fornace of sensuall temptations with a purpose to giue no consent vnto them Angells fauorably repaire vnto them to the ende that these flames doe not burne them nor touche them in the superiour parte of their soule and with winde and deawe of heauen they quenche the heate of the fleshe prouoking them to glorifie God for the victorye hee hath giuen them against it And therefore when I shall see myselfe forced with these temptations Colloquie I am to call vnto them saying O yee glorious Angells gardians of virgins protectors of the chaste Friendes and companions of men that are pure come yee and fauour mee that the fier that circlith mee may not burne mee Disperse the flame that burneth vvithin my fleshe that it may neither touche nor damnifie my spirit and negotiate for mee the gentle vvinde of Gods spirit that it may coole and refreshe the ardours of my fleshe 2. D. Basil in lib. de vera virginit The second fauour is that God himselfe with a particular protection assisteth to garde such as are chaste who by their puritie not onely make themselues like vnto angells but euen to the Lord of the angells himselfe the fountaine of all puritie who is delighted to conuerse familiary with the chaste and to admitte them to his freindship O eternall God that feedest among the lillies Colloquie Cāt. 2.2 D. Greg. ibi D. Hier. epist. ad Demetriadem Ex Cassian collat 12. cap. 8. lib. 6. cap. 9. Daniel 13.23 Oseae 2.19 for it is thy foode and thy pleasure to conuerse vvith chaste soules indue mine vvith chastitie that thou maiest daigne to inhabite it and to conuerse vvith it From these two fauours I am to collect a most effectual meanes tovanquishe temptations when on a sodaine and alone they assaile mee by lifting vp presently the eyes of my soule vnto the Angel which is present but much more to the presence of God himselfe shaming to doe before them what I would not doe before men and with this consideration I shall aunswere the temptation like as chaste Susanna did the dishoneste olde men that solicited her I will rather die then sinne in the presence of my God 3 The third fauour is for the carnall mariage that I renounce to admitte mee to a spirituall espousing himselfe spiritually with my soule with the espousal of faithe mercie and charitye and communicating vnto mee such soueraigne delightes of the spirit as I shall forget those of the fleshe fullfilling heerein his worde which hee gaue Mat. 19. Ita Cassian collat 12. c. 12. 13 when hee saide That whosoeuer should leaue a wife for his loue renouncing that facultie that hee had to bee married hee would giue him an hundred fold in this life that is a delight so greate that should a hūdred folde exceede the delight hee should haue in mariage for so excellent is the sweetnesse of chastitye Colloquia that it is impossible to knowe it but by proouing it O spouse of chaste soules graunt mee such vertue that thereby mine may bee thy spouse O my soul seeing thou art such a louer of delightes renoūce liberally the vile delightes of the fleshe that thou maiest enioye the most svveete delightes of the spirit 4 The fourth fauour is for those carnall children which I might haue had to giue mee abundance of spirituall children incomparably better filling mee with good workes with riche merits and with many soules gained to Christe by my example and worde of which I may bee the spirituall father and mother Isai 56.3 Non dicat Eunuchus c. fullfilling that which hee promised by his prophet when hee saide Let not the eunuche say behold I am a dry tree for I will giue him in my house and within the walles of my churche a place and a name much more excellent then those that haue children a sempiternall name that neuer shall perish O happie chaste man to whome God graunteth the soueraigne dignitie both of a sonne and of a father of a sonne by the singular grace of adoption and of a father in spirit by the copious fruites of Benedictiō 5 The fifth fauour comprehendeth many very singular graces and priuiledges which hee graunteth them in testimonie of the greate loue hee beareth to chastitie for as the chaste eleuate themselues aboue the ordinary lawes of nature liuing in fleshe as if they had no fleshe so God will sometimes exalt them a boue the ordinary lawes of grace in honour of their chastitie The virgin our Blessed Ladie thorough the rare vowe shee made of virginitie was exalted to the dignitie of the mother of God himselfe The euangelist Sainct Iohn for his puritye was much beloued by our Sauiour Christe from whome hee receiued extraordinarie fauours in the supper and on the crosse and greate reuelations in the which also for this cause were very famous Elias Eliseus Daniel and other sonnes of the Prophets and the fier of Babilon touched not the three children because they had vanquished the fier of Luxurye 6 The Last fauour is Apocal. 14.4 that singular priuiledge to followe the lambe in glorye where euer hee goeth for whosoeuer imitateth him in this life imbracing his virginitie D. Aug. lib. de vera vir ginit c. 27. D. Hier. lib. de laude virginit and puritie hee shall also imitate him in the other participating of his most excellent glorye vnited to his sweete companie with particular ioye O most pure immaculate lambe graunt mee that I may followe thy puritye both in bodye and spirit that in issuing out of this straite prison of the worlde I may with thee in thy spacious Heauen dilate myselfe and reioice Amen VVith the consideration of these sixe fauours I am to arme myselfe to resist those combats which shall happen to mee against chastitye saying as chaste Ioseph saide to the woman that sollicited him God hauing donne mee so many benefits Genes 39.9 and promising mee such fauours if I liue chaste Quomodo possum hoc malum facere peccare in Deum meum How can I committe this euill and sinne against my God Colloquie O Lord of heauen and of earthe I vvill leaue not onely my cloke like Ioseph but my honour vvealthe and life rather then offend thee For thou madest Ioseph for his chastitye and loyaltie vice-king of Egipt but mee for mine thou vvilt make a king in thy heauen The xxj Meditation of Auarice The firste Pointe AVarice is a disordinate desire of riches and temporall Goods wherein we may many waies sinne First in desiring to take that which is another mans contrary to the tenth commaundemēt of the lawe of God or taking it in deede or retaining it cōtrary to the seuenth which is not to steale Secondly with nigardise abusing that which is our owne not shating it when the lawe of iustice or of charitie and mercye obligeth vs with the needye but beeing harde-hearted against them Thirdly in in seeking
greater wisdome nor assurednesse then to heare the voice of God and to stand for his Gouernment seeing as our Lord himselfe saide by the Prophet Isaias Isa 32.17 all is ordained for our righteousnesse and abundant peace O how full of Contentment retourned these kings on their waye and how well did they thinke their Labour and Trauell employed for the things of God although they bee painefull in the beginnings they haue alwaies good endes And therefore it is greate Wisdome to begin by that Labour whose ende shall be temporall and eternall repose rejoicing in God worlde without ende Amen The XXIIII Meditation Of the Purification of the B. VIRGIN and of the Presentation of the Childe in the Temple The first Pointe THe olde Lawe commaunded Leui. 12 2 Luc. 2.12 that a woman hauing conceiued by a man if she brought forth a male childe she should remaine forty dayes retired in her house as vncleane at the ende whereof she should goe to the Temple to be purified offering for her Sinne a Lambe The heroical vertues of the B. Virgin a Turtle if she were poore a paire of Turtles or Pigeons desiring the preiste to pray vnto God for her This Lawe the B. VIRGIN accomplished with the exercize of admirable Vertues especially she exercized sixe like the sixe leaues of the whitest Lillye for the which the speeche of the celestiall spouse is very fitting vnto her Cantic 2.2 As the Lillye among Thornes so is my beloued among the Daughters The first Vertue was greate Loue to retirednesse with such delight therein that albeit the Lawe had not commaunded it yet it would haue pleased her to continue those forty dayes in her secret Corner attending only to contemplate the greatenesses of her Sonne to nourish him wherewith she remained so full of contentment that in regarde of him shee respected not the Companye of the whole worlde The second Vertue was greate Loue to puritye and cleane-nesse of Hearte giuing good demonstrations thereof in that shee being most pure delighted to be more purified obseruing the Lawe of Purification that her beloued might say of her Thou art all faire my beloued Cantic 4.7 and there is no spot in thee The third Vertue was Heroicall Obedience for albeit she knewe that she was not obliged to keepe this lawe for that she had not conceiued by the worke of man yet notwithstanding as her Sonne fullfilled the Lawe of Circumcision so she would entirely fullfill this Lawe to conforme herselfe with other women to obserue the common Lawes of all without hauing exemption priuiledge nor dispensation and without vsing therein Ambages or Interpretations euen in that wherein she might lawfully haue vsed them And so the forty dayes being fully ended with greate puntuallitye and readinesse she set forward on her waye to Hierusalem with rare modestye and Alacritye rejoicing with her Sonne whome she bare in her armes by whose example she learned this manner of Obedience The fourth Vertue was rare Humillitye in willing to be treated as one vncleane and as one that stood in neede of being purifyed as if she had not beene a VIRGIN demonstrating heerein greate Loue to puritie Humilliation by whose example I may be ashamed to see myselfe so prowde so desirous to bee reputed as pure and holy being contrarily a sinner that so foule abhominable that my righteousnesse as saieth the Prophet Isaias is like a cloth stained with menstrueous blood Isa 64.6 The fifth Vertue was greate Loue to Pouertye the sister of Humillitye for though with the golde that these kings gaue her she was able peraduenture to buye a Lambe and to offer it as riche noble Women vsed to doe yet she would be treated like a poore woman and offer the Sacrifize that was assigned to the poore which was a paire of turtles or two young pigeons The sixth was the greate Deuotion and Reuerence wherewith she gaue this offering to the Preiste requesting him with greate Humillitye to pray vnto God for her shee herselfe being one that might haue prayed for all For as the Lilly within her sixe leaues containeth other sixe little sprigs with their buttons like golde so the blessed VIRGIN to these sixe Vertues conjoyned diuerse Affections of an intention purely and directly for the glorye of God inkindled with the fier of Charitye and resplendent with the golde of caelestiall Wisdome O most sacred VIRGIN Colloquie I reioice to beholde thee so riche in Vertues and so carefull and diligent in exercizing them Cant. 2.2 Ex D. Ber. serm in Cant. now I perceiue how exceeding true it is that thou art as a Lilly among Thornes for in comparison of thee we are blacked and besmeared with the thornes of our Sinnes and thou art a most white and pure Lilly with the sixe leaues of these soueraigne Vertues VVell may we see o soueraigne Queene that thou diddest allwayes contemplate this king layed in his manger and in thy lappe seeing thy Spirit like spikenard gaue it accustomed odour to imitate him Cant. 1.11 sending out the most sweete odour of Puritye Humillitye and Obedience inkindled with the fier of Charitye obtaine for me o blessed LADYE that I may beholde him and thee with such a spirit as may send forth the like odour Amen The second Pointe THe Lawe likewise commaunded that all the first borne of the Hebrewes should be offered to God as holy Exod. 13.2 in acknowledgement of the fauour he did them in bringing them out of Egipt killing in a night all the first borne of the Egiptians And for the accomplishment of this Lawe our blessed LADYE the VIRGIN carried her Sonne to the Temple to offer him to the eternall Father Heere I am to consider first the Spirit and Deuotion wherewith the blessed VIRGIN made this offering in her name and in the name of all mankinde saying to the eternall Father Beholde heere o eternall Father thy only begotten Sonne as he is God and my only first borne as he is man he that was represented by all the first borne that hitherto haue beene offered vnto thee and whose offering thou so much hast desired I offer him with all my Hearte in thankesgiuing for hauing giuen him mee for I haue nothing more precious to offer vnto thee thine he is take him vnto thee in whome he shall be better employed then in mee I likewise offer him vnto thee in the odour of sweetenesse for the saluation and redemption of the whole worlde Receiue o my God this offering more precious then that of Abel more sweete then that of Noe more holy then that of Abraham and more excellent then all those that Moyses ordained and by this I beseeche thee to pardon all mortall men and to admitte them into thy grace and freindship O how well pleased might the eternall Father be with this oblation aswell for the deuotion of the person that offered it as for the Sanctitye of
giue mee vvings like the vvings of a doue to flye vnto them and to dvvell in them vvhile I liue mourning for my Sinnes for vvhose cause thou receiuedst them that at the daye of iudgement I may beholde them vvith alacritye and thorough them may bee admitted to they glory Amen Then will I ponder how on Christ our Sauiours side shall bee placed another Throne of exceeding greate glorye for his most sacred mother for it is very iust that in this Iudgement shee like another Bethsabee should bee seated on the side of the true Salomon not to bee the Aduocate for Sinners 3. Reg. 2. for that time is now paste but to confounde them because they would not make vse of so holy a mother and so powerfull an Aduocate as they had as also that the righteous may bee cheered with her presence and shee herselfe bee honoured before all the worlde for the Humilliations that shee suffered in this Life from those that knewe her not and did her outrage in the passion of her Sonne O soueraigne Virgin I rejoice for the glory thou shalt haue at that daye ayde mee with thy intercession that then also I may be ioyful with thy Presence 6. Matt. 19 28. Isai 3.13 Finally rounde about the Throne of our Lord Christe shall stand other thrones where his Apostles as hee promised them shall sit to iudge the twelue tribes of Israel and all the nations of the worlde condemning with their exemplary life the euill life of Sinners D. Th. q. 89. addit art 1. 2. Iob. 36.6 approouing the Sentence of the supreame Iudge and in his name declaring the righteousnesse thereof And as many holy Fathers affirme there shall likewise bee seated in Thrones of Glorie the Poore of spirit who in imitation of the Apostles left all things for Christe O how astonied will the Tyrants and Emperours bee that martyred these Apostles when they shall see them with so greate glorye exalted O how much shall the poore Religious bee honored who in this worlde liued contemned Colloquie O soueraigne Iudge if thou doest thus honour those that are voluntarily poore I embrace Pouerty vvith a greate good vvill not so much for my honour as for the glorye vvhich to thee ensueth thereupon The third Pointe Of diuiding the good frō the euill THirdly I am to consider that Christe our Lord to finish his Iudgement shall seperate the good from the euill as the Shepheard seperateth the Sheepe from the Goates The righteous shall bee placed on his right hande Matt. 25 32. and the wicked on his lest Concerning the which I am to ponder first that this VVorlde and the Churche is now like a flocke of Sheepe and Goates of good and euill so mingled togither that wee cannot allwaies discerne who is the Sheepe of Christe or the Goate of Sathan And thorough this ignorance oftentimes wee honour the Sinner as a Iust man and despice the Iust man holding him for a Sinner From whence also it proceedeth that the Iust and the vnjust haue not allwaies that place which they merit For oftentimes wicked men vsurpe the right hande and most exalted place of the Earthe and the good stand on the left hand in the most contemptible place of the worlde For the which Salomon saide Eccles 3.16 10.6 I savve a greate euill vnder the Sun in the place of Iudgement Impiety and in the place of Iustice Iniquitie and I saide in my Hearte the Iust and the Impious God shall iudge and then shall bee sceene what euery one is 2. Now this time beeing come Christe our Lord Matt. 3.12 13 30. 47 to scatter these Deceites and Oppressions shall seperate the wheate from the cockle the graine from the chaffe the good fishe from the bad the Lambes from the kids And the good hee shall place on his right hande taken vp as S. Paule saithe into the aire that all the worlde may knowe them 1. Ad Thess 4. and honour them as Saintes and the wicked hee shall place on his left hande leauing them vpon the Earthe that all may knowe them and despise them as Sinners O how greate shall the confusion bee of the wicked who in this life had the right hande and were mighty when they shal see themselues on the left hand in such an extremitie of basenesse O what a raging enuye will they haue against the righteous when they shall see them so honored and themselues so contemned what will the Prince and the Lord saye when hee shall see his Slaue exalted to so highe a place VVhat the Prelate and the master when he seeth his subject and Disciple so preferred before him Sap. 5.4 All at once will say that of the booke of VVisdome VVee senselesse esceemed their life madnesse and their ende vvithout honour beholde hovv they are counted among the children of God and their lotte is among the Sainctes vvee therfore haue erred from the vvaye of truthe and the Light of Iustice hath not shined to vs and the Sun of Vnderstanding rose not to vs. Colloquis O Sun of Righteousnesse cleare the eyes of my Soule vvith thy coelestiall light that I may beholde the blindenesse of these vvretches and bee vvarned in time by their miserye Contrarily the Righteons shall bee very full of Content to see themselues on the right side of Christe and Christe our Lord very joyfull to see them at his side for then that saying of Dauid beginneth to the letter to bee visiblye fullfilled Psal 44.10 The Queene sate on thy right hande vvith a golden Garment vvrought vvith meruailous Varietie O how glorious then will that Congregation of the Iust bee there like a Queene that shall soone bee placed in the kingdome of her Spouse rejoicing to beholde herselfe set at the right hande of her beloued adorned with Vertues In this life it was much humbled with contempts and now it is seene in an instant exalted to greate honours O happy hee that seateth himselfe in the lowest place of the VVorlde for then Christe will say vnto him Luc. 14.10 Amice ascende superius Freinde sit vp higher ascende aboue the prowde of the Earthe Colloquie and forthwith thou shallt ascende with mee to the Thrones of Heauen O my Soule choose in this life a lovve place among men that at the daye of Iudgement Christe may giue thee a high place among the Angells Make no account of the right or left hande that thou hast in this VVorlde but of that thou shalt haue in the Tribunall of Christe endeuouring to liue vvith such puritie that thou maiest meritte to bee on his right hande Amen Lastly if I would knowe what hande I shal bee on at the daye of Iudgement I am to consider whither I bee a Sheepe or a Goate that is If I heare the voice of my Pastor Christe if I haue meekenesse and humillitye if I suffer with Patience aduersities and Injuries and
instant From hence it is that for the Glorye of the Redeemer and of his Redemption it was very conuenient to vse this mercye towardes her that was to bee his mother redeeming her with the best manner of Redemption that was possible preseruing her from the Infamye and Miserye of Originall Sinne at such time as shee was to fall into it honoring and beautifying her with his Grace that the mother might bee like vnto the Sonne in Puritye they beeing both conceiued without Sinne hee by Right and shee by Priuiledge hee as the Redeemer of the Worlde and shee as his Coadjutrice in the worke of the Redemption O Sonne of the liuing God Colloquie Ephe. 5.27 that beeing borne of the Virgin becamest man to make a glorious Churche without spot or wrinkle or any other imperfection I render vnto thee all the thankes that I can for that it was thy good pleasure that thy blessed Mother by speciall Grace should enjoye euen from her Conception that puritye from Sinne that the rest of the Elected obtaine in Glorye O most Glorious mother I rejoice at the Puritye wherewith thou entredst into the Worlde bright shining with the Light of Grace as entred thy Sonne the Sun of Iustice Well mayest thou say in this first entrance as hee saide in his Psal 39.9 That thou art readye to accomplish the Will of God and that in the middest of thy Hearte is imprinted his Lawe which is His Grace and his Charitye And seeing my Redeemer graunted thee this fauour that thou mightest assist him in his Office beseeche him to applye vnto mee his Redemption with Excellencye pardoning mee my Sinnes committed and preseruing mee from those I am likely to committe with so greate an horrour of Sinnes that I may not continue in them so much as a moment And this is the principall fruite that I am to collect from this consideration beholding this spot-lesse Mirrour the most sacred Virgin Sap. 7.26 to imitate her Puritye with the greatest perfection that possibly I may remembring what God saide to his People Bee perfect Deut. 18.13 Ex D. Th. 3. p. q. 27. ar 3. sequent and immaculate in my Presence The second Priuiledge was to take from her Fomes Peccati the Roote Seede and Foode of Sinne which is the Rebelliō of the Fleshe against the Spirit and of Sensuallity against Reason that the house of her Soule with all the inhabitants thereof which are the Faculties might haue perpetuall Peace and Concord for that it was to bee the Habitation of the Prince of Peace whose Dwelling place saithe Dauid is in Peace itselfe Psal 75.3 So that this blessed Ladye neuer felt that interiour Warre which all wee feele and mourne for for her flesh lusted not against the Spirit Gal. 5.17 nor the Spirit founde any Difficulty in gouerning the fleshe Rom. 7.23 the Lawe of the Appetites contradicted not the Lawe of Reason neither did Reason labour to subdue the Passions of the Appetites nay rather with greate pleasure they were vnited and accorded in subjecting themselues to the eternall Lawe of their God O Princesse of Peace Colloquie much good may it doe thee the interiour Peace that thou enjoyedst without hauing past thorough any Conflict or Warre obtaine for mee most B. Ladye that the interiour Warre which I suffer may bee moderated to the ende that I may some what enjoy the sweetenesse of thy Peace The third Priuiledge was after a most singular manner to confirme her in Grace so that in all the time of her Life shee should neuer sinne actually neither in Deede nor in Worde nor so much as in Thought our Lord assisting her in all her Workes with particular Prouidence that they might all bee as S. Ephe. 5.27 Paul saieth of the Churche Workes glorious and pure in the three Degrees of Puritye that is without spot of mortall Sinne without wrinckle of Veniall Sinne without any Imperfection at all shee leauing not only Euill but also Imperfect lesse good choosing all waies what shee helde for Best imprinting in euery worke the glorious Purity that is in the Triumphāt Church This manner of Purity in that degree that it is possible for mee I am to procure to aske it of our Lord saying vnto him O eternall God that didst sanctifye the Tabernacle of thy Mother Colloquie Psal 45.5 assisting immutably in the middest of her euery day rising very earely to aide her in all her Workes sanctifye also my Soule assist her perpetually arize earely preuenting mee with thy Grace that my VVorkes may bee pure without spot or wrinckle or any thing else that may bee displeasing vnto thee Amen The fourth Priuiledge was to replenish her in that instant with Grace and Charitye with the other Vertues Giftes of the Holy Ghost with such Plentye Aboundance that shee exceeded the Angells Seraphins of heauen to the end shee might bee the worthy Mother of God Queene of the Angelicall Hierarchyes Heb. 1.4 making her so much better holyer then they as the name was better which hee intended to giue her of his mother then that which they had of Seruantes and ministers in his house so that this sacred Virgin began her Carreere where the Angells ended theirs beeing on earthe had greater Degrees of Sanctitye then those which liued in heauen excepting that which is proper to that estate fullfilling in her that which the Prophet Dauid sayeth of the Citty of God Psa 36.1 That her foundations were vpon the high mountaines for the beginnings of her Life were higher raised in Sanctitye then the highest height that euer the greatest Sainctes of the Church arriued vnto O what contēt receiued the most B. Trinitye in beholding the excellencye of this Childe The eternall Father rejoiced in hauing such a daughter The Sonne of God was exceed ingly pleased to see her so beautifull that was to bee his mother And the Holy Spirit was full of Ioye to haue such a Spouse And all Three entred in her by grace dwelled in her with high Delight O Angells of Heauen that adored afterwardes the Sonne of God when hee entred into the VVorlde Colloquie come now at this instant to reuerence her that is to bee his Mother your Queene O Queene of Angells I now salute thee in the VVombe of thy Mother Luc. 1.29 with those VVordes which shall after bee spoken vnto thee by the Angell S. Gabriell Haile full of Grace our Lord is with thee Blessed art thou among VVomen for in the first instant of thy Conception thou foundest Grace before God aboue them all Beseeche him B. Ladye to purifye my Spirit to bridle my fleshe to moderate my Passions to replenish mee with his Grace that I may begin to serue him with greate feruour and perseuerance vntill I obtaine the Crowne of Glorye Amen The fourth Meditation Of the Life of our blessed LADIE vntill the Incarnation
all to the Glorye of God not to her owne saying that of the Canticles Cant. 7.13 All the fruites the newe and the olde my beloued I haue kept for thee that is all the Workes of my Life present and passed I will that they bee to thy Honour Rom. 14.7.8 Glory for I will neither liue nor dye to myselfe but to thee because I am thine Finally the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him but also to serue all those of his House and Familye and therefore shee dedicated herselfe to the Seruice of her Parents when shee was in the Temple and of her Husband when shee was in his Companye And much better then Abigail might shee haue saide 1 Reg. 25. â—1 what shee saide to Dauid Loe let thy Seruant bee as an Handmaide to washe the feete of the Seruantes of my Lord. And with this Spirit of Humillitye shee allwaies chose for herselfe the lowest place in the House of God and the worst and most contemptible in the Worlde as heereafter wee shall see All these inward feelings had the blessed VIRGIN when shee called herselfe the Handmaide of our Lord and esteemed very highly of this Title for shee knewe how pleasing it was to God who vsed to call by the same name of Seruant the Messias his Sonne as hee was man and hee himselfe esteemed highly thereof as appeareth by what is deliuered by the Prophets Isa 41.8.9 44.1.21 Zach. 38. Colloquie Ps 115.16 And if I desier to bee deuoted to our blessed LADYE I am highly to esteeme myselfe for this name and for the Spirit which shee includeth in the saide things saying to God with Dauid O Lord I am thy Seruant I am thy Seruant and the Sonne of thy Handmaide then hast broken my bondes I will sacrifize to thee the host of Praise and will inuocate the name of our Lord. O God of my Soule I highly esteeme myselfe for beeing thy Seruant because thou createdst mee and againe for beeing thy Seruant because thou redeemedst mee I am the Sonne of thy Handmaide because by inheritance it falleth to my Lot to bee thy Slaue but especially I holde myselfe for the Sonne of thy Handmaide the blessed VIRGIN thy Mother by whose merits I beseeche thee to vnloose the Chaines of my Sinnes and Passions that beeing free from this euill Bondage I may serue thee with Libertye of Spirit and may praise and glorifye thy holy name worlde without ende Amen FIAT MIHI It was not without a mysterie that the B. VIRGIN saide not to the Angell I will doe what thou sayest but this Worde Fiat Bee it donne which God our Lord vsed when hee created the Worlde saying Bee Light made c. Gen. 1.3 For the VIRGIN vnderstoode that the Incarnation was aswell a Worke of the Omnipotencye of God as the Creation of the Worlde and that with one Fiat of his Omnipotencye it might bee donne though on her parte there was no Merit of so glorious a thing Allbeeit withall shee accepted it saying Fiat as who should say Al though there were no neede of my Consent because I am the Handmaide of God and hee may doe with his Handmaide what hee will And allbeeit beeing but a Handmaide I merited not that this thing should bee donne vnto mee yet notwithstanding seeing God will haue it so Fiat Let iâ— bee donne for I am pleased with all whatsoeuer that pleaseth him Whereby wee see the soueraigne Obedience and Resignation of the VIRGIN founded vpon the knowledge of her owne beeing nothing offering herselfe not to resist the Fiat of God as the Insensible Creatures resist it not or as that which is nothing resisteth not when God sayeth Let it bee donne But that wee may the better vnderstand the heigth of this consenting wee are to ponder that shee not only fixed her eyes vpon the Greatenesses foretolde her by the Angell but also vpon the terrible Afflictions which that Sonne who was offered vnto her was to suffer the which shee knewe well by the sacred Scriptures and that a very greate share of them was to light vpon his Mother And yet notwithstanding shee accepted this Dignitye of a Mother with the most heauye charge of that office And heereupon shee called herselfe a Handmaide as one that accepted it not to bee serued as a Ladye but to serue and suffer as a Handmaide I thanke thee Colloquie most sacred VIRGIN for the generous offer that thou makest with so greate Magnanimitye of Hearte may the Angells in Heauen praise thee and the righteous on the Earthe as likewise those that were in Lymbo expecting him And seeing that all haue a share in thy Consent beseeche thy Sonne to graunt mee such a resignation of myselfe vnto his holy VVill that I may resist nothing whatsoeuer hee commaundeth mee nor any affliction whatsoeuer that hee shall send mee 1 Reg. 3.18 but that to all my Replye may bee Fiat God is my Lorde whatsoeuer shall seeme good in his Eyes let that bee donne in mee his Seruant SECVNDVM VERBVM TVVM It is likewise not without a greate mysterye that the B. VIRGIN saide not to the Angell Bee it donne to mee as God commaundeth or willeth but Bee it donne to mee according to thy Worde for heerein shee declared the perfection of her Faithe Obedience For perfect Faithe beleeueth whatsoeuer God reuealeth by himselfe or by the meanes of others perfect Obedience obeyeth God in whatsoeuer hee commaundeth either by himselfe or by the meanes of his ministers for hee that heareth them heareth Christ Allbeeit Luc. 10.16 I may likewise contemplate that the B. VIRGIN in this Pointe exalted herselfe aboue herselfe aboue all the Angells aboue all whatsoeuer is created directing her Aunswere not so much to the Ambassadour as to allmighty God himselfe who sent the Embassage saying to the eternall Father Beholde heere the Handmaide of thee o Lord Colloquie bee it donne to mee according to thy VVorde not only according to what thou commaundest by this VVorde which the Angell deliuereth but according to the Desier of that VVorde Speeche which thou speakest within thyselfe in thy eternitye which is thy only Sonne who also desireth to bee mine And seeing it is his good Pleasure so to bee bee it as he commaundeth In Imitation of the B. VIRGIN I will also oftentimes say vnto God with the same Vnderstanding that shee had Beholde heere mee thy Slaue o Lord bee it doune to mee according to thy Worde for I am readye to put in practise all whatsoeuer shall bee ordained mee by thy Diuine VVorde The third Pointe THe Angell hauing heard the Aunswere of the B. VIRGIN retourned to Heauen Et discessit Angelus ab ea Luc. 1.38 And the Angell departed from her In this departure I am to consider first how ioyfull and contented the Angell was with the Aunswere of the Virgin beeing full of admiration
with a good will suffered this Imprisonment and this mortification of Senses to free vs from the euerlasting prison and to satisfye for the libertye and ouermuch loosenesse of Eua who going to recreate herselfe in Paradise bebelde the fruite of the Tree and contrary to Gods commaundement tasted thereof And so likewise to satisfye for the libertyes and Lightnesses of my Senses and to animate mee by his Example to mortifye them and to suffer any shutting vp or streightnesse whatsoeuer in my Chamber or bed or in whatsoeuer else pertaineth to the pampering of my fleshe I humbly thanke thee o diuine VVorde incarnate Colloquie for this entrance thou hast made into the VVorlde suffering so streight a goole such a horride prison and so long and tedious a mortification of thy fleshe by the which I humbly beseeche thee to deliuer mee from the eternall Prison of Hell and from the troublesome gaole of my Vices ayding mee to mortifye my passions and with the spirite to restraine the disordinate vse of my Senses The tenth Meditation Of the excellencyes of the most holye Soule of our Sauiour Christ D. Th. 3. p. q. 34. etiam q. 7 cum sequ and of the heroycall Actes of Vertue that hee exercised in the first instant of the Incarnation The first Pointe FIrst I am to consider the Graces and Excellencyes of our Sauiour Christ as hee was man his Soule beeing vnited with the Deitye the which were Immense for as his Fore-runner saide of him Ioa. 3.14 God gaue him not his Spirite by measure for the Father loueth the Sonne and hath giuen all things into his hande that is to say To the rest of the Sainctes hee giueth them his Spirit by measure and the graces of the holy Spirit as S. 1 Cor. 12.81 Paule sayeth are diuided among them some beeing giuen to some others to others but to our Sauiour Christ his Father gaue him his Spirit without measure for hee gaue him these graces all at once Ephes 4.7 not only for himselfe but with power to distribute them to others giuing to euery one his measure for hee loueth him as his only begotten Sonne with a most singular Loue and therefore hee communicated vnto him such fullnesse of Wisdome Grace as was fitting for the Glorye of such a Sonne whereupon his Euangelist S. Iohn saide of him VVee sawe the glory of him Ioan. 1.14 glory as it were of the only begotten of the Father full of Grace Veritye Besides this the eternall Worde hauing communicated to this most blessed Soule the principall thing which hee had which was his owne personall Essence it pertained vnto his Honour to communicate likewise vnto it the Immensenesse of those Graces giftes that were conuenient for that which had so noble a Beeing These graces wee may reduce vnto 7. heades The first was Immense Puritye in such sorte 1 Pet. 2.22 that hee neither sinned nor could sinne nor erre nor bee deceiued nor haue any Imperfection that might bee repugnant to this Puritye and Cleanesnesse of Hearthe Ioa. 1.17 for hee was the Lambe of God not the earthly but the heauenly Lambe the most Innocent Lambe without any blot whose comming was to take away the Sinnes of the Worlde and so by Right was free himselfe from them all The second is the Grace of Sanctitye the which incomparably exceeded that of men Angells all togither And in this measure hee had Charity and Humillitye and Obedience and the rest of the Vertues in such sorte Dan. 9.24 Isa 11.2 that for Excellencye hee is called the Holye of Holyes in whome the holy Spirite reposed filling him with his seuen giftes with an Immense Plenitude The third was Grace consummated which is Blessednesse and the blessed-making Vision for from that very first instant his Soule sawe the Diuine Essence with greater Clearenesse then all the Blessed togither and in this proportion it loued God and rejoiced with vnspeakeable Ioye for the which it is saide of him that God annointed him with the oyle of Gladnesse aboue all his Companions Psal 44. â— From hence proceeded the 4. Colos 2.3 Grace which comprehendeth the Treasures of the Wisdome and knowledge of God not diuided but all togither as S. Paule saieth that hee might knowe all things created passed present and to come and that nothing might bee couered from him hee beeing to bee the Iudge of all things to rewarde the good and to chastize the euill The fifth is the Power of doing miracles without any Limitation meerely by his owne Will by the which hee had power to giue Life to the Deade Luc. 4.14 32.36.39 to heale all that were sicke to cast out Deuills out of Bodyes possessed to commaunde the Windes and the Sea and all the Elements all subiecting themselues to his commaunde The sixt is Matt. 6.9 vltim 18. the Power of Excellencye in pardoning Sinnes conuerting Sinners chaunging their Heartes ordaining Sacraments and Sacrifizes and distributing among men Graces and supernaturall Giftes The seuenth is Colos 2.10 Eph. 1.22 the Grace of beeing a Heade as well of the Church militant as of the Triumphant of men and of Angells beeing superiour to all and the Fountaine of all the celestiall blessings and of all the giftes and Graces that proceede from the Father of Light Iac. 1.17 for the good of the mysticall Bodye whose Heade is Christe From hence it is that this our Lorde was the first and principall of all the predestinated for whose respect our Lorde predestinated others that hee might haue many Companions in Glory but especially for that hee might bee as the Apostle S. Rom. 8.29 Paul saieth the first borne of many Bretheren like and conformable vnto him in the giftes of Grace as they were in nature and so hee entred first before all men into this Glorye and sawe the diuine Essence and opened the Gates of Heauen that the rest might enter in to beholde it Considering these 7. kindes of Graces that our Sauiour Christ hath and euery one of them I am to collect from them seuerall Affections sometimes blessing and praysing the eternall Father for the Giftes hee gaue to his Sonne as hee was man sometimes rejoicing at the benefits which this our Lord hath giuing him the Much good doe it him thereof and sometimes beseeching him to imparte vnto mee of what hee hath for of his fullnesse all wee haue receiued Ioan. 1.16 and therefore with greate Loue I may say vnto him O Sonne of the liuing God Colloquie Psal 44.3 Cant. 5.10 Zacha. 3.9 I reioice to see thee so beautifull aboue all the Sonnes of men white red elected among a thousand O liuing and corner stone how sightly thou art with these seuen eyes of vnspeakeable splendour put into thee by the hande of thy Father O Sonne of man how well doe these seuen starres become thee giuen thee for thy Glorye Apoc. 1.16
B. LADYE the VIRGIN declared in the Circumcision the name of her Sonne whose excellencies she most perfectly knewe since the time that the Angell reuealed them vnto her and in her hearte she did ruminate and conferre them and therefore on this day she with greate reuerence and deuotion tooke his name in her mouthe sayed his name shall be IESVS O what greate Ioye felt the most sacred VIRGIN when this first time shee pronounced this most sweete name of IESVS and not she only but glorious S. Ioseph and the rest that were present and hearde this name felt a celestiall fragrancye sweetenesse For then began to be fullfilled that which is written in the Canticles Cant. 1.2 Oile powred out is thy name therefore haue young maydes loued thee Vntill this hower this sweetest name made no odour of itselfe because it was locked vp and inclosed now that it manifested itselfe it powred out a most sweete and odoriferous fragrancye cheering comforting and affecting those pure and chaste Soules that either pronounce it or heare it the which are inflamed with the Loue of this our Lord thorough the sweetenesse of his holy name but aboue all our most blessed LADYE the VIRGIN being most pure and vndefiled and knowing best the soueraigne mysteries of this name O with what pleasure repeated this B. LADYE those wordes of her Canticle My Soule doeth magnifye our Lord and my spirit reioiceth in God my IESVS and Sauiour Because he hath regarded the humillitye of his handmaide for beholde from henceforth all generations shall call me blessed because he that is mighty hath donne greate thinges to me and holy is his name O Soueraigne VIRGIN beseeche thy Sonne to imprint in my Hearte that estimation Colloquie and loue of this holy name that he imprinted in thine O most sweete name poure downe vpon me thy Celestiall fragrancye that my weake sicke and miserable Soule may be comforted and healed therewith and may be free from those miseries wherein it is plunged enioying the fruite of her abundant faluation Lastly I may ponder how this blessed Babe accepted the name and office of our Sauiour and ioyed therein offering with greate delight to his eternall Father to stand for the honour of this sweetest name and entirely to fullfill all whatsoeuer it signified for the good of men I thanke thee o good IESVS Colloquie for this will which thou hadst to saue vs accepting the office with the name of Sauiour fullfill it o Lord effectually in mee and seeing thou art IESVS Este mihi IESVS Be to me IESVS be my Sauiour The Second Pointe SEcondly I will consider the causes why this name was giuen him on the eigth day at his Circumcision for albeit the Angell declared it before the Incarnation to the blessed VIRGIN and afterwardes to S. Ioseph yet in the Circumcision it was manifested for twoo principall causes First for the honour of the Childe for his father seeing him so humbled that he bare the likenesse of a Sinner would that he should then be exalted giuing him a name aboue all names which is the name of IESVS that we might vnderstand that not only he hath no Sinne but that he is the Sauiour of Sinners and pardoner of Sinnes This is to moue me to giue infinite thankes to the eternall Father for thus honoring his Sonne when for his Loue he humbleth himselfe whereby he giueth me an assured pledge that if I humble myselfe he will also exalt me Apoc. 2.17 and will giue me a newe name so glorious that none shall knowe how to esteeme it as it ought to be esteemed vntill he receiue it and that God communicateth his greatenesses in glorye Secondly to make manifest that the name and office of Sauiour was to cost him the shedding of blood for without shedding of blood saieth the Apostle there is no remission of Sinnes Heb. 9.22 And therefore our sweete IESVS taking the office of a Redeemer giueth in earnest of the price that he is to pay for our ransome a litle of that blood which he sheddeth in his Circumcision with a determination to pay the whole price entirely in his passion shedding for vs all the blood that he hath True it is that this litle was a sufficient price for all the Sinnes of the Worlde yea if there had beene a thousand other Worldes because it was the blood of God but his Charitye and Liberallity would that the price should be all his blood to which ende he gaue licence to all the instruments that are on Earthe for shedding of blood to drawe out his blood with greiuous Dolour and Contempt to witte the Knife Whippes Thornes Nailes Speare The knife on this daye opened the first fountaine of blood but that was presently closed The other instruments afterward opened others which closed not till all his blood was runne out O sweetest Sauiour Colloquie Isa 12.3 vhose fountaines albeit they are of blood shed with greate dolour yet they are also fountaines of the liuing water of infinite thankes which are to be gathered with greate reioicing and Loue. May my Soule praise thee for this infinite Charitye wherewith thou openest these fountaines commaunding me to approache with alacritye to enioye the price that thou sheddest with such paine O my Soule what hast thou reason to doe for thy owne Saluation when as thy Sauiour doeth so much for it If it cost him his blood is it much that it should cost thee thine Beholde me heere o Lord readye to shed my blood for thy Loue so that thou wilt make me partaker of thine Amen The third Pointe THirdly I will consider the greatenesses of this sweete name the greate proffit that wee reape by it and the manner how we are to make our commodity thereof but before we enter into this consideration I am to beseeche the eternall Father that for the glorye of this most holy name he will be pleased to illuminate me that I may knowe his greatenesse for if as S. 1 Corint 12.3 Paul sayeth no man can duely say IESVS but in the holy Ghoste then can no man worthily ponder and vnderstand what is contained in the name of IESVS if he be not preuented and ayded by the same holy Ghoste This presupposed I will consider how the name of IESVS is a Summarye and memoriall of all the greatenesses that are in Christ our Lord reducing them to three heades for that it is the Summe of all the perfection that agree to him as he is God and of all the graces and Vertues that he hath as he is man and of all the Offices that as hee is God and man hee doeth vnto men So that I may well inferre if he is IESVS then is he infinitely good holy wise omniponent and full of mercye and the very Goodnesse sanctitye and Wisdome of God for all this is needefull to complye with the name of IESVS 1 Corint 1.30 who as S. Paul sayeth is made
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
himselfe and for the Glory giuen to him by the Saintes in heauen and for the seruices donne him by the Iust vpon the earthe and rejoicing within ourselues for the hope of eternall good and for the possession which the blessed doe enjoy saying that of the Apocalips Apoc. 19.6 Alleluia because our Lord God the omnipotent hath raigned Let vs bee glad and reioice and giue glory to him because the mariage of the Lambe is come and his vvife hath prepared herselfe Thankesgiuings are Actions of thankefullnesse for the benefits wee haue receiued of our Lorde recounting them all very often and praising him for euery one of them and I am not onely to giue him thankes for the benefits I my selfe haue receiued but also for those which hee hath donne to the Angells in Heauen and to all the men vpon earthe and to the insensible creatures that knowe not how to thanke him yea and for those hee hath donne to the Deuills themselues and to the Damned that haue no will to bee thankefull vnto him VVith these 4. Affections wee may speake to our Lord in Praier to the ende to glorifye him procuring as S. Paul sayeth the holy Spirit to bee the beginning of our Interiour speeches the midle or Mediatour to bee Christe IESVS our Sauiour and the ende and person to whome they bee directed to bee the Father euerlasting albeeit as hath beene saide they may likewise bee directed to all the three Persons 2. The second ende why wee are to speake vnto God our Lord is to require of him newe coelestiall guiftes and graces ordained to our owne saluation and perfection and to his Glory These Petitions and Colloquies may bee made in many formes according to the diuerse disposition of him that prayeth and speaketh to God Sometimes wee are to speake vnto him as a Sonne speaketh vnto his Father asking of him all such things as a good Sonne may and ought to aske of a good Father with the Spirit of Loue and Confidence And in this sorte wee speake vnto God in that praier of our Pater noster where Christe our Lord declareth what things wee are to aske as wee shall see in the Meditation which shall bee made vpon that praier in the third parte Sometimes wee are to speake vnto God as a poore wretche doth to a riche and mercifull man begging of him an almes Psal 24.16 39.18 Ad Rom. 10.12 VVith this Spirit prayed Dauid very often calling himselfe a poore wretch and a begger begging a spirituall almes of God who as S. Paule saith is riche tovvard all that inuocate him Sometimes wee may speake to God as a sicke man speaketh to a Phisition declaring vnto him his Infirmityes and desiring remedie thereof or as a man that hath a processe or one that is guilty speketh to a Iudge when he informeth him of his right requireth a fauourable sentence or pardon of his Crime And in this case our Colloquye must bee accompanied with Affections of humilliation of Sorrowe for Sinne of Purposes of satisfaction amendmēt Of the which wee shall see forward many exāples in the meditations vpon the Miracles Parables of our Sauiour Christe Finally other sometimes wee may speake vnto God with that Spirit that a Scholler speaketh vnto his Master requiring of him Light and Instruction in such things as wee knowe not Or as one friende speaketh vnto another when hee talketh with him of some waighty affaire asking him Counsaile Direction and Aide And if Confidence and Loue shall so farre imbolden vs our Soule may speake vnto God as the Bride speaketh to her Spouse in seuerall Colloquyes wherewith the booke of Canticles is replenished In all these sortes wee may speake to our Lord in praier clothing ourselues with the foresaide affections sometimes with one and sometimes with another for all are fitting vnto vs with our God who is our Phisition our Iudge our Friende and the Spouse of our Soules Truth it is that the greatest certainety in these Petitions Colloquyes dependeth principally vpon the holy Spirit Ad Rom. 8.26 who as S. Paule saith requesteth for vs vvith gronings vnspeakeable for with his inspiration hee teacheth vs and mooueth vs to aske ordering our petitions and rowzing vp those Affections wherewith they are to bee made To which purpose S. Serm. 15. in Cantica Bernard saide that Deuotion is the Tongue of the Soule which whosoeuer hath is very skilfull in talking and reasoning with the eternall VVorde But this notwithstanding wee for our parte must aide ourselues and learne to treate and conferre with God obseruing the manner and the affection wherewith men speake one to another in the cases rehearsed VVhereunto I adde that albeit Praier is properly a speeche Colloquy with our Lord wee may not withstanding speake therein to ourselues haue conference with our owne Soule Sometimes our selues as S. Paule saieth exhorting ourselues Ad Colos 3.16 reuiuing ourselues in the affections petitions rehearsed Other sometimes reprehending ourselues for our faultes for our want of zeale beeing ashamed of our selues that wee serue God so euilly In this sorte Dauid spake many times to his Soule saying O my Soule why arte thou sorrowfull Psal 41.12 42.5 Psal 61.6 and why art thou troubled hope in God for still I haue time to praise him and to confesse that hee is my Sauiour and my God Subject thyselfe to God o my Soule for vpon him dependeth my Patience From these Colloquyes wee must make a step to speake to God himselfe as did the prodigall Sonne when hee spake to himselfe saying Hovv many of my Fathers hirelings haue aboundance of breade and I heere perish for famine Luke 15.17 I vvill arise and vvil goe to my Father and say to him Father I haue sinned against Heauen and before thee I am not novv vvorthy to bee called thy Sonne make mee if it so please thee as one of thy Hirelings Finally wee may likewise in Praier speake to our blessed Lady the Virgin to the Angells and Saintes for the same forsaid two endes either to praise and blesse them for their Sanctitye Vertues and for the benefits which they doe vs or to require them to aide and fauour vs in the businesse of our Saluation For the which wee may likewise alledge vnto them some of those Titles which we laid downe in the precedent § other speciall ones beseeming eche of them To the most sacred Virgin may bee alledged that shee is our mother and the Aduocatrice of Sinners and that for our remedie her Sonne gaue her this Office in charge alledging also the Loue that shee beareth him and her desire that all should loue and serue him beseeching her to doe for vs the office of a mother and an Aduocatrice and to demonstrate vnto vs that her Loue and Desire in obtaining for vs what wee request that wee may the better serue him whome shee so dearely loueth Also to our
to the grounde yea and to prostrate myselfe as did our Lord IESVS Christe in the Praier of the Garden Ad Hebr. 5.7 of whome S. Paul saithe that hee was heard by the eternall Father for the greate reuerence hee bare him giuing vs to vnderstand how much it importeth to reuerence God in Praier to the ende that hee may heare vs. 3. This Humiliation beeing made I will kneele downe in the place appointed for Praier and forthwith it is good to blesse myselfe with inward feeling of the wordes that then are spoken desiring of God by that signe to deliuer mee from those Enemies that vse to molest vs in Praier saying with this affection Per signum cruâ—is de inimicis nostris libera nos Deus noster and then presently I will adde In nomine Patris Filij spiritus Sancti as one that intendeth to beginne his Praier not in his owne Vertues but in the Vertues of the most blessed Trinitye Some are wont presently to say the generall Confession Ex Prou. 18.17 iuxta 70 to beginne with Humilliation and to complye with the saying of the VViseman that the Iust man in the beginning of Praier is an Accuser of himselfe Others vse to begin with Thankesgiuing following the order that S. Basile prescribeth whereof wee will speake in the first parte in the meditation of the Examination of the Conscience But althoughe euery one may begin with that which shall bee most helpefull to his Deuotion yet that which generally is conuenient for all is to begin with a shorte Praier Preparatorye as it were to that which wee pretende wherein wee may beseeche our Lord to directe that VVorke to his Honour and Glory and to giue vs Grace necessary to doe it as hee requireth This breife Praier I am to make speaking to God our Lord whome I beholde present saying vnto him with greate earnestnesse and affection of Hearte I offer vnto thee o Lorde vvhatsoeuer I shall heere thinke speake or treate to the ende that all may bee ordained purely to thy Honour and Glorye and I beseeche thee by vvhat thou arte to assist mee in this hovver to the ende that I may assurdely pray in such manner as thou requirest for the glorye of thy most holy name and for the proffit of my soule Amen This manner of Praier may bee directed to the three Diuine Persons in this forme Sometimes to the eternall Father saying vnto him Soueraigne Father I offer vnto thee this my Praier vnited and Incorporated with that of thy onely begotten Sonne Christe IESVS my Lord for whose sake I beseeche thee to ayde mee to pray in such manner as hee praied that my Praier as his was may bee acceptable vnto thee Other sometimes it may bee directed to the Sonne of God saying vnto him as did the Apostles My Redeemer Luc. 11.1 and master teache mee to praye and ayde mee to pray with attention purity and feruour like to that which thow hadst when thow didst praie to thy Father that my Praier as thine was may bee acceptable vnto him Other times to the holy Ghoste saying vnto him that of the Apostle S. Paule Ad Rom. 8.26 most holy Spirit I am an ignorant and wretched Sinner I knowe not what to pray nor to aske as it behooueth mee thow my God aske in mee moouing mee to aske with gronings vnspeakeable that my Praier may bee well receiued proceeding from so noble beginning as thou art to whome bee honour and glorye worlde without ende Amen In this sorte is fullfilled C. 3. de diuinis nominibus that which S. Dyonisius saieth that euery Theologicall or Diuine Acte which is it that beholdeth God and treateth of him and with him ought to beginne with Praier inuocating and calling vpon the fauour of the most holy Trinitie which is present in euery place deliuering vp ourselues vnto the same with pure petitions with a setled vnderstanding and with an Affection well disposed for the Vnion which wee pretende in this holy Exercise Of the manner of meditating and discoursing in Praier and how wee are to resist Distractions that then doe combatte vs. §. 6. THE worke of the Vnderstanding which wee call Meditation is one of the most difficult and hard that is in mentall Praier For though it bee easy to meditate vpon diuerse thinges running from one to another without order or methode yet it is very difficult to meditate vpon one thing alone with attention hauing the Memory and Vnderstanding fixed vpon God without beeing distracted diuerted to other things Yea the greatest Sainctes were wont to bee herewith sometimes molested and they complaine thereof Iob. c. 17.11.12 Iob saide of himselfe My cogitations are dissipated tormentinge my heart they haue turned night into day because they depriue mee of the quietnesse of recollection wherein I was wont to waste the night Psal 39.13 And Dauid cryed to God saying My heart hath forsaken mee and is departed my house bee good vnto mee to Lord and deliuer mee from this Trouble This very hurt wee all haue experience of and it is wont to proceede from diuerse rootes beginnings First from the Diuell to hinder vs from the fruite of Praier Secondly from our owne Imagination which is free vntamed instable and ill-gouerned Thirdly from some Affections vnmortified which drawe our thoughtes after them for where the Treasure is there is also the Heart Matt. 6.21 Fourthly from Cares which sting and diuide the hearte into a thousand partes Fiftly from vveakenesse and coldenesse thorough not inforcing nor applying ourselues to this so noble Exercise Sixtly from Ignoraunce thorough not knowing how to discourse nor meditate nor how to searche out the hidden verities nor to ponder them in such sorte as they may moue the VVill and stirre vp Affections of Deuotion This Ignoraunce by the fauour of Heauen shall bee remedied with that forme and method which heere I shall prescribe First in meditation wee are to actuate our selues very well in the Veritye of the mysterie which Faithe teacheth vs labouring to beleeue and to vnderstand it truely as it passed and as it is reuealed Secondly wee are to inquire the true causes and rootes from whence proceeded the matter that wee meditate excluding the causes that are false and apparent Then by discoursing wee are to searche out the true endes wherefore it was ordained excluding all others that are contrarye Fourthly wee are to inquire the effects proceeding from the matter that is the good or hurt that it bringeth with it And lastly certaine properties and circumstances that accompagnye it as shall bee clearely vnderstood by this Example If I would meditate vpon the misterye of the Incarnation First I must well consider vnderstand what our Faithe teacheth that is to say That the Sonne of God joyned to himselfe in vnitie of Person our humane nature in such sorte that truely God is man and man is God Then I am to inquiere out the things
before propounded pondering how the causes rootes of this worke were not our merites but onely the bountye and mercye of God and the endes were the Redemption of the VVorlde and the manifestation of his diuine Goodnesse and Charitye Aftervvardes I will consider the proffit that thereby came vnto vs to wit Pardon of Sinnes Destruction of Deathe Entraunce into Heauen and such other like And then the losse wee had sustained if this worke had not beene donne remaining all Enemies of God Slaues of the Diuell and Damned to Hell Finally the Circumstances of this worke touching Place and Time and Manner and what properties of Bodye and Soule God tooke when hee was Incarnate In eache of these things the Vnderstanding is to make a pawse detaining itselfe in euery one so long as it shall finde Deuotion and Spirituall Gust without caring to passe to another mouing the VVill to diuerse Affections of Loue and Confidence as hath beene saied making Petitions and Colloquies with our Lord according to what hath beene meditated and desired And when our Vnderstanding hath pondered well one of these things it may passe to another with the like quietnesse and calmenesse of minde and so proceede in the rest Of all this wee shall see plaine examples in the meditations ensuing especially in the first which shall bee a patterne for the rest I onely aduertise that when the holy Spirit with speciall Inspiration moueth vs to pray all is easy sweeet for that hee recollecteth the memorye reuiueth the discourses raineth showers of meditatiōs inkindleth the Affections accordeth the Petitions ordereth the Colloquies and maketh perfect the whole VVorke of Praier ourselues cooperating without Trouble But when this speciall Succour is wanting it is necessary that wee ourselues vsing our freewill with the assistaunce of Grace which neuer faileth vs apply our faculties to the exercise of their Actes in the forme aforesaide whereby wee prouoke the holy Spirit to ayde vs with the speciall Succour of his Inspirations For Spirituall men which treate of Praier should not bee like Ships of high building that cannot saile with out winde but rather like Gallies that nauigate both with the winde with the Oare and when they faile of the prosperous winde of diuine Inspiratiō they are to nauigate with the Oare of their faculties aided by the diuine fauour though it bee not so sensible And this kinde of Praier is wonte to be sometimes most profitable though it be not so pleasing for the much that it meriteth fighting against Distractions and Drynesse of Hearte And if wee perseuer rowing and praying at his time Christe our Lord will come to visit vs with whose visitation this tempest shall cease as it happened in a like case to the holy Apostles as hereafter wee shall see Matt. 14.25 The Armes to fight against these Distractions of Hearte Drouthe of Spirit are principally foure 1. The first is profound Humillitye Mar. 6.48 acknowledging our VVeakenesse and miserye and beeing ashamed of ourselues to stand before God with such distraction and accusing ourselues of our offences passed and present for the which wee are chastized therein Lucae 14.11 For whosoeuer in this manner humbleth himselfe in Praier shall bee therein exalted 2 The second is Fortitude of minde making a manly resolution not aduisedly to admitte any Cogitation that may separate vs from that whereof wee pray though it bee of a matter that ministreth to vs much pleasure or seemeth of very much Importance for at that time none Importeth so much as to attend to my Praier and to God before whome I am to pray and when vnwittingly I finde myselfe diuerted I will turne againe to tye the thrid of the good Cogitation and Discourse begun and if a thousand times I shall bee diuerted I will turne a thousand times to the same without loosing my Courage or Confidence Genes 15.11 D. Greg. lib. 16. mor. c. 19 remembring that Abraham perseuering to chase away the Importunate birdes that approached to the Sacrifice came to sleepe a mysterious Sleepe wherein God discouered vnto him greate Secrets and passed like Fier thorough the midst of the sacrifice in testimonye that hee accepted it So I labouring with Perseuerance to chase away Importunate Cogitations that disquiet mee in the Sacrifice of Praier shall come with Gods fauour to sleepe the quiet sleepe of Contemplation wherein hee may illuminate my Soule with his light that I may knowe him and inflame it with the fier of Loue that I may loue him 3. The third VVeapon is Praier it selfe beseeching our Lorde to builde in our Soule a Citty of Hierusalem Psal 146.2 that may bee a Vision of Peace recollecting my Thoughtes and wandring Affections that they may Inhabite therein and busy themselues quietly in Praier The like will I beseeche the holy Angells who assist those that pray And in this meane I will Imploye all my force for Praier is so powerfull that it can obtaine of God all things and it selfe with them vsing in the middest of these Disturbations some breife Praiers to this Purpose Sometimes I will say with Dauid My Hearte hath forsaken mee Psal 39.13 it may please thee to Lord to deliuer mee from the violence I suffer and haue respect to helpe mee Other times I will say with the same royall Prophet My Soule as Earthe without water to thee Psal 142.6 Matth. 8.25 heare mee quickly to Lord my Spirite hath fainted Other sometimes I will crye out with the Apostles in the middest of the Tempest Saue mee o Lord for I perishe Or like the blinde whose Praier was hindred by the presse of the People I will lift vp my voice saying Luc. 18.38 Sonne of Dauid haue mercye vpon mee And if I perseuer crying though it bee with Drouthe and Violence our Lord Christe will not faile to haue compassion on mee as hee had on this blinde man which wee shall ponder in its place 4. The last weapon must bee a greate Confidence in God our Lorde perswading ourselues that seeing hee commaundeth vs to praye hee will giue vs grace and help for the same whereby wee may bee able to resist the Diuell to bridel our Imagination to represse our Passions to moderate our cares and to cast from vs our lukewarmenesse that they may not hinder vs in the exercise of Prayer But with this Confidence wee must joyne Diligence Collat. 9. c. 2. collat 10. c. 13. Cap. 48.49.50 procuring as Cassianus sayeth before Praier to remoue all such occasions as wee would not should distract vs therein imitating in this the subtlety of our Aduersarye who as S. Nilus the Abbot sayeth ordaineth all his Temptations wherewith in the day time hee tempteth spirituall Persons to hinder them from Praier and the fruite thereof Hee tempteth them with Gluttonye to make them in Praier heauye and sleepye Hee tempteth them with Impatience to disquiet them with Curiositye of the Senses to distract them with
Desperation hee excessiuely aggrauateth our Sinnes and exaggerateth the rigour of Gods Iustice against them Hee will tell mee that hee that liued euill must not dye well and that hee that laide not holde on Gods mercye must fall into the handes of his Iustice 1. Petr. 4.18 And if the Iust man shall hardely bee saued what shall become of the wicked and the Sinner And as hee is a Lyer and the Father of Lyes and a false Accuser of men if God tye not his handes limitte his Power hee will set before mee a thousand false Imaginations and accusations with Cosenages horrid Visages to trouble mee and to make mee sweate with agonye and to passe greater Anguishes then those of Deathe it selfe These are the feares that in that last traunce shlal afflict mee if I prouide mee not in time to hinder their Vehemencye which I am to doe by entring into my selfe and considering if Deathe should now attache mee what it is that would giue mee greatest terror and deuising how to remedye that in time And if I would not that Deathe should seaze vpon mee in the present estate that I am in I am to endeuour presently to get out of it for it is neither lawfull nor secure to liue in an Estate wherein I would not dye I will conclude this Meditation setting before myne Eyes Christe our Lord naked and nailed to the Crosse at the Instant of giuing vp the ghoste and I will with greate feruencye beseeche him that by his Deathe hee will graunt mee a good Deathe and that if the Diuell come to my Deathe as hee came to his that hee would deliuer mee from him and graunt mee so assured a Confidence that like him I may say in that hower Psal 118 109. Colloquie Father into thy handes I commend my Spirit O morcifull Father my Soule is yet in my ovvne handes but readye to flye out of them and in perill to fall into the handes of her Enemies O doe thou receiue her into thine that the vvorke of thy handes for the vvhich they vvere nailed to the Crosse may not hee destroyed I offer myselfe to imitate in this life thy Pouertye and nakednesse that in Deathe thy handes may receiue mee and may carrye mee vvith them to the repose of thy Glorye Amen VVee may likewise make Speeches and Praiers to our blessed Ladye the Virgin and to the Angell of our garde and other Saintes requiring their fauour for that hower for while wee liue wee negotiate that which should aide vs at that Instant To this purpose wee shall make our proffit of a manner of preparation to dye well which shall bee put in the fourth parte in the fifteth and first meditation collected from what Christe our Sauiour did at his Deathe as likewise of what shall bee saide in the fifth parte in the thirteth and fourth meditation concerning the glorious passage of our blessed Ladye The ninth Meditation of the particular Iudgement that is made of the Soule in the Instant of Deathe D. Th. 3. p. q. 59. art 5. IN this meditation I am to presuppose that Veritie of our Faithe 2. Cor. 5.10 Ad Rom. 14.10 that all men as S. Paul saithe are to bee presented before the Tribunall of Christe that euery one may giue a reason of all that hee hath donne either good or euill while hee liued in this Bodye Ad Heb. 9.27 and this Iudgement is made Inuisibly after Deathe for that Statutum est omnibus hominibus semel mori post hoc Iudicium It is the Infallible Decree of God that all men shall dye then followeth Iudgement from the which as from Deathe no man shall escape Before this Tribunall of Christe I am to present myselfe in Praier Imagining this Soueraigne Iudge seated on a Throne of fier Daniel 7 9. as Daniel sawe him to represent the terriblenesse of his VVrathe against the wicked or in a most pure white Throne of most resplendent light Apoc. 20 11. as S. Iohn sawe him to represent his infinite wisdome and Puritie and his Clemencye towardes the good And of both these figures I may make my proffit as in the following pointe shall bee seene The first Pointe FIrst are to bee considered the persons assistantes at this Iudgement regarding the quallities and semblances of eache one of them These are foure at the leaste 1 The first is the Soule that is to bee Iudged the which shall stande alone naked without her Bodye and all visible things clothed onely with her workes For allbeit at the time of Deathe there bee present many kinsfolke and many religious Persons yet in that Instant that it issueth out of the bodye there is none of them can beare it cōpanye nor fauour it As desolate shall bee the Soule of a King as that of a Clowne of a riche Man as of a poore man of a learned man as of an Idiot for Dignities Riches remaine here and though it carry with it its Sciences there is no account made of them but of VVorkes Apoc. 14.13 whereby I shall see what a greate Inconsideration it is to procure with so much sollicitude that which cannot helpe mee in that conflict and to loose that which most of all Importeth mee 2. Zach. 3.1 Psal 108 6. D. Greg. hom 39. in Euangelia On either side of the Soule as is collected out of holy Scripture shall stand at least the Angell Gardian and the Deuill with different semblances accordingly as they suspect what is like to succeede I may Imagine that on the right hande of the wicked the Diuell standes very cheerefull for the pray that hee expecteth and the Angell on the left hand with a sad semblance for the losse that hee feareth But contrarily it shal bee in the good yet allwayes the Diuell willbee there with his fierce and horrid Semblance 3. The fourth Person is the Iudge which is God himselfe who is to giue this Iudgement inuisibly allbeeit hee will giue tokens of his preseence Imprinting in the wicked terrible feare and horrour and in the good peace and consolation For as he is infinitely wise hee cannot deceiue himselfe in Iudgement as hee is absolutely good hee cannot wrest Iustice as hee is Omnipotent no man can resist his Sentence and as hee is the Supreame Iudge there is from his Tribunall no Appeale nor Supplication his Sentence is allwaies diffinitiue and Irreuocable for all that may bee seene in this processe hee seeth and comprehendeth it at first sight so that a reuiew is superfluous Pondering these thinges I will Imagine that my Soule standes to bee Iudged before the Tribunall of so vpright a Iudge as God our Lord is And considering a while my Sinnes to mooue mee to feare I will beholde the Iudge in Indignation against mee with a seuere countenance and an inexorable minde And I will beholde Sathan standing on my right side full of Content and as it were victorious applying to myselfe
and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate and the Confessor shall impose vpon mee And dolour as an executioner is to torment mee breaking Psal 4.5 and shiuering my hearte for the offences I haue donne to my creator These foure Iudiciall actes am â—to doe within the hall of my hearte quickening them with the considerations which to this ende are ordained Iob. 23.4 35.14 Isai 43.26 and much more with the remembraunce of the presence of God the iudge of the quicke of the deade whom I am to beholde seated in the Throne of his maiestie as in the 9. Meditation hath beene declared for that the viewe of this most righteous Iudge will bee a cause to make mee doe it with greater diligence The first Pointe FIrst I am to consider D. Tho. 3. p. q. 90. act 2. that our Lord Christ would that our owne actes should bee partes of this sacrament to witte contrition confession and satisfaction which aunswere to the three sortes of sinning by thought worde and deede that I myselfe might concurre to the grace of my Iustification and that seeing I sinned with my actes with the same I might dispose myselfe to receiue my pardon And now that it hath beene the good pleasure of our Lorde to ennoble my actes making them the Instruments of his grace it is reason that I should exercise them with the greatest excellencie that I may Eccles 33 23. labouring as the VViseman saithe to bee in them superexcellent requiring of the three Persons of the Godheade particular fauour for euery one of them Of the holy Spirit to whome is attributed Charity I will begge contrition of hearte beseeching him that hee will kindle in my soule the fier of his loue from the which may proceede such a dolour as may consume all the drosse of my sinnes Of the SoÌ„ne of God who is the word of the eternal Father to whome is attribued wisdome I will begge light to knowe my sinnes and such humble wordes to coÌ„fesse them that I may bee purified and cleansed of of them Of the eternall Father to whome is attributed Power I will begge force for the workes of satisfaction with perseueraunce vntill I haue paide all the paines that I owe for my sinnes Colloquie O most blessed Trinitie assist in my hearte in my lippes that I may vvorthily confesse all my sinnes and obtaine compleate remission of them Amen Then am I to consider all that is necessarie to exercize these three actes with greate perfection discoursing of euery one of them The Second Pointe 1. AS coÌ„cerning the first acte Of Contrition which is sorrowe for sinnes I am to procure to haue it the most perfect that may bee not contenting myselfe with an imperfect sorrowe which they call Attrition proceeding from feare of the paines of hell but procuring the perfect sorrowe which they cal ContritioÌ„ and procedeth from the loue of God aboue all things as before hath beene saide And this sorrowe must bee the greatest that possiblie may bee because it is the measure of the grace that is giuen in this sacrament So that if the sorrowe bee imperfect and little the grace shall bee litle if it bee perfect and greate the grace shall bee greate for looke as sorrowe encreaseth so shall grace and if there bee no sorrowe no grace shall bee giuen And therefore the principall parte of this preparation consisteth in the perfectioÌ„ of sorrowe vnto the which I am to mooue myselfe with the coÌ„siderations that were set downe in the fift Meditation and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue 2. Of the teares of loue Hierem. 6.26 Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen vpon whome shee had laied all her loue and repose so will I weepe for the spirituall deathe of my soule which is my onely one and by reason is much to bee loued yet I myselfe haue cruelly slaine her by sinne and subiected her to deathe euerlasting And seeing I haue so greate a feeling of the losse of those things that I loue a much greater feeling am I to haue of this because it is the greatest of all and herein teares are well employed For a mother let her weepe neuer so much shee shall not giue life to her sonne that is deade but I with the teares of Contrition shall obtaine life for my deade soule O infinite God Colloquie I am very much greaued for the iniurie I hune donne thee by killing vvith sinne the soule that thou gauest mee and seeing it is more thine then mine haue mercie vpon it Deliuer my soule from the svvorde of death Psalm 21.21 my only one from the dogg of Hell that I may liue to thee and confesse thy holy name amen 2 I will likewise weepe for my sinnes because with them I haue killed the only begotten Sonne Zacha. 12.10 Ad Heb. 6.6 who through excellencie meriteth this name Christ Iesus my Lord whome within myselfe I haue crucified againe and haue as much as lieth in me giuen occasion that he should die O only begoten Sonne of the Father I am exceedingly sorroufull for my sinnes Colloquie for hauing binne thereby a cause of thy death returne a Lord to liue in my soule vvith thy grace seeing thou dydst die to giue it life 3 Othersometimes it telleth mee that I should weepe like a Bride that hath by death lost her beloued spouse vpon whome depended her whole remedie and reliefe thereby remaining a widowe poore and abandoned And so will I weepe for my sinnes by the which I haue lost God the spouse of my soule and with him haue lost the iewells of his grace and Charitie and the giftes that he had giuen me remaining like a widowe not able to engender children of good workes merittes of life euerlasting but abandoned Colloquie and left dessolate without the protectioÌ„ of so sweete a spouse O if my harte vvould shiuer and breake vvith the force of dolour for hauing lost such a spouse such Ievvells and such amiable protection And yet notwithstanding if I perceiue that my harte is still hardned and melteth not with the considerations of loue Ex D. Bern. serm 16. in Cant. I will make vse of those of feare before mentioned that feare as S Barnard saieth may quickne me and open the dore to loue excitetur vt excitet Let feare be awakned that it may awake me Feare o my soule the face of the Iudge whome the powers of heauen doe feare the wrathe of the Omnipotent the face of his furie the noise of the worlde that shall perish the fire that shall burne it the voice of the Archangell and the most rigorous wordes of the finall sentence Feare the teeth of the DragoÌ„ the belly of Hell the roating of fierce beastes that stand readie to
a liuely faithe of himselfe inclosed in this sacrament And to this ende faithe must helpe itselfe with meditation and contemplation penetrating the greatenesses of this Lord as hath bene saide in the first pointe of the precedent meditation The actes of faith are to be exercized in this forme I beleiue that vnder this vaile is couered Iesus Christe my Lord his body his soule his blood and his diuinitie I beleiue that there is present the Sonne of the euerliuing God infinite eternall immense allmightie wise and holy yea wisdome and sanctitie itselfe I beleeue that there is my Sauiour my master my father my iudge and my glorifier hee that for mee was borne in a maunger and was whipped crowned with thornes and crucifyed All this I beleeue for that hee himselfe hath reuealed it and I am most assured that he had knowledge Colloquie power and will to doe it O my king and my God although I see thee not clearely it suffizeth mee to knovve that thou art there that I may reuerence adore and glorify thee as if I did see thee I reioice to haue thee present and I giue thee thankes for that thou daignest to bee vvith mee quicken my faithe o Lord that I may loue euer to bee vvith thee Amen The second Pointe Actes of Hope Secondly are to bee exercized the Actes of Hope resting vpon the same foure pillars that faithe doth to witte vpon the infinite wisdome goodnesse and omnipotencye of God and vpon his fidellitie to fullfil all that hee promiseth seeing hee hath knowledge Power and will to performe it Vpon this foundation Hope is to exercize its Actes ayding itselfe with prayer to aske and obtaine what it hopeth and desireth And what here is to bee hoped and desired is the performaunce of the promises that Christe our Sauiour made to those that worthily receiue him in this sacrament as may bee collected out of the 6. chapter of S. Iohn saying thus vnto him Ioan. 6.35.50 c. I hope o my Sauiour that if I eate this breade of life I shall neuer die I shall liue for euer I shall remaine in thee and thou in mee vnited thou with mee and I with thee I hope that as thou liuest by thy Father so I shall liue by thee and by thy meanes I shall obtaine life euerlasting and thou willt raize mee againe at the last daye Colloquie O breade of life I come to receiue thee vvith greate confidence that thou vvillt quicken my spirit comfort my hearte cheare vp my soule for tifie my povvers make chaste may fleshe and chaunge mee into another man Aug. 7. confess cap. 10. for I shall not chaunge thee into mee vnlesse thou chaungest mee into thee O most svveete Sauiour augment in mee confidence that I may bee vvorthy to obtaine thy soueraigne promise But hope must passe yet farther hoping in the goodnesse and omnipotencie of this our Lord who is not tied vnto the sacrament but may graunt mee all these benefits onely for a liuely desire in mee to receiue him and therefore beholding this diuine sacrament I may exercize these actes of faithe and confidence Math. 8.8 sometimes with the Centurion saying vnto him Lord I am not vvorthy that thou shouldest enter vnder my roofe but onely say the vvorde and my soule shall bee saued Numer 21.8 And sometimes I will say vnto him If to beholde the brasen serpent suffized to heale those that were wounded it may likewise suffize mee to beholde thee with a liuely faithe and thee to looke vpon mee with thy mercye that thou mayest deliuer mee from all miserye Other sometimes as the woman that had the fluxe of blood Luc. 8.44 Actuū 5.15 I will say within myselfe if I can but touche the garment that couereth my Lorde without doubt I shall bee safe And if the shadowe of his apostle healed the sicke how much more shall the shadowe of his diuine sacrament heale my soule VVith this confidence ought I to enter into the churche to assiste at masse and to beholde the sacred hoste and chalice when they are eleuated For as S. Bernard saieth Serm. 38 in Cant. greate faithe attaineth to greate things and the more the affection of confidence dilateth itselfe the more wee shall obtaine of Gods mercy The third Pointe FInally Actes of Charity Charitie is to exercize her actes with the which spiritually wee are vnited and Ioyned with Christe our Lorde with the Vnion of loue which is pretended in the Communion of this blessed sacrament The principall actes are to reioice in the goodnesse charitie omnipotencie and liberalitie of Christ which is resplendent in this banquet to joie to see mee so beloued of him that hee giueth himselfe vnto mee for meate to desire all waies to bee vnited with him by actuall knowledge and loue and to bee like vnto him in all his vertues To desire that all may knowe loue and reuerence him in this most blessed and soueraigne sacrament and may enjoie the benefits that therein are inclosed And to offer myselfe with greate earnestnesse to haue in all things the same willling and nilling that hee hath placing my whole liking in complying with his Colloquie O my most svveete Sauiour vvhere soeuer thou art thou art exceedingly amiable but in this sacrament thou art most vvorthy to bee beloued vvith all the vvhole forces of loue O that I did loue thee vvith all my hearte vvith all my soule vvith all my spirite and vvith all my fortitude May I loue thee for the bounty that herein thou discouerest for the loue that herein thou demonstratest vnto mee for the benefits vvhich herein thou doest mee for the euills from vvhich thou deliuerest mee for the good thinges vvhich thou promisest mee and for the much that thou desirest that I should loue thee Fullfill o Lord this desire vvhich thou hast and vvhich I haue graunting mee to loue thee as thou desirest to bee loued vniting mee vnto thee vvith the vnion of perfect charitie that it may remaine vnto life euerlasting Amen Diuerse other Meditations with seuerall formes of preparing our selues to communicate shall bee set downe in the partes that followe following the order of the euangelicall historie and shall easily bee found by the table The XXXV Meditation of thankes giuing after Communion AFter wee haue communicated it is of greatest Importaunce to knowe how to enioie the swete Presence of the guest that wee haue receiued for there is no better tyme to negotiate with him then when wee haue him within vs for here likewise it is truthe that hee saide that while hee is in the litle worlde of euery mā hee is the light of the world Ioan. 9. 12. and therefore it behooueth vs to walke whilest this light lasteth before it bee hidden and darknesse ouertake vs. And as this diuine sacrament is so soueraigne a Benefit and so high a Guift of his diuine liberalitie so we are to bee
VVherein is treated of her Natiuitye her Presentation in the Temple and her Betrothing to S. Ioseph The first Pointe FIrst Of the Natiuitye of our blessed LADIE Natiuitas tua gaudium annunciauit vniuerso mundo I am to consider how the nine Moneths after the Conception of the Virgin beeing accomplished shee was borne in the house of her Parents to the ioye of the whole Worlde according to the saying of the Church Pondering the ioye of the most holy Trinitye in seeing the birth of this his beloued Childe by whome hee intended to worke things so glorious for his owne Glorye and our Benefit And therefore it is to bee beleued that vpon that day hee communicated to the Angells of heauen and to the Righteous on earthe and to the holy Fathers in Limbus a newes of accidentall Alacritye allbeit all knewe not the cause thereof as a Prognostication of the Ioy that they should receiue by the comming of God into the Worlde whose Mother that Childe was to bee as the birth of the Morning causeth a certaine kinde of ioy and solace in liuing Creatures because it is a token of the rising of the sun For if many reioiced at the natiuitye of S. Iohn Luc. 1.14 because hee was the Day-starre and fore-runner of Christe many more doubtlesse reioiced at the Birth of the blessed VIRGIN who was to bee his mother And with this consideration I will moue myselfe to affections of Praise and ioye giuing the Much good doe it to the most holy Trinitye for the birth of this Babe To the eternall Father for that there is borne vnto him such a Daughter To the Sonne of God for that shee is borne that is to bee his Mother To the holy Spirit for that there is borne vnto him such a spowse O most blessed Trinitye Colloquie much good may it doe thee the Birth of this thy Beloued share to mee of that ioye which thou giuest to others because shee was borne also for me From hence I am likewise to collect another motiue of greate spirituall ioye Deuotiō to our blessed LADIE is a signe of predestination pondering that as the Natiuitye of the Virgin caused Alacritye in the Worlde for that it was a signe of the comming of the Sauiour to redeeme it so also when the Deuotion of the Virgin is bredde in the soule it causeth therein wonderfull ioye beeing a greate pledge that allmighty God will come to visite it and to saue it Heerevpon saide S. Anselme Lib. de excellent Virginis cap 4. That to bee much deuoted to our blessed LADY is a signe of being predestinated in heauen For with deuotion to her enter the effectes of Predestination shee negotiating them for such as are deuoted vnto her Shee as a mother solliciteth for vs the Inspirations of Heauen the Vocation of God the Grace of Iustification the Victorye of Temptations the Preseruation from falls the Augmentation of Merits the Perseueration in Grace and the Crowne of Glorye Colloquie Eccl. 24.16 as in the discourse of the Meditations ensuing shall bee seene O sacred and soueraigne Virgin who by the Commandement of God layest deepe rootes in the elected for Heauen fixe in my soule so deepe Rootes of thy deuotion and Imitation that they may bee assured pledges of my eternall Predestination The Second Pointe SEcondly Of the name of MARIE I am to consider how the Parents of this our blessed Ladye gaue vnto her the Name of MARYE as is credibly supposed by reuelation from God who also reuealed the name of the Baptiste and consequently with the name God pretended to declare the Greatenesses of this Childe Luc. 1.13 Nomen Virginis MARIA which as they were very many so also hee chose a name that in diuerse languages should haue many significations because shee was borne for the good of all Ex D. Bonauent in specul B. Virg. c. 3. Num. 24.17 For MARYE interpreted signifyeth Starre of the sea or Bitter sea Ladye or the Exalted Illuminated or Illuminatrice or Mistresse of People And all this is founde in the Virgin Shee is the Starre of the sea for that shee is the Light Consolation and Guide of those that sayle in the sea of this Worlde combated with the greate waues and tempestes of temptations and Perills of their damnation who by the Praiers of the blessed VIRGIN with her examples and with the fauours that shee doeth them are cheered and fortified and guessing at the right way arriue at the Porte of Saluation Shee is a Bitter Sea for diuerse respectes Ex D. Ber. serm 2. in missus est a Sea for the Immensenesse of celestial Graces contained within her communicated by the liberallitye of him that elected her for his Mother Bitter for the Immensenesse of Bitternesses that shee suffered in the Passion of her Sonne for God vseth to mete equally the measures of Consolations and Afflictions and so did hee with this sacred VIRGIN Shee is a Lady and Exalted for that shee was supereminently a Lady and Gouernesse ouer her Faculties and Appetites and ouer her Imagination and senses commaunding all with supreame Authority as already hath beene saide Shee is likewise Ladye of the Angells exalted aboue them all and is that much when as after a sorte shee was likewise the Ladye of God himselfe she commaunding him as hee was Man and hee obeying her as a sonne that was subiect vnto his Mother She is the Illuminated or Illuminatrice Luc. 2.51 for that shee receiued from God greate light of ce lestiall Wisdome not alone for herselfe but to illuminate others and therefore shee was the Mistresse of the Apostles and of all the faithfull as heereafter wee shall see With these breife considerations I will awake in my soule seuerall Affections of Ioye and Confidence and of greate Deuotion to the sacred name of MARIE beseeching the VIRGIN to doe vnto mee those offices that her name doth signifye O most sacred VIRGIN Colloquie with much reason I may say that thy blessed name like that of thy sonne is Oyle powred out for that it illuminateth cōforteth Cāt. 1.2 heateth and reioyceth my hearte Powre vpon mee this so pretious Oyle with a liberall hande and seeing thou art the Starre of the Sea guide and protect mee in my temptations and perills Seeing thou art a Sea of Graces and Bitternesses share them also with mee for it is no lesser a Grace to receiue giftes from Christ then to bewaile with bitternesse his paines Bee thou my Mistresse illuminating my ignorances ayding mee to bee Master of my Passions and guide mee in the pathe of Perfection that with the inuocation of thy holy name I may arriue to the toppe and excellencye thereof Amen Heere also may bee considered Vide Suarez tom 2. disp 3. sect 7. how this blessed Babe beginning to haue the vse of Reason whither in the wombe of her mother by speciall priuiledge like S. Iohn Baptist or about
three yeares before shee was presented in the Temple shee presently began with greate feruour to negotiate with those giftes and Graces which shee had receiued by those meanes which in the fourth pointe shal be declared The third Pointe THirdly Of the Presentation of our blessed LADIE in the Temple I am to consider how the blessed VIRGIN beeing but of small age as it is thought of three yeares by Gods inspiration was by her Parents presented in the Temple that shee might there bee dedicated and occupied in his diuine seruice with other Damosells that had made the like Profession Concerning this Presentation wee are to fixe our eyes vpon three Persons interposed therein The first was the Maiestye of God who elected this blessed Childe and inspired in her this her retiring into the Temple demonstrating his Fatherly prouidēce towardes her in drawing her from the noise and trafficks of the Worlde and attracting her to his howse and Temple for that shee was to bee the House where hee would bee incarnate and the liuing Temple where hee himselfe would liue And therefore with greate loue hee saide vnto her Hearte those wordes of the Psalme Psal 44.11 Heare ô Daughter and see and incline thyne eare and forget thy People and the Howse of thy father and the king will couet thy Beautye The blessed VIRGIN hearkened to this Voice and Inspiration of God shee sawe the fauour that heerein was donne her shee inclined her Eare speedily to obey what was commanded shee wholely forgot her People and renounced the howse of her terrestriall Father to accomodate herselfe to the good liking of her celestiall Father who called her his Daughter And so much increased her beautye with this newe Obedience and Humillitye that the king of Heauen and of Earthe cast his Affection vpon her and reioiced for hauing elected her to bee his mother From hence will I collect how greate a fauour God doeth to him whome hee effectually inspireth and withdraweth from the Occasions and Perills of the Worlde making him to abandon his Countrey and the House of his Father for his seruice and how greate Reason wee all haue to bee obedient to such an inspiration when wee perceiue it seeing it is a true signe that God loueth vs as his well beloued Children Gen. 11.31.12.4.19.12 drawing vs like holy Abraham from the fier of the Chaldeans or like iust Loth from the burning of Sodome Secondly may bee pondered the Deuotion of S. Ioachim and S. Anne the Parents of the blessed VIRGIN who as holy people not only diuerted not the good desiers of their daughter but tooke her by the hande and mooued by the inspiration of God himselfe offered vnto him the only fruite of their wombe retourning vnto him what hee had giuen them esteeming themselues happye that God might bee serued by their daughter and depriuing themselues of her to giue her vnto him And this they did with no lesse spirit 1. Reg. 1 24. then Anna the mother of Samuell offered her sonne vnto God because they knewe how acceptable this offering would bee to him From whence I may also learne to offer vnto God with spirit and feruour the onlie and best beloued daughter of my soule which is Libertye the principall of her Affections which is Loue with de termination to will nothing but what hee willeth and to loue only what hee loueth offering myselfe to giue him what soeuer hee shall aske mee Thirdly I will ponder the Deuotion of the blessed Virgin herselfe in this Presentation For her parents had no sooner tolde her that they would carrye her to the Temple but shee was replenished with ioye saying that of the Prophet Dauid Psal 121. I reioiced in those things that were saide vnto mee we shall goe into the House of our Lorde But in arriuing at the Temple Ezech. 40.6 shee began to mount the fifteene degrees or steps with greate feruour of spirit resoluing to ascende by all the degrees of Vertue vnto the highest toppe of Perfection Psalm 83.6 fullfilling that of the Prophet Dauid Blessed is the man whose helpe is from thee he hath disposed ascensions increases in his hearte in the valle of tears in the place which to this end he hath appointed They shall ascende from Vertue to Vertue the God of Gods shall be seene in Sion O manlike Colloquie Psal 45.6 and blessed Babe whome God fauoured with his ayde and to assist whome hee was earely vp in the morning what zealous resolutions makest thou in thy Hearte and how well dost thou dispose the Augmentation of Vertue in this place which thou hast chosen for thy habitation Ascende now happily by these degrees from Vertue to vertue for thou hast an entrance by the Contemplation of allmighty God to looke into this holy cittye of Sion No sooner was the blessed Virgin ascended the Temple but that prostrate vpon the earthe shee adored the Diuine Maiestye and presented and offered herselfe to his perpetuall seruice for her Intention was not to offer herselfe for a yeare or for ten like other damosells but for euer with a resolution as much as lay in her to serue him all her Life in his holy Temple O how was allmighty God pleased with this Offering With what pleasure might hee accept it and what Thankes and Giftes might hee retourne vnto her The VIRGIN might say Beholde mee heere o Lord I am come into thy house to bee thy perpetuall slaue receiue mee into thy seruice for I desire no other Lot more glorious then to serue thee To this our Lord might aunswere within her hearte Come my Spouse enter into my garden Cant. 5.1 for in thee I will place my Throne thou shalt bee the Sun where I will assent my habitation Psal 18.6 and issue out of it as the bridegroome from his chamber Adorne it with the flowers of Vertues for the time shall speedily come of celebrating therein my mariage In Imitation of this blessed LADYE I am to present myselfe before God and to offer myselfe to his seruice as his perpetuall slaue with a determination neuer to seperate myselfe from him The fourth Pointe FOurthly Of the Life our blessed LADYE ledde in the Temple Lib 2. do Virg. Prou. 4.18 Eccl. 33.23 I will consider the most excelleut Life that this Childe ledde in the Temple For first as shee grewe in Age shee grewe in Spirit before God and before men And as S. Ambrose sayeth shee accompanied euery step of her body with exercice and augmentation of Vertue increasing like the Light of the morning vntill perfect day For the Holy Spirit sollicited her with his Inspirations and shee cooperated with all the force that shee had endeuouring as sayeth the Wiseman to bee most excellent in all her Workes with foure Excellencyes First that in euery one shee increased in Charitye and Sanctitye Secondly that they were all workes replenished with the greatest proofe fullnesse of perfection that was
consider that God our Lord assoone as Adam and Eua had sinned was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne and of the Punishment that therefore they had deserued to demonstrate heerein the greatenesse of his Charitye and mercye towardes men This was resplendent in that comming as a Iudge to take accoumpt of Adam and Eua for their Disobedience and to denounce vnto them the Sentence of Deathe which thereby they had incurred withall as a mercifull Father hee promiseth them not only to make himselfe man for them but also to dye to deliuer them from Deathe pretending heerein that by their Faithe in this Redeemer they should not distrust the Diuine mercye nor of the pardon of their Sinne but that they should forthwith procure it by Penance greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents and all their Posteritye out of the terrestriall Paradise hee then promiseth them him that shall open the Gates of the Celestiall Paradise And when hee chargeth them with Maledictions for Sinne hee offereth them of his meere Grace the Author of all Heauenly Benedictions And when they are vanquished by the Diuell hee assureth them that there shall bee borne of them a man that shall free them from his Tirannye O Father of Mercyes and God of all Consolation Colloquie I humbly thanke thee for that in the middest of thy Wrathe thou art mindefull of thy infinite mercye Abac. 3.2 And when all men by the first Adam deserued to bee accursed thou didst promise vs the second Adam by whome wee should bee blessed Shewe oâ— Lord this thy mercye to mee deliuering mee from the Maledictions which I deserue thorough my Sinnes replenishing mee with the Benedictions which thy Sonne gained by his Merites O Sonne of the euer liuing God Apoc. 13. Lambe that wast slaine from the beginning of the VVorlde for then was published thy Slaughter and true Life was giuen to men that sinned I humbly thanke thee for this fauour that thou diddest vs for the which I beseeche thee to applye vnto mee the fâ—â—ite thereof that beeing free from the Deathe of Sinne I may obtaine by thee Life of Grace Amen I will likewise ponder the Infinite mercye of God in not deferring this promise of our Redemption many Dayes nor yet many Howers but euen the selfe same day that Adam sinned hee came to giue him aduise both of his Transgression of his Remedye for that hee greately desireth that the Sinner allbeeit hee sinne thorough frailtye should not detaine himselfe so much as one day in his Sinne for the greate Hurt that thereof redoundeth vnto him but should presently bee conuerted and doe Penance All this I am to applye to myselfe considering that many times our Lord when I haue sinned in steede of chastizing mee with Iustice preuenteth mee with Inspirations offering mee pardon with mercye For the which I ought humbly to render vnto him many thankes procuring the selfe same day that I sinne to raize vp myselfe presently thorough Penance So that as S. Ephes 4.16 Paul saieth the Sun goe not downe without taking from mee Anger and Pride and euery other Sinne whatsoeuer The Second Pointe SEcondly I am to consider the Conuenience of the Time that God chose to execute the Decree of his Incarnation to the ende to make his infinite Mercye the more eminent Heerevpon I am to beholde in what state the Worlde stood when God came to redeeme it running thorough the Thoughtes Wordes and Deedes of men and comparing them with those of God Isa 55.9 the which as the Prophet Isaias saieth were as different as Heauen and Earthe are distant First I will lift vp my Eyes to Heauen and beholde the most B. TRINITYE in the Throne of his Glorye considering what Thoughtes hee had and what plots hee was then laying to remedye man by the meanes of the Incarnation of the Diuine Worde And as the three Persons of the Deitye when they would create Adam Cant. 1.26 saide Let vs make man to our owne Image and Likenesse so now they sayed Let vs remedye man vhome wee created repairing the Image and Likenesse that wee gaue him O how greate Pleasure had they in this Discourse What Alacritye to beholde the time arriued of executing their Determination And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke The Father to sende his Sonne into the Worlde The Sonne to come to vnite his Diuine Person with our nature And the holy Spirit to worke this so soueraigne an Vnion I thanke thee o most blessed TRINITYE Colloquie for that thou hadst pleasure to treate of my Remedye O that I might treate with much Delight of all that belongeth to thy seruice Then will I abase my Eyes to see what then passed in the Worlde considering how it was then arriued to the Abysme of Iniquitye The Gentiles were growen to such a Heigth in their Idolatries that they caused themselues to bee adored as Gods The Iewes were full of Hypocrisies Auarices Ambitions and other innumerable Sinnes The Earthe was wholely drowned with a Deluge of Vncleane-nesses and Carnallities one Waue of Blood as saith the Prophet Oseas ouertaking another Oscae 4.2 All this was God beholding from Heauen for from him nothing is hidden and though this so greate multitude of Sinnes prouoked him to greate furye yet were they no cause to make him deferre his Determination Rather this most mercifull God Abac. 3.2 as saide the Prophet Abacuch when hee had most occasion to shewe his wrathe was then mindefull to doe vs the greatest mercye and in steede of drowning the Worlde againe with another Deluge or burning it with fier like Sodome hee would drowne it with abundance of mercies and burne it with the fier of his Loue giuing it his owne Sonne to remedye it and his Sonne comming to redeeme it Cant. 8.7 O Infinite Charitye whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes but rather increased with greater Demonstrations of Loue doing the greatest of all fauours to vs that euery day made ourselues more vnworthy thereof I giue thee thankes o most louing and mercifull Lord for this Loue which thou didst shewe vs for the which I beseeche thee though I as a wicked VVretche deserue thy Indignation yet that thou as a good God cease not to fauour mee with the Greatenesse of thy Mercye This Consideration I am likewise to applye to myselfe pondering how it hath many times happened that when I was actually offending God by my Workes then was God doing mee greate Benefits and deuising yet to doe mee greater as to drawe mee out of the Worlde into Religion or such other like for the which I am to giue him many Thankes From hence I may likewise ascende to ponder how much the Infinite Mercye of
Holye Ghoste are perfect hee came withall vpon her with newe fuullnesse of Grace to dispose her to so soueraigne a Worke. The second that the Power of the most high should ouershaâ—owe her preseruing her from sensuall Delight in Conception and forming of her purest blood the Bodye of this Childe as the bird couering her egges with her Wings giueth them Life with her Heate The third Promise was a Giuing a Reason of the other two Because that which was to bee so holily conceiued should bee the Sonne of God not by Adoption as the rest of the Iust but by the Vnion of Humane nature with the Diuine Person so that hee should bee Holy not by Priuiledge but by the Power of his holy Conception O what an exceeding ioye caused these three Promises in the Virgin O most blessed VIRGIN Colloquie if when the Angell entred thou wast already full of Grace how much more fuller shallt thou bee the holy Ghost comming vpon thee with this newe Plenitude If before our Lord were with thee for thy Gouernment Protection and Consolation how much more shall hee bee now the Power of the most High comming to ouershadowe thee now mayest thou o blessed LADYE say with a newe Title Cant. 2.3 I sate vnder the Shadowe of him whome I desired and his fruite is sweete to my Throate Thou art seated vnder the Shadowe of the most High which shall take from thee the sensuall Pleasure in Conceiuing and the fruite of thy Conception shall bee Delectable to God pleasing to the Angells sweete vnto thee and to the Saluation of vs. Much good may doe thee o Purest VIRGIN so greate a fullnesse so happye a Shadowe with Hope of so sweete a fruite And seeing thou hast this day founde so greate Grace with the Holy Spirit beseeche him to come anowe vpon mee and with his Power to ouershadowe mee that beeing seated vnder his louing Protection I may taste the sweete fruites of his Diuine Presence From hence I am to collect that whereas for the Virgin to conceiue the Sonne of God it was necessary that the Holy Ghost should come vpon her from Heauen to accomplish this Worke and that the Power of the most High should ouershadowe her so likewise that I may conceiue in my Soule the Spirit of Saluation Isa 26.8 Ex D Fulgentio lib. de Incar natione cap. 20. whereby I become the adoptiue Sonne of God it is necessary that the Holy Ghost doe inspire mee and that the Power and Omnipotencye of God doe ouershadowe mee tempering the Heate of my sensuall Concupiscences and protecting mee in all Temptations daungers and in this Faithe I am to crye to Heauen saying Colloquie O most Holy Spirit come from on High to my poore Soule sowe in it the seede of thy Diuine inspiration that it may conceiue within itselfe the Spirit of Saluation Psal 16.8 Psa 139.8 O power of the most High protect mee with the Shadowe of thy VVings couer mee with them in the Day of Temptation that the Puttockes of Hell preuaile not against mee and that I loose not through myne owne VVeakenesse what thou hast begun in mee by thy Grace Amen The fourth Pointe TO what had beene saide the Angell added Luc. 1.36 Beholde Elizabeth thy Cosin shee also hath conceiued a Sonne in her olde age and this moneth is the sixt to her that is called barren because there shall not bee impossible with God any worde In these Wordes the Angell pretended three meruailous things the first to reueale to the blessed VIRGIN a thing that would giue her much Content because of the Abundance of her Charitye Rem 12.15 whose Propertye is to weepe with those that weepe and to rejoice with those that rejoice And as the blessed VIRGIN had a feeling of the Barennesse of her Cosin because of the greife that shee receiued thereby so shee rejoiced at the newes of her beeing with Childe because of the greate Ioye that it would giue her The second was to confirme his Embassage with some sensible Token as if hee should say Seeing shee hath conceiued that was olde and barren thou maiest well beleeue that a Virgin shall conceiue for with God nothing is impossible hee can doe the one with as greate facillitye as the other Whereby wee see how it is the Propertye of the good Spirit to chastize the incredulous that require a Signe or a miracle with an affection of Incredulitye as this S. Gabriel himselfe chastized Zaâ—harias Luc. 1.20 because hee asked a signe to bee assured that hee should haue a Sonne himselfe beeing olde and his Wife barren whereas contrarily to those that haue Faithe hee giueth a Signe allbeeit they aske it not as hee did to our blessed LADYE the VIRGIN to chere and to comfort her and by the waye to confirme her more and more in her Faithe From whence I will collect how much it importeth constantly to beleeue the matters of Faithe for to beleeuers our Lord vseth to giue interiourly greater signes of his Truthe Ioan. 15. which hee denyeth to the incredulous Isa 7.9 iuxta 70. according to that of the Prophet Isaâ—as If you beleiue not you shall not vnderstand The third was that the Angell pretended to discouer the fundamentall reason of all that had beene spoken Luc. 1.37 adding that so glorious Worde that to God nothing is impossible which is to say Hee can doe all that hee will can accomplish all that hee promiseth especially those two miraculous things that I haue tolde thee of to witte That the Barren and the Virgin may conceiue bring forth From whence I will collect two other for my spirituall Comfort The first that by the Omnipotencye of God our Lord any Soule whatsoeuer that hath beene long time barren of good Workes how deepe rooted soeuer this Barennesse bee in it may bee altered and become fertile And as barren Elizabeth conceiued Iohn which signifieth Grace so it may conceiue in itselfe the fruites of Grace and of Benediction very gracious and pleasing vnto God And with this Hope I am to cheere and animate myselfe to pretende this happye Fertillitye remembring what is saide by the Prophet Isaias Isa 54.1 Gal. 4.27 and the Apostle S. Paule Reioite thou barren that bearest not breake forth and crye thou that trauailest not for more Children shalt thou haue that wast barren like Sara then shee that was fruitefull like Agar The second is that as our B. LADYE the VIRGIN by Vertue of the Holy Ghoste might conceiue and haue a Sonne which should bee worth a hundred thousand so those which promise and keepe Virginity shall conceiue Spirituall Children which shall bee incomparably more worthe then the Carnall Matt. 19.29 Isa 56.4 our Lord fullfilling vnto them that Promise which hee made them thereof by the Prophet Isaias as was declared in the first Parte and the 20. Meditation The eigth Meditation Of the finall Answere giuen
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
to giue them an example of all Vertue thou bee borne in a poore manger thou bee circumcized and persecuted by Herod and the Iewes and that thou bee taken whipped crowned with Thornes and dye vpon a Crosse with greate Dolour and Contempt Therefore seeing thou louest mee for my Loue and for the good of thy Bretheren Ioan. 10.18 14.31 accept these Afflictions To this Will of the Father which our Lord Christ calleth the Commaundement and precept of his Deathe hee readily aunswered offering himselfe with a prompt and ready will to suffer all whatsoeuer and then was fullfilled that saying of S. Heb. 12.2 Paule That abandoning the Ioye of this Life and contemplating the eternall Ioye of the other hee embraced the Crosse not regarding that it was very Ignominious Then allso with an effectuall Will hee dranke the bitter chalice of his Passion and was baptized with the Baptisme of his Ignominies Mar. 10.39 and Dolours perseuering as hee himselfe saide in the bitternesse of this Drinke and of this Baptisme all the dayes of his Life vntill in the ende thereof hee effectually dranke it accomplishing all that his Father had ordained him But his Charitye and Obedience passed yet farther for that allthough that was so much that hee was to suffer yet not contented heerewith with a most generous Hearte and most ardent Thirst hee offered himselfe to suffer much more if his Father would ordaine it and that it might bee needefull for our good Act. 21.13 for if S. Paule when the Prophet Agabus tolde him that hee was to bee bounde Prisoner in Hierusalem aunswered that hee was readye not only to bee bounde but to dye also for the name of our Lord IESVS how much more would our sweete Lord IESVS when his Father related vnto him the Afflictions of his Life and Deathe immediately aunswere that hee was prepared not only to suffer those afflictions but others also much greater for his Loue. And that I may perceiue how much I am indebted to this our Lorde I am to consider how in that instant hee presented vnto his memory all mankinde and myselfe among them and offered himselfe to suffer all this for euery one in particular and for mee myselfe as if I alone had stoode in neede of his Remedye So that then was fullfilled that saying of S. Paul Gal 2.20 Hee that loued mee and deliuered himselfe for mee to Deathe offering himselfe thereunto for my Loue. O tender Babe and valorous Gyaunt Colloquie wherewith shall I repaye thee the Affection with which thou this day offerest thyselfe to runne thy Carreere Psal 18.6 accepting withall all those Afflictions which in the course thereof thou art to endure May the Angells praise thee for this singular fauour that thou hast donne vnto men and may my Soule glorifye thee for the Loue that then thou diddest beare mee for the which I offer myselfe to suffer whatsoeuer shall happen vnto mee in the Carreere of my Life thou fauouring mee with thy grace that therein I may not faile The eleuenth Meditation Of the Iourney which the eternall VVorde Incarnate made in his Mothers VVombe to the House of Zacharias to sanctifye his Forerunner S. Iohn the Baptist The first Pointe FIrst I will consider Luc. 1.44 how the Worde made fleshe beeing yet in the Wombe of his blessed mother with the exceeding greate desire hee had to saue men presently fixed his eyes vpon Iohn who was in the Belly of S. Elizabeth and was to bee his Fore-runner and seeing him to bee in Originall Sinne hee was greiued thereat and determined with himselfe forthwith to free him from that miserye and to sanctifye him taking possession of his Office of Redeemer which was giuen him in charge And to this ende hee effectually inspired his mother speedily to goe visit her Cosin that hee thereby might effect this his Worke. Wherein I am to ponder First the greate Desier that this our Lorde hath of our Saluation thanking him therefore and confounding myselfe for the litle Desier that I haue of mine As also how carefull hee is of the good of his elected and how vigilant in exercizing his office of Redeemer seeing hee began it from the Wombe of his mother not desiring to bee Idle any moment I will likewise ponder what a greiuous euill Sinne is and how much our Lord is displeased that his elect should bee in Sinne but a moment seeing for this cause hee inspired his mother so hastily to vndertake that iourney to free from Sinne his chosen Iohn Baptist O Diuine VVorde that madest thyselfe man to deliuer vs from Sinne Colloquie and deriuedst to enact this office with such speede Isa 8.1 that thou tookest for thy Surname Make speede hasten robbe and take Spoyles seeing thy names are not emptye but full come Lord with speede to free mee from my Sinnes make haste to sanctifye mee with thy Grace robbe my Hearte for thy Seruice and take it for the Spoyle of thy Victorye that from hence forth I may begin feruently to serue thee The Second Pointe SEcondly I am to consider how our Lord hauing power to sanctifye the Baptist from the place where hee was would notwithstanding inspire his mother to carrye him to the house of S. Elizabeth and there to worke this miraculous sanctification for causes very admirable and proffitable for our instruction First to giue newe Demonstrations of his Humillitye and Charitye For as these Vertues mooued him to come downe from Heauen and to come into the Worlde to visite it Luc. 1.79 Beda ibid. and to drawe it out of the Darkenesse and Shadowe of Deathe wheerein it stood so likewise they mooued him to come from Nazareth to visite Iohn and to drawe him out of Sinne the greater comming to visite the lesser to honour him and the Phisicion the Sicke to cure him The second cause was that his most blessed Mother might haue a share in this Action taking her for the Instrument of the first sanctification that hee wrought in this Worlde iustifying by her meanes the Childe Iohn that was in Sinne and replenishing with the holy Spirit his mother that was just to the ende that wee Sinners might vnderstand that to obtaine Pardon of our Sinnes the blessed Virgin was to be our Mediatrix that the Righteous might vnderstande that by her meanes they were to obtaine fullnesse of the holy Spirit and of his grace with the vertues and giftes that descende from Heauen and that therefore all might endeuour to loue and serue her and to be much deuoted vnto her O soueraigne VIRGIN Colloquie seeing to day togither with thy Sonne thou takest possession of the office giuen thee for our benefit prosecute it this day with mee obtaining for mee pardon of my Sinnes and abundance of spirituall Craces Amen The third cause was Inspirations of our Sauiour Christ for that it is the propertye of our Sauiour Christe in entring into a Soule to
Grace to signifye that whereas this Childe by Circumcision was loden with the heauy burthen of the olde Lawe Luc. 16.16 Lex Prophetae vsque ad Ioannem ex eo regnum Dei euangelizatur God gaue him most abundant Grace to beare it and to be after a sorte the beginning of the newe Lawe which was the Lawe of Grace of which some parte fell to his Lot and in which this Grace is graunted vnto all And therefore I will beseeche our Lord that seeing he hath imposed vpon me the burthen of his Lawe he will graunt me abundance of his grace to fullfill it The second miracle was Luc. 1.64 to restore vnto his father Zacharias his specche whome he forthwith filled with the holy Spirit giuing him the spirit of Prophecye wherewith he composed the Canticle of Benedictus Dominus Deus Israel beginning with the praises of God who shewed himselfe so liberall in comming to visite vs and then with the praises of his Fore-runner For it is the propertye of the diuine Spirit to inspire praises of God for his benefits of his Sainctes for the giftes that he hath giuen them But the excellencye of this Childe and the much that God loueth him is most resplendent this being graunted to his Father assoone as he had written in a table the name of Iohn that we may perceiue the grace and fauour that he will doe for his respect to those that with deuotion shall worship his holy name O glorious Childe Colloquie I reioice that thou art so beloued of our Lord and seeing thou according to thy name art so full of Grace obtaine for me of our Lord that I may be replenished therewith that I may perpetually serue him and in thy Companye may enioy him worlde without ende Amen The third that hapned Luc. 1.14.65 was greate Alacritye with greate Reuerence and Admiration in all People to whose knowledge these things arriued fullfilling that which the Angell had saied that many should rejoice in his birth to signifye that God our Lord gaue him to his Church as the Aduocate of spirituall Alacritye which is the effect of Deuotion the pledge of Life euerlasting The last and most glorious is that which the Euangelist sayeth in the beginning of his Life Luc. 1.68 that the hande of our Lord was with him that is that his Omnipotencye fauored him and wrought for him greate things and moued and directed him in all his wayes and protected him in all his necessities for the which the Churche applyeth vnto him that of the holy Prophet Isaias Cap. 49. Our Lord hath called mee from the wombe from the belly of my mother he hath beene mindefull of my name he hath protected me in the shadowe of his hande and hath put me as a chosen arrowe in his quiuer he hath hidden me O happy Arrowe Colloquie that mouedst not by thyne owne impulsion but by the impulsion of the all-mightye O selected arrowe directed by the holy Spirit to greate things neuer leauing thee out of his powerfull hande O hande of the Allmighty that mouedst thy Fore-runner moue me with thy impulsion to fullfill thy holy VVill and be euer assistant vnto mee for thou knowest that without thee I am able to doe nothing The fourtenth Meditation Of what hapned when S. Matt. 1.18 Ioseph would haue forsaken the Virgin seeing her with Childe and of the reuelation made vnto him by the Angel concerning this mysterye The first Pointe FOr the foundation of this Meditation Of the sanctitye of S. Ioseph I am to consider the greate Sanctitye of S. Ioseth and the Vertues and Graces graunted him by our Lord for being the worthye Spouse of his mother and his worthy foster-Foster-father so that he should be helde for his Father Luc. 2.48 and was so indeede as concerning the office of educating and sustaining him For as our Lord filled with grace and with the holy Spirit the Baptist and the Apostles with that abundance that was conuenient to exercize worthily the Offices that he incharged them so also would he replenish S. Ioseph with most excellent giftes and graces with the which he might fullfill those ministeries that he recommended vnto him and he so skillfully negotiated with the giftes receiued that euery daye he encreased them and was therefore called Ioseph Gen. 49.22 which is to say Accrescens Encreasing or he that encreaseth First he encreased his Sanctitye aboue all the Sainctes that had preceded him for he had greater Faithe and Obedience then Abraham more Patience in Afflictions then Iacob more Chastitye then his Sonne Ioseph more familiar Conuersation with God then Moyses more Charitye towardes the People the â—amuel and more Humillitye and Meekenesse then Dauid In these and other Vertues he was resplendent and daily augmented them that being fullfilled in him that was spoken by the Prophet Dauid Blessed is the man whose helpe is from thee Psa 83.6 for with thy fauour hee hath disposed ascensions in his Hearte ascending from one Vertue to another vntill he see the God of Gods in Sion Especially this happy Sainct increased mounting that spirituall Ladder which as we haue saide his Spouse did ascende by whose example he was ayded these two Seraphins prouoking one another to flye with their wings and to glorifye the Holye of Holyes in their Praier Isa 6.3 And to doe this with more libertye of Spirit by Inspiration of the holy Ghost he chose to obserue perpetuall Chastity 1 Cor. 7.35 which as S. Paul sayeth remoueth the impediments of Praier and therein he proceeded so farre that by speciall fauour he felt no euill motion though he conuersed with a Virgin exceeding beautifull but withall so admirably chaste that meerely to beholde her inflamed one with desier of Chastitye And in this very Action he discouered his greate Loue to allmighty God for whose sake he renounced the pleasures of matrimonye accepting the burthen of that estate without the delightes thereof With these Vertues he joyned other whereof wee shall by and by speake in the which I am to endeuour to imitate him beseeching him to be my aduocate vnto his Spouse Christ IESVS our Sauiour for doubtlesse he may preuaile much with them both for the great seruices that he did them O glorious Patriarch Colloquie Gen. 49.26 whose beautye the Hierarchies of Heaueâ— doe admire beseeche the Desired of the eternall Hilles who powred forth vpon thy Heade his copious benediction that he will likewise powre it forth vpon mine that in imitation of thee I may encrease in good workes and augment in Vertues perseuering with Constancye to the gaining of the euerlasting Crowne Amen The Second Pointe AFter that the blessed VIRGIN came from the house of Zacharias her Husband seeing her with Childe and not knowing the cause felt a greate affliction but as he was a just man he would not carrye her to his owne house neither yet would he defame
12.50 o how am â— straitened vntill it be dispatched For howsoeuer his bodye was pressed and straitened in that straite Wombe of his mother his hearte was much more pressed and straitened with the force of this vehement desier for the which I ought to giue him infinite thankes and to be correspondent vnto him with such another hearty desier truely to serue him But notwithstanding this desier he would not be borne before the nine moneths which is the time wherein commonly all other Children are borne First to conforme himselfe vnto all and to suffer that prison entirely without omitting as much as a daye for in that which concerned suffering he would vse with himselfe no dispensation exception nor priuiledge and therefore he would not be borne at the euen moneths nor at the eight but at the wine moneths compleate Secondly for that he tooke all this time as a time of retirednesse for his entrance into the Worlde spending it in perpetuall Praier and Contemplation As he was râ—â—ired fortye dayes in the Desert before he maniâ—â—â—ed himselfe to the Worlde by his Preaching â—â—â—uising vs heerein how we ought to recollect â—ur-selues dedicating some time to retired praier and to be vacant to God only before we issue out in publike and begin any greate enterprize as likewise how we should recollect ourselues to celebrate with Deuotion his holy natiuitye The Second Pointe SEcondly I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne and that now was arriued the happy hower of his natiuitye First that she might knowe face to face him that was not only her Sonne but the Sonne also of the euerliuing God to behold that sacred Humanitye that he had taken from her flesh and to enioy his excellent Beautye Secondly to adore him to serue and nourish him and to doe towardes him the office of a mother in thankefullnesse for that greate fauour that he had donne her in electing her to that ende And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles Who shall giue thee me o my Sonne Cant. 8.1 Vt inueniam te foris deosculer te that I may see thee out of this thy inclosure to kisse thee to cherish and to serue thee as thou doest merit Thirdly that the Worlde might enioy that good that was inclosed in her for allbeit she exceedingly loued him yet she would not haue him for herselfe alone but for all because he was Incarnate for all vniuersally Prou. 13.12 And as Hope that is delayed afflicteth the hearte euery day seemed to her a whole yeare though on the other side she was most contented to containe him within her vnderstanding that such was his pleasure With these Considerations I am to moue my hearte and to awake therein feruent desiers that this Sonne of God might be borne spiritually within my Soule and within the Soule of all men that by all he might be adored serued and loued repeating to this ende certaine verses of the Psalmes and of the Prophets which holy Church vseth in the time of Aduent which are to say Colloquie Psal 79.3 Isai 64.1 Isa 45.8 Awake o Lord thy power and make haste to saue vs. Would thou wouldest breake these Heauens and descende that in thy presence all my Vices might be dissolued O Heauens distill from on high this diuine dewe O clowdes raine for me this Iust one and open o thou Earthe and bud out to me this Sauiour shewe thy-mercye o Lord and graciously giue me thy Saluation To this purpose I may frame certaine Iaculatorye Praiers like to those which in these dayes the holy Church vseth in those seuen Antiphone which are sung at Euensong calling our Sauiour Christ by those names which hee holdeth as he is God or as he is man by reason of the offices he doth in those Soules whome he visiteth Colloquie And therefore I may say vnto him O infinite Wisdome come to gouerne me in the way of Heauen O Splendour of the glorye of the Father come to illuminate me with the splendour of thy vertues O Sun of Iustice come to giue light heate of Life to him that is seated in the Shadowe of Deathe O King of kings descende to gouerne me O master of nations come to instruct me O Sauiour of the VVorlde make hast to saue me And in this forme may be framed other such like petitions conforming myselfe to the Spirit of the Church at this time Finally I may spiritualize the desiers of the blessed VIRGIN and of her Sonne whome she bare in her Wombe quickening my desier that those good purposes which by the Inspiration of the holy Ghost I haue conceiued may come to light and be effected in such time place and season as God shall require absolutely conforming myselfe to his most holy will For as the infant conceiued naturally desireth to come into the light of this Worlde at his due time and if he commeth not he tormenteth his mother and dieth indaungering likewise her life So the good purpose which the holy Ghost inspireth me with of altering or bettering my life is as it were crying and desiring to come to light in his due time And if by negligence or Contempt it be not effected it tormenteth the Conscience with remorses and vseth to be an occasion of greate falles 1 Thess 5.19 God permitting them as a chastizement for hauing extinguished the Spirit and the good purposes that proceeded from his Inspiration Pro. 21.25 And heereupon the holy Spirit saieth that Desiers kill the slouthfull that is Desiers conceiued by the Vertue of God and not accomplished thorough our owne Slothe The third Pointe THirdly I am to consider the assured hope that our blessed LADYE had that her Virginity should suffer no losse by this birth firmely beleeuing that as she was a Virgin in conceiuing the Sonne of God without the worke of man so likewise should she be in bringing him forth without any prejudice of her Virginities Integritye for the experience of what was passed assured her of what was to come remembring that both these things were jointely prophecyed by the Prophet Isaias saying Beholde a VIRGIN shall conceiue Isa 7.14 Mat. 1.23 and bring forth a Sonne whose name shall bee Emanuel which is to say being interpreted God with vs. These wordes shee might reuolue within herselfe and with greate admiration might say VVhence to me so greate good that I should be this miraculous VIRGIN what is it possible that I haue conceiued within me that very Sonne whome the eternall Father containeth within himselfe And that this Emanuel is with me whome so many haue desired to be with them and that without losse of my Virginitye he should issue out of me to bee remaine with all vniuersally I giue thee thankes Colloquie o most blessed Emanuel for hauing chosen this humble VIRGIN for thy mother O that the hower of thy birth were now
the signes to knowe that thou art borne spiritually within me Ex D. Berser 4. de Resurr are Innocency of an Infant in Life Silence in Tongue Pouertye in Habit and Humillitye in choosing to myselfe that vhich is most vile and contemptible on Earthe Imprint them o my Sauiour in my Soule that it may be like vnto thee that thou maiest be pleased to be borne and to inhabite therein The third Pointe ANd while the Angell was telling this to the Shepheardes Luc. 2.13 sodainely there was with him a multitude of the Heauenly armye praising God and saying Glory in the highest to God and in Earthe peace to men of goodwill Vpon this pointe I am to consider who sent these Angells and to what ende and the Hymne or Canticle which they repeate He that sendeth them is the eternall Father to honour his Sonne who was so humbled for his Loue for he had allwaies a care to exalt him when he humbled himselfe and that the Angells likewise might instruct men by their example what they are to doe in this case I humbly thanke thee Colloquie o eternall Father for this care that thou hast to honour him that humbleth himselfe VVell hath he merited that thou shouldst honour him seeing he hath humbled himselfe to honour thee And seeing it is iust that I should honour praise him teache me to sing this Hymne of the Angells with the same spirit that they sang it Gloria in Altissimis Deo Glorye in the Highest to God Luc. 2.14 In these wordes the Angells teache vs that all this worke of the Incarnation is the Glorye of God in a supreame excellencye so that none of his workes is so glorious vnto him as this for the which he meriteth to be praised by all such as professe Highnesse of Life and in Heauen for this hee is especially glorified and reason would he should be so heere on Earthe seeing for this cause it is full of the glorye of God as the Seraphines saide Isa 6.2 when the Prophet Isaias sawe the glorye of this our Lorde O king of glorye lift vp my Hearte to the highest that I may glorifye thy name on Earthe Colloquie Ioa. 12.41 1 Cor. 10.31 as the Angells doe glorifye it in Heauen VVhatsoeuer I shall doe or say let it be to thy glorye without seeking my owne and from my mouthe shall neuer departe this worde Glorye be to God three and one-Glorye to the Father and to the Sonne and to the Holy Ghoste Glorye to the Father for that he gaue me his Sonne Glory to the Sonne for that he became man for my redemption and glory to the Holy Ghoste from whose Loue this VVorke did proceede Et in terra Pax. And in Earthe peace which is to saye Luc. 2.14 By this notable worke commeth Peace to the inhabitantes of the Earthe and not a peace limited but very compleate Peace with God and with Angells Peace to euery one with himselfe and with all other men for this Sauiour bringeth Reconciliation of the worlde to his Father the Remission of Sinnes Victory ouer the Deuills Subiection of the fleshe to the Spirit Vnion and Concord of willes one with another and with God from whence proceedeth Alacritye of Conscience Phil. 4.7 and that Peace which passeth all Vnderstanding O Prince of Peace seeing it is written that in thy dayes Iustice should be borne Colloquie and Abundance of Peace till the moone should haue an ende Psal 71.7 I humbly beseeche thee to take from me all worldely mutabillitye and to fortifye mee with diuine Sanctitye and Peace Hominibus bonae Voluntatis To men of good will Luc. 2.14 In this third worde we are to ponder that allbeeit Peace originally springeth from the good will that God beareth vs with the which he offereth it vnto all men yet in effect they only enjoye it that haue good Will well intentioned conformable to the Will of God and subject to his diuine Lawe So that Peace is not promised to men for beeing of good Vnderstanding or sharpe wit neither for greate abillities nor notable talents and naturall partes for with all these things there may be much Warre and Discorde and Enmitye with God whereas if all these should faile me yet Peace shall not be failing vnto me if I haue good Will And therefore I am to make more account thereof then of all the rest Hom. 5. in Euang. for as S. Gregory sayeth Nihil ditius bona voluntate There is nothing more riche more amiable nor more peaceable then good Will As contrarily there is nothing more miserable more full of Disturbance and of Horrour then euill Will And therefore with greate feruencye I am to beg of the Sauiour that is borne that hee will deliuer me from the euill and giue me the good seeing it lyeth in his Gift Heerepon another Text sayeth Hominibus bona voluntas Bee good Will vnto men O most sweete Sauiour Colloquie giue me this good VVill which thou offerest vs that I may denye my owne VVill Rom. 12.1 and may followe thine good pleasing and most perfect seeing thine is the beginning of all good and mine left to it owne free will the roote of all euill The fourth Pointe THe Angells hauing been a while with the Shepheardes retourned to Heauen and we may piously beleeue that they went by the Inne of Bethlehem without any sensible noise and that there they renewed their Song so that the blessed VIRGIN and S. Ioseph might heare it and adore the Childe newe borne with greater reuerence as their God and their king O what content receiued the blessed VIRGIN with this Musicke and how thankefull was shee to the eternall Father for the honour he did to his Sonne and how Ioyfull to beholde so greate an Hoste of Angells and how confirmed in Faithe calling to mynd that which is written Heb. 5.6 Let all his Angells adore him I o my God adore thee with them Colloquie and with them I sing Gloria in this poore maunger of thine and I desire that all the VVorlde may sing it vnto thee in thy Church that by all thou maiest be glorified worlde without ende Amen The ninetenth Meditation Of the going of the Shepheardes to Bethlehem and what there happened vnto them and all the rest vnto the Circumcision The first Pointe THe Angells being departed Luc. 2.15 the Shepheardes exhorted one another saying Let vs goe ouer to Bethlehem and let vs see with our eyes this worde that is donne which our Lorde hath shewed to vs. And they came with speede and they founde MARIE and Ioseph and the Infant layed in the Manger Where I am to ponder first how the Shepheardes forgot not this reuelation but charitably animated one another to this iourney for that the Inspirations and Commaundements of God are not to be forgotten but executed exhorting vs with wordes examples to the Accomplishment heereof Ezech. 3.13
the offering that was presented him Secondly I will consider the Spirit wherewith this most blessed Childe offered himselfe in the Temple to his eternall Father Beholde heere might he say o eternall Father thy only begotten Sonne who was made man to obey thee and commeth into the Temple to honour thee heere I present myselfe before thy maiestie and I offer myselfe to thy seruice and to the accomplishment of thy Will Psalm 36.77.51 And for that neither the Deathe of so many first borne as perished in Egipt nor the offering of the first borne of Israel hath beene acceptable vnto thee for the saluation of men I offer myselfe to dye for them that my Deathe and the sacrifize of my blood may appease thy wrathe and deliuer thy people from the seruitude of sinne In this sorte was fullfilled that speeche of S. Paul Qui dilexit nos Ephes 5.2 tradidit semetipsum hostiam oblationem Deo in odorem suauitatis Who loued vs and deliuered himselfe for vs an oblation and host to God in an odour of sweetenesse And it is to bee beleeued that this offering happened in the morning at such time as in the temple was offered the sacrifize of the Lambe Exod. 29.39 Num. 28.4 called the morning Lambe that there might be a correspondence betweene the figure and the figured O how sweete was this offering to the eternall Father how content remained he therewith as one that was desirous thereof for that the offrings of all the other first-borne were of no value but as they were representations of this Thirdly I am to imagine that albeit our Sauiour Christ made this offering for all men yet he made it likewise particularly for mee holding me present in his memorye Hearte And with this consideration in the Temple of my Soule I will present myselfe in spirit before the eternall Father and in companye of the blessed VIRGIN and of the Childe himselfe I will offer him vnto him in Thankesgiuing for hauing giuen him to me for my Redeemer and master beseeching him to accept this offering and for it to reconcile mee to himselfe and to make me partaker of his giftes O soueraigne Father with all the affection of my Hearte I offer vnto thee thy only begotten Sonne Colloquie and though it being I that doe offer him I deserue to be reiected yet the offering being such as it is I hope to be admitted receiue it o Lord in an odour of sweetenesse and for it graunte mee remission of my Sinnes that with a pure Hearte I may appeare in thy presence in the Temple of thy glorye Amen The third Pointe THe same Lawe likewise commaunded that these first-borne should be redeemed for fiue sicles Exod. 13.13 Leuitic 27.6 and so the blessed VIRGIN redeemed her Sonne paying them to the Prieste who tooke them and retourned her Sonne vnto her Vpon this passage I am to consider who maketh this sale of the Childe who it is that buyeth him with what price and for whome and what benefits arize thereof First I will consider how the eternall Father to whome this Childe offered himselfe will not keepe to himselfe that which was giuen him but would a newe giue him to the Worlde and to men and sell him to them for their good demonstrating heerein his infinite Liberallitye and Bountye which is so farre from repenting to haue giuen vs what he once gaue vs that he ratifieth the Donation inuenting newe respectes to giue vs what he hath giuen vs. She that buyeth and redeemeth him is the blessed VIRGIN to bring him vp as her Sonne and yet she also will not detaine him to herselfe but will nourish him for vs and buy him that he may be employed for our good The price is no more but fiue sicles O eternall Father Colloquie how cheape doest thou sell a thing that is so precious why doest thou equall this first-borne in price with the rest if the rest were redeemed for fiue sicles this was to be redeemed for many millions for he is infinitely more worth then all the rest But I now perceiue o Lord that this is to aduise me that although the name of this ransome soundeth sale and price yet he is giuen vs freely and of meere grace that I may incessantly thanke thee for this newe grace for the which mayest thou be glorifyed and praised by all thy Creatures worlde without ende Amen I may also consider the Spirit that is included in the price of these fiue sicles by the which is signified the price wherewith is bought the most precious golde of diuine Wisdome which is Christ Apoc. 3.17 Isa 55.1 in such sorte as it may be bought This price is the mortification of the fiue senses and the actes of the fiue Vertues which dispose vs to obtaine Grace and the perfection thereof that is to say Liuely faithe Feare of God Dolour for Sinnes Confidence in Gods mercye and an effectuall Resolution to obey God and wholely to accomplish his holy will Therefore Colloquie o my Soule if thou desirest to haue Christ to be thine consider that he is not bought with golde nor siluer but with these fiue sicles of the Spirit offer them to the eternall Father and he will giue him vnto thee Fourthly I will ponder the ende wherefore he is redeemed and bought which is to be the Slaue and Seruant of men and to deliuer himselfe for them vnto Deathe O sweete IESVS Colloquie how willingly doest thou suffer thyselfe to be solde and redeemed to vndoe by thy sale that which I by sinning did with my Soule and to redeeme it with thy ransome that it might bee perpetually thine and yet thy Loue stoppeth not heere for thou art readye to be solde againe by a false Disciple and bought by thy enemies to take from thee thy life making an ende of our redemption with thy Deathe Blessed be thy immense Charitye that is neuer satisfied nor wearied in doing vs good O my Soule reioice that the blessed VIRGIN hath bought her Sonne for thee be glad that IESVS is alreadye thine seeing his Father hath giuen him thee for fiue sicles O good IESVS thou art mine by this newe buying but I yeilde myselfe to be thine Cant. 2.16 and with greate Confidence will say My beloued to me and I to him bee it so o Lord that thou leaue not me nor I neuer leaue thee Amen The XXV Meditation Of what happened in the Presentation Luc. 2.25 with Simeon and Anna the Prophetesse The first Pointe IN those dayes there was a man in Hierusalem named Simeon and this man was iust and religious expecting the consolation of Israel and the holy Ghoste was in him and he had receiued an aunswere from the holy Ghoste that he should not see deathe vnlesse he sawe first the Christ of our Lord. Vpon this pointe I will consider first how the holy Ghoste desiring to manifest IESVS Christ newly borne raised vp two
where he was how louingly he would reprehende my Pride and Vanitye and Curiositye in attire how he would exhorte me to make myselfe a childe and to present and offer myselfe to the seruice of his eternall Father All these wordes I am to receiue to heare beseeching him to inspire them into my spirit with a Determination to fullfill them I will likewise endeuour to heare what the blessed VIRGIN saide and what the holy Spirit saide to Simeon and what Simeon himselfe saide when he sawe his desire accomplished I learning by those wordes to speake such other wordes vnto God The third Pointe THe third pointe is to smell with the interiour smelling the most sweete odour celestiall fragrancye that issueth from this Childe IESVS and from his Vertues meditating how well they smell vnto God vnto the Angells and vnto the Iust and how much honour and glory they are vnto our Lord God and of what edification to his Church And with this odour I am to comfort and animate myselfe to imitate those Vertues To doe this the more effectually I will ponder how the most sweete odour that issued from the workes and Vertues of that Childe did exceedingly recreate the eternall Father Gen. 27.27 who might say as Isaac sayed of his Sonne Iacob The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed Then will I ponder how much this odour recreateth the just Soules that smell it Cant. 1.3 as the Spouse that saied we will runne after thee in the odour of thy ointments For the Pouerty of Christ his Humillitye and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte and carrieth it after him to joine it vnto him From hence I will come to contemplate how sweete an odour both to God and vnto men is Obedience and Modestie Humillity Patience and Charitye in any person whatsoeuer that hath them in excellencye and how much it edifieth the Church and his neighbours Whereupon S. 2 Cor. 2.15 Paul saieth of the Iust that they are the good odour of Christ and contrarily what an euill odour both to God and to men is Pride and Disobedience Immodestye and euery other vice pondering how farre this euill odour was from that holy place where the Childe and his mother was and how farre it ought to be from my Soule not to giue any disguste to whome I owe so much dutye O sweete Childe whose Vestements Colloquie which are thy workes are like a feilde of odoriferous flowers clothe me with them that I may smell well to thy eternall Father that for thee hee may giue me the benediction that for them thou didst merit may my Soule resent the fragrancye of thy diuine odours that it may runne after thee imitating thy Vertues vntill it arriue to enioye the rewarde of them Amen The fourth Pointe THe fourth pointe is with the interiour Taste to taste the sweetenesse of that blessed Childe and of his Vertues and how sweete they were to God and to himselfe and are to all those that exercize them in his imitation applying myselfe to proue what the Prophet Dauid sayeth Psa 33.9 Taste ye and see that our Lord is sweete O how it pleased the eternall Father to beholde the Vertues of his Sonne and what pleasure had the Sonne to giue full content to the Father O what a sweetenesse felt this blessed Childe to see himselfe poore contemned layed in a manger among beastes how sweete vnto him were the teares that he shed and how pleasing was it to him absolutely to fullfill the will of his Father much more sauorye without comparison then the milke that he sucked from the brestes of his mother And in imitation of him I will endeuour deepely to resent this sweetenesse that God putteth in Contempts and Afflictions in Pouertye and Teares sweetened with the example of this B. Childe And with this Affection I will prouoke in my Soule a greate hunger to taste of these things and to sauour the pleasing tastes of the Spirit that the sweetenesse of the fleshe may be made vnsauorye vnto mee With this affection I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe which was so greate that it lothed him to see and taste any thing of this life and sweetened vnto him euen deathe itselfe O eternall God Colloquie Ps 30.20 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee but how much gerater shall it be to those that loue thee giue me some parte thereof o Lord to prooue that I may with a good will renounce the pleasures of the earthe and take pleasure only in those of Heauen Amen Contrarily I may ponder how much bitternesse lyeth hidden in Vice and in the Soule that followeth her owne will and yeildeth to her owne passions and making reflexion vpon what passeth with myselfe when I sinne I shall taste this bitternesse that I feele in myselfe and shall presently abhorre it and spit it vp with a desire neuer more to taste of it remembring that of the Prophet Hieremias Iere. 2.19 Thy owne malice shall reproue thee and thy owne Sinne shall reprehend thee know thou and see that it is an euill and bitter thing for thee to haue abandoned thy Lord God The fifth Pointe THe fifth pointe is with the interiour Touching spiritually to touche the Vestements of that Childe the haye of that manger the earthe of that stable kissing and embracing it with my Hearte engendring in myselfe a greate estimation price and loue of it all choosing it to myselfe as a thing of greate value and as if I were present at all I am to come to the Childe and to beg leaue of him to touche his feete to kisse and embrace them bewailing my Sinnes and like Mary Magdalen humbly begging remission of them And then with greater Confidence to beg leaue of him to touche his handes to kisse them and to play with them beseeching him to giue me his benediction or like olde holy Simeon I will take him in my armes and embrace him with greate Loue beseeching him to vnite me to himselfe not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied Cant. 1.1 Let him kisse me with the kisse of his mouthe I might aspire to the desier to touche that diuine face and to vnite myselfe to his Deity with the vnion of perfect Loue satiating myselfe with only seeing him and louing him O what sweetenesse is felt in this spirituall touching Cant. 5.4 with the which as the same spouse saide all her bowells were moued mollified desiring to admitte therein her beloued I am likewise to touche the hardenesse of the Childes bed the rigour of the colde that he suffered the straightnesse of those mantles wherein he was wrapped and swadled and to applye myselfe to desier that for our
therefore we deserued Secondly I will ponder the prouidence of God in sending presently his Angell to signifye this newes to S. Ioseph and to free him from his exile commaunding him to retourne to his Countrey O how confirmed was he heereby in his confidence in God and how contented was he to see the care he had of them from whence I will collect how securely I may be carelesse of the successe of my owne affaires casting my cares in the handes of God Ps 30.16 in the which are my lots and my times and my prosperities and aduersities he taking it to his charge to dispose them as shall be most conuenient for my good O Father Colloquie most carefull of thy Children I cast all my Cares vpon thee because thou art so carefull of me One only desier I haue to serue thee that thou maiest desier to remedye me Thirdly I will ponder that aswell in this reuelation as in the other the Angell calleth not the blessed VIRGIN by her name nor sayeth vnto him Take thy wife and the Childe but Take the Childe and his mother to teache vs that the most glorious name of our B. LADYE is to be the mother of God by this name the Angell calleth her and the Euangelistes and by this name we ought to call her reuerencing the greatenesse of that name and rejoicing therein O mother of God Colloquie bee thou happy in this name and make vs the worthy Children of him that holdeth thee for his mother The third Pointe IOseph obeying the Commaundement of the Angell Matt. 2.19 departed towardes Israel and fearing to goe into Iudea he was warned in his sleepe to goe vnto Nazareth that it might be fullfilled which was saide by the Prophets that Christ shall be called a Nazarite Heere is first to be considered the greife of all the people of that Cittye where these Sainctes had liued for their departure from them thorough the greate taste that they had of their holy conuersation and for that it is credible that they left many whome they had conuerted to the true Faithe Secondly I will ponder how S. Ioseph in all his doubtes had recourse to the remedye of Praier alwaies tourning himselfe vnto God and how readye God was to heare him and to free him from his doubtes I collecting from hence desiers to haue recourse likewise to God in all mine with Praier and Confidence For if I truely desier to be assured of Gods holy will God will giue me light for to knowe it Thirdly I will ponder that name of our Sauiour Christ Nazarite which hee tooke of the Cittye where he was conceiued and brought vp and it is as much to saye as holy or florishing signifying by this name that he was to be excellently holy and the holy of holyes florishing in all kinde of flowers of admirable vertues and wholely dedicated to God without hauing any other employment in this mortall life more then in things belonging to his diuine seruice giuing vs an example of being spirituall Nazarites resplendent in vertue in imitation of him O most sweete IESVS with all my Hearte Colloquie Num. 6.3 I desire to imitate thee to obserue the lawes of the spirituall Nazarites seperating myselfe from whatsoeuer is created that may make me druncke with disordinate Loue and not touching any deade thing that may defile my Soule nor admitting any razour vpon my Heade that may cut of the high thoughtes and affections of my Spirit preseruing them all entirely for thy Seruice O most florinshing and most holy Nazarite ayde me to compasse my intention seeing without thy aide I can neither beginne nor attaine the desired ende thereof The XXIX Meditation Of the comming of our Sauiour Christ to the Temple of Hierusalem and of his remaining there among the Doctors The first Pointe FIrst Luc. 2.42 I am to consider the Custome of S. Ioseph and of the blessed VIRGIN with her Sonne to goe vp euery yeare to the Temple of Hierusalem to celebrate the Pasche of the Lambe and with what spirit they went vp all three S. Ioseph went vp with the spirit of Obedience for that the Lawe obliged men to goe vp three times a yeare to the Temple of Hierusalem especially to celebrate the principall Pasche of the Lambe Exod. 23.14 Deut. 16.16 The blessed VIRGIN albeit this Lawe obliged not Women went with S. Ioseph in a spirit of Deuotion to celebrate that feaste and to glorifye God therein The Childe IESVS went with a spirit of Obedience to his Parents who defired to carry him with them but much more with a spirit of Loue to his celestiall Father to glorifye him within his Temple And all three went with a spirit of Thankesgiuing which was the ende of the Lawe to giue thankes to God for his benefits receiued and therefore meruaiuailous was the Sanctitye that they shewed in this Action greate Reuerence at their entrye into the Temple greate Deuotion being therein and a greate spirit in all that they did for albeit they had a Custome to make these iourneys yet they did them not only for Customes sake and a litle more or lesse but euery time with a newe Spirit and an interiour feeling as if that time had beene the first And heerein I am to imitate these Sainctes endeuouring to obserue the good Customes of the Church and to make a Custome of all things that are vertues and yet so that I doe them not only for Custome or because others doe the like but with that spirit which they require Heere is to be noted that S. Ioseph is called the father of Christ because he was helde for his Father The Second Pointe SEcondly I am to consider Luc. 2.43 how the Childe IESVS being twelue yeare olde hauing gonne vp to the Temple of Hierusalem with his Parents when they retourned to Nazareth he remained in the Temple and his Parents knewe it not pondering some causes that he had so to doe First he remained in the Temple to signifye how willingly so farre forth as lay in him he was alwaies in the house of his celestiall Father employing himselfe there in things belonging to his seruice much better then the Childe Samuel And this testimonye he gaue at twelue yeares olde when other men begin to haue more perfect vse of reason to instruct vs how much it importeth to affectionate ourselues to these exercizes of Vertue from our tender youthe according to that of the Prophet Hieremias Thre 3.27 It is good for a man when he beareth the yoke from his youth Secondly with diuine Prudence he would not aske leaue of his Parents to remaine alone in the Temple that he might take away occasion of seeming disobedient if they denying him he had not obeyed them and for that if they should haue remained with him it might haue beene an impediment to execute freely what he pretended for the glory of his heauenly Father and therefore he determined to leaue them
and say nothing teaching vs by this example two things of very much importance First how regardlesse he was of the fleshe how regardlesse we are all to be of all that concerneth fleshe and blood and of carnall Loue to our Parents freindes and acquaintance leauing them whensoeuer it is necessarye to attende more carefully to the businesse of our heauenly Father And that carnall Parents freindes may vnderstand that we are not to remaine with them any longer time then it is the will of God Secondly that when I presume that my Parents or freindes would hinder mee from accomplishing the Will of God whither it be by ignorance or good Zeale or thorough malice or euill Zeale it is better to leaue them and say nothing although they greiue and lament and reprehend me afterwardes for it treading all this vnder foote with a manlike Courage to fullfill the Will of God according to that which is written Deut. 33.9 He that sayed to his Father and to his mother I knowe you not ank to his bretheren I knowe you not these kept thy worde and obserued thy couenant Otherwise our Sauiour Christ will say vnto me Matt. 10 37. Colloquie He that loueth Father or mother more then me is not worthy of me O most sweete Childe I am confounded to see how I am tyed to fleshe and blood omitting to doe the will of thy heauenly Father for feare of displeasing my carnall Parents or freindes Giue me o Lord Act. 5.29 Eph. 4.30 a manlike heart to leaue them all for thy loue choosing rather to obey God then men and to contristate the humane Spirit rather then the Diuine The third Pointe THirdly I am to consider how our Lord Christ with that zeale which he had of the saluation of Soules would then make some demonstration of the wisdome and grace wherewith he was replenished discouering somewhat thereof to these Doctors of the Lawe the which he did with admirable Modestye Humillitye Discretion and zeale of the Loue of God manifesting these Vertues in a manner accommodated to his age He shewed Modestye in his Countenance and in the Grauitye of his wordes and gestures the which was so greate that it moued the Doctors to admitte him to dispute with them Humillitye in that being able to be master of all he entred among them as a Disciple demaunding and hearing as one that would learne Discretion in aunswering meruailously to whatsoeuer they demaunded him in such sorte that they all admired his prudence Zeale in that he ordained all this not for vaine ostentation of his owne Wisdome but for the glory of God and good of Soules and especially to confounde the prowde Learned men that were there and to illuminate learned men that were humble and to open their eyes that they might knowe that he was alreadye about the worke of their redemption O good IESVS Colloquie a Childe in yeares but a man in VVisdome a Lambe in meekenesse but a Shepheard in Discretion I reioice to see thee play the Shepheard with this greater flocke giuing them the pasture of eternall Life fullfilling that which is written a litle Childe shall feede them Isa 11.6 O that I had beene present to heare thy Questions and to enioy thy admirable aunswers repeate them o Lord to my hearte that I may enioy the fruite thereof From this consideration I am likewise to collect a greate desire to imitate these foure vertues of our Sauiour Christ confounding myselfe in his presence for the want I haue of them especially to see my owne litle modestye and humillitye and that in Wordes and gestures I would make demonstration of more knowledge then I haue and that being ignorant I disdaine to learne what I knowe not presume to teache others what I haue not learned The fourth Pointe FOurthly is to be considered what this most blessed Childe might doe those three dayes that he was in the Temple without his Parents pondering how beside the time that he spent with the Doctors the rest he might spende in perpetuall Watching and Praier before the eternall Father for the saluation of the Worlde and of the People that entred therein It is also to be beleeued that he remained there in the night taking the grounde for his bed and some benche for his bolster and that he did eate of such almes as were giuen him or passed the time without eating for of all these temporall matters he made but small reckoning It is likewise certaine that it was a greate torment vnto him to see the vnreuerence of some that entred there and the Sinnes that they there committed for he had then so feruent a zeale as when S. Iohn testifyed of him that of the Psalme The zeale of thy house hath eaten me Ioan. 2 1â— although at that time he dissembled it Out of all this I will collect Affections and Resolutions of Imitation in that wherein I ought to imitate him and to be compassionate of his Pouertye and solitarinesse albeit he made small reckoning of his earthly Parents being in the house of his celestiall Father The XXX Meditation Of what the blessed VIRGIN did when shee sawe shee had lost her Sonne vntill shee founde him The first Pointe SAinct Ioseph Luc. 2 4â— c. and the blessed VIRGIN hauing trauelled a dayes iourney from Hierusalem on their waye to Nazareth eache thinking that the childe had beene with the other for they went in seuerall Companyes at night in their Inne they missed the Childe and seeking him among their kinssolke and acquaintance they founde him not Wherein I am to ponder the Intention of God in willing to afflict these Sainctes without any fault of theirs and vpon the occasion of a good Worke which they did to honour him and in a thing which might most of all greiue them which was the losse of such a Childe All which he plotted to exercize them in Patience Humillitye and feruorous Diligence and in other Vertues that were resplendent in the blessed VIRGIN and in S. Ioseph in this case for our example Their Patience was resplendent in that they were not troubled nor lost the peace of their Soule nor complained of our Lord but endured this losse with yeilding to Gods ordination though it was an exceeding greate losse Their Humillitye in that like good People they feared a faulte or a negligence where none was or at least they attributed this to their owne Indignitye they feared least our Lord would alreadye leaue them and followe some other course of Life or least themselues had omitted their dutie in looking after him and they confessed themselues to be vnworthye of his Companye Their Diligence in that they went forthwith to seeke him full of Carefullnesse and paine to complye with their obligation and for that Loue sollicited them and though they sought him among their kinsfolke and acquaintance yet for all this they founde him not for if Christ would haue beene with any of his
kinsfolke he would soonest haue beene with his mother To these three things was added the fourth of feruent and long Praier And especially I will ponder what a sad night that was to the blessed VIRGIN how solitarye she was without her Sonne and how she spent it wholely in meditating and mourning like a Doue praying with greate zeale and beseeching the eternall Father not so soone to depriue her of the care of her Sonne but to looke after him wheresoeuer he was and not long to deferre the restoring him againe O Soueraigne VIRGIN thou art entred into a perillous Sea Colloquie there is no remedye for thee but to praye the losse of thy beloued hath beene to thee a bitter and tempestuous Sea the waues of Sorrowe haue entred into thy Hearte and afflicted it with many Cares the Darkenesse of night hath stopped thy passage and thou art as is were ouerwhelmed in the depth of Disconsolation thou findest no ease vpon Earthe and therefore with the cables of praier thou doest presently cast forth the Anchor of thy hope into Heauen hoping for remedye from thence and thy hope shall not be deceiued for the Heauenly Pilot who is thy Father knoweth not how to loue and to abandon nor forsaketh he for euer those that hope in him With this Successe and the cause thereof The absence of God in the Soule I am to lift vp my Spirit to consider the mysterye that it signifyeth Poudering how our Lord God many times absenteth and hideth himselfe from men they not knowing nor perceiuing it according to that of holy Iob If he come to me Iob 9.14 21. I shall not see him and if he departe from me I shall not vnderstand all though I shall be simple the self same my Soule shall be ignorant of And this ignorance vseth to last all day vntill it be discouered at night as in this case it happened to our blessed LADYE the VIRGIN to S. Ioseph and it happeneth diuerse wayes First it happeneth thorough hidden mortall Sinne being committed with culpable Ignorance or by the Illusion of the Diuell vnder the Cloke of Vertue And then God absenteth himselfe man not knowing it and this ignorance vseth sometimes to last the whole daye of this life vntill the night of Deathe when man thinking he hath God findeth himselfe without him whereupon sayeth the VViseman Pro. 16.25 There is a waye that seemeth right vnto a man and the ende thereof leadeth vnto Deathe And this Absence is most terrible because after it followeth the eternall and therefore I am to beseeche our Lord not to absent himselfe from me in this manner and to say vnto him with Dauid Psal 18.13 24.7 Cleanse me o Lord from my hidden Sinnes and call not to minde my Ignorances Other times it happeneth thorough a secret Pride and Vaineglorye the which consumeth substantiall Deuotion and depriueth the Soule of the fauorable presence of God but this is not knowen during the daye of Prosperitye for Vaine-glorye vseth to put a relish vpon good things but the night of Aduersitye and Humilliation comming man beginneth to perceiue the absence of God and the want of true Vertue and findeth himselfe disconsolate and pusillanimous Sometimes againe it happeneth thorough the secret Prouidence of our Lord God who absenteth himselfe and depriueth vs of sensible Deuotion to exercize vs in Humillitye and this vseth to happen vpon solemne festiuall dayes and in the exercizes of good exteriour Workes and albeit we sometimes perceiue not this during our exteriour imployment yet we afterwardes perceiue it in our recollectednesse In these cases it is alwayes most secure to presume that this absence is thorough my Sinnes and in chastizement of my negligences and Omissions albeit I knowe them not saying with the royall Prophet Dauid Ps 118.67 75. Before I was humbled I sinned and thou in thy Truthe didst humble me because iustly for my Sinnes I merited this Humilliation But yet all this notwithstanding I am to beleeue that when I want the grace of Deuotion and the fauorable visitations of God whither it be thorough my fault or no that all happeneth by the disposing of Gods Prouidence for my greater good Ps 118.71 according to that of the Prophet Dauid It is good for me that thou hast humbled me that I may learne thy Iustifications In all these Cases I am to exercize those foure Vertues which were resplendent in the blessed VIRGIN and in S. Ioseph laying deepe roote in Humillitye arming myselfe with Patience animating myselfe to seeke God with Diligence and soliciting him with feruent Praiers for it is written Aske and it shall be giuen you Luc. 11.9 seeke and you shall finde O sweete IESVS that spakest generally to all Colloquie VVhosoeuer seeketh shall finde graunt me such feruour in asking thy sight that I may obtaine it and ayde me to seeke thee in such sorte that I may finde thee for euer and euer Amen The second Pointe THe next daye in the morning S. Ioseph Luc. 2.45 and the blessed VIRGIN retourned to Hierusalem to seeke the Childe IESVS and the third day entring into the Temple they founde him sitting in the middes of the Doctors hearing them and asking them at the which they meruailed greately Vpon this pointe I am often to consider the Time and Place where the blessed VIRGIN founde the Childe the Companye and businesse wherein he was employed and the Ioye that she had when she same him collecting out of all this the Spirit included therein First the Time was the third day after he was lost in the which time the sacred VIRGIN suffered so many howers litle more or lesse of Affliction and Desolatenesse as she did from the Passion to the Resurrection wherein he appeared vnto her liuely and glorious And the mysterye heereof is to signifye vnto vs that when the Soule looseth God and the grace of Deuotion it findeth him not presently rather he vseth to hide himselfe for some time either to chastize it for hauing lost him if it were in fault or to exercize it in Patience and Humillitye and that with this delay it care and Diligence to seeke him may encrease that it may be made worthy to finde him more speedily and with more abundance of grace And this is signifyed by the number of three dayes to encourage our Hope that we be not dismayed by thinking that our remedye shall be long deferred according to that saying of the Iust in Affliction Osea 6. mysticè After two dayes he will reuiue vs and the third day he will raize vs vp againe and we shall liue in this presence Secondly the Place where he was founde was the Temple and House of God which is the house of Praier and of Recollection dedicated to the Worship and Workes of Diuine seruice to signifye that our Lord Christ is not founde in flesh and blood nor among the Pamperings and Vanities of the Worlde but
this time such are the heroycall Actes of the Loue of God of the feruent zeale of his glorye and of the saluation of Soules a vehement dolour for the offenses donne against God and for the Soules that perish and continuall Praier that they may not perish Heerein he was so gratious and pleasing to God that as hee himselfe saieth by the Prophet Isaias his Spirit reioiced in him Isa 42.1 Besides this he edified men with rare examples of Modestye Humillitye Patience Meekenesse and Subjection for the which he was pleasing to those Persons with whome he conuersed For as the same Prophet Isaias sayeth his conuersation was neither sad Isa 42.1 Matt. 12.19 nor harshe nor turbulent nor offensiue nor distastefull to others O most sweete IESVS Colloquie seeing thou art full of VVisdome and Grace and that from thy fullnesse the Iust receiue augmentation both in the one and in the other replenish me abundantly with both and ayde me daily to encrease in them Lastly to animate myselfe I will ponder how the most holy VIRGIN made her proffit of these two examples of her Sonne for contemplating them she also in imitation of him encreased in wisdome and grace before God and before men our Sauiour Christ reioicing to beholde the holy emulation that his mother had of him O most blessed mother Colloquie ayde me with thy intercession that I may encrease as thou encreasedst imitating him whome thou didst imitate The third Pointe THirdly I will consider how in all this time our Sauiour Christ as the same Euangelist sayeth was subject to his mother Luc. 2.52 and S. Ioseph obeying them in all that they commaunded him Heere I am to ponder who it is that obeyeth and subjecteth himselfe and to whome in what thinges and in what manner He that obeyeth is God Infinite the Creatour and supreame Gouernour of the Worlde vnto whome all are obliged to obey and to be subject And albeit it was not much that as man he should obey his eternall Father yet it is admirable that he should subiect himselfe to obey his mother and a poore Artificer the Creator subiecting himselfe to the Creatures the Lord to his Seruauntes and the king to his Vassalls wherewith I may confounde my owne Pride and Rebellion O vile VVorme Iosue 10.12.13 why doest not thou subiect thyselfe to man for God seeing God subiecteth himselfe to man for thee If God obeyeth the voice of a man why doest not thou wretched man obey the voice of God O Sun of Iustice that mouedst thyselfe and stayedst at the voice of these two men to whome for my Loue thou diddest subiect thyselfe graunt me that I may subiect myselfe to those whome thou hast left me in thy place delighting to denye my owne will to accomplish theirs Then will I ponder the things wherein he obeyed that is to say in such base things as are vsed to be donne in the house of a poore Carpenter and in that manner that Children vse to serue in the house of their Parents when they are poore And this did our Sauiour Christ with greate Humillitye and Punctuallitye with meruailous promptnesse and alacritye and with all that perfection that perfect Obedience requireth the which equally embraceth greate and litle easy and difficult honorable and contemptible For seeing that God himselfe humbled himselfe to be obedient in things that were so base all things in is estimation are very high and esteemeth nothing base in the house of God if he commaundeth it for if God commaundeth it is sufficient to make honorable the execution thereof as S. Raphael helde it for an high honour to serue Tobias in things very base Tob. 5.15 20. because God commaunded it From whence I will collect that the excellencye of spirituall Life consisteth not so much in doing workes of themselues very glorious such as are to preache to gouerne to teache as in doing those workes that God commaundeth though of themselues they be base but yet after an excellent manner that is with much Loue of God with a pure Intention of his glorye with greate promptnesse and alacritye of Hearte and with a feruent desier in all these things to please him And in this sence it is that the VViseman sayeth Eccl. 33.23 that we should endeuour to excell in all our workes doing them in such sorte that in the eyes of God they may be very excellent And so Christ our Lord as touching the manner of working with a spirit of Sanctitye was no lesse excellent in the worke of sawing then in the worke of preaching or doing some miracle And our blessed LADYE the VIRGIN shewed no lesse the excellencye of her Sanctitye when she spun then when she serued her Sonne or suffered any thing for his sake And heerein I am to imitate our Sauiour Christ and his blessed mother if by the shortest waye I would attaine to greatest perfection The fourth Pointe FOurthly I will consider how Christ our Lord vntill he was thirtie yeares olde exercized the trade of a Carpenter as may be collected from the speeche of those of his owne Countrey according to the reporte of S. Marke the Euangelist Is not this the Carpenter Mar. 6.3 the Sonne of MARY Heere I will ponder the causes that our Sauiour Christ had to choose this trade of Life and to continue it euen till after the Deathe of S. Ioseph if it be true that he dyed before Christ had attained to thirty yeares of age The first was to auoyde Idlenesse and to giue vs an example of labouring and being euer employed Eccl. 33.29 for Idlenesse as the VViseman sayeth is the Originall of all mischeife The second was of his owne free will to subject himselfe to the malediction that God imposed vpon Adam Gen. 3.19 when he sayed vnto him In the sweate of thy browe thou shalt eate thy breade And therefore all this time he gained his meate with the labour of his handes from whence S. Paul Act. 20.34 and other Sainctes tooke example of labouring to eate of their owne labours The third was to exercize Humillitye employing himselfe in a vile and contemptible Occupation for Christ our Lord in the iugdement of the Worlde and of his owne Countryemen did not vse this occupation of his owne will as some noble and wise Gentlemen vse to learne some mechanicke Trade for their pleasure but of meere necessitye and to get his meate and so he was then treated by Gentlemen and those of the principall sorte as at this day such mechanicke Artificers are treated Out of all this I will collect Affections of Admiration and Imitation pondering aswell the Spirit wherewith our Sauiour Christ exercized this office labouring with the bodye and praying with the Hearte to imitate him when I shall labour in any bodily workes as did those valiaunt Souldiours the Machabees 2 Mach. 15.26.27 of whome the Scripture sayeth that they fought with their handes and prayed with