is set downe a forme of Prayer applying the interiour faculties of the Soule to the contemplation of the mysteries that haue beene meditated IN the eleuenth § of the Introduction of this booke I made mention of a forme of Praier by application of the Senses vpon the mysteries of our faithe and it is a forme rather of Contemplation then of meditation for as there it is saide in the tenth § Meditation runneth from one thing to another seeking out bidden verities as hitherto hath beene donne but Contemplation is a simple beholding of the Truthe without varietye of Discourse with greate affections of Admiration and Loue and as regularly it is obtained after meditation so after we haue meditated these mysteries of our Sauiour Christ it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation which wee call Application of the faculties for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects and are delighted and pleased in them so in this Contemplation the interiour senses of the Soule which are her owne interiour faculties with the variety of their Actes without newe discourses presupposing those which haue beene donne at other times per ceiue these Verities and collect from thence meruailous affections of Deuotion our Lord preuenting them with his especiall grace without the which we shall erre in entring into this manner of Contemplation as in the place before cited hath beene saide Allbeit we for our parte may somewhat ayde ourselues in this manner that followeth The first Pointe THe first pointe shall be to beholde with the interiour eye of the Soule be it the Imaginatiue or the Intellectuall all such persons as were in the Inne at Bethlehem or in the Temple of Hierusalem and what they doe with the circumstances which are the object of the Sight collecting from them Affections of Admiration and Loue of Ioye or Compassion or Imitation and if from these there happen to proceede any newe ponderations and meditations as our Lord vseth to communicate in these cases I am to admitte them detaining myselfe in them all the time that the light shall continue that was giuen me The practize is this beholding God-man layed in a Stable with Beastes I will shrinke vp my shoulders with admiration and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie Beholding him made a tender Babe to make himselfe more amiable because Babes ordinarily are amiable I will melt myselfe in the Loue of so precious and beautifull a Babe wantonning with him as with my elder brother the heire of my father and so much mine that he is borne for me and for my benefit Beholding the Hearte of the Childe burning in Loue and in Desier of my Saluation shedding teares of Sorrowe for my Sinnes and offring himselfe for them to the eternall Father I will joyne my Heart vnto his that he may fasten vnto it that Loue and that Sorrowe entring into Discourse with him that he may joyne me vnto himselfe So likewise beholding his Vertues his Pouertye Humillitye Meekenesse and Patience I am to collect them to my owne vse as one that gathereth a nosegay of mirrhe to weare before his brest and to joyne it to his Hearte saying vnto him with greate tendernesse Cano. 1.12 My beloued shall be to me as a bundle of myrrhe I will alwaies haue him in my eye that I may neuer loose the sight of him nor neuer forget him The like may be donne contemplating our blessed LADYE the VIRGIN and Mother with affections of admiration contemplating with what Modestye Deuotion and Reuerence she standeth before the Childe with a Desier to imitate her and beholding what compassion she hath of the Teares of the Childe with a spitit to accompanye her and to be compassionate with her Beholding likewise S. Ioseph or holy Simeon and the feruour and Spirit resplendent in them I will admire at the giftes that God hath giuen them with a desier to imitate them in all that I ought or am able according to my abilitie The Second Pointe THe second Pointe is to heare with the eares of the Soule the wordes that are there spoken attending to hearken vnto the interiour Wordes and Inspirations that God shall speake vnto my Hearte Wherein it is to be considered that not only in this pointe but for any other forme whatsoeuer of mentall or vocall Praier that as was pointed at in the third § of the Introduction of this booke being placed before God and contemplating these mysteries it is good for a while to staye with reuerence as one that attendeth to heare what is saied or to receiue the almes that is vsually giuen him placing himselfe as the Woman of Chanaan saide Matt. 15.27 like a whelpe that standeth at the table fixing his eyes vpon those that eate hoping they will cast him some small morsell of breade Psa 122.2 Or as the Prophet Dauid sayeth like the good Seruant that hath his eyes fixed vpon the handes of his Lord attending what he commaundeth him as did the Prophet Abacuch when he sayed Abac. 2.1 I will stand vpon my watche and fixe â—â—y steppe vpon the munition and I will behold to see what may be said to me and what I may aunswere to him that rebuketh me Which is to say Seated in my Contemplation I will hearken what God inspireth into me what he speaketh within my hearte either reprehending and correcting me for the euill that I haue committed or comforting and exhorting me to the good that I ought to doe or giuing me some interiour aunswere to what I desier as the holy Spirit did the like in praier to S. Simeon And hauing continued a while in this silence if I feele not some Inspiration of our Lorde I am not to stand Idle but to prouoke him to speake vnto mee I speaking vnto him and saying with Samuel 1 Reg. 3.9 Cant. 2.14 Speake Lord for thy Seruant heareth Or as he himselfe sayed to the Spouse Let thy Voice sounde in my eares for thy Voice is very sweete vnto mee O eternall God that saidest by thy Prophet Colloquie I will lead her into the wildernes and will speake vnto her hearte Ose 2.14 cause in my Spirit an interiour solitude of wandering Cogitations that thou only maiest speake vnto me with thy Inspirations and that I may heare and fullfill what therein thou commaundest mee Then putting myselfe in the presence of the Childe IESVS I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them and making my proffit of them I will also hearken vnto the exteriour Lamentations that he maketh and will learne to lament my sinnes I will heare what this Childe would say vnto mee if he should speake to me there
of his Sonne for the Seruices hee did him and the Paines that for his loue hee endured Othertimes speaking to the Sonne of God alledging vnto him the Loue that hee bare vs the Office that hee holdeth of our Redeemer and Aduocate and the greate Price that wee cost him Othersome times speaking to the Holy Ghoste begging of him the like for the Loue that hee beareth to Christ IESVS our Lord and for his merites And heere likewise we may make another Litanye of the Vertues of our Redeemer alledging his Humillitye of Hearte his Pouertye of Spirite his Meekenesse his Obedience his Patience his Mercye and his Charitye and all the rest Other Titles there are on the parte of our Necessitye and Miserye alledging before our Lord like Dauid that wee were conceiued in Sinne Psal 50.7 that wee haue terrible passions strong enemies very greate occasions and daungers and that with out him wee are able to doe nothing Psal 118 73. That wee are his Creatures made according to his owne Image and Likenesse and that for this cause the Deuill persecuteth vs to destroye vs and that therefore it belongeth to him to protect vs. And in conclusion wee may make another Catalogue of our owne Sinnes and Miseries counting them before God and exaggerating or amplifying them very much with Sorrowe of our Hearte for the more wee shall exaggerate them the more wee prouoke Gods mercye to remedye them Besides this men that are perfect may in some case alledge with Humillity their fore-passed seruices in Imitation of holy king Ezechias 4. Reg. 20 3. who asked of God prorogation or prolonginge of his Life alledging vnto him that hee had walked before him wth a perfect Hearte And the like did Christe our Lorde when after the Sermon of the supper hee praied to his Father Ioan. 17.4 as in his place shall bee seene These three kindes of Titles may bee mingled one with another Psal 24.11 after the forme that Dauid saide for thy name o Lord thou shalt be propitious to my sinne for it is much These and other such like reasons may bee alledged in Praier rather to moue our owne Heart to aske with Feruour Deuotion and Confidence then to moue God to heare vs. For our Lord much more desireth to heare vs Lib. de verbis Domini sermone 5. 29. and to giue vs the good Spirit that wee aske then wee to receiue him seeing as S. Augustine saithe God would not haue commaunded vs to aske of him if hee had not a will and a desire to giue vs what wee aske and asking of him in the manner aforesaide wee fullfill all that which the Apostle commaundeth vs when hee saieth Ad Philip 4.6.1 Ad Tim. 2.1 That our Petitions should presente themselues before God not alone but accompanied with three meruailous Actions that is to say with Praier which may raise our Spirit and the Affections thereof to the presence of God Ex D. Th. 2.2 q. 83. art 17. with Obsecrations that may alledge Titles to bee hearde and with Thankesgiuing for benefits receiued which may dispose vs to receiue those which wee aske afresh These are the principall things which mentall Praier comprehendeth Lib. de Spiritu anima cap. 70. qui ei tribuitur whose Order S. Augustine declared saying Meditatio parit scientiam scientia compunctionem compunctio deuotionem deuotio vero perficit orationem Frequent meditation engendreth science and knowledge of a mans selfe and of God knowledge engendreth affections of compunction for our sinnes and miseries compunction awaketh affections of deuotion towardes God for his greatenesse mercies and deuotion perfecteth Praier making our Spirit to joyne it selfe louingly to God to aske of him things decent fitting in such manner as is conuenient It resteth that wee explicate and declare the manner how euery one of these things is to bee donne beginning with that which is most proper and essentiall to Praier How wee are to speake vnto God in Mentall Praier §. 2. BY what hath beene saide it appeareth that the essence or nature of Mentall Praier properly consisteth in speaking within our selues to God our Lorde for two principall endes 1. The first is to praise him and blesse him for what hee is and to giue him thankes for the benefits and rewardes hee bestoweth vpon vs exercizing that soueraigne manner of Praier which S. Paule counselleth vs saying Ad Eph. 5.19 Ad Coloss 3.16 Bee filled vvith the Holy Spirit speaking to yourselues in Psalmes Hymnes and spirituall Canticles chaunting singing in your heartes to our Lorde giuing thankes al vvaies for all things in the name of our Lord IESVS Christe to God the Father In the which wordes the holy Apostle pointeth at foure diuine affections wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide that is to say Psalmes Ex D. Th. lectio 7. in ad Ephes 5. Hymnes spirituall Canticles and Thankesgiuing Interiour Psalmes are Actions of the Loue of God with effectuall desires and determinations to serue and obey him offering ourselues to keepe most perfectly his Commandements and Counsailes This is that Musicke which Dauid calleth the Psalter of ten strings Psal 32.2 for as hee that plaieth on the Psalter or Harpe handleth all the ten strings thereof sometimes some of them sometimes othersome and sometimes all of them togither so in Praier making this musicke to God wee are to haue feruent desires to exercise the Vertues of Obedience Humillitye Patience and the rest now one then another sometimes alltogither as likewise stedfast purposes to keepe Gods Commaundements his Counsells laying handes now vpon one then vppon another and sometimes vpon alltogither Hymnes are Affections of the Praises of God reckoning vp all the excellencies perfections that hee hath and the workes that hee hath donne for the which hee is worthily to bee praised glorified of all creatures Sometimes I may say with the Seraphins Holy Holy Holy the Lord God of Hostes Isai 6.3 or in steede of this worde Holy I may put in other like wordes saying Good Mercifull Iust VVise and Povverfull arte thou my Lord and my God and most worthy to haue thy Sanctity and thy Greatenesse preached by the Seraphins Sometimes with the Seniours in the Apocalips Apoc. 5.12 I will say vvorthy art thou o Lambe of God vvhoe didst dye for vs to receiue Povver and Diuinitye and VVisdome and Strength and Honour and Glory and Benediction for euer and euer Amen And othersome times with the three Children of Babilon Dan. 3.57 Psal 102 1. that were in the fornace I will inuite all Ceatures to praise and glorify God And wth Dauid I will prouoke myne owne Soule and all the faculties thereof to blesse our Lord. Spirituall Canticles are Affections of Spirituall Ioy and Alacritie rejoicing that God is who hee is and for the Infinite good that hee hath in
vnworthy of them nay rather of our parte wee are to refuse them with Humillitye because of the Daunger wee may incurre of being deluded by Sathan transfigured into an Angell of Light But when God shall communicate them they are to bee receiued with Humillitye and Thankesgiuing and with greate Cautele In the 19 meditation and Prudence following certaine Aduertisements which wee shall giue in this booke especially in the third parte meditating the miracle wherin Christe was helde for a Phantasme And in the fifth parte meditating the apparitions In the 3 meditation and the resifolovving and reuelations that Christe our Lord made to his Apostles Disciples wherein wee will set downe the signes and effects that are wrought in the Soule by the visitation of God the comming of the holy Spirit to what height of Life hee exalteth by the meanes of his seuen guiftes celestiall Inspiratiōs which is that wee all ought to desire pretende But that wee may haue some Light of these extraordinary and meruailous meanes that God hath to cheare Soules to communicate himselfe vnto them in Mentall Praier I will pointe at some of them wherein also are touched certaine things that passe ordinarily in all and it is good to knowe them for they will helpe to vnderstand an ordinarye forme of Praier by application of the Sences whereof wee are hereafter to treate For declaration whereof I aduertise that as the Bodye hath his fiue exteriour Senses wherewith hee perceiueth the visible and delectable things of this life taketh experience of them so the Spirit with his faculties of Vnderstanding and VVill hath fiue interiour Actes proportioned to these Sences which wee call Seeing Hearing Smelling Tasting and Touching spiritually with the which hee perceiueth the inuisible and delectable things of God and taketh experience of them Ex Cassian collat 12. cap. 13. Ex Gerson 3. p. tract de mistica Theologia cap. 2 de diuinis nominibus from which springeth the experimentall notice or knowledge of God which incomparably exceedeth all the knowledges that proceede of our Discourses as the sweetenesse of Honye is much better knowne by tasting a litle of it then by making greate Discourses to knowe it And so by these Experiences misticall Theologye is obtained which is the sauoury wisdome Science of God in such sorte that S. Dionisius saithe of Diuine Hierotheus that hee had knowledge of Diuine things not onely by the Doctrine of the Apostles nor onely by his Industrye and Discourse but by Affection and Experience of them the which is obtained by meanes of the fiue Interiour Senses of which the saied Scripture maketh much mention Aug. lib. 10. cōfes lib. de spiritu anima c. 9. Bern. lib. de digni natura amoris diuini c. 6. sequentibus Serm. 22 in Cant. Ad Heb. 11.27 and the holy Fathers especially S. Augustine S. Gregory S. Bernard and others whose sayings S. Bonauenture copiously alledgeth in his Treatinge of the seuen wayes to eternitye in the sixt waye from whome I will borrowe somewhat of that which I here shall deliuer presupposing that as the glorious S. Bern. saithe In huiusmodi non capit Intelligētia nisi quantum experiētia attingit In many of these things the Vnderstāding attaineth no more thē that which Experience perceiueth And therefore I will goe also pointing as it were to that which belongeth to all 1. First God our Lord communicateth himselfe sometimes by a spirituall presence with his Illuminations communicating to the Vnderstanding a manner of Light so eleuated that by it like another Moises it beholdeth and regardeth the Inuisible as if it were visible And albeit it rest with the Vertue of Faithe yet it resteth so illustrated and perfected concerning the mysteries thereof that it appeareth another light This sight vseth to goe accompanyed with a kinde of Spirituall Alacritie which is called Iubilie leaping as it were with pleasure and Ioye for the strangenesse of the Diuine Greatenesses that it hath seene according to that which is written in Iob Iob. 33.26 I will make Praier to God and will appease him and I shall see his face with Iubilie To this manner of Contemplation or Interiour beholding our Lord himselfe inuiteth vs saying Vnbusy yourselues Psal 45.11 and see for I am God which is to say Cease from Sinnes and disoccupye yourselues from terrene businesses and attend carefully to the consideration of my VVorkes and you shall come to see with greate light that I onely am God glorious among the nations and exalted ouer the whole Earthe Psal 76.3 96.11 Somewhat hereof our Lord communicatcth very ordinarily to his Seruauntes by certaine sodaine Illustrations which like Lightenings discouer vnto them some Veritie of our holy Faithe after a manner very different from what they perceiued before which allbeeit they passe sodainely yet they leaue the Heart very much Inflamed in manifolde Affections of the Loue of God or Sorrowe for Sinnes according as the Veritie requireth which with that light they haue seene VVith these same Illuminations our Lord God also toucheth Sinners to conuert them discouering vnto them on a sodaine the gratenesse of their Sinnes the Daunger of their Damnation and other like Verities to moue and affectionate them to chaunge their liues which wee shall speake largely of in the fift parte in the twentieninth meditation of the conuersion of S. Paul 2. The second manner of our Lordes communicating himselfe vnto vs is by a Spirituall Hearing speaking within our Soule by his Inspirations certaine interiour liuely and effectuall wordes at times as distinct as those which are heard with our bodily eares with the which hee teacheth some Veritie or discouereth his VVill with such efficacie that it affecteth the fullfilling thereof And at times Cantic 5.6 as the Spouse saieth of herselfe the Soule is mollified waxeth tender and melteth in the Loue of God And that which helde the Hearte sad dismayed frozen and indurate or hardened for spirituall matters with one of these interiour wordes in a moment maketh it joyfull confident inkindled and softned for whatsoeuer God will doe with it And allbeeit these Interiour speakings vse to come after such an extraordinary manner that it is onely knowen to him that heareth them yet after another ordinary manner they passe thorough all and are called Inspirations for as the glorious Doctor S. Augustine saith The Interiour speaking of God our Lord is a secret Inspiration Lib. de triplici habitaculo by the which inuisibly hee discouereth to the Soule his VVill or his Truthe VVith this hee speaketh to the Iust and to Sinners but oftnest to those that are very spirituall whome hee teacheth correcteth reprehendeth or exhorteth comforteth moueth to the workes of Vertue and Perfection And therefore Dauid Psal 84.9 as one well experimented in feeling these Inspirations and diuine Impulsions saide I vvill heare vvhat our Lord God vvill speake in
bodye and contemne that vvhich is present vvith the vievve of that vvhich is to come Amen Finally I will consider that I cannot tell whither it will fall to my Lot to haue so honorable funeralls or whither our Lord will permitte for chastizement of my Sinnes Ierem. 22.19 3. Reg. 9. that I bee buried in the belly of fishes or of wilde beastes or as Ieremie saithe in the sepulchre of Asses or bee eaten by Crowes or by Dogs like vnhappy Iezabel which I haue well deserued for my Sinnes for to a beâ—â—iall life is due the sepulcher of beastes And therefore as much as lyeth in mee I will abhorre the vaine pompe of wordely sepulchers desiring both in life and deathe to choose for myselfe the humblest place of the Earthe I may also spiritualize what hath beene saide in these three pointes applying it to my Soule deade by Sinne which remaineth ougly and deformed and vnabled to doe meritorious woorkes of eternall life her passions carrying her to bee interred in the profunditye of euill couering her with the graue-stone of obstinacye vntill shee descende to the obscure and dreadefull Sepulcher of Hell Ex D. Aug. All which is to mooue mee to compassion for if I bewaile the bodye from which the Soule is absent much more reason haue I to bewaile the Soule from which God is absent And seeing I would giue life to the deade bodye if I could there is reason that I should procure the life of the Soule by those meanes that God hath giuen mee to that ende before bodye and Soule Colloquie dye togither without remedye O eternall God permitte mee not to carrye in a liuing Bodye a deade Soule but quicken it vvith thy grace that vvhen the Bodye dyes the Soule may obtaine life euerlasting Amen Of this Consideration shall bee spoken in the third parte in the meditation 39.40 and 41. meditating on those three that Christe raized from Deathe The eleuenth Meditation of the remembrance of Deathe For Ashe vvednesday and of the dust whereinto wee shall bee conuerted in the Graue THis meditation shall bee grounded vpon those wordes which the Churche vseth on Ashwednesday Genes 3.19 Memento homo quod puluis es in puluerem reuerteris Remember man that thou art Dust and to Dust thou shalt returne which wordes our Lord spake vnto Adam after hee had sinned intimating vnto him the Sentence of Deathe which his Sinne deserueth and by the waye declaring vnto vs what wee were what wee shall bee and what wee are saying that all is but Duste The first Pointe 1. FIrst wee are to consider that God our Lord though hee might haue created the bodye of Adam of nothing as hee created his Soule yet hee would not but made it of a matter of the one side most vile and grosse and on the other visible and palpable Genes 2.7 De limoterrae which is the Dust and slime of the Earthe to the ende that man seeing daily with his corporall eyes this Durte might continually remember his Originall and Beginning for 2. endes First that hee might humble himselfe profoundely and vnderstand that of himselfe hee deserueth to bee contemned trodden vnder foote trampled vpon like Durte and that hee hath nothing though hee haue greate goods whereof to bee prowde for that all haue their foundation in Dust And secondly that hee might bee moued to loue and to serue his so louing and powerfull Creator who from vile Dust raised him to so gâ—â—ate an heigth as to bee a man according to the Image and likenesse of God himselfe 2. So that Dust and Durte may serue for Alarums to recall to my memorye my Originall the matter whereof I was formed imagining when I see them that they crye out to mee and say Remember that thou art Dust humble thy selfe as Dust Loue serue and obey thy Creator that tooke thee from the Dust And when I waxe prowde with the giftes that I haue I am to imagine that they crie vnto mee repressing my Vanitye saying vnto mee Of what art thou prowde Dust and Ashes Eccl. 10.9 Isai 45.9 Colloquiâ— VVhy art thou puffed vp Vessell of claye Bee warned by forgetfull Adam who forgetting that hee was Dust presumed to bee as God and rebelled against thy Maker O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion that I fall not into so greate a daunger Cleare my eyes that I may in spirit beholde the Durt vvhereof I vvas formed and open mine eares that I may heare the clamours thereof so imprinting them in my hearte that I may neuer forget them AmeÌ„ Of this pointe wee shall speake largely in the sixt parte in the twenty and sixt meditation The second Pointe SEcondly I am to consider that God our Lord seeing the forgetfullnesse and pride of Adam condemned him to the Sentence of Deathe and to retourne into the Dust whereof hee was formed wherein principally hee pretended three endes for his good ours First to chastize therewith his Sinne that all wee might perceiue how greiuous an euill Sinne is eeing it is sufficient to destroye and to turne into dust so beautifull riche a frame as is man for if Adam had not sinned hee had not died but had beene translated into Heauen in bodye and soule with all hiâ— Integrye and Perfection But thorough his Sinne the soule is forced to abandon the bodye and the bodye is dismured or vnwalled and turned into small dust according to that of the Apostle Ad Rom. 5.12 By one man Sinne entred into this vvorlde and by Sinne Deathe 2. The second ende was that the memorye of Deathe and that wee are to retourne into Dust might bee a most effectuall medecine for our pride seeing it was not sufficient to humble vs that hee had made vs of Dust So that the Dust and Durt of the earthe which I see and feele is not onely a watch-bell to recall to my remembrance the Originall from whence I began but also the ende wherein I am to staye and when I beholde it I am to imagine that it is crying out and saying vnto mee Remember thou art to retourne to earthe and Duste and that like mee thou shalt bee trampled trodden vpon Then why art thou prowde thou art now fleshe thou shalt shortly bee dust Eccl. 10.9 Colloquie wherefore art thou puffed vp O Father of mercye I giue thee thankes for that vvith the chastizement of my Sinne thou hast made a medicine for my Pride Graunt mee that I may not bee deafe to these cryes that Dust giueth mee that the chastizement of a pious Father turne not into the punishment of a seuere Iudge 3. The third ende was for that the feare of this Chastizement and of this Dust wherein the flesh is to rest might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed and a bridle to our sensuall liuelynesse to curbe our Passions So that if the
am likevvise full of ignoraunces and errours in the darkenesse and obscuritie of deathe Thou art my master my light and my guide teache mee illuminate me and guide mee for this vvas the ende of thy comming In these and other like petitions I will spend another while Gene. 32.24 wrestling like Iacob with this angell of the greate counsel with the wrestling of praiers beseeching him not to departe without powring out vpon mee his most copious Benediction The third Pointe FInally I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee inuiting him seeing hee inuiteth mee Apoca. 3.20 for hereupon hee sayeth in the Apocalips that entring into the soule hee would suppe with her and shee with him for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her and he suppeth of the feruent affections and purposes that shee offereth vnto him And so in communicating I am to inuite Christe our lord considering what is acceptable vnto him and offering vnto him what is best to his liking 2. And specially I will offer him my hearte for that is the principall thing hee requireth of mee And seeing hee giueth mee his hearte Prouer. 23.26 what is it for mee to giue him mine with a determination to admitte nothing that may bee contrary to his loue nor no thought that may seperate mee from him Ad. Rom. 12.1 I will likewise exhibite to him my bodye as a living host holy and pleasing to his eyes with a desier to carrye euer with mee his Mortification and the signes of his Passion resoluing particularly to mortifye and make a cruell warre against that passion that most hindereth mee to serue him as I ought And besides this it shall bee well that day to inuite Christe in the poore bestowing on them some almes according to my abilitie 3. And if I bee a religious man I may anewe offer vnto him perpetuall obedience to his most holy will most pure chastitie and pouertie of spirit according to my estate And I will allwaies offer somewhat that I may accomplish the same daie endeuouring to spēd it all in thēse exercizes of thankesgiuing and Imitation Cant. 1.12 Ad Gal. 2.20 3. Reg. 19.8 saying as the spouse My beloued shall bee to mee to day a nosegay of mirhe I vvill beare him betvveene my breastes And as the apostle I liue now not I for I haue within mee Christe himselfe who liueth in mee in whose vertue I will goe like another Helias to the mounte of God Oreb ascending from vertue to vertue vntill I clearely and manifestly beeholde him whome in this blessed sacrament I receiue I will conclude with a colloquie to this our Lorde beseeching him that allbeeit the sacramentall species beeing consumed hee departeth as concerning his corporall presence that yet hee would allwaies remaine with mee according to his spirituall presence awaking my memorie that I may allwaies bee mindefull of him illustrating my vnderstanding that I may allwaies thinke and meditate vpon him and inflaming my will that it may allwaies bee vnited with him worlde without ende Amen The XXXVI Meditation of Purgatorie to encourage vs to the workes of Penaunce THe principall ende of this meditation is to encourage those who walke in the purgatiue waie to the exercize of penall workes to pay the paines that they owe for their sinnes and likewise it may be exercized on all soules day in remembraunce of the deade to mooue vs to haue compassion on them and to ayde them The first Pointe First I am to cōsider that God our Lord hath ordained that whosoeuer shall die 2. Machab 12.40 Zachar. 9.11 1. Cor. 3.12 D. Tho. in addit q. 69. 70. Math. 5.26 hauing cōmited mortall or veniall sinne all bee it the fault bee pardoned him yet if he haue not likewise payed the paine correspōdent there vnto hee shall not enter into heauen vntill hee paye it in a prison vnderneathe the earthe deputed to this ende wich is called Purgatorie to the which the soule of the iust is carried by his Angell that hee may there satisfie his whole debt vnto the vttermost farthing 2. Vpon this veritie of our faithe I will ponder first how iust God our lord is and how greate is the righteousnesse of his iustice though it bee mixed with mercie For hee will leaue no sinne without some chastizement and therefore in the Sacrament of penaunce when hee pardoneth a mortall sinne hee chaungeth the eternall into some temporall punishement demonstrating therein his infinite mercy and his iustice His mercie in pardoning the most terrible paine that was perpetuallie to continue and his iustice in requiring satisfaction with another lighter paine that continueth but a while VVith this consideration I will animate my selfe to conforme myselfe to his iustice seeing his mercie is so aboundant towardes me to chaunge millions of yeares in a most terrible fier into a verie fewe of voluntarie penaunce So that all that I am able to suffer in this life is to seeme little or nothing vnto mee in comparison of what I haue deserued and God hath pardoned mee 2. Secōdly I will ponder how this temporall paine if it bee not payed in this life with some very deepe contrition or with some penall workes it must of necessity bee paied in the other aswell for the obseruing the order of the diuine iustice as also because God is so greate a louer of puritie that hee will admitte nothing into heauen but what is very well purged not onely from the sinnes but from the paines which are the Reliques thereof for the glorified church Ad Ephes 5.26 Apocal. 7 14. Colloquie saith S. Paul must neither haue spot nor wrinckle nor any other like deformity and therefore I must labour for such puritie in this life that I may haue nothing to purge in the other O lambe of God in vvhose blood the iust vvashe and make vvhite their soules to bee admitted into thy kingdome graunt mee by the vertue of thy most precious blood so greate compunction for my sinnes that I may likevvise bee free from the paines that my soule beeing loosed out of the prison of this bodie bee not detained in the prison of purgatorie Amen 3. The greiuousnesse of veniall sinne Apoca. 21 27. From hence I will passe to ponder how greate an euill veniall sinne is seeing that therewith it is impossible to bee able to enter into heauen vntill it bee first purified for there as S. Iohn saieth nothing that is polluted may enter And I shall also perceiue how much God abhoreth it when he there detaineth captiues his owne freindes though they bee very holy vntill they bee purified and so much humbleth them that hee giueth them for their prison an obscure place vnder the earthe and neere vnto hell discouering hereby how heauie the burthen is of any sinne whatsoeuer or paine that redoundeth thereof seeing it casteth vs into so profound
O omnipotent king Colloquie shewe towardes mee thy Omnipotencye deliuering mee from my euill and filling me with thy good that the greatenesse of thy mercies may bee discouered in one so vnworthy of them Giue to mee as to thy Praecursor remission of my Sinnes Light and knowledge of thy Incarmatien add Spirituall Alacritye in thy seruice Amen The second thing to bee considered is the efficacye of the Worde of the blessed VIRGIN by beeing the mother of God and how much shee may bee able to obtaine of her Sonne in a moment seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist who was the first fruites of our Sauiour Christ and of his Redemption and he by the mediation of his mother was willing to ripen this first fruite before his due time to giue vs Confidence that by her Intercession we shall be preuented and ayded by the mercye of God And therefore I am humbly to beseeche this Soueraigne Queene to vse in my behalfe this her greate Power obtaining for me somewhat of that much that by her mediation was giuen to this happy Fore-runner The Second Pointe SEcondly I am to consider how S. Elizabeth likewise was replenished with the holy Ghoste allmighty God communicating vnto her by meanes of this salutation the light and knowledge of this mysterye and the gift of Prophecye Whereby he meruailously discouered fower effectes which these giftes caused in her in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ and of the presence of the holy Ghoste when hee replenisheth Soules with his giftes The Properties of the Interiour Visitations of God First S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God and of his blessed mother saying with a lowde voice Blessed art thou among VVomen and blessed is the fruite of thy VVombe As if shee had saide True it was that the Angell saide vnto thee that thou art Blessed among women to the which I adde that blessed is also the Sonne of thy Wombe for hee beeing blessed thou also art blessed because from him as from a fountaine proceede all celestiall Benedictions Whereby wee may see that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ and his mother with greate feruour of Spirit for that such Praises are very acceptable vnto him Secondly shee greately humbled herselfe with a profounde knowledge of her owne basenesse and with another very high of the greatenesse of that blessed LADYE that visited her saying VVhence is this to mee Luc. 1.43 that the mother of my Lorde commeth to visite mee And then presently with an affection of Thankesgiuing shee confessed the greatenesses of God and published them to one that knewe that for them shee was to praise and glorifye him saying to the Virgin Assoone as the voice of thy Salutation sounded in my eares Luc. 1.44 the Infant in my VVombe did leape for Ioye Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity thankesgiuing in the middest of the fauours that hee doeth vs that they may bee proffitable vnto vs and that his giftes may bee secure holding ourselues as vnworthy thereof and giuing Thankes for them to the Giuer And therefore in imitation of this Sainct when our Lord God shall interiourly visite me or when I shall bee to receiue him in the most blessed Sacrament I am to reuiue in myselfe these two knowledges of myne owne basenesse and of his heigth and beholding the Originall from whence so greate a Good commeth vnto mee which is the meere Bountye of God himselfe with greate astonishment I will say VVhence is this to me that my Lord commeth to visite me to me so vile a Slaue to mee so ingratefull Colloquie and wretched a Sinner to me commeth my Lord who is a Lord of infinite greatenesse and maiestie to visite mee and to enter into my poore Cottage from whence to mee so greate a fauour Is it peraduenture for my seruices or merits or by my nature or owne industrie O blessed bee the immense Charity of God that meerely of his owne infinite mercye daigneth to visite so base a Creature Fourthly S. Elizabeth confirmed the blessed VIRGIN in her Faithe and Resolution saying vnto her Blessed art thou that beleeuedst Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued knowing all that appertained to the VIRGIN aswell that passed which the Angell had saide as the present of being the mother of God the accomplishment of that which was to come Whereby wee see that it is the propertye of the holy Spirit to inspire the righteous to make vse of his giftes to the benefit of their neighbours confirming them in Faithe and in the Loue of God In these Fower meruailous affections I will endeuour to imitate S. Elizabeth beseeching her to obtaine for me of our Lord grace to that ende And lastly I will ponder how this day was published the most glorious name of the VIRGIN which is the MOTHER OF GOD which shee heard with greate Humillitye and Ioye and with it I am to salute her and to giue her the Much good doe it her of this name praising him that gaue it her The third Pointe VVheerein is Meditated the Canticle of Magnificat THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth for shee likewise was forthwith replenished with a most high Spirit of Prophecye and composed thereupon the soueraigne Canticle of Magnificat concerning which wee are to ponder First how the blessed VIRGIN hauing heard so greate things in her owne praise directed not her aunswere to S. Elizabeth who praised her as commonly men vse to doe in respect of shewing themselues gratefull but all her wordes shee directed to God our Lord teaching vs the manner how wee are to conuerse with men when they praise vs for the best and securest is to alter the Discourse and to speake vnto God from whome proceede those giftes for which wee are praised Secondly I am to ponder how the blessed VIRGIN who was so breefe and so measured her wordes when shee spake with Angells and with men dilated herselfe much more when she spake to God recounting his Greatenesses For the first is Prudence and Respect but the second is Excesse of Loue and Thankefullnesse according to that of the Wiseman Eccl. 43.33 Yea that blesse our Lord exalt him all that you can for hee is greater then all your praise And as he that is replenished with God all his Discourse is of God with affections of God to magnify and glorifye him in all that he is able for of the abundance of the Hearte the mouthe speaketh Matt. 12.34 So our blessed LADYE the VIRGIN as shee
Prophets that might knowe him and manifest him as he made Zacharias and Elizabeth Prophets to manifest him before he was borne to this ende he layed his hande vpon Simeon preparing him for his office with those admirable Vertues recounted by the Euangelist saying first that he was a iust man and religious fearing God and puntuall in the obseruation of the whole lawe without admitting any breache thereof for no man is saide to feare but he that auoydeth the leaste sinnes of all according to that saying of the wiseman He that feareth God Eccl. 7.19 Nihil negligit despiseth nothing by making small accoumpt thereof Secondly that he had greate hope and therewith feruent desires of the comming of Christ for the saluation of his people And thirdly he joyned thereunto feruent and continuall praiers earnestly requiring this comming and that hee might be worthy to enjoy it In this manner he spent his life and with these Vertues he made himselfe worthy to be the habitation of the holy spirit From whence I will collect that greate puritye and Sanctitye of life giue a man greate confidence to aske and desire greate things at Gods handes Exod. 33.18 Cant. 1.6 like Moyses when he saide vnto God Shewe me thy glorye and discouer thy face vnto mee And like the Spouse in the Canticles Tell me o thou whome my Soule loueth where thou feedest thy flocke and where thou reposest at noone daye And like this holy olde man who desired to beholde the Messias with his eyes obtained it for as S. Bernard saieth Serm. 32. in Cant. Greate faithe meriteth greate things and the farther thou stretchest thy foote of Confidence into the benefits of our Lorde the greater thou shalt obtaine of his liberall hande Secondly I will ponder how the holy Spirit who doeth the will of those that feare him and heareth the desires of the poore that loue him would consolate and rewarde this holy olde man aunswering to his petitions with an excellent promise that he should see Christ before his Deathe that we might vnderstand what a happinesse it is to knowe how to treate with the holy Ghoste and to haue him within vs withfullnesse of grace For he himselfe as S. Paul saieth requesteth in vs and for vs Rom. 8. with gronings vnspeakeable giuing vs assurances that the praier which proceedeth from him shall be heard and dispatched in conuenient time albeit the accomplishment thereof be somewhat delayed as it happened to holy Simeon Daniel 10.2 for God will haue vs to be vnwearied with hoping in this manner to dispose ourselues to receiue what we hope for Thirdly I will ponder how that which is promised to all the Iust after their deathe is sometimes graunted in parte to such as are very deuoute before their Deathe that is to beholde Christ in this life with the eye of Contemplation Matt. 5.8 Exod. 33.20 D. Aug. in Soliloq c. 1 fullfilling heerein vnto them that promise which saieth Blessed are the cleane of Hearte for they shall see God O eternall God which saidest No man can see me and liue Moriar vt te videam videam vt hic moriar May I die to beholde thee and may I beholde thee that I may die may I beholde thee in this life by contemplation that I may die to myselfe with perfect mortification and may I die this happy deathe that I may afterwardes beholde thee in thy soueraigne Glorye Amen The Second Pointe THe same day that the blessed VIRGIN carried her Sonne to the Temple Luc. 2.27 holy Simeon inspired and moued by the holy Ghoste went likewise thither and seeing them enter he knewe by the light of Heauen that that Childe was Christ and taking him in his armes he blessed God and saide Now thou doest dismisse thy Seruant o Lord according to thy worde in peace because mine eyes haue seene thy Saluation c. Heere I will consider first the Fidellitye and Liberallitye of the Spirit in fullfilling his worde and consolating this iust man giuing him more then he promised him He promised him that he should see Christ and he giueth him leaue to take him in his armes to embrace and kisse him and very louingly to vnite him to himselfe for as the Apostle sayed Eph. 3.20 God is powerfull to doe all things more abundantly then we desire or vnderstande wherewith I am to animate myselfe earnestly to serue this our Lord who is large in promising but much more liberall in accomplishing what hee promiseth if there be faithe in him that receiueth it But applying this to what now passeth I will consider that as when as the blessed VIRGIN entred into the Temple albeit there where there present many persons of all estates and Conditions as learned men Preistes noble men and Plebeyans only to Simeon God opened his eyes with his celestiall light that he might knowe him in rewarde of his good life and of the Spirit wherewith he came to the Temple the rest making no difference betweene that Childe and others because exteriourly he differed not from them so likewise now among many that come vnto the Church there are but fewe that knowe with celestiall light the presence of IESVS in the blessed Sacrament and adore him with Deuotion meriting to receiue him in their heartes and with ioye to be partakers of his giftes For albeit our Sauiour Christ desireth to giue himselfe to be knowen of all men yet fewe dispose themselues like Simeon that he may accomplish his desire in them O my Soule come in Spirit to the Temple where IESVS is that thou mayest enioy his happy sight Colloquie and mayest embrace him with the armes of his sweete Loue. Secondly I will ponder the greate alacritye of this holy man and the abundance of ioye that he receiued with the beholding touching of that holy babe and the greate fullnesse that his Soule receiued acknowledging himselfe well rewarded for all the Afflictions passed in the long life that he had liued And as it seemed vnto him that he had no more to desier nor no more to see in this life hauing seene the Sauiour he conuerted all that was in him to glorifye God and to praise him for this fauour protesting that now he should dye in peace whensoeuer it was Gods pleasure O my Soule Colloquie seeke the eminent knowledge of IESVS with the which thou shalt esteeme all that is created as dung Phil. 3 8. that thou mayest gaine Christ in whome thou shal s haue whatsoeuer thou canst desier If thou beholdest him with a liuely faithe what more wilt thou beholde If thou embracest him with strict Charitye what more wouldest thou possesse And if he be thine what can be wanting vnto thee Graunt me o good IESVS by the merits of this Sainct some raye of that light which thou gauest him on this daye that I may knowe thee and loue thee as he knewe and loued thee for ouer and euer Amen
From this example of holy Simeon I am to collect two things very proffitable to attaine to a good Deathe the first that deuoute holy men experiment in this life the accomplishment of the diuine promises as is that hundreth times as much as they left for Christ to be heard in their praiers to be protected by the diuine prouidence in their necessities and dangers and with this experience they recouer greate hope that God will accomplishe vnto them the promises of the life to come and animated with this hope they desier Deathe to enioy them saying with Dauid In peace I will sleepe Psal 4.10 and repose for thou o Lord hast singularly confirmed me in hope The second is that those holy men who haue arriued by Contemplation to see Christ his greatenesses haue tasted the sweetenesse of eternall things are forthwith weary of temporall as of things vile and vnworthy of their veiwe and so they holde life in torment and Deathe in desire saying with S. Paul Phil. 1 23 I desire to be dissolued and to be with Christ to beholde him and to enioy him for euer Therefore o my Soule if the peace and quietnesse wherein the Sainctes and holy men dye be pleasing vnto thee imitate the feruour and spirit wherein they liue for a feruent life is the cause of a quiet Deathe Finally I will ponder what content the B. VIRGIN receiued to see her Sonne knowne and reuerenced Luc. 2.33 and to heare the meruailes that were spoken of him for as S. Luke the Euangelist reporteth she and S. Ioseph were meruailing to heare these things and glorified the eternall Father for the knowledge that thereof he gaue vnto men The third Pointe THe blessed VIRGIN being in the middest of this ioye Simeon blessing her Luc. 2.34 saide vnto her with a propheticall Spirit Behold this Childe is set vnto the ruine and vnto the resurrection of many in Israel and for a signe which shall be contradicted and thine owne Soule shall a sworde pearce that out of many Heartes cogitations may be reuealed Concerning this prophecye I will consider first the dessignes of God in alaying the Contentments of the VIRGIN for that when as she was most joyfull of the honour that was donne vnto her Sonne he would discouer vnto her the Afflictions that the Childe was to suffer the sworde of sorrowe that for his sake should peirce her Soule that forthwith she might begin to beare the peircing of that sworde and might taste the bitternesse of his passion O most wise Colloquie and most louing God how much thou likest to giue vnto thy elected these mixtures of Consolations and disconsolations sometimes thou exaltest them vnto heauen Ps 106.26 and againe thou abasest them vnto the depths sometimes thou woundest their heart with the woundes of Loue and sometimes with the sworde of dolour demonstrating in the one and in the other the profundity of thy wisdome and the sweetenesse of thy Charitye which seeing thou hast so dessigned beholde me heere prepared for all peirce my Soule with this sworde as thou wilt so that I may be accounted in the number of thy elected Amen Secondly I will ponder two memorable things that Simeon prophecyed of the Childe the first that he was set for the resurrection and falling of many for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye and others for that they would not make their proffit of his comming Isa 8.14 15. should come to fall into the depth of iniquitye of the which they themselues are in the faulte for Christ our Lord for his parte desireth to be a resurrection vnto all and not a stone of offence vnto any The second is that he should be a newe prodigious and admirable signe but yet a signe which his enemies should contradict resisting his Doctrine calumniating his miracles and persecuting his life euen vnto the nailing him to a Crosse Isa 11.10 where he should be to the elected a signe of life but to the reprobate of Damnation by whose power should be discouered the fidellitye and loyaltye of the Disciples which was couered in their Heartes Pondering these two things which continue euen to this daye I am to be astonished at the iudgements of God in this case and to be compassionate for the perdition of such a multitude of Infidells and euill Christians procuring to haue my Soule peirced with the sworde of Dolour as that of the blessed VIRGIN was peirced and withall beseeching this our Lord that his comming bee not to my fall but to my resurrection and that it may be to me a signe of life in whome I may beleeue and hope and whome I may loue and imitate in being one of his Disciples whome he calleth by the Prophet Isaias a signe and a prodigye Isa 8.18 endeuouring that my Wordes and Actions may be admirable like his And if heereupon it shall happen that many doe contradict and persecute me I am to reioice thereat taking it for an assurance that I am much fauored by God seeing he maketh me so like vnto his Sonne The fourth Pointe AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman Luc. 2.36 as he manifested him to a holy man choosing to this ende an auncient widowe whose name was Anne who spent her life in fasting and praier seruing God in the Temple day and night And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred and knowing by the light of Heauen that he was the Messias she brake sorth into the praises of God and into speaking meruailes of the Childe to all that expected the redemption of Israel Heerein we may contemplate the seuerall wayes that God hath to cherish and comfort his Seruantes for to Simeon before he sawe the Sauiour he promised that he should see him to kindle the desire that he had to see him and to entertaine him with the promise but vnto Anne we knowe not that he made any such promise but that he sodainely inspired her to goe see Christ our Lord with whose sight he comforted her and rewarded the good and long seruices that in fourescore and foure yeares she had donne him Secondly I will ponder sixe vertues of this holy widowe whereby she made herselfe worthy of this fauour that is Chastitye continuall Praier Fasting Obseruation of Gods lawe Deuotion to such things as belonged to the diuine worship with Perseuerance in all for many yeares In these vertues I am to endeuour to imitate this holy woman if I desier to obtaine that which by them she obtained O king of glory Colloquie giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church that I may flye with them in thy seruice vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende Amen The XXVI Meditation wherein
where he was how louingly he would reprehende my Pride and Vanitye and Curiositye in attire how he would exhorte me to make myselfe a childe and to present and offer myselfe to the seruice of his eternall Father All these wordes I am to receiue to heare beseeching him to inspire them into my spirit with a Determination to fullfill them I will likewise endeuour to heare what the blessed VIRGIN saide and what the holy Spirit saide to Simeon and what Simeon himselfe saide when he sawe his desire accomplished I learning by those wordes to speake such other wordes vnto God The third Pointe THe third pointe is to smell with the interiour smelling the most sweete odour celestiall fragrancye that issueth from this Childe IESVS and from his Vertues meditating how well they smell vnto God vnto the Angells and vnto the Iust and how much honour and glory they are vnto our Lord God and of what edification to his Church And with this odour I am to comfort and animate myselfe to imitate those Vertues To doe this the more effectually I will ponder how the most sweete odour that issued from the workes and Vertues of that Childe did exceedingly recreate the eternall Father Gen. 27.27 who might say as Isaac sayed of his Sonne Iacob The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed Then will I ponder how much this odour recreateth the just Soules that smell it Cant. 1.3 as the Spouse that saied we will runne after thee in the odour of thy ointments For the Pouerty of Christ his Humillitye and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte and carrieth it after him to joine it vnto him From hence I will come to contemplate how sweete an odour both to God and vnto men is Obedience and Modestie Humillity Patience and Charitye in any person whatsoeuer that hath them in excellencye and how much it edifieth the Church and his neighbours Whereupon S. 2 Cor. 2.15 Paul saieth of the Iust that they are the good odour of Christ and contrarily what an euill odour both to God and to men is Pride and Disobedience Immodestye and euery other vice pondering how farre this euill odour was from that holy place where the Childe and his mother was and how farre it ought to be from my Soule not to giue any disguste to whome I owe so much dutye O sweete Childe whose Vestements Colloquie which are thy workes are like a feilde of odoriferous flowers clothe me with them that I may smell well to thy eternall Father that for thee hee may giue me the benediction that for them thou didst merit may my Soule resent the fragrancye of thy diuine odours that it may runne after thee imitating thy Vertues vntill it arriue to enioye the rewarde of them Amen The fourth Pointe THe fourth pointe is with the interiour Taste to taste the sweetenesse of that blessed Childe and of his Vertues and how sweete they were to God and to himselfe and are to all those that exercize them in his imitation applying myselfe to proue what the Prophet Dauid sayeth Psa 33.9 Taste ye and see that our Lord is sweete O how it pleased the eternall Father to beholde the Vertues of his Sonne and what pleasure had the Sonne to giue full content to the Father O what a sweetenesse felt this blessed Childe to see himselfe poore contemned layed in a manger among beastes how sweete vnto him were the teares that he shed and how pleasing was it to him absolutely to fullfill the will of his Father much more sauorye without comparison then the milke that he sucked from the brestes of his mother And in imitation of him I will endeuour deepely to resent this sweetenesse that God putteth in Contempts and Afflictions in Pouertye and Teares sweetened with the example of this B. Childe And with this Affection I will prouoke in my Soule a greate hunger to taste of these things and to sauour the pleasing tastes of the Spirit that the sweetenesse of the fleshe may be made vnsauorye vnto mee With this affection I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe which was so greate that it lothed him to see and taste any thing of this life and sweetened vnto him euen deathe itselfe O eternall God Colloquie Ps 30.20 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee but how much gerater shall it be to those that loue thee giue me some parte thereof o Lord to prooue that I may with a good will renounce the pleasures of the earthe and take pleasure only in those of Heauen Amen Contrarily I may ponder how much bitternesse lyeth hidden in Vice and in the Soule that followeth her owne will and yeildeth to her owne passions and making reflexion vpon what passeth with myselfe when I sinne I shall taste this bitternesse that I feele in myselfe and shall presently abhorre it and spit it vp with a desire neuer more to taste of it remembring that of the Prophet Hieremias Iere. 2.19 Thy owne malice shall reproue thee and thy owne Sinne shall reprehend thee know thou and see that it is an euill and bitter thing for thee to haue abandoned thy Lord God The fifth Pointe THe fifth pointe is with the interiour Touching spiritually to touche the Vestements of that Childe the haye of that manger the earthe of that stable kissing and embracing it with my Hearte engendring in myselfe a greate estimation price and loue of it all choosing it to myselfe as a thing of greate value and as if I were present at all I am to come to the Childe and to beg leaue of him to touche his feete to kisse and embrace them bewailing my Sinnes and like Mary Magdalen humbly begging remission of them And then with greater Confidence to beg leaue of him to touche his handes to kisse them and to play with them beseeching him to giue me his benediction or like olde holy Simeon I will take him in my armes and embrace him with greate Loue beseeching him to vnite me to himselfe not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied Cant. 1.1 Let him kisse me with the kisse of his mouthe I might aspire to the desier to touche that diuine face and to vnite myselfe to his Deity with the vnion of perfect Loue satiating myselfe with only seeing him and louing him O what sweetenesse is felt in this spirituall touching Cant. 5.4 with the which as the same spouse saide all her bowells were moued mollified desiring to admitte therein her beloued I am likewise to touche the hardenesse of the Childes bed the rigour of the colde that he suffered the straightnesse of those mantles wherein he was wrapped and swadled and to applye myselfe to desier that for our
Purification of the B. VIRGIN and of the Presentation of the child in the Temple 230 The xxv Meditat. Of what happened in the Presentation with Simeon and Anna Prophetesse p. 238. The xxvi Meditat. VVherein is set downe a forme of praier applying the interiour faculties of the soule to the contemplation of the mysteries that haue beene meditated 247 Another manner of applying in Praier the interiour senses with the actes of seuerall Vertues p. 256. The xxvij Meditation Of the flying into Egipt p. 258. The xxviij Meditat. Of the murder of the holy Innocents and of the retourne from Egipt p. 271. The xxix Meditat. Of the comming of our Sauiour Christ to the Temple of Ierusalem and of his remaining there among the Doctors 276 The xxx Meditat. Of what the B. VIRGIN did when shee sawe shee had lost her Sonne vntill shee founde him 281 The xxxi Meditat. Of the life that our Sauiour Christ ledde in Nazareth vntill he was thirty yeares olde 294 A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS SECOND PART ABsence of God from the soule of diuers sorts and for diuers causes page 283. Aduent how we must prepare our selues vnto the same 164. Affections of deuotion wine of the vessels of Gods wine-sellars 2. Angels with what speedines they doe theire messages 66. 67. Though of small importance 143. Aue Mary is declared word for word 70. 125. 126. Benifits of God towards vs from whence they proceede 131. Charitie that God shewed men in the mysterie of the Incarnation 25. 26. ours towards God hath three estates 3. Christ see IESVS Circumcision of Christ 195. our spirituall Circumcision 199. Grace of God how great good it is to find grace with God 78. Hand-maid of God what an honour it is and what excellent spirit was included in these words of the B. VIRGIN 92. Hearing spirituall of the soule 249. Humilitie findeth grace before God 78. It is the euening of exaltation yf it be well taken 152 It is to be exercised in base offices 303. in matters of learning 304. IESVS The excellencies of this name and the offices that it signifieth 201. 202. The mysteries of his Incarnation life till thirtie yeares of age ar declared in this second part by order Of his Imitation 1. He is a king eternall most worthy and that inuiteth vs to folow him 6. Illustrations see Inspirations Incarnation The decree of it 14. The diuine excellencies that doe shine in the same 21. The infinite charitie of God therein 25. why God would be incarnate in the wombe of a woman 30. 31. 105. The time that he tooke to declare and execute it 58. How it was annunciated 66. The forming of the body and the properties thereof 100. 104. The excellencies of Christ his soule 108. The heroicall actes of vertue this soule did exercise in the first instant of the Incarnation 111. Inconstancie in goodnes how preiudiciall it is 296. Innocents martyrdome 271. Inspirations embassadours of God 68. the seede of grace 86. they moue to woork spedilie 120. Intention the puritie thereof in woorks is to be procured 302. Iohn Baptist his natiuitye and excellencies 143. S. Ioseph his great holiues and vertues 149. The vertues he discouered seeing our LADY with child 153. and when he was commaunded to fly into Egipt 263. 267. Ioy spirituall to be ioyned with modestie 288. the conditions it must haue 130. Life Actiue and Contemplatiue ioyned in our B. LADY 50. Loue of carnall parents how to be moderated 279. Magnificat declared at large 128. Mary mother of God her predestination election 30. 31. Her conception 37. Her natiuitie and name 42. Deuotion to her a signe of predestination 43. Her presentation in the Temple 46. Her vowe of Virginitie 52. Of her loue towards this vertue 82. Of her Betrothing to S. Ioseph 54. The vertues she discouered in the Annunciation 75. In visiting S. Elizabeth 121. In the Cantiele Magnificat 128. and when her spouse would haue left her 154. in her Purification 230. when she had lost her sonne 282 She was the instrument of the first iustification that our Sauiour wrought 119. Mercy of God how it shewed it self in the Incarnation 15. Mortification is a spirituall circumcision 199. Offices base and abiect to be exercised by vs. 303. Parents carnall must be left when the glorie of God so requireth 278. how regardlesse we must be of them to imitate Christ 278. Patience in reprehensions 292. Peace which the Angels did announce in the natiuitye of Christ 187. Prayer the manner thereof by applying the interiour senses 247. by pawsing a while with Reuerence to heare what God saith 250. by manner of a louing complaint to God 288. Preacher must not preache vntill he be of mature age and well grounded in humilitie 305. 306. Presence of God in diuers sortes 73. Profit spirituall how we must growe in vertues 290. it must be before God and men 298. Prouidence of God towards the iust afflicted 156. towards such as be persecuted 261. 273. Puritie of heart the end of the vocation and election of the faithfull 36. Purposes good ought to be fullfilled and the damage yf they be not 162. Senses the manner of praying by them 247 Silence how to be kept 83. Sinne the grieuousnes thereof by that which our Sauiour felt in the instant of his Incarnation 113. Sloath in seeking Christ and the punishment thereof 211. Speeche how to be vsed discreetelie 83. Spirit good taketh away disordinate feare 77. chastizeth the incredulous and fauoureth such as beliue when they ought 87. the effects of it when it inwardlie visteth vs. 125. Tongue how it must be gouerned 83. Touching spirituall what and how performed 255. Tribulations how God by them proueth his elect 151. Visitations of God interiour why they be wanting manie times 283. The properties and effects of them 125. VVill good how pretious a thing it is 188. FINIS