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
the three degrees of Soules to witte the Vegetatiue proper to Plantes the Sensitiue proper to brute Beastes and the Rationall proper to Men the Superiour besides his owne workes doth likewise the woorkes of the Inferiour though after a more excellent manner so also as S. 2.2 q. 24 art 9. maxime ad 3. Thomas sayeth in the three Estates of People that dedicate themselues to Praier and to the Seruice of God those which are Proficients or Goers forward are to exercize themselues in the meditations and workes of the Beginners or Principiants and the Perfect in those of them both but after a more perfect manner drawing out of them the fruite which they pretende with more aduauntage that is more perfect mortification of themselues and a more excellent manner of Imitating our Sauiour Christe in his Vertues Besides this Experience teacheth that when a greate Spirit or Affection of any Vertue whatsoeuer is predominant in a Soule vpon what thing soeuer it meditateth it taketh occasion to feede and augment it If the Spirit of Humillitye predominate whither hee meditate vpon Hell or vpon Heauen whither hee thinke vpon his owne Miseries or vpon the Diuine Excellencies hee will extract or drawe out of all Affections of Humillitye And if in his Hearte the Spirite of Loue doe predominate though hee meditate vpon Iudgement and Hell hee conuerteth all into the Affections of Loue. So likewise Prinâ—ipiants Proficients and those that are Perfect vpon whatsoeuer they meditate they may drawe out those Affections and Purposes that are fitting to their state and necessitye From hence it is that albeit by the ordinary Lawe wee are to obserue the Order propounded yet neede wee not to bee so tied to it that it shall not bee lawfull to change it nay rather sometimes it is conuenient for some cannot applye themselues to Considerations of Feare who yet are easily moued with meditations of Loue and other contrarily Some finde Deuotion and Proffit in considering the misteries of the Childehood of our Sauiour Christe others in considering the mysteries of his Passion some in one mysterie and some in another and it is not good to force them ouermuch nor to drawe them from their consideration to passe them to another wherein they shall not finde what they desired And for this cause our Lord hath prouided the matter of meditation to bee so copious and ample that euery one may finde some that is fitting to his Purpose Of Entrance into Praier §. 5. IT is the Counsell of the holy Ghoste before Praier to prepare the Soule Eceles 18 23 for to goe without preparation is as it were to tempt God pretending the ende and fruite of Praier with out vsing the meanes ordained to obtaine the same It is therefore necessary before wee enter into Praier to carrye the matter forseene which wee are to meditate vpon for regularly meditation cannot bee attentiue nor recollected if the matter bee not first prepared well digested and diuided into pointes after that manner that wee heere shall prescribe And yet for all this wee hinder not if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing but that wee may occupye ourselues therein omitting till some other time that which before wee had premeditated because Diuine Impulsion or mouing is the principall cause of this worke which wee are to followe but with this aduertisement that it procede not from lightnesse of minde nor Instabillitye of Hearte to dashe out of one matter into another without sufficient cause This beeing presupposed before wee begin meditation wee are to doe these things following 1. First wee are to lift vp our Heart and the Faculties of our Soule to God our Lord beholding him as hee is there present with an Interiour attentiue reuerende and louing aspect for that if a man bee to speake with a Prince it is necessary that hee goe to his Palace or to the place where hee is and present himselfe before him for with one that is absent wee cannot speake and seeing God is present in Heauen and in Earthe and in euery place assisting all and beholding all when I am to pray and to speake vnto him I neede not goe seeke him in any other place but to quicken my Faithe and to beholde how hee is there present perswading myselfe that when I pray I am not alone but that there is also with mee the most holy Trinitye Father Sonne and Holy Ghoste to whome I speake who seeth mee heareth mee is accustomed to aunswer within my hearte with Inspirations Illuminations communicating the light of Truthe to the Vnderstanding feruent affections of Deuotion to the VVill and infusing guiftes and Vertues and other Graces into the Soule as before hath beene saide Sometimes I may beholde God as hee is rounde about mee incompassing mee on euery side myselfe within him as the fishes are within the Sea Othertimes I may beholde him as hee is within mee by Essence Presence and Power knowing what I doe and ayding mee to doe it And in this manner is fullfilled the saying of our Lorde christe VVhen thou shalt pray enter into thy chamber Matt. 6.6 Ex D. Hilario can 5. in Matth. Amb. lib. 6. de sacra c. 3. Aug. coÌ„e 2. in Psal 33. that is into thy Hearte hauing shutt the dore of thy senses pray to thy Heauenly Father in secret thy Father vvhich is there and seeth in secret vvill repay thee that is will giue thee what thou askest This Truthe of the Presence of God within mee round about mee wheresoeuer I am praying I am much to quicken that it may moue mee to reuerence and confidence to due Attention And if with this consideration I shall perceiue myselfe moued to these and other like affections of Deuotion I may well detaine myselfe to enjoy this morsell that God giueth mee for the time it will last for this already is a Praier and a very good one But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while albeit in all the time of my meditation I must not loose out of sight the presence of God according to that of Dauid Psal 18.15 The meditation of my Heart is in thy sight alvvaies but in the time of my Petitions Colloquyes I must fenewe it with more feruour povvring out Psal 141 3. as Dauid saithe our Praier in the sight of our Lorde This donne secondly I am to make a greate and 2. Para. vlt. flecto genu cordis mei profounde reuerence to the maiestie of God bending before him the knees of my hearte and of my bodye once and three times as they doe that enter into the presence of kings I am to adore him in Spirit acknowledging him for my God and my Lorde the Father of immense Maiestie and the king most worthy of infinite reuerence and with my bodye to humble myselfe euen to the fastening my mouthe
will consider the extreamest that may bee truely saide of Sinne which is that though the euills of paine onely which are suffered in Hell are so terrible yet it is Incomparably a greater euill then all they In such sort that if one man should suffer the paines of Hell without Sinne and another should haue but one mortall Sinne onely this last should bee more euill and miserable then the other And if all the paines of Hell deuoyde of Sinne were put on one side on the other side one mortall Sinne onely and that I must of necessity choose one of these two I saith S. Lib. de similitudinibus c. 190. Bern. sermo 35. in Cant. Anselme would choose rather to throwe myselfe into Hell then to committe onely one mortall Sinne. And with holy Eleazar I would say Praemitti velle in infernum That I would rather enter into Hell itselfe without Sinne then remaine with Sinne in the VVorlde for the Deathe of Sinne saieth the VViseman is most wicked and the worst that may be Eccle. 28 25. Colloquie Et vtilis potius Inferus quam illa The graue yea Hell itselfe as touching paine is more profitable then it O Infinite God settle this Truthe in my Hearte that I may feare Sinne much more then Hell seeing in truthe there is no vvorse hell then to bee in Sinne. O my Soule bevvaile bitterly thy Sinnes not onely for Hell vvhich thou hast deserued but much more for the greate euill thou hast committed against God Cease presently to Sinne that God may not strike thee vvith a cruell chastizement and vvith the stripe of an Enemye Ier. 30.14 permitting thee to vvaxe obdurate in thy Sinnes to chastise thee vvith neuer ending paines Concerning this last Ponderation it is to bee considered that it is not set downe because it is needefull to make this Comparison For Hell is neuer without Sinne neither can there bee any case wherein Hell may bee chosen not to committe a Sinne but onely that heereby wee may see how greate an euill Sinne is and how worthy it is to bee much more extreemely abhorred then Hell yea allbeeit there were no Hell at all VVhereupon S. Ambrose saithe Lib. 3. de offic c. 4. 5. That there is no paine more greiuous then the VVounde of Conscience nor no Iudgement more rigorous then the Domesticall where with euery one iudgeth himselfe guilty And though the Iust man saieth hee had Giges ring with the which hee might doe what hee would Inuisible yet would hee not Sinne for hee departeth not from Sinne for feare of Punishment but for the horrour of VVickednesse and Loue of Vertue That which in this meditation hath beene declared in generall shall more manifestly bee seene by that which shall bee declared particularly in the ensuing of the Last things of man and in the speciall Punishments that corresponde to the seuen deadely Sinnes Meditations of our last things to mooue vs to a Detestation of Sinnes THE meditations of the last things of man which are Deathe and the Graue Iudgement particular and Vniuersall Hell Purgatorie and Glorye are of most efficacye to moue vs to a Detestation of our Sinnes and to an effectuall Resolution neuer more to retourne vnto them Heereupon saide the Ecclesiasticus Eccles 7.40 Deut. 32 29. In all thy vvorkes remember thy last ends and thou shallt not Sinne foreuer And for the same reason saide Moyses to his People O that they vvere vvise and vnderstood and vvould prouide for their Last thinges giuing to vnderstand That our true VVisdome Vnderstanding and Prouidence consisteth in well meditating and ruminating those things which are to happen to vs in the ende of ouâ— Life and to bee prouided therefore And especially the meditation of Deathe as Experience teacheth vs is very proffitable for all those that walke in any of the three wayes Purgatiue Illuminatiue and Vnitiue wherein all men ought often to exercize themselues though with different endes The Principiants to purge themselues of their Sinnes before Deathe assaile them and take them vnprouided The Proficients to make hast to store vp Vertues seeing the Time of meriting is very short and Deathe cuts it of on a sodaine The Perfect to despise all things created with a Desire to vnite themselues by Loue with their Creator And therefore wee will pointe out Considerations that may proffit all but most especially those that aide to the ende of the Purgatine Life whereof at this time wee entreate The seuenth Meditation of the Properties of Deathe IN this meditation wee will consider some Properties of Deathe and what endes our Lorde pretended in them for our Proffit reducing them to three which are the most Principall The first Pointe THe first Propertye of Deathe is to bee most Certaine Ad Heb. 9.27 from the which none can escape in the time that God hath determined 1. VVherein wee are to ponder first That God our Lord from all eternitye hath determined the yeares of our Life Psal 38.6 and assigned the moneth the Day and Hower wherein euery one is to dye so that it is Impossible sayeth Iob to passe one minute thereof Iob. 14.5 neither is there any King nor Monarke that can adde to himselfe nor to any other one moment of Life aboue that which God hath determined So that as I entred into the VVorlde the same Daye that God would and not before so shall I departe out of the VVorlde the same Daye that God will and not afterwardes That by this I may Vnderstand that what daye soeuer I liue I receiue it of Grace and that those I haue liued haue beene of grace for our Lord might haue assigned mee a shorter time of Life as hee assigned to others that died in their Mothers wombe or in their Infancye And seeing my Life so dependeth vpon God there is just cause why I should spend all the time thereof in his Seruice that gaue it mee holding it for a greate Ingratitude to employe one onely moment to offend him 2. Secondly I am to consider that God our Lord in this his Decree shortned or inlarged the dayes that some men according to their naturall Complezion might haue liued for the secret endes of his soueraigne Prouidence For to some either for their owne praiers or for the praiers of other Sainctes hee inlarged the dayes of their Life as to king Ezechias hee added fifteene yeares 4. Reg. 20.6 because with Teares hee required it And the like hath succeeded to the Deade who miraculously haue beene raized to Life To some others hee shortneth the dayes of their life for one of two endes either for their Saluation Sap. 4.11 cutting them off as the VViseman saithe in their youth lest Malice should chaunge their vnderstanding or lest fiction might deceiue their Soule Or contrarily to punish their grieuous Sinnes and to stop their passages that they might not make an addition of greater Psal 54.24 VVhereupon Dauid fayed
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
bee declared in the twentie and fourth meditation meditating vpon the Deathe of the Couetous Riche man and of poore Lazarus which is a liuely Stampe of that which here hath beene meditated The tenth Meditation of that which hapeneth to the Bodye after Deathe and of the Graue ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine is that noble exercize of Vertue much like vnto it VVhat mortification is which wee call Mortification which is nothing else but the Deathe of our Passions and disordinate Affections depriuing them of the life they haue in vs endeuouring to represse and burye them vntill they bee turned into dust nothing as Dauid saide Psal 17.38 I vvill pursevve myne Enemies and ouertake them and I vvill not returne vntill they faile I will bruize them vntill I ouerthrowe them and put them vnder my feete Lib. 6. de bono mor tis cap. 3 For this cause saide S. Ambrose That the Iust mans Life is an Imitation of Deathe for his continuall Studye is to kill the carnall Life that hee feeleth in himselfe depriuing himselfe of all those things that his fleshe and his owne will doe most disordinately couet suppressing the desires that sproute out vntill hee remaine as Deade to all that is Sinne according to that of S. Paule Ad Rom. 6.11 Ad Colos 2.20 3.5 Bee you as deade to sinne but aliue to God and seeing you are deade with Christ from the elements of this worlde touche not nor handle not that which shall bee to your destruction but mortifye your members that are vpon the Earthe that is the workes of earthly Life Vncleanenesse Concupiscence Auarice and the rest The practise of this mortisication like vnto Deathe wee will set downe in this meditation whose ende shall bee the Imitation of Deathe itselfe And And all beeit therein wee proceede by the affections of Feare which are most proper to the purgatiue waye yet of themselues those of Loue are most effectuall Cantic 8 6. of which it is saide That it is strong as Deathe and harde as Hel. For that it killeth burieth and defeateth all that is contrarye to its beloued as hereafter wee shall see By the waye also In the 6. part meditation 10. 11 in this meditation wee will put in practize a very proffitable manner of meditating spiritualizing the exteriour things that are perceiued by the Senses applying them to the Interiour and collecting out of them rules and aduises of perfection The first Pointe 1. THe first pointe shall bee to cōsider what my bodye shall bee after it is deade abandoned by the Soule pondering especially three miseries First that it looseth the vse of its members and Senses without euer more beeing able to see heare or speake nor to mooue to one side nor other nor to enjoy the goods of this mortall life Now noe beautifull things nor sweete musicke nor pleasing odours nor sauourye meates nor things that are loft doe any wise affect it all this is to it as if it were not For it hath lost the Instruments which it had whereby to enjoye it and all that it hath enjoyed serueth it to litle proffit The second miserye is to remaine discoloured disfigured deformed horrible stiffe starke and stinking walking with greate haste to corruption In such sorte that it who a litle before recreated the eye with its beautye now puts horror in it with its deformitye From whence proceedeth the third miserye that all leaue it alone in the Chamber in possession of those that are to shrowde it in a sheete and euen those of the house and the dearest friendes holde it for a kinde of pietie to dispatche quickely and to carry it out of doares 2. From this Cōsideration I will collect how assured a thing it is in my life time to doe by degrees somewhat of that which shall afterwardes bee dōne perforce without proffit carying myselfe as deade to the VVorlde to all that is flesh blood procuring to Imitate Deathe in three other things like to the aforenamed mortifying my Senses and depriuing myselfe of the Delightes thereof not onely of the vnlawfull but euen of some lawfull and not necessarye So that like a deade man I am to haue neither feete nor handes nor eyes nor eares nor taste nor tongue for any thing that is Sinne or is against the perfection I professe And for this reason the beautifull and pleasing things of this Life are to bee to mee as if they were not putting them veder my feete Homil. 13. in Euangel beholding as S. Gregor saithe not what they are now but what they shall quickely bee for attyre fleshe in clothe of Golde and in silke neuer so much nor so gaiely yet still it is fleshe Isai 40.6 And what is fleshe but grasse and what is the glorye thereof but the flower of the fielde that withereth with a blaste Finally I am to followe Vertue with a generous minde that like as a deade man complaines not that all flye from him and forsake him so it should bee nothing to mee that the VVorlde for sakes mee flyes from mee and abhorres mee like one deade and crucified rather I am to holde for a happinesse that of the Prophet Dauid Psal 30.12 Those that savve mee fled forth from mee I am forgotten from the hearte as one deade I am made as a vessel destroyed because I haue heard the reprehension of many that abyde round about Colloquie O that I vvere deade in Hearte that I might not porceiue that men vsed mee like one deade Ad Ga lat 6.14 O that I vvere so deade and crucified to all that is in the VVorlde that the VVorlde also holde mee for crucified and deade Graunt mee o svvete IESVS that by the Lavve of thy grace I may die to the Lavve of Sinne Ad Gal. 2.20 to liue to God delighting to bee nailed vvith thee on thy very Crosse so that novv not I may liue but thou in mee vvorlde vvithout ende Amen The second Pointe THe second pointe is to consider the clothing the bed and the Lodging that is prepared for my deade bodye The Clothing for the most parte is in a manner the worst of the house and very slender for it is nothing more but a poore Sheete for a Shrowde without any other more precious Ornaments of silke or of Golde and if they put any of this vpon mee to carry mee to buriall they take it againe from mee before they put mee in the Graue The Bed is the harde Earthe and as the Prophet Isay saithe the mattresses shall bee mothes Isai 14.11 the Couerlets wormes and the Courtaines and Pillowes the bones of other deade And after this fashion shall bee the House and the Lodging for it is nothing but a straight pit of seuen foote long that is built in halfe an hower for the other sumptuous buildings of sepulchres serue
life and much more for the good credit or his Gouernment that all may see that hee was both wise and holy in all whatsoeuer hee ordained Psal 82.19 Ierem. 12.1 Abacuc 1.6 1. Cor. 4.5 and permitted So that neither the good may complaine any more then that Vertue was oppressed nor the wicked glorye that Vice was exalted and finally to confounde the rashe Iudgements of those that dared to iudge what they knewe not Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come who also will lighten the hidden things of Darkenesse and will manifest the Counsailes of the hartes The third cause is the glory of Christ IESVS our Lord that hee may not onely discouer himselfe in Heauen to the good but also that in Earthe where his Ignominye was apparent hee may manifest himselfe to the wicked and that those which sawe his Humilliation may see the rewarde thereof And for this cause the place of Iudgement shall bee the Valley of Iosaphat Ioel. 3.2 neere to Ierusalem and the mount of Oliues that in the same place where hee was Iudged condemned and crucified for our Sinnes they may all see him with greate honour to bee the Iudge both of the quicke Actuum 10.42 and the deade and that hee that ascended to Heauen in the fight of a fewe Disciples shall descende as it was tolde by the Angells in the sight of the whole worlde to Iudge them all Actuum 1.11 For these causes the remembrance of Iudgement may moue mee to Ioye Thankefullnesse and Praise glorifying God for his soueraigne Prouidence wherewith hee designed it for so high endes Psal 95.11 8. and wiâ—h â—â—uid inuiting all Crearures to rejoice and clap their handes for Ioye for that our Lord shall come to Iudge the Earthe and shall Iudge all People and all Princes with Iustice and equitye righting wrongs without acception of Persons The second Pointe SEcondly Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole c. Sapien. 5 18. are to bee considered the signes precedent to this Generall Iudgement as Christe our Lord reckoneth them in his Gospell pondering their number and terrour the things which they signifye the effectes which they shall cause in men the manner how they shall come to passe and with all the causes wherefore they come to passe 1. First I am to ponder the number of them for all Creatures as the VViseman saieth shall bee armed to take vengeance on the Enemies of their Creator all the worlde shall fight for him against rashe incoÌ„siderate Sinners And as all haue beene instruments of Gods mercye to doe them greate benefits so then they shall bee instruments of Gods Iustice to doe them greate Dammages and with greate reason for that they abused them to the iniurye of their Creator And although they now dissemble this wrong then they shall manifest it with terrible signes 2. Secondly I will ponder their terriblenesse discoursing of some of them The Sun shall bee obscured the Moone shall bee turned into the colour of Blood The Starres or Comets shall fall from Heauen like Lightening and the powers of Heauen shall bee mooued for they shall make a fearefull noise like a Clocke when it is let loose to strike the hower the Earthe shall dreadefully tremble like Mongibels opening it selfe in many partes the Sea shall bee in a tumult with terrible waues the windes encountring one another shall raize horrible Tempestes Dreadefull thunder claps with fearefull flashes of Lightening shall sounde in the aire Sapiâ—n 5 22. 2 Mach. 5.2 and there shall appeare affrighting visions and horrid monstres much more horrid then in Egipt Ierusalem The wilde and sauage beastes and venemous Serpents shall stray vp and downe running in all partes with horrible howlings roarings and hissings 3. But how terrible soeuer these signes bee they will afflict much more with the terrour of the things which they signifye and which men apprehende Haec autem omnia Initia sunt maloruÌ„ because all these are but as a draught of the dreadefull euills which they expect for the worlde shall bee the very pourtraiture of Hell The darkenesse of the Sun menaceth eternall Darkenesse in chastizement of the darkenesse of the Soule The blood of the Moone is the signe of the Indignation of God which shall take vengeance of them for staining themselues with the blood of Sinnes The falling of the Starres from Heauen is the signe of the most vnhappy fall which they shall take from the Heauen of the Churche to the bottomelesse pit of Hell for they threwe themselues downe headlong from the heigth of Grace to the Depth of Sinne. The furye of the Elements and Beastes prognosticateth the terriblenesse of the Infernall Furyes against them for liuing like Beastes without any order AresceÌ„tibus hominibus prae timore or gouermnent of their Passions 4. From hence it will arise that men shall wither with feare and Astonishment aswell for the euills which they experiment as for those which they expect Prou. 17.22 being seized vpon by the sad Spirit that withereth the bones O what a difference shall there bee in this case betweene those that haue a good and secure and those that haue an euill and vnquiet Conscience for albeeit that all shall feare yet the feare of the good shall bee mixed with greate confidence in Gods mercye And so our Sauiour Christe comforteth them saying Lucae 21.28 VVhen these things begin to come to passe open your eyes and lift vp your heades for they are signes that your redemption is at hande the ende of your labours and the beginning of your rest But the feare of the wicked shall bee full of Desperation Sap. 17.10 Psal 13.5 and greate Impatiencie for as the VViseman saithe an euill Conscience augmenteth their feare and paine And if already saithe Dauid they tremble with feare where they haue nothing to dreade how much more will they tremble where they haue so much to tremble at beginning presently to haue that trembling and gnashing of teethe which they shall euer haue in Hell Pondering all these things and euerye one of them I will exhort myselfe to the feare of God and detestation of my Sinnes saying to myselfe How is it o my Soule that thou fearest not the wrathe of allmighty God who the more mercifull hee is now shall then bee the more rigorous why embracest thou not with loue the Sacraments and signes of his Grace before the terrible signes of his wrathe fall vpon thee If the Pillars of Heauen shall then tremble why doest not thou fortifye thyselfe with a celestiall Life that though thou fearest yet thou maiest not fall O infinite God naile my fleshe vvith thy holy feare Colloquie Psal 118 120. making mee feare thy terrible Iudgements Let my bones bee vvithered vvith sorrovve for hauing offended thee rather then I should bee vvithered vvith an vnproffitable feare Let
into that darkenesse not permitting him libertie to exercise the workes of light or of ioye VVhervpon a mans owne will not being fullfilled shall bee the Hell of itselfe to chastize it for those many times that in this life it was fullfilled contrarie to the will of God Finally I will consider that the Hearte of one of the damned is like a most bitter sea whereinto enter ten Riuers of most terrible torments Fiue for the fiue exteriour senses And other fiue for the fiue interiour faculties to chastize the sinnes they committed against the ten commaundements of Gods lawe or against any one of them For as the Apostle saithe whosoeuer breaketh one Iacob 2.10 Colloquis shall passe thorough the same kinde of torment which hee shall that breaketh all Then vvhat greater vnhappinesse can there bee then that those faculties vvhich God our lord gaue mee to enioy him and to innoble myselfe should bee conuerted into my cruell executioners to torment and confounde mee Immense God ayde mee to mortifie and subdue the faculties vvhich thou hast giuen mee and let mee bee their tormentour in this life rather then they should bee mine in the life to come The fourth Point FOurthly Pana damni D. Tho. 1.2 q. 87. ar 4. I am to consider that paine which they call of losse or Damnation which is infite because it depriueth of an infinite good which is God So that these wretches shall for euer bee banished from heauen and depriued of the blessednesse and ende for the which they were created and of the cleare beholding of God of the loue that maketh blessed and of that Riuer of delightes which proceedeth from all all which shall giue them terrible torment and heauinesse especially those who in this life beleeued therein For allbeeit that their vnderstanding bee obscured to knowe other things it shall not bee so to ponder and esteeme this Gods diuine Iustice so ordaining it for their greater torment 1 The terriblenesse of this paine may bee considered two wayes the first is by that which holy men feele here who haue the light of heauen to knowe the greatenesse of the Glorie and the high felicity that it is to see God who holde it for an extreame paine to want this sight and tremble onely to thinke on it as is noted in the third pointe of the sixte Meditation Thesecond waye is by that which the damned themselues feele by wanting this high felicitye not in so much as it is an honest Good for they neither loue God nor any holy thing But for so much as they want that which should giue them high and eternall rest and free them from so horrible a torment This I may come to find out by some likenesse of things of this life For if men haue so much feeling to bee depriued of an Inheritance wherevnto they had some right how much more shall they feele to bee depriued of the eternall inheritance of heauen to which they might haue had right if they had not forfeited it thorough sinne And if the priuation of finite and limited goods and delightes doth so much grieue the hearte how much more will it bee grieued with the priuation of an infinite Good wherein are eminently comprehended all the goods and pleasures created And if among terrible things deathe is the most terrible because it diuideth the soule from the bodye and from this visible worlde how much more terrible shall eternall deathe bee wherein the soule is diuided from God from his kingdome and from the inuisible worlde And as neither eye hath seene nor Eare hath hearde 1. Cor. 2.9 nor hath it ascended into the hearte of man vvhat things God hath prepared in Heauen for them that loue him So likewise it is not possible to imagine the terriblenesse of the euills that are included in wanting for euer these Goods O infinite god Colloquie let all the other paines of sence bee discharged vpon mee so I may bee vvithout sinne rather then thou shouldst chastize mee vvith this paine of lesse depriuing mee thorough my sinne of thy amiable presence To this paine is annexed the wanting of the sight and companye of our Sauiour Christe of his most blessed mother of the nine Quires of angells and of all those that are blessed The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie and shall bee diuided from them the memorie whereof shall perpetually remaine in them with a furious Enuye and rage Finally by the terrible euills which they suffer they shall collect what most excellent Goods they want because they coniecture that God will bee as liberall in rewarding as hee is terrible in chastizing that in that most beautiful place of heauen hee hath as many Delectations as there are torments in that most wretched place of hell of which greate goods to see themselues depriued will exceedingly augment their euills VVith these considerations I will cast deepe roote in the affections of the feare of God and detestation of my sinnes accompanying them with a greate confidence in Gods mercye that hee will deliuer mee from this extreme miserie so will I begge it of our Lord saing vnto him I confesse o my god Isa 26.10 that I am that miserable sinner vvho in the lande of the sainctes committed innumerable sinnes for the vvhich I deserue not to see thy glorie nor to bee admitted into the companye of those that enioye it I am sorrye for those sinnes by vvhich I haue merited so greate punishment Pardon them o Lord thorough thy mercye that the vvorke of thy Handes bee not destroyed nor vvant that ende for vvhich it vvas created Let not mee helpe to people Hell nor to bee fevvell for that neuer ending fier Psalm 6.6 suffer mee not to fall into an estate vvherein I thould curse and abhorre thee For in hell vvho shall praise thee No no o Lorde it must not bee so for I must for euer loue and blesse thee and after this life thou must place mee in the other vvhere I may loue and praise thee vvorlde vvithout ende Amen Here followe other Meditations and formes of Praier to obtaine puritye of soule and perfect Mortification of her vices and Passions TO obtaine perfect Puritie of soule which is the perpetuall ende of the Purgatiue waye there are ordained certaine formes of Praier prescribed in the ninth § of the introduction of this booke of which the first containeth for matter of Meditation the Seuen capitall or Principall Vices commonly called the Seuen deadely sinnes And the Ten commaundements of the lawe of god And the Three faculties and Fiue senses of Man And it is very profitable to knowe more particularly the multitude and greatenesse of our sinnes and to learne how to examine the conscience as well for sacramentall Confession as for the quotidian examination which is euery night to bee made And finally
it aydeth much to diue deepe into the knowledge of our selues to discouer the rootes of our sinnes and to applye vnto them the remedies thereof In this first place I will set downe the meditations of the Seuen deadely sinnes D. Th. 1.2 q. 84. ar 4. Apocal. 12.3 For in them as in seuen heades the other sinnes are virtually included and for this cause our principall battaile muste bee against them for whosoeuer perfectly vanquisheth them vanquisheth the Dragon with the seauen heades which maketh warre vpon the sainctes and destroyeth the seuen nations of Enemies which hinder the entrance into the lande of promise Deuter. 7.1 Itē Collat 5. cap. 16. not terrenne but coelestiall as Cassianus largely prosecuteth it in those bookes which hee wrotte of this matter From whence it proceedeth that the principall ende of these Meditations must not bee onely to knowe the malice and deformitie of these vices and to abhorre it but to lay presently handes to the worke and to mortifie those disordinate Passions and Affections Reg. 7 ex fusis that haue taken deepe roote in our hearte for as S. Basile saithe Vices are not vanquished nor vertues gained with bare cōsiderations but with strong exercises of mortification for the which Meditation and praier is a helpe moouing our will to bee willing to bee mortified and obtaining of our lorde forces to that ende And allbeit it is truthe that all mortall sinnes are taken away togither and at an instant by contrition and confession wherein one mortall sinne is not pardoned without another yet vicious customes that remaine in the soule passions of the apetite vpon which they are founded are to bee mortified by parcells by litle litle for the which Moyses said to his People speaking of the seuen nations aboue mētioned Deuter. 7.22 Ipso consumet nationes has in conspectu tuo paulatim at que per partes non poteris eas delere pariter He vvill consume these nations by litle and litle and by partes thou canst not destroye them all togither The diuine Prouidence so ordaining it for our exercize and humilliation because the warre continuing longer the victorye shall bee more secure and more proffitable For this cause wee will make a speciall meditation of euery one of these vices teaching the manner how to make warre vpon them by their contrary actes To which ende wee shall ponder in euery one three things First in what manner a man may sinne in euery vice setting downe not onely greate but also light sinnes that those which are desirous of perfection may knowe more often what things they are to mortifie The Second shall bee the losse which followeth such a vice and the temporall punishements wherewith God vseth to chastize it and the eternall which in the other life are especially correspondent vnto it The third shall bee the greate fauours and rewardes which they enioye that valourously doe mortifie it and embrace the contrarye vertue declaring some actes and excellencies thereof that feare and loue may animate vs to mortification The Eightenth Meditation of pride and Vaine-glorye The first Pointe FIrst D. Tho. 2.2 q. 162. I am to consider what Pride is and in what manner a man may sinne therein pondering how contrary it is to all reason how iniurious to God how pręiudiciall to our Neighbour and how hurtfull to vertue for all this is discouered in euery one Cassian l. 12. c. 2. collat 5. c. 12. as the fathers haue noted it Pride is a disordinate appetite of excellencie and it is in two manners The one is carnall and worldely which placeth its excellencye in corporall goods as wealthe Parentage beautye honnorable office c. The other pride is spiritual which fatteneth it selfe in the spirituall goods of sciences and vertues And this hath foure actes The First is D. Greg. lib 34. moral c. 18. D. Greg. 25. moral cap. 7. Psalm 11.5 Isa 10.13 to attribute to himselfe that which is Gods as if it were his owne due to his nature or acquired by his owne Industrie without acknowledging God for the author thereof The Second is that although hee thinketh that it is from God what hee hath yet to atribute to his owne merits that which is of pure grace The Third is to thinke of himselfe that hee hath much more good then in truthe hee hath as well in vertue as in learning and other naturall or acquired giftes and to flatter himselfe with them The fourth is to thinke that hee is singular and excellent aboue all in those good paites which hee hath or to desire-vainely to bee so that all may yeelde and subiect themselues vnto him From pride spring many other vices with sundry actes of sinnes the which D. Tho. 2.2 q. 132. like the seuen heades of this infernall dragon wee may reduce vnto seuen The first is her eldest daughter Vaine glorio which is disordinate appetite to bee knowen esteemed and praised of men whose actesare to boaste himselfe of what hee hath as if hee had not receiued it from God to boaste of what in truthe hee hath not or of a thing vnworthy of Glorye for beeing wicked and most base to desire vainely to delight men saying or doing things that they may praise him to reioice vainely when hee is praised delighting to heare his owne praises though they bee false flatteries D. Basil de cōstit monast c. 11. orat 17. D. Th. 2.2 q. 112. This vaine glorie is most abhominable in matter of vertues for it is a sweete poison and a secret theefe that robbeth and destroyeth them The Second vice is Boasting whose actes are to praise himselfe telling of those good partes that hee hath not or superfluously exaggerating and blasoning those that hee hath or discouering without any necessitye those which hee should couer Hiere 48 2.2 q. 131. The Thirde is Ambition disordinately coueting honours and dignityes whose disorder consisteth in coueting those which hee deserueth not or in procuring them by euill meanes or with ouermuch affection hauing no other ende but worldly honour The fourth is Presumption presuming greate matters of himselfe more then hee is able to performe and thorough his vanitie casting himselfe inconsiderately into them The fifth is Hypocrisye faining that vertue and good Intention that hee hath not to bee accounted a holy man and doing good workes to this ende with a dissembled Goodnesse The sixth is Stubbornnesse in his owne iudgement preferring it before the iudgement of others yea although they bee his superiours in matters wherein it were good for him to subiect himselfe to the opinion of others not to bee beguiled The seuenth is Contempt of others making small account of them First of his inferiours then of his equalls and aftervvards of his superiours vntill hee come to despise God himselfe For pride as Dauid saieth is allwaies increasing Psalm 73.23 and these budde out of it other innumerable sinnes Discordes disobediences
slewe a publike Fornicatour God was so much pleased with this chastisemēt that hee forth with ceased the slaughter For the finne of pollutiō God killed a grādchild of the partriarch Iacob and the sonnes of Hels the high prieste Genes 38.7 1. Reg. 2.22 4.17 Iudic. 16 21. 2. Reg. 12 3. Reg. 11 11. D. Hier. in regu monas c. de castit for their carnallities died desastrously It is at well knowne how deare it cost Sampson his sinning with Dalida and Dauid his adulterie with Bethsabee and Solomon his ouergreate affection to strange women Then if such men were vanquished by Luxurie and suffred for that cause so terrible punishments how is it that thou flyest not from it Art thou peraduenture more strong then Sampson or more wise then Salomon or more holy then Dauid or more priuiledged then they that thou shouldest not fall as they fell nor bee chastized as they were 3. But in hell the luxurious shall suffer excessiue torments the fier of hell with speciall torment burning those partes of the bodye which were the instruments of sinne The imagination which was delighted in thinking vpon these carnallities shall suffer horrid representations and the fiue senses which were fiue fountaines of delight shall bee fiue pooles of incredible torment Finally from head to foote they shall bee drenched in the lake of fier and brimstone because during their life they yealded to the odours and blandissements of the fleshe Colloquie O my soule to eschue the flames of this eternal fire consider vvell the flames of hell fire As one naile driueth out another so the feare of the one fier shall expell out of thee the loue of the other From hence am I to drawe so firme a resolution to flye this vice which is not vāquished but by flying that I may flye also to take in my mouth the name therof 1. Corin. 6.18 Ad Ephe. 5.3 acording to that of S. Paule to the Ephesians speaking of vncleānesse and fornication Nec nominetur in vobis Let it not so much as bee named among you least the name bring to your remembrance the thing that is signified And for that there are two wayes to vanquish this vice one by contenting himselfe with the lauful delightes of matrimonie The other much more perfect abstaining also from them the pointe that ensueth shall bee principally touching this second waye The third Pointe THirdly Ex D. Bonauēt in dieta salutis tit 4. c. 4 wee are to consider sixe actes comprehended in the perfect mortification of luxurie in the soueraigne vertue of chastitie when it hath attained to its due perfection and other sixe fauours and rewardes that God graunteth for them By reason of which chastitie in scripture is compared to the lilly which hath sixe very white and soft leaues within the which are sixe litle sprigs with their litle buttons guilded and kindled like fier signifiyng by the leaues these sixe actes or degrees of puritie and by the sprigs the sixe fauours all founded vpon the golde and fier of charitie with the which this vertue is made most amiable and the mortification most sweete and to this ende wee are to ponder them Actes of perfect chastitie THe first acte of chastitie is to keepe puritie in the eye and eare locking vp the dores of these senses that nothing may enter thereby to awake any euill thought or filthy imagination In such sort that my eye must bee chaste and my eare chaste preseruing chaste these senses Iob. 3. c. 1 Ex D. Basil lib. de vera virginit that they may bee the gardians of chastitie The Second acte is puritie in things delectable to the senses of smelling tasting and touching seperating myselfe with greate rigor from all those sweete and pleasaunt things that are any impediment to chastitie labouring to bee chaste in my meate and drinke in my appare II and bed and chaste in all my touchings flying as from fier all things that are otherwise The third acte is puritie 1. Pet. 3.2 in wordes speeche and conuersation in lookes laughters and gestures of the bodye and in the exteriour garce and fashion obseruing in all this such chastitie that christian honestye and decencye may bee resplendent in all cutting of what soeuer shall bee contrary thereunto The fourth acte is puritie in friendship and in louing and familiar commerce or conuersation with the creatures carefully auoiding any ouer greate familiarity with any one that may bee any occasion of blemishing chastitie neither giuing nor receiuing any presents or giftes that may bee shares or stumbling blockes to faile in this vertu The fiste acte is puritie in seperating ourselues from all occasions aswell exteriour as interiour which prouoke to any thing that may dissillustrate or ouerthowe chastitie And therefore hee that is perfectly chaste flyeth secret pride by the which God permitteth man to fall into manifest Luxurye Hee flyeth wrathe for that it inflameth the blood D. Greg. lib. 11. moral cap. 8. Eccles 3.27 and altereth the fleshe Hee flyeth idlenesse because it openeth the gate to fleshly lust And finally hee flyeth all places and persons by whose companye hee may indaunger his chastitie For hee that loueth daunger shall perishe therein The sixth and last degree of chastitye is puritye in all the cogitations of the hearte and in the motions and alterations of the fleshe keeping it lowe and subiected to reason not onely in waking but as much as in vs lyeth Ex Cassian collat 12. cap. 8. euen in our sleepes endevouring to giue no occasion that the diuell should therein delude vs with filthy representations or alterations And these are the six pure white leaues of this celestiall lillye which allthough it groweth amōg the thornes of many temptations and tribulations which the continent man suffereth Cāt. 2.2 Cassian cit c. 11. D. Tho. 2.2 q. 155. before hee come to bee perfectly chaste yet if I trust in Gods omnipotencie and mercye I may obtaine it wherein I shall bee furthered by a profounde Consideration of the sixe fauours and rewardes of which wee shall presently discourse The fauours and rewardes of perfect chastitye THe first fauour that God our Lord will doe mee if with a generous minde I resolue to fight against the rebellions of the fleshe and to imbrace perfect chastitie is to sende angells to assist and aide mee in this warre that I may ouercome and get the victorie For the purer a man is Lib. 1. de virginibus ad sororem Quo sāctior quisque eo munitior Daniel 3.49 saithe S. Ambrose the more hee is garded and incompassed with Angells who delight to conuerse with virgins and chaste men because of the likenesse that is betweene them And as when the three chaste young men were in the fiery fornace of Babylon an Angell descended among them which diuided the flame and with a humide winde refreshed the fornace so vnto those that are in the middest of the
deuour the worme that euer gnaweth the fier that allwaies burneth the smoke the brimstone the whirlewinde and the exterior darkenesse O vvho can giue vvater to my heade and fountaine of teares to my eies Colloquie that I may there vvith preuent the eternall lamentation the gnashing of teeth the binding of handes and feete the vvaight of the fiery chaines that oppresse that gripe that burne and that neuer consâ—me VVith these teares of feare I am to dispose myselfe to passe on to those of loue Tract in illud â—Ioan 4. Charitas perfecta foras mittit timorem For as S. Augustine saith Feare must be like the needle that entreth through the cloth not to remaine withiâ— itselfe but to make the threde enter wherewith to ioyn the partes that are disioyned so feare must serue to make Charitie enter and to ioyne together the affections of the soule employing them in louing God and bewaling the offence that it hath doÌ„ne him The Third Point In order to the second acte which is Confession Of Confession presupposing the examination and auerring of sinnes in that manner that hath beene declared in the third Pointe of the 30. Meditation The first purpose must bee to confesse them all intirely how ignominious soeuer they bee vanquishing the shame that may disturbe mee with those considerations that were set downe in the ende of the last meditatioÌ„ saying to myselfe better is shame in the face then a spot in the hearte If thou sufferest not now this little confusion thou shallt suffer a greater in the daye of Iudgement And seeing God knoweth well all thy iniquites what is it for his minister to knowe them who in his name is to pardon them Courage then giue glory to God and confesse thyselfe for thy confession shall not bee like that of Achan to dye but like that of Dauid to liue Iosue 7. De puritate conscientiae cap. 1. Hauing thus resolued it is good as S. Bonauenture aduiseth vs to begin confession with that sinne that causeth mee most shame for that vanquishing the greatest of my enemies it will bee easy to vaÌ„quish the resteas thegy an t Golias beeing vanquished the Philistians fled The second purpose must bee to manifest my sinnes Ex D. Tho quaest 9. addit art ti 4. not onely with Integritie but with all the humility that I may making of all a cleare pure sincere naked and well Intentioned Confession not excusing nor extenuating my sinnes not casting the fault vpon my neighbour like Adam Psalm 31 24. D. Bernar de gradibus Humillitatis simulata confessio D. Bona uentura vbi supr cap. 3. 2. Reg. 12.13 not vpon the Diuell like Eua but vpon myselfe like Dauid confessing my iniquitie against myselfe and saying that it is exceeding great But yet I must auoyde another extremitie of so much exaggerating my sinnes that it may seeme to be a fained confession to be honored esteemed for humble for vainglory vseth manie waies to assaile these workes of humility seeking in them her owne honour The third purpose must be to heare the reprehention of the confessor with great silence and humilitie without interrupting him though it bee very rigorous as the holy king Dauid heard the terrible reprehentioÌ„ of the Prophet Nathan acknowledging his fault and saying I haue sinned against our Lord. For herein shall be vetified that of Ecclesiasticus Heare silently and for the reuerence that herein thou shewest Eccles 32.9 Accedet tibi bona gratia Good grace shall be added vnto thee what better grace then that which is here giuen which is the grace of God himselfe In all this it will be a greate aide vnto mee not to garde the Preist as he is a man D. Bonauentura in specul part 2. cap. 3. de informati norut c. 12. Colloquie Eccles 20.4 Ezech. 18.22 but as he is the Lieftenant of God or rather as God himselfe is in him respecting him with internall and externall reuerence for there would his deuine Maiestie that the Confessor should absolue not praying for pardon but commaunding and sentencing as God saying I absoule thee O my soule seeing thou hopest to heare this vvorde of eternall life vvhat mater is it to suffer some temporall shame shovve in thy correction humble repentance and thou shal remaine free from voluntary sinne Discouer once all thy sinnes seeing God hath promised thee to forget them all The Fourth Pointe IN order to the third Acte of satisfaction I am to make a most effectuall determination Of Satis faction to obey my Confessor in whatsoeuer thing conuenient that he shall commaunde me as well for the medicine of my spiritual infirmities as to satissie for the iniuries that I haue donne against God for it is reason that the ficke should obey the Phisition in thinges that are necessary for the obtaining of his health and for the escaping the perill and occasion neere at hand to destroy it And it is likewise iust that the Detter should pay that he oweth to his Creditor And seeing God is willing to pardon me the sinne and to change the eternall into temporall punishmente it is reason to animate myselfe to receiue with a good will that penance which my Confessor shall assigne me to pay it saying with Dauid Ego in flagella paratus sum I am readie for the punishmente that my sinnes deserue Psalm 37.18 my dolour shall euer be with me I will confesse my impietie cogitabo pro peccato meo and I will all waies haue a care of my sinne procuring that nether my memory may forgetit nor my eies cease to bewaille it nor my handes to chastize it vntill it be wholie blotted out 2 To this end it will helpe me to consider the terrible pennance that Christ our Sauiour did in satisfaction of my sinnes VVhat more rigorous dicipline could there be then that of his whippinges VVhat rougher hairecloth then the prickles of his thornes of his passion VVhat bed harder then that of his Crosse And what fast more terrible then all day to suffer hunger and thirst and to breake his fast with gall and vineger O my soule Colloquie seeing Christ suffred so much for the sinnes that he committed not suffer somvvhat for those that thou hast committed Matt. 3. yeld fruite vvorthy of pennance for the tree that beareth not such fruite as Christ shall haue noe parte vvith Christ. 3 It will much helpe me likewise to consider the paines of purgatory whereof soone after wee shall speake For it is a great folly not to bee willing to pay the debt vntill the Creditor lay his execution vpon me and cast me into prison with costes and charges paing in Purgatory with terrible paines that which in this life I may pay with my short satisfaction and great proffit For such is the liberallity of God that he rewardeth with new pay the same that I do to pay the debt recompesing
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
glorious a Salutation shee was astonnied not so much at the sight of the Angell as because shee founde in her selfe no foundation of such Praises and greatenesses as hee declared And then shee shewed her Prudence in thinking well what Salutation this might bee and to what ende it was ordained And therefore shee would not thrust to aunswere inconsiderately till the Angell had somewhat more opened himselfe Whereby shee shewed how much shee loued Silence holding her peace at that time and retourning for aunswere the exteriour semblance of her humble bashefull amazement O most pure VIRGIN how well befitteth the at this Instant that which thy Spouse saide Cant. 1.9 Thy Cheekes are beautifull like the Turtles a bird shamefast chaste for in them is resplendent the beautye of thy Chastitye the splendour of thy humble VVisdome These Vertues of the Virgin are more eminent Gen. 3.3 comparing her with the first Woman Eua who when shee was yet a Virgin went wandering and gazing thorough Paradise and the first Question that the euill Angell in forme of a Serpent did aske her shee made aunswere and helde a long discourse with him wheerein shee discouered Pride Curiositye Imprudence and Desire of talking other Vices wheerein wee her Children doe imitate her Which considering I am to bee astonished imploring the ayde of this most prudent VIRGIN that in the like Occasions I may followe her Vertues The fourth Pointe THe Angell knowing the holy Disturbance and Feare of the B. VIRGIN saide vnto her Feare not MARYE for thou hast found Grace with God Wheerein I am first to consider that it is the propertye of the good Spirit to pacify and calme any Feare or Disturbance of the Hearte whatsoeuer that it may quietly receiue the Reuelation and Visitation of God And allbeeit the Astonishment of the B. VIRGIN was without any kinde of Sinne or imperfection yet thereby wee may gather with what Care the good Angell endeuoreth to take away those Disturbances that spring from sinne or our owne imbecillitye And I for my parte am to labour to remoue them leaste they hinder mee of the Visitations of God remembring how Christ our Sauiour reprehended Martha when hee saide Martha Martha Luc. 10.41 thou art carefull and art sroubled about very many things when as but one thing only is necessarye And this am I to require of the Angell of my Garde saying vnto him O most blessed Angell Colloquie remoue from my Heart all vaine feare that it may bee capable of Diuine Loue appease the Disturbance that it suffereth in earthly things that it may contemplate the things of Heauen contenting myselfe with that one wheerein consisteth my eternall rest Amen Secondly I will ponder that most sweete Worde added by the Angell to perswade the blessed Virgin not to feare For that sayeth hee thou hast founde Grace with God How greate a good it is to find grace with God which was to say vnto her Thou needest not to feare the Deuill nor Hell nor visible nor inuisible Enemyes neither hast thou cause to suspect the Greatenesses that I haue spoken to thee of in this Salutation nor other greater that I shall presently tell thee of for I doe thee to wit that thou art fallen into Grace with God And this is sufficient to secure thee for from hence it proceedeth that thou art full of Grace that our Lord is with thee and that thou art blessed among Women for whosoeuer findeth Grace with God what benefits shall hee not receiue from his liberall hande O happy a thousand times happy is that Soule that findeth Grace with God! If it be helde among men for a high felicitye to fall in grace with an earthly king how much greater shall it bee to fall in Grace with the king of Heauen From that grace proceedeth abundance of Riches Honours Dignityes and many other temporall benefits that a king bestoweth vpon his Fauorite and yet sometimes all endeth with Disgrace But from this Grace proceedeth an abundaunce of Vertues heauenly giftes that God bestoweth on his beloued for the which it is saide in holy Scriptures of the greatest Sainctes as of Noe Gen. 6.8 Exo. 33.17 Act. 7.46 Moyses Dauid and other such like that they founde Grace with God but aboue all the most sacred VIRGIN founde much greater and neerer Grace with God yea so neere that shee was allwayes with him and hee with her euen to the containing him in her Wombe as his mother O sweetest mother Colloquie I rejoice that thou hast founde Grace before God with such singular fauour And seeing Queene Esther for that shee founde grace before king Assuerus Esth. 2.9 was a cause that her People founde the like and was by him very much fauoured bee thou our Mediatrix that wee may finde Grace before God and obtaine that perfect Grace which is eternall Glorye Amen But I am very carefully to consider that allbeeit God doth not this fauour thorough the merits of man but thorough his meere mercye yet Humillitye doth most of all dispose vs to obtaine it by the which the blessed VIRGIN obtained it And therefore saide the holy Spirit The greater thou art Ecol 3.20 humble thyselfe in all things and thou shallt finde grace before God bocause the might of God only is greate and he is honoured of the humble Hee sayeth that the Humble doe him Honour for that they attribute vnto him the Honour and Glorye of all that they haue for the which God honoreth them much more and they finde greater Grace before him Therefore o my Soule if like the blessed VIRGIN thou willt finde Grace neere vnto God humble thyselfe in all things like her For God resisteth the prowde and giueth his abundant grace to the Humble Iacob 4.6 The seuenth Meditation Of the manner how the Angell annunciated and declared to the blessed VIRGIN the Misterye of the Incarnation The first Pointe THe Angell hauing quieted the holy Amazement of the blessed VIRGIN deliuered his Embassage in this manner Luc. 1.31 Beholde thou shallt conceiue in thy Wombe and shalt beare a Sonne and thou shalt call his name IESVS He shall bee greate and shall bee called the Sonne of the most High and our Lord God shall giue him the seate of Dauid his Father and hee shall reigne in the house of Iacob for euer and of his kingdome there shall bee no ende In these wordes are to bee pondered the greatenesses and Excellencyes of the Sonne that the Angell promiseth to the Virgin The first is that hee shal bee IESVS the Sauiour of the Worlde with greater excellencye then all other that had this name as heereafter shall bee declared The second that hee shall bee greate aboue all greates without any Limitation greate in his Diuinitye and Humanitye greate in Wisdome and Sanctitye In Life and in Doctrine In Example and in Worde and finally greate in Power for that hee shall haue power aboue all
by the VIRGIN to the Angell consenting to his Embassage The first Pointe THe blessed VIRGIN hauing heard all that was spoken to her by the Angell saide vnto him Beholde the Handmaide of our Lord Luc. 1.38 bee it donne to mee according to thy VVorde And heere I am to consider what a longing desire the Angell had expecting the Aunswere of the Virgin and not only the Angell but the Holy Ghoste himselfe her Spouse who spake vnto her Hearte that of the Canticles Cant. 2.14 Let thy Voice sounde in my Eares for thy voice is sweete and pleasing vnto mee And hee himselfe likewise inspired into her the Wordes shee should say exercising therein some most excellent Vertues wherewith shee perfectly disposed herselfe to bee the Worthy Mother of God The first was greate Faithe giuing Credit to the Wordes of the Angell and beleeuing that shee might bee a Mother and a Virgin imagining highly of the Omnipotencye of God The second was profounde Humillitye in the midst of those Greatenesses that were offered her calling herselfe the Handmaide of our Lord and consequently judging herselfe vnworthy to bee his mother placing herselfe as much as lay in her in the Lowest place as is that of the Handmaides The third was greate Obedience and Resignation into the Handes of God offering herselfe to fullfill what the Angell saide and all whatsoeuer God should commaunde Colloquie O most prudent Virgin who hath instructed thee to conioine with such excellencye things so farre distant If thou beleeuest that thou art to be the Mother of God why callest thou thyselfe his Handmaide And if thou holdest thyselfe for a Handmaide why doest thou offer thyselfe to bee the mother of God What hath a mother to doe with beeing a Handmaide And how are they compatible a Faithe of such basenesse with a Faithe of so greate Highnesse and so profounde an Humillitye with so exalted a magnanimitye O Heigth of the Wisdome of God! O miracles of his Omnipotencye Thine o Lord are these Meruailes and thou art hee that hast knowledge and abillity to conieine Mother and Virgin Handmaide and Mother Humillitye and Magnanimitye and Faithe of all this with Humane Vnderstanding O Heauenly Father Matt. 11.25 Prou. 11.2 thou that hidest thy Secrets from the Prowde and reuealest them to the Humble and therefore where Humillitye is there dwelleth thy VVisdome teache mee to choose with Humillitye the lowest place on Earthe and to pretende with Magnanimitye the highest in Heauen conioining the nothing that I am of myselfe with the much that I may bee by thy Grace The Second Pointe FOr that the Mysteries are many which are included in these Wordes of the VIRGIN it will not bee amisse to meditate euery one by itselfe pondering the Spirit therein contained for our Proffit ECCE This Worde Ecce Beholde the Scripture vseth to denote or to signifye some greate thing worthy of much Consideration and the Angell vsed it in the beginning of his Embassage saying Ecce concipies Be holde thou shallt conceiue a Sonne And therefore also would the most holy VIRGIN vse the same in her aunswere saying Ecce Ancilla Domini Beholde the Handmaide of our Lorde for as the Angell had greate Desiers that our blessed LADYE the VIRGIN should ponder the Greatenesses which hee promised her from God so the Virgin had as greate Desiers that the Angell should ponder how meane and lowely a Handmaide shee was of herselfe and how feruent longings shee had to obey whatsoeuer God commaunded her For the Humble when the giftes they haue of God are published doe very earnestly desire that the miseries should bee knowen which they haue of themselues that those Giftes bee not attributed to their owne merittes but to the bounty of him that gaue them to whome they desier to bee very thankefull and therefore very obedient ANCILLA DOMINI In this Worde What an Honour it is to be Seruant or Bondman of God Gal. 4. Rom. 8. Handmaide of our Lord the blessed VIRGIN declared what a backwarde Conceipte shee had allwayes had of herselfe euer since shee had the vse of Reason And allbeeit the name of Seruant or Bondman when as it signifieth to serue God with a Spirit of Feare and as it were by force is dispraised in holy Scripture yet when Seruant is joyned with Loue it is a most glorious name For the Slaue is not his owne but his Lordes hee hath not Libertye to doe what hee listeth but what his Lord commaundeth him Hee serueth him neither for Salarye nor Daye-wages but because hee is obliged thereunto Hee laboureth not for himselfe but for his Lord neither serueth hee him only in person but also all those of his House and Familye in the which hee holdeth the basest Place and hath alwayes giuen him the worst and that which is most contemptible All this the blessed VIRGIN our LADYE imagined in herselfe when shee called herselfe the Handmaide of our Lorde For first shee helde not herselfe to bee her owne but a thing proper to God our Lord and in his Possession aswell for that hee created her as also for that shee had wholye dedicated herselfe to his perpetuall Seruice saying in her Hearte those Wordes which the Prophet Isaias reporteth of the Righteous Isa 44.5 Hee shall say I am of God and with his owne hande hee shall write and signe that hee is our Lordes And as the faithfull Bondman neuer flyeth from his master nor is at any time absent neither will serue any other master because no man can at once serue two Masters Matt. 6.24 so the blessed VIRGIN neuer seperated herselfe one moment from the Seruice of God neither serued shee any other Lord but God Matt. 4.10 Deut. 6.13 fullfilling most perfectly that Precept Thou shallt adore the Lord thy God and him only shallt thou serue In all other things also shee did not what shee list but what God commaunded for shee had no will of her owne nor Liberty of fleshe but was so fastned to the Will of our Lord as if shee had had no liberty to departe therefrom esteeming herselfe as a Handmaide Psal 12 24.2 that hath her eyes allwayes placed vpon the handes of her Lord suffering herselfe to bee managed by him and to bee moued by euery becke that hee should make Besides this shee serued not God for salarye or Day-wages pretending principally any rewarde but because as his Handmaide shee was obliged thereunto and tooke Delight in pleasing her Lorde And therefore shee had setled in her Hearte that Verity which afterwardes our Sauiour Christe taught his Disciples Luc. 17.10 VVhen you shall haue donne all things that are commaunded you say VVee are vnproffitable Seruantes wee haue donne that which wee ought to doe From hence it proceeded that all whatsoeuer shee did or laboured to doe shee attributed it not to her selfe but to her Lord for allbeeit it is Truthe that the Merit and Rewarde was for her yet shee attributed
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
Glorye is to doe what God willeth and in imitation of him I will procure by Gods grace to clothe myselfe with his Fortitude to accomplish in all things the Diuine Will Shee to whome the Embassage commeth is a poore Virgin forgotten by the Worlde despoused to a poore Artificer that liued in a litle Citty of so base esteeme that it was hardely beleiued that any good could come out of it Ioa. 1.46 But shee was most holy pure and therefore so esteemed of God that shee was preferred before the Daughters of the kings and Emperours of the Worlde for in the eyes of God there is no such Greatenesse as Sanctitye neither in mine ought there to bee I esteeming only what God esteemeth The Intent of the Embassage is to require the Consent of the VIRGIN to bee the Mother of God for this our Lord is of so noble a condition that though hee bee an absolute Lord hee will not bee serued by his Creatures in such waighty Affaires without their free Consent For though to bee the mother of God was a thing very excellent yet greate Afflictions were annexed vnto it it was therefore meete that the Virgin should of her owne freewill accept the Dignitye with the Charge that shee might merit the more and it might be the more sweete and easy vnto her And so likewise neither will God enter to inhabit in men by Grace nor exalt them to the Dignitye of the Sonnes of God without their free Consent hauing attained to the vse of Reason From hence I will passe spiritually to consider this Embassage applying it to myselfe and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations Tract de 7. donis Spiritus sancti c. 6. ex Richa de sancto Victore Ex D. Ber. ser 1. de Pentec the which as S. Bonauenture saieth are the Inuisible Embassadours and messengers of God and by them hee speaketh vnto mee and discouereth his Will and solliciteth mee to giue him entrance into my Soule and to employ myselfe allwayes in his Seruice And therefore in feeling within myselfe these Inspirations I am to reuerence them as Embassadours of God giuing him many Thankes for that hee daigneth to speake vnto mee by them consenting presently to all that hee requireth of mee and beseeching him more often to speake vnto mee O most louing Father that solicitest my Consent with so greate Loue and Care Colloquie as if that which importeth mee imported thee Inspire mee what thou willt for I am ready to consent to whatsoeuer thou inspirest mee The Second Pointe SEcondly I am to consider the Entrance of the Angell to the VIRGIN and the manner how hee saluted her Pondering how hee tooke of Ayer a most beautifull Bodye of Humane shape And in this manner hee entered where the blessed VIRGIN abode with rare Modestye Reuerence and Grauitye and with such an exteriour semblance of Sanctitye as well declared what interiourly shee was to instruct vs what Apostolicall men ought exteriourly to bee who as S. 2 Cor. 5.20 Ephe. 6.20 Paul sayeth are the Embassadours of Christ and likewise what Religious men ought to bee that professe an Angelicall Life whose exteriour behauiour ought to represent Sanctitye and to mooue thereunto all that beholde them The Angell in entring saluted the B. VIRGIN not with vaine Salutations but with those diuine Wordes that God put in his mouthe saying vnto her HAILE full of Grace S. Ambr. Beda in Luc. 1. our Lord is with thee Blessed art thou among Women This Salutation as say the holy Saintes was newe and neuer heard of in the Worlde inuented by the most holy TRINITYE to honour the sacred VIRGIN and to declare her rare Sanctitye newe Dignitye as the Misterye was newe for the which it was ordained Ier. 31.22 For as Christ was a newe man contrarye to the olde Adam so the blessed VIRGIN that conceiued him was a newe Woman contrary to the olde Eua. With this Spirit and esteeme wee are to say and to meditate this newe Salutation pondering in euery worde the Greatenesse that it signifyeth with affections of Ioy and Thankes giuing rejoicing that the blessed VIRGIN hath such Greatenesse and giuing Thankes to God for giuing it her desiring of him some parte thereof and purposing to imitate what is imitable AVE First the Angell to manifest his Ioye and the Ioyfull newes that hee brought and to assure the VIRGIN entreth saying Aue which is as much to say as Haile or God saue thee peace bee with thee bee cheerefull assured for the newes that I bring is of peace and Prosperitye O soueraigne VIRGIN Colloquie with all the Affection of my Hearte I salute thee and say Aue Haile God saue thee For by thee began our Saluation conceiuing him that was the Author thereof Ecclesia in Hymno Aue maris stella Thou hast changed the name of Eua defeating her miseries and replenishing vs with mercyes The other Eua was the beginning of Sinne thou the beginning of Grace By the other Deathe entred into the VVorlde by thee Life Gen. 3.15 The other subiected vs to the Serpent thou hast broken his Heade Bee cheerefull o blessed VIRGIN for the good lot that hath befallen thee and renew my Hearte that I may daily sing this newe Canticle of Praise with newe feruour of Spirit Amen Psal 32.3 Secondly I am to ponder the cause why the Angell in this first salutation named not the Virgin by her proper name saying Haile MARYE but Haile full of Grace our Lord is with thee blessed art thou among VVomen This hee did that wee might vnderstand that allmighty God gaue her newe and most glorious names as hee gaue to the Messias Isa 9.6 the which for Excellencye are to bee attributed vnto her in the Church so that as wee call Salomon the VVise and S. Paul the Apostle so wee may call the blessed VIRGIN the Full of Grace or the Blessed among VVomen Isa 7.14 And as the name of the Mossias is Emanuel which is as much to say as God with vs so the name of the VIRGIN may for excellency bee Colloquie Our Lord with thee O most sacred VIRGIN let others call thee the Rod of Iesse the Porte of Heauen the House of VVisdome and other like names I will now call thee as did the Angell full of Grace the Inhabitation of our Lorde and the blessed among VVomen and declare to thy glorye the Greatenesses signified by these names GRATIA PLENA First I will ponder what fullnesse this is and how the blessed VIRGIN was full of Grace with all manner of fullnesse Shee was full of the Grace that Iustifieth full of Charitye Faithe and Hope of Humillitye Obedience and Patience with the rest of the Vertues full likewise of Wisdome of knowledge of Pietye and the Feare of God with all the other giftes of the Holy Spirit Her memory was full of
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