and with the breathe thereof is inkindled in meditation the fier of Charitye which inflameth vs in his Loue Sermone de perfecta forma hominis Christiani from which springeth fortitude of hearte to imitate his Life with so greate perfection that according to that of S. Gregory Nyssenus a Christian may bee called alter Christus Another Christ in Humillity Patience and all the other Vertues as wee say of a Wiseman that hee is another Salomon The manner of meditating vpon these Mysteries Ex Patre Ignatio in primo exerciâ—io secundae tertiae hebdomadae to effectuate what wee pretende must bee to carrye our eyes fixed vpon foure things and to ponder them with attention The first is to beholde the Persons that are interposed in the Mysterye with the Excellencyes and interiour affections that are in them The Second is to consider the Wordes they speake and the ende wherefore and the manner wherewith they speake them The thirde is to beholde their Workes and the Vertues resplendent in those Workes The fourth is to consider what things they suffer with all their Circumstances pondering the endes thereof and motiues therevnto Out of all these foure things I am allwayes to drawe some proffit to my selfe animating my selfe to imitate what may bee imitated In the introductioÌ„ §. 1. and 2. with those other Affections and Colloquyes that wee spake of in the beginning of this Booke All this is to bee donne in euery Pointe that the meditation shall haue following the Order of the Historye as in the Progresse thereof shall bee seene And for that among the Persons that are touched in many of these mysteries especially in those of this second parte the most principall is our blessed LADIE the VIRGIN wee must most principally attende to drawe out of these meditations the knowledge and Loue of her and the imitation of her Heroicall Vertues ascending from the imitation of the mother to the imitation of her Sonne 1. Cor. 11.1 seeing shee may say vnto vs much better then Sainct Paule Bee yee folowers of mee as I also of Christ To dispose vs the better to the pretense and estimation of the ende that hath beene spoken of the meditation folowing of Vocation to imitate our Lord IESVS Christ will help very much as a foundation of these meditations imagining him in the likenesse of a most excellent King elected by God Ex Patre Ignatio in principio secundae hebdomadae that should raise vp men to make warre vpon his enemies inuiting his vassalls to followe him and promising them that if they accompany him in the fight they shall enioye with him the spoiles of the victorye The fundamentall Meditation of the infinite Excellencye of the celestiall King Christ IESVS our Lord and of the Vocation that hee maketh inuiting all men to followe him The first Pointe FIrst The ExcelleÌ„cyes of our Sauiour Christe as hee is a King Psal 2.6 I am to consider that our Lord Christe is a most excellent king elected by the eternal Father to rule and gouerne men commaunding all to obey him as their proper king and lawfull Lord according to that which hee himselfe saide by the Prophet Dauid I am appointed king by him ouer Sion his holy hil preaching his precept Vpon this truthe I am to ponder first the infinite Charity of the eternall Father in the election of this soueraigne king for that beeing resolued to giue men a king hee made choice of the best that hee could giue vs whoe on the one side should bee true man as concerning our nature that hee might bee before vs with his example and entreate vs with Meekenesse and Compassion and on the other side should bee true God and his onely begotten sonne that by his infinite power hee might remedye Sermon 1. de Natiuitate and aide vs. For as Sainct Leo the Pope saith If hee had beene man onely hee could not haue remedied vs and if hee had beene God onely hee could not haue giuen vs Example From hence I will ascende to consider the excellencyes of this king in whome concurre all the Quallities that may bee in a most perfect king as is manifest by those Psalm 44 3. c. Iere. 23 5â— Zachar. 9.9 that are attributed vnto him by the Prophets But principally I will poÌ„der his infinite Wisdome whereby hee knoweth our necessities and miseries his Omnipotencye to remedye them his Mercye in beeing compassionate of them his Bountye and Charitye in desiring to remedye them his Prouidence in being carefull for our Good his Meekenesse and Affabillitye in entreating vs as Bretheren his Liberallitye and Magnificence in sharing among vs his riches and giuing vs all that hee hath euen vnto his very bodye and blood his Iustice and Prudence in Gouernment directing vs with greate Integritye and Vprightnesse and finally his Eternitye with perpetuall Constancye in his coelestiall Empire which shal neuer haue an ende And to make mee more entirely affectionate herein I will make a comparison betweene earthly kings and this heauenly king Isai 10.13 for they impose tributes and taxations vpon their vassalls and exact them with rigour this quitteth all those and louingly payeth their debtes they impouerish their vassalls to inrich themselues this impouerisheth himselfe to inriche them with his Pouertye 2. ad Cor. 8.9 they erre oftentimes in their gouernment thorough ignorance passion or malice this neuer erreth because hee is infinitely Wise Iust Good Math. 11.23.4 29. They impose very heauy Lawes vpon their subjectes yet excuse themselues to fullfill them this imposeth Lawes very sweete and by his owne example animateth men to fullfill them Finally those are teÌ„porall kings that ende with Deathe Dani. 2.32 their Empires bee they of golde or siluer of brasse or of iron shall perish because they are founded vpon feete of Clay but this king is eternall and his kingdome shall neuer haue ende because it is founded vpon God From these three considerations and from euery one of them I am to extract seuerall affections of Praise Ioy and Thankesgiuing with greate Resolutions and Offers to doe much in the seruice of this Soueraigne king sometimes to this purpose I will speake to the
communicate vnto mee thy Greatenesse Graunt that I may humble myselfe to serue thee as thou diddest humble thyselfe to remedye mee and that I may doe all that I can for thy seruice seeing thou diddest all that thou couldest for my Remedye O my Soule doe for thy God all that thou canst for all is but litle Ex D. Leo serm 1. de Natiuit considering how much thou dooest owe him Learne to esteeme God as hee esteemeth thee and seeing hee hath exalted thee to such a Greatenesse doe not thou any thing that may bee vnbeseeming it The third Pointe THirdly I am to consider how in this worke of the Incarnation our Lord God pretended withall to discouer vnto vs the infinite Excellencye of all his Perfections and Vertues employing them with the greatest perfection that was possible and to our greatest commoditye This may bee pondered discoursing breifely of the most principall First hee shewed his infinite Bountye in communicating himselfe with the greatest coÌ„munication that might bee giuing his personall beeing to a humane nature and in this manner joyned in kinred with the whole Linage of man Hee shewed his Charitye in vniting to himselfe this nature with so strict an vnion that one and the same might bee man and God to the end that all men might bee one and the same thing with God by the vnion of Loue giuing them freely and liberally the thing that hee most loued Ad Rom. 8.32 and esteemed and with it all other things whatsoeuer Hee shewed his infinite Mercye brothering it meruailously with Iustice Psal 84.11 for there could not bee a greater mercy then for God to come personally to remedye our miseries and to make himselfe capable of sorrowe that hee might bee truly compassionate of them Nether could there bee greater Iustice then for God himselfe made man to pay our proper debt suffring therefore the paine of deathe that our sinnes had deserued neither could there bee greater Brotherhood then to applye to vs men by mercye that rewarde which God man merited by Iustice giuing mee an assurance to obtaine all things that are conuenient for mee seeing this our Lord gained them all by Iustice and applyeth vnto mee his merits by infinite mercye Ex D. Damaso lib. 3. de Fide orthodoxa a principio Hee also shewed his immense Wisdome in inuenting a meanes how to conjoine things so distant as are God and Man Eternall and Temporall Impassible and Passible and in plotting how to vnloose the most difficult knot of our Sinnes the Diuine mercye pardoning them without preiudice of his Iustice Hee shewed his Omnipotencye in doing for man all that possibly hee might to honour and to inriche him for among all the diuine workes there is none greater then for God to make himselfe man Finally hee demonstrated his Sanctitye and all his Vertues imprinting them in God made man that hee might bee a visible patterne of them all animating vs by his Example to imitate them and ayding vs by his Grace to procure them which not doing no man can bee excused For if God loue his neighbours who should not loue them If God doe good to his enemyes who should doe euill to his If God humble himselfe who should bee prowde If God suffer and endure who should bee impatient and ill suffering And if God obey why should not man bee obedient These seuen Diuine Perfections resplendent in this worke are to moue mee to praise God seuen times a day yea seuen thousand if I may desiring to loue and to serue him with the greatest perfection that may bee possible For if before God made himselfe man hee required that wee should loue him with all our Hearte Soule Spirit Forces Dâ—ut 6.5 with how much greater reason may hee now require of mee this degree of Loue and Feruour in his Seruice D. Greg. homil 36. in Euang. And seeing workes are the proofe of Loue I am in them to demoÌ„strate this my Loue endeuoring to imitate those most excellent Perfections that hee discouered in this worke to witte his Bountye Charitye Liberallitye Mercye and the rest which are imitable and especially those Vertues that this God Incarnate exercised in the worlde for our Example O most blessed Trinitye Colloquie what thankes shall I giue thee for hauing discouered in this worke those infinite Greatenesses that thou heldst closed in thy breaste VVhat shall I giue thee that shall not bee all to little for so soueraigne a gift How shall I loue and serue thee therefore Behold mee heere wholely dedicated to thy Seruice with a Desire to loue thee as thou louedst mee and to imitate those Vertues that thou discoueredst vnto mee And seeing thou hast giuen mee that which is more giue mee also that which is lesse graunting mee that I may loue thee for the infinite gift that thou gauest mee Amen The Second Meditation Of GODS infinite Charitye resplendent in this Mysterie of the Incarnation and of the greate Benefits that wee receiue thereby ALlbeeit all the Diuine Perfections are as hath beene saide resplendent in the Decree of the Incarnation yet aboue them all Charitye most florisheth of which this meditation shall bee leauing the others to the sixt parte And it shall bee founded vpon that which our Sauiour Christ saide to Nicodemus Ioan. 3.16 1 Ioan. 4. â— So God loued the VVorlde that hee gaue his only-begotten Sonne that euery one which beleeueth in him perish not but may haue Life euerlasting In which wordes our Sauiour disciphered three most principall things of this Soueraigne mysterie to witt The principall Fountaine from whence it proceeded The Greatenesse thereof The Endes and Admirable effectes thereof The first Pointe FIrst Sic Deus dilexit mundum I am to consider the infinite Greatenesse of the Person that loued vs and did vs this soueraigne benefit and the infinite Basenesse of him that is loued and to whome this fauour is donne comparing the one with the other First I will ponder how the Originall of this soueraigne benefit was the infinite Charitye and Loue of God who as touching his owne Proffit and Blessednesse had no neede to loue any bodye but himselfe for with only beholding and louing himselfe hee is infinitely blessed Yet for all this of meere Grace hee would loue the Creatures and doe good to them only because hee is Good and to demonstrate in them the Riches of his Bountye according to that of the Apostle God which is riche in mercye Ephes 2.4 for his exceeding Charitye loued vs that is to say Hee loued vs not because hee had neede of vs nor because wee of right did merit it but only for that his Mercye was compassionate of our miserye and his Charitye would needes breake forth from him to loue others Secondly I will ponder how Gods infinite Charitye passed yet farther in desiring so to loue the Worlde hee beeing who hee is I call the Worlde the multitude of
sinfull men that sinned in Adam contracting from him the foule spot of Originall sinne and afterwarde thorough their owne Will fell into most greivous and actuall Sinnes by the which they made themselues most vnwoorthy to bee loued deserued to bee very much abhorred In so much that God not only loued men when they were not and so consequently were neither Freindes nor Enemyes but hee loued them also when they were Enemyes Rebells and Vnthankefull for other innumerable Benefits that hee had donne them to discouer heerein the infinite Treasures of his Mercye and Charitye Thirdly I will make comparison betweene that which God doeth in Heauen and that which men doe vpon Earthe pondering how God loueth the Worlde that abhorreth him and how the Worlde abhorreth God that loueth it The Worlde employeth itselfe in offending God and God desireth to employ himselfe in benefitting the Worlde admiring therefore with myselfe at the abhominable Wickednesse of the Worlde and at the infinite Bountye and Charitye of God O God of infinite maiesty Colloquie why daignest thou to loue a Worlde of infinite Basenesse Thou knowing what the Worlde is why doest thou not abhorre it why doest thou not sinck and anthilate it Blessed bee thy immense Charitye in whose bosome is contained the Loue of so vngratefull a Creature Domonstrate it o Lord towards mee in making mee to loue thee as thou louest mee and to serue thee as thou doest merit These three things I am to applye to myselfe putting myselfe in the place of the worlde who vngratefully and forgetfully haue abhorred and offended God and yet for all this God hath not omitted to loue mee desiring to doe mee good that I might heartely loue him The Second Pointe SEcondly Vt Filium suumvnigenitum daret I am to consider the infinite Greatenesse of the Gift that God gaue to the Worlde which was his only begotten Sonne Wherein I am first to ponder that the Loue of God is not a Loue of Wordes only and faire compliment but a Loue of Deede and of Action doing good to those whome hee loueth and the more hee loueth the greater Benefits hee bestoweth vpon the beloued From hence it is that to demonstrate the infinite Greatenesse of his Loue hee gaue vs the most precious thing that hee could giue vs which was his only begotten Sonne of equall dignitye with his Father and one and the same God with him willing that hee should become man like vs Coloss 2.9 that within one man might dwell the fullnesse of God of the which all might participate And for this cause Christ our Sauiour desiring to endeare the greatenesse of the diuine Loue saide So God loued the wo lde Ioan. 3.16 that hee gaue his only-begotten Sonne as who-should say Hee could not loue it more then to giue his Sonne and that not any Sonne but his naturall sole and only begotten Sonne And in steede of this Worde Hee loued hee might haue put some other like Wordes saying So God esteemed the Worlde so hee honored it so hee glorifyed and exalted it so hee inriched and protected it that hee gaue his only-begotten Sonne and this freely and of meere Grace for there was none that could merit so infinite a Gift Then will I ponder vpon whome this so precious Gift was bestowed which was vpon a Worlde peruerse ingratefull and forgetfull vpon a Worlde so bestiall that this greate and onely-begotten Sonne of God comming to liue therein Mundus eum non cognouit Ioan. 1.10 The Worlde knewe him not neither esteemed nor reuerenced him as it ought neither knewe it how to bee thankefull vnto him for the greate Honour and Benefit which from him it receiued And so comparing what God doeth for men which is to giue them his Sonne and what men doe against God which is to offende him and to bee vngratefull for his Gift I will greately admire the infinite Charity of God desiring earnestly to loue him for this fauour endeavouring actually to demonstrate my Loue that as God gaue mee the only Sonne that hee had so I may giue him the onely Soule and the onely Hearte that I haue employing my Memory Vnderstanding and Will with all my Senses and Faculties to loue and serue such a Father that gaue such a Sonne to such a Worlde O eternall Father Colloquie I giue thee all the thankes that I can for the infinite Loue that thou hast borne vs giuing vs the most beloued and precious thing thas thou hadst I desire lo loue thee as thou louedst mee giuing thee the most precious thing that is within mee Receiue my Hearte in pledge of this Loue that from this day forward I may not only loue thee in Wordes 1 Ioan. 13 18. and in Tongue but in Deede and in Truthe seeking allwayes thy Glorye without mixture of any thing that is prophane Amen The third Pointe THirdly I am to consider the ende wherefore God gaue vnto the Worlde this his only-begotten Sonne Vt omnis qui credit in ipsum non pereaet sed habeat vitam aeternam Ioan. 12.47 and what infinite Benefits redounde vnto men by this Gifte Wherein I am to ponder how the Sonne of God came into the Worlde as hee giueth testimonye of himselfe Vt saluificem Mundum to saue the Worlde with a most perfect Saluation the which consisteth in two things First in taking from it all things that are the cause that it should perish and bee condemned pardoning it of it Sinnes deliuering it from the Slauery of the Deuill and from the eternall Prison of Hell and from all other miseries that are annexed to Sinne and are the cause of returning vnto it Secondly in giuing vnto it the Life of Grace with all the supernaturall Vertues that accompanye it and finally Life euerlasting And in these two things are included innumerable others which heereafter wee shall haue occasion to speake of And finally to seale vp the Greatenesse of this Benefit God willeth that it should extende itselfe to all the men of the Worlde of what Estate and Condition soeuer without excluding for his parte any that will beleeue in him with a liuely Faithe who shall not perishe but shall all of them obtaine Life euerlasting Now this beeing so to mee also this Benefit is extended and I may applye all these wordes to myselfe saying with all truthe so God loued mee that hee gaue mee his onely-begotten Sonne that beleeuing in him with a liuely Faithe I may not perish but obtaine Life euerlasting O only-begotten Sonne of the Father Colloquie what thankes shall I giue thee for hauing come into the VVorlde to free vs from so many euills and to heape vpon vs so many Benefits Thou pardonest our Sinnes dispoylest Hell openest the Gates of Paradise Vanquishest the Deuill Triumphest ouer the VVorlde Tamest our Flesh Cuttest of our Perills Comfortest our Heauinesses Quickenest our VVorkes Augmentest our Merits Giuest vs Perseuerance in thy Grace and finally Crownest
possible for her Strength Thirdly that in euery worke shee vsed greate Wisdome and Discretion with singular Constancye vntill shee had effected it Fourthly that with euery one shee mixed much Variety of Affections and Vertues to augment iointely in all For these foure Excellencyes the Angells admired her Cant. 6.9 saying VVhoe is shee that cometh forth as the morning rysing faire as the Moone elect as the Sunne terrible as the Army of a Campe set in aray what is this Childe that maketh her Progresse from Vertue to Vertue increasing like the Light of the morning without staying or turning backe beautifull like the full moone with plenty of Graces without any waning therein elected as the Sun that there is none in Earthe to bee her equall And who is this that beeing a weake maide by nature is most firme by Grace containing within her an armye of all Vertues ordered with the Order of inuincible Charitye Thus spake the Angells with Affection of Admiration and God rejoiced in beholding her Feruour and men that behelde her were edified in seeing so greate Sanctity in so tender yeares But I both admiring and rejoicing heereat will withall confound myselfe considering how farre I am from it thorough my Negligence and Coldnesse and desiring to get out of it to imitate her example Then will I ponder how this Childe spent a greate parte of the daye in ascending and descending that mysticall Ladder of Iacob Gen. 28.12 which reached from Earthe vnto Heauen in whose top stood the Omnipotent God Ex D. Ber. in scala claustralium and whose Degrees as before hath beene saide are Reading Meditation Praier and Contemplation One while of the daye shee spent in Reading holy Scriptures to the greate consolation of her Soule allmighty God opening vnto her the Sense that shee might penetrate and vnderstand them From hence shee ascended to meditation conferring with herselfe what shee had reade searching out newe Verities that illustrated her Soule and inflamed it with the fier of Loue and Deuotion From hence shee mounted another space by the Degree of Prayer desiring of God with greate feruencye the giftes of his Grace not only for herselfe but for her Companions and for all the People And lastly shee ascended to the Degree of Contemplation wherein shee spent very much time vniting her Soule to God from whome shee receiued such sweetenesse and consolation and such extraordinary abundance of celestiall Giftes that none can comprehend or knowe them but God that gaue them shee that receiued them rejoicing in that hidden Manna Apoc. 21.7 whose taste none attaineth vnto but hee that receiueth it And in these Exercices shee was visited by the Angells that garde this Ladder comforting those that ascende it but much more this blessed Virgin whose Puritye was greater then theirs for seeing her mount vp they spake with Admiration that of the Canticles VVhat is shee Cant. 3.6 that ascendeth by the desert as a little rodde of smoke of the aromaticall spices of Myrrhe and frankincense and of all pouders of the Apothecary Who is this young Maiden that liueth in the Desert of this Worlde and in the Solitarinesse of this Temple and sprowteth vp not like a Rodde but like a Twigge that is small and humble in her owne eyes but most odoriferous and gracious in the eyes of God in the which shee goeth allwayes ascending and increasing with the Myrrhe of Mortification with the Incense of Praier and with the continuall Exercize of all Vertues Finally in descending this Ladder this blessed LADYE was exercized in working with her handes for the seruice of the Temple to the commodity of her Cōpanions mingling her exteriour workes with Praier for which it is saide of her that her Garments smelled of Incense O soueraigne VIRGIN Colloquie Cant. 4.11 Rodde that sprungest from the roote of lesse ascendedst to thy Beloued like a most odoriferous Sprigge of Perfume obtaine for mee that I also may bee litle in Humillitye carefull to mount by the Ladder of Praier by which thou ascendedst Isa 11.1 vntill I vnite myselfe with allmighty God descending also to exercize the workes of Mortification in myselfe those of Piety towardes my neighbours increasing in all Vertues giuing vnto all men the Odour of good Example for the which they may glorifye God worlde without ende Amen The fifth Pointe FIfthly Of her Vowe of Virginitye I am to consider how in this time this Soueraigne VIRGIN made another very newe offer to our Lord God and a very pleasing which was the Vowe of perpetuall Virginitye offering it vnto him by speciall inspiration of the holy Spirit and with extraordinary Deuotion For the greatenesse of the Loue that shee bare vnto God mooued her to desire to deliuer vnto him her whole Heart and to take him to her Spouse occupying herselfe totally in meditating vpon him and in pleasing him without diuiding herselfe in other things 1 Cor. 7.33.34 as those are diuided that are married And shee knowing that Virginity was more precious with a Vowe then without it shee was not contented with a single Purpose of preseruing it but shee made a particular Vowe thereof because shee allwaies desired to doe what was best most firme and most secure and that which was most to the Glorye of God our Lord. Then was fullfilled that which her Spouse sayed of her My sister spouse is a Garden inclosed a Garden inclosed a Fountaine sealed vp Cant. 4.12 Hee twise calleth her an inclosed Garden for that shee was perfectly chaste both in Soule and in Bodye confirming it with a perpetuall Vowe which serued as a Locke for her greater Security adding for Gardes Humillity Modestye Silence and Abstinence by reason whereof hee also callet◠her a Garden to giue vs to vnderstand that her Virginity was not barren but accompanied with many Flowers of Vertues and with excellent fruites of good Workes Some that beautified the Soule Others that adorned the Bodye that shee might bee Sancta corpora Spiritu 1 Cor. 7.34 Holy in Body and in Spirit O how pleasing was this Garden to the diuine Spouse hee was recreated with the Vowe Odour of the Flowers of her Vertues hee eate of the sweete fruictes of her good Workes Cant. 5.1 hee rejoiced to beholde it so well inclosed with a Vowe delighting much in the Locke Gardes that it had And therefore hee watered it with greate abundance of heauenly Consolations and Giftes making in them a Fountaine Well of the liuing Waters of his Graces inclosed with his diuine Protection From this Heroicall Example of the sacred VIRGIN I will collect a hearty Desire of Chastity offering myselfe to preserue it with the greatest perfection that possibly I may according to my Estate taking the blessed VIRGIN for my Patronesse Defendresse in this Enterprise saying vnto her that verse which holy Church singeth O Virgin singular among all other in meekenesse
and Puritye deliuer vs from Sinne and make vs meeke and chaste Amen And in imitation of her I will shut vp the Garden of my Bodye and Soule if God shall inspire mee therevnto vnder the locke of a Vowe and if in this manner I cannot locke it vp I will place for Garders those Vertues that garde Chastitye The Sixt Pointe SIxthly Of the Betrothing to S. Ioseph D. Tho. 3. p. q. 29. Mat. 1.18 Luc. 1.34 35. I am to consider how the time of the Incarnation approaching very neere the blessed VIRGIN our LADYE by reuelation from God was batrothed to a just man named Ioseph shee beeing certified that it should bee without perill of her Chastitye to the which shee readily obeyed Vpon the which I will ponder the causes why God our Lord would that his mother should bee despoused wherein hee discouereth the Prouidence hee hath of those that are his The first was to conceale the mystery of the Incarnation the Childe bearing of the VIRGIN vntill the full time Hee had likewise heerein a Care of the Honour of his Mother that they might not esteeme her as an Adulteresse As also that shee might haue one to sustaine and serue her in her Afflictions and to accompany her in her Peregrinations that her Sonne might haue a Tutour or Foster father to bring him vp and prouide for him And finally to haue occasion to magnifye S. Ioseph exalting him to such a Dignitye as to bee the Spouse of the Mother of God the Foster father of the Sonne of God O most louing Father Colloquie I giue thee thankes for the care thou hast of thy Children Seruants prouiding for their Honour for their Ease and sustentation preuenting in time the Remedye of what may molest them and seeking out Occasions to magnifye them Happy is hee that is vnder thy Wing and Protection Prouide for mee o Lord that am thy Creature that I may allwayes bee imployed in seruing thee seeing thou art allwayes imployed in gouerning mee Secondly I am to ponder in the VIRGIN the greate Faithe and Confidence that shee had in God that her Chastitye should not bee indaungered by her Mariage As also the greate Obedience that shee shewed in accepting this Estate which shee had so earnestly refused denying her owne will and resigning it to the Will of God Wherein I am to imitate her according to my Estate perswading myselfe that for my Obedience to God if I trust in him with a liuely Faithe I shall not loose Vertue nor Consolation nor any thing whatsoeuer in reason I can desier for my Saluation For God hath both Knowledge and Power to ioyne Virginity with Wedlocke Contemplation with Occupation and the Beautye of Rachel with the fruitefullnesse of Lia without receiuing any harme the one by the other The seuenth Pointe SEuenthly Of the feruent zeale wherewith shee desired the Incarnation I am to consider the feruent Desires the blessed VIRGIN had of the comming of God into the Worlde the which so much the more increased by how much the time of the Incarnation approached neerer the holy Spirit inspiring them into her whose propertye is when hee will graunt any thing to the elected to inspire into them liuely desires thereof that with their Desier with Praier they may dispose themselues to receiue it Besides this 2 Cor. 5.14 the VIRGIN was sollicited by her owne Charitye with the two most noble Actes thereof Loue of God and of our neighbour zeale of the Glorye of God and of the Saluation of Soules for as shee very much loued God shee desired to see him allreadye made man the better to knowe his Greatenesses to beholde his meruailous Workes and to conuerse familiarly with him Then vsed shee vnto him that of the Canticles Cant. 8.1 VVho shall giae to me thee my Brother sucking the Breastes of my mother that I may finde thee without and kisse thee and now no man dispise mee I will take holde of thee and bring thee into my Mothers howse there thou shallt teache mee and I will giue thee a cuppe of spiced wine and new wine of my Pomegranates O how happy were I if I might see thee allreadye in humane fleshe sucking at the breastes of some Woman and might finde thee out of thy Heauen conuersing visibly with men vpon Earthe that I might giue and receiue of thee the kisse of Peace Then would I procure to conuerse with thee and to heare thy Doctrine in this Temple and to inuite thee to what thou most of all desirest giuing thee my whole Loue with many Affections and Actes of Charitye Hereunto was added that her feruent zeale did eate her vp seeing the offences against God and the perdition of men and therefore with many and greate Gronings and Praiers desiring of God to come to their Remedye shee repeated with greate Affection the praiers of Dauid and of Isaias which the Church vseth in the Aduent Psal 79.3 84.8 Isa 64.1 45.8 saying vnto allmighty God Raise o Lord thy might and come to saue vs Shewe vs thy mercye and giue vs thy Saluation O that thou wouldest breake the Heauens and descende Drop dewe ye Heauens from aboue and let the clowdes raigne the Iust Be the Earthe opened and bud forth a Sauiour Finally the Praiers of the blessed VIRGIN preuailed so much with God our Lorde that though the Worlde were so wicked as soone after wee shall see and that mankinde no wayes merited this fauour shee only counterpeised the Demerits of all and with her merits and Praiers was a meane that the Sonne of God hastened his Incarnation without making any accoumpt of the Indignitye of the Worlde O meruailous efficacye of the Praier of the VIRGIN I rejoice o blessed LADYE Colloquie that thou wast so powerfull with God as to make him mende his pace and hasten his comming beseeche him also to make haste to come to visit mee and that I may bee worthy of his visitation Inuocate the Diuine Spirit to inspire mee with feruerous Desires thereof Amen The fifth Meditation Of the time that God chose to annuntiate and execute the Mysteries of the Incarnation THree times might our Lord God haue made choise of D. Th. 3. p. q. 1. ar 5. 6. to execute the Decree of his Incarnation The first was in the beginning of the Worlde assoone as Adam had sinned The second in the middle of it Continuance Abac. 3.2 which the Prophet Abacuch calleth In the midle of yeares The third about the ende But the Diuine Wisdome made choise of the first time to promise this mysterie as concerning the Remedye of Sinne of the second to execute it And of all the rest to gather the copious fruites that from it were to spring ordaining it thus for our Good for the Causes that in the ensuing pointes shall bee pondered The first Pointe FIrst D. Th. 2.2 q. 2. ar 7. ex Gen. 3. I am to
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
holy Cogitations her Vnderstanding of greate Illuminations of God her Will of feruent Actes and Affections of Loue and zeale with inward and hearty desires of the Glory of God of the comming of the Messias and of the Redemption of the Worlde And this fullnesse shee actually had when the Angell entred to salute her for shee was busied in the Contemplation of these mysteries which was in a manner her continuall Occupation Besides this shee was full of Grace in her Workes for they were all workes full entire and massiue with that fullnesse that they might haue of pure Intention feruour Loue So that God could not say vnto her as hee saide to that other Bishop Apoc. 3.2 I finde not thy VVorkes full in my presence Then will I ponder the Greatenesse of this plenitude for many Vessells are full of precious liquor but the greater containeth the greater quantitye So many Sainctes were full of Grace but the blessed VIRGIN as sayeth S. Thomas aboue all 3. p. q. 27 art 5. for shee was a much greater Vessell her fullnesse was conformable to the Dignitye of the mother of God which farre exceedeth the Dignityes and offices of the other Sainctes and shee euery day with the vse of Graces amplifyed the Vessell and made it capable of other greater O most sacred VIRGIN who is able to recount the fullnesse of Grace that thou hast aboue all the Sainctes that were filled therewith Colloquie They were like Riuers but thou according to thy name art full like the Sea It gladdeth me that for excellencye S. Gabriel calleth thee the full of Grace it seeming vnto him that there was no other that had the like fullnesse and that he and his Companions in comparison of thee might call themselues emptye I thanke thee most blessed TRINITYE for the fullnesse of Grace Ecol 1.7 that thou gauest to this Soueraigne VIRGIN by whose merits I beseeche thee to giue mee some parte thereof that the Vessell of my Soule though but a litle one may bee filled according to the capacitye thereof O Mother of mercye and Immense Sea of Grace seeing the Riuers issue out of the Sea whereinto they entred let there issue from thee some Riuer of Graces to fill the vacant places of my Soule that my VVorkes may bee full perfect before God Amen DOMINVS TECVM In this third Worde the Angell mounteth to the Heigth of the Salutation saying Our Lord is with thee that is he is in thee by excellencye in all those manners that hee may bee in his pure Creatures He is with thee not only by Essence Presence and Power as hee is with all men not only by Grace as hee is with all the Righteous but with eminencye of Grace assisting in thee with speciall Grace and Amitye and with strict familiaritye He is with thee in all thy Faculties vniting them with himselfe He is in thy memorye surprizing it that thou mayest allwayes remember him In thy Vnderstanding illuminating it that thou mayest perpetually knowe him and in thy Will inflaming it that thou mayest euerlastingly loue him He is with thee likewise assisting in all thy Affaires with speciall Prouidence and Protection gouerning thee with his Inspirations and directing thee in all that thou doest He is in thee as in his Heauen in his Temple in his Chamber in his House of Recreation shortly hee will bee in thy Wombe as thy Sonne therefore for excellencye with a full mouthe I say vnto thee Dominus tecum I will also ponder that the Angell sayeth not Our Lord is was or shall bee with thee but our Lord with thee to signifye that hee was is shall bee perpetually with her as if hee should say from thy Creation God was with thee and now is shall bee thoroughout all eternitye Psal 45.6 He shall not departe nor be alienated from thee neither shall there bee in thee any Chaunge that may impaire the Diuine Prouidence O blessed VIRGIN Colloquie I rejoice at the greate good thou hast in hauing with thee God himselfe firmely and constantly enioying his sweete Conuersation Beseeche him that he will be with me thorough Grace possessing me with such Loue that hee neuer departe from mee nor I from him for euer and euer Amen BENEDICTA TV IN MVLIERIBVS With this fourth Worde the Angell concludeth the Salutation saying Blessed art thou among VVomen for thou shallt be freed from the Curse of Barrennesse with out Losse of Virginitye and thou shallt bee free from the Malediction of bringing forth with Dolour because thou shallt not conceiue with Pleasure Thou shhalt be blessed among Women because as a Woman was the beginning of all the Maledictions Ephe. 1.3 that fell vpon men so thou shalt be the beginning of all the caelestiall benedictions that shall light vpon them by the blessed fruite of thy Wombe by whome thou shalt breake the Heade of the Gen. 3.15 Serpent and deliuer them from those Maledictions which his cursed Suggestion heaped vpon them For the which thou shalt be blessed and praised among all Women and both the Angells in Heauen and the men on Earthe shall giue thee a thousand benedictions aswell the Righteous as Sinners for all haue a parte in thy copious benediction And I also thy vnworthy seruaunt doe praise Colloquie blesse and glorify thee and doe reioice that all should praise blesse and glorifye thee and I beseeche thee to make mee partaker of those blessings which thy most sweete Sonne our Heade by thee as by his necke communicated to the Church Deliuer mee o blessed LADYE from the Maledictions of Sinne and Pnnishment whereunto I liue subiect that I may blesse thy Sonne and serue him worlde without ende Amen The third Pointe THirdly I am to consider the manner how the blessed VIRGIN receiued this Salutation for hauing hearde it shee was troubled Luc. 1.29 and thought within herselfe what manner of Salutation this might bee In which shee discouered foure excellent Vertues wheerein wee may imitate her to wit Chastitye Humillitye and Prudence with Silence Shee shewed her excellent Chastitye Lib. 2. de Virginib in exhortatiene ad Virgines Yob 31.1 beeing astonished as S. Ambrose saieth at the sodaine veiwe of a man in her Chamber shee being alone for it is the property of a modest circumspect Virgin to bee astonished at any veiwe or worde whatsoeuer of a man As it is likewise the propertye of a chaste man to close vp his Eyes like Iob leaste hee should haue any euil Thought against a Virgin But principally shee shewed her rare Humillitye for that at such time as the Angell entred in forme of a man this B. LADYE was recollected in her Chamber in greate Contemplation of the Greatenesses of God and of the Messias and of her that was to bee his Mother Thorough her profounde Humillitye shee helde a very meane conceite of herselfe And when shee heard so straunge and yet so
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
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
and to imparte of their Light to the whole VVorlde O VVorde made fleshe full of grace and of Veritye Ioan. 1.14 seeing from this thy fullnesse men doe receiue one grace for another euery man his fill my Soule with this grace that thereby I may bee thankefull vnto thee and may merite the rewarde of thy Glorye Amen The Second Pointe SEcondly I am to consider the Heroycall Actes of Vertue which this most sanctified Soule of our Sauiour Christ exercized in that first Instant towardes God our Lorde for as shee clearely behelde the diuine Essence with that clearenesse that hath beene spoken of and on the other side behelde the Innumerable benefits which without any merits of her owne shee had graciously receiued at the instant shee very forcibly budded out Foure excellent Affections like the Foure Riuers that spring from Paradise that is to say a most feruent Loue of God a most greate Thankefullnesse for so greate Benefits a most profounde Humilliation in his presence considering the nothing shee had of herselfe and a most readye Offer to obey him in all whatsoeuer might bee to his Liking desiring that Occasion might bee offered her actually to make Demonstration heereof O what sweete Colloquyes had then this blessed Soule with all the most holy Trinitye sometimes with the Father thatvnited it to his Sonne sometimes with the Sonne that had it vnited to himselfe and sometimes with the holy Ghoste the Worker of this Vnion giuing them with the Foure Affections before-saide a celestiall musicke of Foure Voices the eternall Worde to whome it was vnited as a master of a Chappell guiding it therein O Diuino VVorde giue to my Soule parte of that Light which thou gauest vnto thine Colloquie vnite thyselfe therewith with the Vnion of Charitye that it may make thee such other musicke as this Incline my Hearte to the lowest with Humillitye exalt it to the Highest with Thankesgiuing drawe it out at length in the Spirit with Loue and accorde it in all it VVorkes with promptnesse of Obedience that it may allwayes glorifye thee and accomplish thy holy VVill. Amen These Foure Affections I am to exercise in this Consideration pondering with that Light which I haue of Faithe the Infinite Bountye of God and the multitude of Benefits that hee hath donne mee without any merit of mine The third Pointe THirdly I will consider the most excellent Actes of Vertue which our Lord Christ exercised in that very Instant towardes his neighbours For first hee behelde the Sinnes of men and the greate Injuries they did vnto God how the Diuell was possessed of the Worlde Hell was peopled with Soules and all this caused him terrible Paine and Greefe partely to see the Father Injuried whome hee so much loued and whose Glorye hee so much desired partely to see how men his Bretheren according to Humane nature were cast away and destroyed And this Interiour Dolour was the greatest that euer was or shall bee in this Life there beeing in one the same Soule extreeme Ioy thorough the viewe of Almighty God and extreeme Sorrowe thorough the viewe of our Sinnes O Worde Incarnate Colloquie what a Dolour is this which possesseth thee If it bee an Importunate thing to ioyne Musicke with Lamentation Eccl. 22.6 why ioynest thou so greate Ioy with so greate Sorrowe Hardely hadst thou entered into the VVombe of thy Mother but that the zeale of the House of God had eaten thee vp Psal 68.9 Cause oâ— Lord that the like zeale may eate vp mee tormenting myselfe with Sorrowe for hauing offended thee and consuming in mee all that may bee any occasion to offende thee anewe From hence I will collect how greate an euill mortall Sinne is seeing that the Sin of other men was sufficient to cause so extreeme Sorrowe in a Soule so full of extreeme Ioye And is there not much more reason that I should bee very sorrowfull for myne owne Sinnes when as Christ IESVS our Sauiour was so sorrowfull for them And hee deferred not this Sorrowe to the ende of his Life but had it euen in the first instant thereof that I should not deferre Sorrowing and doing Penance for my Sinnes but should as soone as I fall into them bee heartily greiued Secondly I will ponder how this our Lorde in that very instant perceiued that it was the will of his Father that hee should bee the Redeemer and Remedier of men that heerein hee would that hee should repay the giftes that hee had giuen him in louing and remedying them and that to this ende hee had giuen him a Bodye mortall and Passible that hee might dye for them And in the very instant that hee vnderstood this with the like force that hee loued the Father hee loued vs and offered himselfe to redeeme vs and to dye for our remedye beeing full of gladnesse that an occasion was offered wheerein hee might manifest the Loue hee bare to his Father and the zeale that hee had of his Glorye and of the good of his Bretheren And therefore hee spake vnto him that of the Psalme Psal 39.7 The Sacrifice and oblations of our Elders thou acceptedst not neither were their Holocaustes sufficient for the remedye of men but seeing thou hast giuen mee a bodye fit to bee sacrifized I offer myselfe thereunto with a good will Heb. 10.5 6 Ecce venio vt faciam voluntatem tuam Deus Beholde mee heere I came into the Worlde in this and in all to performe thy holy will writing thy Lawe in the middest of myne owne Hearte O how pleasing to the eternall Father was this offer Heb. 10.10 and will of his Sonne seeing thereby as S. Paul sayeth wee were all sanctifyed hee meriting for vs Grace and Sanctification In Thankefullnesse for this generous Will wherewith our Sauiour Christ offered himselfe to bee my Redeemer I will offer vnto him a Will to serue him so effectually that thereby hee may dispose mee to receiue that Sanctification which hee gained for mee and in Imitation of him I will say Ecce venio vt faciam Voluntatem tuam Deus Colloquie Beholde mee heere o Lord ready to accomplish thy VVill and thy holy Lawe shall bee from hence forth euer more in the middest of my Hearte This I would haue donne in the very first instant that I had vse of Reason as thou diddest in the very first instant of thy Life Psal 76.11 but allbeeit I did it not then I now say Nunc coepi Now I will beginne to serue thee with a Resolution so to continue euen vnto Deat he The fourth Pointe FInally the better to knowe the Greatenesse of the Charitye and Obedience of our Sauiour Christe in that instant I am to consider how then the eternall Father discouered vnto him all the Afflictions that hee was to suffer from the time of his Incarnation to his Deathe vpon the Crosse saying vnto him My Sonne it is my Will that to redeeme men and
O omnipotent king Colloquie shewe towardes mee thy Omnipotencye deliuering mee from my euill and filling me with thy good that the greatenesse of thy mercies may bee discouered in one so vnworthy of them Giue to mee as to thy Praecursor remission of my Sinnes Light and knowledge of thy Incarmatien add Spirituall Alacritye in thy seruice Amen The second thing to bee considered is the efficacye of the Worde of the blessed VIRGIN by beeing the mother of God and how much shee may bee able to obtaine of her Sonne in a moment seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist who was the first fruites of our Sauiour Christ and of his Redemption and he by the mediation of his mother was willing to ripen this first fruite before his due time to giue vs Confidence that by her Intercession we shall be preuented and ayded by the mercye of God And therefore I am humbly to beseeche this Soueraigne Queene to vse in my behalfe this her greate Power obtaining for me somewhat of that much that by her mediation was giuen to this happy Fore-runner The Second Pointe SEcondly I am to consider how S. Elizabeth likewise was replenished with the holy Ghoste allmighty God communicating vnto her by meanes of this salutation the light and knowledge of this mysterye and the gift of Prophecye Whereby he meruailously discouered fower effectes which these giftes caused in her in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ and of the presence of the holy Ghoste when hee replenisheth Soules with his giftes The Properties of the Interiour Visitations of God First S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God and of his blessed mother saying with a lowde voice Blessed art thou among VVomen and blessed is the fruite of thy VVombe As if shee had saide True it was that the Angell saide vnto thee that thou art Blessed among women to the which I adde that blessed is also the Sonne of thy Wombe for hee beeing blessed thou also art blessed because from him as from a fountaine proceede all celestiall Benedictions Whereby wee may see that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ and his mother with greate feruour of Spirit for that such Praises are very acceptable vnto him Secondly shee greately humbled herselfe with a profounde knowledge of her owne basenesse and with another very high of the greatenesse of that blessed LADYE that visited her saying VVhence is this to mee Luc. 1.43 that the mother of my Lorde commeth to visite mee And then presently with an affection of Thankesgiuing shee confessed the greatenesses of God and published them to one that knewe that for them shee was to praise and glorifye him saying to the Virgin Assoone as the voice of thy Salutation sounded in my eares Luc. 1.44 the Infant in my VVombe did leape for Ioye Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity thankesgiuing in the middest of the fauours that hee doeth vs that they may bee proffitable vnto vs and that his giftes may bee secure holding ourselues as vnworthy thereof and giuing Thankes for them to the Giuer And therefore in imitation of this Sainct when our Lord God shall interiourly visite me or when I shall bee to receiue him in the most blessed Sacrament I am to reuiue in myselfe these two knowledges of myne owne basenesse and of his heigth and beholding the Originall from whence so greate a Good commeth vnto mee which is the meere Bountye of God himselfe with greate astonishment I will say VVhence is this to me that my Lord commeth to visite me to me so vile a Slaue to mee so ingratefull Colloquie and wretched a Sinner to me commeth my Lord who is a Lord of infinite greatenesse and maiestie to visite mee and to enter into my poore Cottage from whence to mee so greate a fauour Is it peraduenture for my seruices or merits or by my nature or owne industrie O blessed bee the immense Charity of God that meerely of his owne infinite mercye daigneth to visite so base a Creature Fourthly S. Elizabeth confirmed the blessed VIRGIN in her Faithe and Resolution saying vnto her Blessed art thou that beleeuedst Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued knowing all that appertained to the VIRGIN aswell that passed which the Angell had saide as the present of being the mother of God the accomplishment of that which was to come Whereby wee see that it is the propertye of the holy Spirit to inspire the righteous to make vse of his giftes to the benefit of their neighbours confirming them in Faithe and in the Loue of God In these Fower meruailous affections I will endeuour to imitate S. Elizabeth beseeching her to obtaine for me of our Lord grace to that ende And lastly I will ponder how this day was published the most glorious name of the VIRGIN which is the MOTHER OF GOD which shee heard with greate Humillitye and Ioye and with it I am to salute her and to giue her the Much good doe it her of this name praising him that gaue it her The third Pointe VVheerein is Meditated the Canticle of Magnificat THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth for shee likewise was forthwith replenished with a most high Spirit of Prophecye and composed thereupon the soueraigne Canticle of Magnificat concerning which wee are to ponder First how the blessed VIRGIN hauing heard so greate things in her owne praise directed not her aunswere to S. Elizabeth who praised her as commonly men vse to doe in respect of shewing themselues gratefull but all her wordes shee directed to God our Lord teaching vs the manner how wee are to conuerse with men when they praise vs for the best and securest is to alter the Discourse and to speake vnto God from whome proceede those giftes for which wee are praised Secondly I am to ponder how the blessed VIRGIN who was so breefe and so measured her wordes when shee spake with Angells and with men dilated herselfe much more when she spake to God recounting his Greatenesses For the first is Prudence and Respect but the second is Excesse of Loue and Thankefullnesse according to that of the Wiseman Eccl. 43.33 Yea that blesse our Lord exalt him all that you can for hee is greater then all your praise And as he that is replenished with God all his Discourse is of God with affections of God to magnify and glorifye him in all that he is able for of the abundance of the Hearte the mouthe speaketh Matt. 12.34 So our blessed LADYE the VIRGIN as shee
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
Greg. l. 24 moral c. 6 in such sorte as the foure holy Beastes following the Impulsion of the holy Spirit did strike one another with their Winges prouoking as it were one another to followe him the more feruently Secondly they shewed greate obedience for albeit the Angell commaunded them not expressely to goe to Bethlehem yet they contented themselues that hee shewed that it was the good liking of God for to this ende he reuealed and Inspired it And to one perfectly obedient it suffizeth to haue any signification whatsoeuer of the diuine Will to put it presently in practize albeit it were needefull to leaue therefore as the Shepheardes did both his flocke and all that he hath Thirdly they executed the Will of God with greate zeale And heereupon it is sayde that they went with speede moued by the diuine Spirit with a desire to see the Worde that the Angell had saiede vnto them which was the eternall Worde of God made fleshe for our sakes And their zeale made them worthye to finde what they sought the Angell guiding them to the manger where he was O that I might Imitate the zealous obedience Colloquie and diligence of these holy Shepheardes to seeke and to finde out the Sauiour O soueraigne Shepheard whose Sheepe all other Shepheardes are discouer vnto mee with thy diuine Illumination the place where thou lyest and feedest in thy holy Natiuitye that I may so seeke thee and finde thee that I may knowe and loue thee worlde without ende Amen The second Pointe HEere is to be considered what these deuoute Shepheardes did when they founde what they sought The first is to beleeue that in entring into the Stable there did shine from the face of the most blessed Babe such a light and splendour as penetrated their Vnderstandings and discouered vnto them by a liuely faithe how he that was there was God and man the Sauiour of the worlde and the Messias promised in the Lawe and with this light inflamed in his Loue with greate reuerence prostrating themselues on the grounde they adored him and were thankefull for his comming into the worlde beseeching him to goe forward with this worke to be compassionate to his people of Israel and likewise they offered themselues to serue him with wordes very full of Deuotion It is likewise credible that they offered him somewhat of what they had according to their pouertye for our Lord reduced to their memorye that of Deuteronomye which sayeth Thou shalt not appeare before our Lord emptye handed Deut. 16 16. O with what affection might they offer and with what Loue might the Childe accept retourning vnto them such abundant giftes of his grace that they should not departe emptye from his presence It is also credible that the blessed VIRGIN was thankefull with Humillitye and that they spake vnto her with greate respect admiring at her resplendent sanctitye and recounting vnto her all that had passed with the Angells whereat she receiued exceeding greate Ioye for the glorye of her Sonne O sweete IESVS Colloquie I adore thee with these holy Shepheardes and I desire to adore thee with that deuotion that they adored thee and not to come emptye into thy presence I offer thee my hearte and libertye and all that I haue And I beseeche thee o my God suffer me not to departe emptye from thy presence but fill me with thy grace that I may therewith serue thee and obtaine Life euerlasting Amen The third Pointe And the Shepheardes retourned glorifying Luc. 2.20 and praising God in all that they had seene and hearde and they published it to all that they mette causing greate admiration in all but MARIE kept all these wordes conferring them in her hearte Concerning this Veritye it shall not be amisse to consider for our owne proffit foure sortes of Persons that were in Bethlehem and the confines thereof and the manner how they behaued themselues about this natiuitye of the Sonne of God applying it to myselfe for my owne proffit Some came not at all to the Inne in Bethlehem for allbeit they heard what the Shepheardes sayed and admired to heare it yet notwithstanding we reade not that they went to see it beeing drunke in their owne Affaires and Businesses as there are many now who come not to contemplate these mysteries thorough Sloth and thorough busying themselues in other affaires of their owne pleasure Others by chaunce entred into the Inne in passing by but they neither knewe the Infant nor the mother nor stayed vpon more then that exteriour that they sawe before their eyes Such are they who assist in these mysteries with a deade faithe without staying vpon them or sounding the depth of them and so they gather no proffit Others like the Shepheardes entred being moued by God and with a liuely faithe adored the Childe and reaped greate proffit thereof but they remained not there but retourned to their office praising God and publishing his wonderfull workes Such are the Iust who at times giue themselues to Praier and Contemplation of these mysteries and from thence goe to fullfill their Obligations and to preache what they haue knowen of God mouing others to seeke and to knowe him Others finally as S. Ioseph and the blessed VIRGIN were allwaies in the Inne assisting the Childe and seruing him with Loue keeping in their memorye all that they sawe and hearde and conferring it in their Hearte O how diuine a conference the blessed VIRGIN had of all this She conferred what God was in Heauen with what that Childe was vpon Earthe what the Prophets saide with what she behelde with her eyes what the Angel and Shepheardes had spoken with what was present in that manger and this conference was not drye but tender full of greate admiration and of feruent affections of Deuotion And in this she spent the eight dayes vntill the Circumcision This our LADYE they imitate that dedicate themselues largely some dayes to the Contemplation of these mysteries making these spirituall conferences in their heartes Happy are those that in this manner can and knowe how to assist this Infant in the manger O soueraigne VIRGIN Colloquie teache me to conferre within myselfe what Faithe doth dictate vnto me of thy Sonne and that which thou diddest conferre of him in thy Hearte that Imprinting it in my spirit I may neuer departe from his presence but employ myselfe in knowing louing and seruing him for euer and euer Amen In the 26. Meditation shall be pondered another manner of meditating this mysterye The twentieth Meditation D. Th. 3 p. q 37. ar 1 Luc. 2.14 Of the Circumcision of our Sauiour on the eigth daye The first Pointe FIrst is to be considered how on the eigth day after the natiuitye the blessed VIRGIN and S. Ioseph determined to circumcize the childe in accomplishment of the Lawe Leuit. 12.3 with Imposed vpon the Parents a precept thereof vpon which I am to ponder First the obedience of the VIRGIN
and of S. Ioseph which was very puntuall and prompt to accomplish this precept though they knewe that the execution thereof would bee very dolorous and painefull to the Childe whome they so much loued yet the will of God was to bee prefered before all which the blessed VIRGIN esteemed so much that if neede had beene she herselfe like another Se hora would haue taken the knife Exod. 4.25 and would haue circumcized the Childe some say that she herselfe did circumcize him some others that S. Ioseph did it but howsoeuer certaine it is they were prepared to put in execution whatsoeuer they should esteeme to be most agreable to the Will of almighty God Secondly I will ponder the Charitye and Deuotion of the blessed VIRGIN who doubtlesse would be present at this spectacle both to cherishe her Sonne to cure him his Wounde being one whome she so much loued as also to gather vp the most precious bloud that he there shed and to keepe that litle peece of fleshe that was cut of for she knewe it to be the blood of God and to be of infinite value O with what deuotion did she kisse it with her mouthe and keepe it in her brest O what Loueacts vsed she with that precious blood and how did she beseeche the eternall Father that for it hee would pardon the Worlde beseeching him if it were possible he would content himselfe with this alone it beeing so Infinitely worthe She likewise directed her speeches to the holy Ghoste whose spouse she was saying vnto him as Sephora saide to Moyses being in an Inne with her Sonne Exod. 4.25 O most holy Ghoste though thou art to me a Spouse of blood desiring that the blood of my Sonne should bee shed bathing therewith his sacred feete yet for all this I will not leaue thee as Sephora left Moyses for I esteeme more thy Will then my owne though it were needefull to shed my owne blood to fullfill it On the other side the blessed VIRGIN was transperced with Compassion and Dolour for the suffering of her Sonne She wept with him to see him weepe and for the cause for which he wept saying O originall Sinne how deare doest thou cost my Sonne O Sinne of the terrestriall Adam how bitter art thou to this caelestiall Adam O most B. Colloquie VIRGIN that I might accompanye thee in this Lamentation bewailing my Sinnes to obtaine the remedye of them by the Vertue of the precious blood of thy Sonne The second Pointe SEcondly I will consider the Heroicall Actes of Vertue which our Sauiour Christ exercized in his Circumcision which in him was not alone an exercize of suffering as in other Children which want the vse of reason but it was a worke of most excellent Vertue First it was Obedience to the Lawe for albeit that as he was God and the supreame Law-giuer he might haue dispensed with himselfe heerein and had sufficient cause therefore being not obliged by the rigour of the Lawe for that he was not conceiued by the worke of man nor with the debt of contracting Originall Sinne yet for all this he would of his owne will obey this painefull and rigorous precept protesting therewithall that he would ohserue all the olde Lawe for as S. Gal. 5.3 Paul sayeth euery man circumciding himselfe is a debter obliged to accomplish the whole lawe how burthensome soeuer it bee and therefore this blessed Childe offered himselfe at that time to vndergoe this heauy burthen Psal 39.9 setting this whole Lawe as himselfe sayeth by the Prophet Dauid in the middest of his hearte to the ende to giue vnto vs a perfect patterne of obedience O my Soule Colloquie why doest not thou offer thyselfe to beare the burthen and sweete yoke of the newe Lawe when thy Sauiour offereth himselfe to beare for thee the most heauy burthen and insupportable yoke of the olde Lawe If he for thy example obeyeth in hard things whereunto he is not obliged why doest thou denye to obey him in those easy things that he hath commaunded thee Pardon o Lord my disobedience and ayde me to followe the example which thou gauest me obferuing thy Lawe in such sorte as thou allwaies obseruedst it The second Vertue was Humillitye for albeit this our Lord could not accoumpt himselfe as a Sinner seeing he neither was nor could be so yet hee would be held so to be subjecting himselfe to Circumcision which was the signe of sinfull Children so that such as sawe him circumcized might haue saide that he was a Sinner which he ordained for the confusion of vs who being sinners will not seeme so to bee but take vpon vs the maske of being righteous Therefore o my Soule seeing thou art humbled by Truthe Ex D. Ber. ser 42. in Cant. be humbled also by Charitye seeing thou knowest thyselfe to be worthy of Humilliation for thy Sinnes desire with thy Lord to be humbled though thou were without Sinne. The third Vertue was Patience for other Children wanting the vse of Reason feare neither Circumcision nor the knife nor the Wounde and till the blowe light vpon them they feele it not but this blessed Childe as a perfect man knewe what was in hande and naturally feared the blowe and the Wounde yet for all this he was as quiet without mouing himselfe as if he had not knowne it And though when he felt the Wounde hee wept like a Childe and greately lamented thorough the delicacye of his Complexion yet in his Hearte he was merry for shedding his blood with such dolour delighting in this Affliction to accomplish the Will of his Father for our good The fourth Vertue was most feruent Charitye shedding that litle blood with so greate Loue that if neede had beene to shed all presently he would haue effected it and if it had beene conuenient to receiue forthwith many other and much greater Woundes he would haue offered himselfe for the Loue of his Father and for our good O Immense Charitye o Inuincible Patience Colloquie o profounde Humillitye and perfect Obedience of my Redeemer Exo. 29.8 Exo. 39.1 O soueraigne Vertues wherewith is weaued the Preistlike garment of our high Preiste IESVS much more precious then Graine or Purple then Hyacinthe and wreathed Holland O high Preiste that on this day didst clothe thyselfe with this garment to offer this sacrifize of the morning and didst afterwardes againe put it on on the Crosse to offer the sacrifize of the euening Inuest me with such another that I may offer vp my bodye Rom. 12.1 and Soule a liuing Host holy and pleasing to thy soueraigne maiestie I am ashamed o Lord Apoc. 3.18 to see myselfe so naked of these foure Vertues let thy grace aide me to Inuest me with them and to couer my nakednesse Amen The third Pointe THirdly I am to consider the spirituall Circumcision that our Lord Christe exacteth of me with the example of this his corporall Circumcision
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
Treasures which they had brought shut all the waye and to offer giftes to the Childe in signe of their Vassallage and in protestation that they would serue him with their persons and with all that they had And with the same giftes they protested the faithe that they had for they offered him Gold as to their king Incense as to a God high Preiste Mirrhe as to a mortall man But much greater were the interior giftes wherewith they accompanied these exterior offering them vnto him with the golde of Loue with the Incense of Deuotion with the mirrhe of the mortification of themselues to serue their Lorde fullfilling that which was spoken by the Prophets Psal 71.10 Isa 60.6 that the kings of Arabia and of Saba should offer him giftes and presents of Incense mirrhe golde with praises of our Lord. Then will I ponder how pleasing to the Childe IESVS was the offering of these men beholding the Faithe Deuotion and Loue wherewith they did offer it for if he was so much pleased with the widowe that offered her two mites Luc. 21.2 3. because of the good will wherewith she did offer them how much more was he'pleased with these kings who with so greate good will offered vnto him like Abel Gen. 4.4 of the most precious that they had O what thankefullnesse demonstrated he vnto them not with exteriour wordes for he spake not but with the interiour wordes of Inspirations communicating vnto them great and celestiall giftes And heere I may piously consider that in retourne of these three giftes he gaue them other three largely augmenting in them the gold of Wisdome and Charitye and the Incense of Praier Deuotion graunting vnto them the mirrhe of Incorruption preseruing them from falling into greiuous Sinnes with perseuerance in Loue. In imitation of these holy kings I am to prostrate myselfe before the Childe IESVS with all possible Humillitye Ioan. 4.24 and to adore him as he will be adored in spirit and in truthe and to open the treasures of my hearte not in the presence of men to bee pleasing vnto them but in the presence of God only to giue him contentment and to offer vnto him the burning and shining golde of Charitye Loue towardes God and towardes my neighbours the most odoriferous Incense of Praier with high eleuated Affections of Deuotion and the most selected mirrhe of perfect mortification of myselfe exercizing vertuous workes without opening my treasures in such manner that the Theeues of Pride and Vaine-glorye may robbe me of them And particularly euery exteriour worke that I shall doe should carry these three giftes for Companions doing it for Loue with Praier and Deuotion and with necessary Mortification that it may be donne well and perfectly relying vpon the Liberallity of this our Lord who will also rewarde thys my offering retourning me in exchaunge greate augmentation of these giftes Eccles 31.27 Prouerb 22.29 seeing heereupon the holy Spirit saith that hee that is swifte and diligent in his workes shall haue no infirmitye and shall obtaine fauour with kings Besides this if I bee a religious man I am to offer vnto him anewe the three vowes that of Chastitye with the mirrhe of mortification of the fleshe that of Pouertye with the Golde of all the temporall things that are in the worlde desiring to giue him them all if they were mine and the vowe of Obedience denying myselfe melting molike Incense in the fier of Diuine Loue to giue myselfe wholely to God Goe to then o my Soule offer thy Vowes Colloquie and Presents to our Lorde beholding him not like Dauid as he is dreadefull and terrible Psal 75.13 as he taketh away the spirit and Life from the Princes and kings of the Earthe but as he is an amiable Childe giuing to these kings a diuine Spirit by taking away their worldely spirit O king of Heauen accept the Vowes and Giftes that I haue offered thee taking from me my owne Spirit that beguileth me and giuing me thy spirit that reuiueth mee The fourth Pointe THen I am to consider the sweete Conference betweene the blessed VIRGIN these kings they making relation vnto her of the starre which they had seene in the Easte and of what had passed in Hierusalem pondering how they offered themselues to her seruice how full of admiration they were to beholde the resplendent Sanctitye of our LADYE and to see the pouertye of the place where shee was And albeit S. Ioseph was not present at their first entrance that the Sages might vnderstand that the Childe had no father on earthe yet a while after he might come and they might discourse with him of the same things O how full of Content might the VIRGIN be to heare them and how might she keepe them in her memorye to meditate vpon them by herselfe How thankefull might she be to the Sages for the trauell they had vndertaken in comming to adore her Sonne and what diuine things might she recounte vnto them to confirme them in their faithe 3 Reg. 10. 1. c. O Queene of Saba that in person of these kings thy Children commest anewe with giftes to beholde the true king Salomon how full of admiration wast thou contemplating the infinite wisdome that shined in his poore house and in his poore Companye o with what an affection mightest thou saye beholding the blessed VIRGIN and S. Ioseph Blessed o Lord are thy Seruants that stand euer before thee hearing and learning thy infinite wisdome O Soueraigne VIRGIN Colloquie more wise then the Queene of Saba who like a mistresse diddest on this day teache the Sages the wisdome of Heauen which the Worlde attaineth not vnto teache me the waye how to serue thy Sonne as these newe Disciples of his and thine did serue him Finally I will consider how the Sages being doubtfull whither they should retourne to Horod or no because of their worde that they had giuen him and desiring to knowe the will of God with this care they lay downe to sleepe And in their sleepe they receiued an aunswere Matt. 2.12 from our Lord that they should not retourne to Herod and so they went backe another waye into their Countrey Wherein is resplendent the prouidence and care that God hath ouer those that serue him aduising these Sages what was meete for them not only to deliuer the Childe from the persecution of Herod but also to free them from the vexations they should haue had by that cruell Tyrant if they had retourned vnto him Whereby I may see how happy I shall be if I relye vpon God seeing his Prouidence will not faile me in Afflictions but will cut of Perills before I fall into them The Kings hauing heard this Commaundement did presently fullfill it desiring rather to obey God then men esteeming more to heare the Worde that God spake vnto them then to keepe that which they had giuen vnto man for there is no
where he was how louingly he would reprehende my Pride and Vanitye and Curiositye in attire how he would exhorte me to make myselfe a childe and to present and offer myselfe to the seruice of his eternall Father All these wordes I am to receiue to heare beseeching him to inspire them into my spirit with a Determination to fullfill them I will likewise endeuour to heare what the blessed VIRGIN saide and what the holy Spirit saide to Simeon and what Simeon himselfe saide when he sawe his desire accomplished I learning by those wordes to speake such other wordes vnto God The third Pointe THe third pointe is to smell with the interiour smelling the most sweete odour celestiall fragrancye that issueth from this Childe IESVS and from his Vertues meditating how well they smell vnto God vnto the Angells and vnto the Iust and how much honour and glory they are vnto our Lord God and of what edification to his Church And with this odour I am to comfort and animate myselfe to imitate those Vertues To doe this the more effectually I will ponder how the most sweete odour that issued from the workes and Vertues of that Childe did exceedingly recreate the eternall Father Gen. 27.27 who might say as Isaac sayed of his Sonne Iacob The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed Then will I ponder how much this odour recreateth the just Soules that smell it Cant. 1.3 as the Spouse that saied we will runne after thee in the odour of thy ointments For the Pouerty of Christ his Humillitye and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte and carrieth it after him to joine it vnto him From hence I will come to contemplate how sweete an odour both to God and vnto men is Obedience and Modestie Humillity Patience and Charitye in any person whatsoeuer that hath them in excellencye and how much it edifieth the Church and his neighbours Whereupon S. 2 Cor. 2.15 Paul saieth of the Iust that they are the good odour of Christ and contrarily what an euill odour both to God and to men is Pride and Disobedience Immodestye and euery other vice pondering how farre this euill odour was from that holy place where the Childe and his mother was and how farre it ought to be from my Soule not to giue any disguste to whome I owe so much dutye O sweete Childe whose Vestements Colloquie which are thy workes are like a feilde of odoriferous flowers clothe me with them that I may smell well to thy eternall Father that for thee hee may giue me the benediction that for them thou didst merit may my Soule resent the fragrancye of thy diuine odours that it may runne after thee imitating thy Vertues vntill it arriue to enioye the rewarde of them Amen The fourth Pointe THe fourth pointe is with the interiour Taste to taste the sweetenesse of that blessed Childe and of his Vertues and how sweete they were to God and to himselfe and are to all those that exercize them in his imitation applying myselfe to proue what the Prophet Dauid sayeth Psa 33.9 Taste ye and see that our Lord is sweete O how it pleased the eternall Father to beholde the Vertues of his Sonne and what pleasure had the Sonne to giue full content to the Father O what a sweetenesse felt this blessed Childe to see himselfe poore contemned layed in a manger among beastes how sweete vnto him were the teares that he shed and how pleasing was it to him absolutely to fullfill the will of his Father much more sauorye without comparison then the milke that he sucked from the brestes of his mother And in imitation of him I will endeuour deepely to resent this sweetenesse that God putteth in Contempts and Afflictions in Pouertye and Teares sweetened with the example of this B. Childe And with this Affection I will prouoke in my Soule a greate hunger to taste of these things and to sauour the pleasing tastes of the Spirit that the sweetenesse of the fleshe may be made vnsauorye vnto mee With this affection I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe which was so greate that it lothed him to see and taste any thing of this life and sweetened vnto him euen deathe itselfe O eternall God Colloquie Ps 30.20 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee but how much gerater shall it be to those that loue thee giue me some parte thereof o Lord to prooue that I may with a good will renounce the pleasures of the earthe and take pleasure only in those of Heauen Amen Contrarily I may ponder how much bitternesse lyeth hidden in Vice and in the Soule that followeth her owne will and yeildeth to her owne passions and making reflexion vpon what passeth with myselfe when I sinne I shall taste this bitternesse that I feele in myselfe and shall presently abhorre it and spit it vp with a desire neuer more to taste of it remembring that of the Prophet Hieremias Iere. 2.19 Thy owne malice shall reproue thee and thy owne Sinne shall reprehend thee know thou and see that it is an euill and bitter thing for thee to haue abandoned thy Lord God The fifth Pointe THe fifth pointe is with the interiour Touching spiritually to touche the Vestements of that Childe the haye of that manger the earthe of that stable kissing and embracing it with my Hearte engendring in myselfe a greate estimation price and loue of it all choosing it to myselfe as a thing of greate value and as if I were present at all I am to come to the Childe and to beg leaue of him to touche his feete to kisse and embrace them bewailing my Sinnes and like Mary Magdalen humbly begging remission of them And then with greater Confidence to beg leaue of him to touche his handes to kisse them and to play with them beseeching him to giue me his benediction or like olde holy Simeon I will take him in my armes and embrace him with greate Loue beseeching him to vnite me to himselfe not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied Cant. 1.1 Let him kisse me with the kisse of his mouthe I might aspire to the desier to touche that diuine face and to vnite myselfe to his Deity with the vnion of perfect Loue satiating myselfe with only seeing him and louing him O what sweetenesse is felt in this spirituall touching Cant. 5.4 with the which as the same spouse saide all her bowells were moued mollified desiring to admitte therein her beloued I am likewise to touche the hardenesse of the Childes bed the rigour of the colde that he suffered the straightnesse of those mantles wherein he was wrapped and swadled and to applye myselfe to desier that for our
therefore we deserued Secondly I will ponder the prouidence of God in sending presently his Angell to signifye this newes to S. Ioseph and to free him from his exile commaunding him to retourne to his Countrey O how confirmed was he heereby in his confidence in God and how contented was he to see the care he had of them from whence I will collect how securely I may be carelesse of the successe of my owne affaires casting my cares in the handes of God Ps 30.16 in the which are my lots and my times and my prosperities and aduersities he taking it to his charge to dispose them as shall be most conuenient for my good O Father Colloquie most carefull of thy Children I cast all my Cares vpon thee because thou art so carefull of me One only desier I haue to serue thee that thou maiest desier to remedye me Thirdly I will ponder that aswell in this reuelation as in the other the Angell calleth not the blessed VIRGIN by her name nor sayeth vnto him Take thy wife and the Childe but Take the Childe and his mother to teache vs that the most glorious name of our B. LADYE is to be the mother of God by this name the Angell calleth her and the Euangelistes and by this name we ought to call her reuerencing the greatenesse of that name and rejoicing therein O mother of God Colloquie bee thou happy in this name and make vs the worthy Children of him that holdeth thee for his mother The third Pointe IOseph obeying the Commaundement of the Angell Matt. 2.19 departed towardes Israel and fearing to goe into Iudea he was warned in his sleepe to goe vnto Nazareth that it might be fullfilled which was saide by the Prophets that Christ shall be called a Nazarite Heere is first to be considered the greife of all the people of that Cittye where these Sainctes had liued for their departure from them thorough the greate taste that they had of their holy conuersation and for that it is credible that they left many whome they had conuerted to the true Faithe Secondly I will ponder how S. Ioseph in all his doubtes had recourse to the remedye of Praier alwaies tourning himselfe vnto God and how readye God was to heare him and to free him from his doubtes I collecting from hence desiers to haue recourse likewise to God in all mine with Praier and Confidence For if I truely desier to be assured of Gods holy will God will giue me light for to knowe it Thirdly I will ponder that name of our Sauiour Christ Nazarite which hee tooke of the Cittye where he was conceiued and brought vp and it is as much to saye as holy or florishing signifying by this name that he was to be excellently holy and the holy of holyes florishing in all kinde of flowers of admirable vertues and wholely dedicated to God without hauing any other employment in this mortall life more then in things belonging to his diuine seruice giuing vs an example of being spirituall Nazarites resplendent in vertue in imitation of him O most sweete IESVS with all my Hearte Colloquie Num. 6.3 I desire to imitate thee to obserue the lawes of the spirituall Nazarites seperating myselfe from whatsoeuer is created that may make me druncke with disordinate Loue and not touching any deade thing that may defile my Soule nor admitting any razour vpon my Heade that may cut of the high thoughtes and affections of my Spirit preseruing them all entirely for thy Seruice O most florinshing and most holy Nazarite ayde me to compasse my intention seeing without thy aide I can neither beginne nor attaine the desired ende thereof The XXIX Meditation Of the comming of our Sauiour Christ to the Temple of Hierusalem and of his remaining there among the Doctors The first Pointe FIrst Luc. 2.42 I am to consider the Custome of S. Ioseph and of the blessed VIRGIN with her Sonne to goe vp euery yeare to the Temple of Hierusalem to celebrate the Pasche of the Lambe and with what spirit they went vp all three S. Ioseph went vp with the spirit of Obedience for that the Lawe obliged men to goe vp three times a yeare to the Temple of Hierusalem especially to celebrate the principall Pasche of the Lambe Exod. 23.14 Deut. 16.16 The blessed VIRGIN albeit this Lawe obliged not Women went with S. Ioseph in a spirit of Deuotion to celebrate that feaste and to glorifye God therein The Childe IESVS went with a spirit of Obedience to his Parents who defired to carry him with them but much more with a spirit of Loue to his celestiall Father to glorifye him within his Temple And all three went with a spirit of Thankesgiuing which was the ende of the Lawe to giue thankes to God for his benefits receiued and therefore meruaiuailous was the Sanctitye that they shewed in this Action greate Reuerence at their entrye into the Temple greate Deuotion being therein and a greate spirit in all that they did for albeit they had a Custome to make these iourneys yet they did them not only for Customes sake and a litle more or lesse but euery time with a newe Spirit and an interiour feeling as if that time had beene the first And heerein I am to imitate these Sainctes endeuouring to obserue the good Customes of the Church and to make a Custome of all things that are vertues and yet so that I doe them not only for Custome or because others doe the like but with that spirit which they require Heere is to be noted that S. Ioseph is called the father of Christ because he was helde for his Father The Second Pointe SEcondly I am to consider Luc. 2.43 how the Childe IESVS being twelue yeare olde hauing gonne vp to the Temple of Hierusalem with his Parents when they retourned to Nazareth he remained in the Temple and his Parents knewe it not pondering some causes that he had so to doe First he remained in the Temple to signifye how willingly so farre forth as lay in him he was alwaies in the house of his celestiall Father employing himselfe there in things belonging to his seruice much better then the Childe Samuel And this testimonye he gaue at twelue yeares olde when other men begin to haue more perfect vse of reason to instruct vs how much it importeth to affectionate ourselues to these exercizes of Vertue from our tender youthe according to that of the Prophet Hieremias Thre 3.27 It is good for a man when he beareth the yoke from his youth Secondly with diuine Prudence he would not aske leaue of his Parents to remaine alone in the Temple that he might take away occasion of seeming disobedient if they denying him he had not obeyed them and for that if they should haue remained with him it might haue beene an impediment to execute freely what he pretended for the glory of his heauenly Father and therefore he determined to leaue them
and say nothing teaching vs by this example two things of very much importance First how regardlesse he was of the fleshe how regardlesse we are all to be of all that concerneth fleshe and blood and of carnall Loue to our Parents freindes and acquaintance leauing them whensoeuer it is necessarye to attende more carefully to the businesse of our heauenly Father And that carnall Parents freindes may vnderstand that we are not to remaine with them any longer time then it is the will of God Secondly that when I presume that my Parents or freindes would hinder mee from accomplishing the Will of God whither it be by ignorance or good Zeale or thorough malice or euill Zeale it is better to leaue them and say nothing although they greiue and lament and reprehend me afterwardes for it treading all this vnder foote with a manlike Courage to fullfill the Will of God according to that which is written Deut. 33.9 He that sayed to his Father and to his mother I knowe you not ank to his bretheren I knowe you not these kept thy worde and obserued thy couenant Otherwise our Sauiour Christ will say vnto me Matt. 10 37. Colloquie He that loueth Father or mother more then me is not worthy of me O most sweete Childe I am confounded to see how I am tyed to fleshe and blood omitting to doe the will of thy heauenly Father for feare of displeasing my carnall Parents or freindes Giue me o Lord Act. 5.29 Eph. 4.30 a manlike heart to leaue them all for thy loue choosing rather to obey God then men and to contristate the humane Spirit rather then the Diuine The third Pointe THirdly I am to consider how our Lord Christ with that zeale which he had of the saluation of Soules would then make some demonstration of the wisdome and grace wherewith he was replenished discouering somewhat thereof to these Doctors of the Lawe the which he did with admirable Modestye Humillitye Discretion and zeale of the Loue of God manifesting these Vertues in a manner accommodated to his age He shewed Modestye in his Countenance and in the Grauitye of his wordes and gestures the which was so greate that it moued the Doctors to admitte him to dispute with them Humillitye in that being able to be master of all he entred among them as a Disciple demaunding and hearing as one that would learne Discretion in aunswering meruailously to whatsoeuer they demaunded him in such sorte that they all admired his prudence Zeale in that he ordained all this not for vaine ostentation of his owne Wisdome but for the glory of God and good of Soules and especially to confounde the prowde Learned men that were there and to illuminate learned men that were humble and to open their eyes that they might knowe that he was alreadye about the worke of their redemption O good IESVS Colloquie a Childe in yeares but a man in VVisdome a Lambe in meekenesse but a Shepheard in Discretion I reioice to see thee play the Shepheard with this greater flocke giuing them the pasture of eternall Life fullfilling that which is written a litle Childe shall feede them Isa 11.6 O that I had beene present to heare thy Questions and to enioy thy admirable aunswers repeate them o Lord to my hearte that I may enioy the fruite thereof From this consideration I am likewise to collect a greate desire to imitate these foure vertues of our Sauiour Christ confounding myselfe in his presence for the want I haue of them especially to see my owne litle modestye and humillitye and that in Wordes and gestures I would make demonstration of more knowledge then I haue and that being ignorant I disdaine to learne what I knowe not presume to teache others what I haue not learned The fourth Pointe FOurthly is to be considered what this most blessed Childe might doe those three dayes that he was in the Temple without his Parents pondering how beside the time that he spent with the Doctors the rest he might spende in perpetuall Watching and Praier before the eternall Father for the saluation of the Worlde and of the People that entred therein It is also to be beleeued that he remained there in the night taking the grounde for his bed and some benche for his bolster and that he did eate of such almes as were giuen him or passed the time without eating for of all these temporall matters he made but small reckoning It is likewise certaine that it was a greate torment vnto him to see the vnreuerence of some that entred there and the Sinnes that they there committed for he had then so feruent a zeale as when S. Iohn testifyed of him that of the Psalme The zeale of thy house hath eaten me Ioan. 2 1â— although at that time he dissembled it Out of all this I will collect Affections and Resolutions of Imitation in that wherein I ought to imitate him and to be compassionate of his Pouertye and solitarinesse albeit he made small reckoning of his earthly Parents being in the house of his celestiall Father The XXX Meditation Of what the blessed VIRGIN did when shee sawe shee had lost her Sonne vntill shee founde him The first Pointe SAinct Ioseph Luc. 2 4â— c. and the blessed VIRGIN hauing trauelled a dayes iourney from Hierusalem on their waye to Nazareth eache thinking that the childe had beene with the other for they went in seuerall Companyes at night in their Inne they missed the Childe and seeking him among their kinssolke and acquaintance they founde him not Wherein I am to ponder the Intention of God in willing to afflict these Sainctes without any fault of theirs and vpon the occasion of a good Worke which they did to honour him and in a thing which might most of all greiue them which was the losse of such a Childe All which he plotted to exercize them in Patience Humillitye and feruorous Diligence and in other Vertues that were resplendent in the blessed VIRGIN and in S. Ioseph in this case for our example Their Patience was resplendent in that they were not troubled nor lost the peace of their Soule nor complained of our Lord but endured this losse with yeilding to Gods ordination though it was an exceeding greate losse Their Humillitye in that like good People they feared a faulte or a negligence where none was or at least they attributed this to their owne Indignitye they feared least our Lord would alreadye leaue them and followe some other course of Life or least themselues had omitted their dutie in looking after him and they confessed themselues to be vnworthye of his Companye Their Diligence in that they went forthwith to seeke him full of Carefullnesse and paine to complye with their obligation and for that Loue sollicited them and though they sought him among their kinsfolke and acquaintance yet for all this they founde him not for if Christ would haue beene with any of his
this time such are the heroycall Actes of the Loue of God of the feruent zeale of his glorye and of the saluation of Soules a vehement dolour for the offenses donne against God and for the Soules that perish and continuall Praier that they may not perish Heerein he was so gratious and pleasing to God that as hee himselfe saieth by the Prophet Isaias his Spirit reioiced in him Isa 42.1 Besides this he edified men with rare examples of Modestye Humillitye Patience Meekenesse and Subjection for the which he was pleasing to those Persons with whome he conuersed For as the same Prophet Isaias sayeth his conuersation was neither sad Isa 42.1 Matt. 12.19 nor harshe nor turbulent nor offensiue nor distastefull to others O most sweete IESVS Colloquie seeing thou art full of VVisdome and Grace and that from thy fullnesse the Iust receiue augmentation both in the one and in the other replenish me abundantly with both and ayde me daily to encrease in them Lastly to animate myselfe I will ponder how the most holy VIRGIN made her proffit of these two examples of her Sonne for contemplating them she also in imitation of him encreased in wisdome and grace before God and before men our Sauiour Christ reioicing to beholde the holy emulation that his mother had of him O most blessed mother Colloquie ayde me with thy intercession that I may encrease as thou encreasedst imitating him whome thou didst imitate The third Pointe THirdly I will consider how in all this time our Sauiour Christ as the same Euangelist sayeth was subject to his mother Luc. 2.52 and S. Ioseph obeying them in all that they commaunded him Heere I am to ponder who it is that obeyeth and subjecteth himselfe and to whome in what thinges and in what manner He that obeyeth is God Infinite the Creatour and supreame Gouernour of the Worlde vnto whome all are obliged to obey and to be subject And albeit it was not much that as man he should obey his eternall Father yet it is admirable that he should subiect himselfe to obey his mother and a poore Artificer the Creator subiecting himselfe to the Creatures the Lord to his Seruauntes and the king to his Vassalls wherewith I may confounde my owne Pride and Rebellion O vile VVorme Iosue 10.12.13 why doest not thou subiect thyselfe to man for God seeing God subiecteth himselfe to man for thee If God obeyeth the voice of a man why doest not thou wretched man obey the voice of God O Sun of Iustice that mouedst thyselfe and stayedst at the voice of these two men to whome for my Loue thou diddest subiect thyselfe graunt me that I may subiect myselfe to those whome thou hast left me in thy place delighting to denye my owne will to accomplish theirs Then will I ponder the things wherein he obeyed that is to say in such base things as are vsed to be donne in the house of a poore Carpenter and in that manner that Children vse to serue in the house of their Parents when they are poore And this did our Sauiour Christ with greate Humillitye and Punctuallitye with meruailous promptnesse and alacritye and with all that perfection that perfect Obedience requireth the which equally embraceth greate and litle easy and difficult honorable and contemptible For seeing that God himselfe humbled himselfe to be obedient in things that were so base all things in is estimation are very high and esteemeth nothing base in the house of God if he commaundeth it for if God commaundeth it is sufficient to make honorable the execution thereof as S. Raphael helde it for an high honour to serue Tobias in things very base Tob. 5.15 20. because God commaunded it From whence I will collect that the excellencye of spirituall Life consisteth not so much in doing workes of themselues very glorious such as are to preache to gouerne to teache as in doing those workes that God commaundeth though of themselues they be base but yet after an excellent manner that is with much Loue of God with a pure Intention of his glorye with greate promptnesse and alacritye of Hearte and with a feruent desier in all these things to please him And in this sence it is that the VViseman sayeth Eccl. 33.23 that we should endeuour to excell in all our workes doing them in such sorte that in the eyes of God they may be very excellent And so Christ our Lord as touching the manner of working with a spirit of Sanctitye was no lesse excellent in the worke of sawing then in the worke of preaching or doing some miracle And our blessed LADYE the VIRGIN shewed no lesse the excellencye of her Sanctitye when she spun then when she serued her Sonne or suffered any thing for his sake And heerein I am to imitate our Sauiour Christ and his blessed mother if by the shortest waye I would attaine to greatest perfection The fourth Pointe FOurthly I will consider how Christ our Lord vntill he was thirtie yeares olde exercized the trade of a Carpenter as may be collected from the speeche of those of his owne Countrey according to the reporte of S. Marke the Euangelist Is not this the Carpenter Mar. 6.3 the Sonne of MARY Heere I will ponder the causes that our Sauiour Christ had to choose this trade of Life and to continue it euen till after the Deathe of S. Ioseph if it be true that he dyed before Christ had attained to thirty yeares of age The first was to auoyde Idlenesse and to giue vs an example of labouring and being euer employed Eccl. 33.29 for Idlenesse as the VViseman sayeth is the Originall of all mischeife The second was of his owne free will to subject himselfe to the malediction that God imposed vpon Adam Gen. 3.19 when he sayed vnto him In the sweate of thy browe thou shalt eate thy breade And therefore all this time he gained his meate with the labour of his handes from whence S. Paul Act. 20.34 and other Sainctes tooke example of labouring to eate of their owne labours The third was to exercize Humillitye employing himselfe in a vile and contemptible Occupation for Christ our Lord in the iugdement of the Worlde and of his owne Countryemen did not vse this occupation of his owne will as some noble and wise Gentlemen vse to learne some mechanicke Trade for their pleasure but of meere necessitye and to get his meate and so he was then treated by Gentlemen and those of the principall sorte as at this day such mechanicke Artificers are treated Out of all this I will collect Affections of Admiration and Imitation pondering aswell the Spirit wherewith our Sauiour Christ exercized this office labouring with the bodye and praying with the Hearte to imitate him when I shall labour in any bodily workes as did those valiaunt Souldiours the Machabees 2 Mach. 15.26.27 of whome the Scripture sayeth that they fought with their handes and prayed with
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
12.50 o how am â— straitened vntill it be dispatched For howsoeuer his bodye was pressed and straitened in that straite Wombe of his mother his hearte was much more pressed and straitened with the force of this vehement desier for the which I ought to giue him infinite thankes and to be correspondent vnto him with such another hearty desier truely to serue him But notwithstanding this desier he would not be borne before the nine moneths which is the time wherein commonly all other Children are borne First to conforme himselfe vnto all and to suffer that prison entirely without omitting as much as a daye for in that which concerned suffering he would vse with himselfe no dispensation exception nor priuiledge and therefore he would not be borne at the euen moneths nor at the eight but at the wine moneths compleate Secondly for that he tooke all this time as a time of retirednesse for his entrance into the Worlde spending it in perpetuall Praier and Contemplation As he was râ—â—ired fortye dayes in the Desert before he maniâ—â—â—ed himselfe to the Worlde by his Preaching â—â—â—uising vs heerein how we ought to recollect â—ur-selues dedicating some time to retired praier and to be vacant to God only before we issue out in publike and begin any greate enterprize as likewise how we should recollect ourselues to celebrate with Deuotion his holy natiuitye The Second Pointe SEcondly I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne and that now was arriued the happy hower of his natiuitye First that she might knowe face to face him that was not only her Sonne but the Sonne also of the euerliuing God to behold that sacred Humanitye that he had taken from her flesh and to enioy his excellent Beautye Secondly to adore him to serue and nourish him and to doe towardes him the office of a mother in thankefullnesse for that greate fauour that he had donne her in electing her to that ende And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles Who shall giue thee me o my Sonne Cant. 8.1 Vt inueniam te foris deosculer te that I may see thee out of this thy inclosure to kisse thee to cherish and to serue thee as thou doest merit Thirdly that the Worlde might enioy that good that was inclosed in her for allbeit she exceedingly loued him yet she would not haue him for herselfe alone but for all because he was Incarnate for all vniuersally Prou. 13.12 And as Hope that is delayed afflicteth the hearte euery day seemed to her a whole yeare though on the other side she was most contented to containe him within her vnderstanding that such was his pleasure With these Considerations I am to moue my hearte and to awake therein feruent desiers that this Sonne of God might be borne spiritually within my Soule and within the Soule of all men that by all he might be adored serued and loued repeating to this ende certaine verses of the Psalmes and of the Prophets which holy Church vseth in the time of Aduent which are to say Colloquie Psal 79.3 Isai 64.1 Isa 45.8 Awake o Lord thy power and make haste to saue vs. Would thou wouldest breake these Heauens and descende that in thy presence all my Vices might be dissolued O Heauens distill from on high this diuine dewe O clowdes raine for me this Iust one and open o thou Earthe and bud out to me this Sauiour shewe thy-mercye o Lord and graciously giue me thy Saluation To this purpose I may frame certaine Iaculatorye Praiers like to those which in these dayes the holy Church vseth in those seuen Antiphone which are sung at Euensong calling our Sauiour Christ by those names which hee holdeth as he is God or as he is man by reason of the offices he doth in those Soules whome he visiteth Colloquie And therefore I may say vnto him O infinite Wisdome come to gouerne me in the way of Heauen O Splendour of the glorye of the Father come to illuminate me with the splendour of thy vertues O Sun of Iustice come to giue light heate of Life to him that is seated in the Shadowe of Deathe O King of kings descende to gouerne me O master of nations come to instruct me O Sauiour of the VVorlde make hast to saue me And in this forme may be framed other such like petitions conforming myselfe to the Spirit of the Church at this time Finally I may spiritualize the desiers of the blessed VIRGIN and of her Sonne whome she bare in her Wombe quickening my desier that those good purposes which by the Inspiration of the holy Ghost I haue conceiued may come to light and be effected in such time place and season as God shall require absolutely conforming myselfe to his most holy will For as the infant conceiued naturally desireth to come into the light of this Worlde at his due time and if he commeth not he tormenteth his mother and dieth indaungering likewise her life So the good purpose which the holy Ghost inspireth me with of altering or bettering my life is as it were crying and desiring to come to light in his due time And if by negligence or Contempt it be not effected it tormenteth the Conscience with remorses and vseth to be an occasion of greate falles 1 Thess 5.19 God permitting them as a chastizement for hauing extinguished the Spirit and the good purposes that proceeded from his Inspiration Pro. 21.25 And heereupon the holy Spirit saieth that Desiers kill the slouthfull that is Desiers conceiued by the Vertue of God and not accomplished thorough our owne Slothe The third Pointe THirdly I am to consider the assured hope that our blessed LADYE had that her Virginity should suffer no losse by this birth firmely beleeuing that as she was a Virgin in conceiuing the Sonne of God without the worke of man so likewise should she be in bringing him forth without any prejudice of her Virginities Integritye for the experience of what was passed assured her of what was to come remembring that both these things were jointely prophecyed by the Prophet Isaias saying Beholde a VIRGIN shall conceiue Isa 7.14 Mat. 1.23 and bring forth a Sonne whose name shall bee Emanuel which is to say being interpreted God with vs. These wordes shee might reuolue within herselfe and with greate admiration might say VVhence to me so greate good that I should be this miraculous VIRGIN what is it possible that I haue conceiued within me that very Sonne whome the eternall Father containeth within himselfe And that this Emanuel is with me whome so many haue desired to be with them and that without losse of my Virginitye he should issue out of me to bee remaine with all vniuersally I giue thee thankes Colloquie o most blessed Emanuel for hauing chosen this humble VIRGIN for thy mother O that the hower of thy birth were now