Meditations vppon the mysteries of our holy faith with the practise of mental praier touching the same composed in Spanish by the R.F. Luys de la Puente ... ; and translated into English by F. Rich. Gibbons ...

MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same , 〈…〉

Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS , natiue of Valladolid .

AND Translated into English by F. RICH. GIBBONS of the same Societie .

THE FIRST PART .

The contents of this woorke are to be seene in the page folowing .

ornament with sun

SIT NOMEN DOMINIBENEDICTUM

IHS

Printed with priuiledge M.DC.X.

THE CONTENTS OF THIS WORKE .

These Meditations goe diuided into six partes , which be correspondent to the three wayes , PVRGATIVE , ILLVMINATIVE , & VNITIVE : the first two parts for Principiants in Vertue : the other two for those that Goe forward : and the two last for the Perfect . And all six doe helpe for Preachers , and Masters of perfection .

The first part , of Sinnes , and Last things of man , with Meanes of praier to purifie the heart from vices .

The second part , of the Mysteries of the Incarnation , and Childhoode of IESVS Christ our Lord , vntill his Baptisme .

The third part , of the Principall mysteries of his life , Diuinitye , and Miracles , vnto the ende of his preaching .

The fourth part , of all the Mysteries of the Passion .

The fifth part , of the Mysteries of the Resurrection , Apparitions , & Ascension , till the comming of the holie Ghost , & publishing of the Gospell .

The sixt part , of the Mysteries of the Diuinitye , Trinity , & Perfections of God , & of the Benefits , natural & supernaturall that proceede from him .

Accordinge to the order of the historye there goe inserted also meditations of all the Life of our LADYE , and of some Saints , of whome the Gospell , and the booke of the Actes of the Apostles make mention ; of which , and of those that be vpon the Gospells of the Sundayes , & holie dayes thoroughout the yeare , there be Tables in the ende of the whole worke .

TO THE VERTVOVS , AND DEVOVTE GENTLEWOMAN MISTRES CICILIE MORGAN , DAVGHTER to the worshipfull Mistres MARIE MORGAN .

SOme peraduenture may , and will also , Vertuous Gentlewoman , marueil not a little , what moued me to dedicate this booke rather vnto you , then to diuers other persons of no meane calling in our nation , whoe might with great reason haue expected the same at my hands , especially I being , as they will suppose , obliged to sundry of them for diuers respects . To whome , for satisfaction of my part , and that this their woundring may cease , I answere in fewe words : that as touching particular obligation to any person , I found none in my selfe , that might with iust cause haue moued me to alter this my intended course , other then that , Rom. 13.8 to which the Apostle exhorteth saying : Nemini quidquam debeatis , nisi vt inuicem diligatis ; Owe no man any thing , but that you loue one an other . More ouer , if any obligation there be towards others , certes it is most towards you , for whome I haue giuen my word in such sort , that I am bound by all the meanes I possibly may , to further your spirituall good , & aduance you in that kind of perfection , to which you so much aspire . Whereunto I add , that if this my labour , such and so much as it is , be aniwise due to those , which were the cause I first tooke it in hand , I neither can , nor will deny , but that your often , and feruent calling vppon me , to aford you sufficient matter for meditation , with the manner how to performe the same , in such sort as it ought to be donne ; was the occasion , that hauing seene this worke , I tooke in hand to translate it , findinge it to be such , as in it selfe contained all that , which either you with reason could require of me , or I thinke good to performe of my part , as necessary for your spirituall instruction , & profit in this kind of exercise . And heere I wittinglie , and willinglie leaue to speake of your godlie and vertuous behauiour ; of your feruent affection in the seruice of almighty God ; of your holie desire to conforme your selfe in all your words , thoughts , and woorks , to his most holie will and pleasure ; of your renouncing the world , and the contentments thereof , with so generous a resolution ; of the continuall mortification of your selfe with so inuincible courage ; which all , and many more your rare vertues , vnknowne to others then to those , whoe of dutie ougt to knowe them , had ben sufficient , without anie further cause , to haue presented you these my small paines , such as they are ; thereby to forward you in this happy course of life , which you haue vndertaken , & to perfect you in the same , as much as in me lieth . As for my labour , if it may with Gods holie assistance profit others then your self , let them con you thankes , whoe haue ben the motiue thereto : but if it may further your owne spirituall good , as I nothing doubt , but with the grace of God , and your owne vertuous endeauour it will , if you perseuer , and continue in the practise of meditation as you haue begunne ; I hope I shall not be defrauded of your good merites , & praiers , in which I hartilie desire to be remembred , wishing you all abundant increase of grace and goodnes in this world , that growing from vertue to vertue , Psal. 83.8 you may at the length , as the Psalmist saith , see the God of Gods in Sion , that is , see his diuine Maiestie face to face , and inioy him for euer and euer in the world to come .

Your louing friend that wisheth you all good RICH. GIBBONS .

THE PROLOGVE TO THE CHRISTIAN Reader .

SO proper it is to the Religious of our least Society or Company of IESVS , to procure , by Gods grace , not onely our owne saluation , and perfection , but also our neighbours , that wanting health to exercise other duties , ordained to this ende : not to bee wholely wanting to the ende of my vocation , I inclined to write this booke , by meanes whereof , I might ayde them to negociate their owne saluation , which is the finall ende of all Christians , and therewith also , the excellency of Euangelicall perfection , which is the speciallest ende of such as are Religious . And whereas all those which liue in this greate house of the Churche , of what estate , or condition soeuer they bee , are called by God , to pretend in some sorte this soueraigne perfection , for to all is intended or directed that sentence of our Sauiour which saith : Matth. 5.48 . Bee you perfect as also your heauenly Father is perfect : So likewise this booke I direct vnto all , to teache ( as S. Ad Coloss. 1.28 . Paul saith ) and to procure , that euery man may bee perfect in Christe ; though most particularly it is directed to those , who by reason of their Religious estate professe this perfection , and pretende to attaine thereunto by the meanes of Prayer , and Meditation , whereof this booke doth entreate , wherein , aswell as I can , according to my poore habilitie , I desire to fullfill what S. Augustine counselleth vs in his 3. sermon vpon the 33. In illud Magnificate Dominum mecum . Psalme , saying ; Si amatis Deum , rapite omnes ad amorem Dei , qui vobis iunguntur , & omnes qui in domo sunt vestra . Si amatur à vobis corpus Christi , id est vnitas Ecclesiae , rapite eos ad fruendum , & dicite : Magnificate Dominum mecum , & exaltemus nomen eius in idipsum . If you Loue God , attract and drawe to the Loue of God , all those that are joyned with you , and all those that liue in your house . If you loue the bodye of Christe which is the vnitye of the Churche , attract them all to enjoy God , and say vnto them with Dauid , Magnifye ye our Lord with mee , and let vs praise his name together : and herein bee not sparing , nor backward , but Rapite quos potestis hortando , portando , rogando , disputando , rationem reddendo cum mansuetudine , & lenitate . Gaine vnto God as many as you can by all possible meanes according to your habilitie , by exhorting them , by supporting them , by entreating them , by disputing with them , and by giuing them reason for all things , appertaining to Christian Faithe , & perfection with all Meekenesse , and Lenitye to the ende that all may magnifie God with one , and the same spirite of loue . For this diuine fier whose propertye is , Pro. 30.16 . neuer to say , enough , is not contented to inflame the hearte of him whome it possesseth , that hee alone , with all whatsoeuer is within him , should burne in the loue of his Creator , but without all trace of enuie , it extendeth its sparkles and flames to all his kinred , freindes , and neighbours , & to all those that are any way joyned vnto him ; but especially to those of his owne house , that liue vnited with him in the same profession , that there may bee no one at all therein , but may loue , and glorifye God with great feruor , in such sort that inkindled with this fier , they may fasten it vpon others , and those others vpon more , that so it may bee dilated thoroughout the whole worlde , fulfilling that desire wherewith our Lord IESVS Christ came from heauen , as hee himselfe declared it , Luc. 12.49 . saying : I came to cast fier on the earth , and what will I , but that it bee kindled ? And this was my intention in writing these meditations , wherewith by the vertue of Gods Spirit , Psal. 38.4 . this coelestiall fier may bee inkindled in our heartes . The forme whereof , with other Aduertisements how to make best proffit of them , I will set downe in the Introduction which followeth , especially in the fourth , and last paragraph ● . And if it shall please our Lord that I attaine to what I pretend , I beseeche the Christian Reader , that shall participate of this fier , to put in vre the counsell of the Psalmist , Psal. 33.4 . and of his Commentator S. Augustine , with mee magnifying , and praising God the fountaine of all good , and procuring that this fier may bee communicated to others , to the ende that all men both present , and to come , may loue , magnifye , and praise our Lord God , world with out end .

THE INTRODVCTION TO THESE MEDITATIONS Wherein is set downe a Summarye of such things as are comprehended in the practise , and exercize of Mentall Praier .

SO high , and soueraigne is the exercise of Mentall praier , wherein wee meditate vpon the mysteries of our holy Faithe , and conuerse familiarly with God our Lorde , that the principall master thereof , can bee no other but the holy Ghost himselfe , who ( as S. 1. Ioan. 2 27. Iohn saithe ) is the Vnction that teacheth all things : by whose inspiration the holy Fathers learned it , and left vs in writing many aduises , and documents of much importance , how to exercize it with proffit , following the motion of that principall master whome they followed : in imitation of whome , making my proffit of their doctrine , and experience , I will heere make a summary of the principall things wich mentall praier comprehendeth , which stallbee briefe , cleare , and distinct , that all may vnderstand it , and reduce it to practize , omitting larger declarations , and discourses of what I shall saye , to that which other Doctors haue written thereof . Neuerthelesse for the manifestation of the truthe , and authority of what I am to saye , aswell in this summary , as in the meditations of this booke , I will alledge in the margent , the Fountaines from I whence I haue drawne it , which are three . The first is the Sacred Scripture , Ioan. 5.39 . the principall Founte of this Spirituall Science , wherein is contained life euerlasting , and the most excellent meanes that are to arriue to haue a taste of it in this life , and full possession of it in the life to come . The second Fountaine is the holy Fathers who were the masters of mysticall Theologie , or diuinitie , making choise of the most auncient , and by God most illustrated or lightened therein , such as were S. Dyonise , S. Basile , S. Augustine , S. Chrysostome , Cassian , S. Gregory , S. Bernard , and such others ; and with them I will likewise take for my Guide our Father , and Founder Ignatius of glorious memorye , following the order , and forme which hee left vs in his booke , which hee made of Spirituall Exercises , the authoritie whereof is very greate , aswel for that wee beleeue , ( and not without much foundation ) that hee wrotte it by speciall reuelation , and inspiration of God , as the holy Spirit interiourly dictated vnto him , and taught him these Exercises : as also for that it was approoued by Pope Paulus Tertius in a Bull graunted the yeare 1548. which goeth in the beginning of the saide Booke , whose approbation experience hath confirmed with meruailous effects , which our Lord God hath wrought , and daily worketh in those , which exercize his meditations ; as it is largely prosecuted by Father Pedro de Ribadeneyra in the Historye , Lib. 1. cap. 8. which hee wrote of the life of this excellent man .

I will heere adde onely concerning his booke , that the kingdome of Heauen which is comprehended in the Doctrine thereof , Matth. 13.32 . is like ( as is also the diuine Scripture from whence hee extracted it ) to a graine of mustard seede , which being the leaste of all seedes , groweth to such greatenesse , that it becommeth as it were a tree , vpon whose branches the foules of the aire doe repose : for if wee beholde but the outside , and apparence of this booke , it is litle , and breife , and written in a plaine , and simple stile : but if wee regarde what is contained within , it is effectuall in vertue , ardent in affections , lofty in sense , large in discourse , and ample in the seuerall manners of praying , and contemplating ; in such sorte that vpon the branches thereof , they may finde rest , and spirituall foode , who like the foules of the aire soare aloft in contemplation , Ad Philip. 3.20 . hauing ( as S. Paule saith ) their conuersation & trafficke in heauen . All this shall bee clearely made manifest by that , which wee shall pointe at in this breife Introduction , & shall more amply discourse of in the sixe partes of this booke ; which are as it were sixe branches of the tree of these soueraigne Exercises , Cant. 2.3 . Apoc. 22.2 . Cant. 2.5 . whose shadowe shall bee the refuge of such as are Tempted and afflicted ; the leaues thereof shall bee the healthe of such as are Soule-sicke ; the odoriferous flowers thereof , shall comfort such as are Young beginners in Vertue ; the sweete fruites thereof shall fortifye such as are Proficients , and doe goe formard therein ; and the round cup thereof shal bee the resting place of such as are Perfect . For all shall finde meditations , and formes of Praying , accomodated to their Estates , as soone after shall bee seene .

And that it may appeare how the Pietie , and Soueraignety of misticall Theologie , is founded vpon the rigorous veritie of Scholasticall Diuinitie , the third Fountaine of what I shall say , shal bee the Schoole-Doctors , of whome I will onely alledge the Angelicall Doctor S. Thomas , for that hee alone is auaileable for ten thousand witnesses , whose Doctrine is sounde , secure , and well approoued , and with the Verities of Scholasticall Theologye , hee pointeth at the profoundest conceiptes , and highest sense of mysticall Diuinitie , for both of them are Sisters , and in both is notably excellent this glorious Doctor , as was his master S. Augustine , and his Companion S. Bonauenture , of whose Doctrine I shall likewise make vse . And because that , notwithstanding I haue had so good guides , yet as a man I may erre in what I shall write , my will is that all , whatsoeuer , shall bee subject to the correction of holy mother Church , which is the foundation , and piller of Truthe , from the which whensoeuer , either thorough ignoraunce , or negligence I shal departe , I forth with reuoke whatsoeuer I shall haue saide .

What Mentall Praier is . § 1.

MEntall Praier ( whereof wee heere intreate ) is a worke of the three interiour Faculties of the Soule , Memory , Vnderstanding , and Will , Ex P. Ignatio in 1. exer citio primae hebdomadae . Ex D. Tho. 2.2 . q. 83. art. 1. & q. 180. art. 1. & 3. & 4. & 3. p. q. 31. exercising , by Gods fauour , their Actes about those mysteries and Truthes , which our holy Catholike Faithe teacheth ; and speaking within our selues to God our Lord , conuersing familiarly with him , begging of him his guiftes , and negotiating all what soeuer is necessary for our Saluation , and perfection : in such sorte that the Substance of mentall Praier , consisteth principally in these foure thinges .

1. The first is , with the memory to bee mindefull of God our Lorde , with whome wee are to speake , and to negociate ; and to bee mindefull also , of the mysterie that is to bee meditated , passing breifely thorough the memorye , with clearenesse , and distinction , that which is to be the matter of the meditation , as it is taught by faithe , and as it is diuided into seuerall pointes in the forme that heereafter wee shall set downe . And that this memorye , or recordation bee not drye , it is good to joyne thereunto the Actions of Faithe , beleeuing with the greatest liuelynesse that wee can , the verities of that mysterie , because God , whoe is all Truthe , hath reuealed them , making of Faithe a Ladder to mount vp to perfect knowledge , Cap. 7. iuxta 70 D. Hier. ibid. seeing that ( as Isaias saithe ) vnlesse you beleeue you shal not vnderstand .

2. The second thing is , with the vnderstanding to make seuerall discourses , and considerations about that mysterie , inquiring , and searching out the Verities comprehended therein , with all the causes , proprieties , effectes , and circumstances that it hath , pondering them very particularly . In such sorte that the Vnderstanding may forme a true , proper , and entire conceipt of the thing that it meditateth , and may remaine conuinced , and perswaded to receiue , and to embrace those Truthes that it hath meditated , to propound them to the Will , and to moue it therby to exercize its Actions .

3. The third is , with Free will to drawe out sundry Affections , or vertuous Actes , conformable to that which the Vnderstanding hath meditated , some ordained to himselfe , others ordained to God our Lord : as are Hatred of our selues ; Sorrowe for our Sinnes ; Confusion of our owne misery : Loue of God , Trust in his mercye ; Praises of God ; Thankesgiuing for benefits receiued ; Desire to obtaine true Vertues ; effectuall Purposes to doe good workes , and to change , and amende our Life ; Resignation of our selues to the Wil of God , offering to doe , and to suffer whatsoeuer God shall ordaine , and dispose , and other such like : the which wee call Affections , for that they are to bee donne with the Affection , and Liking of the Will , moued by what the Vnderstanding hath demonstrated vnto it : and in these consisteth that which wee call substantiall Deuotion , from the which ariseth the spirituall peace , and alacritye of the Soule . And to them ( as saith S. 2.2 . q. 82 art. 3. & q. 180. art. 7. ad 1. Lib. 3. de fide orthodoxa , cap. 24. Thomas ) is principally ordained meditation , and contemplation , and those other Actes of the Vnderstanding , which are exercized in Mentall Praier ; for which cause S. Iohn Damascene saide of it , that it is Ascensus mentis in Deum , an Ascending of our Spirit to God , joyning vs with him by actuall knowledge , and Loue .

4. The fourth thing is , to make Petitions to God our Lord holding speeche , and conference with him , in reason to aske of him what the Will hath desired , and the Vnderstanding hath seene , and all else that wee haue neede of ; wherein consisteth that which wee properly call Praier , which is an humble , confident , and feruent Petition of such things as are conuenient for vs , and wee desire to obtaine of our Lorde .

These Petitions , and colloquies or speeches , are to bee directed sometimes to the eternall Father ; other sometimes to his onely begotten Sonne Christ IESVS ; and other , sometimes to the whole most blessed Trinitye , alledging to them Titles , and Reasons , that may moue them to graunte vs what wee demaund .

These Titles may bee taken from three partes ; Ex D. Th. 2.2 . q. 83. art. 17. some from the parte of God , as hee is God , to witte asking him something for his Goodnesse ; for the Loue that hee beareth vs ; for the Desire hee hath of our good ; for that hee Commandeth vs to aske him ; for the Glorye of his holy name , that hee may bee praised by all his Creatures ; and finally there may bee made as it were a Litanye of his Perfections , and Attributes , saying vnto him ; Graunt mee , o Lord , what I require of thee , for thy owne sake ; for thy Charitye ; for thy Mercye ; for thy Liberallitye ; for thy Wisdome ; for thy Omnipotencye ; for thy Immensitye , and Eternitye , &c.

Other Titles there are on the parte of Christ IESVS our Lord , true God , and man , to witte ; by his Incarnation , and Natiuitye : by his Circumcision , and Presentation in the Temple : by his flying into Egipt : by his Fastings : by his Hunger , Colde , and Nakednesse : and by all the Labour , and Trauell of his Preaching . Againe , by the Dolours , Ignominies , and Torments of his Passion , and Deathe ; alledging his Sweating of Blood ; his Imprisoning ; his Scourging ; his Crowne of Thornes ; his Nailing ; his Gall , and Vineger ; and the rest : Sometimes speaking to the eternall Father , beseeching him to heare mee for the Loue of his Sonne ; for the Seruices hee did him ; and the Paines that for his loue hee endured . Othertimes speaking to the Sonne of God : alledging vnto him the Loue that hee bare vs , the Office that hee holdeth of our Redeemer , and Aduocate ; and the greate Price that wee cost him . Othersome times speaking to the Holy Ghoste , begging of him the like , for the Loue that hee beareth to Christ IESVS our Lord , and for his merites . And heere likewise we may make another Litanye , of the Vertues of our Redeemer , alledging his Humillitye of Hearte ; his Pouertye of Spirite ; his Meekenesse ; his Obedience ; his Patience , his Mercye , and his Charitye , and all the rest .

Other Titles there are on the parte of our Necessitye , and Miserye , alledging before our Lord , like Dauid , that wee were conceiued in Sinne , Psal. 50.7 . that wee haue terrible passions , strong enemies , very greate occasions , and daungers , and that with out him wee are able to doe nothing . Psal. 118 73. That wee are his Creatures made according to his owne Image , and Likenesse , and that for this cause the Deuill persecuteth vs to destroye vs , and that therefore it belongeth to him to protect vs . And in conclusion wee may make another Catalogue of our owne Sinnes , and Miseries , counting them before God , and exaggerating or amplifying them very much with Sorrowe of our Hearte ; for the more wee shall exaggerate them , the more wee prouoke Gods mercye to remedye them .

Besides this , men that are perfect , may in some case alledge with Humillity , their fore-passed seruices in Imitation of holy king Ezechias , 4. Reg. 20 3. who asked of God prorogation or prolonginge of his Life , alledging vnto him , that hee had walked before him wth a perfect Hearte . And the like did Christe our Lorde , when after the Sermon of the supper , hee praied to his Father , Ioan. 17.4 . as in his place shall bee seene .

These three kindes of Titles may bee mingled one with another , Psal. 24.11 . after the forme that Dauid saide ; for thy name o Lord thou shalt be propitious to my sinne , for it is much .

These , and other such like reasons may bee alledged in Praier , rather to moue our owne Heart to aske with Feruour , Deuotion , and Confidence , then to moue God to heare vs . For our Lord much more desireth to heare vs , Lib. de verbis Domini . sermone 5. & 29. and to giue vs the good Spirit that wee aske , then wee to receiue him : seeing ( as S. Augustine saithe ) God would not haue commaunded vs to aske of him , if hee had not a will , and a desire to giue vs what wee aske ; and asking of him in the manner aforesaide , wee fullfill all that which the Apostle commaundeth vs when hee saieth , Ad Philip. 4.6.1 . Ad Tim. 2.1 . That our Petitions should presente themselues before God , not alone but accompanied with three meruailous Actions , that is to say , with Praier , which may raise our Spirit , and the Affections thereof to the presence of God : Ex D. Th. 2.2 . q. 83. art. 17. with Obsecrations that may alledge Titles , to bee hearde ; and with Thankesgiuing for benefits receiued , which may dispose vs to receiue those which wee aske afresh .

These are the principall things which mentall Praier comprehendeth , Lib. de Spiritu , & anima . cap. 70. qui ei tribuitur whose Order S. Augustine declared saying : Meditatio parit scientiam , scientia compunctionem , compunctio deuotionem , deuotio vero perficit orationem . Frequent meditation engendreth science , and knowledge of a mans selfe , and of God : knowledge engendreth affections of compunction for our sinnes , and miseries : compunction awaketh affections of deuotion towardes God for his greatenesse , & mercies : and deuotion perfecteth Praier , making our Spirit to joyne it selfe louingly to God , & to aske of him things decent , & fitting , in such manner as is conuenient .

It resteth that wee explicate and declare the manner how euery one of these things is to bee donne , beginning with that which is most proper , and essentiall to Praier .

How wee are to speake vnto God in Mentall Praier . §. 2.

BY what hath beene saide , it appeareth that the essence or nature of Mentall Praier , properly consisteth in speaking within our selues to God our Lorde , for two principall endes .

1. The first is , to praise him , and blesse him for what hee is : and to giue him thankes for the benefits , and rewardes hee bestoweth vpon vs , exercizing that soueraigne manner of Praier which S. Paule counselleth vs , saying : Ad Eph. 5.19 . Ad Coloss. 3.16 . Bee filled with the Holy Spirit speaking to yourselues in Psalmes , & Hymnes , and spirituall Canticles , chaunting , & singing in your heartes to our Lorde , giuing thankes al waies for all things , in the name of our Lord IESVS Christe to God & the Father . In the which wordes the holy Apostle pointeth at foure diuine affections , wherewith wee may speake in our heartes to God our Lorde for the ende aforesaide , that is to say , Psalmes , Ex D. Th. lectio 7. in ad Ephes. 5. Hymnes , spirituall Canticles , and Thankesgiuing .

Interiour Psalmes are Actions of the Loue of God , with effectuall desires , and determinations to serue , and obey him , offering ourselues to keepe most perfectly his Commandements , and Counsailes . This is that Musicke which Dauid calleth the Psalter of ten strings : Psal. 32.2 . for as hee that plaieth on the Psalter , or Harpe , handleth all the ten strings thereof , sometimes some of them , sometimes othersome , and sometimes all of them togither ; so in Praier making this musicke to God , wee are to haue feruent desires to exercise the Vertues of Obedience , Humillitye , Patience , and the rest , now one , then another , & sometimes alltogither : as likewise stedfast purposes to keepe Gods Commaundements , & his Counsells , laying handes now vpon one , then vppon another , and sometimes vpon alltogither .

Hymnes are Affections of the Praises of God , reckoning vp all the excellencies , & perfections that hee hath , and the workes that hee hath donne , for the which hee is worthily to bee praised , & glorified of all creatures . Sometimes I may say with the Seraphins , Holy , Holy , Holy , the Lord God of Hostes , Isai. 6.3 . or in steede of this worde Holy , I may put in other like wordes , saying : Good , Mercifull , Iust , Wise , and Powerfull arte thou my Lord , and my God , and most worthy to haue thy Sanctity , and thy Greatenesse preached by the Seraphins . Sometimes , with the Seniours in the Apocalips , Apoc. 5.12 . I will say , worthy art thou , o Lambe of God , whoe didst dye for vs , to receiue Power , and Diuinitye , and Wisdome , and Strength , and Honour , and Glory , and Benediction for euer and euer . Amen . And othersome times with the three Children of Babilon , Dan. 3.57 . Psal. 102 1. that were in the fornace , I will inuite all Ceatures to praise , and glorify God . And wth Dauid I will prouoke myne owne Soule , and all the faculties thereof to blesse our Lord .

Spirituall Canticles , are Affections of Spirituall Ioy , and Alacritie , rejoicing that God is who hee is ; and for the Infinite good that hee hath in 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 wife 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 .

With 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 . With 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 toward 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 , & amendment . Of the which wee shall see forward many examples 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 with 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 Worde . 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 .

Whereunto 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 : How many of my Fathers hirelings haue aboundance of breade , and I heere perish for famine ? Luke . 15.17 . I will arise , and wil goe to my Father , and say to him , Father , I haue sinned , against Heauen , and before thee , I am not now worthy 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 Angell Gardian may bee alledged , that hee comply with the Office hee holdeth , to present our praiers vnto God , and to procure a good dispatche of them : and that his honour is interessed in our beeing good , and hauing a happy issue of our pretention of Heauen : and that seeing the Deuill sleepeth not to tempt vs , that hee sleepe not , but bee watchfull to defende vs . After this sorte wee may speake to the rest of the Sainctes , that shall offer themselues in the matter of meditation , or to whome wee are deuoted , rather to stirre vp deuotion in ourselues , then to moue them thereby : for as they loue vs , and desire our Saluation , they are very much inclined to sollicite it .

Of the Vertues that accompany Mentall Praier , and of their Excellencies . §. 3.

BY what hath beene deliuered in the two precedent paragraphes , it followeth how excellent a thing Mentall Praier is , wherein are exercized so many , Lib. 2. de orando Deo ad finém . and so heroycall Actes of the most principall Vertues that are in Christian life . For the which S. Iohn Chrysostome saide with very greate reason , That as when a Queene entreth into a Citty , there enter with her in her Company many Ladyes , & Noblemen of the Courte , beside her Garde , and Innumerable People that followe her : so when Praier entreth into the Soule , there enter with her , all the Vertues accompanying the Spirit of Praier . Some Vertues goe before preparing the waye , and disposing the Soule to pray as it ought , as are Faithe , Humillitye , Reuerence , and Puritye of Intention , and others which hereafter wee shall speake of , according to that saying of the Wiseman , Eccles. 18 ●3 . Before Praier prepare thy Soule , and bee not as a man that tempteth God . Other Vertues goe side by side with her , as are Charitye , Religion , and Deuotion , and Wisesedome , and those other guiftes of the holy Ghost which illuminate the Vnderstanding , and ayde meruailously to Praier , as in the 27. meditation of the fifth parte of this woorke shall bee seene . Innumerable other Vertues followe after her , as are feruent Desiers , and Purposes of all that is good in matter of Obedience , and Patience , of Temperance , Modestye , Chastitye , and the rest . And aswell the one , as the other inweaue themselues with Praier , and among themselues exercize diuerse Actes , that are an Ornament , and Decking the one of the other , for Humillitye ioyneth herselfe with Confidence , and Charitye : D. Chri. lib. 2. de orando ● Deo , & Homil. in Psal. 4. Nilus ca. 13. de oratione . Climacus gradu . 28 Charitye with Religion , and Thankesgiuing : Religion with Obedience , and Resignation : and thus with a celestiall , and diuine Consort they make a musicke of many voices . Whereupon many holy Fathers say ; That Praier maketh men like Angells , not onely for that it is a Worke of the superiour faculties , wherein men are like them , but for that it communicateth vnto men an Angelicall life full of puritye , and Sanctitye . By Praier when it is perfect , they participate the ardent Loue of the Seraphins , the fullnesse of knowledge of the Cherubins , the peace , and quietnesse of the Thrones ; the rule ouer themselues , of the Dominations ; the power against Diuells , of the Powers ; the Magnanimity for meruailous thinges , of the Vertues ; the discretion in gouernment , of the Principallities ; the Fortitude in difficult and hard things , of the Archangells , and the Obedience in all things of the Angells ; and finally the Wisdome , Chastitye , and Cleane-nesse , of the celestiall Spirites . For there can bee nothing ( saithe S. Chrysostome ) more wise , nor more just , nor more holy , then a man that speaketh to God as it is meete for him , from whome hee receiueth most aboundantly those g●●●●es , and graces , wherein consisteth true Wisdome , and perfect Iustice , and Sanctitye . The reason hereof is , because as our Lord is very courteous , and gentle , and Inspireth vs to pray , hee speaketh to vs when wee speake to him ; and conuerseth familiarly with those , that enter into theire heart to treate , and conuerse with him ; and the conuersation and speache of God is not of wordes alone , but of workes ; Serm. 45. in Cantica . for ( as S. Bernard saieth ) Locutio verbi , est infusio doni . For God to speake , is to communicate guiftes infusing his Graces , and Vertues vpon them to whome hee speaketh , filling them with that spirituall joy that cannot bee expressed , & with that peace that passeth all Vnderstanding . 1. Petr. 1.8 . Ad Phil. 4.7 . Psal. 84.9 . And hereupon saide Dauid , I will heare what our Lord God will speake in mee ; because hee will speake peace vpon his People & vpon his Saintes , and vpon them that are conuerted to the Heart .

Hereupon it is that in Praier wee are in such sorte to speake vnto God , that wee bee attentiue to hearken , and to heare what hee speaketh vnto vs by his Inspirations , to obey them ; and to dispose ourselues to receiue those guiftes which thereby hee pretendeth to communicate vnto vs ; as wee shall see in the second parte in the 26. meditation .

By what hath beene saide appeareth the excellencye , and necessitye of mentall Praier , of the which Cassianus saith , Colla. 9. c. 1. That it hath such a connexion with all Vertues , that neither they can bee perfectly obtained , nor conserued without Praier , nor perfect Praier bee obtained without them , for it ( saith hee ) is the ende of all , and to it are directed all the Labour , and Trauell wee take to gaine them . Forasmuch as Praier , whereof wee here treate , in its perfect degree embraceth vnion with God , by the mean 〈◊〉 actuall knowledge , and Loue , with greate Ioye in possessing him . Gradu . 28. From whence it ariseth that God ( as S. Iohn Climacus sayeth ) in Praier payeth in readye mony a hundreth times double of that which is left , or laboured for his cause , besides greate pledges of the last rewarde that is to bee giuen in the life euerlasting . Many things I might say of this Soueraigne Vertue , which I omitte , because this booke is written for those that desire to exercise it , in respect of the greate estimation they holde of it . And in the Prologues , and Introductions to euery one of the sixe partes of this booke , some thinge shall bee spoken to discouer the excellencye of this soueraigne exercise , and the good that proceedeth of it .

Of the matter of Mentall Praier for Meditation . §. 4.

THE matter of Mentall Praier wherein the three Faculties of the Soule , ( especially the Vnderstanding ) are to exercize their Actes , is all that which God hath reuealed in the Diuine Scripture , especially the principall mysteries of our Faithe , which therein are most expressed , and recommended .

These mysteries may bee reduced in generall to three Orders , Ex D. Dionys. cap. 3. de Eccles. Hierar . & cap. 5. P. Ignatius in annot : annotatio . 10. Iacob . 4.8 . Psal. 33.6 . accomodated to the diuerse Estates of those that meditate : among the which some are sinners that desire to get out of their Sinnes ; or young Principiants or beginners , that desire to mortifye the Vices , and Passions of their former life : and these walke in the waye which wee call the Purgatiue way , whose ende is to purifye the Soule , of all these Vices , and to obtaine Cleannesse of Hearte . Others passe more forward , and bee Proficients in Vertue , and these walke in that way which wee call the Illuminatiue waye , of which the ende is to Illustrate or lighten the Soule , with the Splendour & brightenes of many Verities , and Vertues , and to obtaine greate augmentation and increase thereof . Others are allready perfect and very much exercized , and these walke in that waye which wee call Vnitiue , whereof the ende is to vnite , 1. Cor. 6.18 . and joyne our Spirite to God , in the Vnion of perfect Loue .

Eache one of these Persons , is to haue matter of Meditation , accomodated & agreing to his Estate , and Pretence , from the which hee may easily drawe out the Affections , and Purposes that his necessity requireth .

And albeit this matter may bee reduced to three Orders of Misteries , and Verities , accomodated to those three estates , and wayes which haue beene set downe , yet for the greater perspicuitye ; and cleerenesse , wee reduce it in this booke to sixe partes , assigning two to those that are Principiants or beginners ; two to those that are Proficients , and other two to those that are most Perfect ; in this forme ensuing .

Sinners which desire truely to bee conuerted , and to turne vnto God , and to change their life , are to take for the matter of their meditation their owne Sinnes , & all such things as may aide them to knowe the number , and Greiuousnesse of them , or that may cause a detestation of them , and Sorowe for hauing committed them . And forasmuch as Feare is vsually the beginning of Iustification , whatsoeuer awaketh this Feare , is matter of meditation accomodated to them ; such are the last things of man , as Deathe , Iudgement , particular , and vniuersall , Hell , and such other like things , which shall bee put in the first parte , with certeine formes of Praier , accomodated for the examination of the Conscience , for Confession , and Communicating , and for the obtaining of perfect Iustification , which is the ende of the Purgatiue waye .

Such as are already justified , and desire to horde vp Vertues , and to increase in them , are to take for the proper matter of their meditation , the mysteries of the Humanitye of our Lord IESVS Christe , whilst hee liued in this mortall Life ; for that his Life , and Doctrine ; his Passion , and Deathe , was a most perfect patterne of all Vertue , for all sortes of them that are just ; Tract. 5. super 1. canonic . Ioan. D. Th. 2. 2. q. 24. art. 9. albeit in a different manner : for ( as S. Augustine saithe , and after him S. Thomas ) Charity when it is already engendred , and is borne by the meanes of Penance , hath those three Estates which haue ben mentioned , of spirituall Childhood , of Augmentation or increase , and of Perfection .

The newly Iustified which are the Principiants or Beginners , and as it were Infants newly begotten in the beeing of Grace , are to take for the matter of their meditation , the mysteries of the Incarnation , & Childehood of our Sauiour IESVS Christ of the which wee treate in the second parte : and in those meditations they shall finde sufficient motiues , aswell to prosecute and continue on the Iourney of the Purgatiue Way , mortifying , and purifying themselues from those Vices , and Passions , which haue remained in them as Dregges of their former life ; as also to begin the journey of the Illuminatiue waye , storing vp Vertues contrary to their Vices , and accomodated to their Estate .

Such as are Proficients , and goe onward increasing in Vertue , haue two wayes to this : the one by Doing , and the other by Suffering : I would say , either by exercizing of their owne election diuerse workes of Vertue , which appertaine to the actiue & contemplatiue Life : or by suffering with greate perfection greate Troubles , Persecutions , and Afflictions inflicted vpon them by the hande of another . And this way , though it bee the sharper , is the most effectuall to increase in Vertues , and to attaine to their perfection .

These twoe wayes our Sauiour Christe walked with greate Excellencye , In Psal. 49. of whome S. Augustine saithe , that his exercises among men were ; Mira facere , & mala p●ti● To doe meruailous things , and to suffer painefull things : and all for our Instruction , of which wee treate in the meditations of the third , and fourth parte . For in the third wee will set downe the mysteries of what hee did , and sayed the three yeares of his Preaching , from his Baptisme vnto his last entraunce into Hierusalem ; And in the fourth , the mysteries of his Passion , and Deathe . And albeit both mysteries teache vs to doe , and to suffer , yet the one is most resplendent and shyning in the first , and the other in the last , which are the most prowerfull to mooue vs to all kinde of Vertue with greater Excellencye , and Perfection .

Finally those which arriue to the Estate of Perfection , walking in the Vnitiue waye , haue two other pathes to attaine to the perfect Vnion of Loue . The first is , by contemplating the gloglorious life of our Sauiour Christe , and the wonderfull workes that hee did after his Resurrection , sending vpon his Disciples the holy Ghoste , which is the Spirit of Loue : and of these mysteries treateth the fifth parte . The other way is , by contemplating the mysteries of the Diuinitye , and Trinitye of God , his Perfections , and Benefits , whereof the sixt parte entreateth . And these two last partes are most proper to such , as are perfect , according to the saying of Dauid in the 103. Psalme . Psal. 103 18. Collat. 10 cap. 13. The high mountaines for harts , the Rocke a refuge for Irchins ; giuing to vnderstand in a mysticall sense , ( as Cassianus noteth ) that perfect men , who like stags runne lightly in the waye of Heauen , feede themselues with the consideration of the mysteries of the Diuinitye , and Glorye of Christe , figured by the high mountaines : but men pricklie like Irchins , with the prickles of their Sinnes , and Imperfections , or afflicted with Trauells , take for remedye the consideration of their earthe , and dust , and the mysteries of the Humanitie , and Humillitie of Christ IESVS our Lord figured by the Rocke , in whose woundes they repose , and with whose Doctrine , and Examples they sustaine , and proffit themselues .

By what hath beene saied it ensueth , that the meditations of these sixe partes are as the sixe wings of the Seraphins which God hath vpon Earthe , Isai. 6.2 . like vnto those which the Prophet Isay sawe ; with the which they departe from what is terrene , and earhlie , and flye to that which is coelestiall and Heauenlie : where after they haue purified , illustrated , and perfected themselues , they flye likewise to purifye , illustrate , and perfect others , desiring to haue all burne with the Loue with which they burne : for that these meditations are ayding to all these endes , and in all of them ought all men to bee exercised , yea euen those that haue most proffited , but with a different ende , and manner : And the reason is , because as in the three degrees of Soules , to witte , the Vegetatiue proper to Plantes ; the Sensitiue proper to brute Beastes ; and the Rationall proper to Men , the Superiour besides his owne workes , doth likewise the woorkes of the Inferiour , though after a more excellent manner ? so also ( as S. 2.2 . q. 24 art. 9. maxime ad 3. Thomas sayeth ) in the three Estates of People that dedicate themselues to Praier , and to the Seruice of God : those which are Proficients or Goers forward , are to exercize themselues in the meditations , and workes of the Beginners , or Principiants ; and the Perfect in those of them both ; but after a more perfect manner , drawing out of them the fruite which they pretende with more aduauntage , that is , more perfect mortification of themselues , and a more excellent manner of Imitating our Sauiour Christe in his Vertues .

Besides this Experience teacheth , that when a greate Spirit or Affection of any Vertue whatsoeuer , is predominant in a Soule , vpon what thing soeuer it meditateth , it taketh occasion to feede , and augment it . If the Spirit of Humillitye predominate , whither hee meditate vpon Hell , or vpon Heauen ; whither hee thinke vpon his owne Miseries , or vpon the Diuine Excellencies , hee will extract or drawe out of all , Affections of Humillitye . And if in his Hearte the Spirite of Loue doe predominate , though hee meditate vpon Iudgement , and Hell , hee conuerteth all into the Affections of Loue . So likewise Prin●ipiants , Proficients , and those that are Perfect , vpon whatsoeuer they meditate , they may drawe out those Affections , and Purposes , that are fitting to their state , and necessitye .

From hence it is , that albeit by the ordinary Lawe wee are to obserue the Order propounded , yet neede wee not to bee so tied to it , that it shall not bee lawfull to change it : nay rather sometimes it is conuenient , for some cannot applye themselues to Considerations of Feare , who yet are easily moued with meditations of Loue ; and other contrarily . Some finde Deuotion , and Proffit in considering the misteries of the Childehood of our Sauiour Christe : others in considering the mysteries of his Passion : some in one mysterie , and some in another : and it is not good to force them ouermuch , nor to drawe them from their consideration , to passe them to another , wherein they shall not finde what they desired . And for this cause our Lord hath prouided the matter of meditation to bee so copious , and ample , that euery one may finde some that is fitting to his Purpose .

Of Entrance into Praier . §. 5.

IT is the Counsell of the holy Ghoste before Praier to prepare the Soule , Eceles. 18 23 , for to goe without preparation , is as it were to tempt God , pretending the ende , and fruite of Praier , with out vsing the meanes ordained to obtaine the same . It is therefore necessary before wee enter into Praier , to carrye the matter forseene which wee are to meditate vpon : for regularly meditation cannot bee attentiue , nor recollected , if the matter bee not first prepared , well digested , and diuided into pointes after that manner , that wee heere shall prescribe . And yet for all this wee hinder not , if our Lorde by speciall Inspiration shall mooue vs to thinke vpon some other thing , but that wee may occupye ourselues therein , omitting till some other time that , which before wee had premeditated , because Diuine Impulsion or mouing , is the principall cause of this worke , which wee are to followe : but with this aduertisement , that it procede not from lightnesse of minde , nor Instabillitye of Hearte , to dashe out of one matter into another without sufficient cause .

This beeing presupposed , before wee begin meditation , wee are to doe these things following . 1. First wee are to lift vp our Heart , and the Faculties of our Soule to God our Lord , beholding him as hee is there present with an Interiour , attentiue , reuerende , and louing aspect : for that if a man bee to speake with a Prince , it is necessary that hee goe to his Palace , or to the place where hee is , and present himselfe before him , for with one that is absent wee cannot speake : and seeing God is present in Heauen , and in Earthe , and in euery place assisting all , and beholding all , when I am to pray , and to speake vnto him , I neede not goe seeke him in any other place , but to quicken my Faithe , and to beholde how hee is there present , perswading myselfe , that when I pray I am not alone , but that there is also with mee the most holy Trinitye , Father , Sonne , and Holy Ghoste , to whome I speake , who seeth mee , & heareth mee , & is accustomed to aunswer within my hearte with Inspirations , & Illuminations , communicating the light of Truthe to the Vnderstanding , & feruent affections of Deuotion to the Will , and infusing guiftes , and Vertues , and other Graces into the Soule , as before hath beene saide .

Sometimes I may beholde God as hee is rounde about mee , incompassing mee on euery side , & myselfe within him , as the fishes are within the Sea . Othertimes I may beholde him as hee is within mee by Essence , Presence , and Power , knowing what I doe , and ayding mee to doe it . And in this manner is fullfilled the saying of our Lorde , christe : When thou shalt pray enter into thy chamber , Matt. 6.6 . Ex D. Hilario can. 5. in Matth. Amb. lib. 6. de sacra . c. 3. Aug. come . 2. in Psal. 33. that is into thy Hearte , & hauing shutt the dore of thy senses , pray to thy Heauenly Father in secret , & thy Father which is there and seeth in secret will repay thee , that is will giue thee what thou askest .

This Truthe of the Presence of God within mee , & round about mee , wheresoeuer I am praying , I am much to quicken , that it may moue mee to reuerence , and confidence , & to due Attention . And if with this consideration I shall perceiue myselfe moued to these , and other like affections of Deuotion , I may well detaine myselfe to enjoy this morsell , that God giueth mee , for the time it will last , for this already is a Praier , and a very good one . But the ordinary shall bee to detaine myselfe in this Cogitation a Pater noster while , albeit in all the time of my meditation I must not loose out of sight the presence of God ; according to that of Dauid : Psal. 18.15 . The meditation of my Heart is in thy sight alwaies : but in the time of my Petitions , & Colloquyes , I must fenewe it with more feruour , powring out , Psal. 141 3. ( as Dauid saithe ) our Praier in the sight of our Lorde .

This donne , secondly I am to make a greate , and 2. Para. vlt. flecto genu cordis mei . profounde reuerence to the maiestie of God , bending before him the knees of my hearte , and of my bodye , once , and three times , as they doe that enter into the presence of kings : I am to adore him in Spirit , acknowledging him for my God and my Lorde , the Father of immense Maiestie , and the king most worthy of infinite reuerence ; and with my bodye to humble myselfe , euen to the fastening my mouthe 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 cru●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 Wiseman : 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 Worke 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 , whatsoeuer 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 what thou arte , to assist mee in this hower , 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 weakenesse , 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 Will , 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 Worlde , and the manifestation of his diuine Goodnesse , and Charitye . Afterwardes 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 Will 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 meditations , inkindleth the Affections , accordeth the Petitions , ordereth the Colloquies , and maketh perfect the whole Worke 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 Inspiration , 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 Weakenesse , 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 Weapon 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 multitude of businesse to disturbe them : & with Pride , and Ingratitude to make them drye . And seeing wee ought to bee no lesse prouident , and carefull of our good , then the Diuell is of our euill , it is greate reason so to order our workes , and businesses of the Daye , that they may all helpe to further well our Praier . And so with this in some sorte wee shall fullfill what Christe our Sauiour saide : Luc. 18.1 It behoueth alwaies to praye , and not to bee wearye : for hee alwaies prayeth , that spendeth his whole time in praier , or in preparing himselfe thereunto . With this Confidence I am to enter into mentall Praier , saying to the Diuells , that of the Psalme : Psal. 118.115 . Departe from mee ye malignant , and I will searche the Commaundements of my God . And to my Powers , Cogitations , and Affections I will say that of another Psalme : Psal. 94.6 . Come let vs adore and fall downe and weepe before our Lord that made vs , because he is , the Lord our God , and wee the People of his pasture , and the Sheepe of his hand .

Of the maner how wee may aide ourselues with the Imagination , and the Tongue , and the rest of the faculties for Mentall Praier . §. 7.

ALbeeit Mentall Praier , as hath beene saied , is the worke of the three supreme faculties of the Soule , in respect of that parte which is pure spirit , and is called Mens , from whence this Praier also is called Mentall : ● yet notwithstanding , the other faculties of the Soule which are more Inferiour doe ayde to the exercise of the same . 1. Among these , the first is the Imaginatiue : the which when it is vntamed , and disordered , as it notably hindreth Praier ; so also it aydeth much , when it can with facilitye forme within it selfe certaine figures , or Images of such things as are to bee meditated : for this is as it were to tye it to one onely place , and to set before the Soule spiritually the thing that it meditateth , as if it were present . According to this , it were good before wee begin meditation , to procure with the Imagination to forme within ourselues some figure , or Image of the things wee Intende to meditate with the greatest viuacitye , and propriety that wee are able . If I am to thinke vpon Hell , I will imagine some place like an obscure , straight , and horrible Dungeon full of fier , & the Soules therin burning in the middest of those flames . And if I am to meditate in the birth of Christ , I will forme the figure of some open place without shelter , and a Childe wrapped in swadling Cloutes , layed in a manger : and so in the rest . But heere wee are to aduertise , that this bee donne without breaking the heade : for whosoeuer findeth much difficultye in forming such figures , it were better to leaue them , and vse onely the spirituall Faculties in the manner aforesaide . And contrarily those that are very Imaginatiue , are to bee very well aduised , because their vehement Imaginations , may bee vnto them an occasion of many Illusions , supposing their Imagination to bee reuelation , & that the Image which they forme within themselues , is the same thing which they Imagine : And so thorough their indiscretion they vse to breake their heade , and conuert to their hinderaunce that , which taken with moderation , might haue beene to their proffit .

2. The tongue likewise may helpe in Praier , for ( as S. Thomas sayeth ) Mentall Praier , 2. 1. q. 83 art. 12. & Vocall which is donne with exteriourwordes , are not contrarye , but Sisters , that helpe one another . Mentall Praier vseth sometimes to breake out into Vocall , speaking to our Lord Exteriour wordes arising from the Interiour feruour , Psal. 15.9 . and deuotion : and vocall Praier vseth to quicken the Soule to make it more attentiue to mentall . For when therein wee perceiue ourselues to bee distracted , or drye , it is a good remedye to speake some wordes that may awaken , Ex D. Aug. epis. 121. ad Probam . cap. 9. and recollect vs , either speaking to our Lorde , or to ourselues : for as the Body aideth the Soule , so the workes of the Bodye are accustomed to ayde those of the Soule ; and the exteriour worde , and that which the Tongue speaketh , Processu . 7. religionis cap. 3 vseth to touch the Hearte . This ( as S. Bonauenture aduertiseth ) may bee practized in twoe manners . The one is , euery one composing the wordes as his necessity , or Deuotion shall dictate vnto him , not standing vpon this , whither they bee well , or ill ordered : for our Lord regardeth rather the agreement of the Hearte , and the feruour of the Affections , then of the Wordes , and hee is better appeased with the rude speaches of the stammering Childe , and penitent Sinner , then with the well composed wordes of a Learned man that is prowde .

The other manner is , saying some Praier made by another , as are those of the Churche , or of some Saincte , appropriating them to himselfe , and speaking them with such feeling , and affection , as if hee himselfe were composing them ; after that manner which in the 9. § . wee shall prescribe .

3. As for our Corporall senses , there can bee no certaine rule giuen : for some finde themselues best , holding their eyes shut ; others helpe themselues with opening them , looking vp to Heauen , or beholding some Image . Some are troubled with the hearing of any thing : others are inflamed with hearing some Song , or Musicke of the Churche : Some feele deuotion with striking themselues often on the brest , as S. Hierome did in Imitation of the Publican : Others with much bending of the knee , as did Symeon of the Pillar , who praied bowing the knee with his heade euen to the grounde , and then raising vp himselfe , and repeating thus Innumerable times .

The like wee may say of other motions , & comportments of the Bodye , as to stretch the armes in forme of a Crosse , to lye prostrate on the grounde , to stande fixed in one place , to walke in some parte , or to sit in some lowly seate : in all which wee must make choise of that , which helpeth most to the quietnesse , and deuotion of the Hearte , hauing consideration of the Weakenesse of him that prayeth , and of the edification of such as are present , if the place bee publike : for in such case that setling of the Bodye is to bee vsed , that may not bee offensiue to the standers by .

Of the examination of Praier , and of the fruites that may bee drawne from thence . §. 8.

PRayer being ended it is ëxceeding proffitable to examine what hath passed vs therein : and albeit this examination ought to bee made after any worke , or exercize whatsoeuer of Vocall Praier , whither it bee Diuine offices , the Rosarye , or the Masse ; yet particularly it ought to bee donne after retired Mentall Praier , wherein a man hath spent one , or more houres .

1. First , I am to examine whither I haue obserued the aduertisements of those things that are precedent to Praier : as whither I premeditated the matter of the meditation ; whither I put myselfe well in the presence of God : whither I offered vnto him this Action in Spirit , and what puritye of Intention I had therein , with such like : being very sorrowfull for any defect that I shall finde , and purposing from that time forwarde to amende it .

2. Secondly , I am to examine whither I were attentiue , or distracted : whither deuoute , or drye : whither I contented myselfe with discoursing onely ( for that were no Praier , but studye ) or whither I had good affections , and purposes : whither I begged of God , and spake vnto him in my Colloquies with reuerence , and confidence , or without it . And if I finde that it hath gonne well with mee in all . I will giue thankes to God for it , attributing this good successe not to my diligence , but to his grace , and mercye . But if I finde that it hath gonne ill with mee , I will examine the cause whither it were any fault of mine , or any passion , or disordered Affection , or any negligence , or remissenesse : and being sorrie for my fault I will purpose to amende with determination to mortify my selfe , and to remooue away the cause of this harme .

3. Thirdly , I am to examine the motions , and Inspirations , or Illuminations , and spirituall Taste that I haue felt , marking well what effectes they haue wrought in mee , to knowe whither they spring from a good Spirit , or not , and to gaine experience that may helpe mee to knowe the Variety of Spirits . To which ende it will helpe much to knowe the rules that are prescribed for this , of which wee shall set downe many in the discourse of these meditations .

4. Fourthly , I am to examine the Resolutions that I made in Praier , to see when , and how I am to put them in execution : and generally , I am to examine what fruite I drawe from Praier , and Conuersation with God : for if my Praier bee a Tree without fruite , Matt. 21 19. it will bee cursed like the figtree , and presently wither : but if it beare fruite , it shall bee blessed , and growe vp like a Tree planted nigh to the streames of waters . Psal. 1.3 . The fruites of Praier are these ; To reforme manners , to withdraw vs from Sinnes bee they neuer so light , to auoyde the occasions of them , and of all Imperfection ; to subdue Passions , to curbe the Senses , to mortifye sinister Inclinations , to vanquish the repugnancies , and difficulties that I finde in Vertues ; to fight valiauntly against Temptations : to animate myselfe to suffer much Affliction with alacritye : to incourage myselfe to fullfill readily the will of God declared in his holy Lawe , in the Euangelicall Counsells , and in the rules , and Orders of my estate , and office . To procure also the augmentation or increase of Vertues , imitating those of Christe IESVS our Lorde , especially his Charitye , and Humillitye ; his Obedience , and Patience in Afflictions : his Loue of the Crosse , and of Contempt , and of Chastizing the fleshe . And particularly euery one is to procure to haue that Vertue that hee hath most neede of , according to the quallitye of his Estate , whither it bee Modestye , or Chastitye , or Fortitude , or any other of the Theologall , or Morall Vertues with a most effectual resolution and purpose , as shall be set downe in the 29. meditation of the first part . And when I shall make an examination of Praier , I must make good Triall , whither I haue drawne out any of these fruites in the manner aforesaide .

Of the seuerall formes of Praying in diuerse Matters , accomodated to different Persons , and Times . §. 9.

THE taste of man is so disgusted in spirituall Exercises , that it easily begetteth tediousnesse , and loathing , if his meate bee giuen him dressed allwaies after one fashion , though it bee neuer so precious , Num. 21.5 . as the Israelites were lothed with Manna though it were exceeding sweete , because it was alwaies the same . For this cause the Sainctes , and Spirituall masters , haue Inuented diuerse formes of Praier , accomodating Praier in sundry manners , with this Variety to take away the wearinesse wee might haue in the exercise thereof , when the Spirit of God goeth not alwaies renewing the delight of the same , making vs , Psal. 95.1 . & 97.1 . ( as Dauid saith ) alwaies to sing vnto our Lord a newe song .

Herein the Seraphicall Doctor S. Bonauenture was very excellent , in his very many , and large treatises that hee made of these matters : and no lesse was our glorious Father Ignatius , couching in his litle booke , not onely variety of matter for meditation , but also seuerall formes of praying , for the examination of the Conscience ; for the application of the Interiour Senses of the Soule , and for diuerse Similitudes , and Parables : and especially hee taught three very proffitable formes of Praier , accomodated to those which walke in the three wayes aboue-saide , Purgatiue , Illuminatiue , and Vnitiue , although they are all three of greate profit for them all .

1. The first forme of Praying , is vpon Gods Commaundements ; vpon the seuen Capitall Vices , commonly called the seuen deadely Sinnes : vpon the three faculties of the Soule , and vpon the fiue Senses : taking all this for matter of Meditation , and Praier . This forme is proper to those that walke in the Purgatiue waye , labouring to cleanse themselues of their Sinnes . And so wee will declare this forme in the first parte , making speciall meditations of all these things , with the rest that pertaine to the manner of praying , examining the Conscience , and preparing a mans selfe for Confession , and Communion , whereby is obtained the puritye of the Soule .

2. The second forme of Praying , is vpon Wordes , taking for matter of meditation some Psalme of Dauid ; or some Sermon , or Sentence of our Sauiour Christe ; or some Praier , or Hymne of the Churche , ruminating euery worde by it selfe , and drawing out the Spirit , and Affection that is in it . For as the wordes of holy Scripture were dictated by the holy Spirit , they haue all some misterye worthy of Ponderation . And as the Churche is gouerned by the same holy Spirit , it speaketh not a worde , but it containeth much Spirit .

The forme of meditating these , is to consider who speaketh that worde ; to whome it is spoken , or directed : to what ende : with what manner , and Spirit it was spoken ; and what is the signification thereof : that is to say , what it is that it commaundeth , or counselleth , threateneth , or promiseth , or what it is that is required , or pretended therein , drawing out of all , Affections agreeing with what hath beene pondered .

For in another sorte are those wordes to bee meditated which God speaketh to man , then those which man speaketh to God : The first , as a man that heareth God , who is his Master , Law-giuer , Counsellor , Protector , and Rewarder ; hearing him with Desire to learne what hee teacheth , to execute what hee commaundeth , to followe what hee counselleth , to feare what hee threateneth , to hope for what hee promiseth , and to loue him for what hee sayeth .

The second are to bee ruminated with that Spirit , with which hee that ordained them spake them , & according to the ende whereunto they are directed . The which is manifestly seene in the Psalmes of David : for some hee made with a Spirit of praising God , and thanking him for the benefits which hee had donne to his Soule , and to his People : Some with a spirit of Contrition , to aske him pardon of his Sinnes : and other some with a spirit of Affliction , joyned with greate Confidence to Implore his ayde in Tribulations . And therefore to ruminate them , or to say them with proffit , wee must clothe ourselues ( as Cassianus aduertiseth ) with the same spirit wherewith they were spoken , Collat. 10 cap. 10. as if wee ourselues had made them to the same ende .

And euen Experience teacheth vs , that hee that feeleth himselfe cheerefull for the benefits receiued from God , sayeth with Deuotion the Psalmes of Ioy , as are : Benedic anima mea Domino : & omnia quae intra me sunt nomini sancto eius , &c. Laudate Dominum de caelis , &c. And at such time hee findeth not so much juice in the Psalme of Miserere mei Deus . And contrarily , hee that is afflicted with his Sinnes , sayeth with Deuotion the Psalme of Miserere mei , and applyeth not himselfe then to the Psalmes of Ioye . Which wee are to consider , that wee may choose for matter of meditation those wordes , and Praiers , which accord with that Spirit which wee feele , and with the ende that wee pretende .

This second forme of Praying is most proper to those that walke in the Illuminatiue way pretending the knowledge , and Vnderstanding of the Verities of Faithe so to encrease in Spirit ; and of this wee will set downe the practise in the second , and third parte , meditating in this sorte vpon the Salutation of the Angell : vpon the Song of the Virgin ; vpon the Praier of the Pater noster ; and vpon certaine Sentences , and Praiers of our Lord Christe ; vpon whose wordes wee will alwaies medltate with more attention , because as the Spouse saide , His Lippes are distilling the first Mirrhe , Cant. 5.13 . Ioan. 6.68 . Ibidem . 63. that is , they teache most excellent Vertue , the first , and most surpassing of all other : and ( as S. Peter saide ) His wordes are the Wordes of eternall life ; and our Lord himselfe saieth ; That his wordes were Spirit , & Life . And therefore whosoeuer meditateth them , as is fitting , hee shall drawe out aboundance of Spirit , and most pure life of Grace , by the which hee may bee worthy of life euerlasting .

3. The third forme of Praying , is , by way of Aspirations , and Affections , which aunswere to the respirations of the bodye , procuring that betweene Respiration , and Respiration , there may breathe out from the inward parte of our Soule , some holy Affection , or some Groning of the Spirit , or some short Praier of those which wee call Iaculatorye , spending the whole time , that is betweene one respiration and another , in the Pondering , or Vnderstanding , and Spirituall Taste of what wee desire , or aske : or of the thing for the which wee grone , and sigh vnto God . This forme is most accomodated to those that walke in the Vnitiue waye , aspiring , and thirsting for Actuall Vnion with God , and with this desire they labour to pray with the greatest continuation , and frequencye that they can : for Praier is as necessarye for the perfect spirituall life of the Soule , as respiration is for the life of the Bodye , according to that of Dauid which sayeth : Psal. 118 131. I opened my mouthe , and drew breath , because I desired thy Commaundements : And in testimonye heereof , as often as they open their mouthe to breathe , so often would they praye . And now seeing this is not possible thorough our Imbecillitye , they take at certaine times some space for this exercize , frequenting in this forte the Iaculatory Praiers , whereof wee will presently speake , casting them vp to Heauen like Dartes , or Arrowes which are shotte from the Hearte , as from a Bowe with vehement Affection of Loue .

Of Contemplation , and of the manner how some may vse Mentall Praier without manifoldnesse of Discourse . §. 10.

BY what hitherto hath beene saide , the ordinary formes that are to bee vsed in Mentall Praier are declared , which are accomodated to all fortes of Persons that desire to treate with God , though all goe not after one manner . For some in their Praier haue more discourse , and lesse affection : others contrarily content themselues with litle discourse , and busye themselues most in affections . And others haue neede of no more but a single sight of the Truthe , and therewith they are moued to all the Actes of Deuotion that haue beene rehearsed ; and these enjoy that which wee call Contemplation : Ex D. Tho. 2.2 . q. 180. art. 3. which ( as S. Thomas saieth ) is a single . Viewe of the eternall Veritye , without variety of Discourses , penetrating it with the Light of Heauen , with greate Affections of Admiration , and Loue ; vnto the which ordinarily no man arriueth , but by much exercize of meditation , & discourse . In such manner as a Woman when shee intendeth to marrye with a man , spendeth many daies in asking , and certifying her selfe what hee is , Inquiring of his linage , wealthe , Condition , Healthe , Affabilitye , Discretion , Vertue , and other partes , discoursing , and thinking much vpon them , and finding him to bee to her liking , shee is content to loue him , and takes him for her Spouse : but afterwardes when she hath knowen him , and taken him for her Husband , shee needeth make no newe Discourses , but with onely seeing him , or remembring him , or hearing his name , she loueth him , and desireth to giue him Content , and to bee allwayes in his Companye . The like passeth with a Scholler that would make choise of some newe master : or with a Seruaunt that intendeth to take a newe Lorde ; or with one freinde that desireth to make a newe , and strict league of Freindship with another . Euen in like sorte Principiants in Vertue , & in the Exercise of Praier , had neede to spende much time in meditations , and Discourses , inquiring what , and who God is : who is Christe our Sauiour , his perfections , and Vertues , and his meruailous workes , mouing themselues with these Considerations to loue him , and to take him for their master , for their Lorde , for their freinde , and Spouse of their Soules . But after they are much exercised , and practized herein , it hapneth oftentimes that a single viewe , or remembraunce of God without newe discourses , is enough to inflame them in his Loue , and in the other affections aforesaide . Yea , there are some that with onely hearing the name of IESVS , or Father , or with hearing the name of Mortall sinne , Hell , or Heauen , penetrate in a moment what is comprehended therein with greate Assections of Loue , or Sorrowe . True it is , that as our Vnderstanding layeth not much holde on things that it perceiueth not with the Senses , it easily looseth the estimation of spirituall , and diuine things , and forgetteth them , and so hath neede often to renewe those meditations ; and Discourses which it made at the first ; for otherwise it will finde itselfe much distracted , and drye , vnlesse it bee when as our Lord by speciall fauour , will without them giue light , and knowledge enough , to inkindle the Affections of Loue , communicating the grace of Contemplation .

By what hath beene saide , I inferre for the comfort of some Persons that are desirous to vse Mentall Praier , and yet for want of healthe , or some other cause , dare not discourse , nor diue to the bottome of that which is inclosed within the mysteries of our Faithe , that they dispaire not of the Principall contained in this soueraigne exercise , for to such , God vseth to graunt vnder the title of their Necessity , or Infirmitye , what hee giueth vnto others vnder the title of many Seruices , and large meditations wherein they haue beene exercized . For as hee is so liberall , and easily contended , hee asketh of no man more , then what according to his portion hee can giue him , supplying that which wanteth , The epilogue of Mentall Praier . with his diuine Illustrations . Such Persons ought therefore to bee aduertized , that the ende of all the meditations , and Discourses that shall bee put in the sixe partes of this Booke , is to attaine to three notions , or knowledges . One of himselfe , and of his innumerable necessities , and miseries of Bodye , and Soule : The other of Christe IESVS our Lord , true God , and man , and of his excellent Vertues , especially those which were resplendent in his Natiuitye , Passion , and Deathe . And the third of God Trine , and One , and of his infinite perfections and benefits , as well naturall , as supernaturall that procede from him . These three knowledges goe linked one with another , entring , and issuing from one to another , ascending from himselfe , and from Christe to God , and descending from God to Christe , and to himselfe : Ioan. 10.2 . 2 q. 82 art. 8. and from them ( saithe S. Thomas ) springeth that Deuotion , which comprehendeth three sortes of Affections corrispondent to them in the Will .

Some Affections be with himselfe , confounding himselfe for his Sinnes , and want of zeale , beeing exceeding sorrowfull for them , purposing amendment , and humbling himselfe , for that in steede of fruite , hee hath brought forth nothing but Sinne . Others be with Christe our Lorde , compassionating his Afflictions , rejoicing in his Vertues , desiring therein to Imitate him , and requiring his grace to that ende . Others be with God our Lord , admiring at his Greatenesse , praising him therefore , giuing him thankes for the benefits hee hath donne vs , and offering ourselues very really to serue him for the same ; mingling herewith all Petitions of celestiall Graces , and guiftes , for himselfe , and for the whole Churche , and for other his neighbours , particularizing those things whereof hee hath greatest necessity .

This presupposed , any Person whatsoeuer desirous to vse Mentall Praier , how weake soeuer hee bee , may put himselfe in the presence of the Liuing God , whome hee hath neere him , and within him , and renewing the notice which hee hath by Faithe of the three things aforesaide , may quietly exercise the Affections correspondent vnto then . Sometimes confessing to God , all his miseries one by one , with Affections of Dolour , & Humilliation , & desiring remedye of them . Sometimes calling to memorye the Vertues resplendent in some misterye of Christe our Lord , his Humillitye , Obedience , and Patience , with Affections and Desires to Imitate them . Other times recounting the benefits that hee hath receiued of God , with affections of Thankesgiuing ; or remembring the infinite perfections of God , his Bountie , Mercie , & Prouidence , with Affections of Praier , and Ioye . And these Affections by Gods fauour will bee drawne out without any difficultie : for the mysteries , and verities of our faithe are like flint-stones , which in touching them with the steele of any single consideration , cast out sparkles of Loue , which if the Soule like Tinder bee well disposed to receiue , they presently raise vp flames of greate feeling , and affection . To doe this with more facillitye , it will helpe much to haue reade first some one of the meditations which ensue , labouring alwaies to recollect in the memorie , some of the most notable Verities of our Faithe , which may bee as it were the baite of these feelings , saying with the Bride ; Cant. 1.13 . a bundle of Myrrhe my beloued is to mee , he shall abide betweene my Brestes , giuing vs to vnderstand that shee had recollected many Verities of those mysteries which pertaine to her Beloued , which shee set before her , regarding them simply with the eyes of the Spirite , and embracing them with the inkindled Affections of the Heart , and applying them to herselfe with effectuall purposes of Imitation .

Of these wee are to take sometimes one , and sometimes another for the foundation of Mentall Praier , as did our Sauiour Christe recollecting himselfe to pray in the garden of Gethsemani , who tooke three times for the Theame , Mat. 26.39 . and foundation of his Praier , these breife wordes : My Father if it bee possible , let this chalice passe from me , neuerthelesse not as I will , but as thou . And in the pondering , & sense of these wordes , hee spent a greate space , as in its place wee shall see .

Of the extraordinarye formes of Mentall Praier , and in what diuerse manners God communicateth hîmselfe therein . §. 11.

BY those things that haue beene saide concerning Praier , Epis. 105 prope medium . it manifestly appeareth ( as S. Augustine saithe ) that it is the guifte of the holy Spirit promised by God our Lord to his Churche , when hee saide , I will powre downe vpon the house of Dauid , and vpon the Inhabitantes of Hierusalem , Spiritum gratiae , & precum , the Spirit of Grace , Zacha. 12.10 . 2. Corin. 2.5 . Ad Rom. 8.26 . and of Praier , without which Spirit none prayeth assuredly : for ( as S. Paule saithe ) wee of ourselues are not able to haue a holy Thought , neither knowe wee how to pray as wee ought , if the Spirit of God doe not teache vs , and moue vs thereunto . For the which hee hath diuerse wayes , guiding some one waye , and some another , so that it should bee an intollerable errour to Imagine that all are to goe by the same way that I am guided : for the Spirit of God , est vnicus , & multiplex , is onely , Sapient . 7.22 . and manyfolde ; onely in the substance , and principall ende which it pretendeth , and manifolde in the meanes , and wayes it taketh to obtaine it .

These wayes in generall are two : Vide D. Th. 2.2 . q. 174. art. 1. ad 3. Ex D. Isid. & art . 3. & q. 155. art. 1. & 2. ad 1. & 2. one ordinary which comprehendeth all the formes of Praier that hitherto wee haue treated of : the other extraordinary , which comprehendeth other formes of Praier more supernaturall , & speciall , which wee call Praier of quietnesse , or Silence , with Suspensione , Extasis , or Rauishments , with Imaginary figures of Truthes which are discouered , or with onely an Intellectuall light of them : with reuelations , and Interiour Speeches ; and with other Innumerable meanes that God hath to communicate himselfe to Soules , whereof no certaine rule can bee giuen , for that they haue no other rule , but the teaching , and Direction of the Soueraigne master , who teacheth it to whome hee will , and how hee will . For such sorts of Praier are not to bee pretended , nor procured by our Selues vpon paine of beeing proude , and presumptuous , and in that case vnworthy of them : nay rather of our parte wee are to refuse them with Humillitye , because of the Daunger wee may incurre , of being deluded by Sathan , transfigured into an Angell of Light . But when God shall communicate them , they are to bee receiued with Humillitye , and Thankesgiuing , and with greate Cautele , In the 19 meditation . and Prudence , following certaine Aduertisements which wee shall giue in this booke , especially in the third parte , meditating the miracle wherin Christe was helde for a Phantasme . And in the fifth parte meditating the apparitions , In the 3 meditation and the resifolowing . and reuelations that Christe our Lord made to his Apostles , & Disciples : wherein wee will set downe the signes , and effects that are wrought in the Soule by the visitation of God , & the comming of the holy Spirit , & to what height of Life hee exalteth by the meanes of his seuen guiftes , & celestiall Inspirations , which is that wee all ought to desire , & pretende .

But that wee may haue some Light of these extraordinary , and meruailous meanes that God hath to cheare Soules , & to communicate himselfe vnto them in Mentall Praier , I will pointe at some of them , wherein also are touched certaine things that passe ordinarily in all , and it is good to knowe them , for they will helpe to vnderstand an ordinarye forme of Praier by application of the Sences , whereof wee are hereafter to treate .

For declaration whereof I aduertise : that as the Bodye hath his fiue exteriour Senses wherewith hee perceiueth the visible , and delectable things of this life , & taketh experience of them : so the Spirit with his faculties of Vnderstanding , and Will , hath fiue interiour Actes proportioned to these Sences , which wee call Seeing , Hearing , Smelling , Tasting , and Touching spiritually , with the which hee perceiueth the inuisible , and delectable things of God , and taketh experience of them : Ex Cassian . collat. 12. cap. 13. Ex Gerson . 3. p. tract . de mistica . Theologia , cap. 2 de diuinis nominibus . from which springeth the experimentall notice , or knowledge of God , which incomparably exceedeth all the knowledges that proceede of our Discourses ; as the sweetenesse of Honye is much better knowne by tasting a litle of it , then by making greate Discourses to knowe it . And so by these Experiences misticall Theologye is obtained , which is the sauoury wisdome , & Science of God , in such sorte that S. Dionisius saithe of Diuine Hierotheus , that hee had knowledge of Diuine things , not onely by the Doctrine of the Apostles , nor onely by his Industrye , and Discourse , but by Affection , and Experience of them , the which is obtained by meanes of the fiue Interiour Senses , of which the saied Scripture maketh much mention , Aug. lib. 10. confes . & lib. de spiritu , & anima . c. 9. Bern. lib. de digni . & natura amoris diuini . c. 6. & sequentibus . Serm. 22 in Cant. Ad Heb. 11.27 . and the holy Fathers , especially S. Augustine , S. Gregory , S. Bernard , and others whose sayings S. Bonauenture copiously alledgeth in his Treatinge of the seuen wayes to eternitye , in the sixt waye ; from whome I will borrowe somewhat of that which I here shall deliuer , presupposing that ( as the glorious S. Bern. saithe ) In huiusmodi non capit Intelligentia , nisi quantum experientia attingit . In many of these things the Understanding attaineth no more , than that which Experience perceiueth . And therefore I will goe also pointing as it were to that which belongeth to all . 1. First , God our Lord communicateth himselfe sometimes by a spirituall presence with his Illuminations , communicating to the Vnderstanding a manner of Light so eleuated , that by it like another Moises , it beholdeth and regardeth the Inuisible , as if it were visible . And albeit it rest with the Vertue of Faithe , yet it resteth so illustrated , and perfected concerning the mysteries thereof , that it appeareth another light .

This sight vseth to goe accompanyed with a kinde of Spirituall Alacritie , which is called Iubilie , leaping as it were with pleasure , and Ioye for the strangenesse of the Diuine Greatenesses that it hath seene , according to that which is written in Iob , Iob. 33.26 . I will make Praier to God , and will appease him , and I shall see his face with Iubilie .

To this manner of Contemplation , or Interiour beholding , our Lord himselfe inuiteth vs , saying : Vnbusy yourselues . Psal. 45.11 . and see for I am God : which is to say , Cease from Sinnes , and disoccupye yourselues from terrene businesses , and attend carefully to the consideration of my Workes , and you shall come to see with greate light , that I onely am God , glorious among the nations , and exalted ouer the whole Earthe . Psal. 76.3 . & 96.11 . Somewhat hereof our Lord communicatcth very ordinarily to his Seruauntes by certaine sodaine Illustrations , which like Lightenings discouer vnto them some Veritie of our holy Faithe , after a manner very different from what they perceiued before , which allbeeit they passe sodainely , yet they leaue the Heart very much Inflamed in manifolde Affections of the Loue of God , or Sorrowe for Sinnes , according as the Veritie requireth , which with that light they haue seene .

With these same Illuminations our Lord God also toucheth Sinners to conuert them , discouering vnto them on a sodaine , the gratenesse of their Sinnes , the Daunger of their Damnation , and other like Verities to moue , and affectionate them to chaunge their liues , which wee shall speake largely of in the fift parte , in the twentieninth meditation of the conuersion of S. Paul .

2. The second manner of our Lordes communicating himselfe vnto vs , is by a Spirituall Hearing , speaking within our Soule by his Inspirations certaine interiour , liuely , and effectuall wordes , & at times , as distinct as those , which are heard with our bodily eares , with the which hee teacheth some Veritie , or discouereth his Will with such efficacie , that it affecteth the fullfilling thereof . And at times , Cantic. 5.6 . ( as the Spouse saieth of herselfe ) the Soule is mollified , waxeth tender , and melteth in the Loue of God . And that which helde the Hearte sad , dismayed , frozen , and indurate or hardened for spirituall matters , with one of these interiour wordes in a moment maketh it joyfull , confident , inkindled , and softned for whatsoeuer God will doe with it .

And allbeeit these Interiour speakings vse to come after such an extraordinary manner , that it is onely knowen to him that heareth them ; yet after another ordinary manner they passe thorough all , and are called Inspirations : for ( as the glorious Doctor S. Augustine saith ) The Interiour speaking of God our Lord is a secret Inspiration , Lib. de triplici habitaculo . by the which inuisibly hee discouereth to the Soule his Will , or his Truthe . With this hee speaketh to the Iust , and to Sinners ; but oftnest to those that are very spirituall , whome hee teacheth , correcteth , reprehendeth , or exhorteth , comforteth , & moueth to the workes of Vertue , and Perfection . And therefore Dauid , Psal. 84.9 . as one well experimented in feeling these Inspirations , and diuine Impulsions , saide : I will heare what our Lord God will speake in mee ; desiring that God would speake vnto him , and shewing himselfe prepared to complye with whatsoeuer hee should saye .

These twoe manners of Praier , or Contemplation by spirituall Seeing , and Hearing holy Iob touched , Iob. 42.5 . when hee saide to God ; With the hearing of the eare I haue heard thee , but now my eye seeth thee : wherein hee giueth to vnderstand ( as S. Gregorie noteth ) that it is a more noble manner of knowing God , Lib. 35. moral . cap. 4. by an Interiour Beholding , then by the Hearing : for the Hearing hath more obscuritye in the Darkenesse of Faithe ; and the Sight more perspicuitye , beholding God more neere , and as it were more present : albeeit other times in the Scripture , supreame Contemplation is declared by meanes of Hearing , as in the Introduction of the third parte wee shall see .

3. The third manner of Gods communicating himselfe interiourly , is , by a spirituall Smelling , infusing into the Soule , an Odour , and fragrancye , of spirituall things , so sweete , that it comforteth the Hearte , and reuiueth it to pretende , and seeke them , running ( as it is said in the booke of Canticles ) after the odour of his sweetest Ointements . Cant. 1.4 . Ex D. Bonouēt . sup. distinct . 6. And the glorious Euangelist S. Iohn , as one well experienced in this inward conuersation with God , was wont to saye ; Odor tuus , Domine , eccitauit in nobis concupiscentias aternas ; Thy odour o Lord hath raised in vs eternall desires , and Affections . Odour hee calleth a very spirituall sensibillity of eternall things which wee see not , and yet beleeue , and hope to obtaine , from which proceede foruent Actes of Hope , with inkindled desires to pretend them , and greate animositie , and courage to vse all possible meanes to obtaine them , Ad Rom. 12.12 . with a greate alacritye which the Apostle S. Paule calleth Reioycing in hope . For as Houndes by the sent followe the chase with greate swiftnesse , and pleasure , not staying till they come to the place where ( if they can ) they laye holde on it : so Soules that in Praier receiue this sent , and Odour of the Diuinitie of God our Lorde ; and of his most sacerd Humanitye , of his Charitye , and Bountye , and his other Vertues , runne with greate feruour , and diligence in the pretention of those eternall thinges which they haue sented , not staying till they possesse them in such manner as they may in this life , with hope to possesse them entirely in the other . Of the which wee haue some token in such Persons as God calleth to a religious life , and giueth them any Sence , and Odour of the Sweetenesse , Security , and Sanctitye that they shall finde therin , for the which they treade vnder foote a thousand difficulties , and rest not till they obtaine what they desire . And for this very cause saieth S. Paule , 2. Corin. 2.15 . that the just are the good Odour of Christe our Lorde . For that their notable examples doe comfort , and mooue vs to followe them , and to imitate Christe from whome they principally doe proceede .

4. The fourth manner of God our Lordes communicating himselfe , is by a Spirituall Taste , communicating to the Soule such feruour , and sweetenesse in spirituall thinges , that those of the flesh seeme vnsauorye vnto him . Psal. 83.3 . And as Dauid sayeth , The fleshe itselfe togither with the Spirit rejoiceth in the liuing God , and in all his workes : and by the experience of this sweetenesse , and of the meruailous effectes thereof , commeth to knowe the Greatenesse of God , the Excellencye of his Lawe , of his Vertues , and celestiall Rewardes . Whereupon Dauid sayde , Psal. 33.9 . Taste yee , and see that our Lord is sweete ; that is to say ; If you taste what God is , and the workes that hee doth within you , by this taste you shall knowe how sweete hee is , how good , how wise , how potent , how liberall , and how mercifull . And after the same manner may wee say ; Taste , and see , how sweete is his yoke , and his Lawe , how sweete is Obedience , and Humillitie , Patience , Temperance , Chastitie , and Charitie . For euery Vertue hath his proper sweetenesse : where vpon the same Dauid sayed : Psal. 30.20 . how greate is the multitude of thy sweetenesse , o Lord , which thou hast hidde for them that feare thee ? Hee calleth it greate , and manifolde , to signifye that as in meate there is varietie of sauours , so God hath in his mysteries , and Vertues , much varietie , and greatenesse of Consolations . Sap. 16.20 . For yf Manna beeing but one meate , had the sauour of all meates to cherishe the just with this corporall sweetenesse ; with how much more eminencie hath God the sweetenesse of all things , for the consolarion of those that conuerse with him by the meanes of Praier ? for to some hee geeueth it meditating his Perfections : to some meditating his Benefits : and to others meditating his holy Lawe , Psal. 18.11 . & 118.103 which Dauid saide was more sweete vnto him them hony , and the hony combe . But this sweetenesse is hidden for those that feare God , and reuerence him , for they onely taste it with most abundance , yea , and hauing tasted it , they haue ( saithe Cassianus ) no tongue to declare it , Collat. 12. c. 12. for it farre surpasseth all whatsoeuer that our sense attaineth vnto .

Truthe it is , that God giueth parte heereof to Principiants , yea , and to Sinners to weane them from the milke of their terrene Consolations : but much more abundantly hee giueth it to those , who for his Loue haue mortified themselues in depriuing themselues thereof .

5. The fift manner of Gods communicating himselfe , is by a Spirituall Touching , touching with his amourous Inspirations the inwardest of the Hearte , and our Lord himselfe joyning himselfe to the Soule with such Gentlenesse , & Affection , as cannot bee expressed but by those Similitudes ; whereof , Osculetur me osculo oris sui . Ad tactum eius commota sunt viscera mea . Dextera eius amplexabitur me . 1. Cor. 6.17 . Cantic. 3.4 . the Booke of Canticles maketh mention , which I omitte , leaste our gros●enesse should bee dazeled with so much tendernesse : but yet all rest in this saying of the Apostle S. Paule ; That He that cleauet to God is made one Spirit with him , for God interiourly imbraceth him with the Armes of Charitie , and chearisheth him , giuing him inwarde Testimonyes of his Presence , of the Loue that hee beareth him , and of the care that hee hath of him , with greate tokens of Peace , and very familiar friendship . And whosoeuer perceiueth himselfe so fauored , imbraceth himselfe with God himselfe with the Armes of Loue , saying that of the Bride ; I helde him neither will I let him goe . And heere are exercised those tender Colloquies , those Petitions with gronings vnspeakeable , and those Actes called Anagogicall , high eleuated in matter of Spirit , which our Lord graunteth of his faire Grace to whome hee pleaseth : but these are not to bee pretended , but receiued when they shall bee giuen ; as already hath beene saide .

These are the extraordinary manners of our Lordes communicating himselfe by the Interiour Senses of the Soule . It belongeth to our account onely , Ex D. Bonauen sup. distinct . 4. Lib. de spiritu , & anima . c. 9. by Gods grace to mortifye very well the fiue corporall Senses , that God may open vnto vs the spirituall : for ( as S. Gregory saieth ) yf the exteriour Sense be shut , forth with the Interiour Sense is open . And contrarily ( as S. Augustine saieth ) the Interiour Sense sleepeth , if the Exteriour be giuen ouer to his Pleasures .

Besides this , wee may vse another meanes more easye , to applye the Interiour Senses of our Soule vpon the mysteries of our holy Faithe ; the practize whereof shall bee seene in the second parte , in the twentie-sixth meditation : with the which let vs so dispose ourselues , that our Lord if it bee his good pleasure , may communicate vnto vs that parte which shall bee conuenient for vs of what hath beene saide .

Of the ordinarie , and extraordinarie time , that is to bee imployed in Mentall Praier , and of jaculatorie Praiers . §. 12.

THE time that is to bee spent in mentall Praier is of two sortes : the one ordinarye for euery daye , so long as Life , and Health shall endure : the other extraordinarye , recollecting ourselues at certaine times for the space of a weeke , or two , o● more , spending them all in these meditations , and exercises , which may bee donne for diuerse endes , and vpon diuerse Occasions .

1. First when one is heauy loden with Sinnes , and desireth to make a true Confession , and perfect Conuersion , it is an admirable meanes to with drawe a mans selfe for some eight dayes , or more , to some retired place , spending all that time in thinking vpon his Sinnes , and in meditations that may mooue to sorrow for them , and to make a very perfect chaunge of Life .

2. Secondly , when any one desireth to learne this mysticall Science of the Spirit to knowe how to pray mentally , and to conuerse with God , and to gaine heerein some vse , and experience ; It is good to dedicate a moneth , or two to this exercise , vntill hee prooue well Industriated . For albeit that the principall master of this Science is God , yet it is also a helpe to haue a visible Tutour that may direct him , and to take time to learne , and practise what hee shall teache .

3. The third occasion is , when one desires to take some Estate of Life , and doubteth which were fittest for him to take for his Saluation , & perfection : or when hee desireth to begin any greate enterprise in the seruice of God , and standes in doubt of our Lordes will , & Pleasure ; or if he be assured thereof , desireth to enter with good footing , and to prepare himselfe with Praier , negotiating Gods fauour , to haue good successe therein . In such cases it is very conuenient to take some time of retirednesse ; Math. 4.2 . as Christe our Lord before hee began to preache , retired himselfe fortye dayes in the desert .

4. The fourth occasion is , when those that vse this mentall Praier , perceiue themselues key colde , distracted , and drye therein , and withall finde themselues very slacke in matters of Diuine seruice . In these cases , the most effectuall meanes to renewe themselues , and to reenter into feruour , is to dedicate eight dayes to these meditations , spending therein the greatest parte of the day : and because this slackenesse ordinariely entreth by litle , and litte into all , it is good once euery yeare to recollect a mans selfe some eight dayes to this ende .

Finally allbeeit a man finde no slackenesse , yet it is good now and then , to giue himselfe a sacietie , and fullnesse of God , to increase in his Loue , and to excell the more in his seruice , as many Sainctes were accustomed to doe , who by this meanes attained to very high degrees of Sanctitye .

As for the Ordinary time , there can no generall rule bee giuen for all : for this time must bee measured with the healthe , & habilitie , with the State , and Office , and with the necessary Obligations , & Occupations of euery man . But all this considered , the more time that may bee imployed in this exercise , without beeing wanting to the things aboue-saide , the better it is . Ordinarily , it were meete for a man to retire himselfe an houre in the morning , or night , seeing not without cause our Sauiour Christe spent an houre in that retired praier which hee made in the Garden of Gethsemani , as wee may collect out of the reprehension hee gaue S. Matth. 26.40 . Peter , saying Could you not watche one houre with mee ? But hee that by reason of his businesses cannot bee an hower , let him bee halfe an hower ; and if hee cannot halfe an hower , yet let him imploy , if hee please , but a quarter of an hower in that mentall Praier , which wee call Examination of the conscience , In the twentie & eight meditation of this first part . in that manner that wee shall hereafter prescribe : and let him giue some more time to prayer vpon holy Dayes , for they were instituted to bee consecrated to God .

Concerning this ordinary time , wee must bee very considerate , that after a man hath set downe his time that hee intendeth to imploye euery day in Praier ; bee it for the rule of his Estate , as some Religious doe ; or by speciall Deuotion , or Direction of his ghostly Fathers , hee must bee very constant in spending that whole time intirely in his holy exercise , without letting slippe one onely daye , or loosing one onely Credo time of the hower : for the Diuell with greate solicitude inuenteth a thousand occasions , sometimes of corporall excuses ; and sometimes of Cares , and Businesse vnder the title of Pietie , to make vs to interrupt our Praier : for omitting it one daye through Slothe , or through any other wrested ende , a man comes to omitte it afterwardes another , and another daye , Lib. 1. de orando Deo . and at length to omitte it altogither . Whereupon S. Chrysostome saieth , That a just man should holde it for a thing more sorrowfull then Deathe it selfe , to bee depriued of Praier , imitating heerein the holy Prophet Daniel , Daniel . 6.10 . who was accustomed to pray three times a Day , and albeeit the king of Persia commaunded , that no man vpon paine of his life should pray to God in thirty dayes , yet hee would not omitte his accustomed Praier : Ne tantillum quidem temporis sustinuit ab orando cessare ; He did not so much as for a very litle time cease to praye : for hee vnderstood that his spirituall life depended vpon Praier , and for feare of the deathe of the Bodye , hee would not indanger the life of his Soule , which ( saith Chrysostome ) is as deade when it wanteth Praier , as the Bodye is deade , when it is abandoned by the Soule . And as Daniel although by occasion of Praying , liee put himselfe in daunger of Deathe , for hee was cast into the Lyons den , yet in effect hee died not : for God deliuered him from that Daunger , shutting the Mouthes of the Lyons , because hee opened his mouthe to praye . So also wee may beleeue that for accomplishing the taske of our Praier , wee shall loose neither life , nor healthe , nor content , nor the good dispatche of other businesses : nay rather by the meanes of Praier , we so dispose ourselues that God may take them to his charge , & doe with his Omnipotencie , and Wisdome , what wee ourselues are not able to doe by reason of our Imbecillitye , and Ignoraunce . And if at any time for true want of healthe , or for other lawfull , or vrgent cause , wee shal bee forced to Interrupt our Praier ; the impediment beeing past , wee are forthwith to retourne to our Exercise , that the interruption which began thorough necessitie , bee not prosecuted by Slothe .

Lastly that no man may exempt himselfe from this so high , & soueraigne an exercise , I adde , that all in generall , aswell those which haue a set time of retired praier , if they will conserue their deuotion , as also those that haue not this time , to supplye this defect ought to exercize themselues often times euery daye in the briefe Actes of Mentall , or Vocall Praier , which wee call Iaculatorye Praiers , whereof in the ninth . Epis. 121 ad Probam cap. 10. Chrisost. hom. 79. ad popúlum . § . wee haue made mention , in the which ( as S. Augustine reporteth ) the Fathers in the Deserts exercized themselues very often , euery daye , briefely putting themselues in minde of God , & of his benefits , or else of their owne Sinnes , and shooting of by and by , like a Darte , a feruent Affection to heauen , or some briefe Petition for some Vertue , saying as it might bee thus : O Lord , that I neuer had offended thee ! O my God , that I may Loue thee ! O that I may obey thee ! Giue mee o Lord Puritye of Soule , Humillitye of Hearte , Pouertye of Spirit . Pardon my Sinnes , o my Redeemer , for they are very greate .

This manner of Praier beeing short , Lib. 2. de institutis cap. 10. & coll. 9. cap. 35. In constitutionib . Monast. c. 2. is easy to all , and may bee made with very greate attention , and zeale , as Cassianus aduertiseth vs . And for this cause they vse to bee very effectuall to obtaine of our Lord what wee require : for ( as S. Basile saithe ) It is more auaileable to pray a litle , and well with attention , then to pray much after another manner , for God is not ouercome with the much-nesse of Praiers , but with the waight , and feruour of them .

The breuitye of these praiers is to bee recompensed with the frequencye , labouring by meanes thereof to fullfill in some sorte , that which our Sauiour Christe saide : Luc. 18.1 . It behoueth allwaies to praye , and not to bee wearye : that is , not to faile neither in the time assigned for Praier , nor in the feruour thereof , nor in confidence , nor in possible frequencye , Psal. 75.11 . multiplying these Iaculatory Praiers , which ( as Dauid saithe ) are the reliques of those holy Cogitations that wee had in the morning , making to ourselues a Feast , & preseruing Deuotion all the Daye .

S. Chrisostome saithe , Lib. 1. de orando Deo ad finem . That at least wee ought euery howre to offer vnto God one of these prayers : Vt orandi cursus cursum diei aequet , That the course of Praier , may goe equall with the Course of the Day ; so that when the Clocke strikes the houre , it may serue as an Alarum to Praier . But those that are very feruent , procure much more frequencye , imitating the holy Monkes of Egipt , of whome Cassianus saith that when they laboured , Lib. 3. c. 2. & lib. 2. c. 14. they also prayed all day : Preces & Orationes per singula momenta miscentes ; Mingling with their handy worke , Praiers and Affections , euery moment of the Day : and by this short cut they arriued in litle time to much Sanctitye , and attained to greate merites . And it is not much , that wee should bee very couetous of this holy exercize , for ( as S. Opusc . de perfectio . vitae .c. 2. Bonauenture saieth ) at all times , and at all howers wee may gaine by Praier that , which is of much more value then the whole Worlde . And wee see manifestly that so it is : for if a man should waste the whole daye in framing interiour Actes of Blasphemies , Vengeances , Hatred of God , and Purposes of other greate Sinnes , in the ende of the daye hee shall haue merited a terrible Hell : So contrarily if hee spende it in the interiour Actes of this mentall Praier , frequenting good Desires , and Determinations to please God , with Petitions of Vertues , in the ende of the daye hee shall finde himselfe with incredible gaine of celestiall giftes , and of an euerlasting rewarde : for God is no lesse liberall in rewarding , then hee is rigourous in chastizing .

Wee will put manye of these laculatorye praiers in the meditations of this booke , specially in the third parte , pondering some short praiers that were made to Christe our Lorde , by some Leprous , and blinde men , by the Woman of Chanaan , the Sisters of Lazarus , and such other like .

Certaine Aduertisements concerning the Meditations ensuing . §. 13.

FOR the good vse of the meditations ensuing I aduertise , that there may bee diuerse endes in the reading of them , as there were in the writing .

1. The first ende is , to imploy some litle tyme in that most noble , and proffitable exercise which wee call Spirituall reading , Aug. ser. 22. ad frat . D. Isid. lib. 3. de summo . bono .c. 8. D. Bern. ser. 50. ad sororem . wherein ( as the holy Fathers say ) God speaketh to the Hearte the same that is in the booke , illustrating the Vnderstanding with the Light of the Verities there written , and inkindling the Will with the fier of other such like Affections . And for this cause in some meditations I inlarge myselfe somewhat , mixing certaine aduises , and rules of Perfection , concerning the Vices , or Vertues whereof therein I treate , that they which reade them to this ende , may learne allso this Science of the Spirit . But they must reade them with attention , and repose , ruminating , and pondering what they reade with inward feeling thereof , so that with their reading they joyne some manner of Meditation , first beseeching our Lord to illuminate them , and to speake vnto their Heartes the wordes of that booke , 1. Reg. 3.10 . saying with Samuel ; Speake Lord for thy seruant heareth .

2. The second principall ende of reading these meditations , is to recollect matter of retired Praier , and Contemplation alone by himselfe with our Lord. In scala claustralium . For ( as S. Bernard saieth ) Reading disposeth , and aydeth to meditation , which without it , or some thing equiualent , vseth to bee straying , wandering , and distracted . And in such cases they are onely to reade those pointes that serue them to meditate in their hower assigned . And because some times , some pointe is large , comprehending some three , or foure considerations , whose number is noted in the margent ; it shall bee good to diuide such a pointe into manye , and breifely to gather for the meditation , two , or three verities of those considerations , to ruminate them more at leasure . And if any one desire to haue more copious matter of meditation , hee may make of two poinres one .

Yet it is to bee noted , that although wee prescribe in them the practize of mentall Praier , exercizing Affections , Petitions , and Colloquies , yet no man is to bee tied to those wordes wherein they are deliuered , but hee himselfe must inuent them , as our Lord shall dictate them vnto him , and the light of the Veritie which hee considereth , §. 2. Ex D. Bern. ser. 45. in cantic . and his owne feeling of Deuotion the which ( as allready hath beene saide ) is the Tongue of the Soule , and whosoeuer hath it , knoweth very well how to speake with God , and without it is as it were dumbe : and then it is good to make vse of those Colloquies heere set downe , making them as if they were his owne .

3. The third ende of reading these meditations , may bee , to practize them with others , for it belongeth to spirituall masters , and Confessors to giue such like pointes of meditation to their Disciples , and Penitents , industriating them in this manner of Praier , when they are capable thereof : but they are not to giue all alike to all , but to select those meditations , Pointes , and Considerations that are most accomodated to the estate , and capacitye of him that receiueth them .

And besides this , they may also helpe themselues herewithall for their Sermons , or spirituall speeches , which are vsed to bee made in common to such as liue in religion , or out thereof , with desire to obtaine that perfection that is proper to their Estate .

4. For all these endes I haue procured that the Meditations should goe founded , and accompanyed with places of diuine Scripture , which was written for the same endes . So that heere are declared in a manner all the foure Euangelistes : the greater parte of the Actes of the Apostles : the beginning of Genesis ; and many other places of the olde , and Newe Testament . And because many of them , may haue diuerse Senses , I haue procured to make choise of the most receiued , according to the exposition of the Saintes , from whome I haue collected these Considerations : as also from that which other spirituall men haue experienced , to whome our Lord hath communicated these tasts , and feelings .

So that heereupon , such as are Louers of Varietie in these exercizes of the Spirit , shall finde in this booke diuerse meditations for the seuerall times of Aduent , Lent , Sundayes , and Principall Feastes of the yeare , accomodating themselues in euery time to the spirit , which therein the Church representeth . And because many haue a deuotion to haue meditations distributed for the seuen dayes of the weeke , they shall heere also finde Varietie thereof .

Those which treate of purifying themselues from Vices in the Purgatiue way , shall finde meditations of the Seuen deadely Sinnes , for euery daye its meditation ; and they themselues may easily recollect others of the seuen principall things that are in this life , that is to say , Meditation of Sinnes , Deathe , Iudgement particular , Iudgement vniuersall , Hell , Purgatory , and Glorye . As also of the seuen notorious Sinners that our Sauiour Christe conuerted ; namely : S. Mathew , S. Mary Magdalen , the Woman of Samaria , the woman founde in Adulterye , Zacheus , the good Thiefe , and Saul .

Those which treate of gaining Vertues in the Illuminatiue way , shall finde Meditations of the Seuen Petitions of the Pater noster ; of the Eight Beatitudes ; of the Seuen stations wherein is consummated the wole Passion of Christe our Lorde : of the Seuen wordes that hee spake vpon the Crosse : and they may easily make choise of Seuen Parables , or Seuen of his most notable miracles for the seuen dayes of the weeke .

Those which treate of Vnion in the Vnitiue Life , shall finde meditations of the Seuen diuine Attributes , wherein principally this Vnion is fed ; that is to say ; Bountie , Charitie , Mercie , Immensitie , Wisdome , Omnipotencie , and Prouidence . And if they will meditate Gods benefits , they shall finde meditations of the workes that God did the first Sixe dayes of the worlde , and his rest vpon the Seuenth day . Also the Seuen rewardes of Glorye which Christe our Lord declared in his Sermon of the Beatitudes ; and those which hee promised the seuen Bishops in the Apocalips . And after this manner shall they finde sundry meditations of the most blessed Sacrament , and of our blessed Ladye the Virgin , and for the fifteene mysteries of the Rosarye . All which they may easily seeke in the Tables that shall bee put in the ende of the booke .

Finally , euery parte of the sixe which this Booke hath , wherein are diuers meditations , with diuerse manners of Praying , & Contemplating , is like a banquet of many , and diuerse meates , drest after many fashions : the which are set vpon the table , not that euery one that is inuited should eate of all , although hee may make an assay of all : but for that hee should eate principally of that meate , that giueth him most gust , or which is most agreable to his complexion , or necessity , leauing the rest for others , that shall finde gust where hee findes it not , because they haue another complexion , or necessitye different from his . For it should bee a greate ignorance in this matter , to seeke to leade all after that forme of Praying that liketh mee , contemning those that vse another waye : And therefore euery one guiding himselfe , partely by the Counsell , and Direction of his Spirituall master ; partely by the experience of his owne Comforte , and Proffit , must lay holde vpon those meditations , and formes of Praier , which arme him best to this ende , 1. Thess. 5.21 . although it is not amisse to trye all : for paraduenture our Lord will open to mee a way , where I thought hee had helde it very close shut .

By what hath beene saide I conclude , that those which desire daily to clime the mysticall Ladder of Iacob , Genes. 28.12 . In tomo . 9. which S. Augustine calleth the Ladder of Paradise , and S. Bernard , the Ladder of men that are Religious : whose steps are , Reading , Meditation , Praier , and Comtemplation , they shall finde in this booke matter , and instruction for this mounting relying principally vpon Gods grace , by whose fauour , wee shall all bee albe to clime , and arriue to that Vnion with our Lord , who is in the top , inuiting vs to mount vp thereby ; and to this ende hee sendeth his holy Angells who ascende , and descende for our good : they ascende to present vnto God our desires , and petitions , and they descende with the good dispatche thereof , and allwaies animate vs to clime vp euery daye with greate Perseuerance , vntill wee enter into the Paradise of our God , where wee may see him , and enjoy him worlde without ende . Amen .

THE FIRST PARTE OF THE MEDITATIONS OF SINNES , and of the last endes of Man , with formes of Praier appropriated to those which walke in the Purgatiue Waye , to purifye them selues of their Vices .

The Introduction concerning Puritie which is the ende of the Meditations of the Purgatiue Waye .

AMong those Excellencyes which the frequent vse of Meditation , and Mentall Praier hath ; the first , that openeth the waye for many others , is to purifye , ( as S. Lib. 1. de considerat . ad Eugenium Bernard saieth ) the same Fountaine from whence it springeth . And because it springeth from two Fountaines ; the one superiour , which is God , with his Inspirations : and the other inferiour , which is the Soule with her Faculties : the excellencye thereof consisteth in cleansing this second fountaine in the Vertue of the first , purifying the memorye of culpable Obliuions , the Vnderstanding of Errors , the Will of wrested likings ; the Appetites of their vnbrideled Passions , the Senses of their Superfluities : the Fleshe of her sensuall cherishings , and the Soule of her vicious manners . Whereupon the Apostle S. Peter saide , That God purifyeth Heartes by Faithe , Actuum 15.9 . not because Faithe alone is sufficient heereunto , but because Faithe quickned with the profounde consideration of the Verities , and mysteries which hee reuealeth , awaketh the Actes , and Affections of the Soule , which with the Diuine grace dispose for the perfect purification of the Hearte .

And allbeeit this Excellencye is founde in all the meditations of the mysteries of our faithe , yet it is most notably resplendent in those , which pertaine to the Purgatiue waye , whose principall ende is , to mooue the Will to Actes , and Exercises , wherewith perfect Puritie is obtained , & the trenches are opened for the edifice and building of Vertues .

1. These are reduced to three rankes : The first comprehendeth the Actes of knowledge of our selues with Contempt of our Selues , Tractat. de decem gradibus humilitatis & serm. 36. in Cantic. wherein ( as S. Bernard saieth ) true Humilitie consisteth . And it is of two sortes : One is proper to the Iust that neuer sinned , and proceedeth from the knowledge of the nothing that wee haue of our owne reuenew : and this is principally obtained by the meditations that shall bee put in the sixt parte . The other is proper to Sinners , and proceedeth from the knowledge of the sinnes , and miseries whereinto wee haue fallen : and this is obtained by the meditations of this first parte : whose Actes are to despise our selues , to holde ourselues worthy to bee despised by all men , and as much as lyeth in vs to desire it , and procure it , exercizing some Humiliations , and accepting those that happen vnto vs ; in such sort as wee shall goe practizing in the meditations themselues .

2. The second ranke , comprehendeth those Actes which dispose to our Iustification ; that is to say : Feare of Gods Iustice , Hope of his diuine mercie , Perfect Sorrowe for Sinnes , Rigorous Examination of the Conscience ; Humble , and entiere Confession , of my Offences ; Satisfaction with workes of Penance to reuenge vpon myselfe the Injuries that I haue donne against God , and other such like .

3. The third ranke comprehendeth those Actes which ayde to take away the rootes , and remainders of forepassed Sinnes , to the ende neuer more to retourne vnto them : such are ; Chastizing the fleshe to subject it to the Spirit : Mortification of vnbrideled Appetites , reducing them to the meanes of Reason : Abnegation of our owne Will to make it conformable to the Will of God : Detestation of ourselues , & of all things that nourish Selfe-loue ; that God our Lord , and his holy Loue may finde entrance into our Hearte .

These are the passages which wee are to walke in the Purgatiue Waye , to make a very perfect conuersion . For put case that , according to the Counsell of the Wiseman , Eccl. 31.27 . & 33.23 . In all our workes wee are to bee very diligent , and feruent , yet in none more then in the worke of our Iustification , and in the meanes ordained thereunto , fullfilling at the least that which S. Paule gaue vs in charge , Ad Rom. 6.19 . when hee saide : That as wee exhibited our members to serue vncleanesse , and iniquitie , vnto iniquitie : so now wee should exhibite our members to serue Iustice vnto Sanctification . And as S. Augustine saithe ; Praefatione in Psal. 31. Quales impetus habebas ad mundum , tales habeas ad artificem mundi . Procure to carrye as greate vehemencie of Loue to the framer of the worlde , as thou carriedst to the Worlde itselfe : seruing the Creatour with that feruent Affection , wherewith thou wast wont to serue the Creature : 1. Cor. 15 49. bearing as entirely the image of the heauenly Adam , as thou barest that of the earthly Adam . And because the holy Apostle ( as S. Lib. 19. Moral . cap. 16. Gregory pondereth it ) spake this as condescending to our weakenesse ; it is reason that such as are feruent , doe labour to bee much more diligent in good , then before they were in euill , complying with the counsell of the Prophet Baruch , Baruch . 4.28 . when hee sayeth ; That wee should conuert ourselues ten times more to God , then wee seperated ourselues from him . So did the glorious Magdalen , Zacheus ; Saul , and other notable Penitents , of whose meruailous conuersions wee shall make speciall meditations in the third parte , wherein those that haue passed by these , which shall bee put here , may exercize themselues .

And allbeeit these are most proper to such , as desire feruently to conuerte themselues to God our Lord , and to such as are Principiants in Vertue , who pretende to purifye themselues from all the dregs , Eccles. 5.5 . Prou. 24.16 . and ill manners of their olde life : yet ( as the holy Spirit saith ) because no man should loose the feare that his Sinne is pardoned ; and because the Iust man falleth seuen times a daye ; it is therefore reason that the lust also now and then should renewe these meditations , to purifye themselues of their present Sinnes , and to assure themselues the better of the pardon of the forepassed Sinnes : for to this ende is the Counsell of Ecclesiasticus ; Eccles. 18 22. Apocal. 22.11 . That wee cease not to pray , nor to Iustifye ourselues vntill Deathe . And Christe our Lord sayeth in the Apocalips : Hee that is Iust , let him bee Iustified yet , and let the holy bee sanctified yet , increasing euery day in puritye of Conscience , and in Sanctitye of Life .

The first fundamentall Meditation of the ende wherefore Man , and all things that serue him , were created .

THis first meditation is the beginning , and foundation of the spirituall life : Cap. 4. & 5. for ( as Cassianus noteth in his first Collation of a Religious mans ende ) before all things wee are to fixe our eyes vpon the ende of our Life , and of our profession : aswell vpon the last ende which is the kingdome of Heauen , as vpon the neerer ende , and marke , which is Puritie of Hearte , without the which this kingdome is not obtained . For the Ende is the Rule of the Meanes , and according vnto that all the workes of our life are to bee squared , and directed : So that in this meditation all those ought to exercize themselues very often , that walke in any of the three wayes abouesaide , seeing all of them come to relye and stay vpon one , and the same finall ende . And it will serue also for an example , wherein what hath beene saide touching mentall Praier , we may see put in practise .

Afterwards hauing donne those three things which in the fifth § . wee spake of ; before I beginne meditation , to tye my Imagination to one place , in such sorte as heere it may bee donne , Apocal. 4.2 . & 22.3 . I will Imagine God our Lorde seated in a throne of Infinite maiestie like an Immense Sea , from whence issue out the Riuers of Creatures , all retourning to him , and hee attracting them all to himselfe , as to their finall ende , and place of their perpetuall rest . Then will I humbly beseeche him for what I pretend in this meditation , that is to say : Celestiall Light to knowe my true finall ende , and to directe according thereunto my crooked Life , saying that of Dauid : Psal. 42.3 . Sende forthe o Lord from on high thy light , and thy truthe , that they may guide mee , and bring mee to thy holy mounte , and to thy euerlasting Habitations , for thou createdst mee to liue in them . This donne , I will begin my meditation in the forme ensuing .

The first Pointe .

THe first pointe shall bee to call to Memorye the ende wherefore man was created , Ex P. Ignatio in fundamento Exercitiorum . Ad Rom. 6.22 . Ex Cassiano vbi supra . that is , to praise , reuerence , and serue his God , and by this meanes to saue his Soule , according to the saying of S. Paule to the Romanes : You haue your fruits vnto Sanctification , and your ende Life euerlasting ; as if hee should say : The aime , and ende of your workes in this Life , is to serue God with puritye , and Sanctitye : and the finall ende whereunto they are ordained , is , to obtaine Life euerlasting .

Vpon this Veritye the Vnderstanding is to forme its Discourses , to bring to light what is comprehended therein , pondering thus : Who created mee , and ordained mee to this ende , and for what cause : How soueraigne an ende this is : How ill I haue pretended it in my forepassed life , & in what perill I haue beene to loose it : What heauye losses I sustaine by loosing it ; and How greate goods ensue if I obtaine it ; and That there is greate reason , that from this daye forward , I should vigilantly pretend to obtaine it . With euery one of these Considerations , I will moue the Will to the Affections , and Actes that it requireth , in this manner . 1. First . I am to ponder , how the Infinite Maiestie of God , which hath no neede of his creatures , not for my merits , but of his meere Goodnesse , created mee to his Image , and Likenesse ; Not that I should liue at randome to followe myne owne Lustes , nor that I should seeke Honours , or Dignities ; Riches , or Delicacyes , or any other thing created ; but onely That I should reuerence , and praise him ; That I should loue , and obey him in this mortall Life , and afterwardes obtaine Life euerlasting . And although it had beene sufficient to giue mee for my Ende that , which my Nature required , yet God was not herewith contented , but of his meere mercie hee ordained , and raised mee to another more high , and soueraigne ende , which is to see him manifestly , to enjoy him , and to bee happy , and blessed , as are the Angells , or as God is himselfe , according to that of S. Iohn : 1. Ioan. 3 〈◊〉 Colloquie Wee shall bee in glorie like vnto God , because wee shal see him as hee is . O Immense Charitie of our Soueraigne God! What is this o Lorde that thou doest ? A Creature so miserable as this litle silly worme Man , doest thou exalt to so high an ende , as to see thee apparently in thy Glorye ? what was not I obliged to serue thee freely , for nothing as thy Slaue ? Then why doest thou assigne mee so excellent a rewarde ? Blessed bee thy Infinite mercy , and let all the Angells laude thee for this soueraigne Benefit . What shall I retourne thee o Lord , Psal. 115 12. for so greate amerced ? I offer myselfe to serue thee freely all my Life , without pretending any other interest more then to serue thee ; for to serue God , is to raigne . And seeing thou art my first beginning , and my last ende , giue forthwith beginning to my newe Life , and ayde mee with thy grace , that I may attaine to the finall ende thereof . Amen .

2. This donne , I will ponder , how ill I haue pretended this ende in my forepassed life , liuing as if I had beene created not to serue God , but to serue my owne Lustes , and to seeke Honours , Delicacies , and Riches , committing for this cause innumerable Sinnes , 1. Thesal . 4.3 . Galat. 5.13 . as if the ende of my Vocation had not beene Sanctification , but Vncleanenesse ; not liberty of the Spirit , but Libertye of the fleshe . O wretched I ! how blindely haue I gonne astray , in that which it most imported mee to knowe ? O how Ingratefull haue I beene to him that created mee to so high an ende , and how euilly haue I repayed him , that did mee so much good ! O my Creator , that I had neuer offended thee ? Pardon , o Lord , my Transgressions , for thyne owne sake , and helpe mee to get out of them , that I may leade the remainder of my life , conformably to the ende for which thou hast giuen it mee .

3. Then will I consider the greate losses I sustaine by loofing this ende : for what losse can bee greater then to loose my Soule , to loose Gods diuine grace , to loose the peace , and alacritye of Conscience , and to loose all Blessednesse ? to which are joyned eternall Damnation , Matth. 16.26 . and the forfaiture of God himselfe . For what shall it proffit mee to gaine the whole worlde , if I loose my Soule , and my God , in comparison of whome , all the worlde is as nothing ?

4. Contrarily , if I attaine to this ende , I obtaine the possession of God himselfe , I shall saue my Soule , I shall haue peace , and cheerefullnesse of Hearte , I shall bee protected by the Diuine Prouidence , I shall finde quietnesse , and perpetuall repose , as all things finde in their Ende , and Center . This then beeing so as it is , animate they selfe , o my Soule , to seeke the ende for which thou wast created by God , and heerein imploye all thy care , for there is nothing that more importeth thee . Ex D. Cypr. ferm. de Ascensione . Conuert thyselfe to God who is thy rest , for besides him , all , whatsoeuer , is torment . If thou seruest God , what wilt thou more ? If thou hast God , what seekest thou more ? If God bee thy Possession what wantest thou ? Giue him pleasure in pretending him , and bee confident to obtaine him , for hee loueth his Creatures , and is delighted that they should obtaine the ende for which hee created them . Ex D. Aug. lib. 1. confes . cap. 1. O Infinite God , Center of my Soule , conuert mee to thee , that I may take rest , for thou madest mee for thee , and my Heart is vnquiet vntill it come neare thee . O eternall Father seeing thou createdest mee that I might loue thee as a Sonne ; giue mee grace for thyne owne sake , that I may loue thee as a Father . O onely begotten Sonne of the Father , and Redeemer of the Worlde , seeing thou createdst mee , and redeemedst mee , that I might obey ; and imitate thee , ayde mee that I may allwaies obey thee , & imitate thee in all things . O most Holy Ghoste , seeing that of thy Goodnesse thou didst create mee to bee sanctified , graunt mee that it may bee so for thyne owne glorye . O Angells of Heauen ! O most blessed Saintes I that haue attained to the ende , for the which you were created , beseeche this our Lord whome you enioy , that I may also obtaine him , ascending vp to enioy him in your Compagnie worlde without ende . Amen .

The second Pointe .

IN concluding the first pointe I am to passe to the second , which is , to call to memory the ende whereunto all the other things of the Earthe were created : that is to say ; that they might helpe man to attaine to the finall ende of his Creation , taking them for a meanes to serue God , our Lord , and to saue himselfe , according to that which the royall prophet Dauid saide of his People : Psal. 104 44. God gaue them the Countryes of the Nations , & they possed the labours of the Peoples , that they might keepe his Iustifications or holy Commaundements , and seeke after his holy Lawe .

1. Vpon this Veritye I am to ponder first , how Liberall God hath shewed himselfe towardes mee in creating such a multitude of Creatures , so faire , and so admirable for my sake , and not onely created things necessarye to preserue my life , but also many other for my Delicacye , and Delight , and for the Recreation of my Sight , Hearing , Smelling , Tasting , and Touching , for the which I am to giue him most infinite Thankes ; seeing that the Good which hee did to these Creatures , hee did it more to mee , then to them , for that hee did it to them in respect of mee . Colloquie Let all these thy Creatures blesse thee , O Lord , and let my Soule praise , and glorifie thee for them all . I giue thee thankes for the beeing which thou giuest to the Heauens , and to the Elements , to Beastes , and to Plantes , and to all the other Bodyes of the Earthe . I giue thee thankes , also for the Beautie of the Colours , for the Harmonie of the Soundes , for the Pleasantnesse of the Odours , for the Sweetenesse of the meates , for the Softnesse of our Rayments , and for all those things which recreate my fiue Senses , seeing thou createdst them for mee , that I might praise , and serue thee with them .

2. And then I will ponder how well these Creatures complye with the ende for which God created them , seruing mee , and nourishing mee , because God so commaunded it : & contrarily how euilly I haue complyed , and doe complye with my ende , vsing them euilly to offende God with all , placing in them my finall ende , as if I had beene created to enjoy them , making the ende , of that which was but the meane . And if I runne through my Senses , I shall finde that they haue gonne a whoring after the Creatures , vsing them onely for their Delight , and not to glorifye God that gaue them mee : for the which I justly deserued that God should take them from mee , and that hee should deliuer ( as hee saide by Oseas ) his Corne , Oseae . 2.9 and his Wine , his Floure , and his Woll from the Seruitude they are in vnder my possession , vsing them against their Inclination to offende their Creator . Colloquie O most iust Creator , how is it that thou didst not Iustice vpon him that so abused thy Creatures , vsing them against thee ? O my Soule how art thou not confounded with such Treachery as this ? and how art thou not ashamed of this greate basenesse thou hast committed abasing thyselfe to place thy finall ende vpon a thing so vile as is the Creature to the Iniurie of the Creator I O my God , how Ingratefull haue I beene for thy Soueraigne benefits ! for what thou gauest mee to serue thee , I conuerted into an occasion to offende thee . Pardon , o Lord , my vnthankefullnesse , and assist mee , that from hence forward I may not vse that so euilly , which thou gauest mee for my good .

3. Sapient . 13.4 . Ad Rom. 1.20 . I may also Consider that these Creatures were created ( as the holy Scripture sayeth ) that by them , I might knowe the Perfections , & Excellencies of the Creator , and that I might loue him with all my Hearte : and so I may imagine that euery one standes crying to mee , and saying : This perfection which I haue is better in God then in mee , hee gaue it mee , knowe him , loue him , and vse it for his Seruice . And with this Consideration I will prouoke myselfe to ascende from the visible Creatures to the inuisible Creator , to vnite mee to him , as to my last , and finall ende .

The third Pointe .

THe third Pointe is a practicall Conclusion drawne from what hath beene saide in the two precedent pointes : that is to say : The manner how from hence forward I am to vse the Creatures , and what Indifferencye my Will hath to holde in the vse of them , not coueting more then that which may helpe mee to serue my Creator , and to obtaine the ende for which I was created , procuring , as much as lyeth in mee , not to desire rather Riches then Pouertye : Honour then Dishonour : Healthe then Sickenesse : Long life then Short : but onely that which shall bee most conuenient for my Saluation , for it is a good parte of Wisdome , not to take of the meanes more then is meete to obtaine the ende : as of Rubarbe , or of any other purgation , wee take not a greater quantitye then is necessary for our Healthe .

2 , With this Consideration I am also to enter into my Hearte , and to make an Anatomie of the disordered Inclinations , and Affections that it hath to Riches , Honours , and Delicacies ; to Parents , kinred , and freindes ; and to its owne Healthe , and Life , labouring to moue my Will to desire to mortifye the superfluous Loue of the Creatures , perswading myselfe heereunto by the reason aforesaide , and by others that I may inquire out with my Discourse , especially by that of the diuine Prouidence , which most carefully assisteth those , that wholely resigne themselues into the handes of God , casting vpon him , 1. Petr. 5.7 . ( as S. Peter saieth ) all their Cares to serue him with the greater perfection . For it is most certaine that Christe our Lord will fullfill his worde which hee gaue vs when hee saide : Matth. 6 33. Seeke first the kingdome of God , and the Iustice of him , and all these things shall bee giuen you besides : as if hee should haue saide ; First seeke the kingdome , of God , which is your finall ende , and the Iustice thereof , which are the meanes to obtaine him , and thus doing bee assured , that the Prouidence of your Heauenly Father , will prouide you of temporall things necessary to sustaine your Life .

3. But because with myne owne forces I am not able to attaine to this resignation , I am to haue recourse to him that can giue them mee , framing some Colloquie with our Lord , and saying vnto him very earnestly : I confesse , o my God , that my Heart very much cleaueth , and is tyed to the Creatures with disoordinate Loue : Seeing therefore I am so wretched , and feeble , that hauing fastned myselfe to the Creatures , I cannot vnfasten mee , fauour with thy Omnipotencie my weakenesse , destroying this connexion , and weeding out from mee this disordinate Loue , that I may loue thee , and serue thee with all my Hearte , and with all my Powers . For thou art my Loue , and my repose , to whome bee Honour , and Glorye worlde without ende . Amen . The matter , of these three pointes shall bee handlest more at large in the sixth parte .

The fourthe Pointe .

FRom these same Principles I am to drawe another practike Conclusion , as the foundation of the Purgatiue Waye : that is to saye , that I am to detest Sinne , aboue all the most detestable things of the Worlde ; for that mortall Sinne onely , is contrarye to my finall ende , and by it onely is it lost . So that neither Pouertye , nor Infamie , nor Dishonour , nor Dolour , nor Infirmitye , nor Basenesse of Parentage , nor Rudenesse of Witte , nor Want of naturall Sciences , nor all the other miseries of the Worlde , are directly contrary to my finall ende ; nor shall I loose it for them , but onely for mortall Sinne : by the which , as much as lyeth in mee , I destroye the true finall ende , which is God , denying him , Ad Titum . 1.16 . Ad Phili. 3.19 . Ad Ephe. 5.5 . ( as S. Paul sayeth ) by any workes : I faine another finall ende to myselfe , which is the Creature , which I take for God . And hereupon saithe the same Apostle , That Gloutons holde their Belly for their God ; Prowde men , their Glorye : and Couetous men make an Idoll of their money .

This Veritye shal bee considered in the Meditations ensuing , to moue vs to the abhorring of so greate an euill as Sinne is , and to purifye ourselues thereof with greate care .

The second Meditation of the greiuousnesse of Sinne , by the Examples of the Sinne of the Angells , of Adam , and other Particulars .

THE ende of this meditation is , to knowe by Examples the greiuousnesse of Sinne to abhorre it ; and the terriblenesse of Gods Iustice in chastizing it , to feare him , and to appease him with Penance : and the Instabillity of man in good , to knowe his weakenesse , and not to trust to himselfe , but to humble himselfe before God . And all this I am to begge of our Lord , at my entrance to meditation , beseeching him to Illustrate with his diuine Light my Vnderstanding to knowe it ; & to mooue my Will to haue a feeling of it with greate Affections of Contrition : and to ayde mee , that I may bee warned by others harmes , before the Chastizement light vpon myne owne Heade .

And that this meditation , & those which followe may make the deeper Impression in the Soule , I am to forme first in my Imagination , Daniel . 7 9. a figure of Christe IESVS our Lord , as of a Iudge seated vpon his Tribunall to Iudgement , with a seuere Countenance , from whose Throne issueth out a riuer of fier to burne Sinners : and I will imagine myselfe before him like a deepe , & heynous Offender , bounde with the Fetters , and Chaines of innumerable Sinnes , fearing , and trembling like one that deserueth to bee condemned , and burnt with that terrible fier .

The first Pointe . D. Tho. 1 p. q. 63. Isaia . 14 12. Luc. 10.13 . 2. Petr. 2 4. Apocal. 12.9 .

THe first Pointe is , to call to minde the Sinne of the Angells , who were created by God in the Empyreal Heauen , replenished with Wisdome , & Grace : but abusing their Frewill they grewe prowd against their Creator , for the which they were throwne out of Heauen , & cast into Hell , loosing for euer the ende , & blessednesse for the which they were created . 1. Vpon this Veritie taught vs by the Catholike Faithe , I may discourse , pondering three things : First how Liberal God was to the Angells creating them according to his owne Image , & Likenesse , & communicating vnto them without any merit of theirs , most excellent giftes of Nature , & Grace . By reason whereof wee may say of all , as was sayed of one , That they were adorned with nine Stones very precious ; that is , with nine Excellencies , which Lucifer , Ezech. 28.13 . & the rest receiued in their Creation . For God made them Pure Spirits , without mixture of Bodye : Immortall , without feare of Corruption : Intellectual , with greate Delicacye of Witte : Free , that nothing could force their Will : Wise , with fulnesse of all naturall Sciences : Powerfull , aboue all Inferiour Creatures : Holy , with the giftes of Grace , Charitye , & the rest of the Vertues : Inhabitants of the Paradise of Delightes , which is the Empyreal Heauen . And finally , Capable of seeing God clearely with promise of this Glorye if they perseuered in his Seruice : which they might easily doe , & were obliged thereunto by the Lawe of Gratitude for these 9. Titles .

2. Secondly , I will consider , how Ingratefull some of them were against God , growing arrogant with these giftes , & arming themselues with them against him of whome they had receaued them , not giuing him that Reuerence , and Obedience which they ought to haue giuen him with Humilitie ; but employing their Libertie , & Forces to offend him whome for so many Titles they ought to haue serued .

3. Thirdly , I will ponder , how terrible God shewed himselfe to chastize them presently , without giuing them time of Repentance , depriuing them , for that onely Sinne , of those giftes of Grace which hee had giuen them , Luc. 10.18 . & throwing them like Lightening from Heauen , to the euerlasting fiers of Hell , without respect either to the beautie of their nature , or to the greatenesse of their Estate ; or that they were his Creatures made according to his Image , and Likenesse : or that they were exceeding wise ; or that they had beene his freindes : for one mortall Sinne onely is sufficient to obscure all this , and is worthy of so terrible punishement : 2. Petr. 2 4. which ( S. Peter saithe ) Gods Iustice permitted , and ordained for our Example . For if hee spared not the Angells sinning , but tyed with the ropes of their Sinne , threwe them vnto Hell to bee there tormented , although they were so noble : how much lesse will hee omitte to punishe men obstinate in their Transgressions , being so base ? 2. Petr. 2 11. And if the Angells Fortitudine , & Virtuce maiores non portant aduersum se execrabile iudicium , who are greater then men in strength , and power beare not the execrable Iudgement against them , but with greate raging , and Impatiencie ; how much lesse shall feeble , Ad Hebr. 10.31 . and wretched men bee able to endure it ? O how horrible a thing it is to fall into the handes of the liuing God , handes so heauye , that the Angells themselues cannot suffer them !

These three things I am to applye to myselfe pondering how liberall God hath beene towardes mee , doing mee innumerable Benefits : and how Ingratefull I haue beene to him , committing innumerable Sinnes ; and how I haue deserued that God should punishe mee as hee did the Angells , yea , and much more : for their Sinne was but one , mine many : theirs was but a Sinne of Thought onely in matter of Pride ; mine both of Thought , Worde , and Deede in matter of Pride , of Luxury , of Wrathe , and of other Vices : theirs was not Injurious to the bloud of IESVS Christe , for it was not shed for them , mine are Injurious against this bloud of the Sonne of God , which was shed for mee on the Crosse . Then this beeing so , how Iust a thing were it , that God should haue suncke mee into Hell in the Company of the Deuills , making mee partaker of their paines , seeing I would needes bee so of their Sinnes ? O God of Vengeance , how is it that thou hast not reuenged thyselfe on a man so wicked as I ? How hast thou suffred mee so long time ? Who hath withhelde the rigour of thy Iustice , that it should not punish him , that hath deserued so terrible punishment ? O my Soule , how is it , that thou doest not feare , and tremble , considering the dreadefull Iudgement of God against his Angells ? If with so greate seueritye hee punished Creatures so noble , why should not so vile , and miserable a Creature as thou , feare the like Punishment ? O most powerfull Creator , seeing thou hast shewed thyselfe to mee not a God of Vengeance , but a Father of Mercye , continue towardes mee thy Mercye , pardonning my Sinnes ; and deliuering mee from Hell , which for them I haue deserued .

The second Pointe .

THe second Pointe shall bee to call to Memorie the Sinne of our first Parents , Adam , and Eua , Genes. 3.1 . D. Th. 2. 2 q. 163. & 164. who hauing beene created in Paradise , and in Originall Iustice , broke the Commandement of God , eating the fruite of the , Tree that vpon paine of Deathe hee had prohibited them , for the which they were cast out of Paradise , and incurred the Sentence of Deathe , and other innumerable miseries , aswell they , as all their Offspring .

1. Vpon this Veritie of Faithe , I may discourse as vpon the forepassed , considering : First how liberall God was to our first Parents , creating them of his meere goodnesse according to his owne Image , and Likenesse , and placing them in a Paradise of Delightes , giuing them his Grace , and Originall Iustice : subjecting their appetites to reason , and the flesh to the Spirit ; freeing them from mortallity , & Penalties , to which by Nature they were subject , and granting them a happye , and ease-full Life . And all this hee did of his pure Grace , and mercie , granting it them not onely for themselues , but also for their Successors , if they had perseuered in his Seruice .

2. Secondly , I am to ponder how Ingratefull they weere to God , and what motiue they ha●… thereunto : for the Serpent comming to tempt Eue 〈…〉 and promising her guilefully , that if shee did eat●… of the forbidden fruite shee should not dye , b●… should rather bee as God , hauing knowledge o●… good , and euill : shee suffered herselfe to bee b●… guiled , and eate of the fruite , and inuited Ada●… thereunto , who to please her , eate also thereof , treading vnder foote the pleasure of God for the pleasure of his Wife , without making account , neithe●… of the benefits that God had donne him , nor 〈…〉 the punishments that hee had menaced and threatned him with all .

3. Then will I ponder , how terrible God shewe●… himselfe in chastizing them , casting them out 〈…〉 Paradise , depriuing them for euer of Originall 〈…〉 stice , subjecting them to Deathe , and to all the m●… series of a corruptible Bodye : which miseries 〈…〉 wee his Children incurre , because wee all sinne 〈…〉 him , Ad Rom. 5.12 . Ad Eph. 2.3 . and for his cause wee are borne the Childre●… of Wrathe , and Enemies of God , and condem●… to the same Deathe . And that which more affrighteth , is , that from this Originall Sinne , that w●… inherite of him , proceede as from their roote , th●… innumerable Sinnes that are in the Worlde , a●… the Inundations of miseryes that ouerflowe it whereby I may perceiue , how terrible , dreadefu●… and hideous an euill mortall Sinne is , seeing o●… onely depriueth of so much good , bringeth 〈…〉 much euell , & so highely prouoketh the wrathe●… God , Apoc. 15.3.4 . Colloquie though hee bee much more inclined to merci●… then to the rigour of Iustice . Who shall not feare th●… o king of the Worldes ? Who shall not abhorre so gre●… a mischeife as to offend thee ! O my Soule , if thou knewest what thou didst , when thou sinnest like Adam , doubtlesse thou wouldst tremble at the heauye burden wherewith thou lodest thy selfe ; Psal. 37. O Sinne how heauy art thou to mee ? Thou depriuest mee of Grace ; thou robbest mee of Vertues ; thou chasest mee out of Paradise ; thou condemnest mee to eternall Deathe ; thou subiectest mee to temporall Deathe ; thou takest away the life of my Children , which are my Workes , depriuing them of the merit of Glorie ; thou troublest the kingdome of my Soule , and fillest it with in innumerable miseries . O my God deliuer mee from so greate an euill . O my Soule , Eccles. 21 2. Flye from Sinne ( as the wiseman counselleth thee ) more then from Snakes , and Serpents , for Sinne alone is more cruell , and venemous then all they .

4. Besides this I am to make comparison of my Sinne with that of Adam , like as in the precedent pointe : for I wretche beeing tempted by the Diuell suffred myselfe to bee deluded by him , not once but often : my fleshe hath beene like Eua , that hath prouoked mee to Sinne , and my Spirit effeminated like Adam , to please it , hath a thousand times displeased God by breaking his Commaundements : and my Pride , and Ingratitude hath arriued to that height , that I haue often desired to bee as God , vsurping to myselfe that which is proper to his Deitye . Then , if God inflicted such punishment on my first Parents for one Sinne of Disobedience , and Pride , founded vpon no more then eating one Apple contrarie to the precept of God , how greate punishments haue I deserted , for so many Disobediences , and Prides , and for so innumerable offences as I haue committed against him ? O how lust had it beene , that at my first Sinne , Deathe should haue swallowed mee , or all the miseries of the Worlde showred downe vpon mee .

Lastly , I will ponder , what a long Penance Adam , and Eua did for this Sinne of theirs , how bitter that morsell was vnto them , and how deare it cost them : for Adam hauing liued more then nine hundred yeares , spent them all in weeping , and mourning , and suffring a thousand misfortunes which accrewed to him with the estate of his Corruption : Sapient . 10.2 . but in the ende ( as saithe the diuine Wisdome ) thorough Penance hee obtained pardon ; & with this example I am to animate myselfe to lament my miseries , and to doe Penance for my Sinnes , that God may deliuer mee from them , imitating in Penance him , whome I imitated in Sinne , and beseeching our Lord to chastize mee as much as hee will in this life , so that hee pardon mee , and deliuer mee from the torments of the other .

The third Pointe .

THe third Pointe shall bee , to call to Memorie some mortall Sinne , as Perjurie , Carnallitye , or such other like , for the which many Soules are burning in Hell , and that very justly , for hauing donne Injurie to the infinite maiestie of God .

1. I am then to descende with my Consideration to Hell , which is full of Soules , among which I shall finde many that are there burning for one onely Sinne . Some for one Perjurie ; others for a dishonest Thought consented vnto ; and others for some other Sinne of Worde , or of Deede . And then I will consider how all these condemned Persons were men , aswel as I ; and many of them , as I , Christians , that enjoyed the same Sacraments , and Sacrifices , and those Sermons , and sacred bookes that I enjoye , and were perhaps sometime very holye , and highly in fauour with God : but by litle , and litle they grewe carelesse , and came to fall into that mortall Sinne , and by the Iust Iudgements of God , Deathe attached and set vpon them therein , and for it they were most justly condemned . Iacob . 2.10 . For ( as the Apostle S. Iames saieth ) Whosoeuer falleth into one onely Sinne , breaking a Commaundement , is made guilty of all , as hee that breaketh manye ; for hee offendeth the God of Infinite maiestie , who commaundeth them all to bee obserued .

2. Then am I to make Comparison of this Sinne with many of minne , pondering with how much more reason I deserued to bee in Hell , as those Soules are , for hauing offended God , not once but many times , and in other kindes of Sinnes without number . O how iustly had I deserued that Deathe should haue attached mee in committing my first Sinne , and that God should haue giuen mee no time of Repentance ? What moued thee , o my God , to expect mee more then these ? I confesse that I deserued to bee in their Companye , but seeing thy Maiestie hath with so much mercie expected mee , I resolue with thy grace to bee very truely , and intirely penitent .

3. I may also consider that it is no lesse a benefit of God to haue preserued mee from Hell , detaining mee from descending to euerlasting Torments , then if , after I had beene descended , he had diliuered mee from them . For the which I may say that of Dauid : I will confesse to thee , o Lord my , Psal. 85.12 . God with all my Hearte , & will glorifie thy name for euer , for thy mercie hath beene very greate towardes mee , deliuering my Soule from the deepest Hell . And to knowe how to esteeme aright of this merced , & so repaye it , as I ought , I am to speake to myselfe , saying : If God should deliuer one of these Soules out of Hell , and giue it a time of repentance , what rigourous penance would it doe , how thankefull would it bee to God , and with what feruour woult it serue him ? Thou therefore art to doe the like , considering that God hath donne thee so singular a fauour , as to deliuer thee from the Daunger , before thou didst fall into it .

The fourthe Pointe . Of the greatnesse of our Sinnes , by the Paines that Christe our Lord suffered for them .

THE fourth Pointe , shall bee both matter of a sweete Colloquie , and of a most deuoute consideration to knowe the greatenesse of Sinne , and the dreadefullnesse of Gods Iustice , by another example much different from the forepassed ; but no lesse effectuall then they , that is : by the Chastizements which the diuine Iustice inflicted vpon Christe IESVS our Lorde , not for his owne Sinnes , but for mine , and for those of the whole Worlde ; that I may vnderstand how hee will chastize man loden with his owne Sinnes , that so chastized him that bore the burthen of other mens Sinnes : and how the guiltye Slaue shal bee handled , when the innocent Sonne was so terribly punished : Calling to minde that dreadefull Sentence which our Redeemer spake to the Daughters of Ierusalem : Luc. 23.31 . If in the greene wood they doe these things , in the drye what shall bee donne ? As if hee should say to mee , If I bee treated with such rigour , being a greene tree , and full of fruite , with what rigour shallt thou bee treated , that arte a drye tree , and without any fruite at all ?

Then I am to set before mine eyes Christe IESVS crucified , beholding his Heade crownde with thor●es ; his Face spit vpon ; his Eyes obscured ; his Armes disioincted ; his Tongue distasted with gall , and vineger ; his Handes , and Feete pierced with nailes : his Backe , and Shoulders torne with whippes ; and his Side opened with a Launce : and then pondering that hee suffereth all this for my Sinnes , I shall drawe sundrye Affections from the inwardest parte of my Hearte , sometimes trembling at the rigour of Gods Iustice , who ( as the Prophet Zacharias saide ) vnsheathed his Sworde against the man that was vnited with him in person ; Zacha. 13.7 . sometimes bewailing my Sinnes which were the cause of these Dolours : and sometimes animating myselfe to suffer somewhat in satisfaction of my offences , Isai. 53. seeing Christe our Lord suffered so much to redeeme them . And finally I will beg pardon of him for them , alledging to him for a reason all his Troubles , and Afflictions , saying vnto him in an amorous Colloquie . Colloquie O my most sweete Redeemer which descendedst from Heauen , and ascendedst this Crosse to redeeme men , paying their Sinnes with thy Dolours , I present myselfe before thy Maiestie grieued that my grieuous Sinnes haue beene the cause of thy terrible paines . Vpon mee , o Lord , these Chastizements had beene well imployed , for I am hee that sinned : and not vpon thee that neuer sinnedst . Let that Loue that moued thee to put thyselfe vpon the Crosse for mee , moue thee to pardon mee what I haue committed against thee . By thy Thornes I beseeche the , drawe out of my Soule the thornes of my Sinnes : by thy Scourging , pardon my Theftes : By thy Gall , and Vinegre pardon my Gluttonyes : By the nailes of thy Handes , pardon my Euill Workes : and by those of thy Feete , pardon my Euill Steps . Psal. 83.10 . O eternall Father behoulde the face of thy Sonne , and seeing in him thou diddest chastize my Sinnes , let thy wrathe with these Chastizings bee appeased , and vse towardes mee thy mercies , Michae . 7 19. throwing all my Wickednesse into the bottome of the Sea , in Vertue of that Bloud that was shed for them . Amen .

This point wee shal prosecute largelie in the fourth parte .

The third Meditation of the multitude of Sinnes , and of the grieuousnesse of them , for being so many , and contrarye to Reason .

The first Pointe .

1. THE first pointe is , to call to minde the multitude of Sinnes that in all my former Life I haue committed : to which ende I am to runne thorough all the Ages thereof , and thorough all the places where I haue liued , and thorough the Offices , Occupations , and Imployments that I haue had , regarding how , and wherein I haue faulted in euery one of the seuen Sinnes , wee commonly call Mortall : and in euery one of the Commaundements of the Lawe of God , and of his Churche : and in euery one of the Lawes , and Rules of my Estate , and Office . To which ende it will helpe mee to knowe the sortes of Sinnes that may bee committed in these matters ; as they shal bee put in the first pointes of the eighteenth meditation , and of the nine following .

And this Remembrance of Sinnes , must not bee drye , but moistened with teares , full of Confusion , and Shame , as was that of the holy king who saide : I will consider before thee all the dayes of my Life with bitternesse of Soule . Isaiae . 38.15 .

In hauing called these Sinnes to Remembrance , I will make of them in my Praier , an humble Confession before God , Daniel . 9 5. Luc. 18.13 . like Daniel accusing myselfe of them all , yea of the most principall of them , striking my brest as the Publican , and saying : I accuse myselfe o Lord , that I haue sinned before thee in pride , presuming vainely of myselfe , speaking boasting wordes , despising my neighbours , and rebelling against thee . And in this sorte will I prosecute the Accusation in all the seuen deadely Sinnes , and thoroughout all the ten Commaundements .

2. After I haue confessed those Sinnes which I knowe , Psal. 18.13 . 1. Cor. 4.14 . I am to beleeue that there are very many other that I knowe not , which Dauid calleth Hidden Sinnes , but they are not hidden from God who is to iudge mee , and chastize mee for them . And this must holde mee carefull , and afflicted . These Sinnes are hidden to mee , for one of three causes : either for that I haue alreadye forgotten them : or for that they were very subtile , as Interiour Prides , rashe Iudgements , sinister Intentions , Negligences , and Omissions : or for that I committed them with some Ignorance , and errour ; or by the illusion of the Deuill , thinking that I did God seruice . And thus joyning the Sinnes that I knowe , with the Sinnes that I knowe not , I may beleeue that they amount to an innumerable multitude , and that they are ( as Dauid saide ) more then the Haires of my Heade , Psal. 39.13 . In oration● eius : and ( as king Manasses saide ) more then the Sandes of the Sea . From whence I shall drawe out greate Admiration at Gods patience in suffering mee . For one Injurye , or two , any one may suffer : but so many , so reiterated , so diuerse , and with so greate peruersenesse , who can suffer them but God ? Truely , o my God , there was neede of such an infinite Patience as thine , to suffer such an Infinitie of Injuries as mine : but seeing thou hast not beene wearied to suffer mee , bee good to mee , and pardon mee .

The second Pointe .

1. FRom hence I will mount vp to consider the greuousnesse of these Sinnes , by their multitude , Matt. 18 6. Apoc. 18 21. making my proffit of some Similitudes vsed in the diuine Scripture . For if Sinne bee like a Milstone hanged about the necke , wherewith man is throwne into the depth of Hell , my Sinnes beeing as many as the Sandes of the Sea , or the Haires of the Heade , what an Immense burthen will theirs bee ? with what a furious Violence shall I fall with them into the Profunditye of Hell ? If God holde mee not , who shal bee able to hold mee ? And what are so many Sinnes , Isai. 58.6 . but an Iron Chaine of innumerable Linkes wherewith I am bounde , and chained , which is so large that it reacheth to Hell , and Sathan standes drawing at it to hale mee vnto him . And if the Sinnes of the Angells ( as saieth S. 2. Petr. 2 4. Peter ) were Ropes that pulled them from Heauen , and drewe them downe into the bottomlesse pit of Hell ; how much more strong Ropes shall my Sinnes bee , beeing twisted with so innumerable Cordes ? My Soule is also incompassed with this multitude of Sinnes as with an Armye of Dogges , Psal. 21.13 . Lyons , Bulles , Serpents , and other Sauage Beastes , that terrifye it with their roarings , teare it in peeces with their mouthes , and rent it with their clawes : like Bees they sting , and like Wormes they bite it , Matt. 18 23. and gnawe the Conscience . Finally I am that euill Seruante , that oweth his Lorde ten thousand Talents , & the debt is so greate that although they should sell all that hee hath , both his Wife , his Children , and himselfe , yet all would not suffice to pay the leaste parte thereof . Colloquie Then what doest thou , o my Soule with so greate a burthen of Sinnes● If this Armye of sauage beastes made Christ sweate bloud with anguish ; how comes it , that thou doest not weepe teares of Bloud , of Dolour , and Paine ? O most mercifull Sauiour , by that Dolour , and Sense that thou hadst of my Sinnes in the Garden of Gethsemani , I beseeche thee , ayde mee to haue such a feeling of them , that I may bee quitte , and deliuered of them .

To this I am to adde another Circumstance , that may much aggrauate my Sinnes , which is , my recidiuation into the same Sinnes , after God hath pardoned mee once , and many times , striuing as it were with God , I to sinne , and hee to pardon mee , and I to retourne againe to Sinne , Prou. 26 11. 2. Petr. 2 22. as if I had neuer beene pardoned ; imitating ( as saieth the Apostle S. Peter ) the Dogge that retourneth to his vomite , and the Swine that beeing washed walloweth againe in the same mire . For the which I deserued that God should vomite mee for euer from himselfe , and ouerwhelme me in the filthy Dunghill of Hell , leauing mee bound hand , and foote in the power of those Infernall Executioners , as hee did with the vnthankefull Seruaunt that ought him ten thousand Tasents , and after hee was pardoned , retourned againe to offend him .

But yet for all this , trusting vpon the Infinite Patience , and mercie of God , I am againe to retourne vnto him vnfainedly , and prostrated at his feete to say vnto him : Haue patience with mee , o Lord , and I with thy ayde will paye thee the whole debt of my Sinnes ; and if thou pardonest mee this once , I will neuer more retourne vnto them .

The third Pointe .

THirdly , I am to consider the deformitie , and vilenesse of these Sinnes , in as much as , though there were no Hell for them , yet they are contrary to naturall Reason : for man beeing created to the likenesse of God , by Sinne hee is transformed into a Beaste , and with the multitude thereof engendreth within himselfe Bestiall manners , and Vicious Habits . His Appetites preuaile against Reason , the Fleshe against the Spirit , and the Slaue commaundeth him that by right is the Lorde ; for the wretched Spirit is made a Slaue to the Fleshe ; and to her Appetites , & is basely inthralled to many other Creatures . For ( as Christe our Sauiour saide ) whosoeuer committeth Sinne is the Seruant of Sinne , Ioan. 8.34 . 2. Petr. 2 19. and hee that is vanquished ( saithe S. Peter ) is the Seruaunt of him that vanquisheth , and as a Slaue , is subject to the Conquerour . If I bee ambitious , I am the Slaue of Honour , and of all them that can giue it mee , or take it away . If I bee Couetous , I am the Slaue of Wealthe : If a Glouton , I am the Slaue of Nicenesse : If Luxurious , I am the Slaue of Sensuallitie , and of those that haue robbed mee of my Hearte , and of my Libertye . And what greater basenesse can bee then this ? What more heauy Slauery , then that of Sinne frequented by vicious Custome ? This should moue mee to greate Detestation of my Sinnes , to caste of from mee this Seruitude , and to restore my Spirit to Libertie , reducing myselfe to the Seruice of my Creatour , and Redeemer , of whome I am to require , that seeing hee bought mee with his bloud , 1. Petr. 1 18. 1. Ad Corinth. 7.23 . to free mee from the Slauerye of Sinne , that with this newe Title I might bee his Slaue ; that hee permitte not that I bee any more the Slaue of my Fleshe , nor of my Vices , nor of the Deuill his Enemye .

The fourth Meditation of the grieuousnesse of Sinne , by the basenesse of Man that offendeth God , and by the nothing that hee hath of os his owne .

THE ende of this meditation is , to knowe the grieuousnesse of doing Injurye to God , the Basenesse of him that offendeth him : for the more vile the Offendour is , so much the greater is his boldenesse , and Shamelessnesse in offending the supreame Emperour of Heauen , and of Earthe .

The first Pointe .

FIrst I am to consider what I am concerning the Bodye , G●n. 2.7 & 3.19 . pondering that my Originall is Durte , and my Ende is Dust : my Fleshe is a Flower , Isai. 40.6 . Iacobi . 4.14 . Iob. 14.1 and soone withereth like Haye : my Life is as a Blaste , and as a Vapour that soone passeth : and it is short , and full ( as Iob saith ) of many miseries , and necessities , of Hunger , Colde , Griefe , Infirmitie , Pouerties , and Daungers of Deathe : it hath no Securitye of one onely daye of Life , nor of Rest , nor of Healthe : so that by myne owne Strength it is impossible to free mee from these miseries , vnlesse God our Lord with his Protection , and Prouidence doe defend , and deliuer mee from them . Now what greater madnesse can there bee , then for a man so needye , and miserable , to dare to offende his onely Remedier , and Protector ? And what greater dotage can there bee , then for the Fleshe beeing but Dust , and Ashes , a filthy Dunghill , a swarme of Wormes , and Rottennesse it selfe , to presume to injurye the Supreame Spirit of Immense majestie , before whome the Powers , and all the other blessed Spirites doe tremble ? O Earthe , Colloquie Eccles. 10 9. Isai . 45.9 and Ashes how art thou so prowde against God! O Vessell of Claye , how doste thou contradict thy maker ? O miserable Fleshe , if thou so much fearest man that can depriue thee of thy temporall Life , without dooing thee any greater harme , how doest thou not tremble at God , that can depriue thee of eternall Life ; and cast thee into the fier of Hell ? Retourne into thyselfe , and if it were but for thyne owne Interest , cease to offend him that can free thee from so many Euills . With these considerations I am greately to confounde myselfe , and to terrifye myselfe with myse●●● , that haue fallen into such madnesse , and haue beene so exceedingly foole-hardye : and to beseeche Christe IESVS our Lorde , that by his most holy Fleshe hee will pardon this audaciousnesse of mine , and reduce it to reason heereafter .

The second Pointe .

1. SEcondly , I will consider what I am concerning the Soule , pondering that I was created of nothing , Psal. 38.6 . and that of myselfe I am nothing , that I am worthe nothing , that I can doe nothing , that I merite nothing , and that presently I shall bee turned into nothing , Ioan. 15.5 . if God doe not continually preserue mee ; neither should I bee able to doe any thing , if God did not continually aide mee . Besides this , Psal. 50.7 . I was conceiued in Sinne , and with an Inclination to Sinne thorough the disorder of my Appetites , and Passions : I liue subject to infinite miseries of ignorances , and Errors : Inuironned with innumerable Temptations within mee , and without mee , by Visible , and Inuisible Enemies that on all sides doe incompasse mee : and thorough the Imbecillitye of my Free-will , I haue consented , and doe consent vnto them , committing many Sinnes , by the which I come to bee lesse then nothing : for it is a lesse euill not to bee , then to sinne , and it had beene better for mee not to haue beene , Matt. 26 24. then to bee damned .

2. And if this bee that which I am , much worse is that which I may bee , thorough my greate mutabillitie , and weakenesse : for by the threede I may drawe out the botome , and by the interiour motions that I feele to innumerable Sinnes of Infidellities , Blasphemies , Angers , and Carnallities , I collect and gather that to all these Sinnes I am subject , and should fall into them , if God should take from mee his hande : and by what all the Sinners of the worlde doe , and haue donne , I may gather what I should haue donne , if I had beene left at my Libertie . D. Aug. in soliloq. c. 15. For ( as S. Augustine saieth ) there is no Sinne that one man doth , but another man may doe it . And therefore I am to Imagine myselfe as a fountaine of all the Sinnes that are in the Worlde ; and as a deade , & stinking dogge whome it is lothsome to beholde : or as a Body buried in the graue , and full of wormes which lyeth consuming , & turning into Dust . For all which I am to contemne myselfe , and to judge myselfe worthy to bee despised of all .

3. This then beeing so , Colloquie to what farther pointe can my dotage arriue , then with my owne will to offende the maiestie of God ? If I bee nothing of mine owne , how dare I offend him that is beeing itselfe ? And wherefore doe I abase myselfe so much as to make myselfe lesse then nothing , vnworthy of the beeing I haue ? If I am subiect to so many mishaps as may come to my Soule , why doe I not appease him that may deliuer mee from them ? O God of my Soule , haue a regarde to that which thou createdst of nothing ; drawe it from this nothing which is Sinne , and ioyne it to thee , that by thee it may haue essence , and life of grace , and may obtaine the blessed beeing of Glorye . Amen .

The third Pointe .

THirdly , I will consider the littlenesse of my beeing , and of all the good that I haue in comparison of God , proceeding by Degrees , and beholding first what I am in comparison of all men joyned togither : and then what I am in comparison of men , and Angells : and then what all Creatures are in comparison of God , before whome , ( as Isaias saithe ) the nations are , Isai. 40.17 . as if they were not : they are as nothing , and as a thing voide of beeing ; they are as a droppe of Water , or of the Dewe of the morning that falleth vpon the grounde , and can hardely bee seene . Then I alone , Sap. 11. what shall I bee before God ? As the Starres appeare not in the presence of the Sunne , and are as if they were not : so I , how greate good soeuer I haue , am , as if I were not at all , in the presence of God ; and much lesse then a litle worme in comparison of the whole worlde .

My Science , my Vertue , my Power , my Discretion , my Fortitude , my Beautye , and all whatsoeuer good I haue , or can haue , is as nothing in comparison of that which God hath : for the which our Sauiour saide with greate reason ; Luc. 18.19 . None is good but onely God ; none is Potent , nor Strong , nor Beautifull but God : for hee onely is Goodnesse , Wisdome , and Omnipotencie it selfe , in comparison whereof , that which the Creatures haue , deserueth not this name .

Then what wit can vnderstand how a man of so litle Beeing dareth to despise God , and to offende him with so many Sinnes ? O foole what hast thou donne ? O wretched I , that haue beene so audacious ? O Immense God , in comparison of whome I am as if I were not , by the infinite excellencie of thy Beeing , I beseeche the pardon my Sinnes , and illuminate mee to knowe the vilenesse , into which by their meanes I am come . Graunt mee that I may abhorre , and despise myselfe , and esteeme myselfe lesse then nothing : Iob. 42.6 . and that like Iob I may doe penance in Dust and Ashes , accounting my selfe for such a one in thy diuine presence .

The fifth Meditation of the grieuousnesse of Sinnes , by the greatnesse of the infinite Maiestie of God , against whome they are committed .

THis meditation , which hath most efficacie to moue to perfect Contrition , and Sorrowe for Sinne , which proceedeth from the loue of God aboue all things , pondering the grieuousnesse of Sinne , not onely by the Basenesse of the Offender , but by the Highnesse of the Offended : for by how much greater the Injuried is , 1.2 . q. 78 art. 4. & 3. p. q. 1. art. 2. ad 2. so much greater is the Injurye : and as God is Infinite in his Essence , and Perfection , so Sinne in this behalfe ( as S. Thomas saieth ) is likewise as it werean Infinite Injurie .

The first Pointe .

FIrst , I am to consider the Infinite Perfections that God hath in himselfe , especially those against which Sinne directly fighteth , and from whence it receiueth greatest deformitye , and heynousnesse .

1. And first of all I will ponder the Infinite Goodnesse of God , for the which hee is highly to bee beloued of all his Creatures , and if another Infinite Loue were possible , it were all due vnto him . And this Goodnesse is so greate , that it is impossible to see it clearely , and not highly to loue it , as the Blessed doe . Now what greater mischiefe can there bee , then to abhorre , and despise so infinite Goodnesse : and what greater Injustice , then to Injurye with Hatred him , that is worthy of so infinite Loue ? O infinite goodnesse how haue I abhorred , Colloquie and despised thee ! O that I neuer had offended thee ▪ My Greife , o my God , is greater for Sinne , then for all else whatsoeuer . For I desire to loue thee aboue all , whatsoeuer else that may bee beloued .

2. Secondly , Note well this consideration . I will ponder the Immensitie of God togither with his infinite Wisdome , by the which hee is really , & truely present in euery place , seeing , and contemplating all that is donne : and myselfe am to beholde myselfe within this Immensitie full of eyes , within the which I committed all my Sinnes passed , and doe committe those present , prouoking him therewith to Indignation , Loathing , Abacuc . 1.13 . Apoc. 3.16 . and Vomiting : for his eyes ( as the Scripture saithe ) are so cleane , that they cannot beholde Sinne without loathing , and his heart is so pure , that Wickednesse maketh him vomitte . Now what greater blindenesse can there bee , then for me to liue within the Immensenesse of God , and in viewe of the Wisdome of God , and yet for all this to Injurie him with my Sinnes ? To what greater height can the Impudencie of the Slaue arriue , then to treade vnder foote the Will , and Honour of his Lorde beeing in his presence ? And what greater audaciousnesse then to doe all this , our Lord being powerfull to chastize him as his discourtesy deserueth ? O Lord how hast thou suffered mee to bee neere thee , Colloquie and in thy presence ! How is it , that thou hast not annihilated this vnmannered , & disloyall Slaue ! How is it , that thou hast not turned thyne eyes from mee , and vomited , and cast mee out of thy mouth for euer ! I am grieued to the Soule for my Impudencie , and Audaciousnesse ; and I purpose with thy grace , neuer more heerafter to doe any thing vnworthy of thy presence .

3. Thirdly , I will ponder the Soueraigne Omnipotencie of God , by the which hee is in all Creatures , giuing them the beeing that they haue , and concurring with them in all their workes : for without this concurrence of Gods Omnipotencie , I can neither see , nor heare , nor speake , nor moue hande , nor foote , nor vnderstand , nor will , nor doe any other thing . And consequently , when I sinne , I ayde myselfe with his Diuine Omnipotencie , to thinke , speake , or doe the thing that disgusteth him : and such is his goodnesse , and mercye that to conserue my Libertie hee denyeth mee not this Concurrence , nor denyeth it to the Creatures of which I make vse to offende him : hee concurreth with my meate , that it may bee sauory to my Taste , yea , euen when I sinne in eating it : and with the Beautye of the Creature that it may recreate my sight , although I did sinne in beholding it . Then what rashenesse is this for mee to make warre against God , with the very power of God ? And what doth his ayde auaile mee , when I conuert it to his Iniurie ? O Omnipotent Goodnesse , Colloquie how doest thou so liberally giue thy concurrence to him , that so euilly abuseth it ! Why doest thou not employe this Omnipotencie to chastize him that makes no better proffit of it ! Pardon , o Lord , this boldenesse which hath beene greater then I can imagine : for I am grieued therefore more then I can expresse , and yet I would that it grieued mee much more . O infinite God , that shewest thy Omnipotencie , principally in pardoning , Ecclesia . in Collecta . and hauing mercie on a Sinner : pardon mee , and haue mercie on mee , and ayde mee that I may neuer more vse thy infinitt power , vnlesse it bee to serue thee . And in this sorte may bee pondered the Attributes of the Mercie , Iustice , and Charitie of God , & others that in the following pointe shall bee touched .

The second Pointe .

SEcondly , I am to consider the Infinite Benefits of our Lorde , and what God hath beene to mee , D. Bern. sermo 16 in Cantica . comparing it with what I haue beene to him , and what an exceeding greate injurie it is , to offende an infinite Benefactor .

1. First , I will ponder the benefits of my Creation , Conseruation , and Gouernance , which include innumerable benefits belonging to the naturall essence and beeing both of bodye , and Soule , and ayding to the supernaturall beeing of Grace . And with this consideration , I will procure to bee exceedingly sorrowfull for hauing offended , my Creator , without whome I had had no beeing : my Conseruer , without whome I could not haue continued : and my Gouernor , without whose prouidence I could not liue . Deut. 32 6. To this ende it will helpe much to ponder all that which Moyses , saide to his People , in the Canticle which hee made reproching them with their Sinnes , Deut. 32 6. especially in these wordes : These things doest thow render to our Lorde , thow foolish and vnwise people ? Is not hee thy Father that hath possessed thee , and made , and created thee ? God that begatte thee , thow hast forsaken , and hast forgotten our Lorde thy Creator , and Redeemer .

2. Secondly , I will ponder the benefits of my Redemption : where enter the Incarnation of the eternall Worde , and all the Labours , and Trauailes of the Life , Passion , and Deathe of our Lord Christe , beholding him as our Father , Pastor , Phisition , Master , and Sauiour . So that with my Sinnes I haue injuried him , that holdeth all these Titles with mee . And ( as the Apostle saithe ) I haue crucifyed IESVS Christe within mee , Ad Heb. 6.6 . & 10.29 . I haue trodden vpon the Sonne of God , I haue trampled vpon his bloud , I haue despised his examples , I haue troden vnderfoote his Lawes , and his Precepts ; and I haue liued , as if no such Redemption for mee had euer passed in the worlde . Colloquie Then how is it , o my Soule that thou meltest not in Toares , hauing offended such a Father , such a Master , such a Pastor , and Redeemer ? How is it , that thy Hearte doth not cleaue asunder with Griefe , for hauing offended with thy Sinnes him , that dyed to deliuer thee from them ! O my Redeemer , how much grieueth it mee to haue offended thee ? Pardon , o Lorde , my offences . Washe with thy bloud the spots of my Transgressions , by vertue whereof , I purpose with thy grace , no more to retourne to pollute myselfe with them .

3. In this sorte , I may ponder the benefits of my Sanctification ; where entreth Baptisme , and the rest of the Sacraments , especially that of Penance , and Eucharist , and the Inspirations of the holy Ghoste , and other innumerable both manifest , and secret Benefits ; as also the promise of future benefits in the Glorification , and Resurrection : with all the which I am to charge myselfe , and with greate astonishment to admire at myselfe , that I haue aunswered so many benefits with so euill seruices ; holding competencie or sufficiencie with God , hee by doing mee fauours , and giuing mee greate giftes : and I by doing him Injuries , and committing grieuous Sinnes : considering that euery Sinne after a sorte , is an Infinite Ingratitude , for beeing against an Infinite Benefactour , and against infinite benefits that from his hande I haue receiued , giuen with infinite Loue , without any merits of mine .

To exaggerate the more the grieuousnesse of my Sinnes in this respect , it shall bee good to profit my selfe of some Histories that make to this purpose : as of that of Ioseph , Genes. 39 9. that it seemed vnto him impossible to sinne with the wife of his Lorde , of whome hee had receiued so many benefits . And that of Saul , 1. Reg. 19 6. who though he were a cruell persecutor of Dauid , yet hee grewe meeke , when hee heard tell the greate Seruices that hee had donne him . And when hee sawe that Dauid killed him not , when hee had power to kill him , hee had compunction , and saide : Thou arte Iuster then I , 1. Reg. 24 18. for thou hast donne mee good turnes , and I haue rendred thee euill . O my Soule , how canst thou sinne against thy God , Colloquie and Lord from whome thou hast receiued all the Good thou hast ? O God of my Heart , how much more iust art thou then I , for thou ceasest not to doe mee mercies , and I cease not to doe thee offenses ! Thou hauing power to take awaye my Life , and my Beeing , yet doost it not ; and I hauing no power to take away thine , yet as much as it lyeth in mee , I attempt to doe it . Thou didst cut of the Heade of the Giant , and didst breake the Heade of the Serpent to deliuer mee frem Deathe ; and I subiect myselfe thereunto by offending thee . Who is it that hauing power to kill his Enemye , killeth him not ? and yet thou wilt dye that hee may not dye . Pardon , o Lord my bestiall Vnthankefullnesse , and ayde mee with thy abundant grace , that I may no more returne to fall into so horrible a miserie .

The third Pointe .

THirdly , I am to consider what motiue I had to Sinne : for doubtlesse it encreaseth the greatenesse of the Injurie , when it is donne vpon a very light cause , and Occasion . For why did I offend God ? For a Litle Wantonnesse of the Flesh , for a Punctillo of Honour , for a Small Interest of Wealthe , for a slight pleasing of myne owne Will : finally , for things most vile , that passe like Smoke , and are , as if they were not , in Comparison of God . And yet beeing such , for them I denyed by my Workes the liuing God , Ad Titum . 1.16 . and made of them to myselfe an Idoll , and false God , esteeming them more then the true God , crucifying Christe within mee , to giue life vnto Barrabas , which is , Sinne . O my Lorde , Ierem. 2.12 . Colloquie with greate reason sayest thou to the Heauens , that they should bee affrighted , and to the gates of Heauen that they should breake , and breake with amazement for two euils which thy People committed : and yet I wretched Sinner haue committed them infinite times , leauing thee that art the fountaine of liuing Water , to drawe with Labour out of broken Cisternes that cannot containe Water . O Labour ill employed● O Inconsiderate Chaunge ! I left the infinite God , and the perpetuall Fountaine of infinite , and eternall Good , for a thing of nothing , of Temporall , and perishing Good , which like a broken Cisterne , looseth vnperceaueably the water that it holde , Gen. 25.34 . and remaineth drye . O my Soule , if the Deede of Esau seeme so vile vnto thee , that solde his birth-right for a small Dishe of Pottage : Ad Heb. 12. how much more vile shall thine Bee , that sellest thy birt-bright of Heauen for a litle interest of Earthe ? Hee soulde it to redeeme his Life , and thou to sell it , incurrest Deathe . And if hee founde no place of Repentance to reuoke the sale , it were very iust that thou also shouldst not finde it , seeing thy sinne was greater then his . But set seeing that Gods mercie is greater , approache vnto it with Humillitye , that hee may defeate by his Grace , the euill sale that thou madest by thy Sinne .

Finally , in this meditation , and in the following , I am to laye fast holde on this Veritie : for it is an incredible follye to beleeue by Faithe what I beleeue , and yet to liue in that manner that I liue : that is , to beleeue that Sinne is so euill as wee haue described it , and yet for all this to committe it : to beleeue that God is so good , and so right a Iusticier , and yet notwithstanding to offende him : and so in the rest .

The fourth Pointe .

THE fourth pointe , shall bee , to breake out with these Considerations into an exclamation , with an Affection vehement , and full of Amazemene ; As that the Creatures haue suffered me , I hauing so greiuously offended their Creator , and Benefactor . Genes. 3.24 . That the Angells who are the ministers of Gods Iustice , haue not vnsheathed their fiery swordes against mee : That they haue garded mee , and beene the Aduocates of so wicked a man as I. That the Sunne , Moone , and Starres haue illumined mee with their Light , and preserued mee with their Influences . That the Elements , the birdes of the Aire , the Fishes of the Sea , the Beastes , and Plantes of the Earthe haue helped to sustaine mee . I confesse that I deserue not the Bread I eate , nor the Water I drinke , nor the aire I breathe : neither am . I worthy to lift vp my Eyes to Heauen : I haue rather deserued that flashes of fier should discende from thence to burne mee like Sodome , & Gomorrha : or that the Earthe should open , and swallowe mee aliue like Dathan , & Abyron : & that newe Hells should bee founde , and newe Torments inuented to chastize my grieuous Sinnes . And seeing that the Goodnesse , Wisdome , Immensenesse , Omnipotencie , Liberallitie , Beneficence , and Charitye of God haue not beene sufficient to bridle mee ; it had beene Iust that his Iustice should haue appeared , to auenge the injuries donne to these diuine Perfections , Sap. 5.18 and Soueraigne Benefits : and should haue giuen Licence to all Creatures ( as shall bee giuen at the Daye of Iudgement ) to take Vengeance on mee , for the injuries that I did to the Creator , and to them , Colloquie to offende him . But o my God , & my Creator , seeing that of thy Mercie thou hast thought good to suffer mee , adde this benefit to the former , thinking it good likewise to pardon mee . Amen .

The sixt Meditation of the grieuousnesse of Sinne , by comparison betweene the temporall , and eternall Paines , wherewith it is chastised .

The first Pointe .

FIrst , I am to consider the greiuousnesse of mortall Sinne by comparison , with all the paines , and miseries that are in this life , pondering that it is the cause of these temporall euills , God thereby chastizing it most iustly . For proofe hereof ; I may runne in Discourse thorough the exteriour Goods , which wee call the Goods of Fortune , and thorough those which belong to the Bodye , of the which Sinne is the Destruction First , it destroyeth Riches , God depriuing Sinners of them , because they abuse them : as hee spoiled the Egiptians of their Iewells , and the Iebusites , and Cananites of their Countries . Sinne likewise destroyeth Honour , for whosoeuer taketh ( as much as lyeth in him ) the honour from God , and from his Neighbour , deserueth to loose his owne Honour . For this , the high Preiste Heli , and his Sonnes lost the Honour of Preisthood with their life , God saying vnto them , Qui contemnunt me , 1. Reg. 2.30 . 1. Reg. 13 14. & 15 23. Dan. 4.23 . erunt ignobiles ; They that contemne mee shall bee base . Sinne destroyeth the Scepter , and the Gouernment : For disobedience God tooke from Saul the kingdome that hee had giuen him : And Nabuchodonosor with vaine-glorious boasting lost his also , liuing seuen yeares like a Beaste , God cutting downe that sightly Tree , for that his Sinnes deserued not that hee should stand vpright . And it is a iust Chastizement that hee should neither haue Dignitie , nor Commaunde on Earthe , that subjecteth not himselfe to the king of Earthe , and of Heauen : and that hee should haue no preeminence ouer men , who by Sinne makes himselfe like vnto Beastes .

Besides this , Sinne destroyeth the Healthe , God chastizing Sinners with manifoldnesse , and Varietie of Infirmities , and Sores from Heade to Foote . Isai. 1.6 . For hee deserueth not to haue Healthe , that employeth it to offende him , that gaue it him : and whosoeuer hath his Soule sicke , beeing albe to heale it , is worthy to haue his Bodye sicke , and not to bee able to eure it : as the Lame man that in eight , Ioan. 5.2 and thirty yeares could not bee healed in the Probatiea pond , where others were healed .

Sinne taketh away Content , and Alacritie , causing a mortall Sadnesse , which dryeth the bones , giueth a Life worse then Deathe itselfe : Thren. 3.15 . Like vnto the Citty that saide , God hath filled mee with bitternesse , and made mee drunke with Wormewod . Or as the miserable king Antiochus that saied : 1. Mach. 6.11 . & 2. Mach. 9.11 . To how much Tribulation , and to what Waues of Sadnesse am I come , I that was merry , and beloued in my kingdome !

Sinne taketh away Life , procuring Deathe by a thousand disastrous meanes : Exod. 12 29. & 14 27. for the Sinnes of Pharao , and his kingdome , an Angell killed in one night all the first begotten , and another day drowned his Armye of innumerable men . And another Angell in the Campe of Senacherib , 4. Reg. 19 35. Exod. 32 28. Leuit 10.2 . Num. 11.33 . 2. Reg. 24.13 . killed one hundred fourescore and fiue thousand men , and many Israelites perished in the Desertes with diuerse straunge kindes of Deathe .

Finally Sinne causeth those three terrible euills that were offered to Dauid , to choose one of them in punishment of his Offence , Famine , Warre , and Pestilence , with the which innumerable men perishe with exceeding greate miserie , and rage . For Sinne likewise come Earthquakes , Tempests at Sea , Deluges , Fiers , Lightenings , Haile , Stormes and other such chastizements : for as Sinne is the Injurie of the vniuersall Creator , all the Creatures are Instruments of his Vengeance .

Then I will applye all this to myselfe , beholding my euills , and miseries , and I shall vnderstand , that they haue all come vpon mee justly for my Sinnes , that I may knowe , and see by Experience , ( as Ierem●e saithe ) how euill , Ierem. 2.19 . and bitter it is to forsake God , and not to feare him . And so from the horrour which I haue of these paines , I shall extract a horrour of my Sinnes , saying to myselfe : Seeing thou art so much afraide of temporall miseries , Colloquie why art thou not afraide of Sinne which is the cause thereof ? If thou tremblest at Pouerty , and Dishonour , why tremblest thou not at Sinne , from whence they both proceede ? And if thou flyest the sicknesse of the bodye , why flyest thou not the sickenesse of the Soule : seeing that endes with a temporall Deathe , but this hath a Deathe euerlasting ? O eternall God illuminate mee with thy Soueraigne Light , that thorough the feare I conceiue of the euills of the bodye , I may learne to feele the euills of the Soule .

The second Pointe .

SEcondly , I am to consider that Sinne is an euill incomparably greater , then all the temporall euills that haue beene spoken of , and that with them wee cannot paye the leaste parte of the paine , that one onely mortal Sinne deserueth : pondering some manifest reasons of this Veritie alledged by the Saintes .

1. The first , for that all the euills that haue beene spoken of , depriue of Goods created , which are very much limited ; Ex D. Th. 1. p. q. 48. ar. 6. Luc. 18.19 . but Sinne depriueth of an Infinite good , which is God . And as God onely is for Excellencie called Good , because the other things created , though they haue some goodnesse , yet being compared with that of God , it is as it were nothing : so Sinne onely may bee called absolutely euill , and the malice of other miseries is as if it were not , in Compatison thereof ; nor all togither are sufficient to impose vpon mee the title of euill , D. Dionis c. 4. de diuinis nominibus . if I bee without Sinne : for by Sinne onely I shall bee euill , though I bee exempt from all other miseries .

From hence it is , that if all the paines of this Life were joyned togither in mee , Pouerty , Dishonour , Sickenesse , Dolour , Heauinesse , and Persecution , with all the Torments that the Martyrs haue endured , yet they equall not the miserie of one mortall Sinne : and I should willingly offer myselfe to suffer them all , rather then to committe one . In Imitation of that renowmed Martyr Machabean , who aunswered those that menaced him with greiuous Torments , 2. Mach. 6.23 . if hee would not breake one Commaundement of Gods Lawe , Praemitti se velle in infernum , That hee would rather suffer himselfe first to bee sent into Hell : that is , That hee would rather suffer himselfe to bee killed , and cut in peeces , and to sinke a thousand degrees vnder ground with terrible Dolours , and Ignominies , then to committe such a Sinne . Colloquie O most glorious Martyrs that offered yourselues to sustaine such horrible Torments , rather then to committe one onely Sinne , willing rather to loose your Liues , then to admitte an offence , though but for an Instant : beseeche your eternall , and Soue , ●igne king , to graunt mee such Charitye , and Fortitude , that to flye from Sinne , I may litle esteeme any Paine whatsoeuer .

In confirmation heereof , I will ponder that the euill of Sinne so farre exceedeth the euill of Paine , that God our Lord , though hee bee infinitely good , may bee the Author , and cause of any paine whatsoeuer ; Amos. 3.6 . nay rather ( as the Prophet Amos saide ) there is no euill of these in the Cittye , which God hath not donne ; for this doth not make him euill , neither is it contrary to his Goodnesse : but it is Impossible that hee should bee the author , or cause of the leaste Sinne whatsoeuer . for that should bee contrary to his Goodnesse , which ( as the Prophet Abacuch saithe ) cannot looke vpon wickednesse , Abac. 1.13 . as approouing it , or delighting in it .

And by the same reason , God becomming man , might take vpon himselfe all the euills whatsoeuer of Paine onely , D. Tho. 3. p q. 14 & 15. that were in the Worlde ; but it is Impossible that in him should bee founde any euill of Sinne , and Christe our Lord would haue offered himselfe to suffer all the Torments , and Dishonours that hee endured , and others much greater if it were necessarye , onely not to committe one Sinne : in Imitation of whome I am to doe the like , beeing exceeding sorrowfull for the Sinne wherein I haue hitherto liued . O most pure God , Colloquie that beeing free from Sinnes , and from Paines , taking our nature vpon thee , didst charge thyselfe with paines , to discouer the Detestation thou hast of Sinnes , loade mee heere with Torments , so thou for euer free mee from Sinnes .

From hence proceedeth another third Reason , D. Th. 1. p. q. 48. art. 6. in Sed contra . which manifestly declareth the greiuousnesse of Sinne . For God our Lord of his Infinite Wisdome , ordained the euills of this Life , for the medecine of Sinne . And seeing no wise Phisition doeth doe any very greate euill , to cure another that is little , it is a signe that all these miseries are lesse euill then Sinne . And therefore with greate reason our most mercifull Sauiour , and Phisition Christe IESVS , would suffer such terrible paines in his Passion , and Deathe , to deliuer vs from our Sinnes , and yet , were they much greater then they were , they were not equall with our Sinnes , nor would they serue to redeeme them , nor to cure them , had not the Person that suffered them beene of Infinite Dignitie , and Sanctitie . From whence I will drawe a greate horrour of so terrible an Infirmitie , for whose cure are ordained so bitter sirrops , and putges . And withall greate patience in my Afflictions , considering that how greate soeuer they bee , they are incomparably lesse then my Sinnes , saying as it in written in Iob : Peccaui , & vere deliqui , Colloquie . Iob. 33.27 . & vt eram dignus non recepi . I haue sinned , and in deede I haue offended , and as I was worthie I haue not receiued , the punishment due to my Sinne . O Heauenly Phisition that well , knowest the greiuousnesse of my Sores , burne , and cut heere , and spare not so thou cure mee of them .

The third Pointe .

THirdly , I am to consider the greiuousnesse of Sinne by Comparison with the paines eternall , pondering First , That mortall Sinne is so greate an euill , that hauing caused , ( as hath beene saide ) all the euills of this life , yet as if it had done nothing , causeth also the eternall euils of the other Life , God chastizing therewith the Sinner , that remaineth in his Sinne , as if in this Life hee had receiued no chastizement at all . So that neither the ten plagues of Egipt , nor the fier of Sodome , nor the Tribulations of vnhappy Ierusalem , nor the paines that Sinners , Rebells to God , doe suffer heere , are put in account to lighten the Chastizements of Hell , which shall bee as greate , as if heere they had suffered no others at all . And so , as making no reckoning of them , Nahum . 1. saithe the Prophet Nahum , that God punisheth not one thing twise , because the Punishment of this Life , is as if it were not ; or is ( as S. Lib. 13. Moral . cap. 13. Gregory saithe ) the beginning of the eternall .

Secondly , I will ponder the reason of this most just rigour . For as Sinne is an infinite Injurie , ( as hath beene saide ) and all the Paines of this Life are finite , it is not sufficiently punished with them , if there succeede not others that haue some Infinitie , as those of Hell haue for two respectes . First , for beeing eternall , and hauing no ende in their continuation . Secondly , because they depriue of an Infinite Benefit , In id Ps. 49. ignis in conspectu eius exardescet . which is the Sight of God , for euer . Whereupon saithe S. Augustine , Although there should bee no daye of generall Iudgement for Sinners ; and though thoroughout all eternitye they should liue with abundance of Delightes , without feare of Punishment , yet onely for this , that they should for euer want the happye beholding of God , they should bitterly lament , for it is not possible for a man , that hath a liuely Faithe of what God is , to imagine any paine , that is equall heereunto : Quia haec amantibus paena est , non contemnentibus . This paine they feele which loue , not they which despise it . And for that fewe feele it in this Life , therefore another of most terrible fier is threatened , which is felt much : in comparison of which , the paines heere are so light , as if they were no paines at all . Then why shall not I tremble to continue a rebell in Sinne , deseruing that God should punish mee with double Tribulation , Ier. 17.18 . Colloquie & should breake mee with a double breaking , this Temporall Punishment beeing but a Scratch , and a beginning of the eternall ? O infinite God , deliuer mee from this Rebellion , that I fall not into so greate a misery .

The fourth Pointe .

LAstly , I will consider the extreamest that may bee truely saide of Sinne , which is , that though the euills of paine onely which are suffered in Hell , are so terrible ; yet it is Incomparably a greater euill then all they . In such sort , that if one man should suffer the paines of Hell without Sinne , and another should haue but one mortall Sinne onely ; this last should bee more euill , and miserable then the other . And if all the paines of Hell deuoyde of Sinne were put on one side ; & on the other side one mortall Sinne onely , and that I must of necessity choose one of these two , I ( saith S. Lib. de similitudinibus . c. 190. Bern. sermo . 35. in Cant. Anselme ) would choose rather to throwe myselfe into Hell , then to committe onely one mortall Sinne . And with holy Eleazar I would say , Praemitti velle in infernum , That I would rather enter into Hell itselfe without Sinne , then remaine with Sinne in the Worlde : for the Deathe of Sinne , ( saieth the Wiseman ) is most wicked and the worst that may be , Eccle. 28 25. Colloquie Et vtilis potius Inferus quam illa : The graue , yea & Hell itselfe , as touching paine , is more profitable then it . O Infinite God settle this Truthe in my Hearte , that I may feare Sinne much more then Hell , seeing in truthe there is no worse hell , then to bee in Sinne . O my Soule bewaile bitterly thy Sinnes , not onely for Hell , which thou hast deserued , but much more for the greate euill , thou hast committed against God . Cease presently to Sinne , that God may not strike thee with a cruell chastizement , and with the stripe of an Enemye , Ier. 30.14 . permitting thee to waxe obdurate in thy Sinnes , to chastise thee with neuer ending paines .

Concerning this last Ponderation , it is to bee considered , that it is not set downe because it is needefull to make this Comparison ; For Hell is neuer without Sinne ; neither can there bee any case , wherein Hell may bee chosen , not to committe a Sinne : but onely that heereby wee may see how greate an euill Sinne is , and how worthy it is to bee much more extreemely abhorred then Hell , yea , allbeeit there were no Hell at all . Whereupon S. Ambrose saithe , Lib. 3. de offic. c. 4. & 5. That there is no paine more greiuous then the Wounde of Conscience , nor no Iudgement more rigorous then the Domesticall , where with euery one iudgeth himselfe guilty . And though the Iust man ( saieth hee ) had Giges ring , with the which hee might doe what hee would Inuisible , yet would hee not Sinne : for hee departeth not from Sinne for feare of Punishment , but for the horrour of Wickednesse , and Loue of Vertue .

That which in this meditation hath beene declared in generall , shall more manifestly bee seene by that , which shall bee declared particularly in the ensuing of the Last things of man , and in the speciall Punishments that corresponde to the seuen deadely Sinnes .

Meditations of our last things , to mooue vs to a Detestation of Sinnes .

THE meditations of the last things of man , which are Deathe , and the Graue ; Iudgement particular , and Vniuersall ; Hell ; Purgatorie and Glorye , are of most efficacye to moue vs to a Detestation of our Sinnes , and to an effectuall Resolution neuer more to retourne vnto them . Heereupon saide the Ecclesiasticus , Eccles. 7.40 . Deut. 32 29. In all thy workes remember thy last ends , and thou shallt not Sinne foreuer . And for the same reason saide Moyses to his People : O that they were wise , and vnderstood , and would prouide for their Last thinges : giuing to vnderstand , That our true Wisdome , Vnderstanding , and Prouidence consisteth in well meditating , and ruminating those things , which are to happen to vs in the ende of ou● Life , and to bee prouided therefore . And especially the meditation of Deathe , ( as Experience teacheth vs ) is very proffitable for all those , that walke in any of the three wayes , Purgatiue , Illuminatiue , and Vnitiue ; wherein all men ought often to exercize themselues , though with different endes . The Principiants , to purge themselues of their Sinnes , before Deathe assaile them , and take them vnprouided . The Proficients , to make hast to store vp Vertues , seeing the Time of meriting is very short , and Deathe cuts it of on a sodaine . The Perfect , to despise all things created , with a Desire to vnite themselues by Loue with their Creator : And therefore wee will pointe out Considerations that may proffit all , but most especially those that aide to the ende of the Purgatine Life , whereof at this time wee entreate .

The seuenth Meditation of the Properties of Deathe .

IN this meditation wee will consider some Properties of Deathe , and what endes our Lorde pretended in them for our Proffit , reducing them to three , which are the most Principall .

The first Pointe .

THe first Propertye of Deathe is , to bee most Certaine , Ad Heb. 9.27 . from the which none can escape in the time that God hath determined .

1. Wherein wee are to ponder first ; That God our Lord from all eternitye hath determined the yeares of our Life , Psal. 38.6 . and assigned the moneth , the Day , and Hower wherein euery one is to dye , so that it is Impossible ( sayeth Iob ) to passe one minute thereof : Iob. 14.5 neither is there any King , nor Monarke that can adde to himselfe , nor to any other one moment of Life , aboue that which God hath determined . So that as I entred into the Worlde the same Daye that God would , and not before ; so shall I departe out of the Worlde , the same Daye that God will , and not afterwardes . That by this I may Vnderstand , that what daye soeuer I liue , I receiue it of Grace , and that those I haue liued , haue beene of grace : for our Lord might haue assigned mee a shorter time of Life , as hee assigned to others , that died in their Mothers wombe , or in their Infancye . And seeing my Life so dependeth vpon God , there is just cause why I should spend all the time thereof , in his Seruice that gaue it mee , holding it for a greate Ingratitude , to employe one onely moment to offend him .

2. Secondly , I am to consider , that God our Lord in this his Decree , shortned , or inlarged the dayes that some men , according to their naturall Complezion , might haue liued , for the secret endes of his soueraigne Prouidence . For to some , either for their owne praiers , or for the praiers of other Sainctes , hee inlarged the dayes of their Life ; as to king Ezechias hee added fifteene yeares , 4. Reg. 20.6 . because with Teares hee required it . And the like hath succeeded to the Deade , who miraculously haue beene raized to Life . To some others hee shortneth the dayes of their life , for one of two endes : either for their Saluation , Sap. 4.11 cutting them off ( as the Wiseman saithe ) in their youth , lest Malice should chaunge their vnderstanding , or lest fiction might deceiue their Soule . Or contrarily to punish their grieuous Sinnes , and to stop their passages , that they might not make an addition of greater . Psal. 54.24 . Whereupon Dauid sayed . That the men of Blood , that is , men very wicked and cruell , shall not liue halfe their dayes . And sometimes hee shorteneth them for Sinnes that seeme but light , 3. Reg. 13 19. as it happened to the Propher , who beeing beguiled by another , did eate in the place , where God had commaunded him that hee should not eate . Out of all this I will extract a firme Resolution , so to order the dayes of my Life , that God shorten them not for my Sinnes , saying with Dauid . Psal. 101 25. Call mee not backe , o Lord in the halfe of my dayes by a sodaine Deathe but remember that thy yeares are eternall , and haue compassion of mine that are fewe .

The second Pointe .

THE second Propertye of Deathe is , that concerning the Day , Place , & Manner it is most secretly hidden from all men , & manifest onely to God . 1. In the which I will ponder first , that wee are not able to knowe the Day , nor the Hower wherein wee are to dye ; neither the Place , nor the Occasion , nor Seas on wherein Deathe may attache vs , nor the manner how wee are to dye whither its hal bee with a naturall Deathe , by Sickenesse , & by what kinde of Sicknesse : or whither it shal bee with a violent Deathe , by Fier , or Water : by the handes of men , or by Beastes : or by some Lightning , or by the tile of a houset , hat may fall downe vpon vs . This onely wee knowe , that Deathe shall come sodainely , or Sicknesse , and the Occasion thereof : and that when a man is most carelesse , Luo. 12.39 . 1. Ad Thes. 5.2 Apoc. 16.15 . it comes like a Theefe in the night to scale his house , and robbe him of his Wealthe . So ( saieth Christ our Lorde ) shall the Sonne of man come to scale your house , which is the bodye , and to robbe , and sacke the Soule of it , and to giue Iudgement thereof .

2. Secondly , I will consider what endes our Lord had in this plot of his Prouidence , that is to say , to oblige vs to bee alwayes watchefull , Eccles. 9.2 . fearing this hower , prouiding ourselues for it , doing penance for our Sinnes before Deathe seaze vpon vs , and making haste to merit , Ioan. 12.35 . and to labour before our light bee ended , least the Candle dye sodainely , and wee remaine in the Darke . This Christe our Lord concluded in his Parables concerning this matter . Sometimes hee saide . Matt. 25 13. Matt. 24 42. Luc. 12.40 . Vigilate , qnia nescitis diem noque horam : Watche daily , and howerly , because you knowe not the daye , nor the hower of your Deathe . Other sometimes hee saide : Watche , because you knowe not what hower your Lord will come : and bee you readye , for at what houre you thinke not , the Sonne of man will come . With these wordes I will often exhort my selfe , saying : Girde thy body with the mortification of thy vices , and passions : and take in thy handes the burning torches of Vertues , and good workes , and bee allwayes watchefull expecting the comming of Christe , for hee shall come when thou leaste thinkest of it , and that hower wherein thou are most forgetfull , shall bee peraduenture the hower that hee hath assigned , and if hee finde thee not well prouided , thou wilt bee miserably deceiued .

3. Thirdly , I will ponder that all sodaine vnexpected Deathes that haue happened , and daily doe happen , are remembrances of this Veritie giuen mee by our Lord , that I may feare , and prepare myselfe ; for Deathe that striketh euery man , may likewise strike mee . And therefore when I see , or heare say , That some dye sodainely by the sworde , some by the handes of their Enemyes ; and other some lying downe to sleepe in good healthe , slept the last sleepe of Deathe : out of all this , I am to drawe feare , and aduise : for that it may possibly happen , that such a kinde of Sodaine Deathe shall light vpon mee .

4. Whereupon I am deepely to consider , that any mortall Sinne whatsoeuer , if I doe not penance for it , deserueth that Gods Iustice should chastize mee with this Deathe , as Christe our Lord aduertised to the purpose , in two like cases , that happened in his time : the one , That Pilate killed sodainely certaine Galileans : the other , Lue. 13.2 . That the Tower of Siloe fell vpon eighteene men : thinke you ( saithe hee ) that these men were the greatest Sinners of Galiley , or Ierusalem ? Non , dico vobu : sed nisi poenitentiam habueritis , omnes similiter peribitis . No , I say vnto you , for this hath happened that you may vnderstand , that vnles you doe Penance , you shall all likewise perishe : as if hee should saye : When you see any dye sodainely , and of a disastrous Deathe , bee not vainely secure , saying : This happened vnto them , because they were greate Sinners : for verily I say vnto you , that what Sinner soeuer hee bee , though hee bee not so greate , if hee doe not I enance , hee is worthy of Punishment , and shall perishe , as these perished . Then if this bee truthe , as indeede it is , why doe not I tremble to liue one hower in mortall Sinne , in what sorte soeuer it bee ? Who can secure mee that the Punishment shall not fall vpon mee , that I so justly haue deserued ? Who hath excepted mee from this generall threatening , that Christe our God menaceth to all Sinners ? Eccles. 30 24. O miserable Sinner , bee mercifull to thyne owne Soule , and endeuour to appease God with Penance , before so horrible miserye light sodainely vpon thee .

The third Pointe .

THe third Propertye of Deathe , is , that it happeneth but once , according to that of the Apostle S. Paul : Ad Heb. 9.27 . Statutum est omnibus hominibus semel mori . It is appointed to all men to dye once , whereupon it ensueth , that the hurt , and errour of an euill Deathe , being the worst of all hurts , is irremediable throughout all eternitie : as likewise to die a good Deathe , is thoroughout all eternitie durable . So that if I once dye in mortall Sinne , there is no meanes to remedie this hurt . For ( as Salomon saithe ) If the tree shall fall , Eccles. 11 3. when it is cut , to the South , or to the North , in what place soeuer it shall fall , there shall it be .

If by Obstinacye in Sinne it falleth to the North of Hell , there is no remedye to recouer grace , nor to escape from paine . But , if by perseuerance in Grace , it falleth to the South of Heauen , there is no feare of returning againe to Sinne , nor of the losse of Glorie . With the liuely consideration of this , and of the former Verities , I am on the one side to bee astonished at myselfe , that beleeuing this with such certainety of Faithe , I doe yet liue so carelesse of my Saluation , and so forgetfull in a matter , that so much importeth mee : And on the other side to animate myselfe to procure , with greatest speede Penance , and Amendement of Life , and feruencye therein , humbly beseeching our Lorde to cut the tree of my Life in such time , & place , and in such an occasion , that it may not fall to the side of Hell , but of Heauen . And with all , I will examine ( as S. Bern. saieth ) to what side I should fall , Serm. 49 paruorum . if God should now cut mee off , and will endeuour to assure my good Successe , doing fruites worthy of true Repentance , with the which the Tree inclineth to the parte of Glorye , and beeing then cut off , shall be transplanted therein .

The experienced Deceites that men suffer concerning these three Verities , that haue beene declared , shall bee set downe in the twelfth Meditation .

The eigth Meditation , of those things that cause Anguish , and Affliction to the Man that is neere his Deathe .

THose things that may cause mee greate Affliction , and Anguish at the hower of Deathe , may bee reduced to three rankes : Some passed , others present , and others to come . And to haue the more feeling heereof , I am to present vnto myselfe that hower , as if I were in my bed , forsaken by the Phisitions , and without hope of Life : which is not difficult to perswade , for it is possible that while I am saying , or reading , or thinking vpon this , I want no more but one daye of my Life : and seeing that one daye must bee the last daye , I may imagine that it is this present Daye .

The first Pointe .

FIrst , I will consider the greate Anguish , and Affliction , which the remembrance of all things that are passed , will cause mee , running thorough the most principall .

1. First , I shall bee greately afflicted with the remembrance of my forepassed Sinnes , and of all the Liberties , Carnallities , Reuenges , Ambitions , and Couetousnesses that I haue had in the course of my Life . Also , of the slacknesse in the Seruice of God , the negligences , and Omissions , & all the rest of my Sinnes that haue not beene much bewailed , and amended . I am to imagine that there is at that instant an Armye made of all my Sinnes , like as of Bulles , Psal. 21.13 . Lyons , Tigers , & other sauage Beastes , that rent in peeces my Hearte : or like an Armye of terrible Wormes that gnawe , and bite my Conscience , and neither the Riches , nor Pleasures that I enjoyed , can auaile mee to close vp their cruell mouthes : for the delight of Sinne beeing past , there remaineth nothing but the sharpenesse of paine : and seeing I dranke the sweete wine of sensuall Pleasures , Psal. 74.9 . I am forced to drinke the bitternesse of their Lees. Then shall bee fullfilled what Dauid saithe : Psal. 17.5 . The Sorrowes of Deathe haue incompassed mee , and the torrents of iniquitie haue troubled mee : the sorowes of Hell haue compassed mee on all sides , the snares of Deathe haue preuented mee vnawares . O what bitter Dolours ! O what furious Torrents ! O what pinching Snares shall these bee● from the which myne owne forces are so farre from beeing able to deliuer mee , that I shall hardely knowe how to make any vse of them : for the bitternesse of these Dolours will prouoke mee to Distrust : the vehement furye of these Riuers will trouble my Iudgement : and the streightnesse of these snares , will pinche my Throte , that I may not aske pardon of my Sinnes : Colloquie the Diuell making vse of all this , that I may haue no issue out of them . O my Soule , bewaile , and confesse well thy Sinnes in thy life , that they may not disquiet , Eccles. 5.4 . nor torment thee in thy Deathe . Say not , I haue sinned , and what sorowf●● thing hath chaunched to mee ? for thy ioye shall soone passe awaye , and the stroke of Sorrowe shall come . Loose not absolutely the feare of Sin , which thou supposest to bee pardoned , leaste that Sinne bud out at thy Deathe , which thou bewayledst but euilly in thy Life . These , and such other aduises which Ecclestasticus noteth in his fifth Chapter , I am to collect from this Consideration , with a Resolued minde to begin presently to put them in practize .

2. Secondly , I will ponder , how at that Instant I shall not onely bee tormented , and afflicted with the remembrance of my Sinnes , but also with the losse of the time that I had , to negotiate a businesse so Important as that of my Saluation , and with letting slippe many occasions that God offered mee to that ende . Then shall I desire but one daye of those many , which now I loose in sleeping , playing , and talking for pastime , and recreation , and it shall not bee graunted mee . Then it shall afflict mee , that I haue not frequented the holy Sacraments , nor the exercises of Praier : that I haue not aunswered diuine Inspirations , nor hearde Sermons , nor exercized workes of Penance : that I haue not giuen almes to the poore , to gaine friendes to receiue mee in the eternall habitations , & that I haue not beene deuoted to the Saintes , that in that narrowe streight they may bee my mediators , and Aduocates . Then shall I make greate Resolutions to doe that which when I might , I did not , desiring to liue to accomplish them ; and all peraduenture without proffit , like those of the wretched king Antiochus the cruell Persecutor of the lewes , who beeing at the pointe of Deathe , though hee made greate promises , and praiers vnto God ; 1. Mach. 6.12 . 2. Mach. 9.13 . yet saithe the Scripture , That this wicked man prayed to our Lorde , of whome hee was not to obtaine mercye ; not that mercye was wanting to God , but for that there was wanting to this Wretche a true disposition to receiue it : for all those Resolutions of his , sprung meerely from seruile Feare , and were but to wrest out his bodily Healthe , as if hee could deceiue God , as hee deceiued men .

From this Consideration I am to collect , that the hower of Deathe , is the hower of vnbeguiling , in in the which I shall iudge of all things differently from what I doe now : Eccles. cap. 11.8 holding ( as the Ecclesiastes saithe ) for Vanitie that , which before I helde for Wisdome ; and contrarily holding for Wisdome , that which before I esteemed as Vanitie . And therefore the truest Wisdome is , to resolue effectually vpon that , which then I would doe , and forthwith to accomplishe it . For the ordinary Lawe is , that hee that liueth well , dyeth well : and hee that liueth very euilly , seldome happeneth to dye well : And especially I will make a full Resolution , to loose no iotte of Time , nor to let slippe any occasion of my proffit , Eccles. 14 14. remembring that of Ecclesiasticus : Be not defrauded of the good day , and let not a little portion of a good gift ouerpasse thee , but make thy Proffit of all , to the Glorye of him that giueth it thee .

The second Pointe .

SEcondly , I will consider the greate affliction , that my Soule shall feele in leauing all things present , if I possesse them with an euill Conscience , Psal. 48.18 . or with a disordinate Affection : whereupon I am to perswade myselfe , that in that hower , perforce , and in spite of my teethe , I am to leaue three sortes of things .

1. First , I am to leaue the Riches , Dignities , Offices , Delicacies , and Possessions , that I had , and shall not bee able to carrye any thing with mee : And the more goods I haue , the more bitter it willbee to leaue them . For Deathe ( saieth Ecclesiasticus ) is very bitter to him that hath peace with Riches , Eccles. 41 1. and Dignities , and is desirous to liue , to enjoy them longer : and the Sinnes hee committed in procuring , and in abusing them , shall augment this bitternesse , Gods Iustice so ordaining it , that those things which in their life were the Instruments of their vicious Delightes , should in their Deathe bee their Executioners , and Tormentours : Then shall bee fullfilled that which is written in Iob of a Sinner , His breade in his belly , Iob. 20.14 . which hee did eate with much Sauour , suallbee turned into the gall of Aspes within him , the riches that hee hath deuoured , he shall vomite out , and God shall draw them forth out of his belly : He shall suck the Heade of the Aspes , and the Vipers Tongue shall kill him : that is to say , his Delightes shall bee turned into Gall , his Riches shall make him disgorge : but hee shall neither haue Courage to dispose of them , nor to leaue them , vntill Deathe take them away by force , the Serpents , and Vipers of Hell tormenting him , for hauing gotten , and possessed them with Sinne .

Secondly , in that hower I must forcibly departe from my Parents , and Brethren ; friends , and Acquaintance , and from all those that I loue , whither it bee with a naturall Loue , or with a Lawfull , or vnlawfull Loue. D. Greg. 1. moral . 13. And as wee leaue not without griefe , what wee possessed with Loue : and by how much the greater the Loue is , wherewith it is possessed , so much the greater griefe is felt in abandoning it : exceeding greate will the Sorrowe bee , that I shall feele to departe from so many persons , and things , that are so fastned to my Hearte . And in these Anguishes I shall say with that other king : Siccine separat amara mors ? Doth bitter Deathe thus separate ? 1. Reg 15 32. Is it possible that I should leaue those whome I so loue ? And shall I neuer more see them , nor enjoy them ? O cruell Deathe , how much doest thou exasperate my Hearte , depriuing mee with such Sorowe , of what I possessed with such Ioye ?

3. Lastly , in that hower my Soule is to departe from my Bodye , with whome it hath helde so strict , and auncient Amitye : and consequently it is to departe from this Worlde , and from all things therein contained , without hope for euer againe to see , heare , taste , or touche them . And if the Loue I beare to my Bodye , to my Life , and to the other things of this visible worlde , bee a disordinate Loue , of force I must needes feele exceeding greate griefe to departe from them : which I may easily make experience of , by that sensible feeling I haue , when they take from mee my Wealthe , my Honour , and Fame ; or exile mee from my Countrey , and force mee to liue from my friendes , like a Pilgrim among Strangers ; or cut of some member of my Bodye . For all this together in a troope succeedeth in Deathe , after another , and a more painefull manner , which is without hope euer to retourne againe to possesse it in this Life .

In euery one of these three Considerations pondering a while what is to bee noted , I will enter into myselfe , & examine whither I carry a disordinate Loue to any of these things repeated ; which if I finde that I doe , I will endeuour to vnroote it with the force of this consideration , and with the exercize of Mortification : for this is to dye in life , and with proffit taking as it were by the hande Deathe , Sap. 3.1 . so not to feele Deathe , as Religious men doe that abandon all things for Christe our Lorde ; whome I am to beseeche to ayde mee herein , saying vnto him . Colloquie O eternall God in whose hande the Soules of the Iust are , and vnder whose Protection the Torment of Deathe doth not touche them , take from my Soule the disordinate Loue of all visible things , that in departing from them , it may haue no feeling of Torment . O my Soule , if thou desirest that these three bitternesses of Deathe should not touche thee , Loue not those things that Deathe can take from thee ; for if thou possesst them not with Loue , thou shalt leaue them in Deathe without Dolour , or griefe .

I am likewise to ponder in these considerations , how greate a madnesse it is to offend God , and to indanger my eternall Saluation , for things that I am so soone to abandon , resoluing valourously with myselfe , presently to auoyde any person , or thing whatsoeuer , that may expose mee to this perill , dying to it , rather then for its cause , to dye to God , and separating it from mee , rather then it should separate mee from God . Matt. 10 34. Luc. 12.51 . Colloquie Seeing for this saide our Sauiour Christe , that hee came to sende the sworde , and Diuision vpon Earthe , separating from men all Persons , and Things , that might hinder their Saluation . O sweete Redeemer , put forthwith into my hande the sworde of Mortification , that I may separate from mee , whatsoeuer might separate mee from thee , dying to all that is created , to liue to thee my Creator , worlde without ende . Amen .

The third Pointe .

THirdly , I am to consider the greate Affliction , and Anguishe that the feare of the Account I am to make with God , and of the rigorous Iudgement whereinto I am to enter , will cause mee at that hower : as also that I know not the Sentence that shall bee pronounced in the businesse of my Saluation .

Wherein I am to ponder the dreadefullnesse of this feare for three causes . First , for that the euill that is feared is the Supreme of all euills ; yea it is an eternall euill , and remedilesse , and I am now at the gates thereof . Secondly , for that the Sentence which is to bee giuen is definitiue , and irreuocable , and at the Instant is to bee executed without resistance . Thirdly , for that the cause on my side is very doubtfull , because the Sinne that I committed is apparent to mee , but not the true Penance that I did : and my Conscience accuseth mee to haue offended the Iudge , but I knowe not whither I haue appeased him . Eccl. 9.1 . 1. Cor. 4.3 . For no man knoweth whither hee bee worthy of Hatzed , or Loue , and though I finde no Sinnes in myselfe , yet it may bee that God will finde them . For all these Causes , the feare will at that time bee most terrible . For if those that haue a Sute in any waighty businesse , wherein all their Wealthe , their Honour , or Life is Interessed , haue very greate feare the day that they expect the Sentence : how much greater feare shall I haue , when I am neete the day , wherein the diffinitiue Sentence is to bee giuen of my Saluation , or Damnation ? And if the greatest Saintes are then afraide , how much more shall I feare , that am a miserable Sinner ?

This Anguish , and Feare vseth to bee augmented by the craft , Apoc. c. 12.12 . and Subtletye of the Diuell , who in that hower tempteth most furiously , because hee seeth , hee hath but a litle time remaining : and therefore hee stirreth vp greately all that may prouoke to 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 owne 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 worke of thy handes , for the which they were 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 with them , to the repose of thy Glorye . Amen .

Wee 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 Wrathe 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 companye , 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 Workes : 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 that which the royall Prophet Dauid saieth : Psal. 108 6. Appoint a Sinner ouer him , and let the Diuell stand on his right hande , when hee is Iudged , let him come forth condemned , and let his praier that hee maketh , be turned into Sinne . Another whiles to mooue myselfe to Confidence , I will beholde the Iudge gentile towardes mee with an amiable , and pleasing Countenance ; and on my right side my Angell Gardian , cheerefull for my Victorye , Imagining that hee is saying in my fauour against the Diuell , that which the Prophet Zacharie repeateth : Zach. 3.2 Our Lord rebuke thee , o Sathan , our Lord rebuke thee , Is not perhaps this poore wretche , a cole pulled out of the fier that it might not bee burned ? Then what wilt thou ? O most lust Iudge , Colloquie and most mercifull Father , I confesse that I am thorough my Sinnes a blacke , and filthy Cole , and halfe burnt with the fier of my passions , washe mee , o Lord , and whiten mee with the liuing water of thy grace , and therewith quenche this fier , that burneth mee , that in the daye of account the Diuell may leaue mee , the Angell may protect mee , thy mercye may receiue mee , and thy Iustice may crowne mee . Amen .

The second Pointe .

SEcondly , I am to consider the Time , and Place , S. Ioan. Clima . cus cap. 7 S. Greg. 4. dialog. cap. 37. wherein this Iudgement is to bee donne .

1. The time is the Instant of Deathe : for allbeeit that by the speciall dispensation of God , it hath beene seene to begin visibly a litle before Deathe , in sundry cases that haue happened for our example : yet ordinarily it is donne inuisibly , in the very Instant that the Soule leaues to Informe the Bodye without any delaye . And in that very moment the whole Iudgement is concluded , the accusation is made and the Sentence is giuen , and executed . This moment I am to haue allwaies before mine eyes , as that which is to bee the beginning of my eternall good , or euill , saying : O momentum à quo aeternitas , O moment wherein eternitye beginneth , who can forget thee without greate Perill , and who can remember thee without greate Astonishment ? Bee mindefull , o my Soule , of this moment , and endeuour not to loose any moment of time , for in euery one , thou maiest merite the life that shall for euer endure .

2. The place of this Iudgement is , wheresoeuer Deathe arresteth any man , without going to the Valley of Iosaphat , or to any other speciall place : for as the Iudge is in all places , so in all places hee hath his Tribunall , and maketh this Iudgement : in the Earthe , and in the Sea ; in the bed , and in the streete ; that in euery place I may feare , because I knowe not whither that shall bee the place of my Iudgement . But because that Deathe most ordinarily attacheth vs in our Chamber , and Bed , when I am in these places , I must imagine sometimes , that there standeth the Tribunall , and Throne of God to judge mee , and the good , and euill Angell assistantes at the Iudgement : for this holy Cogitation will restraine the vnmeasurable excesses of the Fleshe , which bud out with the Solitarinesse of the place .

From these two Considerations I am to drawe a greate feare of offending God : for peraduenture the Time , and Place wherein I committee this Sinne , shall bee also the time , and place wherein God will doe Iudgement : Genes. 19 26. 1. Cor. 11 29. as the wife of Loth , who in the same Instant , and place that shee turned to looke vpon Sodome , was turned into a Satatue of Salt : & ( as S. Paule saith ) whosoeuer eateth vnworthily the bodye of Christe our Lorde , eateth Iudgement to himselfe . Iob. 15.16 . So when I drinke Wickednesse like Water . I drinke Iudgement to my Soule , and perhaps the Drinke may bee so mortall , that in that very Instant the Iudgement shal bee executed .

The third Pointe .

THirdly , I am to consider the Frame , and Order of this Iudgement : that is , the Accusers , and Witnesses , the Proofe , and rigorous Examination that shall bee made of all my workes , to Iudge mee accordingly .

1. First , the Accusers shall bee three : The first , shall bee the Diuell , Apocal. 12.10 . whome S. Iohn calleth the Accuser of our bretheren , whose Office is to accuse them before God daye , and night : but in this last Iudgement with greater hatred , and furye hee will accuse mee of all the Sinnes I committed thorough his perswasion , by consenting to his Temptations : yea , and hee will adde false accusations for his owne Suspicions ; aswell for that hee knoweth not the Intentions , as also for that his Anger , & malice doe blinde him , making him holde for true that which is false . Therefore , o my Soule , resist allwaies the Deuill , and admitte nothing of his , that when hee commeth to Iudgement against thee , Ioan. 14.30 . hee may finde nothing of his for which to laye holde on thee , nor no Sinne whereof truely to accuse thee .

2. The second Accuser , shall bee euery mans owne Conscience , the which shall likewise bee a witnesse , and stand for a thousand : for the Thoughtes thereof shall beate against vs , Ad Rom. 2.15 . and they ( as the Apostle saithe ) shall in that hower , accuse , or defend vs . And as in Confession , I myselfe , of my owne will , am the Guilty , the Accuser , and the Witnesse against myselfe , that the Prieste may absolue mee : so then also I shall bee so perforce , that God may Iudge , and condemne mee , for that whereof here I obtained not pardon .

3. Finally , the Angell Gardian himselfe shall bee the third witnesse , and after a sorte Accuser against mee for my rebellions to his Inspirations , & Counsells . From whence I may collect how much it importeth mee , allwaies to consent to the good Inspirations , and Dictates of these two faithfull Companions , Conscience , and Angell , and to yealde myselfe vnto them , when in this life they accuse , or reprehend mee , that afterwardes in the other , they may not condemne mee ; following the Counsell of our Sauiour Christ who saieth : Matt. 5.26 . Luc. 12.58 . Bee at agreement with thy Aduersarye betimes whiles thou art in the waye with him , and goest to appeare before the Prince : for if thou then compoundest not with him , hee will deliuer thee to the Iudge , and the Iudge to the Officer , who will cast thee into prison , from whence thou shallt not get out till thou hast paied the last farthing . O Prince of Heauen , Colloqu to whose Tribunall I goe to bee Iudged , graunt mee that I may take thy wholesome Counsell , agreeing allwaies with these two good Aduersaries , that beeing freed from the Sinne , I may bee so likewise from the Officer , and eternall Prison . Amen .

4. But aboue all I am to ponder the most rigorous examination of the Iudge himselfe , wherein are two terrible things : the first is , that it is vniuersall of all things whatsoeuer , charging mee with all my Sinnes of Deede , Worde , and Thought , though they were but Idle ones ; Matt. 12 36. and with the omissions , and negligences of my Life , with the Ingratitude ; and euill correspondence that I had to Gods benefits , aswell generall , as speciall , as are Sacraments , Inspirations , &c. I shall also bee charged with the euill circumstances that I mixed with my good workes . Psal. 74.3 . For heereupon it is saide : That when his Time commeth , hee shall Iudge righteousnesse itselfe , making a very rigourous examination of those workes that appeare good .

The second Propertye of this examination is , that it shall bee euident to the examined himselfe : for the proofe of all these charges shall bee a cleare light , where with God will discouer to my Soule all its Sinnes , without omitting any one , euen those which it had forgotten , and supposed were not at all . Sophon . 1 12. D. Bern. serm. 55. in Cantica . And heereupon heesaithe by one of the Prophets , that hee would searche Ierusalem by candle-light , that is to say : That hee will not onely Iudge the wicked that dwell in Babylon , but also the Iust that liue in Ierusalem , and that hee will inflame such a light to searche into their Soules , that they themselues may see the very corners of their Consciences . Colloquie O how afflicted shall my poore Soule finde itselfe with so straight , & rigorous an examination ! O how astonied shall it bee with the euidence of so certaine ; and cleare proofe ! O eternall God enter not into Iudgement with thy seruant , Psal. 142 2. for none that liue , shall bee justified in thy presence . Feare , o my Soule , although thou findest no greate Sinnes in thyselfe : for hee that is to examine , and Iudge thee , is God , that seeth more then thou , and can finde them . Examine thyselfe with the greatest rigour thou canst , and Iudge rigorously thy selfe for the Sinnes thou shalt finde : 1. Cor. 11 31. for if thou iudgest thyselfe with Dolour , thou shalt no more bee iudged to thy Damnation .

These are the principall resolutions that I am to collect out of this consideration , endeuouring to accomplish them euery night when I make examination of my Conscience , or when I am to Confesse mee , as in the 28. and 31. Meditations shall bee declared .

Lastly , I am to consider , that in this examination , God will also discouer to the iust Soule , all its good workes , wordes , and desires , yea , euen those which it had forgotten , 〈◊〉 doubted whither they were good , or no. There shall shee see her Obediences , and Penances , her Praiers , and mortifications , cheering herselfe much with this viewe : for hereupon saide the voice from Heauen ; Blessed are the deade , Apocal. 14.13 . which dye in our Lord , for their workes folow them . And with this consideration , comparing the examination both of good , and euill , I shall animate myselfe to liue such a Life , as in the last examination may bee approoued by God .

The fourth Pointe .

FOurthly , I am to consider how Christe our Lord in the Instant of Deathe , by his lust Sentence depriueth , and vnclotheth the wretched Soule of the Sinner , of those supernaturall graces , and giftes which remained with him after Sinne , that hee may without them enter into Hell-fier .

The terriblenesse of this Sentence , and the paine that the Damned shall suffer in this Conflict , I may ponder by that which happeneth to a Prieste , who hath committed some crime , for the which hee deserueth to bee burned : For not to disgrace the Sacerdotall dignitye with so Infamous a punishment , first a Bishop degradeth him , taking of from him one by one his Priestlike garments , saying vnto him : Seeing thou hast made thyselfe vnworthy of the Honour of a Preiste , wee take from thee thy Preistlike Garments , and depriue thee of the honour that thou hadst , and so beeing degraded they deliuer him to the secular Power , who executeth vpon him the punishment of fier that hee deserueth . In this manner , I may Imagine that Christe our Lord the Bishop , 1. Pet. 2.25 . and Pastor of our Soules , degradeth the Soule of the Sinner , to whome hee gaue in Baptisme the dignitie of spirituall Priesthood , and adorned him with Sacerdotall habilliments , depriuing him of them , for that with Sinne hee made himselfe vnworthy of this honour , stripping himselfe naked of the principall Vestment of Grace , and Charitie . First , in that Instant God will take from him the light of Faithe , which was his Spirituall Girdle , saying vnto him : Because thou madest thyselfe vnworthy of this girdle , and didst not gird thyselfe therewith , leading thy Life according to thy beliefe , I take it from thee , that thou mayest remaine bound hande , and foote in perpetuall Darkenesse . Then will hee take from him the Vertue of Hope , saying vnto him ; Because thou madest thyselfe vnworthy of this Vertue , not making thy proffit thereof , I take from thee the hope of those aydes which I had offered thee to carrye the sweete yoke of my Lawe ; and the Stole , and pledges of Immortalitie , and eternall life that I had giuen thee : and I pull from thee the Maniple of Weeping , and Repentance , that thou maiest haue no hope of my pardoning of thy Sinnes : and I vnclothe thee of the Amice of my Protection , that thou maist neuer more hereafter enjoy it .

Hee will likewise take from him the Graces giuen gratis or freelie , that hee had , Matt. 7.22 . of Prophecying , and doing miracles , saying vnto him : For that thou madest thyselfe vnworthy of these Graces , vsing them for thyne owne vaineglory , & treading vnder foote my holy Lawe , I dispoile thee of them , and of all grace whatsoeuer ; because for thee there shall bee nothing now bur rigour of Iustice . In this sorte the vnfortunate Soule shall remaine with infamous nakednesse , fullfilling therein the terrible menaces of Ezechiell : Ezech. 23.26 . They shall strippe thee of thy Garments , and shall take away the vessels of thy glorye , and they shall leaue thee naked , and full of Confusion . O what terrible confusion shall the vnhappy Soule suffer , when it shall see itselfe stript naked of that which before did adorne it ? 1. Petr. 2 25. O Redeemer of the Worlde , Prince of Pastors , and Bishop of our Soules , degrade not , nor strip not naked my Soule of the Vestments thou gauest it in Baptisme : clothe mee anewe with the garment of thy Grace , which I haue lost through my Sinne , that I may free myselfe from this nakednesse , and eternall Confusion .

Then am I to ponder how the Soule remaineth with one of these Vestments , which is , D. Tho. 3. p. q. 63 art. 5. ad 3. the Character , or marke of Christianisme which was giuen it in Baptisme , and that of Confirmation , and Priesthood , if a man receiued these two Sacraments : but this shall bee for his greater torment : for the Pagans , and Moores that shall bee with a Christian in Hell , beholding the Signall of an edifice that was begun , and not ended , shall scoffe at him , saying : O mad , Luc. 14.30 . and Inconsiderate man that hadst so much good in thy handes , and letst it bee lost thorough thyne owne fault , why didst thou not finishe thy building , seeing thou hadst so much aide thereunto ? If wee had beene Christians , wee would haue endeuoured to flye from the miserie , that now wee are in ; o whoe beguiled thee , and brought thee vnto vs ?

Finally the Soule shall bee stript naked of those morall , D. Th. in addit . q. 98. ar. 1. ad 3. Ibid. art. 7. and politike Vertues which it acquired in this Life : it shall remaine without Prudence , or Fortitude , or Iustice , or any other : and if any Sciences bee left it , that it gotte with its industrie , it shall bee to its greater paine , for not hauing negotiated therewith the Science , that might haue redeemed it from all this miserie . In this manner shall bee accomplished therein that dreadefull sentence of holy Iob : Iob. 20.14 . Colloquie His breade in his belly shall bee turned into the gall of Aspes , the riches which he hath deuoured , he shall vomite out , and God shall drawe them forth out of his belly . O my Soule looke that thou doest not vomite with thy Will the Riches of Grace , and Charitie that thou receiuedst , for afterwardes they will make thee vomitte perforce , Faithe , and the Vertues that thou hadst gained . And those Sciences wich now thou gainest with delight , shall turne into the gall of Aspickes to torment thee .

These are the principall fruites which out of these Considerations I am to collect , endeuouring to negotiate with those Talents that God hath giuen mee , Matt. 25 26. leaste at the reckoning daye God take them from mee , as from the slothefull seruant , leauing mee onely those , which like Aspickes , & Dragons , shall most cruelly gnawe my Hearte , because I proffited myselfe so euilly with them .

The fifth Pointe .

1. FIftly , I am to consider the finall Sentence which in that very Instant of Deathe , Christe our Lord pronounceth against the Sinner , intimating it vnto him with an Interiour , and terrible voice , saying to him alone the same wordes , that hee will afterwardes say to all the Wicked in the Generall Iudgement : Matt. 25 41. Depart from mee thou accursed of my Father into that eternall fier , that is prepared for Satan , and his Angells : that is to say : get thee from hence abominable Sinner , that meritest not to stand in my presence , nor to enter into my Glory : goe into eternall fier which thy Sinnes doe deserue , in Companye of Satan , to whose Infernall Power I remitte thee , that hee may carry thee with him .

2. This Sentence beeing giuen ; in the very same Instant God forsaketh the Soule , and the Angell Gardian abandoneth it , saying to it , as to Babilon : Ierem. 51.9 . I did enough to cure thee , labouring thy Saluation , and thou wouldst not , therefore I leaue thee to the power of him , who shall take that Vengeance of thee , which thy Rebellion deserueth . And in the very same moment , the Diuell shall attache the wretched Soule , without either admitting , or hearing Supplications , or Praiers , and carry it into Hell . So that the Sinner in the twinckling of an eye , from his bed , where hee lay very delicately , inuironned with many friendes , and kinsmen , Iob. 21.23 . dieth ( as Iob saithe ) in a moment with a Deathe to appearance , happy , and peaceable : but in the very same moment , hee descendeth to Hell , passing from one extreame of temporall good , to another extreame of eternall euill . O what will the vnhappy Soule feele in that first entrance into Hell , when it seeth , what it left , and what it findeth ! Isai. 14.11 . when it seeth , and feeleth a bed of fier , the matresses of wormes , the company of Diuells , and all the rest of Torments , from which shee hath no hope euer to escape ! O Iust Iudge haue mercye vpon mee : Colloquie Et cum veneris Iudicare , noli me condemnare , And when thou commest to Iudge , doe not condemne mee . O my Soule , feare this Sentence of eternall Damnation , and liue in such sort , that thou maiest meritte to bee deliuered from it .

The sixt Pointe .

SIxtly , I am to consider the Sentence that shall bee giuen to the Iust , Christ our Redeemer saying inuisibly to him with an amiable voice . Matt. 25 34. Matt. 25 21. Come thou blessed of my Father , possesse the kingdome prepared for thee from the foundation of the worlde . Well fare thee good , and faithfull Seruant , because thou hast beene faithfull ouer a fewe things , I will place thee ouer many things , enter into the ioye of thy Lord . And at that very Instant , the Deuill departeth affronted , and the Angell Gardian receiueth the Soule , other Angells ( as they came to the Soule of poore Lazarus ) comming to accompanye it ; Luc. 16.22 . and all with greate ioy carry it to heauen , to enjoy that eternall good , when it hath nothing to bee purged in Purgatorie . O what ioye shall the Soule haue in that her first , and so much desired entrance ? that which was before full of Dolours , humbled with Contempts , and troubled with Feares , in a moment shall see herselfe farre otherwise , all her Paine turned into Glorie , and her mourning into Rejoicing , in the Companye of Angells , in a place of repose , and ingulfed in the viewe of her God .

2. These things considered , I will make Comparison betweene the good , and the euill : and I shall see ( as Dauid saithe ) the Deathe of the wicked most vile , Psal. 33.22 . Psal. 115 15. and abhominable , the ende of their Rest , and Beginning of their Torments . And contrarily the ende of the good , is precious in the sight of God , the ende of their Labours , and beginning of their rest , and herewith I will animate myselfe to procure a good Deathe , wherein I may receiue a good Sentence , encouraging myselfe to Penance , and to the exercizes of Vertues , trusting in the benignitie of the Iudge , who will sentence mee with mercie , if in my Life I make proffit thereof .

3. I will conclude with a speeche to the most blessed Virgin , ( who at that hower interposeth not herselfe in this Iudgement ; for when the Soule departeth the bodye , the Doore of Intercession , and pardon is locked vp , and that of rigorous Iustice is opened ) beseeching her that now presently shee willbee my Aduocatrice , & Intercessour , negotiating for mee this good Sentence , and obtaining for mee workes worthie thereof . To which ende it will aide mee to saye with Spirit , those last wordes which the Churche putteth in the praier of the Aue Maria , and those which it vseth in another Hymne , saying , Maria mater gratiae , Mater misericordiae , Tu nos ab Hoste protege , & Hora mortis suscipe . Marye mother of Grace , mother of mercye , defende vs from the Enemye ; and at the hower of Deathe receiue vs . O Soueraigne Virgin , seeing thou art the Aduocatrice of Sinners , bee my Aduocatrice before thy Sonne , appease with thy Intercession his wrathe , obtaining for mee time of true Repentance , before the time bee past , wherein I may doe it . And seeing the Sentence giuen in Deathe is irreuocable , negotiate for mee , o most benigne mother , that it may bee fauourable towardes mee , that I may see the blessed fruite of thy wombe , IESVS , and enjoy him in thy companye worlde without ende . Amen .

To the Intention of this meditation , is much to the purpose that which in the third parte shall bee declared in the twentie and fourth meditation , meditating vpon the Deathe of the Couetous Riche man , and of poore Lazarus : which is a liuely Stampe of that which here hath beene meditated .

The tenth Meditation , of that which hapeneth to the Bodye after Deathe , and of the Graue .

ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine , is that noble exercize of Vertue , much like vnto it , What mortification is . which wee call Mortification : which is nothing else but the Deathe of our Passions , and disordinate Affections , depriuing them of the life they haue in vs , endeuouring to represse , and burye them , vntill they bee turned into dust , & nothing : as Dauid saide ; Psal. 17.38 . I will pursewe myne Enemies , and ouertake them , and I will not returne vntill they faile ; I will bruize them vntill I ouerthrowe them , and put them vnder my feete . Lib. 6. de bono mortis 3 For this cause ( saide S. Ambrose ) That the Iust mans Life , is an Imitation of Deathe : for his continuall Studye is to kill the carnall Life that hee feeleth in himselfe , depriuing himselfe of all those things that his fleshe , and his owne will doe most disordinately couet ; suppressing the desires that sproute out , vntill hee remaine as Deade , to all that is Sinne , according to that of S. Paule : Ad Rom. 6.11 . Ad Colos. 2.20 . & 3.5 . Bee you as deade to sinne , but aliue to God , and seeing you are deade with Christ from the elements of this worlde , touche not , nor handle not that which shall bee to your destruction ; but mortifye your members that are vpon the Earthe , that is the workes of earthly Life , Vncleanenesse , Concupiscence , Auarice , and the rest .

The practise of this mortisication like vnto Deathe , wee will set downe in this meditation , whose ende shall bee the Imitation of Deathe itselfe . And And all beeit therein wee proceede by the affections of Feare , which are most proper to the purgatiue waye , yet of themselues those of Loue are most effectuall , Cantic. 8 6. of which it is saide , That it is strong as Deathe , and harde as Hel. For that it killeth , burieth , and defeateth all , that is contrarye to its beloued ; as hereafter wee shall see . By the waye also , In the 6. part . meditation . 10. & 11 in this meditation wee will put in practize , a very proffitable manner of meditating ; spiritualizing the exteriour things that are perceiued by the Senses , applying them to the Interiour , and collecting out of them rules , and aduises of perfection .

The first Pointe .

1. THe first pointe shall bee to consider , what my bodye shall bee , after it is deade , & abandoned by the Soule , pondering especially three miseries . First , that it looseth the vse of its members , and Senses , without euer more beeing able to see , heare , or speake , nor to mooue to one side , nor other , nor to enjoy the goods of this mortall life . Now noe beautifull things , nor sweete musicke , nor pleasing odours , nor sauourye meates , nor things that are loft doe any wise affect it : all this is to it , as if it were not . For it hath lost the Instruments which it had whereby to enjoye it , and all that it hath enjoyed serueth it to litle proffit . The second miserye is , to remaine discoloured , disfigured , deformed , horrible , stiffe , starke , and stinking , walking with greate haste to corruption . In such sorte that it who a litle before recreated the eye with its beautye , now puts horror in it with its deformitye . From whence proceedeth the third miserye , that all leaue it alone in the Chamber , in possession of those that are to shrowde it in a sheete , and euen those of the house , and the dearest friendes , holde it for a kinde of pietie to dispatche quickely , and to carry it out of doares .

2. From this Consideration I will collect , how assured a thing it is in my life time , to doe by degrees , somewhat of that which shall afterwardes bee donne perforce , & without proffit , carying myselfe as deade to the Worlde , & to all that is flesh , & blood , procuring to Imitate Deathe in three other things like to the aforenamed ; mortifying my Senses , and depriuing myselfe of the Delightes thereof , not onely of the vnlawfull , but euen of some lawfull , and not necessarye . So that like a deade man , I am to haue neither feete nor handes , nor eyes , nor eares , nor taste , nor tongue for any thing that is Sinne , or is against the perfection I professe . And for this reason the beautifull , and pleasing things of this Life , are to bee to mee , as if they were not , putting them veder my feete , Homil. 13. in Euangel . beholding ( as S. Gregor saithe ) not what they are now , but what they shall quickely bee : for attyre fleshe in clothe of Golde , and in silke neuer so much , nor so gaiely , yet still it is fleshe . Isai. 40.6 . And what is fleshe but grasse ? and what is the glorye thereof but the flower of the fielde , that withereth with a blaste ? Finally , I am to followe Vertue with a generous minde , that like as a deade man complaines not that all flye from him , and forsake him : so it should bee nothing to mee , that the Worlde for sakes mee , flyes from mee , and abhorres mee like one deade , and crucified : rather I am to holde for a happinesse that of the Prophet Dauid ; Psal. 30.12 . Those that sawe mee , fled forth from mee , I am forgotten from the hearte , as one deade : I am made as a vessel destroyed , because I haue heard the reprehension of many that abyde round about . Colloquie O that I were deade in Hearte , that I might not porceiue that men vsed mee like one deade ! Ad Ga lat . 6.14 O that I were so deade , and crucified to all that is in the Worlde , that the Worlde also holde mee for crucified , and deade ! Graunt mee , o swete IESVS , that by the Lawe of thy grace , I may die to the Lawe of Sinne , Ad Gal. 2.20 . to liue to God , delighting to bee nailed with thee on thy very Crosse , so that now , not I may liue , but thou in mee worlde without ende . Amen .

The second Pointe .

THe second pointe is , to consider the clothing , the bed , and the Lodging that is prepared for my deade bodye . The Clothing for the most parte , is in a manner the worst of the house , and very slender : for it is nothing more but a poore Sheete for a Shrowde , without any other more precious Ornaments of silke , or of Golde : and if they put any of this vpon mee , to carry mee to buriall , they take it againe from mee , before they put mee in the Graue .

The Bed is the harde Earthe , and as the Prophet Isay saithe , the mattresses shall bee mothes , Isai. 14.11 . the Couerlets wormes , and the Courtaines , and Pillowes the bones of other deade . And after this fashion shall bee the House , and the Lodging : for it is nothing but a straight pit of seuen foote long , that is built in halfe an hower ; for the other sumptuous buildings of sepulchres , serue the wretched bodye for nothing , that is not capable to enjoye them . Out of all this I will collect greate confusion , and shame for my vanitye , and Sensuallitye wherewith I desire curiousnesse of apparell , softenesse of bed , and widenesse of habitation , animating myselfe to mortifye my superfluities heerein , and to beare patiently whatsoeuer wantes , seeing what I now haue , how litle soeuer it bee , is very much , The vowes of Religion are an Imitation of Deathe . 1. and very large compared with that which attends mee .

But particularly , if I am a Religious man , or desire to bee perfect , I may drawe from hence greate motiues to bee so in excellency , procuring to make my Life a continuall Meditation , and Imitation of Deathe , in three things proper to this estate . First in nakednesse of all these things , to which perfect Pouertye obligeth mee : So that as a deade man looseth the Dominion of all his Riches , and they passe to his Heires , or to the Poore , hee not feeling that they leaue him the worst clothing , or interre him in some contemptible place : so I , will not content myselfe with leauing all that I possessed , & giuing it to the poore , to followe naked IESVS ; but I will also beare willingly the want of things necessarye , and will like best , that they giue mee the worst , either of apparell , bedding , lodging , or house , without murmuring thereat any more , then a man that is deade : Iob. 1.21 for if I came naked out of my mothers wombe , & am naked to returne againe , it is no greate matter to liue naked in this sorte , conforming the midle of the life , to the entrance , & egresse thereof . 2. Secondly , I will Imitate Deathe in the renuntiation fall those sensuall Pleasures , whereunto perfect Chastitie obligeth mee : So that as in Deathe matrimonies are dissolued : the care of wife , children , and familye ceaseth , and there is made a generall diuorce of all earthly things , and of the delightes of the fleshe : So I with the vowe of Chastitie , shall delight to bee as it were deade to all these things , and to the cares thereof , as if there were none in the worlde for mee , or I were not aliue for them .

3. Thirdly , I will Imitate the Deade in perfect Obedience : for as the deade bodye suffers itselfe to bee tossed , and carried wheresoeuer they will , and to bee handled as they list , without resistance , repugnancye , or complainte , neither hauing will to choose the winding sheete , nor the graue , nor any thing else , taking onely what others giue him : So I , in all that is not Sinne , will permitte myselfe to bee gouerned by my Prelates , and Superiors , obeying to all that they shall commaunde mee , high , or lowe ; sweete , or sowre : easy , or vneasye ; without replying , contradicting , or repugning to any thing ; without any selfe will to choose this , or that : but as one deade to my owne will , I will followe the will of others , taking with humillitye whatsoeuer they giue mee . These are the purposes that I am to drawe out of this consideration of Deathe , encouraging myselfe to put them in practize : seeing it is not much for fiftye yeares ( which perhaps shall not bee fifty dayes ) to anticipate Deathe in this manner , for the assurance of eternall life : whereby fiftye thousand millions of yeares , I shall possesse the riches of God ; I shall enjoy his pleasures , and I shall haue perfect Libertye , free from all miserye . O happye Deathe to the which succeedeth so happye a life ! Colloqui● O swete IESVS whose life was a continuall Deathe , to giue vs example of a holy , and perfect life : Graunt mee that in Imitation of thee , I may liue , and dye , naked of all terrent things , mortified to all Delightes , and obedient to all humane Creature for thy Loue : holde mee allwaies as deade to all that is visible , Ad Colos. 3.3 . that my life may bee hidden with thee in God worlde without ende . Amen .

The third Pointe .

1. THe third Pointe is to consider the Iourney of the bodye towardes the graue : pondering first that I shall bee caried in a coffin , or vpon a beere on other mens shoulders to Churche : and that hee who but a while before walked the Streetes , looking on euery side , & entred into the Churche , registring all that passed , goeth now vpon other mens feete , blinde , deafe , & dumbe , being the motiue of Lamentation fo● his miserye . And therefore to suppresse the liuelinesse of my fleshe , I will endeuour when I rise out of my bed , to remember that some one daye , others shall raise mee , neuer more to retourne to it . And when I goe downe the staires of my house , I will say ; A day will come wherein others will carry mee downe these staires , neuer more to get vp . And when I goe in the streete , or enter into the Churche , I will Imagine , that shortely I shall bee caried thorough that streete , and I shall enter into that Churche neuer more to come out . Then will I consider with what companye I am carried to my Graue , some singing , others weeping , and many following mee with piety to honour mee ; and yet how litle it will auaile my bodye whither they doe it much , or litle honour , much lesse my Soule if it bee in Hell ; rather this honour would torment it the more , if it knewe it . Then will I consider how they cast mee into the graue , and couer mee with Earthe , laying a Stone vpon mee , where my Bodye shall bee eaten with wormes , and turned to Dust ; and sodainely I shall bee forgotten of all , as if I had neuer beene in the Worlde . And though there doe remaine of mee very greate , and honorable memorye , litle shall it auaile my Soule , if it enjoye not God ; as it litle auailed Aristotle , or Alexander the greate , to bee magnified in the worlde , beeing in Hell in terrible Torments : for as a holy Sainct saieth : Woe to thee Aristotle that art praised where thou art not , and art tormented where thou art .

Out of these Considerations I will collect some vnbeguilings , perswading myselfe to make no account of the vaine honours of this Life , but to humble myselfe , and in myne owne estimation to put myselfe vnder the feete of all , Psal. 21.7 . like a worme , of dust , that of all is trodden vpon , and cast out : as also not to contemne the poore , and litle ones , seeing in deathe I shall soone bee equall with them ; and speaking to my Soule , Colloquie I will say vnto her . Consider wel what will be the ende of this fleshe that thou hast ; Consider whome thou cherishest , whome thou adornest , and vpon whome thou doest builde these Castles in the aire : for all is but like a litle dust raised by the winde , Psal. 1.4 . from the face of the Earthe , which prosently retourneth to fall thereinto . Bee ashamed to subiect thyselfe to so vile fleshe , endeuour rather to subiect it like a Slaue vnto thee , that it may aide thee to negotiate Life euerlasting . O eternall God , cleare the eyes of my poore Soule with thy Soueraigne Light , that it may beholde the wretched ende of its miserable bodye , and contemne that which is present , with the viewe of that which is to come . Amen .

Finally , I will consider , that I cannot tell whither it will fall to my Lot to haue so honorable funeralls , or whither our Lord will permitte for chastizement of my Sinnes , Ierem. 22.19 . 3. Reg. 9. that I bee buried in the belly of fishes , or of wilde beastes , or ( as Ieremie saithe ) in the sepulchre of Asses , or bee eaten by Crowes , or by Dogs like vnhappy Iezabel , which I haue well deserued for my Sinnes , for to a be●●iall life , is due the sepulcher of beastes . And therefore as much as lyeth in mee , I will abhorre the vaine pompe of worldely sepulchers , desiring both in life , and deathe , to choose for myselfe the humblest place of the Earthe .

I may also spiritualize what hath beene saide in these three pointes , applying it to my Soule deade by Sinne , which remaineth ougly , and deformed , and vnabled to doe meritorious woorkes of eternall life , her passions carrying her to bee interred in the profunditye of euill , couering her with the graue-stone of obstinacye , vntill shee descende to the obscure , and dreadefull Sepulcher of Hell . Ex D. Aug. All which is to mooue mee to compassion , for if I bewaile the bodye , from which the Soule is absent , much more reason haue I to bewaile the Soule from which God is absent . And seeing I would giue life to the deade bodye if I could , there is reason that I should procure the life of the Soule by those meanes that God hath giuen mee to that ende , before bodye , and Soule , Colloquie dye togither without remedye . O eternall God , permitte mee not to carrye in a liuing Bodye a deade Soule , but quicken it with thy grace , that when the Bodye dyes , the Soule may obtaine life euerlasting . Amen .

Of this Consideration shall bee spoken in the third parte in the meditation 39.40 . and 41. meditating on those three that Christe raized from Deathe .

The eleuenth Meditation of the remembrance of Deathe , For Ashe wednesday . and of the dust whereinto wee shall bee conuerted in the Graue .

THis meditation shall bee grounded vpon those wordes which the Churche vseth on Ashwednesday , Genes. 3.19 . Memento homo quod puluis es , & in puluerem reuerteris : Remember man that thou art Dust , and to Dust thou shalt returne : which wordes our Lord spake vnto Adam after hee had sinned , intimating vnto him the Sentence of Deathe which his Sinne deserueth : and by the waye declaring vnto vs what wee were , what wee shall bee , and what wee are , saying , that all is but Duste .

The first Pointe .

1. FIrst , wee are to consider that God our Lord , though hee might haue created the bodye of Adam of nothing , as hee created his Soule , yet hee would not ; but made it of a matter of the one side most vile , and grosse , and on the other visible , and palpable , Genes. 2.7 . De limoterrae . which is the Dust , and slime of the Earthe , to the ende that man seeing daily with his corporall eyes this Durte , might continually remember his Originall , and Beginning , for 2. endes . First , that hee might humble himselfe profoundely , and vnderstand , that of himselfe hee deserueth to bee contemned , trodden vnder foote , & trampled vpon like Durte , and that hee hath nothing ( though hee haue greate goods ) whereof to bee prowde , for that all haue their foundation in Dust . And secondly , that hee might bee moued to loue , and to serue his so louing , and powerfull Creator , who from vile Dust raised him to so g●●ate an heigth , as to bee a man according to the Image , and likenesse of God himselfe .

2. So that Dust , and Durte may serue for Alarums to recall to my memorye my Originall , & the matter whereof I was formed , imagining , when I see them , that they crye out to mee , and say : Remember that thou art Dust ; humble thy selfe as Dust : Loue , serue , and obey thy Creator that tooke thee from the Dust . And when I waxe prowde with the giftes that I haue , I am to imagine , that they crie vnto mee , repressing my Vanitye , & saying vnto mee : Of what art thou prowde Dust , and Ashes ? Eccl. 10.9 . Isai. 45.9 . Colloqui● Why art thou puffed vp Vessell of claye ? Bee warned by forgetfull Adam , who forgetting that hee was Dust , presumed to bee as God , and rebelled against thy Maker . O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion , that I fall not into so greate a daunger . Cleare my eyes , that I may in spirit beholde the Durt whereof I was formed , and open mine eares that I may heare the clamours thereof , so imprinting them in my hearte , that I may neuer forget them . Amen . Of this pointe wee shall speake largely in the sixt parte , in the twenty and sixt meditation .

The second Pointe .

SEcondly , I am to consider that God our Lord , seeing the forgetfullnesse , and pride of Adam , condemned him to the Sentence of Deathe , and to retourne into the Dust whereof hee was formed , wherein principally hee pretended three endes for his good , & ours . First to chastize therewith his Sinne , & that all wee might perceiue how greiuous an euill Sinne is , eeing it is sufficient to destroye , and to turne into dust ; so beautifull , & riche a frame , as is man : for if Adam had not sinned , hee had not died , but had beene translated into Heauen in bodye , and soule with all hi● Integrye , and Perfection . But thorough his Sinne the soule is forced to abandon the bodye , and the bodye is dismured or vnwalled and turned into small dust , according to that of the Apostle : Ad Rom. 5.12 . By one man Sinne entred into this worlde , and by Sinne Deathe .

2. The second ende was , that the memorye of Deathe , and that wee are to retourne into Dust , might bee a most effectuall medecine for our pride , seeing it was not sufficient to humble vs , that hee had made vs of Dust . So that the Dust , and Durt of the earthe which I see , and feele , is not onely a watch-bell to recall to my remembrance the Originall from whence I began , but also the ende wherein I am to staye : and when I beholde it , I am to imagine that it is crying out , and saying vnto mee : Remember , thou art to retourne to earthe , and Duste , and that like mee thou shalt bee trampled , & trodden vpon . Then why art thou prowde ? thou art now fleshe , thou shalt shortly bee dust ; Eccl. 10.9 . Colloquie wherefore art thou puffed vp ? O Father of mercye , I giue thee thankes for that with the chastizement of my Sinne , thou hast made a medicine for my Pride : Graunt mee , that I may not bee deafe to these cryes that Dust giueth mee , that the chastizement of a pious Father , turne not into the punishment of a seuere Iudge .

3. The third ende was , for that the feare of this Chastizement , and of this Dust wherein the flesh is to rest , might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed ; and a bridle to our sensuall liuelynesse , to curbe our Passions . So that if the remembrance of the soueraigne benefit that God did vs , to take vs out of the dust of the Earthe , bee not sufficient to spurre , and to curbe vs ; yet at least the remembrance may suffice , that when wee leaste thinke of it , wee shall bee turned into Dust , and so what Loue could not doe , let Feare bring to passe . Therefore , o my Soule , Colloquie Micheae . 1.10 . take Counsell of the Prophet , who sayeth : In the house of Dust , couer thyselfe with Dust : and seeing thou liuest in fleshe , which is Dust , and art shortely to dwell in the house of Dust which is the graue , couer thyselfe with Dust , and Ashes , doing penance for thy Sinnes ; and with the remembrance of this Dust , beduste the sweete , and pleasing things of this life , that they may not carrye thee after them to Deathe euerlasting .

The third Pointe .

1. FRom hence I will ascende to consider the spirit that is included in these wordes , pondering that not without cause , they say not vnto mee , Remember that thou wast Dust , but that thou art Dust at this present , to signifye , that of my corrupt nature I am earthe , & Dust , for that I am inclined to earthly things , as Riches , Honors , and pampering of the fleshe : and that like Dust I am mutable , and instable , Psal. 1.4 . suffering myselfe to bee tossed with the winde of euery temptation , especially of Vanitye . And if I restraine not myselfe , I shall turne into Earthe , and Dust following my Inclinations , and tourning myselfe into a terrene , ambitious , sensuall , and vaine man . For the which I am greately to humble myselfe , and to tremble at my owne mutabillitye , and weaknes , and at the perill wherein I liue .

2. Then will I ponder how by Gods grace I may free myselfe from these Daungers , remembring that aswell I myselfe , as all those earthly things that I loue , are to ende , and to tourne into Dust . And with this spirit when I shall beholde a riche , and potent man , whose riches , and power carry my eyes after him ; that Auarice , and Ambition may not ouerthrowe mee , I will remember that hee is but Dust , and that his gould and Siluer is earthe , & that all shall retourne thereinto . And if I see any beautifull woman , that I may not bee tempted , and vanquished by Luxury , I will also remember that shee , and all her Ornaments are Dust , and that therein they shall rest . And with this spirit I will applye these wordes to all things vpon Earthe , saying to myselfe ; Remember that what thou seest , and desirest , is Dust , and shall turne into Dust , and Ashes : and if thou doest loue it disordinately , thou likewise shalt bee Dust , and Earthe as it is . Therefore loue God onely , and celestiall Riches , that by Vertue of his Grace it may bee saide vnto thee : Thou art Heauen , and to Heauen thou shallt retourne , transforming thyselfe by loue into Heauen , which thou louest .

The fourth Pointe .

FOurthly , I am to consider that God our Lorde by the meanes of the Deade , and of their Skulles , and Bones , sayeth vnto mee these very wordes : Remember that thou art Dust , and that into Dust thou shallt retourne , that they may bee the more strongly imprinted in my Hearte , and that out of them I may collect the greater prossit . This I may ponder calling to memorye that memorable Sentence of Ecclesiasticus , Eccles. 38 23. which comprehendeth the sense , and spirit of the saide wordes : Memor esto Iudicij mei , sic enim erit & tuum , mihi heri , & tibi hodie , Remember my Iudgement , for so shall thine bee , yesterday for mee , to daye for thee . And for that the Deade had two Iudgements , one of his bodye , by which hee was condemned to turne to Dull , and to Wormes ; the other of his Soule by which hee receiueth Sentence conformable to his meritte● of both of them hee willeth vs to remember ourselues . And therefore in seeing any deade bodye , or the sculles , and bones of the deceased , I am to imagine that they say vnto mee : Remember that where thou seest thyselfe , I sawe myselfe , and where I now see myselfe , thou shalt see thyselfe : yesterday ended my life , to day peraduenture thine shall bee ended . Yesterday I turned into Dust , to daye the like will begin for thee . Yesterday the Bells rung for mee , to day perhaps the same shall ring for thee . Yesterday I gaue an accounte to God of my workes , to day thou shallt giue a reckoning of thine . Yesterday I receiued Sentence according to my merits , to day thou shallt receiue according to thine . Consider well that all this shall bee to daye , for all the time of thy Life is but as a daye , Ad Hebr. 3.13 . Colloquie and peraduenture for thee this day shall bee thy last , and thou shallt not liue till to morrowe . O my Soule heare the crye of the Deade , hearken vnto the Lecture that withered bones doe reade thee . Consider well what Iudgement passed on them , for such shall bee thine . Liue , as they wishe that they had liued : prepare thyselfe , as they would that they had prepared themselues : passe often aliue this carriere that they haue passed , that when thy houre approcheth , thou maiest run it in such sorte that thou mayest obtaine Life euerlasting . Amen .

The twelfth Meditation of the most grieuous Deceites , and Daungers , which the forgetfulnes of Deathe bringeth with it , and of the manner how they are to bee remedied .

THis meditation I will grounde vpon the speeche of our Sauiour Christe concerning a riche man , Of the parable of the couetous riche man . whose fieldes hauing yeilded him plenty of fruites , hee thought within himselfe to inlarge his grainaries or barnes to gather , & to keepe them , and speaking vnto his Soule , hee sayed vnto it , Soule , Luc. 12.19 . thou hast much goods layed vp for many yeares , take thy rest , eate , drinke , and make good cheere : But God saide vnto him , Thou foole , this night they require thy Soule of thee , and the things that thou hast prouided , whose shall they bee ? In the person of this riche man so forgetfull of his Deathe , are represented vnto vs those , that haue the like forgetfullnesse , especially when they are riche , healthfull , and young , which I am to applye to myselfe in the forme ensuing .

The first Pointe .

FIrst , I am to consider three greate Deceites which the forgetfullnesse of Deathe bringeth with it , by reason whereof our Lord God calleth this Richeman foole .

The first Deceite is , to promise to myselfe many yeares of Life , and to beethinke mee what I shall doe with them , as if this depended onely vpon my Will , and not vpon Gods : who peraduenture hath determined to take from vs our Life the very same night , or day , wherein wee thought it should haue beene largest : And herewith hee defeateth our Imaginations , and discouereth how much they went astraye . Whereupon I will reprehende myselfe with the wordes of the Apostle S. Iaco. 4.13 . Iames , saying to myselfe : How darest thou say , to morrowe I will goe into such a Cittye , and there I will spende a yeare , and will trafficke , and make gaine , when thou art ignorant what shall become of thee to morrowe ? for thy life is as a Vapour which soone vanisheth awaye ; Therefore it were fitter thou shouldst say , If our Lorde will , and If I shall liue , I will doe this , or that , for otherwise thou shallt finde thyselfe deceiued , if God haue determined the contrarye . The second Deceite is , to promise to myselfe not onely long life , but also to assure myseffe that I shall haue healthe , strength , and content with all the goods that I possesse , and that they also shall last as long as I : from whence it proceedeth that hereupon I exhort my Soule saying ; Requiesce ; comede , bibe , & epulare , Take thy rest , eate , drinke , and make good cheere , giue thyselfe to banquetting and Pleasure , for thou shallt want nothing . And this is a most grieuous Illusion , for all this dependeth vpon God , who can take from mee my goods before my life bee ended , and though hee take not away them , Eccles 5.18 . hee may ( as ecclesiastes saith ) take from mee my healthe , and strength , that I may not enjoy them . The third Deceite is , to forget to prouide what is necessarye for the other life , as if there were no more but this present . And this was the most quallified folly of this riche man , that hauing prouided his Soule of so much wealthe to passe this temporall life , hee was alltogither obliuious to prouide it of those necessarye goods for life euerlasting : for the which it must needes bee , that the vnhappy Soule that in this miserable life , did eate , drinke , and banquet , must afterwardes endure perpetuall Hunger , and Thirst , and eternall miserye .

Pondering these three deceites , I will examine , if my Soule bee beguiled with them , and will exhort her contrarily to this riche man , saying vnto her : O my Soule promise not to thyselfe many yeares , Colloquie for peraduenture thou shallt not liue out this present . Glory not of to morrowe , for thou knowest not what the daye that is to come shall bring forth Giue not thyselfe to rest , but to labour ; not to feastings , and banquets , but to Fasting , and Teares . Prouer. 27.1 . Eccles. 9.5 . Haue a care of eternall life which attendeth thee , for after Deathe there is no meanes to meritte any durable rest , or saciety . O eternall God , deliuer mee of thy Infinite goodnesse from these miserable Deceites , before Deathe seaze vpon mee in them . Exhort thou my Soule to workes that are pleasing vnto thee , that this day it may more and more separate itselfe from all such things , as offend thee . Amen .

The second Pointe .

SEcondly , I am to consider the greate losses they suffer in Deathe , that haue beene thus beguiled all their Life , drawing them from the wordes of our Lord God to this riche man : Stulte , hac nocte animam tuam repetent à te , & quae parasti , cuius erunt . Thou foole this night they require they Soule of thee , and the goods that thou hast scraped together , whose shall they bee ? wherein are touched fower greiuous losses , Psal. 33.22 . for the which king Dauid had greate reason to say , that the Deathe of Sinners is very euill .

1. Stulte . The first Losse is , to dye in his very Folly , without falling into a reckoning thereof , till it bee past remedye . For late , or earely , both good , and euill shall come to perceiue their errours , but in a different manner : for the wicked continue in their errour vntill Deathe , and then with the experience of their torments , and miseries , they fall into a reckoning how much in their life time they were beguiled , Sap. 5 . calling themselues Insensati , men without wit , or Iudgement . But the good in their lifetime perceiue their errour by the light of faithe , & prepare themselues for Deathe , before Deathe seaze vpon them . Therefore o my Soule , to perceiue thine owne errours , take for thy mistresse this diuine Light , if thou willt not haue the experience of eternall miserye to bee thy mistresse , and beware by other mens daungers , before this Losse light vpon thee with thyne owne .

2. Hac nocte . The second Losse is , to dye in the night , that is , by a sodaine , and hasty Deathe in the midst of their Crimes , for oftentimes when men are healthefull , & contented , as this riche man was , God intimateth vnto them the Sentence of Deathe , and executeth it with all , passing from a temporall night to an eternall , Matth. 8.12 . & from the interiour Darkenesse of the Heart to the exteriour of Hell . With this feare , I will aske very earnestly of our Lorde , that hee would in such manner aduise mee of the perill of my Deathe , that I may haue time to dispose myselfe thereunto , Isai. 38.1 4. Reg. 20.1 . as hee aduised king Ezechias by the meanes of the Prophet Isaias , saying vnto him : Order thy house , for thou shalt dye : But to this ende I am not to expect Reuelations from Heauen : but my Prophet Isaias must bee the light of Faithe , and of reason : the Inspiration of God , the Experience of the Deathe of others , the greiuous sicknesse that assaileth mee , and the aduise of the Phisition , when hee telleth mee , I am in daunger . And generally seeing I haue no certaine daye of Life , and euery daye I may expect Deathe , it is wisdome to imagine that God sayeth this daye vnto mee , Order to day thy Soule , for to morrowe thou shalt dye ; & to doe it presently .

3. The third Losse is , to dye by force , Repetent and with violence , requiring , and pulling out their Soule in despite of them . Wherein I will ponder the difference betweene the Iust vnbeguiled , and betweene Sinners beguiled : for the Iust offer themselues voluntarily to Deathe , when Gods will is that they should dye , and they say vnto him with Dauid : Psal. 141.8 . Psal. 30.6 . Deliuer o. Lord my Soule out of this prison , that it may praise thy holy name : and Into thy handes I commend my Spirit , for thou redeemedst mee , o God of Truthe . And although nature somewhat shunneth Deathe , yet Grace preuaileth against it , & when God requireth of them , their Soule , they yeilde it with greate resignation . But the wicked abhorre Deathe ; and beare it very Impatiently : & therefore it is saide that the Deuills the ministers of Gods Iustice doe require , and pull from them their Soule against their will . Colloquie O eternall God graunt mee , that I may liue so vnfleshed from all things of this life , that there may bee no neede to pull from mee my Soule perforce . Require it of mee when thou wilt , for I am ready , and willing to giue it vnto thee , in what day soeuer thou requirest it .

The third Pointe .

1. THirdly , I am to consider the dreadefullnesse of that terrible question that God our Lord maketh : The things that thou hast prouided , whose shall they bee ? wherein is represented the finall Losle of those , who ( as hath beene saide ) liue forgetfull of Deathe , which is sodainely , and with greate griefe to leaue the goods which they possessed , without enjoying them , or disposing of them , or knowing to whome they shall come : this is to saye vnto them : The goods that thou hast gathered togither , whose shall they bee ? whose shall bee the house wherein thou liuest ? and the bed wherein thou sleepest ? The riche garments wherewith thou attirest thyselfe ? And the treasures of golde , and siluer that thou hast in thy Chestes ? whose shall bee the seruants that now serue thee ? and the friendes that now entertaine thee ? and the office , and dignitye for which all doe the honour ? Psal. 38.7 . O wretched man that heapedst vp treasures without knowing for whome , thou didst gather them ! for thye wretched Soule , for whome thou didst prouide them , can now no longer enjoye them .

2. This question I am to make to myselfe , examining what kinde of goods I haue heaped vp in this life , and saying to myselfe : The goods that thou hast gathered in thy Life , whose shall they bee when thou art deade : Shall they peraduenture bee thy Soules ? Eccles. 2.19 . Psal. 48.18 . or shall one bee thy heire whome thou knowest not ? If they bee temporall goods , certainely they shall bee none of thine : for the riche man dying shall carrye nothing with him , nor shall descende with the glorye that hee hath : but if they bee spirituall goods of Vertues , and good workes , thine they shall bee ; Apoc. 14.13 . for these accompanye those that dye in our Lorde , and forsake them not till they put them in the throne of his glorye . Therefore , o my Soule , labour to treasure vp goods that in Life , and Deathe may allwaies bee thine , and of which no bodye can depriue thee .

3. Like this Question I will make another to myselfe , saying : This Soule that thou hast now in thy bodye whose shall it bee ? Shall it peraduenture bee Gods , or the Diuells ? Shall it bee Christes that redeemed it ? or Sathans to whome it hath subjected itselfe ? If I am in mortall Sinne , and dye therein , doubtlesse it shall bee the Diuells : hee will come to require it of mee , and will carrye it away , for it is his thorough Sinne . But if I bee in the grace of God , and perseuere therein , it shall bee Gods , and hee will come for it , to carrye it with him . Therefore foorthwith doe penance for thy Sinnes , that if to day the Prince of Darkenesse should come , hee may not finde in thy Soule any thing that is his , Ioan. 14.30 . Psal. 118.94 . and so may leaue it . O king of Heauen , and of Earthe , Tuus sum ego , saluum me fac , I am thine , saue mee : my Soule is thine , for thou didst create it ; it is thine for thou didst redeeme it ; let it also bee thine sanctifying it with thy grace , that it may bee perpetually thine , crowning it with the rewarde of thy Glorye . Of the horride Deathe of king Balt hazar . Amen .

The fourth Pointe .

FOr Conclusion , and Confirmation of what hath beene saide in these three pointes , I will consider a terrible example , and stampe thereof in king Balthazar , who beeing eating , and drinking in a banquet , sodainely sawe two fingers of an hande , which wrolte vpon a wall these wordes , Mane , Thecel , Phares , Hee hath counted , hee hath weighed , hee hath diuided . Dan. 5.25 . Which Daniel expounded in this forme ; God hath counted thy kingdome , and it is come to an ende . Hee hath weighed thee in his Scale , and hath founde thee light . Hee hath diuided thy kingdome , and deliuered it to the Medes , and Persians . And so it hapned the same night , hee dying miserably .

Applying this to myselfe , if I liue in the like forgetfullnesse , I am to Imagine that sodainely will come a daye , or a night , wherein God our Lorde with the fingers of his Omnipotencie , will write in the Wall of my Conscience the Sentence of these three wordes . Iob. 14.5 First , God hath numbred the dayes of thy Life , and those which thou hast to enjoye thy kingdome , thy Wealthe , thy Honour , Dignitye , and Office , and they are allready compleate , and this day shall bee the last . Secondly , hee hath peised thee in his Scale , examining thy workes , without omitting any one , and hee hath founde that they were light , and not compleate workes , for that thou hast not fullfilled all thy obligations . Thirdly , God hath diuided , Apocal. 3 2. and separated from thee thy kingdome , thy wealthe , and dignitye , & the goods that thou possessedst , and hath deliuered them to thy Enemies , or to straungers , and to others to enjoye them . Hee hath likewise diuided thy Bodye , & Soule ; and thy Bodye hee hath deliuered to the wormes to eate , and thy Soule to the Diuells to torment it . And in the very same hower that God shall intimate this Sentence , hee will execute it , and none shall bee able to resist him . Colloquie O what tremblings shall I then feele , more terrible then those of king Balthasar ! O what clamours , and Lamentations , what Troubles , and Agonyes of Deathe shall afflict my poore Soule , with so much the greater Torment , by how much the Forgetfullnesse was the greater ! Remember mee , o God for thy mercye , and imprint in my Soule the memorye of these three Sentences , that I may alwaies remember the account that thou hast made of my dayes , and of the last which must bee the ende of them , that I may liue with such care , that at the daye of Iudgement , when thou shalt peize mee in thy Scale , thou maiest not finde mee defectiue , but entire , and full in all my workes : and that although thou diuidest from mee the kingdome of the Earthe , thou mayest not exclude mee from thy kingdome of Heauen . Amen .

The thirteenth Meditation of the Generall Iudgement , and of the Signes , For the first Sunday of Aduent . and things precedent to that Daye .

The first Pointe .

FOR the foundation of this matter , Of the causes of Iudgement . I am to consider the truthe of that Article of our Faithe that teacheth vs , that besides the particular Iudgement that is made of euery man in the hower of Deathe , there shall bee another Generall Iudgement of all men togither in the ende of the worlde , which Iudgement shall bee publike , and visible , ordained by the Diuine Prouidence for many causes . First , to confirme the Sentence that was giuen in the particular Iudgement , and to manifest to the Worlde the equitye thereof ; D. Tho. 5 p. q. 59. art. 5. and with all to supplye what there wanted . For in Deathe , Iudgement is made of the Soule onely , & not of the bodye ; and sometimes it happeneth the Soule to bee condemned in the Iudgement of God , and the bodye to bee carried to the Graue with greate honour : Or contrarily the Soule to bee caried with greate glorye to Heauen , and the Bodye with greate Ignominye to the Graue And seeing Bodye , and Soule were vnited togither in seruing , or offending God , it is iust that there should bee a Daye wherein Iudgement should bee made of them both . Whereupon I will animate my fleshe to serue the Spirit , seeing that with it , it is also to bee Iudged . The second cause is for God , to shew him self for the honour of the Iust , that were oppressed in this life , and much more for the good credit or his Gouernment , that all may see that hee was both wise , and holy in all whatsoeuer hee ordained , Psal. 82.19 . Ierem. 12.1 . Abacuc . 1.6 . 1. Cor. 4.5 . and permitted . So that , neither the good may complaine any more then , that Vertue was oppressed , nor the wicked glorye that Vice was exalted : and finally to confounde the rashe Iudgements of those that dared to iudge what they knewe not . Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come , who also will lighten the hidden things of Darkenesse , and will manifest the Counsailes of the hartes .

The third cause is , the glory of Christ IESVS our Lord , that hee may not onely discouer himselfe in Heauen to the good ; but also that in Earthe , where his Ignominye was apparent , hee may manifest himselfe to the wicked : and that those which sawe his Humilliation , may see the rewarde thereof . And for this cause the place of Iudgement shall bee the Valley of Iosaphat , Ioel. 3.2 . neere to Ierusalem , and the mount of Oliues , that in the same place where hee was Iudged , condemned , and crucified for our Sinnes , they may all see him with greate honour to bee the Iudge both of the quicke , Actuum . 10.42 . and the deade : and that hee that ascended to Heauen in the fight of a fewe Disciples , shall descende ( as it was tolde by the Angells ) in the sight of the whole worlde to Iudge them all . Actuum . 1.11 . For these causes the remembrance of Iudgement may moue mee to Ioye , Thankefullnesse , and Praise , glorifying God for his soueraigne Prouidence , wherewith hee designed it for so high endes : Psal. 95.11 . & 8. and wi●h ●●uid inuiting all Crearures to rejoice , and clap their handes for Ioye , for that our Lord shall come to Iudge the Earthe , and shall Iudge all People , and all Princes with Iustice , and equitye , righting wrongs without acception of Persons .

The second Pointe .

SEcondly , Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole , &c. Sapien. 5 18. are to bee considered the signes precedent to this Generall Iudgement , as Christe our Lord reckoneth them in his Gospell , pondering their number , and terrour : the things which they signifye : the effectes which they shall cause in men : the manner how they shall come to passe ; and with all the causes wherefore they come to passe .

1. First I am to ponder the number of them , for all Creatures ( as the Wiseman saieth ) shall bee armed to take vengeance on the Enemies of their Creator : & all the worlde shall fight for him against rashe inconsiderate Sinners . And as all haue beene instruments of Gods mercye to doe them greate benefits : so then they shall bee instruments of Gods Iustice to doe them greate Dammages , and with greate reason for that they abused them to the iniurye of their Creator . And although they now dissemble this wrong , then they shall manifest it with terrible signes .

2. Secondly , I will ponder their terriblenesse , discoursing of some of them . The Sun shall bee obscured , the Moone shall bee turned into the colour of Blood : The Starres , or Comets shall fall from Heauen like Lightening : and the powers of Heauen shall bee mooued , for they shall make a fearefull noise like a Clocke , when it is let loose to strike the hower : the Earthe shall dreadefully tremble , like Mongibels opening it selfe in many partes : the Sea shall bee in a tumult with terrible waues : the windes encountring one another shall raize horrible Tempestes : Dreadefull thunder claps , with fearefull flashes of Lightening shall sounde in the aire : Sapi●n . 5 22. 2 Mach. 5.2 . and there shall appeare affrighting visions , and horrid monstres , much more horrid then in Egipt & Ierusalem . The wilde , and sauage beastes , and venemous Serpents shall stray vp , and downe , running in all partes with horrible howlings , roarings , and hissings .

3. But how terrible soeuer these signes bee , they will afflict much more with the terrour of the things which they signifye , and which men apprehende ; Haec autem omnia Initia sunt malorum . because all these are but as a draught of the dreadefull euills , which they expect : for the worlde shall bee the very pourtraiture of Hell . The darkenesse of the Sun menaceth eternall Darkenesse , in chastizement of the darkenesse of the Soule . The blood of the Moone is the signe of the Indignation of God , which shall take vengeance of them , for staining themselues with the blood of Sinnes . The falling of the Starres from Heauen , is the signe of the most vnhappy fall , which they shall take from the Heauen of the Churche , to the bottomelesse pit of Hell : for they threwe themselues downe headlong from the heigth of Grace , to the Depth of Sinne . The furye of the Elements , and Beastes , prognosticateth the terriblenesse of the Infernall Furyes against them , for liuing like Beastes without any order , Arescentibus hominibus prae timore . or gouermnent of their Passions .

4. From hence it will arise , that men shall wither with feare , and Astonishment , aswell for the euills which they experiment , as for those which they expect , Prou. 17.22 . being seized vpon by the sad Spirit that withereth the bones . O what a difference shall there bee in this case betweene those that haue a good , and secure , and those that haue an euill , and vnquiet Conscience ! for albeeit that all shall feare : yet the feare of the good shall bee mixed with greate confidence in Gods mercye . And so our Sauiour Christe comforteth them , saying : Lucae . 21.28 . When these things begin to come to passe , open your eyes , and lift vp your heades , for they are signes that your redemption is at hande , the ende of your labours , and the beginning of your rest . But the feare of the wicked shall bee full of Desperation , Sap. 17.10 . Psal. 13.5 . and greate Impatiencie : for ( as the Wiseman saithe ) an euill Conscience augmenteth their feare , and paine . And if already ( saithe Dauid ) they tremble with feare , where they haue nothing to dreade , how much more will they tremble where they haue so much to tremble at ? beginning presently to haue that trembling , and gnashing of teethe which they shall euer haue in Hell . Pondering all these things , and euerye one of them , I will exhort myselfe to the feare of God , and detestation of my Sinnes , saying to myselfe : How is it , o my Soule , that thou fearest not the wrathe of allmighty God , who the more mercifull hee is now , shall then bee the more rigorous ? why embracest thou not with loue the Sacraments , and signes of his Grace , before the terrible signes of his wrathe fall vpon thee ? If the Pillars of Heauen shall then tremble , why doest not thou fortifye thyselfe with a celestiall Life , that though thou fearest , yet thou maiest not fall ? O infinite God naile my fleshe with thy holy feare , Colloquie Psal. 118 120. making mee feare thy terrible Iudgements . Let my bones bee withered with sorrowe for hauing offended thee , rather then I should bee withered with an vnproffitable feare . Let my face be couered with shame for my Sinnes , that then I may lift vp my Heade for Ioye of the redemption that I expect of them . Amen .

The third Pointe . Of the fier that shall burne the Worlde . Psal. 49.3 . & 96.3 . 2. Petr. 3 7. & 10.

THirdly , I am to consider the terrible fier that shall arise from all the foure partes of the worlde to burne , and consume the things of the Earthe , and to renue , and purifye what is therein to remaine .

1. Concerning this fier wee are principally to ponder three things for our purpose . First that it shall burne , and consume exceeding quickely , and without resistance the Pallaces , and Forests ; Treasures of Golde , and precious Stones : Beastes , Birdes , and Fishes , and all men that it shall finde aliue ; for from it none shall bee able to escape . And herein shall ende the Glorye , and Beautye of this visible Worlde , which Worldlings so much loue , and esteeme . Ioel. 2.3 . Fullfilling that of Ioel , That before God , shall come a consuming fier , and after him burning flames , and the Earthe that was a Paradise of Delightes , shall become a Desert , for nothing shall escape from that fier . Colloquie 1. Cor. 7.31 . O my Soule , why doest not thou abhorre the figure of this worlde , which passeth so hastily , and shall haue so disastrous an onde ? Tremble at this fier which shall burne the riches thereof , that thou maiest not giue foode therewith to the fier of thy Auarice .

2. Sapien. 16.22 . Secondly , I will ponder that this fier ( as saithe the booke of Wisdome ) shall bee most cruell against the wicked , and most gentle to the good , that shall then bee aliue ; for to these it shall serue as a Purgatorye to purifye them from their Sinnes , and from the dregs thereof , and to augment vnto them the merit , and the Crowne that soone after they are to receiue . But Sinners , it shall terribly torment as the beginning of Hell that attendeth them to chastice their rebellion .

3. From hence it is , that this fier shall last in the worlde till the generall Iudgement bee concluded , Psal. 28. & ibid. D. Basil . God ( as Dauid saieth ) diuiding the power thereof , to inlighten without hurt the bodyes of the elect , and to torment the bodyes of the reprobate ; so that forthwith in rising they shall feele the horrible fier wherein they are to remaine , which , ( the Sentence being giuen ) like a furious Riuer shall ouerwhelme them , and goe downe with them to Hell . Then shall bee fullfilled both in good , and bad , that saying of the Prophet . Malach. 4.1 . The daye of our Lord will come kindled like a fiery furnace , and all the Prowde shall bee like Strawe , and that day of our Lord shall burne them to the roote : but vnto you that feare my name the Sun of Iustice shall arise , in whose plumes you shall haue safetye : you shall leape like younge Calues , and shall treade vpon the wicked , and they shall bee like Ashes vnder your feate .

O my Soule compare this fiery furnace with this Sun of Iustice : these flames that blinde , Colloquie with these Splendours that giue light : these Ashes of Torments with these plumes of Ease : this burning like Strawe , with this leaping for pleasure like a young calfe ; and choose such a forme of Life , as may free thee from so greate euills , and negotiate for thee so greate good , O eternall God from whose presence shall filowe this Riuer of fier , for the Punishement of the wicked , Daniel . 7 10. and another Riuer of liuing water for the refuge of the good , washe mee , Apocal. 22.1 . and purifye mee with the water of this second , that I may bee free from the fier of the first . Amen .

The fourth Pointe .

FOurthly , Matt. 24 36. I am to consider what Christe our Lord saithe of the daye , that hee hath assigned for this Iudgement : to witte , That none knoweth it but God , Luc. 17.26 . Genes. 7.5 . and that it shall come on a sodaine ; for the which hee bringeth twoe similitudes . As ( saith hee ) in the dayes of Noe , men were eating , and drinking , buying , and selling , marrying themselues , and negotiating their businesses , vntill Noe entred into the Arke , and then began on a sodaine the Diluge , that drowned them : Likewise as in the time of Lot , Genes. 19 24. the Sodomites being very carelesse , Lot departing out of the Cittye of Sodome , it rained fier , and brimstone from Heauen that destroyed them all : so shall bee the comming of the Sonne of man to Iudgement . For men being occupied in mariages , and Pastimes , the flood of Tribulations shall begin , and there shall rise a fier that shall consume them , and innumerable shall they bee that shall bee condemned , except some fewe , that like Noe , and Lot , shall bee saued . And seeing the same happeneth in many Tribulations , Matt. 24 21. Plagues , and mortallities , which sodainely assaile vs , I am to endeuour to liue so well prepared , that I may merit to bee saued ; taking the Counsell that our Sauiour Christ inferred heereupon , Luc. 17.33 . saying : Whosoeuer would saue his Soule , let him loose it , that is ; let him mortifye his carnall life , for loosing it in such manner , hee shall quicken it with a spirituall Life , and shall bee secure at the daye of this Iudgement . Colloquie O soueraigne Iudge quicken mee with thy grace , that like another Noè I may bee saued in the Arke of thy Churche . Dragge mee out of the Sodome of the Worlde , though it bee by force , like Lot , that beeing free from the fiers that burne it , I may saue my Soule in the high mountaine of thy Glorye . Amen .

The fourtenth Meditation of the Resurrection of the Deade , and the comming of the Iudge , and what hee will doe before hee giue Sentence .

1. FIrst , Ioan. 5.28 . 1. Ad Thess. 4.16 . D. Tho. in addit . q. 75. & q. 76. Ex D. Hier. in reg. Monacharum c. 30. Apoc. 20.13 . I am to consider the generall Resurrection of the Deade , that men in Soule , and Bodye ar to appeare at this iudgement . Concerning this Article of our Faithe I am to ponder , First , that an Archangell with a dreadefull Voice in manner of a Trompet shall summon , and call all the Deade to rise againe , and come to iudgement , saying , Surgite mortui , & venite ad Iudicium , Arise you deade , and come to iudgement . And so potent shall this voice bee by Vertue of Gods Omnipotencie , that in a moment all the deade shall arise . And ( as S. Iohn saithe ) the Sea shall giue vp the bodyes that perished therein : the Earthe those that it swallowed aliue : and Deathe those , whome after they were deade it dissolued , and consumed : who though they were turned to Dust , Gods Omnipotencie will forme them in a moment with all the perfection of members that they should haue . And in this very moment the Soules shall ascende from Hell , and those of Heauen shall descende , and euery one shall bee vnited to the same bodye , that before it had . So that to this voice of the Archangell , and to his Citation to iudgement , all shall obey without refistance , excuse , or delay : yea , though they haue beene kings , Popes , and monarkes of the worlde . Colloquie O my Soule remember often this powerfull voice , let this Trompet sounde in thy eares , feare this terrible summoning , and prepare thyselfe for it . Obey the voice of God , and of his visible Archangell that sayeth vnto thee , Rise thou that sleepest , Ad Ephe. 5.14 . and arise from the Deade ; and Christe will illuminate thee , for hee desireth not the deathe of a Sinner , but rather that hee should bee conuerted , raised vp , and liue .

2. Secondly , I will consider what bodye shall bee giuen to the Soule of the Damned that came vp from Hell , and what the Soule shall thinke to see it selfe incaged therein . There shall bee giuen vnto it a bodye partely passible , partely immortall , that it may euer suffer , Apocal. 9 6. and neuer dye . A foule , stinking , and horrid bodye , that shall bee the eternell prison of the wretched Soule , and a newe Hell to abide in it . O what Maledictions will they one belche out against another in that first entrance ! Cursed bee thou Bodye ( will the Soule say ) for to pamper thee , and for that thou hast beene rebellious vnto mee , haue I suffered so many , and so greate Torments , and I shall foreuer suffer them with thee . Cursed bee thou Soule ( will the Bodye say ) for because thou didst not with thy free-will mortifye , and subdue mee , I am to suffer with thee such horrible Torments . In this sorte these twoe miserable Companions that in this life joyned togither to seeke their delightes , drinking therewith innumerable Sinnes , Nahum . 1. shall then bee joyned , and knit togither like Thornes , to pricke one another , and to bee their owne Executioners , and to augment one anothers terrible Torments .

3. Thirdly , I will breifely consider the Body that shall bee giuen to the Soule of the Blessed that descended from Heauen , and with what Pleasure it shall enter therein . There shall bee giuen vnto it a body Immortall , Impassible , Resplendent , thoroughout Perfect , and very Glorious . O what benedictions will they impose one vpon another : O what welcomes will the Soule giue to her beloued body ! Blessed bee thou ( will shee say ) for thou hast ayded mee to merit the glorye that I haue enjoyed : Blessed art thou , that sufferedst thyselfe to bee mortified , and didst yeilde with obedience to fullfill whatsoeuer God commaunded . Cheare vp thy selfe , for now the time of Labour is passed , and the time of rest is come . Thou wast sowed , and buried in the Earthe with Ignominie : 1. Cor. 15 42. thou art now retourned to liue with newe Glorye : glorifye God with mee , because with mee thou shalt raigne . Finally making comparison of that which shall happen to the good , and the euill , I will say to myne owne Bodye , Animate thyselfe in this mortall life to suffer , that the happy lotte may fall vpon thee to rise againe to life euerlasting .

The second Pointe .

SEcondly , I am to consider the comming of the Iudge to Iudgement , his descending from Heauen : the Maiestie of his Person : the traine that accompanye him : his Royall Standard , his glorious Throne , the Semblance of his Countenance , and his Assistantes that are on either side .

1. First , Matt. 24 30. I will ponder how Christ our Lord shall really , and truely descende from Heauen , and come the second time into the worlde , to judge it , but in a fashion very different from that which hee came in the first time . For at this second comming , hee shall come with a glorious , and resplendent bodye , crowned with a Crowne of Glorie , & Immortallitie , with such splendor , that the Sun , moone , and Starres shall not giue light in his presence : and with such Maiestie that Angells , & men , Righteous , & Sinners , yea , and the Diuells themselues , shall subject themselues to him , and adore , and ( be they neuer so loth ) acknowledge him for their God , & their Lord . For then shall the eternall Father fullfill the promise that hee made him , to subject all things vnto him , Psal. 109 1. 1. Cor. 15 25. & to put his enemies vnder his feete : that euery knee shall bowe in his presence , & euery tongue confesse that Christ IESVS our Lord is in the glory of God the Father . Ad Phil. 2.11 . Colloquie O my Sauiour , very iust it is , that thy second comming should discouer that glorye , which at thy first comming thou didst couer . Graunt mee , Lord , to imitate the humillitie of the first , that I may enioye the glorye of the second .

Then will I ponder the Traine that accompanieth him : In epistola Iudae . Daniel . 7 10. Matt. 16 27. & 25 31. Et omnes Angeli cum eo . Matt. 24 30. Parebit signum filij hominis . for ( as Enoch prophecyed ) our Lord shall come with thousande of Sainctes , incircled with the whole Armye of Heauen , with the three Hierarchies , and nine Quires thereof , assuming ( as may piously bee beleiued ) aereall bodyes resplendent like the Sun , discouering therein the beautye , and excellencye of their Hierarchie , and Quier . Before him , ( as is collected out of the Gospell ) shall come the banner of the Sonne of man , which is the royall Standard of the holy Crosse with an admirable splendour . The which beeing one and the same , shall bee most pleasing , and delightfull to the Iust that in this life embraced , and esteemed it , crucifying their fleshe with the Vices , and Concupiscences thereof : but most horrible , and dreadefull to the wicked , who beleiued not in it , or abhorred it beeing Enemyes thereof , because they helde their belly for their God . Ad Phil. 3.19 . Colloquie And therefore in seeing it , they shall weepe bitterly , for they shall see in it the just cause of their Damnation . O my Soule , followe the banner of the Crosse in this life , that thou maiest see it with peace , and securitie in the other . Bewaile the Enmitye thou hast had against it , that thou ma●est then behold it with alacritie .

Fourthly , I will ponder , how our Lord Christ comming to the valley of Iosaphat shall bee seated in a most excellent Throne made of a most beauteous , and bright shining cloude , and his diuine face beeing one , and the same , shall yet appeare most amiable to the good , and to the wicked most terrible , so that to beholde him onely they shall remaine full of terrour , and confusion . And from the most sacred woundes , of his feete , handes , and side , shall issue out rayes of Light , and delectable splendour to the good , who by the corporall viewe of these woundes shall receiue speciall comfort , considering how infinite the loue was of this soueraigne king to receiue them for their sakes . But from the same woundes shall issue rayes of wrathe , and as it were of fier against the wicked , who ( as the Scripture saithe ) shall bitterly bewaile , Zachar. 12.10 . Apocal. 1.7 . Psal. 54.7 . that of them they reaped so litle proffit : But much more shall the lewes , and Gentiles weepe , that with so greate crueltye made these woundes . O most sweete IESVVS by these thy most sacerd woundes I beseeche thee , giue mee wings , like the wings of a doue to flye vnto them , and to dwell in them while I liue , mourning for my Sinnes , for whose cause thou receiuedst them , that at the daye of iudgement I may beholde them with 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 with a greate good will , not so much for my honour , as for the glorye which to thee ensueth thereupon .

The third Pointe . Of diuiding the good from 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 Worlde , 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 sawe 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 ? What 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 Wisdome : Wee senselesse esceemed their life madnesse , and their ende without honour , beholde how they are counted among the children of God , and their lotte is among the Sainctes : wee therfore haue erred from the waye 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 with thy coelestiall light , that I may beholde the blindenesse of these wretches , and bee warned 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 with a golden Garment wrought with 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 Worlde , 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 lowe 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 Worlde , but of that thou shalt haue in the Tribunall of Christe endeuouring to liue with 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 if I parte my goods liberally to others : Or contrarily , If I bee prowde , and vindicatiue ; If I seeke my temporall proffit with the hurt of my neighbour , and with the losse of spirituall good ; and so making reflexion hereupon , I will endeuour to bee a Sheepe of this soueraigne Shepheard , confidently trusting that with greate prosperitye hee will place mee on his right hande .

The fourth Pointe . Of the publication of Consciences . D. Tho. in addit . q. 87. 1. Cor. 4.5 . Daniel . 7.10 . Apoc. 20.12 . Libri aperti sunt , & alius liber qu●̄ est vitae .

THe fourth Pointe shall bee , to consider the Publication that shall bee made at the day of Iudgement of all the Consciences of the good , and euill , before men , and Angells ; discouering ( as the Apostle S. Paule saith ) the things that were couered in darkenesse , and manifesting the Secrets that were inclosed in their heartes , with a speciall light that God shall communicate to haue them seene .

Wherein I will ponder how God our Lord in that day shall open ( as the holy Scripture saieth ) and vnfolde the bookes of Consciences which during the time of this life were shut vp , so that all shall reade what is written in the booke of euery ones conscience , & euery one what is written in the booke of conscience of all : and according to the contents of those bookes Iudgement shall bee made , and Sentence pronounced , that all may see the vprightnesse of Gods Iustice , aswell for the honour of the good , as for the confusion of the wicked . From whence I will collect how much it behoueth mee too consider well , what I write in the booke of my conscience , for I may now write what I list , and couer it as I will , but in that day , in spite of my Heart , all shall come to light : and if the booke of my conscience bee well written , according to the booke of Life , which is Christe IESVS ; my booke ( saithe Iob ) shall bee my defence , my honour , Iob. 31.35 . and my Crowne : But if it bee contrary to that of Christ IESVS , it shall bee my accuser , my dishonour Colloquie and Condemnation . O most pious Sauiour , whose booke in the daye of Iudgement shall bee opened , that thy life may bee as a Lawe , and liuing rule , by the which Iudgement shall bee made of ours ; permitte mee not to write in the booke of my Conscience , any thing that may bee contrary to thy booke ; and if at any time thorough my frailetye I shall so write , ayde mee to blott it out with penance , that in the daye of my account , thou seeing mee conformable to thee in Life , mayest likewise make mee conformable to thee in Glorie . Amen .

2. But particularizing more at large what is to passe in this publication . I will ponder that then the secret Sinnes of the Hearte shall bee published , and the foule Sinnes of Acte that were committed in corners , and those which for Shame were concealed in Confession , or were couered with excuses , and shiftes . Then shall also bee manifested damned Intentions , secret Treasons , Hipocrisies , and all other workes that seemed holy , and were in truthe wicked . There shall bee knowne vnfaithfull Seruauntes , false friendes , fained Christians with very greate confusion to see themselues discouered : for if I feele it so much to haue my secret Sinne published before ten men , how shall I feele it , to haue all my Sinnes togither published before all men , and before all the Angells ? O my Soule , how darest thou sinne in secret , if thou beleiuest that thy Sinne shall bee published , and manifested before all the Worlde ? How canst thou in confession couer some Sinnes for Shame , if thy Faithe telleth thee of this confusion , that thou shallt suffer for concealing them ? Remember what thy Redeemer saithe , Luc. 12.2 . Nihil opertum quod non reueletur , neque occultum quod non sciatur ; Nothing is hid that shall not bee reuealed , nor secrete that shall not bee knowen . Therefore cease to committe that Sinne , that thou wouldst not haue manifested .

3. Then will I ponder , how God our Lord shall manifest the good Workes of the Iust , how secret soeuer they haue beene ; their pure thoughtes , their holy affections , their intentions so close hidden , that the left hand knewe not what the right did ? and their exteriour workes which they couered for Humillitye , and those which the worlde esteemed for euill , and for them calumniated , and condemned them : for the which not withstanding they shall bee honoured , and exalted . O how foule , and abhominable shall Vice then appeare , and how pleasing , and beautifull Vertue ! O what honour , and credit shall it then bee to haue beene obedient , and humble , and to haue suffered Injuries silently , without execuses , or diuertings ! O happy they which embrace these Vertuous exercises , seeing for them they shall receiue so greate glorye . Couer o my Soule , Colloquie thy good workes with Humillitye , that Pride may not robbe thee of them , for in his good time our Lord to thy greate glorye shall discouer them .

4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did , as the euill workes which the good did , buth with a different ende , and successe . For the good workes of the euill shall arise to their greater Ignominie , for not hauing perseuered in that good , loosing the rewarde thereof for mingling them with many euills . And when they shall see the aduises , and good Counsells which they gaue to the elect , they shall bee much the more ashamed that they tooke them not for themselues , nor made proffit of them . Contrarily , when God shall publish the Sinnes committed by the Iust , hee will likewise publish the Penance which they did , and the good they collected thereout ; so that they shall not bee to them an occasion of confusion , but rather a motiue to praise God that pardoned them , and freed them by his greate mercye from so greate miserye . And all shall redounde to the greater confusion of the wicked , seeing others that committed the same , or greater Sinnes then theirs , in so greate honour for hauing donne Penance for them in time .

The fifth Pointe . Of the Accusations , and Imputations against the Wicked . Apoc. 12 10. Orat. 1. de amore erga Deum & proximum .

THe fifth Pointe shall bee to consider the terrible accusations , and imputations that shall arise out of this publication , against the wicked in fauour of the good . For first of all , the Diuell the Accuser , and Calumniatour of men at this day , which is the last of his office , shall doe it with greate vehemencie , exaggerating the Sinnes of the wicked , the more to confounde them ( as S. Basile saieth ) before the whole Worlde : for turning himselfe to the Iudge , hee will say : I created not these , neither gaue I them life , nor sustenance , nor the goods which they enjoyed : I neither suffered , nor died for them , nor promised them any eternall rewarde ; and yet not wich standing , forsaking thee that diddest all these things for them , they serued , and obeyed mee . Therefore mine they are by right , for I vanquished them , and they yealded themselues to mee , and they esteemed mee more then thee . This will prowde Sathan say , as one that after his raging manner desireth to triumphe ouer Christ our Lorde , and to reuenge himselfe of him in his creatures . O how ashamed , and out of Countenance shall the wicked become , for hauing obeyed him ! Colloquie Flye , o my Soule , to obey him , that will giue thee so evill recompence . Turne for Christes honour that created , and redeemed thee , deceiving his Enemye in this life , that hee may not beguile thee in the other .

2 Secondly , I will ponder the terrible imputations that Christ himselfe wil interiourly impose vppon them , calling to every ones memorie the benefits that hee hath donne them . I ( will hee say ) created thee to myne owne image , and similitude , and thou distainedst it with many sinnes . I redeemed thee with my pretious blood , and thou with thy evill wayes didst treade it vnder foote . I gaue thee the Sacrament of Baptisme making thee a membre of my Churche , and thou profanedst it living with standall therein . I offered thee the sacrament of Penance to restore to thee my grace , and thou choosedst to remaine in sinne . I invited thee with my bodye , and blood for thy sustenance , and thou dispisedst it for the fleshepots of Egipt . I called thee with many inspirations , and thou with pertinacie wast rebellious vnto them . I menaced thee with Chastizements , I regaled thee with benefits , and I animated thee with promises of greate rewardes , and of all these thou madest no account . O wretched man , what could I doe more for thee then I did ? and thou , what couldest thou doe more against mee then thou didst , esteeming more thine owne honour , then mine ? Isai. 5.2 . O my Angells and ministers , iudge you , and see , what could I haue donne for this vine that I did not , and hoping that it vould haue brought forth grapes , it hath brought forth nothing but sower ones ? Pondering all this I will with great feeling pronounce those wordes of David , Psalm. 6.2 . Lord rebuke mee not in thy furye nor chastise mee in thy wrathe : but correct mee in thy mercye whilest yet there is time for Amendment .

To this reprehension of Christe the very Angells of out garde will assist , Colloquie alledging how much they did to divert the wicked from their evill life , and yet with what rebellion the wicked contradicted them . The ●ust likewise that are present shal accuse them : some for that they reiected their Counsell ; others , because they received from them greate wrongs : and others for the perill wherein they sawe themselues thorough their evill example . All this the Wretches shall heare , and see in the interiour parte of their soule , Ad Rom. 2. and of their vnhappie conscience , the which ( as the Apostle saithe ) shall bee the most terrible accuser of all : for beeing convinced with the euidence of Truthe , and seeing the reason that all haue to accuse her , shee shall haue nothing to aunswere , but much whereof to accuse herselfe . O how much better had it beene for her to haue willingly , and proffitably accused her selfe in this life , Colloquie then to accuse herselfe at that time perfocre , and with out remedie ? O sweete IESVS , graunt mee , that I may vorthily accuse myselfe of my sinnes before thee , and before the confessor that is to absolue mee , that they may not accumsemee of the in Iudgement to condemne mee .

The fiftenth Meditation , of the Sentences , in favour of the good , and against the Wicked , and of the execution of them .

THe forme of the sentences that Christ ourlord shall pronounce ( as it is beleeved , Abul . q. 333. in Matth. Iansenius , sotus , & alij . with a sensible voice ) in favour of the good , and against the wicked , is expressed in the holy Gospell , beginning with that in favour of the good , that wee may vnderstand how much more God our Lord is Inclined to rewarde , then to punishe .

The first Pointe .

FIrst , I am to consider , that Christe our Lord seated in the Throne of his glorie , looking towarde the righteous , with a gentle , Math. 25.34 . and amiable voice shall say vnto them : Come , yee blessed of my Father , possesse you the kingdome prepared for you from the foundation of the Worlde , for I was hungrye , and you gaue mer to eate etc. This sentence wee will meditate worde by worde , pondering the mystery that every worde containeth , conformable to the second forme of Praying set downe in the ninth § . of the introduction . And yet wee will here doe no more , but pointe at the considerations of these wordes : for that hereafter they shall bee handled more at large .

Venite .

THe first worde is , Come , wherein I am to ponder for what cause hee sayeth vnto them Come ; from whence they are to come ; and whither they are to come Hee saithe vnto them come , to recall to their memorye their first vocation , when hee called them to followe him , saying vnto them ; Math. 11.28 . & 16.24 . Come yee to me that labour , and are burdened , and I will refresh you . and If any man will come after mee , let him denye himselfe and take vp his Crosse , and folowe mee . And because they hearkened to this Vocation , hee calleth them with such a nother like worde , as if hee should saye : seeing you came after mee , embracing the crosse , and mortification , to followe my life , Come to receiue the rewarde , following mee in glorye Come from Mount Libanus of my Churche , wherein yee were baptized , Cant. 4.8 . and washed with the teares of Penance , and grewe vp like Cedars in all Vertues . Apocal. 7.14 . Come from the greate Tribulation wherein you haue lived , washing your robes , and making them white in my precious blood . Come from the Dennes of the Lyons , and the inhabitations of Tygers in whose companye you haue lived , suffering greate persecutions . Come out from amongst the middest of them , and come to bee crowned , and to receiue the rewarde that you haue merited for the many Victories you haue obtained . Colloquie O my soule , heare speedily the voice of Christe wherewith het calleth thee to imitate his life , that thou mayest bee worthy to heare this sweete voice wherewith hee shal call thee to receiue the Crowne .

Benedicti Patris mei .

THe second worde is , yee , blessed of my Father . Hee calleth them blessed , that all may vnderstand the immensitie of Benefits that hee hath donne , doth , Psalm. 23.5 . and wilt doe thoroughout all eternitie , fullfilling that of the Psalmist , that the innocent , and Pure of hearte should receiue the benediction of our lord , and the mercye of God his saviour . And hee sayeth not , Come yee blessed of Abraham , Isaac , and Iacob , nor yee blessed of Moyses , or of the Patriarches , Ad Ephes 1.4 . and Prophets : but , yee blessed of my eternall fathet , who hath blessed you with all kinde of caelestiall benediction , communicating vnto you the goods of his grace , and now entirely those of his glorye . And hee sayeth not , yee blessed of God , but of my Father , that it may bee vnderstood , that all these blessings proceeded from the fatherly loue that God bare them in respect of his sonne . And for that his benediction is effectuall , and performeth presently what it promiseth , with this sweete worde hee wil replenish them with a newe , and extraordinarye alacritie .

Possidete paratum vobis regnum a constitutione mundi .

THirdy , hee saieth vnto them , possesse you the kingdome prepared for you from the foundation of the worlde . In which wordes I am to ponder what kingdome this is : how long time agoe , since it was prepared : that it is prepared for the Righteous , and that to them is giuen the possession thereof , in all which is resplendent the infinite Charitie of our caelestiall Father . For first hee would that the inheritance , and eldership of his Children , should bee a kingdome : so soveraigne , that for excellencie thereof it meriteth the name of a kingdome , for it is no terrene but a caelestiall kingdome , whose riches are infinite , and the pleasures thereof so inestimable , that they make blessed their possessors . This kingdome was prepared for them from all eternitie , predestinating them of his mere mercye to raigne with him . And from the foundation of the worlde hee created the Heauen called Empyreall , that it might bee a royall Cittye , and habitation of these blessed kings . And with greate tendernes hee addeth that worde Vobis , for you : as who should saye . This kingdome was not prepared principally for the Angells , and for want of them for you , entring in place of those that lost the seates of this kingdome : But it was prepared equally for all the iust , Angells , ad men , and for you , for your soules , and for your bodyes .

Come then to take peaceable possession of this kingdome so noble , and so auncient , out of the which you shall never bee eiected ; enter into the ioyes of my Father , which shall never bee taken from you ; Apocal. 3.21 . Colloquie sit downe to raigne with mee in my throne , as I am seated with my eternall Father in his . O most loving Father , I giue thee thankes for this so soveraigne kingdome which thou hast prepared for thy elect , to shewe in them the infinite Riches of thy Grace , and Charitye . Graunt mee , o Lord , that I may in such manner prepare my soule , that thou maist raigne therein by thy grace , and afterwardes carry it to possesse this eternall kingdome of thy Glorye . Amen .

Esurivi enim , & dedistis mihi manducare &c.

THen declareth the iudge the reason of his sentence , and the merites for which hee ge●eth them his kingdome , saying : I was an hungred , and you gaue mee to eate : I was a thirst , and you gaue mee to drinke : I was a straunger , and you tooke mee in ; naked , and you couered mee : sicke , and you visited mee ; I was in Prison , and you came to mee to set mee at libertye . And the iust admiring that for so little workes hee should giue them a kingdome so greate ; and that hee should so much esteeme these workes of mercye , as if they had beene donne to his owne Person , shall aske him , not so much with wordes , as with affections , and inward feelings of greate admiration ; saying , Lord , when did wee see thee hungrye and Thirstye , and gaue thee to eate , and to drinke ? Or when did wee see the a straunger , naked , sicke , or in prison , and vsed towarde thee such mercye ? Then our Lord will aunswer them ; Amen , I say vnto you , as long as you did it to one of these my leasle Bretheren , you did it to mee ; Colloquie for I was in them ; and though but little ones . I yet esteeme my selfe to holde them for my Bretheren . O happy poore , that are accounted as his Bretheren , by the Iudge that shall Iudge them , and by the eternall king that shall rewarde them , who likewise rewardeth others , for doing them good . O happy workes of Mercye whose principall obiect 〈◊〉 Christe , and whose Rewarde is his kingdome . O blessed are the mercifull , seeing in this daye they shall obtaine so greate mercye !

Lastly , I wil ponder , that albeeit Christe our Lord in the Gospell , alledgeth onely for the reason of his sentence the workes of mercye to wardes our Neighbours , yet hee will also declare the other good workes of obedience , and mortification necessarye to enter into Heauen . And as the voice of God is of infinite Vertue , hee will to every one mentally declare , ( in such sorte , that all may vnderstand , ) the speciall workes for the which hee giveth him his kingdome . To the Martyr , hee will saye , Come thou blessed of my Father , to possesse the kingdome prepared for thee , because thou shedst thy blood formee . And to the Virgin , hee will say , Come thou blessed of my Father , for the Virginitie which thou preservedst with puritie of Bodye , and soule . And to the Religious man : Come thou blessed of my Father , for thou lestst all things to followe mee . And in this manner I may runne thorough all the other Estates of the iust O what Content will all receiue with the sweete voice of this comfortable sentence , Psalm. 50.10 . Ioan. 10.3 . with the which God will giue to their eares compleate Ioy , and alacritie , and the Bones that were humbled shall reioice ! Happy the sheepe that in this life heare the voice of their shephearde , and followe his steppes , for on this day being placed on his right hande , they shall heare the voice that calleth them to the eternall pastures . O soveraigne shepheard , Colloquie ayde mee with thy abundaunt grace , that I may bee worthy to heare so favourable a sentence . Amen .

The second Pointe .

SEcondly , I am to consider , that towardes the wicked the Iudge wil turne his Angrye Countenance , and with a dreadefull voice wil say vnto them : Departe from mee , you cursed , into fier everlasting , which is prepared for the deuil , and his Angells , for I was an hungred and you gaue mee not to eate etc. This sentence like the former wee may ponder by the wordes , for that heerein are declared all the kindes of Paines that are in Hell , of the which wee shall heereafter make a large consideration .

Discedite a me .

1. THe first worde is , Departe from mee : In the which hee condemneth them to that eternall paine , Paena Damni . Payne of losse : or danation . which they call of losse or damnation , which is a perpetuall Banishment from Heauen , and a depriving them of the sight of God for ever . And the more to wound them , shewing himselfe so glorious vnto them , hee sayeth . Departe from mee that am your God , your first beginning and last ende . Departe from mee that am your Redeemer : from ●nee that made myselfe man for your sakes , and receiued these woundes for your remedye : from mee that invited you with pardon , and you would not accept it . Therefore departe for ever from my freindship , from my protection , from my kingdome , from my Paradise , from my cleare sight , and from the copious River of my Delightes . And for that whosoever is separated from Christ , is also separated from those that goe with Christe , in saying to them , Departe from mee , hee saithe likewise : Departe from the Hierarchies , and Quires of my Angells : Departe from my Apostles , Martyrs , Confessors , and Virgins : and Departe from the sweete companye of my holy mother , who would also haut beene yours , but you would not haue her . I did sufficient to attract you to my seruice , and to my house , but you thorough your perverse wil seperated yourselues , and made yourselues straungers . Therefore in punishment heereof , Colloquie I by my iust wil doe banishe , and separate you from mee , and all mine , without hope ever to haue any parte in mee or any thing that is mine . O my saviour , let not such a Punishement fall vpon mee , to separate mee from thee for ever . Chastize mee with what punishement thou wilt so that vnited with thee in loue , I may allwaies bee neere thee . Amen .

Maledicti .

THe second worde is , you cursed , with the which beeing very effectuall , hee powreth vpon them all the eternall Maledictions , and misfortunes , that for their sinnes they haue deserved . Cursed shall their soule bee , and cursed their Bodye : Cursed their Powers , and cursed their senses . Deut. 28 16. & deinceps . There shall lighte vpon them the Malediction of Hunger , and Thirst , of sickenesse , and Dolour , of infamye , and Dishonour . Cursed in the Cittye where they shall liue ; in the house where they shall dwell : In the Compagnye that they shall keepe ; and in all things that shall happen vnto them . And hee calleth them not Cursed of his Father , as hee called the Righteous , blessed of his Father : that they may vnderstand , that Benediction originally springeth from God our Father , whoe for his parte would that they also should haue been blessed : but Malediction originally springeth from themselues , Psalm. 108.18 . and their sinnes , according to that of David , Hee loved cursing , and it shall come to him : and hee would not blessing , and it shall be far from him : And he put on cursing as a garment and it entred as water into his inward partes and as oyle in his bones . O how raging and mad will the wretches bee , to heare this horrid worde of their eternall malediction ! O what a raving envye shall pierce their intrailes , seeing that God blesleth the Righteous , without leaving so much as one onely benediction for them . Genes. 27.34 . If sau seeing his younger Brother Iacob to haue gotte the blessing , Irr●gi●t clamers magno , Roared out with a greate cry , and with remedilesse Teares saide to his Father , hast thou not reserued me also a biessing ? When these Reprobates figured by Esau , shall see that the Elect figured by Iacob , haue negotiated the benediction of the heauenly Father , and that not one onely blessing remaineth for them ; how lowde will they crye , and roare ? With what rage will they confirme their owne Malediction ? curfing the day wherein they were borne , and the milke which they sucked desiring rather never to haue beene bo●ne , then to heare such an affrighting Malediction ? Ad Gala 3.13 . O most swete IESVS , who ascending the Crosse tookest vpon thee the curse of the Lawe , to deliuer vs from the curse of sinne , and eternall Paine , favour mee with thy mercye , that vpon mee may not fall so terrible miserye . Amen .

In ignem aeternum .

THe third worde is , Paena sensus . Paine of Sense . Into fier everlasting ; In thee which hee condemneth them to the paine which they call of Sense , which is fier everlasting , as if hee should saye , I separate you not from mee , that you should retourne to that scope , and Libertye of life that you were wont to haue ; nor that you should liue vpon the face of the Earthe at your pleasure : but that you should descende to the obscure Prison of Hell , and burne in the terrible fiers that are therein : and this not for the space of ten yeares , nor ten thousand , but for all that time that the fier which is eternall shall last , and shall doe his office to torment you thoroughout all eternitie . O what affliction shall that dreadefull worde cause in those wretched sinners , seeing themselues againe condemned to retourne to the Prison , and fier from whence their soule had come vp , that the bodye also might burne in those flames wherein the soule burned .

Qui paratus est .

THe Iudge addeth that this fier was alreadye prepared , to reduce to their Memorie that the divine iustice , as it prepared a kingdome to rewarde the Righteous , so also it prepared a fier to chastize the Wicked , which although it were hidden from the eyes of the bodye , yet it was so revealed , that they might see it with the eyes of faithe , and might endeuour to escape it . With these eyes am I to penetrate the Earthe , and to see the terrible fier , that at this daye is in the Center thereof , prepared for the chastizement of my sinnes , Isa. 30.33 . if I doe not Penance for them , remembring that of the Prophet Isaias , Praeparata est ab heri Tophet &c. The eternall king , from yesterday , that is , very long since , and from the beginning of the worlde , prepared a horrid , profounde , and spacious place , full of fier , and of much wood , and the breathe of our Lord , like a river of Brimstone is kindling it . Hee calleth it Tophet , Matth. 5.29 . as our Saviour Christ calleth it G●henna , which was a place of terrible fiers , where the children were burnt that were sacrificed to the I doll Moloch , to aduertise vs that by the Furnaces , Aetnas , and horrible places of fire , of smoke and , Brimstone , that wee see vpon the earthe , 4. Reg. 23.10 . Nota. Colloquie wee may as it were trace out the Terriblenesse of that fier , that God hath prepared vnder it , for such as sacrifize their soules to the Divell . O eternall king which preparedst Heauen , and Hell , to cherishe in the one the righteous with the gentle Breathe of thy Charitie , and to torment the Wicked in the other with the burning blast of thy indignation : visite mee with the breathe of thy divine inspiration , that I may allwaies bee mindefull of these twoe places , preparing my selfe by thy grace with such a manner of life , that I may attaine to the one , and bee for ever free from the other . Amen .

Diabolo , & Angelis eius .

HEe saithe likewise vnto them , that this fier is prepared for the Diuel , and his Angells , that they may vnderstand , that they are condemned to the perpetuall compagnye of the Divells , matching them with them , that whome they imitated in sinne , they might imitate in paine : and seeing they made themselues of the faction of Lucifer , and of his evill Angells , they should haue their Punishment with them , and by their meanes : they being their executioners , that were their seducers . But hee saieth not to them , Goe to the fier prepared for you , as hee saieth to the righteous , Come to the kingdome that I haut prepared for you : to vpbraide them with the greate mercye that hee would haue donne them , for hee intended not to make Hell to punishe men , if they thenselues had not thorough sinne made themselues worthy of Punishment : and had they not beene like the Divells impenitent , they should not haue beene cast into the eternall fier prepared for them . Colloquie O God of Vengeance , and with all , Father of Mercye , seeing thou rather desirest to pardon sinners with mercye , then to chastize them with Vengeance , giue mee time of true Penitence , that I bee not chastized with the impenitent Divells . Amen .

Esuriui enim , & non dedistis mihi manducare .

THen declareth the Iudge the iust reason of his sentence , saying : for I was hungrye , and you gaue mee not to eate , nor exercized to wardes mee the other workes of mercye . And the Danmed desiring to excuse themselues not to haue failed with Christe in such workes , hee wil say vnto them , What you did not to one of these litle ones , you did not to mee , for I was in them , and therefore what you did not to them , you did not to mee . 1. Ioan. 4.20 . For hee that loveth not his neighbout , whome hee seeth visibly with his eyes , how can hee loue God that is inuisible ? and hee that forgetteth the Image of God whome hee hath present , how will hee remembre God himselfe , whome hee esteemeth as absent ? I will also ponder that Christe our lord in the reason of the sentence all edgeth those sinnes that seeme the lesser , to giue vs to vnderstand with how much more rigour hec will chastize the greater sinnes , of which hee will also make mention : And especially hee will declare to every one ( that all shall vnderstand it ) the cause wherefore hee . condemneth him , saying to the Luxurious : Departe from mee yee cursed to the fier everlasting for the luxuries , and Carnallities wherein you lived . And to the Perjured . and Blasphemours : Departe from mee , be cause you prophaned my holy name , I having had so greate care of honoring yours . etc. Mathê 7.22 .

Thirdly , I will ponder , that the wicked in the Day of Iudgement will alledge for their discharge some glorious workes that they did , saying to Christe . Matth. 7.22 . Lord , Lord , did not wee prophecye in thy name ? and in thy name cast out Divells ? and in thy name wrought many miracles ? then why doest thou separate vs from thee ? But our Lord will aunswere them , I never knewe you , Departe from mee you workers of iniquitye ; which is to saye , This Faithe , and these graces that you had I knowe , for I gaue you them : but you abused them , mingling them with haynous sinnes : and it had bene reaseon that you prophecying to others , should haue prophecyed to yourselues : and casting out Divells out of other mens bodyes , should haue cast them out of your owne soules : and dooing miraculous workes , should also haue donne vertuons workes : which seeing you did not doe , I neither knowe you , nor approoue you : and though you call mee your lord , I will not admitte you as my seruantes , because you were not obedient vnto mee . From whence I will collect , that if at that time no account shall bee made of Prophecie , and the Grace to doe miracles without Vertues : lesse account shall bee made of Nobilitie , Riches , Dignities , sciences , and other much lesser things , which yet are much esteemed of men . For to all in generall hee will say , I knowe you not , Departe from mee you workers of iniquitie .

The Damned hearing the Thunder of this dreadefull sentence , Psal. 76.19 . Colloquie Psal. 76.19 . & 96.4 . a mortall raving sadnesse shall fall vpon them . For if the signes of Iudgement , ( which like Lightenings are precedent to this Thunder ) shall wither their bones with feare , what a Terrour shall the Thunder it selfe cause ? what affliction the Flashe ? and what Torment the fier ? O soveraigne Iudge , sende the Lightenings of thy divine inspirations vpon the Earthe of my soule , that contemplating what is to passe in Iudgement , I may tremble , and quake , and so alter my life , that thou maiest alter the sentence . Psal. 76.11 . Chaunge my Hearte with thy right hande , that in that daye I may not bee placed on thy left hande . Et cum veneris iudicare , noli me condemnare , And when thou commest to Iudgement doe not condemne mee . Let thy mercye now pardon mee , that then thy Iustice may not condomne mee . Amen .

The third Pointe .

THirdly , I am to consider the execution of these sentences , Math. 25.46 . of the which our saviour Christe saieth : Et ibunt he in supplicium aeternum , iusti autem in vitam aeternam , And these shall goe into punishement everlasting , but the iust into life everlasting .

First I will consider the execution of the sentence giuen against the wicked , for in the instant that it shall bee giuen , without any delaye , in viewe of the Righteous the earthe shall open vnder their feete , and the Divelle laying holde on them , they shall all togither descende vnto Hell ; and the earthe shall presently close vp againe , they remaining for ever buried in that abysme of Fier . Then shall bee fullfilled that Malediction written in the Psalme , Psalm. 54.16 . Apocal. 20.14 . let Deathe come vpon them , and let them goe downe quicke into Hell , And that which Saint Iohn speaketh of in his Apocalips , That the Divell , and Deathe , and Hell , and all those that were not written in the booke of life , were cast into the Lake of fier , and brimstone , where with Antichriste , and the false Prophet they shall bee tormented Day , and might for ever , and ever . And this is the second Deathe bitter and eternall , which comprehendeth the soules , and Bodyes , that died the first Deathe of sinne , and the corporall Deathe that ensued therevpon . O what a furious Raving shall possesse the Damned , seeing themselues not able to resist , nor to impeache the execution of this sentence ? O what a bitter Envye shall penetrate their entrailes , to beeholde the glory of the righteous from whome they are divided ! O what a desperate sadnesse shall they receiue by this second Deathe , and in their first entrance into that stinking infernall poole ! O what raging Agonyes , beholding themselues covered with mountaines of Earthe , bolted vp with eternall boltes , and bounde handes , and feete with Chaines of perpetuall Damnation ! Then shall they see by experience how evill , and bitter it was to haue divided themselues from theire God , and to haue abandoned his holy feare . Ierem. 2.19 . Feare , o my soule , the terriblenesse of this second Deathe , that thou maist avoide the iniquitie of the first Deathe . Enter with thy spirit into these Openings of the Earthe , and hide thy selfe therein , Isai. 2.10 . beholding quietly what passeth there , that thou mayest feare the wrathe of the Almighty , and escape his furye .

I will likewise ponder how Ioyfull the righteous shall bee ( as David saieth ) to beholde the vengeance that Gods iustice taketh on wicked . Psalm. 57.11 . for although among the Damned bee hee that was his Father or mother , Brother , or Frende , they shall receiue no paine but rather Ioye , to see the greate reason that God hath for what hee doeth : Exod. 15.1 . Apocal. 15.3 . so that they shall sing the song that Moyses sung , when the Egyptians were drowned in the sea : or the song of the Lambe which Saint Iohn maketh mention of , saying , Greate and mer vailous are thy workes lord God omnipotent : iust , and true are thy waies king of the worldes . Who shall not feare thee , o Lord , and magnifye thy name , because thou onely art holy , and thy Iudgements are manifest to all . From hence I will mount vp to ponder the execution of the sentence of the Righteous , beholding how all the blessed are carried aboue the ayre , following their Captaine Iesus , singing a thousand songs of Ioye , and glorifying God , for having deliuered them from such , and so greate Perille , with those wordes of the Psalmist : Psalm. 123.6 , Blessed bee our Lorde that hath not giuen vs a pray to theire teethe , our soule as a sparrowe is deliuered from the snare of the foulers . The snare is broken , and wee are delivered , our helpe is in the name of our Lorde which made Heauen , and Earthe . And in this manner they shal penetrate the whole Heauens , vntill they arriue at the Empyreall Heauen , where Christe our Lorde shall place them in those Thrones of glorye , which they are to possesse raigning with him thoroughout all eternitie , with greate peace , and tranquillitie . Colloquie O happy labours of a vertuous life , which are so well rewarded in life everlasting . Cheere vp thyselfe , o my soule , with the hope of these rewardes , and embrace with greate feruencye these Labours .

The conclusion of what hath beene saide .

THere remaineth for conclusion of what hath formerly beene spoken , that I consider myselfe in this worlde , as in a middle place betweene Heauen , and Hell , Sermo. 31. ex paruis . and that I am here ( as Saint Bernard sayeth ) like as Novices are in a house of Probation , God proving mee with the preceptes hee imposeth vpon mee , and with the afflictions that hee sendeth mee , but yet assisting mee with his Grace , to issue out of them wellapproued . If I prooue ill , following the diuells partye , by the irreuocable sentence of God , I shall bee caste out of the worlde into Hell : But if I prooue well , fullfilling the will of God , by his sentence I shall be exalted from the worlde vnto Heauen . Whereupon it behooueth me to consider very well how I liue , that I may issue out of his worlde well approoued . Colloquie Psalm . 25.1 . O eternall Cod that madest this Earthe like a House of probation , to exercise men whome thou hast ordained for heauen ; prooue mee , and exercize mee , preuenting mee ●vith thy Mercye , that I may obey thee insuchsorte , that at the daye of indgement thou maiest approoue mee , and admitte mee into thy kingdome . Amen .

The sixtenth Meditation , of Hell , as concerning the eternitye of the paines , and the terriblenesse of the place : and of the inhabitanies thereof , and the tourmentours .

The first Pointe .

FIrst , what Hell is . we must consider what Hell is , in such manner as by Faithe wee are instructed , that knowing the definition thereof , wee may tremble to heare the name . Hell , is a perpetuall prison , full of fier , and of innumerable , and very terrible , torments , to chastize perpetually such as dy in mortall sinne . Or otherwise , Hell is an eternall estate , wherein sinners for the punishement of their sinnes , want all that Good which they may desire for their content , & endure all kindes of euills which they may feare for their torment . So that in Hell is ioyned togither the priuation of all that good which men enioy in this life , and angells in the other : and the presence of all those euills which afflict men in this life , and the diuells in the other .

This I may ponder , discoursing thouroughout all euills , and miseries that I suffer , or see others suffer , augmenting them , and eternizing them with my consideration ; for all that in this life is suffred , is litle , & lasteth but a litle time , because it hath an end : but that which is suffred in Hell is exceeding much , and shall continue an infinite continuance , which hath competencye with that of God , for it thall continue as long as God shall continue . If I heere suffer Hunger , and thirst , I must vnderstand , that in Hell I shall haue another kinde of Hunger , and thirst incomparably greater , and besides that euerlasting . If I here suffer any dolour , or dishonour , or pouertye , or heauinesse , or want of friendes , &c. All this I shall suffer in Hell with such excesse , that that which is here , is at it were painted , or but like a blaste : but that there shall all of it bee most terrible and shall neuer haue an ende ; for after it hath continued fifty thousand yeares , there remaine other fiftye thousande millions to passe , and these beeing passed there remaine others , and then others without number , or end . For Cain hauing beene in Hell more then fiue thousand yeares , is as if hee began but to daye . And it is some two thousand yeares now , that the couetous Diues burneth in hell , and asketh but one droppe of water , Colloquie and hee shall for euer burne , and for euer desire it . Then what follye is it , o my soule , for not suffring in this life so small , and so ●hort afflictions , to put thy selfe , in daunger to suffer euills so greate , and so euerlasting ? How is it , that thou wilt not beare patiently that litle , and briefe that thou sufferest , seeing thou deseruest to suffer so greate , and se euerlasting for thy sinnes ; O eternall God , illustrate mee with thy soueraigne leght that by the evills present , I may knowe the terriblenesse of those that are eternall , and may liue in such manner , that I may meritte to bee free from them . Amen .

The Second Pointe .

SEcondly , I am to consider the causes , and Circunstances of this eternitie , pondering how that all that is in Hell is eternall . First , the Damned is eternall , not onely as concerning his soule , but also his Bodye : for hee shall bee Immortall , neither can hee kill himselfe , Apocal. 9.6 . nor can any other kill him , neither will God annihilate him . And though hee himselfe should desire Death , it will flye from him , and God will not accomplish this his Desire : rather his raving to dissolue himselfe will terriblie torment him , seeing hee cannot obtaine what hee desireth .

Secondly , Eccles. 1.2 . the place of the Prison is eternall , and cannot bee ruinated : For the Earthe ( in the middest whereof Hell is ) shall continue for ever : Isa. 30.33 . The fier likewise shall bee eternall ; for the eternall breathe of God ( as the Prophet Isayes saith ) shall serue for Brimstone to preserue it , and so , that it shall haue neede of no other fewell . Or if brimstone serue for fewell , it shall likewise bee eternall , for the same breathe of God shall preserue it . And Fier , which hath the Vertue to burne , Psalm. 28.7 . and to consume , hath there by Gods Omnipotencie , its Vertue divided , for there it burneth , and consumeth not : And so that which forever burneth , forever continueth .

Thirdly , Marc. 9.44 . the Worme that there biteth shall bee eternall , and none , ( as Christ our Saviour saide , ) shall bee able to kill it . For the Corruption , whereof it is ingendred , which is Sinne , never endeth ; and the liuely apprehension thereof , and of the Paine never ceaseth : and so that cruell gnawing which it maketh in the Conscience , shall never haue an ende . Fourthly , the Decree of God is eternall , and immutable ; for he is resolved never to revoke the diffinitiue sentence that hee hath giuen , nor to deliuer out of Hell him , that once entreth therein : Quia in inferno nulla est redemptio . For in Hell there is no Redemption of Captiues , nor ransoming of Prisoners , nor any price for them , for as much as the blood of Christe passeth not thither . D. Tho. 3. p. q. 52. art. 6 And if when it was freshe , and was shed vpon mount Caluarye ; it drewe out of Hell none of the Damned , neither shall it now deliuee any .

Finally , all the Paines shall bee eternall , because the sinnes shall likewise bee so . For as much as in Hell there is no pardon of sinnes , no true Penance , nor satisfaction that may bee accepted , neither is the blood of Iesus Christ applyed vnto them . From whence it proceedeth , that whosoever will dye without doing penance for his sinnes , Nota. Ex D. Th. 1.2 . q. 87. ar. 3. ad 1. cum D. Aug. & D. Greg. quos citat . Meditat . 9. puncto . 4. hee virtually willeth to remaine in them for ever , and that his sinnes should bee eternall , and therefore hee meriteth that Gods Iustice should chastize him whith paines everlasting . And heerevpon it is , that allbeeit a sinner dye with true Faithe , and Hope , yet entring into Hell , hee is deprived of them , not onely for beeing ( as is aforesaide ) vnworthy of them , but also for that now there remaineth with him , no obiect of Hope , neither to obteine pardon of sinnes , nor to bee heard in his petitions , nor to issue out of myserie , nor ever to attaine to any blessednesse . Then how is it , Colloquie o my soule , that thow fearest not this beeing eternall , obliged to eternall miseries ? How is it , that thou art not affrighted with this fiere , this breather , this worme ? and this decree of God immutable , and sempiternall ? Consider , that yet God will alter the sentence , if thou with penance alterest thy life . Attende not till thy sinne bee eternall , for then so likewise shall bee thy punishement .

The third Pointe .

THirdly , I am to consider the continuation , and inuariablenesse of the paines , which goeth togither with eternitie . Pondering that the painer shall in such sorte for euer endure , that they shall bee perpetuall without interruption , and inuariable without diminution . So that allbeeit they should continue millions of yeares , yet shall there not bee one onely day of vacation ; neither shall the paine cease so much as for an hower , or a moment ; neither shall the substantiall paine bee diminished , Luc. 16.24 . nor haue any refreshing , as is apparent in the riche couetous man , to whome Abraham denied so small a refreshing , as to haue his tongue touched with the tippe of a finger dipped in water . Rather newe accidentall torments shall bee augmented vpon them , by the newe entrance of other damned : and that change which heere vseth to bee a refreshing , ( if in hell bee any change ) shall bee there as a newe torment . Iob. 24.19 . For if the luxurious ( as it is saide in Iob ) passe from the ardours of the fier to the waters of snowe , it shall bee , that the heate may more torment them , thorough the warre that it hath with the colde : and the colde may cause the greater trembling , and gnashing of teethe combating with the heate . Finally allthough these torments be so lasting , and continuall , yet custome in suffring gaineth nothing to bee any cause of their ease ; rather euery day they are as it were renewed , and waxe greene with newe impatience . Psalm. 73.23 . For as the pride of these wretches which abhorre God ( saieth the Prophet Dauid ) allwayes encreaseth ; so likewise encreaseth their wrathe , and enuye , their impatience , furye , and rage . Then what sayest thou o my soule , and what doest thou ; if thou hast a liuely faithe of such torments , how is it that thy spirit failes not to consider such terriblenesse ; such perpetuitye ? such continuation ? such immutabilitye , and eternitie ? If lying in a soft bed , thou feelest it equall with death to passe a long night in watching , and paine , expecting with griefe the refreshing of the day breake ; how much more shallt thou feele it , to bee in an obscure prison , in a bed of fier , in perpetuall watching , and in terrible paine , in a night so long , and tedious , that expecteth no refreshing of day breake , because it is eternall ? Colloquie Psalm . 9.2 . O Iustice of the allmighty , who trembleth not in thy presence . Deliuer mee , o lord , from thy ovrathe , and chastize mee not in thy furye : but proiect mee with thy mercye , that I fall not into so dreadefull , and eternall a miserie . Amen .

The fourth Pointe .

FOurthly , descending to the particular I am to consider the dreadefullnesse of that Place which wee call Hell .

1. For first , it is a place vnder the earthe , obscure , and full of darkenesse , thicker then that of Egipt , where neuer entreth the light of sun , moone , nor starres . And the fier , allbeeit it burneth , it giueth no light , but smoketh and blindeth the sight : for our Lord for the wicked diuideth the flame of the fier , Psalm. 28.7 . taking from it the good that it hath , and leauing it the euill .

2. Item , Hell is a most straite Place devoide of those flowery meadowes ; and spacious Foresss of the Earthe . For allbeeit that Hell , ( as Isaias saithe ) is verie deepe , Isai. 30.33 . large , and wide , and hath his creekes farre stretdched out : yet so manie are the men that shall discende there into , that hardely there shall bee for euery one the place of a very narrowe graue , and they shall bee crowded togither like brickes in a fiery fornace , that they shall not bee able to wrinche .

3. Besides this , it is a most distemperate place with excessiue heates , hauing not so much as a chinke , where any winde may enter to refreshe it . Apocal. 19.20 . & 20.15 . And for this cause S. Iohn in his Apocalyps calleth it allwaies , a Lake of fier , and brimstone : For as Fishes are in a Lake of Water ouerwhelmed , and as it were prisoners , without beeing able to get out : so shall the Damned Bee in that burning lake of terrible fier , mingled with Brimstone melted , of a most abhominable smell .

4. And from hence also it is that Hell is a most stinking Place : For the bodies of the Damned shall reake forth an insupportable sweat , with an abhominable stinch . And finally , it shall bee fastned on al sides with eternall boltes , that they shall neuer bee able to get out , neither by Force , nor by subtletye . And if by the Dispensation of God , any commeth out , hee carrieth with him his Torment , and returneth presently from whence hee issued , but that dispensation shall neuer bee giuen after the day of Iudgement . O how soft , and sweete would any Dongeon appeare vnto thee if thou didst well ponder the terriblenesse of Hell ? Iob. 10.21 . O good Iesus , ayde mee to bewaile bitterly my sinnes , that I may not goe to this Tenebrous land couered with the shadowe of Deathe , the lande of those that are in Despaire .

The fifth Pointe .

FIfthly , I am to consider the misery , wretchednesse , and discorde of the Inhabitantes of this place which are Captiues in this prison . Pondering how they want all the good respectes that are of Bountye , discretion , Nobillitie , Parentage , Frendship , and loyalltie , and are clothed with all the contrary respectes , with straunge abhomination . For in Hell are all sortes of Persons : some were Angells of seuerall Hierarchies , and Quiers , beautifull , Potent , and verie resplendent . Others were Emperours , kings , and Princes with diuerse estates , and Titles of nobillitye . Others were sage Philosophers , eloquent , and learned in diuerse sciences . Others courteours , discreete , affable , liberall , gratefull , and well conditioned . Others Parents , kinsmen and Allyes ; Fathers , and sonnes : Brothers , or Cosin germanes . Others very greate freindes and acquaintance , Companions , and Neighbours . But in entring into Hell , they loose all these respectes , Iob. 10.22 . without hauing ( as Iob saieth ) any order or Concorde , but confusion , and horrour . All make themselues mortall enemyes , one to another : filling themselues with wrathe , rancour , enuye , impatience , and rage one against another , that one can not endure to see the other , nor to giue him a good worde . The father abhorreth the sonne , and the sonne the Father ; the Lord his vassall , and the vassall his Lord : one cursing another , and biting themselues with rage . And specially those which in this life loued with a disordinate loue , and were Companions in sinnes , shall much more abhorre one another , and their paines shall bee augmented with the rage to see themselues togither For as burning coales when they are togither , the one kindleth the other : so these infernall Coales , kindled with the fier of their wrathes , shall adde heate to the ardent heate of their companions .

Adde to this , the most painefull imagination , that perforce , & in despight of them , they shall bee eternally togither , not being able to flye or diuide themselues one from another . For flying from one whome thy much abhorre , they light vpon anothere that is worse : and so shall they haue a perpetuall , and cruell warre , hauing no bodye to pacifye , nor to comforte them : for from the earthe none will goe , though hee could ; nor none shall come from heauen though hee would : For none that is good will daigne to entre into so infamous a place . Insomuch that Christe our lorde when hee descended into Hell , entred not into this place , nor gaue them any comfort . What , will Princes then thinke , to see themselues consorted with Plebeyans , and entreated by them with such insolencie , and hatred ? what a torment will it bee to liue perforce with my enemyes that actually abhorre mee , and curse mee , without beeing able either to stoppe their mouthes , or myne owne eares ? what a paine will it bee neuer to see person that wisheth mee well , nor is compassionate of my miseries , but that rather encreaseth them ? Cassian . collat. 16. c. 2. 1. Cor. 13.13 . O my soule , grounde all thy friendshipt vpon true charitie . For this onely is eternall , and perisheth not , and without it all the rest shall perish . Haue peace , as much vs in thee lyeth , with all men , that thou maiest not enter into the companye of so man wicked .

The sixte Pointe .

SIxtly I am to consider the terriblenesse of those hellish tormentours , and executioners . First generally in hell , euery one of the damned is a Tormenter of all , and all are tormenters of one , saying , and doing things , ( as is abouesaide ) to torment them . Moreouer , the diuells , are terrible tormenters of men , reuenging themselues vpon them , for the rage they haue against God , and against IESVS Christ : And therefore they torment them with affrighting visions , with horrible imaginations , and with all other meanes that their fierce Cruelty can invent . Besides all this , the third and the most cruell tormenter , is the worme of conscience which biteth , and shall eternally bite with terrible crueltye . For the damned wretche , remembring the sinnes hee hath committed , and the inspirations hee had to get out of them , and to haue freed himselfe of those torments , and yet that thorough the sinne of his owne peruers freewill , hee entred into them , himselfe will bee his owne torturer , and will bite himselfe , and would rent himselfe in peices with incredible bitternesse , and rage : heerein fullfilling that punishement , where of S. Augustine speaketeh . lib. 1. cōfessionum . Thou dist commaunde it o Lord , and so it commeth to passe , that the disordinatt minde should bee its owne tormente , for his sinnes are his tortures , and his vnbrideled passions his tormentours : so that hee himselfe , is most greiuous to himselfe . Learne then , o my soule , Colloquie Mat. 5.26 . to hearken to this beating of thy conscience , and make peace with thy good Aduersarye , that priketh thee when thou sinnest : for in hell like a madde dogge the will barke , and bite , reuenging the iniurye thou didst her , when in this life thou contemnedst her .

The fourth tormentour will bee the Inuisible hande of God , which dischargeth it selfe vpon the damned , sing his omnipotentcie against them : who knowing this , turne their rage against him , breaking out into horrible blasphemyes , and desiring that he-might cease to bee . Colloquie But all is turned to the increase of their doulour , and torment . O most heauy hande of the omnipotent , who can abide thee ? O what a dreadfull thing is it to fall into the handes of the liuing God beeing offended ! sunder , o Lord , very farre from mee this thy hande of Chastizement , and touche mee with that of thy mercie , that beeing freed from these feares , I may euer enioye thee world without ende Amen .

The seuenteenth Meditation of the paines of the Senses and interiour faculties : and of the paine of losse or Damnation , which is suffered in hell .

AS the sinner embraceth two greate euills which are , to seperate himselfe from God the Fountaine of liuing water ; Ierem. 2.13 . and to turne vnto the creatures , to enioye their perishing delightes : so in Hell he is punished with two sortes of paines : one which they call of Losse or Damnation , Paena Damni . Paena sensus . Hiere . 2. for the first euill : and another which they call of Sense for the second : and with this wee will begin , because to haue sense is most easye .

The first Point .

1. FIrst , Paena sensus . Sapien. 11.17 . I am to consider the paine which the Damned doe suffer , when they haue a bodie . For according to the lawes of Gods iustice , Per quae quis peccat , per haec & torquetur . By what things a man sinneth , by the same also he is tormented . And seeing sinne entreth by the senses ; in them must bee thee punishement thereof . This may bee pondered running thorough all the fiue . The Sight shall bee tormented by beholding their Enemies neere them , and by suffering horrible visions which the diuells will set before them , taking these dreadefull figures to torment them withall , they not beeing able to shut their eyels from seeing them , in chastizement of the sinnes they committed with this sense . The Eare shall allwaies bee hearing blasphemies against God , maledictions , and wordes most iniurious , and other most harshe soundes after the manner of horrible howlings , and roarings , without beeing able to shut vp their Eares , in chastizement of the sinnes which with them they committed . The smell , shall bee smelling stinking things like brimstone , but aboue all , the abhominable stinke that shall proceede from the Bodyes of the damned , and from his owne . The Taste , in the throte , and tongue shall taste things exceeding bitter , Ierem. 23.15 . yea much more bitter then Gall , or wormewood , with terrible belchings , and vomitings of the stomake : and on the other side it shall suffer the Hunger of a Dog , Luc. 16.24 . and a raging thirst , desiring , like the riche couetous man , one litle drope of water , which yet shall not bee graunted him , in chastizement of his sinnes of Gluttonie . The Touching , thoroughout the whole bodye shall suffre greate torments , from the sole of the foote to the crowne of the Head , so that therein shall bee assembled the paines of the Eyes , Eares , and teethe , of the side , of the hearte , and of the goute , and of all other that torment vs in this life . Now if the paine of one only sense cause so greate dolour in this life , how much dolour shall that paine cause that entreth by troopes into all fiue ? O vnhappy sensuall delightes , whose ende are such terrible bitternesses !

With this consideration I am to animate myselfe to bewaile the sinnes , which with these fiue senses I haue committed , sorrowing for the liberty that I haue giuen them , Hiere. 9.21 . and resoluing to mortyfie , and restraine them , that deathe , ane hell enter not by them .

The Second Pointe .

SEcondly I am to consider the paine of the fier which is so terrible , that in comparison thereof , this heere is no more , then as if it were but painted : for it is an instrument of gods Iustice , and omnipotencie to chastize , and tormente , not onely bodyes , but soules alone , and pure spirits . The properties of this fier are : First , that it imbowelleth it selfe with the damned with such a connexion , that wheresoeuer the diuell goeth , hee is tormented with this fier , and wee may say , that hee carrieth the fier of hell with him , because hee carrieth the torment that hee receiueth thereby Secondly , though this fier bee one , and the same , yet it tormenteth not all the damned alike ; D. Tho. 1. p. q. 64. art. 4 ad 3. for the greater sinners it tormenteth much more , and the lesser lesse . Yea , and hee himselfe that is damned , it shall torment more in one parte of his bodye , then in the other , when that parte was a speciall instrument of his sinne . Some it will torment more in the Tongue , because they where murmurers , and periured . Others in the throate , because they where Gluttons , and drunkardes . And all this is wrought by the omnipotencie , and iustice of god , which taketh it for the instrument thereof . The thyrd is , that it wanteth that which vseth to refreshe , and retaineth that which is pure torment . For ( as alreadye hath beene touched it burneth , and giueth no light ; it burneth and consumeth not : it burneth perpetually , and neuer diminisheth ; For it is preserued by God . Malach. 4.1 . And allbeeit the miserable damned ( according to the sayng of the Prophet ) are like vnto strawe , this fier layng sodainelye holde vpon them without any resistance : yet this strawe neuer ceaseth to burne ; and the flame that proceedeth from it , casteth out such a smoke , that it blindeth , but choketh not : it tormenteth , but killeth not . Then what will it bee to see one of the damned drencht . add ouer whelmed in a pit of fier , and in an immensitye of flames , with pittifull gronings , and exclamations , without finding any refreshing , or hope of ease ? O what a terrible euill is sinne , seeing that God beeing infinitely mercifull , beholding one that is his owne Creature , redeemed with the blood of the Lambe , to suffer such horrible Torments , yet hath no compassion of him , nor pulleth him out of that fier : nay rather from heauen hee standes looking on him , Isa. 33.14 . Colloquie and reioicing that hee suffereth according to the statute of his Iustice . O my soule , heare what this our Lord saith : Which of you can dwell with deuowring fier ? O who shall bee able to dwell in these perpetuall ardours ? If thou darest not touche the light fier of this life , why doest thou not tremble at the terrible fier of the other ? Contemplate this fier with attention , that the feare thereof may consume the fier of thy insatiabel desires , if thourough thy want of feruent Zeale , the fier of gods loue bee not sufficient to consume them .

The third Pointe .

THirdly , discoursing of all the interiour faculties of the soule , I am to consider the paines which they suffer .

First , D. The. in addit . q. 94. the Imaginatiue shall bee tormented with horride Imaginations , more terrible then those which the most melancoly suffer in dreames , or then those the Egiptians did suffer , which ( saiethe the Wiseman ) were horrible , Sap. 17.4 . & deinceps . and dreadefull , with most monstrous affrighting visages of wilde beastes , and dragons , and with roarings , and hissings , that wrought in them greate terrour , and amazement . Herevpon it is , that the Appetites shall bee tormented with the furye of their owne Passions , which shall issue out in troopes , and with greate vehemencye : to witte , Feares , Heauinesses , Irksomnesse , Agonies , Anger ; Desperations , Enuyes , and Rages , with such a cruell warre among themselues , that they shall one rent another in Peeces .

The Intellectuall memorye shall bee tormented with a continuall , and fixed recordation of things passed that it possessed ; and of the present which it suffereth , and of those which are to come in eterninitie , so that it cannot thinke vpon , nor call to minde any thing that may ease it , nor diuert it selfe not to thinke vpon its miseries . And if it remembre the Pleasures it had in the worlde , it is for its greater torment . In such sorte , that its memorye shall bee like a most tumultuous sea , with innumerable waues of imaginations , more bitter then gall , some going , and others comming , leauing him not so much as one moment of rest . The Vnderstanding shall bee darkened , without beeing able to discourse , or vnderstande any thing that may please it : it shall bee full of errours , and illusions , pondering , and exaggerating his Euills , and iudging with pertinacie that God doeth him wrong , complaining against him , as against one Iniust . The Will shall bee obstinate , and obdurate in his sinnes : and in the Hatred of God , of his sainctes , and of men , without beeing able to bee appeased , or chaunged , or to repent what it doth ; and desiring to do his owne will , hee shall neuer bee able to doe it in any thing , that may bee for his comfort : Mat. 22.13 . for allready they haue bounde him hande and foote to cast him into that darkenesse , not permitting him libertie to exercise the workes of light or of ioye . Whervpon a mans owne will not being fullfilled , shall bee the Hell of itselfe , to chastize it for those many times that in this life it was fullfilled contrarie to the will of God .

Finally I will consider that the Hearte of one of the damned , is like a most bitter sea , whereinto enter ten Riuers of most terrible torments . Fiue for the fiue exteriour senses . And other fiue for the fiue interiour faculties ; to chastize the sinnes they committed against the ten commaundements of Gods lawe , or against any one of them . For ( as the Apostle saithe ) whosoeuer breaketh one , Iacob . 2.10 . Colloquis shall passe thorough the same kinde of torment , which hee shall , that breaketh all . Then what greater vnhappinesse can there bee , then that those faculties which God our lord gaue mee to enioy him , and to innoble myselfe , should bee conuerted into my cruell executioners to torment , and confounde mee ? Immense God , ayde mee to mortifie , and subdue the faculties which thou hast giuen mee , and let mee bee their tormentour in this life , rather then they should bee mine in the life to come .

The fourth Point .

FOurthly , Pana damni . D. Tho. 1.2 . q. 87. ar. 4. I am to consider that paine which they call of losse or Damnation which is infite , because it depriueth of an infinite good , which is God . So that these wretches shall for euer bee banished from heauen , and depriued of the blessednesse , and ende for the which they were created ; and of the cleare beholding of God , of the loue that maketh blessed , and of that Riuer of delightes which proceedeth from all : all which shall giue them terrible torment , and heauinesse , especially those who in this life beleeued therein . For allbeeit that their vnderstanding bee obscured to knowe other things , it shall not bee so to ponder , and esteeme this ; Gods diuine Iustice so ordaining it for their greater torment .

1 The terriblenesse of this paine may bee considered two wayes : the first is , by that which holy men feele here , who haue the light of heauen to knowe the greatenesse of the Glorie , and the high felicity that it is , to see God : who holde it for an extreame paine to want this sight , and tremble onely to thinke on it , as is noted in the third pointe of the sixte Meditation . Thesecond waye is , by that which the damned themselues feele by wanting this high felicitye , not in so much , as it is an honest Good , for they neither loue God , nor any holy thing : But for so much , as they want that which should giue them high , and eternall rest , and free them from so horrible a torment . This I may come to find out by some likenesse of things of this life : For if men haue so much feeling to bee depriued of an Inheritance , wherevnto they had some right , how much more shall they feele to bee depriued of the eternall inheritance of heauen , to which they might haue had right , if they had not forfeited it thorough sinne ? And if the priuation of finite , and limited goods , and delightes doth so much grieue the hearte , how much more will it bee grieued with the priuation of an infinite Good , wherein are eminently comprehended all the goods , and pleasures created ? And if among terrible things , deathe is the most terrible , because it diuideth the soule from the bodye , and from this visible worlde : how much more terrible shall eternall deathe bee , wherein the soule is diuided from God , from his kingdome , and from the inuisible worlde ? And as neither eye hath seene , nor Eare hath hearde , 1. Cor. 2.9 . nor hath it ascended into the hearte of man , what things God hath prepared in Heauen for them that loue him : So likewise it is not possible to imagine the terriblenesse of the euills , that are included in wanting for euer these Goods . O infinite god , Colloquie let all the other paines of sence bee discharged vpon mee , so I may bee without sinne : rather then thou shouldst chastize mee with this paine of lesse , depriuing mee thorough my sinne of thy amiable presence .

To this paine is annexed the wanting of the sight , and companye of our Sauiour Christe , of his most blessed mother , of the nine Quires of angells , and of all those that are blessed . The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie , and shall bee diuided from them , the memorie whereof shall perpetually remaine in them with a furious Enuye , and rage . Finally by the terrible euills which they suffer , they shall collect what most excellent Goods they want ; because they coniecture that God will bee as liberall in rewarding , as hee is terrible in chastizing : & that , in that most beautiful place of heauen hee hath as many Delectations , as there are torments in that most wretched place of hell : of which greate goods to see themselues depriued , will exceedingly augment their euills . With these considerations , I will cast deepe roote in the affections of the feare of God , and detestation of my sinnes , accompanying them with a greate confidence in Gods mercye , that hee will deliuer mee from this extreme miserie , & so will I begge it of our Lord , saing vnto him : I confesse , o my god , Isa. 26.10 . that I am that miserable sinner , who in the lande of the sainctes committed innumerable sinnes ; for the which I deserue not to see thy glorie : nor to bee admitted into the companye of those that enioye it . I am sorrye for those sinnes by which I haue merited so greate punishment . Pardon them , o Lord , thorough thy mercye , that the worke of thy Handes , bee not destroyed , nor want that ende for which it was created . Let not mee helpe to people Hell , nor to bee fewell for that neuer ending fier : Psalm. 6.6 . suffer mee not to fall into an estate , wherein I thould curse , and abhorre thee : For in hell who shall praise thee ? No , no o Lorde it must not bee so , for I must for euer loue , and blesse thee , and after this life thou must place mee in the other , where I may loue , and praise thee worlde without ende . Amen .

Here followe other Meditations , and formes of Praier to obtaine puritye of soule , and perfect Mortification of her vices , and Passions .

TO obtaine perfect Puritie of soule , which is the perpetuall ende of the Purgatiue waye , there are ordained certaine formes of Praier , prescribed in the ninth : § . of the introduction of this booke : of which , the first containeth for matter of Meditation the Seuen capitall , or Principall Vices , commonly called the Seuen deadely sinnes : And the Ten commaundements of the lawe of god : And the Three faculties , and Fiue senses of Man . And it is very profitable to knowe more particularly , the multitude , and greatenesse of our sinnes : and to learne how to examine the conscience , as well for sacramentall Confession , as for the quotidian examination , which is euery night to bee made . And finally it aydeth much to diue deepe into the knowledge of our selues , to discouer the rootes of our sinnes , and to applye vnto them the remedies thereof .

In this first place I will set downe the meditations of the Seuen deadely sinnes : D. Th. 1.2 . q. 84. ar. 4. Apocal. 12.3 . For in them as in seuen heades the other sinnes are virtually included , and for this cause our principall battaile muste bee against them ; for whosoeuer perfectly vanquisheth them , vanquisheth the Dragon with the seauen heades , which maketh warre vpon the sainctes , and destroyeth the seuen nations of Enemies which hinder the entrance into the lande of promise , Deuter. 7.1 . Item Collat. 5. cap. 16. not terrenne , but coelestiall , as Cassianus largely prosecuteth it in those bookes which hee wrotte of this matter . From whence it proceedeth that the principall ende of these Meditations must not bee onely to knowe the malice , and deformitie of these vices , and to abhorre it ; but to lay presently handes to the worke , and to mortifie those disordinate Passions , and Affections , Reg. 7 ex fusis . that haue taken deepe roote in our hearte ( for as S. Basile saithe ) Vices are not vanquished , nor vertues gained with bare considerations , but with strong exercises of mortification ; for the which Meditation , and praier is a helpe , moouing our will to bee willing to bee mortified , and obtaining of our lorde , forces to that ende . And allbeit it is truthe , that all mortall sinnes are taken away togither and at an instant by contrition , and confession , wherein one mortall sinne is not pardoned without another : yet vicious customes that remaine in the soule , & passions of the apetite vpon which they are founded , are to bee mortified by parcells , & by litle , & litle ; for the which Moyses said to his People , speaking of the seuen nations aboue mentioned . Deuter. 7.22 . Ipso consumet nationes has in conspectu tuo paulatim , at que per partes , non poteris eas delere pariter : He will consume these nations by litle , and litle , and by partes : thou canst not destroye them all togither : The diuine Prouidence so ordaining it for our exercize , and humilliation ; because the warre continuing longer , the victorye shall bee more secure , and more proffitable . For this cause wee will make a speciall meditation of euery one of these vices , teaching the manner how to make warre vpon them by their contrary actes . To which ende wee shall ponder in euery one three things . First in what manner a man may sinne in euery vice , setting downe not onely greate , but also light sinnes , that those which are desirous of perfection , may knowe more often what things they are to mortifie . The Second shall bee , the losse which followeth such a vice , and the temporall punishements , wherewith God vseth to chastize it , and the eternall which in the other life are especially correspondent vnto it . The third shall bee the greate fauours , and rewardes which they enioye , that valourously doe mortifie it , and embrace the contrarye vertue , declaring some actes , and excellencies thereof , that feare , and loue may animate vs to mortification .

The Eightenth Meditation of pride and Vaine-glorye .

The first Pointe .

FIrst , D. Tho. 2.2 . q. 162. I am to consider what Pride is , and in what manner a man may sinne therein , pondering how contrary it is to all reason , how iniurious to God , how pręiudiciall to our Neighbour , and how hurtfull to vertue : for all this is discouered in euery one , Cassian . l. 12. c. 2. & collat. 5. c. 12. as the fathers haue noted it . Pride is a disordinate appetite of excellencie : and it is in two manners . The one is carnall , and worldely , which placeth its excellencye in corporall goods , as wealthe , Parentage , beautye , honnorable office , &c. The other pride is spiritual , which fatteneth it selfe in the spirituall goods of sciences , and vertues : And this hath foure actes . The First is , D. Greg. lib 34. moral . c. 18. D. Greg. 25. moral cap. 7. Psalm. 11.5 . Isa. 10.13 . to attribute to himselfe that which is Gods , as if it were his owne , due to his nature , or acquired by his owne Industrie , without acknowledging God for the author thereof . The Second is , that although hee thinketh that it is from God , what hee hath , yet to atribute to his owne merits that , which is of pure grace . The Third is , to thinke of himselfe that hee hath much more good , then in truthe hee hath ; as well in vertue , as in learning , and other naturall , or acquired giftes , and to flatter himselfe with them . The fourth is , to thinke , that hee is singular , and excellent aboue all , in those good paites which hee hath ; or to desire-vainely to bee so , that all may yeelde , and subiect themselues vnto him .

From pride spring many other vices with sundry actes of sinnes , the which , D. Tho. 2.2 . q. 132. like the seuen heades of this infernall dragon , wee may reduce vnto seuen : The first is her eldest daughter , Vaine glorio : which is disordinate appetite to bee knowen , esteemed , and praised of men , whose actesare , to boaste himselfe of what hee hath , as if hee had not receiued it from God : to boaste of what in truthe hee hath not ; or of a thing vnworthy of Glorye , for beeing wicked , and most base : to desire vainely to delight men , saying , or doing things that they may praise him : to reioice vainely when hee is praised , delighting to heare his owne praises , though they bee false flatteries . D. Basil . de constit . monast. c. 11. & orat . 17. D. Th. 2.2 . q. 112. This vaine glorie is most abhominable in matter of vertues ; for it is a sweete poison , and a secret theefe that robbeth , and destroyeth them .

The Second vice is Boasting , whose actes are to praise himselfe , telling of those good partes that hee hath not , or superfluously exaggerating , and blasoning those that hee hath : or discouering without any necessitye those which hee should couer . Hiere. 48 2.2 . q. 131. The Thirde is Ambition , disordinately coueting honours , and dignityes , whose disorder , consisteth in coueting those which hee deserueth not , or in procuring them by euill meanes , or with ouermuch affection , hauing no other ende but worldly honour . The fourth is Presumption , presuming greate matters of himselfe , more then hee is able to performe , and thorough his vanitie casting himselfe inconsiderately into them . The fifth is Hypocrisye , faining that vertue , and good Intention that hee hath not , to bee accounted a holy man , and doing good workes to this ende with a dissembled Goodnesse . The sixth is Stubbornnesse in his owne iudgement , preferring it before the iudgement of others , yea although they bee his superiours , in matters wherein it were good for him to subiect himselfe to the opinion of others , not to bee beguiled . The seuenth is , Contempt of others , making small account of them ; First of his inferiours , then of his equalls , and afterwards of his superiours , vntill hee come to despise God himselfe . For pride , ( as Dauid saieth ) is allwaies increasing , Psalm. 73.23 . and these budde out of it other innumerable sinnes , Discordes , disobediences , maledictions , and blasphemyes .

As I am meditating these vices , I must consider what sinnes I haue committed in euery one of them making of them an humble confession in the presence of God , Colloquie sayng vnto him : I accuse myselfe , o my God , that I am full of pride , that whatsoeuer I doe is vaine glorie , my wordes smell of boasting : and my actions , and desires are poysoned with ambition . O that I had neuer fallen into such sinnes , pardon mee , o Lord , and deliuer mee from them . I will also reprehend myselfe , with these reprehentions which are frequent in holy scripture , 1. Cor. 4.7 . saying to myselfe . O vile silly man , what hast thou that thou hast not receiued ? And if thou hast receiued , why doest thou glorie , as if it were thine owne ? Art thou now full ? Art thou now riche ? Wouldst thou raigne alone , as if thou hadst no neede of others ? If thou thinkest so , beholde God will say vnto thee , as hee sayde to another as proude , Apo●al . 3.17 . thou arte blinde , poore , naked , and miserable . Blinde because thou knowest not thyselfe : Poore of vertues : naked of good workes : and miserable with grieuous sinnes . Why arte thou prowde , dust and ashes ? Eccles. 10.9 . Eccles. 25.3 . Why art thou puffed vp vile worme ? Flye , flye from pride : for beeing poore and prowde , thou shall bee abhorred by God .

The Second Point .

SEcondly , I am to consider the terrible punishements that God hath inflicted , Pro. 16.5.18.19 . & 18.12 . Mat. 23.12 . Luc. 14.11 . & 18 14. and doth inflict vpon some prowde men in this life , and what hee will inflict vpon all of them in the other . These chastizements are pointed at in that sentence so frequent in scripture , He that exalteth himselfe shall bee humbled . Wherein are included three terrible chastizements of the prowde : to witte , to depriue them of the excellencye they haue : to denye them what they desire : and in steede thereof to giue them basenesse and confusion which they feare ; which is verified in many sortes , and may bee pondered by diuerse examples that haue happened . Isa. 14.12 . The angells thorough pride lost the excellencies of grace , and obtained not their preheminences in the seates of glorie . but were cast from the empireall Heauen , to the abisme of hell . With this example I am to terrifie myselfe , as Christe our Lord terrified his Apostles , when they boasted that the diuells obeyed them , saying vnto them , Luc. 10.18 . I sawe Sathan as a lightning falle from Heauen . As who should saye ; So shall you fall , if you bee prowde : For pride of angells maketh diuells : and will make diuells of apostles . I●ā . 6.71 Thorough the like chastizements passed Adam , Nabuchodnosor , Cyrus , Herod , and others that desired to bee as God , Gen. 3.17 Dan. 4.28 . Ezech. 28.6 . Actuum . 12.23 . Ex. D. Ber. ser. 54. in Cant. & D. Greg. lib. 11. moral . cap. 8. Orat. 17. de humil. & vana gloria . Actuum . 5.5 . and gaue him not the glorie that is due vnto him .

2 From hence I will ascende to ponder , that the greatest chastizement that God in this life inflicteth vpon one sinne , is , for that cause to permitte many others , and to take from them the speciall fauours of his Grace , which should preserue them from them . And in this manner he chastizeth pride , which is the cause of those interiour drinesses discomforts , and abandonings that happen vnto vs ; and thorough it God permitteth grieuous fallings into luxuries , and infidelites . Ananias and Saphira ( as S. Basile saieth ) for vaine glory solde their goods , to bee accounted for perfect , and for this , God permitted them to retaine halfe the price , for the which they died sodainely , loosing with their life the honour they desired : which strooke a greate feare into all the churche , and should strike a feare into mee , because the punishement of a fewe , should bee a warning for manye . And if I bee prowde , I shall bee peraduenture one of these fewe punished , vnlesse I amende .

3 Then will I ponder how at the leaste , I cannot escape from the terrible chastizements of the other life , where all the prowde shall suffer speciall confusion , with terrible shame to see themselues so contemned . And those which here pretended the highest place , shall there haue the lowest , at the feete of Lucifer the king of the prowde : yea , and the Diuells themselues shall scoffe at him , vsing for a mocke that of the prophet Isaias : Isai. 14.10 . Et tu vulneratus es sicut & nos , nostri similis effectus es detracta est ad inferos superbia tua , Thou also art wounded euen as we , thow art made like vnto vs in punishement , as thou hast beene in sinne ; Thy pride is drawen downe to hell , and to the deepest lakes thereof . Then what greater madnesse can there bee , then to seeke with pride that excellencye whose ende is eternall confusion ? Mat. 7.3 D. Bern. in Apologia ad Guilielmum Ab batem . And what greater folly then for a glory which passeth like the winde , to oblige mee to an ignominye that shall neuer haue ende ? O pride ! what a greate beame art thou in the eye foolishly blinding it , that it cannot see its owne Hurt ? O humble IESVS take from my eyes this greate beame , that I fall not by reason of it , into these so exceeding greate Losses .

The third Pointe .

1. THe third pointe is to consider the greate good that I shall get , if I mortifie pride , and imbrace humilitie , especially for the ende that I doe pretende , which is to purifie my soule . These benefits are comprehended in our sauiour Christes promise , when hee saide , Mat. 23.12 . Luc. 14.11 . & 1● 14. He that humbleth himselfe shall bee exalted , wherein hee setteth downe three greate benefits which hee doth to those , that truely humble themselues ; freeing them from the miseries whereinto they haue fallen : Preseruing in them the graces , and excellencies that they haue receiued and exalting them a newe to others that are greater : so that those which humble themselues with a contrite hearte for hauing sinned , are exalted by Christe in the very same , wherein they humble themselues : for hee pardoneth them their sinnes ; putteth from them the punishements they deserued : giueth them his grace , and charitie : exalteth them to the dignitie of the sonnes of God : heareth their praiers , and filleth them with greate giftes . Iacob . 4.6 . 3. Reg. 21.29 . Luc. 18.10 . For God resisteth the prowde , and giueth grace to the humble . King Achab because hee humbled himselfe before God , was deliuered from the chastizement that was menaced vnto him . The Publican was iustified for his humility , the Pharisee being reproued for his Pride .

In like manner the iust humbling themselues are exalted by God in iustice itselfe , augmenting vnto them sanctitye , and the giftes of grace , and the honour and glorye which thereby they doe meritte . And hereupon saieth the wiseman , Eccles. 3.20 . Luc 1.48 . The greater thou art humble thy selfe in all things , and thou shallt finde grace before God , as our blessed lady the virgin did , and was exalted to bee the mother of God : and the sonne of God himselfe became man to destroye pride , and to giue example of humilitie ; and because hee humbled himselfe more then all men , Ad Phil. 2.9 . Colloquie hee was exalted aboue all the heauens . Therefore , o my soule , flye from Pride , if it bee but to auoide thy Hurt ; and imbrace Humilitye though it bee but for thyne owne proffit . For it is a generall lawe from the which thou shallt not bee excepted , that whosoeuer is prowde shall bee humbled , and that whoseuer humbleth himselfe shall bee exalted . Comply thou with that which belongeth to thee , humbling thy selfe for thy sinnes , and God will performe what belongeth to him , exalting thee with his gif●es .

Lastely , I will examine what degree of pride prçdominateth in my hearte , and which of those vices aboue mentioned holdeth it in subiection , and that I will manfully endeuour to mortifie , exercizing the contrary actes , taking away the occasions of stumbling , and applying that particular examination which heereafter wee shall set downe : beginning by mortification , and humiliation in exteriour things , which is the most easie : for ( as glorious S. Serm. 2. in quadragesima . Bernard saieth ) Nihil facilius est volenti , quam humiliare semetipsum , there is nothing more facile to him that hath a will , then to humble himselfe : for if I would make myselfe greate , many will contradict mee : but if I will humble myselfe , there will bee none to contradict mee , Bernar. epist. 78. and humbling myselfe I shall come to bee humble . For humiliation is the onely meanes to estrange mee from pride , and to obtaine the vertue of humilitie .

The ninetenth Meditation vpon the vice of Gluttonye ; and the vertue of Temperance :

The first Pointe .

GLoutonye is a disordinate appetite of eating , D. T●● . 2.2 . q. 148. & drinking , and heerein wee may sinne fiue manner of wayes : First , in eating meates prohibited by the churche , or by breaking of fastes , either those which I am obliged to obserue by a speciall vowe : or by the obligation of a regular estate . Secondly , taking meate , or drinke , D. Greg. lib. 30. moral . cap. 26. in ouer greate danger of my corporall healthe , or of my spirituall , which is heereby hindred ; or in drinking vntill I loose , or trouble my Iudgement . Thirdly , procuring meates , and drinkes of such quallitye , as are much more delicate , and precious , then my person , and state requireth , onely for pampering , and sensuallitye . Fourthly , eating oftener then is conuenient , out of season , and vpon an occasion that may doe mee harme , or in a place not conuenient , or contrarie to the prohibition , and rule of my religion . Fifthly , in eating with ouer greate affection , sauouring what I eate onely for pleasure , and after an immodest , and hastye fashion , wholely ouerwhelmed in what I am doing with thoughtes , and wordes of sensuallitye .

Vpon these fiue actes , I am to examine myselfe , & to accuse myselfe before God , bewailing my imbecillities , & sayng : woe to mee , Colloquie that doe allwaies in a manner sinne , euen in eating , & drinking , seruing rather my owne sensuallitye , then my necessitye : & seeking rather the delight of my fleshe , then the conseruation of my life ; so that when I pay that debt to my bodye , I pay the tribute of sinne to the diuell . Haue compassion , o God , of my Weakenesse and succour mee with thy grace that Gluttonye may not dragge mee after her . With this Vnderstanding , I am to make greate Resolutions to mortifye this Vice , D. Basil lib. de vera virgi . obseruing the Rules of Temperance in the fiue things aboue mentioned , to witte , in the Precept , Quantitye , Quallitye , Tyme , and Maner , endeuouring to take of meate , and drinke a competent Quantitye flying the two extreames that it bee neither so much as to ouerlod mee , D. Bern. sem. 30. in cantica & ad fratres de monte Dei. Eccles. 37.33 . nor so litle , as not to sustaine mee . And in the Quallitie , contenting my selfe with ordinary meates , rather grosse then delicate , auoyding all Singularitye if it bee not in a case of manifest necessitye . But in the manner . I am to endeuour that which the holy Ghost instructeth . Not to suffer myselfe to bee dragged by my Appetite ; so that when the Bodye is eating , the Spirite bee eaten , and swallowed with the meate : But rather with an Imperious Hearte to giue some foode to the Spirite , that may moderate the couetous Desirs of the Fleshe . The considerations of the Pointes here ensuing shall much helpe to mooue mee herevnto .

The seconde Pointe .

SEcondly ; I am to consider the Punishements of this Vice reducing them to three Rankes . Some that procede from Gluttonye it selfe , like an euill Tree . Others that God our Lord hath added , and doth adde in this life to discouer how vnpleasing this Vice is vnto him . And others that hee hath reserued for the other life . First Gluttonie is a chastizement of it selfe , and payeth in readie money with paine the delight of the sinne : for it ouer chargeth the Bodye , taketh away Health , shortneh the life , & Hasteneth Deathe . Item . it afflicteth the Spirit , dulleth the Vnderstanding , Luc. 21.34 . disableth for praier , and conuersation with God , and maketh Incapable of spirituall comfortes , for that it suffereth itselfe to bee fiilled with carnall pleasures : and it cowardizeth the hearte for greate matters in gods seruice , Cassian . lib. 5. ca. 13. & 20 & collation 5. because hee that is subiected to this enemy that is the weakest , hath no courage to combatte against others that are more strong .

Besides this for Gluttonye God hath inflicted terrible punishements . For the eating of an apple against the precept of God , Adam and Eua , Genes. 3.17 . lost their estate of innocencye , and were cast out of paradise . The Israelites that disordinately desired to eate fles . he in the deserte , Psalm. 77.30 . Num. 11.33 . Exod. 32.6 . & 27. while they had ( saiethe Dauid ) the morsell in their mouthe , the wrathe of God came vpon them , and the place of their fullnesse was called the sepulchre of their gluttonye ; Another time the same Israelites from eating , and drinking rose vp to idolatrye , gods iustice permitting , that those should adore a calfe , that tooke their belly for their God . For the which thirty three thousand of them were put to the sworde . And that which is most admirable , a holy Prophet , 3. Reg. 13.24 . for eating in a place that God had prohibited him , was slaine by a Lyon : and nothing might excuse him , neither the miracles that hee had donne , nor the obedience that hee first had , nor the necessitye that hee suffered , nor that hee had beene beguiled by another that seemed of the same profession .

Finally , in the other life , D. Basil . sermon de abdicatione rerum . Luc 16.24 . the gluttons shall suffer particular torment in their tongue , as the Couetous riche man who fared very delicately , came in Hell to suffer such thirst , that hee begged to bee refreshed by Lazarus with the tippe of his finger onely dipped in water , and it would not bee graunted him . So that all there , shall suffer dogges hunger , raging thirst , pangs , and bitternesses of eternall galls according to the sentence pronunced against Babylon ; As much as shee hath glorified her selfe , and hath ben in delicacies , Apocal. 18.7 . Colloquie so much giue her torment , and mourning . Then what doest thou , o my soule ? why doest thou not bewaile thy Gluttonyes ? why doest thou not amend thee of them ? Beholde that temporall fullnesse , & drunkennesse shall bee chastized with eternall hunger , and thirst . And if like Esau for a vile dishe of meate thou sellest the inheritance of heauen , Genes. 25.33 . Ad Heb. 12.17 . thou shallt peraduenture haue no time to recouer it . Consider how many haue beene chastized for this vice , and beeware by other mens harmes , least torment light vpon thee for thine owne .

The third Pointe .

Thirdly , Of Temperance & Fasting . I am to consider the greate Benefits , and Rewardes that I shal receaue of God , if I mortifie Gluttonye , and perfectly embrace Temperance and fasting , reducing them to other three rankes , opposite to the three punishments of Gluttonie . Some are proper to them selues , like good fruites of a good tree : others our Lord addeth , to showe how much this vertue doth please him : others are rewardes of heauen wherewith hee rewardeth it . For first abstinence payeth in readie money the paine which it hath in the beginning : for it easeth the bodie , it preserueth from infirmities , it conserueth the healthe , it inlargeth the life , it recreateth the soule , it ableth it for praier and for receiuing celestiall comforts , it taketh away the Armes of his enemy the fleshe , and subiecteth it to the spirit , to incourage it to vndertake glorious enterprises in the seruice of God .

Besides this , Bern. ad fratres de monte Dei. God beeing so liberall , and compassionate as he is , consenteth not that wee should liue voyde of some pleasures . And therefore those whoe abstaine from bodily foode , hee recreateth with the foode of the soule ; and for sensuall Consolations , hee giueth them spirituall . So that they loose no consolation , but better it , transporting it from the fleshe to the spirit . To these hee communicateth celestiall illuminations , like as to Daniel : and giueth them notable victories , like as to his three companions against Nabuchodonosor : and exalteth them to very high contemplation , as hee did Moyses ; and Helias , Mat. 17.3 . giuing them parte of his glorious Transfiguration in rewarde of their fasting and mortification .

3 Finally God rewardeth them in heauen with a spirituall fulnesse , seating them with Christe at his table , that they may eate and drinke in his kingdome of that foode which God himselfe eateth . Therfore o my soule , if thou desirest to attaine to greate sanctitye vpon earthe , and to obtaine greate rewardes in heauen , begin with temperance and fasting : for the which God represseth vices , Ecclesia in praefat quadragesimae . Ad Gal. 5.24 . exalteth the spirit , graunteth vertues , and crowneth with , Rewardes . O sweete IESVS , seeing all that are of thy partie ought to crucifie the fleshe with the vices , and desires therof , graunt mee that I may mortifie mine , as thou didst mortyfy thine . By that thirst which thou suffredst on the Crosse , and by the Gall and vinegar which they gaue thee to drinke , graunt mee , I beseeche thee a temperance so perfect , that in eating , and drincking I may satisfie my necessitie , and not serue my delight : and a fasting so strict , that like the Niniuites I may appease thy wrathe , Ionae 2.10 . & 3.11 . satisfie for my sinnes , terrifie the diuells , giue ioye to the Angells , and bee made partaker of thy giftes , worlde without ende Amen .

The xx . Meditation vpon the vice of Luxurie , and the vertue of Chastitie .

The first Pointe .

LVxurie is a disordinate appetite of sensuall pleasures , D. Th. 2.2 . q. 153. contrary to the order that God hath appointed therein . In this vice wee may sinne , first , by thought , consenting with the will to committe this sinne , or taking pleasure to thinke vpon dishonest things , with that delectation called by the schoolemen Morosa , detaining our selues voluntarily in this delight , or weakely resisting it , or not remoouing the occasion from whence it ariseth .

2 Secondly wee may sinne by worde , speaking filthy things ; by the eare , delighting to heare them , or to heare musicke , and dishonest songs : by the eye , beholding things that prouoke to dishonestye , or seeing such like representations , or reading bookes that treate of such things : by the smell , and taste , smelling , or eating , and drinking things that prouoke to Luxurie , hauing in all , this sensuall delight for the ende .

3 Thirdly , wee sinne by the acte committed many waies . If by ones selfe alone , it is pollution : if with a single woman , it is fornication : if with a married woman , adultery : if with a virgin , deflowring : If with a kinswoman , Incest : if with a religious woman , or contrarye to the vowe of chastitie , it is sacriledge : if with one of the same sexe , it is sodomye : if with a beaste , beastly brutishnesse : Touching by ones selfe , or by others for the same ende of delight , are reduced to the sinne of the acte consummated . In this pointe wee are not in praier to make much pause , reckoning the particular circumstances of these sinnes , least they should bee an occasion of newe Temptations , and therefor they are rather to bee beewailed , then thought vpon , saying : Colloquie Wretch that I am , my life is so bestiall , and filthye that I am ashamed to consider it , & afraide to looke backe on it , leaste I should a newe bee infected with the euill odour thereof . Looke , on it , o my God with thy eyes of mercye , that from my eyes may issue fountaines of Teares , wherewith I may purifie myselfe from so greate vncleannes .

The seconde Pointe .

1. SEcondly , I will consider three other fortes of Punishments correspondent to luxurie , as before wee haue said of gluttonie ; but much greater , for that it is a greater sinne . The first punishment is , innumerable miseries which this vice draweth with it ; our Lord permitting that the Angell of fathan , who with the pricke of the fleshe ouerthroweth sinners , should likewise giue them cruell buffets , tormenting theyr bodies with a thousand Crosses , 2. Cor. 12.7 . with painefull , lothsome , and shamefull diseases , with infamies , and a thousand other Torments , vntill they haue consumed their wealthe , theire healthe , their content , and their life . And as S. 1. Cor. 5.5 . Paul deliuered ouer to sathan an incestious christian to Bee bodily tormented , so whosoeuer geueth himselfe ouer to this vice , deliuereth both his bodye and soule to this cruell Tormentour , Pro. 23.32 . who though bee begin with pleasure , yet finally hee stingeth like an adder , and like a basiliske disperseth his poison .

2. Besides this , God to shewe the hatred hee beareth to this Vice , Genes. 6.12 & 19. & 24. hath inflicted vpon it terrible chastizements : for this vice principally , came the deluge that drowned the worlde : and the fier that burned Sodome , and the greate slaughter that Moyses made of his Israelites , putting in one day 24. thousande to the sworde . And when as Phinees full of greate zeale publikely slewe a publike Fornicatour , God was so much pleased with this chastisement , that hee forth with ceased the slaughter . For the finne of pollution God killed a grandchild of the partriarch Iacob : and the sonnes of Hels the high prieste , Genes. 38.7 . 1. Reg. 2.22 . & 4.17 . Iudic. 16 21. 2. Reg. 12 3. Reg. 11 11. D. Hier. in regu . monas . c. de castit . for their carnallities died desastrously . It is at well knowne how deare it cost Sampson his sinning with Dalida : and Dauid his adulterie with Bethsabee : and Solomon his ouergreate affection to strange women . Then if such men were vanquished by Luxurie , and suffred for that cause so terrible punishments , how is it that thou flyest not from it ? Art thou peraduenture more strong then Sampson , or more wise then Salomon , or more holy then Dauid , or more priuiledged then they , that thou shouldest not fall as they fell , nor bee chastized as they were ?

3. But in hell the luxurious shall suffer excessiue torments , the fier of hell with speciall torment burning those partes of the bodye , which were the instruments of sinne . The imagination which was delighted in thinking vpon these carnallities , shall suffer horrid representations : and the fiue senses which were fiue fountaines of delight , shall bee fiue pooles of incredible torment . Finally from head to foote , they shall bee drenched in the lake of fier and brimstone , because during their life they yealded to the odours , and blandissements of the fleshe . Colloquie O my soule to eschue the flames of this eternal fire , consider well the flames of hell fire . As one naile driueth out another : so the feare of the one fier shall expell out of thee , the loue of the other . From hence am I to drawe so firme a resolution to flye this vice ( which is not vanquished but by flying ) that I may flye also to take in my mouth the name therof , 1. Corin. 6.18 . Ad Ephe. 5.3 . acording to that of S. Paule to the Ephesians , speaking of vncleannesse , and fornication . Nec nominetur in vobis . Let it not so much as bee named among you , least the name bring to your remembrance , the thing that is signified . And for that there are two wayes to vanquish this vice , one by contenting himselfe with the lauful delightes of matrimonie . The other much more perfect , abstaining also from them : the pointe that ensueth shall bee principally touching this second waye .

The third Pointe .

THirdly , Ex D. Bonauent. in dieta salutis tit . 4. c. 4 wee are to consider sixe actes comprehended in the perfect mortification of luxurie , & in the soueraigne vertue of chastitie , when it hath attained to its due perfection : and other sixe fauours , and rewardes that God graunteth for them . By reason of which , chastitie in scripture is compared to the lilly , which hath sixe very white , and soft leaues , within the which are sixe litle sprigs , with their litle buttons guilded , and kindled like fier , signifiyng by the leaues these sixe actes , or degrees of puritie ; and by the sprigs , the sixe fauours , all founded vpon the golde , and fier of charitie , with the which this vertue is made most amiable , and the mortification most sweete : and to this ende wee are to ponder them .

Actes of perfect chastitie .

THe first acte of chastitie is , to keepe puritie in the eye , and eare ; locking vp the dores of these senses , that nothing may enter thereby to awake any euill thought , or filthy imagination . In such sort that my eye must bee chaste , and my eare chaste , preseruing chaste these senses , Iob. 3. c. 1 Ex D. Basil . lib. de vera virginit . that they may bee the gardians of chastitie . The Second acte is , puritie in things delectable to the senses of smelling , tasting , and touching , seperating myselfe with greate rigor from all those sweete , and pleasaunt things that are any impediment to chastitie , labouring to bee chaste in my meate , and drinke : in my appare II , and bed : and chaste in all my touchings , flying ( as from fier ) all things that are otherwise . The third acte is , puritie , 1. Pet. 3.2 . in wordes , speeche and conuersation ; in lookes , laughters , and gestures of the bodye : and in the exteriour garce and fashion , obseruing in all this such chastitie , that christian honestye and decencye may bee resplendent in all , cutting of what soeuer shall bee contrary thereunto . The fourth acte is , puritie in friendship , and in louing , and familiar commerce or conuersation with the creatures , carefully auoiding any ouer greate familiarity with any one , that may bee any occasion of blemishing chastitie , neither giuing , nor receiuing any presents , or giftes , that may bee shares , or stumbling blockes to faile in this vertu . The fiste acte is , puritie in seperating ourselues from all occasions , aswell exteriour , as interiour , which prouoke to any thing that may dissillustrate , or ouerthowe chastitie . And therefore hee that is perfectly chaste , flyeth secret pride , by the which , God permitteth man to fall into manifest Luxurye . Hee flyeth wrathe , for that it inflameth the blood , D. Greg. lib. 11. moral . cap. 8. Eccles. 3.27 . and altereth the fleshe . Hee flyeth idlenesse , because it openeth the gate to fleshly lust . And finally hee flyeth all places , and persons by whose companye hee may indaunger his chastitie : For hee that loueth daunger , shall perishe therein . The sixth , and last degree of chastitye is , puritye in all the cogitations of the hearte , and in the motions , and alterations of the fleshe , keeping it lowe , and subiected to reason , not onely , in waking , but as much as in vs lyeth , Ex Cassian . collat. 12. cap. 8. euen in our sleepes , endevouring to giue no occasion , that the diuell should therein delude vs with filthy representations , or alterations . And these are the six pure white leaues of this celestiall lillye , which allthough it groweth among the thornes of many temptations , and tribulations which the continent man suffereth , Cant. 2.2 . Cassian . cit. c. 11. D. Tho. 2.2 . q. 155. before hee come to bee perfectly chaste : yet if I trust in Gods omnipotencie , and mercye I may obtaine it : wherein I shall bee furthered by a profounde Consideration of the sixe fauours , and rewardes , of which wee shall presently discourse .

The fauours , and rewardes of perfect chastitye .

THe first fauour that God our Lord will doe mee , if with a generous minde I resolue to fight against the rebellions of the fleshe , and to imbrace perfect chastitie , is , to sende angells to assist , and aide mee in this warre , that I may ouercome , and get the victorie : For the purer a man is , Lib. 1. de virginibus ad sororem . Quo sanctior quisque , eo munitior . Daniel 3.49 . ( saithe S. Ambrose ) the more hee is garded , and incompassed with Angells , who delight to conuerse with virgins , and chaste men , because of the likenesse that is betweene them . And as when the three chaste young men were in the fiery fornace of Babylon , an Angell descended among them , which diuided the flame , and with a humide winde , refreshed the fornace : so vnto those that are in the middest of the 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 within my fleshe , that it may neither touche , nor damnifie my spirit : and negotiate for mee the gentle winde 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 Cant. 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 with chaste soules , indue mine with chastitie , that thou maiest daigne to inhabite it , and to conuerse with 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 hundred 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 renounce liberally the vile delightes of the fleshe , that thou maiest enioye the most sweete 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 Benediction .

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 .

With 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 will leaue , not onely my cloke like Ioseph , but my honour , wealthe , and life rather then offend thee . For thou madest Ioseph for his chastitye , and loyaltie , vice-king of Egipt , but mee for mine , thou wilt 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 commaundement of the lawe of God : or taking it in deede , or retaining it contrary 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 after these goods with ouer greate Care , setting our whole hearte vpon them , treading vnder foote for this cause the commaundements of God , and of his Churche , and the obligations of our estate : from whence spring many sinnes that are the Daughters of auarice : to witte : lyes , fraudes , periuries , violences , tirannies , cruelties , sutes , discordes , and innumerable others . 1. Ad Timoth. 6.10 . Wherupon the Apostle saide , that couetousnesse is the roote of all euill . Fourthly , whosoeuer hath made a vowe of pouertye , sinneth against it in vsurping to himselfe ( without licence of his superiour , ) what is giuen him by others , or in alienating what is giuen him , or in hiding it : or in vsing what hee hath to a prohibited vse , or after a proprietary manner , that is , with an affection so disordinate , as if it were his owne , beeing sad , or complaining when they by iust title depriue him of it . Fifthly , wee may sinne , doing good workes principally for temporall interest , or for onely omitting workes obligatorye , treading vnder foote the rules of our estates , and office .

This examination beeing made , I will consider whither I haue any thing that may bee an Idoll for my auarice to adore : seeing ( S. Ad Ephe. 5.5 . Ad Coloss. 3.5 . Paul saithe ) auarice is the seruice , and adoration of idolls . And if I shall finde any such thing in my possession , or in my hearte any such affection , and desire thereof , I will confesse these sinnes before God our Lord , with greate shame that I haue coueted any thing against him : resoluing to roote out this affection , and if I can also , to disapropriate myselfe of that which is the cause thereof . To which ende I shall bee ayded with these considerations ensuing .

The Second Point .

SEcondly , I am to consider the dammage , and chastizement of auarice , reducing them to the three kindes that haue beene spoken of .

1 First , 1. ad Timoth. 6.9 . I will ponder , that auarice ( as S. Paul sayeth ) is the roote of twoe sortes of euills , in the which are summed all the euills of this life , to witte : Transgressions , and paines : sinnes , and dolours : the which are ioyned togither to chastize the mother , that ingendreth , and sustaineth them : so that shee is the tormentour of herselfe , putting the couetous man in greate vexations , and afflictions , to gaine , or preserue riches with a miserable seruitude , and slauery of them . It is likewise a snare of sathan , wherewith hee draggeth him thorough thornes , & pricky shrubbes of temptations , clowdes of faithe , remorses of conscience , and of cares that sting him ; and in the ende hee hangeth him like Iudas betweene heauen and earthe , neither permitting him to enioie the goods of the earthe , nor to attaine to those of heauen .

2 To these chastizements God sometimes addeth others , to shewe how much hee abhorreth this vice , and such as sinne therein in any of the fiue wayes before rehearsed , of euery one , I will set downe an example . Iosue 7.25 . Achan because hee tooke certaine things of Iericho , contrary to the precept of Iosue , was by Gods commaundement stoned to deathe , and all his wealthe consumed with fier . 1. Reg. 25.27 . Nabal ouerwhelmed with auarice , denyed Dauid the almes that hee asked , and because hee was harde hearted to him that was needye , hee died with his hearte as harde as a stone . 3. Reg. 21.23 . & 4. Reg. 9.36 . Actuum . 5.1 . Aug. ser. 27. de verbis . Apost. vide Belar . to . 1. lib. 2. de Monach . c. 20.4 . Reg. 5.27 . Ioan. 12.6 . Act. 1.18 . Iezabel with a disordinate desire to haue Naboths vineyarde , to get possession thereof , caused him to bee put to deathe : and shee was throwen out of a windowe , and eaten with dogges . Ananias , and Suphira , because when they had vowed pouertie , they reserued to themselues , parte of the price of the sale of their lande , they died disastrously . Giezi vanquished with couetousnesse , demaunded monie of Naaman , for the health that Eliseus the prophet had giuen him , and was therefore strooken with a leprosie . Finally Iudas harried and drawen by his auarice , admitted sathan to enter into him , and beeing not content to steale what they gaue his maister , hee solde him , & hanged himselfe . O my soule , how is it that thou art not affraide of so fierce a vice that assaileth , & ouerthroweth kings , & plebeians , riche & poore , secular and religious : seruauntes of the prophetes , and primitiue christians , & one of the twelue apostles ?

3 After these chastizements come the eternall punishements of hell , where the couetous shall suffer very greate dolour with the apprehension of their terrible necessitie , seeing they want all that their auarice desired : and by how much more riche , and couetous they were heere , so much the more they shall there bee tormented ; like the riche couetous man , whose abundance ended in horrible miserie . Colloquie O omnipotent God , riche in dooing mercie : deliuer mee from this auarice , out of which spring so many miseries , for I had rather without it suffer temporall necessities , then with it fall into eternall .

The third Pointe .

THirdly , Of Pouertya , & liberallitie . I am to consider the greate benefits that are included in the perfect mortificacation of auarice . And for that there are two wayes of mortifying it , one , keeping still the domination of my Riches , and mortifying onely the disordinate affection vnto them ; wherein consisteth the first degree of pouertye of spirit , wherewith goeth the vertue of liberallitie , which distributeth its goods when , and as it is conuenient : and the vertue of mercye , which with them remedieth the necessities of the poore . The other waye is , forsaking all the riches that I haue , or might haue , the more to disroote my affections from them ; wherein consisteth the voluntary pouerty of religion , in both wayes are included greate benefits : for generally to all the poore of spirit , Christe our Lord promised the kingdome of heauen , Mat. 5.3 . Ad Rom. 14.17 . as well the kingdome of the other life , as that which is enioyed in this life , which is iustice , peace , and ioye in the holy spirit . So that if I mortifie , and vanquish auarice , I shall enioye three benefits : iustice with abundance of good workes : peace without any noise of disturbance : and spirituall ioye free from heauinesse , and vexation : because I shall haue taken awaye the roote of these euills that hinder this good .

2 Besides this , auaricie beeing vanquished , if I shall bee liberall towardes God , in giuing for his sake what I haue , God shall bee most liberall towardes mee in giuing mee his benefits , aswell the temporall which shall bee befitting mee , as also the spirituall , both in this life , and in the other . For it is hee that saide : Luc. 6.38 . Giue , and it shall bee giuen to you , good measure , and pressed downe , and shaken togither and running ouer shall they giue into your bosome , where it shall bee very secure , and well loued . And hee saithe , Dabunt , they shall giue , to signifie , that our giftes are the cause that God giueth vs this measure , with those foure conditions that it may haue , when it is most abundant . And hee addeth , that with the same measure that wee shall mete , it shall bee measured to vs againe : for our liberallity encreasing towardes our neighbours , the liberallitie of God shall encrease towarde vs , 2. Cor. 9.6 . so that hee that soweth much shall reape much . Therefor ; o my soule , bee liberall towardes God , and for his loue towardes others , & God by himselfe and by others , willbee liberall towardes thee . Prou. 11.24.25 . Alij diuidunt propria , & ditiores fiunt . For the soule which blesseth , shall bee made fatte : that which giueth , shall bee inriched , and he that inebriateth , himselfe also shalll be inebriated , receiuing much , because it giueth much .

3. From hence I will mount to ponder the greate benefits that I shall receiue , if I embrace the second waye of mortifing auarice , forsaking all things for Christe , and giuing them to the poore : because as this is a much greater liberallitye towardes God ; so God shall bee much more liberall towardes mee , fullfilling the promise which hee made , to giue in this life a hunder folde for what wee giue him , and afterwardes life euerlasting : with a speciall promise to giue vs at the daye of iudgement thrones of greate glorye , to iudge the tribes of Israel , Mat. 19.28 . Colloquie and the nations of the worlde . O happye poueritie that is rewarded with so greate riches ? O blessed liberallitie , whose guerdon is a measure so abundant ! O if I could mortifie the loue of terrene riches to obtaine diuine , possessing all thinge in God ? O most sweete IESVS that camest from heauen to earthe , to giue vs an example of pouertie , by the which wee may mount from earthe to heauen , and madest choise to dye naked vpon a crosse , departing the worlde without possessing any thing of the world : graunt mee to abhorre temporall riches , that I may serue thee with perfection , and obtaine riches euerlasting . Amen .

4. From these considerations I am to collect a very firme resolution to mortifie auarice in all things , that in the first pointe haue beene spoken of , obseruing some manner of pouertie conformable to my estate . First liuing content with my estate , though it bee but meane without coueting what is superfluous or what belongeth to others . Secondly , in vsing well what I haue , and beeing liberall to those that wante . Thirdly , in taking away the ouergreate loue thereof , 1. Cor. 7.30 . possessing it , as if I possessed it not . Fourthly in delighting sometymes to suffer want of some thing , to imitate in some thing the pouertie of my redeemer . Finally endeuoring to serue him , not because hee should giue mee temporall goods , but because hee is worthy to bee serued ; with a hope that hee will giue me goods euerlasting . Amen .

The XXII . Meditation of wrathe , and Impatience .

The first Pointe .

Wrathe is a disordinate appetite of reuenging iniuries , D. Th. 2.2 . q. 158. & 1.2 . q. 48. & a disordred inflaming of the hearte , for things that happen against our liking , from whence proceede three sortes of sinnes . Some of Thought , as are the hatred of our neighbour , determining to be reuenged of him ; desiring some misfortune to him ; reioycing at his mishaps ; sorrowing for his good happe : and taking delight in reuenge . Some sinnes are of the Tongue , to witte : Vindicatiue , and iniurious wordes in presence : or murmuring in absence : maledictions , high , and vntuned wordes , demonstrating choller ; contention , and peruersenesse in disputations , to maintaine a mans owne opinion ; and other such like . Other sinnes there are of Facte , contrarye to the fift commaundement , as to kill , to strike , or euilly to entreate our neighbour , against reason and iustice : or to doe some acte onely to reuenge an iniurie ; or to require this reuenge of the iudges , not for loue of iustice , but for rancour , and hatred : not to pardon him that hath donne the iniurye when hee asketh pardon , but giuing exteriour demonstrations of enimitye against him . Also discordes , processes , brawlings , schismes , factions , and warres proceede from wrathe , with many other sinnes that accompagnie them .

4 Finally with wrathe goeth ioyned Impatience , for the euills that happen to vs against our healthe , honour , or wealthe , ouercharging ourselues with heauinesse thorough a vehement , and disordinate desire to be deliuered from them ; from whence vse to proceede many sinnes against God , against our neighbour , and against our selues . Such as are complaintes against our Lord , because hee afflicteth vs , with appearances of blasphemye : litle conformitye to his will : Distrustes , irksomnesse of life , impatient desires of deathe , and ragingly to lay violent handes vpon ourselues . To bee ill-conditioned , rough , and intractable towardes others , giuing them occasion of indignation , and liuing at discorde with those of our owne house , beeing angrie euen with the beastes and insensible things : Ionae . 3.9 . as Ionas was angrye with the iuye that withered , when the sunne oppressed it with heate . Considering these sinnes , and finding myselfe culpable thereof before God , I will conuert my wrathe against myselfe onely , because I haue sinned , beseeching our Lord that hee will assist mee to vanquish it . O infinite God , whose wrathe is terrible , Psalm. 4.5 . Colloquie but yet iust against those that are angrie without measure , cleare the eyes of my soule , that considering the terrible chastizements that proceede from thy sacred indignation , I may restraine those euill , and vehement passions that proceede from mine .

The second Pointe .

SEcondly , Ex D. Gre. li. 5 moral . c. 30. circa illud Iob. 5. Stultum interficit iracundia . I will consider the dammages and chastizements of this vice ; as well those it bringeth with as those which God of his iustice addeth in this life , & in the life to come . First , anger destroieth the likenesse with God , whose workes are ful of greate tranquillitie : it disquieteth the conscience : it stoppeth the fountaine of Gods mercie ; it strangleth the spirit of deuotion , and the consolations of the holy ghoste , who dwelleth , and reposeth in the humble , and meeke hearted : Ex D. Basil . hom. de Ira. and flyeth from the wrathefull , in whome the euill spirite inhabiteth . For furious wrathe is a frenesye of the soule , a short madnesse , and a voluntary diuell that prossesseth the spirit with such visages , as the diuell maketh when hee possesseth the bodye

2 Besides this , as our Lorde is the God of vengeance hee exercizeth it with rigorous iustice against those that wrathfully reuenge themselues , by killing , or opressing their neighbours . For the which , sentence was giuen against the two first wrathfull homicides that were in the worlde , Genes. 4.15 . & 24 Cain , and Lamech : that of Cain vengeance should bee taken seuen folde : and of Lamech that was not warned by Cain , seuenty times seuen : that is , a vengeance so compleate , that it comprehendeth all the kindes of torments that are in this life .

3 But aboue all , I will ponder what Christe our Lord , Mat. 5.23 . saide in his gospell against this vice : whosoeuer is angry with his brother , shall bee in daunger of iudgement : And whosoeuer shall say to his brother , Raca ; shall bee in daunger of a councell : and whosoeuer shall say , thou foole , shall bee guilty of hell fier . So that wrathe no sooner beginneth to gouerne the hearte , but the tribunall , and councell of the most sacred trinitie beginneth to treate of vengeance ; the rigour of the punishement increasing , as the sinne groweth greater . If anger remaineth but in the hearte , the punishement shall bee the lesser ; if it issue out giuing open signes thereof , with scorne , or exteriour gestures , vpon better aduise , the punishement shall bee the greater : but if it commeth to the vttering of grieuous , and iniurious wordes , and much more if it mounteth to an actuall reuenge , the sentence of eternall fier is allready giuen against it : with the which in hell is ioyned the fier of wrathe itselfe , to bee a most cruell tourmentour of the soule : for that which there most tormenteth , is anger , impatience , and rage . And allbeeit the fier of purgatorie , and of hell is all one , yet that is sufferable with patience , but this is insufferable with anger . And therfore the wrathfull , and impatient haue two hells : one in this life by their small patience in temporall afflictions : and another afterward by their rage in the eternall . Colloquie O most patient IESVS deliuer mee from wrathe , and impatience , seeing there is no greater hell , then to liue subiected thereunto .

From these considerations , Ex D. Aug. in Psalm . 149. I will drawe two resolutions of very much importance for the perfect mortification of this vice . First , to auoide any motion of anger whatsoeuer , though it come couered with the cloke of iustice , and zeale , fearing leaste with the zeale of correcting , or chastizing other mens vices , I mingle an affection of my owne reuenge . The Second shall bee , Ex D. Dorothe● serm . 8. Eccles. 11.34 . Psalm. 38.2 . speedily to represse whatsoeuer Passion of anger , before it increaseth : for at one Sparke ( saieth the holy spirit ) fyre is increased but in the beginning it is an easy thing to appease it : and appeased it shall be , if I represse the wordes , and ēxteriour signes of anger , our Lord rewarding mee the mortification of that exteriour , by giuing mee victorie ouer the interiont .

The third pointe .

THirdly , I will consider the greate benefits acquired by the perfect mortification of wrathe , comprehending the two vertues that resist it , meeknes , and patience . For the first restraineth anger from agrieuing of any one . The second suffereth the grieuances that it receiueth . The first serueth to make vs affable to all . The second to suffer of all . From whence proceede three greate benefits to make vs perfect in all that pertaineth to ourselues , to our neighbours , and to God .

1 First meekenesse , and patience giue vs quiet , and peaceable signory , Mat. 5.4 . Luc 21.19 . and possession of ourselues , and of our paisions : For the meeke possesse the lande of their Hearte ; and in patience wee possesse our soules , and obtaine peace of conscience with cordiall alacritie of spirit .

2 Meekenesse also maketh vs amiable , and patience admirable . Eccles. 3.19 . For hee ( saieth the wiseman ) that doeth his workes with meekenesse , is more to bee beloued , then honour , and glorie which men loue so much : and hee that hath valour to represse his anger , and to suffer wrong , crediteth his owne person , and edifieth his neighbours : for better , and more admirable , Prouer. 16.32 . Cassian . collat. 1● cap. 13. is the patient , then the strong man , and hee that ruleth his minde , then the ouerthrower of cities . It is in some sorte a greater miracle to suffer iniuries ioyfully , then to raise deade men to life .

3 likewise meekenesse and patience , make vs amiable to God , and giue vs entrance to a familiar conuersation with his maiestie , whereas the want of them barreth vs the gate . Epist. 8. ad Demophilium . 1. ad Timoth. 2.8 . Moyses for his greate meekenesse had very inwarde familiaritie with God : and ( as S. Dionysius saieth ) for failing a litle therein , the spirit decreased that hee had receiued . And if I will pray to God in euery place , and lift vp pure handes to heauen , it must bee , hauing mortified anger , and contention , easing myselfe with the wings of meekenesse and patience .

4. Finally if I bee meeke , and patient , I shall partake with excellencie , the spirit of Christ IESVS our Sauiour , who in these two vertues excelled , giuing vs a rare example of them in his life , and passion , like a most meeke , and patient lambe , that wee might imitate him therein . And to the two Apostles , who with a spirit of Anger and reuenge , cloked with zeale , desired that fier should come downe from heauen vpon the Samaritans , hee saide ; Luc. 9.55 . You knowe not of what spirit you are . As if hee should saye , the spirit of my disciples must not bee of anger but of meeknesse ; not of vengeance but of suffrance . O meeke and patient IeSVS , 1. Pet. 2.23 . Colloquie who beeing cursed didst not curse : and suffering Iniuries , didst not threaten : and receiuing most grieuous contempte , either didst answere with diuine meeknesse , or didst holde thy peace with admirable silence : ayde mee that in imitation of thee I may vanquish Wrathe , represse impatience , embrace meekenes : and armed with patience , may suffer afflictions willingly , that I may attaine to enioye with thee eternall repose Amen .

The XXIII . Meditation of Enuie . D. Tho. 2.2 . q. 36.

The first Pointe

ENuy is a disordinate sadnesse for the goods of our neighbour when it excelleth and obscureth ours . It springeth from pride , and is accompaned with wrathe : so that the actes of these two vices doe accompanie it . The most ordinary are to abhorre my neighbour because his Prosperitie maketh mee sad : to reioyce at his fall , to grieue at his exalting : to heare his praise with paine , and his dispraise with delight : to murmur at him and his affaires , procuring to drowne , and vnder-value them , and vsing meanes to attaine to this ende .

1. Enuy feedeth itselfe in all kindes both of good and euill : from whence wee may collect foure sortes of Enuy . The first , and grossest Enuy is , to see others surpasse mee in temporall goods of wealthe , honour , dignitie , fauour with princes , beautie of body , and other such like excellecies . This is proper to worldlings , and springeth from that pride which in the eighth meditation wee call worldely pride .

2 Another greater Enuy is fedde vpon letters , sciences , habilities , and artes , and in those excellencies which touche the vnderstanding . This Enuie assaileth those that professe studie , and it is mixed with obstinacye , and contentions , and with other vnlawfull meanes for a man to exalt his owne honour , and to abase , and vngilde another mans .

3. An other much greater feedeth vpon spiritu , all vertues , and goods , beeing sad that any others should haue any excellencie therein , or should bee honoured , and praised as holy men . This proceedeth from that pride which wee call spiritual , and setteth vpon those that conuerse with vertue : & it is most familiar , to principiants , and hipocrites .

4. Finally when this augmenteth it arriueth to the supremest degree , D. Th. 2.2 . q. 36. ar. 4 ad 2. & q. 14. ar. 2. which is called Enuie of grace , and brotherly charitye ; and it is one of those sinnes which are against the holy Ghoste , beeing sad , and heauy that our neighbour should bee vertuous , and should haue the graces , and giftes of the holy spirit , wishing that hee had them not : from whence proceedeth the most grieuous sinne of scandal ; which is , to saie , or doe something to cause our neighbour to loose grace , and charitie . Such was the enuie of the diuell against man , by the which ( saieth the wiseman ) deathe entred into the worlde , Sapient . 2.24 . whome all they imitate that are of his faction . This might suffice to abhorre this so abominable vice , which maketh mee an imitatour of sathan . And so confounding myselfe for the sinne which in this matter I haue committed , I will saye to myselfe : seeing thou wast called to imitate Christ , imitate not his enemie , for if thou imitatest him inenuie , thou shallt bee partaker of the deathe that entred thereby .

The seconde Pointe .

SEcondly , I will consider the innumerable euills of sinne , and paine that spring from enuie , by Gods iust punishement , that itselfe might bee the most cruell tormentour of him that is subiected vnto it , aswell in this life , as in the other . First , enuie is avenemous breathe of the infernall serpent , by the which hee casteth out all his poison togither , seducing to most grieuous sinnes , obscuring reason , inraging the soule , corrupting the bodie , and rotting the bones , and much more destroying the strong vertues of the hearte . And on the other side , Prouer. 14 30. it is like a disease incurable , or very difficult to bee cured : for as it is a vice infamous , and proper onely to base mindes , wee are ashamed to manifest it to the spirituall phisition ; and with what successe soeuer it bee , though it bee contrary , prosperous , or aduerse , it is baited , and augmented . All which may be pondered by certaine examples of holy scripture , in all estates of persons , according to the degrees of enuie that wee spake of . Cain thorough enuie , Genes. 4.8 . that God accepted the sacrifice of his brother Abel , killed him by deceite , and cruellty : yea hee would haue couered his sinne from God , and hee dispaired of mercye , and remedy . The bretheren of Ioseph thorough enuie , put him in a well , and solde him for a slaue ; Genes. 37.24 . and though hee humbled himselfe vnto them , they were not appeased . Core , Dathan , and Abyron , enuing Aaron , and Moyses , Num. 16 31. would haue vsurped their dignitie , and haue put the people in a tumult : for the wich the earthe opened , and swallowed them aliue . Saul thoroughe Enuie persecuted Dauid with such obstinacy , that hee liued as if hee had beene possessed with a diuell , and killed himselfe , like a man in despaire . Finally the Iewes , for the Enuy they bore against our Sauiour Christe , commited the greatest sinnnes , and suffred the greatest punishments , that haue happened in the worlde .

3. From hence I will passe to consider the punishments of hell , where the Enious with incredible rage shall turne against themselues , biting their owne fleshe , and that cruell worme that gnaweth their consciences shal whet their teete with Enuy , remembring what goods they lost , and others obtained : specially when after the day of Iudgement , they shall see the glorie of the righteous , whome here they despised .

4 Finaly , Enuy is so euill , and cruell that it conuerteth al things to its owne hurt . Prou. 17.22 . From other mens good , it draweth a spirit of heauinesse that dryeth vp the bones . And from other mens harmes , it draweth such a manner of ioy , that with the sinne it maketh it selfe partaker of them . And therefor in hell the good , & euill of others , shall bee the proper torments of the enuious . Now this being so why doe not I tremble at this cruell Beaste ? How dare I dwell with this basiliske that with his eye killeth , & tormenteth mee ? Iudas Apostolus in sua canonica . 11. Colloquie O how truely may I apply to myselfe that of the Apostle : Woe to mee that wickedely haue followed the waies of Cain , persecuting for enuy my bretheren : & like Balaam haue giuen them euill counsell to ouerthrowe them in sinne : & like Core haue pretented to exalt myselfe , by debasing of them . I haue deserued , o my God , that the earthe should swallowe mee as it did Core : that I should perishe miserably like Balaam : and that thou shouldst caste mee for euer out of thy presence like Cain , imiating in paine those whome I imitated in sinne . But heerein by thy grace I differ from Cain , confessing that thy mercy is greater then my wickednesse , and therefore I hope to obtaine intire pardon therof .

The third Pointe .

THirdly , I will consider the greate benefits which are included in the perfect mortification of Enuy , & in embracing brotherly Charitye . Pondering First , the actes of this charitie , as they are contrarye to enuie . The first is , to resiste euill motions , Ex D. Bern. serm. 49. in cant . in such sorte , that though I feele myselfe to bee assailed with heauienesse for the prosperitie of my neighbour , that yet I giue not consent thereunto . Another , and better is , to reioice at his good , as if it were myne owne , and to giue him , the much good may it doe him . The third , and most perfect is , to wishe that many had the same excellencies that I haue , yea , and greater , if God shall bee so pleased , reioicing the reat for this cause , as if they were mine owne . To moue mee to so excellent actes I am to ponder , that it is the generositie of a christian minde , to seeke more Gods pleasure , then mine owne ; and the glorie of God much more then mine owne : and that it may bee spread amongst many , and in many things . And if it bee Gods will , and for his glorie , that others should haue greater naturall , or supernaturall giftes then I , it is iust , that my will should condescende thereunto . I must not bee like Iosue the seruant of Moyses , who was enuious that others should prophecie , but like Moyses himselfe , who saide : Num. 11.27 . & 29. I would I might vnderstand that all did prophecie , that all were wise , prudent , and holy : and that all did serue , and glorifie God . I must not bee like the disciples of Iohn Baptist , Ioan. 3.26 . who were enuious that Christe should baptize , and that all should followe after him ; but rather as the Baptist himselfe , who saide : It behoueth that Christe encrease , and I diminishe : I reioice that my neighbour is axalted , & I humbled : and so it is meete when God will haue it so . Besides this , brotherly charitie , contrarily to enuie draweth out of all things good to itselfe : for reioicing at the good of my neighbour , I make it myne owne : and grieuing at his euill , I shall free miselfe therefrom : for by such actes I dispose myselfe , that God may giue mee the one , and deliuer mee from the other , in such sorte as shall bee most conuenient for mee . Finally , with this charitie , whose fruite is peace , and ioie in the holy ghoste , I shall beginne euen from earthe to taste what is in heauen , where all the blessed are contented , and the least are partakers of their glorie , that haue most , thorough the ioie they receiue thereby . And so I shall bee partaker of the prosperitie , and ioie of all my neighbours , hauing so many motiues of allacritie , as I shall see good fortunes happen vnto them . Colloquie Ad Gal. 4.18 . O my soule , begin foortwith to exercize vpon earthe , the life that thou hopest to enioye in heauen . If thou wilt needes haue enuye , let it bee a holy enuye of the good , imitating them in that which is good , endeuoring to excell all , not to bee more honoured , but that in thee God may bee more glorifyed worlde without ende . Amen .

The XXIIII . D. Tho. 2.2 . q. 35. Meditation of Slothe .

The first Pointe .

ACcidia , ( which wee commonly call by the name of Slothe ) , is a disordinate heauinesse , and fastidious irksommesse of vertuous exercize . Hereein wee may sinne manifoudly , thorough the many vices that accompanie it . The first is , an ouergreate feare of the labour , and hardenesse of vertue , flying it for this cause : from whence proprocedeth hauinesse , and tediousnesse in the exercizes therof , performing them with irksomnesse . The second is , pussillanimity , D. Tho. 2.2 . q. 133. and cowardise in enterprising difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee , & not vsing them● , when the lawe of iustice , or charitie 〈◊〉 obligeth mee . The third , is slothe , and negligence in fullfilling and obseruing the lawe of God , the Euangelicall councells , the statues and rules of my estate , and office doing these things a litle more or lesse with breakings of delayes , and repugnancies , for feare , and when I cannot otherwise leaue them vndonne with base endes and seruile and subtle intentions . The fourth is inconstancie , in prosecuting the actions of vertue and carriyng them to the ende : with instabillitie in them , dashing out of one , into another to take away tediousnesse , vntill I leaue of the good I haue begun , retourning backe , like a dog to his vomite . The Fifth is dismaiednesse , 2.2 . q. 26. ar. 4. and distrust of getting the vpper hande in pretention of vertue : or of getting the victorie against temptations , vntill wee fall into the abisme of desperation . The sixth is , rancour , Ex D. Greg. lib. 31. moral . cap. 31. and indignation against spirituall persons , because their vertues , and good examples vpbraide mee to my face : or because I am offended with the aduises , and corrections I receiue from them . The seuenth is , idlenesse in loosing that precious time which God hath giuen mee to labour . As also ouermuch sleepe , and drowsinesse in good workes , specially in the spirituall exercizes of praier , reading , masse , sermons , and speeches concerning God , thorough the small delight I take in them . The eight is , vagation in diuerse vnlawfull , Ex Cassian . lib. 20. c. 2. and vaine things to entertaine mee : as are voluntary distractions of thought , and imagination : pratling , and loosnesse of tongue in idle wordes ; vaine sportes ; beholding prophane representations ; curiosity of the senses ; wauing of the bodye , gadding vp and downe the streetes , heere , and there for pastime , and recreation ; and desiring change ; beeing constant in nothing but in inconstance . Finally to this vice belong all sinnes of omissions , and negligences in Gods seruice , which are innumerable : and hardely shall you finde a good worke , but it hath some of these defectes , either in the beginning , in the midle , or in the ende ; wherefore I am greately to accuse myselfe before our Lord , Colloquie saying vnto him : I confesse , o my God , that in this vice onely , I haue sinned so often , that my sinnes are numberlesse : and therefore I throwe them alltogither into the numberlesse multitude of thy infinite mercies , that thou maiest remedie the numberlesse multitude of my miseries .

The Second Pointe .

SEcondly , I am to consider the most grieuous hurtes proceeding from slothe : Some that spring from itselfe : and others added by the iust chastizement of God , both in this life , and in the other .

The first , are the most grieuous : For luke-warmnesse is painefull , and perillous , the shadowe of deathe , and very neere neighbour to hell : it emptieth the hearte of spirituall consolations , Ex D. Bern. 3. & 5. de ascen. Luc. 11.25 . it fillethe it with heauinesse , and openeth the gate to innumerable temptations of the diuell ; who commeth to dwell , and settle himselfe in that soule which hee findeth idle , and vacant ; bringing with him , seuen other worser diuells , which are the multitude of sinnes : for all gather themselues to the slothefull , and idle soule , Eccl. 33.29 . Prou. 24.30 . which ( as Salomon saieth ) like a vineyarde , or graunge which is not cultiuated , nor hath no trenche , nor inclosure , is full of the nettles of sinnes , and of the thornes of passions , and amaritudes ; it is trodden vpon , and trampled by the diuells , and by diuerse vnquiet thoughtes , which like passengers enter in , and issue out by it . From whence proceedeth a strange pouertie of spirituall goods and an vnproffitable beggerie , Prou. 20.4 . for hee that in the winter of this life hath not plowed , nor laboured , shall begge in the summer of deathe , and shall finde none to giue him what hee beggeth : like the fiue foolish virgins , who thorough slothe falling a sleepe , begged oyle for their lampes , Mat. 25.8 . and none would bee giuen them .

2 Besides this , the iust sustaine exceeding greate losse by this lukewarmnesse : which is as it were the canker of vertues , the mothe of good workes , the aloes of consciences , the banisher of diuine consosolations , the diminisher of merits , and the augmenter of their labours : for the lukewarme in vertue , walke full of feares , and desires . Feares oppresse them , and desires torment them . They labour much , Prou. 18.8 . & 21.25 . Mat. 20.12 . and thriue but litle , for the burthen of Gods lawe lyeth heauy vpon them , and they merit but litle in bearing it , because of the greate repugnancie , and yrkesomnesse wherewith they beare it : and so they liue in perill of forsaking it , and of falling into the malediction of Ieremie , which saieth . Hiere. 48.10 . Cursed bee hee that doeth the worke of our Lord fraudulentlie . And into that other most terrible one , wherewith Christe our Lord menaced a lukewarme bishop , saying vnto him : that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe , Apocal. 3.16 . and out of the misticall bodie of his churche . Finally as the slothfull seruant which buried the talent of his Lord , lost what hee had , Matth. 25. and was cast into vtter darkenesse , wherethere is perpetuall weeping , and gnashing of teethe : so the slothfull shall bee punished in hell with torment proportioned to his slothe , taking from him the Talent of faithe , and hope which hee had buried . And because hee loued idlenesse , and trembled at labour , hee shall liue in perpetuall darkenesse : not working , but suffering , trembling , and gnashing of his teethe for the terriblenesse of the torments that hee suffereth . Num. 14.22 . O eternall God by whose sentence the faint hearted , and slothefull perished in the desert , without entring into the lande which thou hadst promised them ; I confesse that for my slothe , I deserue to bee cast out of thy house , to bee excluded from thy kingdome , and beeing bounde , hande , and foote to bee cast into vtter darkenesse . I am grieued , o Lord for my former slackenesse : deliuer mee from it for they mercie , that I may merit to enter into the lande of eternall promise . Amen .

The third Pointe .

THirdly , I will consider the greate benefits that I shall obtaine by vanquishing slothe , and imbracing spirituall alacritye , and feruour in the seruice of God : Mat. 20.12 . for First , the workes of vertue , shal bee easie and sweete vnto mee : I shall labour litle and thriue greately , encreasing much in a litle time : like to those workemen , who comming late to the vineyarde , laboured so feruently , that thy merited as greate rewarde in one hower , as the slacke did that had laboured many howers , bearing the burthen of the daye , and of the heate , which burthen they had not felt , if they had feruently laboured : for the alacritye of the spirit , maketh the burthen of the lawe very easye , and the yoke thereof very sweete . And besides this , it augmenteth merites , it doubleth the talents receiued ; it causeth greate peace in the soule , and it much assureth Perseuerance to the obtaining of glorye

2 I may likewise ponder , that God our Lord exceedingly delighteth to bee serued with zeale , and alacritye : for as hee is essentially alacritye itselfe , and as all the workes that hee doeth , and the rewardes that hee giueth vs , are with greate alacritye , reioicing in dooing vs good ; most iustly hee commaundeth mee to serue him , and giue him , what hee requireth , not with yrksomnesse , and sadnesse ; not perforce , & with repugnancye , but with feruencye , and alacritye of harte : Hilarem enim datorem , Psalm. 103.31 . Psalm. 99.2 . 2. Corin. 9.7 . Psalm. 36.4 . Psalm. 50.14 . Colloquie Psalm . 18.6 . diligit Deus . For God loueth a cheereful giuer . To such a one hee doth greate fauours , and heareth the petitions , and desires of his hearte . And finally hee giueth him a taste of that alacritye that is enioyed in heauen , because hee fullfilleth cheerefully Gods will vpon earthe . And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice , saying vnto him with Dauid : Render vnto mee the ioye of thy saluation , and confirme mee with the principall spirit . O sauiour of the worlde , that reioycedst like a giant to runne thy carreere , though it were very sharpe , graunte mee that healthe , and allacritie of spirit , that thou gainedst for mee , that I may in such manner runne my carreere , that I may merit to gaine an eternall crowne . Amen .

The XXV . Meditation , D. Th. 1.2 . q. 100. ar. 4. & 5. & seq . vpon the ten Commaundements of the lawe of God .

FOr the ende of this meditation , it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had , Zachar. 9.1 . wherein hee sawe a volume , or parchment extended , which was ten cubits in breadth , and twenty in length , wherein were written the sinnes of him that stealeth , and of him that sweareth falsely , and the malediction that shall therefore light vpon him ; which volume came flying to his house , and destroied it , vntill it had consumed all the wood , and the stone . In the same manner I will imagine before mee a greate booke or parchement very broade and long : and in one side thereof , I will beholde written my oathes , theftes , murmurations , and all other sinnes that I haue committed against the ten commaundements of the lawe of God : for as I goe writing them in the booke of my conscience , God goeth writing them in the booke of his iustice to chastize the in his time . And on the other side , I will beholde written all the maledictions , and punishments that God menaceth to such as breake these ten commaundements , or any ofthem : making comparison betweene the sinnes , and the punishments in number , grieuousnesse , and continuation . For if my sinnes bee many , the punishments shall bee manye : and if they were very grieuous , and of long continuance , the punishments shall bee very grieuous , and of so long continuance , that they shall bee eternall . And for that chastizements when they are behelde very farre distant , terrifye but litle , I will imagine that this booke of Gods iustice , commeth flying very swiftly to light vpon the house of my soule , Volumen volans . and peraduenture it is allreadye very neere , and will this day light vpon it , deathe , or chastizement seazing sodainely vpon mee . For if I make haste to sinne ; God will likewise hasten his punishments , and make desolate my bodye , soule , honour , wealthe , and all that I haue . With this holesome apprehension , I will beseeche our Lord to illuminate my soule , that I may knowe the sinnes that are written in this booke , and the chastizements , that I haue deserued , ayding mee with his grace bitterly to bewaile them , that with my penance , I may blotte out the sinnes , and that his mercy may likewise blotte out the maledictions , that hee had written against them .

This beeing presupposed , I will begin the meditation , discoursing vpon the ten commaundements , of the lawe of God : with aduertissement , that ( as Cassianus sayeth ) the commaundements of God haue Collat. 14 two senses , one literall , and the other spirituall . Collat. 14. cap. 11. & D. Bonauent. opusc . de dieta salutis , tit. 3. & sermon . de 10. praeceptis . t●mo . 2. Exod. 20.3 . The first serueth for ordinarie people that pretende no more but to saue themselues . The second for those that desire greater perfection , who are not content to flye , onely mortall , and veniall sinne : but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept . And according to this second sense , I will declare in what manner wee sinne against euery commaundement .

The first Pointe .

FIrst , I am to consider what God commaundeth , and prohibiteth in his holy lawe , and in what sorte wee doe sinne against it , running through the ten commaundements , and thorough that which spiritually they include within them . The first commaundement , commaundeth the principall workes that appertaine to the vertue of faithe , hope , charitie , and religion : that is to say , to adore one onely God ; to beleeue firmely all such things as hee hath reuealed to his churche : to expect those which hee hath promised , and to loue him more then all things that are created . Against this I may sinne , First , by idolatrie , or infidelitie , adoring false Gods , or denying that which God hath reuealed , or doubting thereof . I may likewise sinne , ( as the holy scripture sayeth ) adoring the idole of mine owne iudgement , 1. R●g. 15.23 . Ad Phil. 3.19 . Ad Tit. 1.16 . and will , rebelling against the will of God , or holding for my God , my belly , or money : or denying God by my workes , or not obseruing due loyalltye vnto him . Secondly , I sinne , in despairing that I shall obtaine heauen , or pardon for my sinnes , or that God will heare my praiers according to his promise : and contrarilie in presuming to obtaine this , without vsing the meanes that God hath therefore ordained . Thirdly thorough hatred , or want of loue , louing some creature more then God ; or reiecting the will of God , to fullfill that of the creature , or in beeing slacke in louing him with all my heart minde , and soule , and with all my force ; much forgetting both him , and his benefits .

2 The second commaundement , prohibiteth euery defect whatsoeuer , in the truthe , iustice , reuerence , and necessitie of an oathe : so that I may not by swearing , affirme any thing contrarie to my beleefe : or promise any thing without intention to fullfill it , or any thing that is euill , or not fullfill that which is good , nor swear without necessitie or vtillitie , nor without considering well what I saye ; nor without that reuerence that is due to the soueraigne name of God , whensoeuer I take it in my mouthe . I may likewise sinne , breaking my vowe , or causelessely differring to fullfill it , or beeing slacke in the obseruation of it , derogating from the perfection that I professe .

3 In the third of sanctifying the feastes , I may sinne in doing in them any seruile worke , that is prohibited , or in not hearing a whole masse , or in not assisting thereat with due reuerence and attention : or wasting such dayes in things vnworthy of the feaste , and of the ende for the which they were instituted , which is , to praie , and to glorifie God .

4 The fourth commaundeth , to honour our parents according to the fleshe , to susstaine them in their necessities , and to obey them in their iust preceptes : and in like manner our spirituall fathers , prelates , and superious , obeying their ordinances without contradiction , or without peruersenesse of iudgement , without repugnancy of the will , and without delay in the execution . Ad Philip. 2.3 . 1. Petr. 2.13 . And to drawe this out more curiously , I am in humillitie to holde all for my superiours , honoring all , and subiecting myselfe to euery humaine creature for God

5 The fifth , not to kill , prohibiteth all that hath beene declared in the two and twentieth meditation , of wrathe : and spiritualizing the seuerall wayes of killing . First , I kill my soule by sinne , taking away from it the life of grace . Secondly , 1. Ad Thess. 5.19 . Ad Heb. 6.6 . I extinguish the spirit , that is , the inspirations of the holy spirit , reiecting those good desires wherewith hee inspireth mee . Thirdly , I crucifie Christe with in mee , and trample vpon his blood , doing workes , for which hee might againe bee crucified , if the first crucifying had not suffized . Fourthly , I kill the soules of my neighbours with scandall , beeing to them a stumbling blocke by my euill example : D. Amb. d. 16. c. pasce fame morientem , si non pauisti , occidisti . 2. Corin. 2.17 . Ex Cassian . collat. 14. cap. 11. or not succouring them with correction , or counsaile , or spirituall almes , when charitie obligeth mee thereunto : as wee call it killing of the poore , when wee succour them not with the corporall workes of mercie .

6 The sixth , not to committe fornication , prohibiteth all that which is declared in the 20. meditation of Luxurie . But yet there are other sortes of spirituall fornication , and adulterie , forsaking God which is the true spouse of our soules , to ioyne mysefe by disordinate loue vnto some creature ; or adulterating the workes , and wordes of God , doing , and saying , them , not to please him , or to ingender spirituall children that may bee pleasing vnto him , but for my owne pleasure , or temporall proffit . Or finally beeing alltogither forgetfull of God , and diuerted with idle occupations . The seuenth not to steale , prohibiteth all that hath beene spoken of in the one and twenteth meditation of auarice : and besides this , spiritually I robbe , and destroie many things pertaining to others , conrarie to the will of their owner . For I robbe God of his glorie , and play the banqueroute with his giftes : I am an vnthrift of the time that I had to spende in his seruice : I pay him not the debtes , that I owe him , by reason of my sinnes , or of his benefits , satisfying for the one , and beeing thankefull vnto him for the other . I robbe my will which I deliuered him by my vowe of obedience : D. Basil . sermo de abdicatione rerum . and I vsurpe his authoritie , interposing myselfe to iudge the secrets of my neighbours , which belong to his tribunall . And in like manner , I destroye the charitie , and spirituall riches of my neighbours , ayding the Captaine of theeues the diuell , who is continually busied in robbing them .

8. The eigth not to beare false witnesse , prohibiteth all sinnes of the tongue , that are against the honour , and fame of our neighbour , whereof mention was made in the two and twenteth meditation , of wrathe . Also , to iudge rashly of his affaires , or to suspect euill of them , taking them in the worst parte without a sufficient foundation : or to deceiue him by any manner of lye , or fiction , as is that of hipocrisie , adulation , flatterie , worldely compliments , and offers , hauing no purpose to fullfill them . And spiritualizing this precept , I beare false witnesse against God , when I thinke basely of his goodnesse , and mercie : of his iustice , and prouidence : And when by my euill workes , I defame , and discredit his lawe , and his doctrine , and am a cause that his holy name is blasphemed among the gentiles , Isai. 52.5 . Ad Ron . 2.24 . or lesse esteemed , and reuerenced among the faithfull . I also lye to God , when I fullfill not my worde , hauing giuen it vnto him : nor the resolution that I made to doe some thing in his seruice . The ninth and tenth commaundements are declared in the sixth and seuenth .

After I haue considered these sinnes , I am to charge myselfe with them before our Lorde with greate dolour , and shame for hauing committed them . And allbeeit I had broken but one commaundement onely , Iaco. 2.10 . I may esteeme myselfe ( as the Apostle S. Iames saithe ) gilty , and culpable of all : for in euery sinne I shall finde that which is spiritually prohibited in all : for one mortall sinne onely , in the forme that hath beene declared , is as idolatrye , infidelitie , hatred , adulterye , theft , infamye , and homicide . And therefore reprehending myselfe , Colloquie I may call myselfe by these infamous names , saying . Idolater , infidell , adulterer , theefe , hypocrite , and homicide , how hast thou dared to iniurie so many waies a God of so infinite maiestie ? Why doest thou not breake thy hearte with griefe , for hauing broken the so iust commaundements of thy Lorde ? O God of my soule , Psalm. 118.136 that I might say to thee with Dauid : Mine eies haue gushed forth issues of waters : because they kept not thy lawe , Graunt vnto mee these teares so abundaunt , that I may washe therewith my innumerable sinnes .

The second Pointe .

SEcondly , I am to consider the maledictions that God powreth out vpon the breakers of his lawe , and the terrible punishments that hee menaceth vnto them , both in this life , and in the other .

1. This I may ponder discoursing first of the terrible catalogue that Moyses maketh of these maledictions in two chapters of Deuteronomye , Deuter. 27.15 . & 28.16 . saying vnto the people , that if they broke the lawe of God , these maledictions should come vpon them , and ouertake them . Thou shalt bee cursed in the city , and in the feelde . Cursed shall bee the fruite of thy wombe , and of thy flockes : God shall sende downe vpon thee famine , and pestilence : hee shall chastize thee with pouertye , burning feuers , colde , heate , corrupt ayre , and rottennesse vntill thou perishe : The heauen that is aboue thee shall bee of brasse , and the earthe that thou treadest shall bee of iron : It shall raine dust vpon thy lande , and the ashes of heauen shall fall downe vpon thee . Hee shall deliuer thee into the handes of thy enemyes : and thy deade bodye shall bee foode : for the birdes of the aire , and for the beastes of the earthe . And in this manner hee goeth on with other horrible maledictions , which after hee hath reckoned vp , as if they were but litle ones , hee saieth ; God shall augment these plagues adding others that are greater . And because the curse of God is not onely in worde , but in deede , there is none of those that infringe his lawe that shall bee able to escape , what God shall inflict vpon him . An finally all shal bee ouertaken with that last which Christe our Sauiour shall pronounce at the daye of iudgement , Mat. 25.41 . the terriblenesse whereof hath already beene declared . The effects of these maledictions , the miserable people of the Iews had experience of in their time , and many of them ●ee experiment in ours : which with all are aduises for our amendment : for that the desire of this diuine Lawgiuer , is not to intangle vs in these maledictions , but to terrifye vs that wee may keepe his lawe , and bee deliuered from them . O most iust lawgiuer , Colloquie I confesse that in very greate iustice the heauen should bee to mee of brasse , and the earthe of Iron , and that I deserue neither the fauour of earthe , Prou. 21.13 . Iob. 15.16 . Psalm. 108.18 . Ad Gal. 3.13 . nor heauen . I deserue that thou shouldst stoppe thy eares against my praier , beecause I stoopped mine against thy lawe . I haue drunke wickednesse like water , and therefore it is reason that malediction should enter like water into my bowells . But remember , o Lord , that thou didst subiect thyselfe to the curses which the lawe cast vpon him that dyed orucified , to deliuer vs from the curses that are menaced by the lawe . Applye vnto mee then the fruite of thy deathe , pardoning mee the sinnes that against the lawe I haue committed , and freeing mee from the maledictions that for them I haue deseruea .

2. I may likewise ponder the chastizements that God inflicteth vpon those , that breake the ten commaundements of his lawe , as they are ●epresented in the ten plagues of Egipt , with the which they are many times punished , that are rebells to the commaundement of God , as Pharao , Exod. 8.6.17.24.9.3.23.10.13.22.12.29.14.24 . and his vasialls were , there comming vpon them frogs , flyes , gnattes , pestilences and grashoppers , thunders , lightnings , and haile , and darkenesse exceeding thicke : yea , and the Angell of God with his sworde drawen , entred their houses , killing their first begotten , and destroying what they loued most , vntill at last the sea of tribulations , ( which giueth free passage to the iust ) drowneth , and strangleth them for their sinnes , sinking like leade to the bottome of hell , where they shall bee melted , & tormented in that fier euerlasting . 3 And that wee may not imagine that these Plagues touched onely the auncients before the comming of Christe , when our Lord was called the God of vengeance , there is mention also made of them in the Apocalips . Apo●al . 8.2.15.6 . & 16.1 . For Gods prouidence which is benigne to the obseruers of his lawe , is rigorous against those that infringe it : wherefore hee hath in readinesse seuen Angells with seuen terrible trompets , and other seuen with seuen cups full of his wrathe , and indignation , which they powre out vpon the earthe , striking sinners with horrible plagues . Colloquie O my soule , why doest not thou tremble to trespasse that lawe , that hath such terrible , and zealous reuengers ? How is it , that thou art not terrified with the sounde of these trompets ? How is it , that horrour is not caused in thee with the horrible wine of these cups ? How art thou not affrighted with the dreadfulnesse of these plagues ? O most mercifull IESVS that receiuedst fiue woundes on the Crosse , and from heade to foote wast wounded theron : cure with thy precious blood the woundes of my sinnes , that I may bee free from so horrible plagues .

4. Lastly , Eccl. 23.12 . I will ponder some particular chastiz ements that God threateneth in Scripture to such as breake any speciall commaundements : that is to say . Eccl. 2.3.12 . A man that sweareth much shall bee filled with iniquitie , and plague shall not depart from his howse . Wherein are set downe two most grieuous hurtes of this vice , which are , to fill the house of a man with sinnes , and punishments , with spiritual , and corporall woundes , and to lay it euen with the foundations , Zach. 5.1 . as it is manifest by the malediction of the volume , which wee put in the beginning of this Meditation . Also against him that despiseth his father , Prou. 30.17 . and mother hee sayeth : That the rauens shall pull out his eyes , and the Eagles shall eate them : for such a one is not worthy of long life , but of an infamous deathe and in the other life , the infernall crowes , and Eagles shall pull out his eyes , blinding him with obstinacye , & eating his bowels with dolour . And in this sorte wee may ponder , other chastizemets collected from what hath beene declared in the seuen Meditations precedent .

The third Pointe .

THirdly , I am to consider the benedictions that God powreth out vpon those that obserue his lawe : as well corporall , as spirituall benedictions , and aswell temporall , as eternall .

1. This I may ponder first running thorough the catalogue that Moyses maketh of them in the same booke of Deuteronomye , Deuter. 28.3 . saying to his people , that if they obserued the lawe of God , all these blessings should come vpon them , & ouertak them . Thou shalt , ( saithe hee ) bee blessed in the citie and in the feilde : blessed shall bee the fruite of thy wombe , of thy lande , of thy flockes : Blessed shall thy garners bee , and what thou shalt take out of them ; blessed shall bee thy commings in , and goings out , and all the workes of thy handes . Our Lord shall open his most excellent treasures to inriche thee , and his heauen that it may raine vpon thee plentifull showers . He shall make thee the heade , and not the feete , thou shallt bee superiour , and neuer inferiour ; and thy enemies shall fall before thee . Our Lord shall exalt thee to bee his holy people , and all shall respect thee , because thou art fauoured by his holy name .

These , and other benedictions Moyses goeth on with all ; which allthough they are temporall , accomodated to the estate , and condition of that imperfect people : yet they are a signe of others much greater , and spirituall which God giueth to Christian people ; who with all , want not these temporall , after a more excellent manner : Mat. 6.26 . for the prouidence of our heauenly Father ( as his sonne himselfe did promise vnto vs ) is carefull to prouide for vs those that are meete , Psalm. 144.16 . giuing them for an addition to those that obserue his lawe . For thee that openeth his hande , and filleth with his blessing brute beastes , shall open it much better to replenish his children .

2. From hence I will ascende , to ponder the spirituall benedictions , which God giueth to those that keepe his lawe , in the keeping whereof , hee hath with greate excellencye included three kindes of good : to witte , honest good , proffitable good , and delectable good , Psalm. 18.8 . of the which Dauid in the eighteenth Psalme maketh another sweete catalogue . For first the law of God is most pure , and most holy , conuerting soules , replenishing them with wisdome , and all vertues . It is also most proffitable to obtaine all good that may bee desired , not onely for the soule but for the bodye , as healthe , Prou. 3.2 . Psalm. 18.11 . & Eccl. 24.27 . long life , sustenance , and prosperitye : And therefore it is more to bee desired then Golde , or then precious stones , or more then all the treasures of the earthe . It is also most delectable , much more then honye , or the honye combe , and cheereth mens heartes with a greater alacritye , then any that can bee giuen , by all the sweet things of this life . From hence it is , that God preuenteth principiants with the benediction of delight , Psalm. 20.4 . Psalm. 83.8 . that they may cheerefully begin the waye of his commaundements . To those which are proficients , this diuine lawgiuer giueth his benedietion , that they may encrease from vertue to vertue , vntill they arriue to the height of perfection . Prou. 10.6 . & Psalm . 23.5 . Mat. 25.34 . And vpon the heades of the iust that are perfect , hee powereth his blessing in abundance , giuing them some taste of what in glorie they shall enioie . And finally in the daye of iudgement hee will giue them the supreame benediction , saying vnto them : Come yee blessed of my father , to possesse the kingdome prepared for you : as allready wee haue pondered .

Considering these blessings , and comparing them with the curses which in the precedent pointe were declared , I am principally to collect three affections of very much importance . The First is agreate Sorrowe for hauing infringed a lawe so holy , so profitable , and so sweete , making myselfe vnworthy of its celestiall benedictions , & incurring the three euils contrarie to the three goods that haue beene spoken of : for togither with the breache of the lawe marche those vices that pollute both bodie , and spirit ; all the temporall , and eternall hurtes , that bodie and soule doe suffer : and all the heauinesses , and bitternesses wherewith our heart is afflicted .

2 The Second affection is of Confidence , assuredly hoping that if I obserue the lawe of God , I shall obtaine the blessings that hee promiseth mee , calling to mindethose memorable wordes of Ecclesiasticus , who saieth , Homo sensatus credit legi , & lex illi fidelis , The wise man beleiueth the lawe of God , Eccl. 33.4 . and the lawe is faithfull vnto him : which is to say . The iust man , and the lawe are faithfull one to another . The iust is faithfull in obeying the lawe , and the lawe is faithfull in rewarding the iust . It defendeth him in perills : It comforteth him in his aduersities : it directeth him in his prosperities : it counselleth him in his doubtes : it fauoureth him in his businesses : it maketh his praiers to bee hearde ; it aideth him in life : it protecteth him in deathe : and finally it croweneth him in glorie . Colloquie O my soule bee faithfull to the lawe of God , and the lawe shall bee very faithfull to thee . Faile not thou in doing what it commaundeth thee ; and it will not faile to doe what it promiseth thee . Praise thy soueraigne lawgier with the psalterion of ten strings , keeping his ten commaundements , Psalm. 32.2 . Malach. 3.14 . and thou shallt forthwith bee partaker of his promises . Say not vith the wicked Israelits : It is a vaine thing to serue God , and what prossit haue I in keeping his commaundemenis ? Conuert thyselfe truely to our Lord , with a contrite heart for hauing broken them , and thou shallt see by experience the difference betweene the iust , and the sinner : betweene those that obserue his lawe , and those that infringe it .

3 The third affection must bee greate loue , and estimation of the lawe of God , Prou. 3. & 7. endeuoring ( as Salomon saieth ) to write it in the tables of my hearte , which are the three faculties of my soule : In my Memorie to bee alwaies mindefull of it : In my Vnderstanding to meditate continually thereon : and in my Will to loue it , and if neede were , to laye downe my life for it : saying , Deute. 6.7 . as Moyses to his people : I will meditate thereon in my house , and vpon the waye : at my downe lying , and vp rising : I will put it as a signall in my handes , to worke thereafter : and I will haue it before my eyes , to guide mee thereby : saiyng with Dauid ; Lord , Psalm. 118.97 . how haue I loued thy holy lawe ? all the whole day it is the matter of my meditation . O most sweete lawgiuer , who when thou becamest man , didst forthwith put this lawe in the middest of thy hearte , and by thy grace write it in the heartes of thy elect , Psalm. 36.31 . & Ierem . 31.33 write it also in my hearte , in such manner as may neuer be blotted out , that I may bee worthy to bee written in the booke of life , without euer being blotted out thereof , worlde without ende . Amen .

The Conclusion of what hath beene saide .

OF all that hath beene saide in this meditation , I will recollect a briefe summe of the Titles therein ; aswell to procure greate contrition for hauing broken the lawe of God , as to animate myselfe to keepe it with perfection .

First , beause it is iust , and holy , and with greate excellency imbraceth al kind of good . Secondly , to deliuer myselfe from the maledictions , & plagues both temporall , and eternall that it menaceth . Thirdly , to enjoye the innumerable benedictions that it promiseth in this life , and in that to come . Fourthly , and principally , for the lawgiuer that gaue it , to witte , God infinitely good , wise , and potent : and my infinite benefactour , vpon whome dependeth all my good , both temporall and eternall . And this reason onely shall suffice to moue mee to loue a lawe giuen by such a Father , and to bee infinitely sorry to hauen broken it :

The fifth Title is , for that the lawemaker himselfe becomming man , put it in the middest of his hearte , and came to fulfill it entyrely , without omitting any iotte , or tittle to moue mee by his example , to the perfect accomplishement therof .

The sixth is for the fidelity of the lawe to those that obserue it ; and for the experience that I myselfe haue of the greate good I shall get by obseruing it , feeling greate peace , and serenity of conscience , and greate , allacritie , and confidence in God . And contrarilie , of the greate euill that befalleth mee when I breake it , hauing my Hearte broken with sinnes , excessiue feares , remorses of conscience , and many other miseries . And finally , because at the houre of deathe , nothing will more torment mee , then to haue broken the lawe of God nor nothing more content mee , then to haue obserued it , because vpon this dependeth my damuation , or saluation . Hereup on I will conclude as Ecclesiastes concluded his booke , saying : feare God , and keepe his Commaundements , Cap. vltim. 13. for this is the whole man : that is to say . Heerein consisteth the whole beeing of man , and the accomplishment of the obligations of the whole man : and whosoeuer faileth heerein , faileth in the integritie , and perfection of a man , and doeth like a beaste .

The XXVI . Meditation vpon the fiue Senses , and exteriour Faculties .

The first Pointe .

THe first pointe shall be to recall to my remembrance the sinnes that I haue committed by my fiue senses , and exteriour faculties of my bodye , accusing myselfe thereof before our Lorde .

1 First , with my eyes I haue sinned , delighting to see beautifull , vaine , curious , or hurtfull things , onely for vanitye , or curiositye , or sensuallitye , with immodestye , and libertye of fleshe , and disedification of others . So that , many times I sinne in the things , that I beholde , or in the intention wherewith I beholde them , or in the manner of beeholding them , carrying faulcons eyes , and lightly mouing them to one side , and to another . My eares I haue had open to heare vaine , and curious talke , impertinent nouelties , flaterings , and praises of myselfe ; murmuringes , and detractions of others , without reprehending them , or stopping them , or as much as shewing an euill liking of them when I was obliged thereunto . And hauing so much gust in hearing these things , I haue beene disgusted to to heare good talke , and displeased to heare sermons , and the aduises , and corrections of those that were obliged to giue me them .

With the smell , taste , and touching , I haue manifoldly sinned in gluttonye , and luxurye , as hath beene declared in the meditations of these vices .

2 But of the sinnes of the tongue what shall I say ? For some wordes I haue spoken against the due respect to the name of God : some against the honour , and fame of my neighbour : And some to the greate hurt of my soule , as appareth by what hath beene set downe in the first pointes of the precedent meditations . Other some wordes haue beene vicious , by failing in the due circumstances , speaking things vndecent for my estate , and profession : or in places , and times prohibited , as , to talke much in the churche , at masse , or at sermon time to the scandall , of others : or when by my rules , if I bee religious , I am obliged to keepe silence : or when I speake after an ill fashion , hastily , inconsiderately , very affectedly , and vntunedly . In such sorte , that considering the sinnes of my wordes , I may affirme with the apostle S. Iacob . 3.6 . Iames , that my tongue hath beene vniuersitas iniquitatis , a whole worlde of iniquityes , where they haue all beene assembled : and a fier that hath inflamed , and burnt the wheele of my natiuitye , thoroughout the whole course of my life .

3. With these sinnes , I may ioyne others of immodestye , and disorder in the vse of the rest of the members , and exteriour faculties , as are ouermuch laughter , scorning , mocking , and light gestures of the heade , feete , or handes ; or going affectedly , vntu●edly , and ouerhastily , and other such like , which shewe but small grauitye : Eccles. 19.27 . of which the Wiseman saieth : That the attire of the bodye , the laughing of the teethe , and the going of a man , discouer what hee is , and what vertue hee hath .

Pondering these sinnes , I am greately to confounde myselfe , for hauing so much abused the faculties that God gaue mee , vsing them for my owne pleasure , pampering , and honour . Colloquie O greate god how hast thou suffred in mee so greate disorder ! O miserable man how is it that thou hast dared thus to denounce warre against God!

The seconde Pointe .

THen will I consider the greate hurt that commeth to mee by these senses ill guarded , and vnmortified .

1. For first they are the gates , and windowes , whereby ( as the Prophet Hieremye saith ) the deathe of sinne entreth into the house of my Soule , Hierem. 9.21 . destroyeth the life of grace , and suffocateth the vitall heate of charitye : for by them enter the temptations of the diuells , who like theeus robbe the house of my conscience , dispoiling it of the guiftes of God , and of all vertue : whereupon saithe the same Prophet . Thren. 3.51 . My eye hath robbed my soule . For as the eye robbed Eua of her Originall iustice , Dyna of her virginitye , and Dauid of his chastitye , and iustice : so it robbeth mee sometimes of my temperance , sometimes of my deuotion . And the like doeth the eare , and tongue . Prou. 25.28 . For as a citty beseeged by enemies , if the gares bee left open , and vngarded , is entred , sacked , and destroyed : so is the soule that hath no garde ouer its senses .

2 These also giue entrance to the images , and figures of visible things , which disquiet the imagination and memorie with distractions , and vagations : these disorder the appetites with disagreement of passions , and disturbe the hearte , casting vs out of it And for this cause likewise it is truthe , that my eye robbeth my soule , because it robbeth my attention , cogitation , and affection , causing my soule not to bee so much within mee , as out of mee , in the thing that it meditateth , and loueth . And I myselfe likewise by theses portes , issue out of myselfe to wander thorough the whole worlde , and after mee issueth out the spirit of deuotion , praier , and contemplation . So that when I would returne to enter into myselfe , I hitte not the right way , nor finde anie quietnesse in mine owne howse , because of the tumultes that I experiment therein : and from hence procede innumerable defectes , and damages in praier , and the priuation of the fauours of heauen : for God is not pleased to put the liquor of his giftes , Deute● . 19.15 . Aggei . 1.6 . in a vessell that hath no coouer , and that in fiue partes is full of holes .

3. Finally , greate are the chastizements that God hath inflicted vpon those that haue beene notably rechlesse in the garde of their senses , and tongue ; giuing them liberty against the precepts , and counsells of Gods lawe : as may appeare by what hath beene related in the precedent meditation , Whereupon saithe Ecclesiasticus , Eccl. 28.28 . hedge in thy eares with thornes , and hearken not to the euill tongue : make a dore for thy mouthe , and a locke for thy eares : take heede thy tongue slippe not , and thou fall before thy enemies ; for thy fall may bee irremediable , and the cause of thy death ; sometymes of thy temporall death , and sometymes of thy eternall in hell : where the fiue senses ( as allready hath beene noted ) shall suffer incredible torments , in chastizement of their vnbrideled appetites . Therefore , o my soule shut the dores , and windowes of thy senses if thou willt not haue deathe , & disorder enter in thereat . Stoppe , and bridle thy mouthe , that thyne owne tongue doe not kill thee . Hedge in thy eares with Thornes , that others mens tongues doe not pricke thee , drawing from what thou hearest , sinnes of thyne owne .

The third Pointe .

THe third Pointe shall bee , Mortification of the Senses . to consider the greate good which the holy curbing , and mortification of the the senses bringeth with it . First , for that besides shutting the dore against so many euills as haue bene spoken of , it openeth it for the spirit of God to enter into the soule , which willingly inhabiteth in soules mortified to the fleshe , and to the delightes of the senses . It likewise openeth it to let in the spirit of praier , deuotion , and contemplation : for our Lord loueth to conuerse with soules that are inclosed gardens , and there hee speaketh vnto their hearte , conforting , and communicating vnto them his giftes . And for this cause when wee pray , Math. 6.6 . hee commaundeth vs , to enter in to the closet of our hearte , and to shut after vs the gate of our senses , that nothing may enter in to disturbe our praier , & to interrupt the conuersation wee haue with our celestiall Father .

2. Besides this , the senses when they doe their actes according to the will of God , which is the ende of their mortification , are the dores , and windowes whereby life entreth : and what they seee and heare , taste , and speake , aydeth them to obtain . the spiritual life of grace , and augmentation therof From whence I am to inferre what S. Ia●ob . 3.11 . Iames the apostle saithe . That as a fountaine giueth not forth out of one hole sweete , and sowre water : so from the selfe same tongue ought not to procede blessing , and cursing : good wordes to blesse God , and euill wordes to curse our neighbour : but all ought to bee good wordes , pleasing to God , profitable to my neighbour , and sweete to my owne conscience and in like manner in at the selfe same eyes , and eares ought not to enter life , and deathe : but they ought allwaies to be shut to all that is an occasion of deathe : and open to that which should giue mee life , & herein consisteth their true abnegation .

3. To this I am to adde , that the modestie , and mortification of the senses is a signe , and testimony of the interiour vertues : it much edifieth our neighbours , and casteth from it such a fragrancie , that it filleth the house of the Churche , Ex D. Ambr. lib 2. de virginibus . and religion with good credit , and renowne : for as a good portall honoreth the house , and giueth a desire to enter in , to see what is within : so the modestly , and composing of the senses , and exteriour membres , is the most beautifull portall of vertue , and a religious life , making it so amiable , that it prouoketh a desire to enter in , to enjoy what interiourly is inclosed within it , wherupon saide S. Ad Phil. 4.5 . Paul , That our modestie should bee manifest to all men , for that God is nigh , and present with vs , and in the presence of so potent a king , all wee his seruauntes ought to carrie our selues very modestly .

Finally the fiue senses shall receiue in heauen , ( as afterward shall be seene ) particular crownes of glory , with greate pleasure in rewarde of the mortification that they suffered on earthe . And so with the hope of all these benefits , I will encourage myselfe to mortyfie them with greate feruour .

I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified , pondering the mortification of his fiue senses , which hee suffered on the Crosse . The which on the one side was most holy , casting forth resplendent rayes of admirable vertues : and on the other side was most paineful , with the mixture ofterrible dolours , which hee suffered for the sinnes , that I with my fiue senses committed . And discoursing how his eyes were obscured with spittle , his eares tormented with blasphemyes ; his smelling with the smell of mount Caluarye : his taste with gall , and vineger : and his touching with Whippes , thornes , and nailes , beeing compassionate of all this , I will say vnto him : Colloquie It grieueth mee , o sweete Sauiour , for the sinnes that I with my fiue senses haue committed , for the which thine were so direfully tormented ; by the dolours whereof pardon , I beseeche thee , the many sinnes of mine . With the blood that issued out of thy fiue precious woundes , washe the staines that haue issued from these my fiue impostumated fountaines . Cease now , o Lord , their abhominable current , and ayde mee with thy grace to destaine it , that imitating the mortification that thou didst exerctze in thy life , and sufferedst in thy deathe , I may meritte to obtaine thy glorie . Amen .

The XXVII . Meditation , vpon the Interiour Faculties of the Soule .

The first Pointe .

THe first pointe shall bee , to consider the vices , and sinnes that haue their particular seate in the vnderstanding : and the hurtes that proceede therefrom , examining that parte which appertaineth to mee in euery one of them , which may in all bee reduced to seuen .

1 The first is , D. Th. 2.2 . q. 77. ignorance of those things that I am obliged to knowe ; as are , those which I ought to beleeue , to aske , to receiue , and to doe ; which are included in the creede , and praier of pater noster , in the sacraments , and in the commaundements of God , and in the other obligations proper to euery mans estate , and office : for I can but ill accomplishe them not vnderstanding them . And ( as S. 1. Corin. 14.38 . Paul saieth ) if any man knowe not , hee shall bee vnknowen , God saying vnto him , I knowe thee not . With this vice , ciphreth much the culpable forgetfullnesse of God , and of his lawe , and of such things as I may , and ought to remember , of which wee may likewise say , that whosoeuer forgetteth , shall bee forgotten : for if I sinfully forget God , and his things , God willbee forgetfull of mee , and mine .

2 The second vice is Imprudence , D. Tho. 2.2 . q. 53. o● Precipitation , & Wante , of consideration in those things that I haue to doe , or say , casting myselfe into them with violence of passion , without first considering whither they bee lawfull , or vnlawfull , or without taking concerning them conuenient counsell . From whence proceede innumerable errours , and defectes in all the matters of vertue .

3 The third Vice is Temeritie , 2.2 . q. 60. ar. 3. in iudging the sayings , and doings of my neighbours , condemning them , or supecting amisse of them , without sufficient foundation , wherein I doe iniurie to God our Lorde vsurping his authoritie , and interposing myselfe to iudge that secret , that is properto his tribunall : I likewise doe iniurie to my neighbour , condemning him without sufficient reason therefore : and I doe hurt to myselfe , for ordinarily I come to fall into that , which rashely I would Iudge of .

4. q. 53. ar. 5. The fourth vice is Inconstancie , and Mutabilitie in the good , that I haue determined , easily altering my opinion : from whence proceedeth the not accomplishing the good resolutions that I had purposed : the not keeping my worde with God , and with men : and the easie giuing credit to the temptations of the duiell , and to the flattering deceites of the fleshe . And with this inconstancie goeth adioined mutabillitie of thoughtes , suffering myselfe to bee carried by foolish imagination , which blunteth the vnderstanding , and maketh it franticke , and inconsiderate in thinking vpon diuerse things without any order . From hence also proceedeth mutabillitie in good exercises , skipping from one to another , onelie to satisfie my owne pleasure , and by the noueltie of them to take away their tediousnesse .

5. The fifth vice contrarily , is Peruersenesse , Cassian . collat. 17 cap. 5. & 27. and Pertinacie in my owne iudgement , and opinion , beeing vnwilling to yeild , or submitte it to the iudgement of my superiors , or those that are more wise , whome I ought to obey , and to giue credit vnto . This is the idole of discordes , from whence spring many sinnes of disobedience , and rebellion , against our Prelates ; many obstinacies , and contentions in disputations , and greate errours , Iob. 18.7 . D. Th. q. 55. ar. 3. and illusions of the diuell : for as it is saide in Iob , my owne counsell is my downefall .

6 The sixth vice is Subtlety , or fleshly prudence , and worldely wisdome , craftily inuenting meanes to accomplish my carnall , and worldely intents , from whence spring fraudes , and deceites in wordes , and deedes , and hipocrisies . This vice vseth to goe accompanied with foolishnesse , simplicitie , or dullnesse of vnderstanding in iudging , and discerning the things of God , and the spirituall good of our soules , esteeming basely of them , measuring them with the vaine rules of the worlde , and not with those of God . 1. Corin. 2.4 . For ( as the Apostle saith ) the sensuall man perceiueth not the things that are of the spirite of God , for it is foolishnesse to him , and because hee is ignoraunt of them , hee blasphemeth them .

7 The seuenth vice is Curiositie , Iudas in epist. canon. 10.2.2 . q. 167. desiring disordinately to knowe that which is not meete for mee , as to desire to knowe things hurtfull to my soule , or which exceede my capacitie , by euill meanes : or things that are vnprofitable , and vaine , and disagreeing with my estate , and profession : or if they are conuenient , to desire to knowe them with a disordinate affection , and onely for curiositie , or vanitie , contrarie to that of the apostle , desire not to bee more wise , Ad Ron . 12.3 . then behoueth to bee wise , but bee wise vnto sobrietie .

These are the seuen vices of the vnderstanding , in the which if I examine myselfe , I shall finde myselfe very culpable , and thereof I am to accuse myselfe humbly before God , collecting from hence what estate my poore soule is in , if her vnderstanding , which is that which guideth her , Mat. 6.23 . & 15.14 . bee so miserable . For ( as our sauiour Christe saithe ) if the eye bee obscured the whole bodye shall bee in darkenesse : and if the blinde bee guide to the blinde , both fall into the ditch , falling from the internall darkenesse , into the eternal of hell . And therefore I am very carefully to indeuour , Psalm. 11.7 . Isai. 11.2 . Colloquie partely by penance , partely by mortification , to purifie myselfe of these seuen vices , that my vnderstanding may bee like siluer seuen times refined , beseeching the holy spirit with his seuen giftes to puritie mee of them . O diuine spirit , illustrate my soule with the gift of wisdome , against my ignorance , & dullnesse . Giue mee the gift of counsell , against my imprudencie : the gifte of vnderstanding against my temeritie : the gift of science against the peruersenesse of my iudgement : Ad Ron . 11.20 . the gift of fortitude against my mutabillitie : the gift of pietie against fleshly prudence : and the gift of feare to oppose to my curiositie : that be●ing free from these vices , and illuminated with these giftes , I may begin a newe , spirituall , and perfect life , following thy diuine inspiration , without euer diuiding myselfe therefrom . Amen .

The Second Pointe .

THe second pointe shall bee to consider the sinnes that spring from my owne will , and what hurt I receiue by fillowing it , pondering well , first , that it is my owne will : for this onely is sufficient to abhorre it . My owne will is that which attendeth onely to seeke my owne pleasure , omitting that of God , & of my neighbours : And it is called my owne , because my will beeing the workemanship of God , created to conforme itselfe with his diuine will , I rebell against that , and appropriate it to myselfe alone , as if it were mine owne , and vse it to seeke onely that which is to my owne liking . For what Theft is more vniust , and what Robbery more tirannicall , then to steale , and robbe from God the will that hee gaue mee , and therewith to rebell , allwaies contradicting his will ? And what , wickednesse is there more horrible , then that my will entring into battell with the will of God , mine should remaine vanquisher , and Gods will vanquished , treading vnder foote his will in regarde of mine owne ? Colloquie Cassian . collat. 19. c. 8. O omnipotent God , by thy infinite mercie permitte not in mee such inustice .

2 Then will I ponder how my owne wil is the roote of all the vices , and sinnes that I committe , and of all that are committed in the worlde , all which wee may reduce to three heades . The First is , a generall disobedience to all that God commaundeth by himselfe , or by his ministers . So that our owne will is the capitall enemie of all lawes both diuine , and humaine : but especially of religious lawes : for all religion is founded vpon the mortification of selfe will , which if it liueth , religion dieth : and if religion must liue , selfe will must dye . The second vice is to wrest , and make abortiue the intention , in good that it doeth ; doing it , not because it is the will of God , but for other endes of their owne vaine , interessed , and sensuall pleasure . D. Bern. serm. 71. in Cantic. Isa . 58.3 Whereby the good is conuerted into euill , and that which might haue been pleasing to God , becommeth displeasing vnto him ; as our Lorde himselfe saide by the Prophet Isaias . Your fasting is not pleasing to mee , because therein you doe your owne will . The 3. vice is , to appropriate all things to our selues that wee may , without considering what hurt may ensue thereof to others . From whence spring innumerable iniustices , auarices , cruelties , contentions , processes , oppressions , & discordes : treading vnder foote all the lawes of iustice , and of mercie towardes our neighbours , as likewise the lawes of charitie , which ( as S. Paul saieth ) seeketh not her owne . 1. Cor. 13.5 . And therefore selfe will is the poison , and totall destruction , of charitie .

4 From whence it is , that as selfe will is the queene , and capitanesse of all vices , and sinnes : so it is the peopler of hell , and the fewell of those eternall fiers : whereupon-saieth S. Serm. de resurrect. Bernard : let selfe Will cease , and there shall bee no hell : for if selfe will cease , there shallbe● 〈◊〉 sinnes , and then what neede is there of hell ? And besides this , if there bee any Hell in this life , our owne will is a hell to it selfe ; for all the miseries of this life , so farre are the causes of extreame affliction , and heauinesse as they are contrarie to our owne will , which if it cease , by our conforming ourselues to Gods will , that wich is hell , is turned into purgatorie , and into augmentation of meritte , and of crowning in heauen . Whereupon saieth S. Lib. 1. de vocatione gentium . ca. 8. Ambrose , Our owne will is blinde in desires , puffed vp in honours , full of anguish in Cares , and vnquiet in suspitions : more carefull of glorie , than of vertue : a greater louer of fame , then of a good conscience : and much more miserable enioying the things that it loueth , then when it wanteth them : for her experience augmenteth her myserie . Out of all this . I will conclude how greate my miserie hath beene , in hauing subiected myselfe to my owne will , contrary to the will of God , bewailing my blindenesse , and purposing firmely to abhorre it , and to denye it , Ioan. 6.38 . in imitation of our Lord Christe , who descended from heauen , not to accomplish his owne will , but the will of him that sent him . And beeing in the heauinesse , and agonies of deathe , hee saide to his Father . Not my will bee donne , but thine . O soueraigne master I confesse that I am not worthy to bee called thy disciple , Lucae 22.24 . Colloquie because I haue not proffited by thy example . May thee sorrowes , and Agonye of deathe come vpon mee for the times that I haue sayed against thee , not thy will bee donne , but mine . Seperate , o my Sauiour ; from my mouthe , so cursed a word , and fauour mee with thy grace to mortifie my owne will , that intirely I may accomplish thine : 1. Corin. 10. may I from henceforth seeke not that which is mine , but what is thine , and my neighbours , pretending their proffit , and thy glorie worlde without ende . Amen .

The third Pointe .

THe third Pointe shall bee to consider the sinnes & disorders of the other interiour faculties of the soule , which are the imagination & sensitiue appetites with the hurt that procedeth from them . First I will ponder that my Imaginatiue Facultie , is like a hall painted with many images , and figures , some foule , some prophane , and others ridiculous , monstruous , and deformed , entertaining it selfe in painting them ; taking pleasure to beholde them , solliciting the vnderstanding to gaze vpon them , & oftentymes drawing it after it to cogitate vpon them . From whence originally spring many sinnes , which they call delectatio morosa , a continuing , or lingering delight in matter of carnallities , reuenges , Ambitions , and auarices , delighting myselfe with the imaginanation of these things as if they were present .

2. Then will I ponder , Ex D. Th. 1.2 . q. 23. a. 4 how my appetitiue Faculties are like a rough troubled sea combated with eleuen waues of passions , encountring one with another ; to witte , loue , and hatred ; desiring , and flying : heauynesse , and ioy : hope , and despaire : feare , and audacitye , and anger . All which for the most parte , I apply vnto euill with greate disorder . For I loue that which I ought to abhorre , and I abhorre that which I ought to loue : I desier that which I ought to flye , and I flye that which I ought to desier : I reioice in that for which I ought to bee sorrowfull , and I am sorrie for that wherein I ought to reioice . From whence greiuous sinnes doe arize : for the appetites with these affections sollicite the will , and carry it after them , that with them it may giue its consent .

3 Hereupon it is , that these passions are the armes , and snares of the deuills to combatte vs , D. Amb. lib. 1. offic. ca. 4. and to intangle vs in greate sinnes : for in seeing any passion rize vp , they are ioyfull to see it , and presently make vse thereof to frame their temptation : so that I myselfe giue vnto my enemye the principall armes wherewith hee doth combatte , persecute , and destroy mee , Besides this , these passions are my torturers , and tormentors , for they make warre within mee against the poore spirit , molesting mee to make mee will , Ad Rom. 7.15 . what I would not , to doe according to the desiers of my fleshe . And so likewise they are one contrary to another : for the passion of delight maketh mee desier that , which the desier of honour abhorreth : and the desire of honour that which the passion of auarice flyeth . For ( as the wiseman saithe ) I allwayes will , Prou. 13.4 . and I will not : I will vertue because it is good : and I will it not , because it is laborious : I will vice because it is delectable , and I will it not , because it is dishonest : And these willings , and nillings of my passions , Colloquie Iob. 7.20 Ad Rom. 7.24 . are the tormentours of my miserable hearte . O with what greate reason may I lament mee to myselfe , saying to our Lorde : Why hast thou made mee so contrary vnto thee ? And how am I so heauy , & troublesome to myselfe ? Vnhapy man that I am , who shall deliuer mee from the bodye of this deathe ? Let thy grace , o Lord fauour mee to deliuer mee from so great a miserye ? From this consideration I am to drawe a very resolute determination , to gither with my owne will to mortifie these passions : for this giueth life to my Passions , and my passions giue life vnto it : & therefore they must dye togither to bee vanquished , following herein the counsell of Ecclesiasticus who sayeth : walke not after thy owne passions , Eccl. 18.30 . and desires ; and separate thyselfe from thy owne will : for if thou grauntest vnto thy soule her concupiscences , thy will make thee the laughing stocke of thy enemies . To put this in execution , wee shall bee assisted with the examinations that shall bee setdowne in the meditations ensuing .

The XXVIII Meditation , wherein is set downe a forme of praying , making euery night an Examination of the Conscience .

ONe of the most effectuall meanes to purifye the soule of vices , D. Basil . sermo 1. de instit . Monach. D. Chrisost. Hom in Psal. 4. is the continuall vse of examining the conscience euery daye , before wee goe to bed , which the holy fathers , and spirituall maisters doe very earnestly recommend vnto vs . That forme of making this examination , which was taught vs in fiue pointes by our glorious Father Ignatius , is the most proffitable of all that I haue seene , for that it containeth a most excellent forme of praier for all sortes of persons .

For the vnderstanding whereof , D. Bern. & alij . I breifely aduertize , that euery daye wee doe newly charge ourselues with two debtes to our Lord , although very different , and for very diuerses respectes . The first debt is , for the innumerable benefits wee receiue of him . The second , for the innumerable sinnes wee commite against him . The first is payed with thankes giuing : the second , with dolour . And it is reason that in the ende of euery daye , wee should paye them both , beginning with the first debt : aswell because it disposeth to pay well the second : as also because ( as sainct Basile saieth ) when wee goe to prayer ; De constitutionibus Monasti cis . c. 2. wee are not all waies to enter begging by , and by , for our owne proffit : for therein it seemeth , wee giue to vnderstand that wee seeke therein principally our own interest : but sometimes wee must begin with the praises of God , giuing him thankes for the fauours hee hath donne vs : for hereby wee giue to vnderstand that wee principally seeke the glorie of God , and that wee esteeme it more then all other things . 2.2 . q. 83. art. 17. The same thankesgiuing also will serue vs ( as S. Thomas saithe ) for a pretext to obtaine our petitions : for God willingly giueth vs what wee aske him , when hee seeth that wee are thankefull vnto him for what hee hath giuen vs .

3 Besides this , because I am to stirre vp the stinking sinke of my sinnes , least they should cause mee such despaire , Serm. 11 in cantic. cap. 48.9 and heauinesse as should swallowe , and consume mee , it is good ( as S. Bernard saith ) to preuent mee with the remembrance of Gods benefits , praising him for them , taking ( as Isaias saieth ) this bridle of praise , which hee putteth in my mouthe , that I bee not throwne downe headlong , and perish . And all beeit it is truthe ( as S. In speculo disciplinae . p. 2. cap. 6. Bonauenture saithe ) that it is not allwaies necessarie to obserue this order in the beginning of praier : Yet in this present exercize it comes much to the purpose for the reasons declared .

The first Point .

THe first pointe shall bee breifely to call to memorie the benefits I haue receiued of our Lorde , as well generall , as speciall : and particularlie those that this very day hee hath donne mee , giuing him very hearty thankes for them all , acknowleding how greate they are , aswell for the greatenesse of him that bestoweth them with so greate loue , as for the basenesse of him that receiueth them without meriting them . And reckoning them one by one , I may say : I geue thee thankes , o my God , for that thou createdst mee of nothing , and hast vnto this day preserued my life . I thanke thee for that thou redeeme dist mee with thy precious blood , and madest mee a christian , and a member of thy chruche : blessed bee thou , for that thou hast this present day fed mee , and clothed mee , and deliuered mee from greate perills of bodye , and soule , and giuen mee many good inspirations , ayding mee to fullfill some workes of obligation , &c. All the good that is in mee is thine , and to thee belongeth the glorie thereof , and for it all the thankes that I can , I render vnto thee , with the whole affection of my Hearte . And I beseech the Quires of angells , and all the blessed spirits to praise thee for mee , and to giue thee thankes for the fauours thou hast donne mee . Of this pointe wee shall speake largely in the sixt parte .

The second Pointe .

THe second pointe shall bee , to aske of our Lord with greate instancie light to knowe my sinnes , and grace to bee contrite for them , alledging vnto him thee respectes of my greate necessitie , and miserie in this behalfe . The first , is , the greate forgetfullnesse of my memory , The second , the greate blindenesse of my vnderstanding . The third , the greate coldnesse of my will . From whence it proceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes , which hardely I can breake : because some sinnes I forget with the same facillitie that I committe them : others thorough ignoraunce I knowe not : and those which I doe knowe , thorough my greate coldnesse I deplore not as I ought . Therefore , o my God , with thy inspiration remedie my forgetfullnesse : with thy light illuminate my darkenesse : and with thy fier of loue , chaze away my coldenesse , that I may knowe my sinnes , and in such manner bewaile them that I may obtaine pardon of them .

The third Pointe .

THis petition beeing made , I will lift my heart to God , beholding him as a iudge that is to iudge mee with greate rigour , Sophon . 1.12 . searching ( as Sophonias saith ) the corners of Hierusalem , which is my soule , and the faculties thereof with candels , discouering al the finnes that are therein , bee they neuer so small : examining ( as Dauid saithe ) not onely my vnrighteousnesse , Psalm. 74 3. but also my righteousnesse , & good workes , with the which , euil circumstances vse to bee mixed .

With this consideration , full of a holy feare in the presence of God , I will begin to examine all the sinnes which in that daye I haue committed by thought , worde , and deede , and by omission , or negligence : and I will very attentiuely endeuour to finde out , Psalm. 18.13 . whither I haue any of those which Dauid calleth , hidden sinnes ; hauing committed them thorough ignoraunce , or culpable inconsideratenesse , or by the illusion , and deceite of the deuill , holding them for workes of vertue : as if I should holde for zeale , that which is Anger .

For this examination , that will helpe much , that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes , and vpon the commaundements , senses , & faculties of the soule : for therein , all that may bee matter for a very often , and diligent examination , is set downe . The manner of making this examination shall bee , diuiding the daye into partes , and considering what I did in the two first howers of the daye : then in the other two , separating the precious from the vile : and if I finde any good , I will with thankes attribute it to God , and the euill I will attribute to my corrupted libertye : and of all togither , with a very deepe shame , and confession , I will make an humble confession before God , fullfilling that of Dauid ; I haue saide , Psalm. 31.5 . I wil confesse to our Lord my vnrighteousnes against miselfe : that is to say : I haue determined to confesse my sinnes before God , not to excuse , but to accuse myselfe ; not lightening , but aggrauating my sinnes , and pondering much the iniustice I did against God in committing them : for this is the daye to obtaine pardon of them .

The fourth Pointe .

THe fourth Pointe shall bee , to procure so greate a dolour for my sinnes that it may come to bee contrition , sorowing for them principally , for beeing offenses against God my summum Bonum , whome I desire to loue , and doe loue aboue all things : for with this so perfect dolour , sinnes are remitted , hauing a purpose in fit time to confesse them ; as it happened to Dauid himselfe , who in saying , Psalm. 31.5 . I will confesse my vnrighteousnesse , against myselfe ; hee presently addeth ; And thou didst pardon the impiety of my sinne . 2. Reg. 12.27 . And hardely had hee before Nathan the Prophet pronounced this word , I haue sinned against our Lord , when the Prophet answered him , Our Lord likewise hath pardoned thy sinne . So that if in the examination at night , I say vnto God with all my heart : It greiueth mee , o my God , that I haue offended thee , because I loue the aboue all things created , and would willingly haue lost them all , rather then haue sinned : and with thy grace I purpose to confesse all my sinnes , with a determination neuer more to retourne vnto them : at that very instant I remaine iustifyed : And if that night I should dye sodainely , without beeing able to confesse mee , allbeeit I had committed many mortall sinnes , I should not bee condemned for them . Whereby is seene the importaunce of this dolour before my going to bed : for if I haue sinned mortally , and deathe assault mee in my sleepe , as hee hath assaulted many , with this dolour I shall bee saued , and without it I shall bee damned .

To prouoke mee to this contrition , Ex. D. Greg. lib. 25. Moral . c. 26. it is very auaileable to compare that of the first pointe , with that of the third : that is ; the greate benefits that in this daye God hath donne mee , with the sinnes that I haue committed , being ashamed of myselfe for hauing offended so good a God , and so liberall a benefactour : and greeuing that I haue aunswered such benefits , with such offences . To which ende serue the meditations ofsinnes , which wee haueset downe , especially the fifth . And that which shall bee declared in the 31. Meditation .

The fifth Pointe .

THe fifth pointe is to make a very effectuall purpose by Gods grace to amend the day following , and not to fall into the like sinnes , Psalm. 118.106 with that earnestnesse wherewith the Prophet Dauid saieth : I haue sworne , and determined to keepe thy commaundements eternally , not for a day , nor for two , but thoroughout all my life , and all eternitye . And that this purpose may bee such , ( besides that which shall bee declared in the meditation following ) it is necessaryeto haue examined the occasions that I had to fall , by reason of such a place , or such a person , or such a beesinesse , and withall to determine to seperate myselfe from this occasion , if I can leaue it ; and if not , to resolue to vse greater circumspectnesse , and to enter into it with preuention . Ad Phil. 2.13 . But because our resolutions are very weake , and mutable , if our Lord with his grace doe not fortifye , and establish them , I am to beseche him , that seeing hee gaue mee such a purpose , hee will likewise giue mee grace to accomplish it ; and so I will conclude with the praier of the Pater noster , making a pause with feeling , in the three last petitions thereof , forming in this manner an amorous colloquy .

I acknowledge , o my God , Colloquie the two debtes wherewith I am charged for thy benefits , and for my sinnes : all that I haue here donne , is but litle to satisfie them ; for that which wanteth I offer vnto thee the most precious blood of thy Sonne , shed with infinite loue , and thankefullnesse ; and with excessiue dolour , and paine . For the which I beseeche thee , pardon the debtes of my sinnes , and ayde mee that I may no more retourne vnto them : permitte mee not to fall into the temptations that shall assaile mee , but deliuer mee from all euill for the glorie of thy holy name . Amen .

The XXIX Meditation , wherein is set downe another forme of praying at three times of the daye , making a particular examination of some one vice to pull it vp by the Rootes .

BEsides the generall care which wee ought to haue , to cleanse the soule of all her vices and sinnes , it is very conuenient ( as the holy fathers say , Collat. 5. cap. 14. and specially Cassianus ) to imploie a particular studie to disroote some one vice of those that vse most to indaunger vs , for with this so speciall care it shall bee the more easely vanquished ; & this vanquished , wee may take hearte to get the victorie of another , vntill wee haue vanquished them all : As the 7. nations that were enemies to the Israelites , were vanquished by litle , and litle , and by partes . To this end our glorious father Ignatius , taught vs a forme of making a particular examination of one vice , wherein is included another forme of praying very proffitable , diuided into three times of the daye , to witte morning , noone , and night , the which are much celebrated in sacred scripture , by that which Dauid saieth of himselfe : In the euening , in the morning , and at midday , Psalm. 54.18 . Daniel . 6.10 . I will recount vnto God my miseries , hoping that hee will heare mee , and deliuer mee from them . And of Daniel , the scripture saithe : That three times a daye hee fell on his knees , and adored God , making confession before him of his diuine praises , and of his owne sinnes . According vnto this , wee will diuide this forme of praier into three pointes , which may serue for the three times aforesaide .

The first Pointe .

FIrst in the morning , in clothing mee , kneeling on my knees like Daniel , and putting myselfe in the presence of God , I will adore him , giuing him thankes for my life , quietnesse , and sleepe , which hee gaue mee the night passed , and for the perills from which hee deliuered mee , and by the waye , I will likewise examine , if since I lay downe , sleeping , or waking , any thing that might bee a sinne , hath happned vnto mee , and with all my hearte to bee sorry therefore . 2. Then will I make an offer vnto our Lord of all things whatsoeuer that I shall doe that daye , ordaining them purely to his honour , and glorie , requiring of him preseueraunce in this pure intention vntill the ende of the daye , and of my life : and beseeching him to accept my workes in the vnion of those which his onely beegotten Sonne offered vnto him for mee in this life .

3 This donne , I will make a valiaunt , and determinate resolution that day , by Gods grace to seperate myselfe from all kinde of sinne , after the manner that Dauid did , Psalm. 100.8 . when hee saide , that in the morning hee killed all the sinners of the earthe , not with a sworde of steele , but with a very steeled , and couragious resolution to destroye them all , so farre forth as they were aduersaries to God , desiring that in the citty of my soule there may nothing liue to offend him . But particularly I must most resolutely determine , to departe from that vice which I desire to disroote from my hearte , conceiuing against it a holy hatred for the hurt that it doth mee .

4. That this purpose may bee effectuall , it will helpe mee much not to take thinges by the bulke , beeing ignoraunt of their difficulties , but to prouide for them with the eyes of prudence , and in the morning to imagine all the difficulties , vexations , contempts , and occasions of stumbling , that probably may bee offered vnto mee that daye , considering the quallitie of my person , estate , and office , and the affaires , and persons with whome I am to conuerse . Which hauing considered , I will endeuour willingly to accept for the loue of our Lord God , whatsoeuer shall happen against my liking , determining by Gods grace for no such occasions , to faile in humillitie , and patience ; nor to admitte any thing that may bee a sinne , founding this purpose , not vpon my owne force , but vpon the force that God shall giue mee , and vpon some strong reasons that may conuince mee , and make mee affectionate to execute it : as Christe our redeemer in the garden of gethsemani , set before his eyes all the torments that the daye following hee was to suffer , and accepting them with greate loue , In the meditation 22. of the 4. part . Collat. 19. cap. 14. wrastled against feares , and sorrowes with discourses , and praiers , as in its place wee shall see .

5. And if those who are very zealous will yet passe farther , and excell more in vertue , they may take the counsaile that a holy Abbot , ( as Cassianus reporteth ) gaue to those , who by liuing in solitarinesse haue no occasions to exercize humillitye , and patience : that they should imagine terrible dolours , iniuries , contempts , and torments come vpon them by the handes of their enemyes , or of their companions vnder the pretext of pietye , such as were those which the martyrs , and holy confessors haue suffered , and to accept them all very heartily , yea , and to desire that they might bee offered them , and to begge them of our celestiall father with those wordes of Dauid : Psalm. 25.2 . Colloquie Proue mee , o Lord , and trye mee , burne my hearte , and my reines , for thy greate mercye is before mee , and therein I trust that thou wilt avde mee ; and with this confidence , I may say vnto thim . O if in this daye , some bodye would stricke mee vpon one cheeke , how willingly for thy loue would I offer him the other ! Or if any would speake vnto mee any iniurious worde , or beare false witnesse against mee , how heartily would I bee silent , and suffer it for thy loue ! O if my prelatet would commaunde mee any very sharpe , and difificult thinge , that I in accomplishing it might showe the loue that I beare thee ! With such purposes as these , vertues are much augmented , and the hearte becommeth strong to resist vices : but yet the imperfect , and lukewarmee , must walke warily in such like meditations , leaste perhaps thorough their imbecillitye that which should haue beene a meanes of their good , turne into a snare of their temptation .

The seconde Pointe .

SEcondly , at Noone before dinner , setting myselfe in the presence of God , and hauing asked of him light to come to the knowledge of my sinnes , I will examine those which I haue committed that morning in that particular vice : which if they were many , I am to bee ashamed that I haue not fullfilled the resolution that I made , nor kept my worde which I gaue to God , accusing my selfe of infidellitye , inconstancye , and mutabillitye , and beeing sorrowfull for my transgressions herein , for beeing against a God that is so faithfull , and constant in benefitting mee , and in accomplishing whatsoeuer hee purposeth to doe for my good . I am to reprehend myselfe ( as Cassianus saieth ) saying to myselfe : Collat. 19. cap. 14. art thou hee that this morning didst purpose such greate matters , and offeredst thyselfe to suffer very terrible iniuries ? then how comes it that so light an occasion hath ouerthrowne thee ? Thou didst purpose to kill all the enemyes of God , and hast thou renderd thyselfe to the leaste of them ? Bee ashamed of thy cowadize , humble thyselfe before God , and turne a newe to determine , trusting with more viuacitie in his mercie , that it may ayde thy greate weakenesse . I will likewise examine the cause , and occasion of hauiug failed , to auoyde it , or to preuent it , wholely resoluing vpon amendement the rest of the daye .

2. I may likewise at this time remember , that Christe our Lord was crucified at midday , and perseuered a greate parte of the euening , suffering most grieuous paines vpon the crosse with greate constancie vntill hee gaue vp the ghost . And in thankefullnesse for this benefit , I am to purpose to bee very constant in not yeilding to the lust of my fleshe , nor to my owne will in that vice , that it may dye in mee , or I may dye fighting against it , vntill I vanquish it . Sometimes againe I may call to minde , that Christ our Lord likewise at midday ascended aboue all the heauens to enioy the fruite of his labours . And with this consideration I may animate myselfe to fight a newe against my passions : and with both considerations I may saye vnto him that of the Canticles : O thou beloued of my soule , Cant. 1.6 . showe vnto mee with thy celestiall light the place where at midday thou reposest , and feedest thy sheepe , that I may there fixe my hearte , and my desires , and not goe wandring any more to seeke after vices .

The third Pointe .

AT night before I sleepe , I will make another examination like that which I made before dinner , comparing the times that I sinned in the morning , with those that I sinned in the euening : and if they were fewer I will giue thankes to God for this amendement , because it hath come from his hande ; but if they were more , I am to confounde myselfe , to see , that insteede of going forwarde , I turne backe : but yet I am not to bee dismayed , but to purpose anewe , a very hearty amendment : for with such a like battaile , Prouerb , 24.16 . the victorie is obtained . For hereupon saide the holy Ghoste : The iust man falleth seuen times a daye , and shall rise againe : giuing to vnderstand , that falling , and yet rising againe , hee shall come by Gods fauour to stand vpright . The same comparison I am to make betweene the sinnes of one daye , and those of another , according to the counsell of S. Basile : Ser. de abdic . re rum sermo . 10. and betweene those of one weeke , and those of another , according to the counsell of S. Dorotheus , helping my memory by noting them with two lines , or strakes for euery daye in the weeke : putting in the one line as many prikes as I haue sinned times in the morning , and in the other those of the euening .

It will likewise helpe mee to giue myselfe a stroke on the brest when I fall into this sinne : the one to remember the times that I haue sinned , by the times that I haue stricken my breste : and the other , forthwith to moue mee to contrition for my sinne , and to obtaine pardon thereof . Frouerb . 24.16 . For in this sense also said the holy Ghoste , the iust man falleth seuen times a daye : and riseth againe , giuing to vnderstand , that when hee falleth , hee hath light to knowe that hee hath fallen : and if hee falleth while it is daye , hee stayeth not to rise vp at night : rather if hee fall seuen times , hee riseth seuen times assoone as hee hath fallen , sorrowing for his fall , and purposing amendement : and in this manner , his frequent falling shall bee turned into frequent praying , and into good affections , and purposes , which with newe grace repaire the hurte of the fall . Other meanes of examining , and reflecting vpon our workes , shall bee set downe in the sixt parte in the meditation of what God saide , hauing finished the worke of the Creation of the worlde .

Meditations for before Confession and Communion .

AS the Puritie of the soule which is the ende of the purgatiue way , is perfectly obtained with the vse of the two sacraments of Confession , and Communion ; it shall not bee amisse here to set downe certaine Meditations , whereby wee may prepare ourselues worthily to receiue them : and by the way , to teache principiants the manner how to make this preparation , causing them to holde in estimation the frequencye of these two remedies , that God hath left vs for our Saluation .

The XXX . Meditation of the Excellencyes of the holy Sacrament of Confession : of the Vertues that are exercised therein : and of the Graces that are receiued .

The first Point .

FIrst , D. Tho. 3. p. q. 84. art. 6. & 7. I am to consider the greate fauour that God hath donne to his churche , and to mee as a member thereof , in hauing instituted the holy sacrament of penaunce , pondering some things that discouer the greatenesse of this benefit , and animate mee to the vse thereof . First , it beeing proper to God alone to pardon sinnes , Isai. 43.25 . Ioan . 20.23 . hee would put this power in the handes of the priestes , assuring vs that hee would approoue in heauen , the sentence that they should giue vpon earthe . And hee ordained , that these priestes should bee men subiect likewise to sinne , and in neede of the selfe same remedye , that they might bee the more compassionate of sinners . And the power that hee gaue them was so ample , that hee reserued to himselfe alone no sinne , how greate soeuer , nor limited vnto them the number of sinnes , nor how often they were to pardon them : for hee saide to S. Matth. 18.22 . Peter , that pardon should bee giuen not onely seuen times , but seuenty times seuen , that is , without number , or limitation . In all which is apparent the goodnesse of this greate God , Colloquie . and the desire that hee hath to forgiue vs . O mercifull father , seuenty and seuen times , and thousands of times more may the angells of heauen lawde thee , for the fauour thou doest to vs sinners that liue vpon earthe . As often as we can sinne , so often , if wee aske pardon of thee thou will pardon vs , for thy mercye is greater then our miserye . I will confidently approache to aske pardon for the iniurye , seeing hee himselfe that is iniuried , so liberally doth offer it mee .

2. Secondly , I will ponder how this soueraigne iudge beeing to make a most strict iudgement of our liues in the ende of them , and in the ende of the worlde ; would mercifully chaunge this rigorous iudgement of our sinnes , into the mercifull iudgement that wee shall make of them in this sacrament : 1. Corin. 11.31 . D. Cypr. serm. de passione . Nahum . 1.9 . so that ( as the Apostle saithe ) if here wee shall bee iudged , and absolued , wee shall no more bee iudged , and condemned for those sinnes : for to this ende the scripture saithe ; that hee neither iudgeth , nor chastizeth one thing twise . Finally this Sacrament according to the Prophecye of Zacharias is a fountaine of liuing water that God hath in his churche to washe the vncleanesse of our sinnes ; to heale the infirmities , Zachar. 13.1 . and woundes of our vices : to restore vnto vs the life of grace , the beautye of charitye , and the splendour of vertues : to repaire lost merites , and to remedye the other hurtes of our sinnes . And it is a continual , and open fountaine , for it is neuer drye , nor God will neuer shut it so long a wee liue , rather hee desireth that assoone as euer wee haue sinned wee should approache to washe our selues therein . Colloquie . Isai. 12.3 . O blessed bee the fountaine of Gods goodnesse , from whence springeth this fountaine of so greate mercye . ●ome , o my soule , for water to this fountaine of thy Sauiour : come with heauinesse by reason of thy sinne : but with ioye thorough hope to washe thyselfe therein . This pointe shall bee handeled more largely in the fift Parte .

The second Pointe .

SEcondly , I am to consider what an excellent worke the acte of confession is , to affect vs the more to exercise , and frequent it ; pondering how Christ our Lord instituted this Sacrament in his churche , that the faithfull might take occasion by their owne sinnes , to exercise excellent actes of vertues , wherewith they might not onely repaire the losses they receiued by them , but also might gaine newe commodities . These actes are principally seuen .

1. The First is of faithe , beleiuing firmely that the pardoning of sinnes , which is proper to God alone , hath beene communicated to Preistes , Math. 18 18. putting in their handes the keyes of heauen , wherewith they shall open the gates thereof , that from thence , may descende the celestiall giuftes , and graces that iustifie sinners : and that sinners may enter therein to enioy the kingdome which is promised to the iust .

The 2. acte is of hope aboue all humane hope : for the confession of our owne crime , which in the tribunalls of the worlde is a meanes to condemne the guiltye : in this tribunall of heauen is a meanes to absolue him . The 3. Acte is of charitye to which it pertaineth to bee greately sorrye for hauing offended the infinite Goodnesse of God , & lost his grace , and freindship , desiring to repaire it by louing , and seruing him with all our heartes . The 4. is of heroicall humillitye , humbling ourselues not onely before God , but before men : discouering vnto his ministers the secret things that are to humble vs , and to cause in vs greate shame and confusion , embracing this contempt for the loue of God , and delighting that others should holde vs in that figure that wee holde ourselues . The 5. is of excellent obedience in a matter , ( as hath beene saide ) that is so harde , and difficult : and in subiecting ourselues to our confessors , as to our superiours , with a minde to obey them in whatsoeuer they shall ordaine to this ende . The 6. is of iustice highly eleuated , exercizing its actes as shall bee declared , of accuser , guilty , witnesse , iudge , and executioner : and subiecting ourselues to Gods minister , not perforce , but willingly , with a minde to vndergoe his sentence : and with a zeale to reuenge in ourselues , the iniuries wee haue donne against God : and to repaire , and restore the hurtes that wee haue donne to our neighbour . The 7. is of admirable fortitude , ourselues vanquishing ourselues , and the vehement inclination that men haue to couer their sinnes , to defende , and excuse them , like Adam , from whome all men doe inherite it . Iob. 31.33 . For which ( as holy Iob noteth ) whosoeuer vanquisheth himselfe herein is more then a man ; and sometimes wee had neede of no lesse fortitude to confesse with humilitie the sinne committed , lib. 22. Moral . cap. 12. then not to committe it . For ( as S. Gregory saieth ) wee vse to suffer a greater warre in manifesting the sinne committed , then would haue beene suffered in resisting the committing it . And therefore hee is no lesse admirable , that with humility confesseth well his sinnes , then hee that exercizeth other vertues .

These seuen actes so heroycall accompanie confession , and make it of greate merit before God , and of greate glorie before the angells , and before discreete , and prudent confessors , and therefore I am to endeuour to exercize them with greate spirit , that the fruite , and the grace may bee more aboundaunt , Eccles. 14.16 . saying to myselfe that of Eccesiasticus : Giue , and receiue and iustifie thy soule : and seeing God is willing to giue thee pardon of the seuen deadely sinnes , and grace with the seuen giftes thereof , geue thou vnto him these seuen actes , wherewith thou mayest dispose thyselfe to receiue them , crie out seuen times like the childe whome the Prophet Elizeus raized from deathe , budding out these seuen affections , 4. Reg. 4.35 . that God may exalte thee to a newe life , and exalt thee to the height thereof .

The third Pointe .

THirdly , I am to consider the graces , and fauours that God doth to those that confesse themselues , receiuing the sacrament with that disposition which is requisite . The which wee may reduce to three , Ad Rom. 14.17 . Math. 3.2 . Ex D. Aug. in illud ps. 95. Confessio , & pulchritudo in conspectu eius . wherein S. Paul putteth the kingdome of God , saying , that it is iustice , peace , and ioy in the holy Ghost ; which kingdome is promised to those that truely doe penaunce ; First , hee graunteth them iustice , which is the grace of iustification , iustifying , them of all their sinnes , making them his freindes , and adoptiue children , and inheritours of his heauen . And with this grace hee giueth them charitye , and vertues infused , and the giftes of the holy Ghoste , and the true beautye of the soule , which goeth togither with humble confession . And if they come to confession with iustice , there it is augmented communicating vnto them greater grace , and fullfilling that which is saide in the Apocalips . Apocal. 22.11 . Eccl. 18.22 . Hee that is iust , let him bee more iustified , endeuoring not to cease iustifying himselfe more , and more vntill deathe .

2 Secondly , hee graunteth them peace supernaturall , not onely for that hee reconcileth them to himselfe : but also for that in rewarde of the glorious victorye which they obtaine of themselues , vanquishing the difficulties of confession , hee giueth them three victories ouer their enemyes , destroying some , putting others to flight , and subjecting the rest vnto them . Hee destroyeth sinnes , casting them into the profunditie of the sea : & the diuells with their temptation fly away , for there is nothing that , more terrifieth them then to manifest the woundes of the conscience to the phisition , Prou. 16.7 . that is to cure them . And the passions of the flesh begin to yeilde themselues to the spirit : for when the waies of a man are pleasing vnto God , hee will make his enemyes to bee at peace with him . Ex Cassian . collat. 2. c. 10. & 11. D. Bonauen . in speculo disciplina . p. 2. c. 3. Psalm. 10.10 . And threfore it is a greate meanes of vanquishing temptations , and passions to manifest them to the confessor , and spirituall father : for while they remaine concealed , the diuell is in peace , and wee in a terrible conflict : but in discouering them , hee flyeth , and wee remaine in peace .

3 Thirdly , hee graunteth ioye in the holy Ghost , banishing the feares , and heauinesse that spring from an euill conscience , replenishing them with alacritie with the newes of pardon , according to that of the prophet Dauid ; Thou shalt giue to my hearing ioye , and gladnesse , and my humbled bones shall reioyce . For taking from them the most heauie burthen of their sinnes , which wayeth them downe like leade ; and the spirit of sadnesse , which withered , and consumed them , they growe greene againe , and lift vp their heade with the hope of pardon , and with the pledges they receiue of life euerlasting .

4 With this consideration , I am to resolue myselfe to execute all that is necessary for confession , how painefull , shamefull , and troublesome soeuer it seemeth , remembring that all is but litle , in comparison of the greate good that God promiseth mee , and of the eternall euill from which hee deliuereth mee . And if I consider what Christe our Sauiour did for the pardon of my sinnes , what dolours , what ignominies , and what paines hee suffered for them : that will soone appeare but litle vnto mee that God requireth for their pardon . And againe if I ponder how much God might require of mee , if hee would extend his rigour , seeing I merited dolours , ignominies , and eternall torments , I shall presently see that hee requireth of mee but very litle . And therefore I may imagine that the same wordes are spoken to mee , 4. Reg. 5.13 . which were spoken to leprous Naaman by his seruantes : Father , if the prophet Elizeus had commaunded thee to haue donne some very grieuous thing to cure thy leprosie , thou hadst reason to doe it , how much more hauing tolde thee a thing so easye as to washe thyselfe seuen times in Iordan ? Colloquie . O my soule , if God should commaunde thee many things very sharpe , and heauy , to heale the leprosye of thy sinnes , it were reason thou shouldst doe them with greate promptnesse , and speede : how much more bidding thee doe a thing so easie to doe , as is ; Confesse thy sinnes , and thou shallt bee healed : washe thyselfe seuen times in the Iordan of penance , accompanying thy confession , with the seuen affections aboue named , and thou shallt bee cleansed of the leprosie of thy sinnes . Vaunt thyselfe , like Iob , Iob. 31.33 . Eccles. 4.24 . of not hiding thy sinne , as a fraile man , nor couering with in thy bosome thy iniquitie . Take the counsell of the wiseman who saieth , for the saluation of thy soule , bee not ashamed to confesse the truthe : for there is one shame that draweth on a newe sinne : and another that draweth on greate honour , and glorie . If vanquished by shame thou concealest thy sinne , thou encreasest it : but if with shame thou confessest it , thou shalt obtaine a crowne of greate glorie for the victorie thou gainedst by confessing thy sinnes .

The XXXI . Meditation , of Preparation to receiue the holie Sacrament of Penaunce .

The ende of this Meditation is , before my Confession , to make of myselfe so perfect a Iudgement , as may make plaine all the difficulties that may happen in the sacramentall Iudgement , to bee made by the Confessour , that I may bee secure in the last Iudgement , which the supreme Iudge is to make of mee . In this Iudgement I myselfe am to execute the office of the accuser , the witnesse , the Iudge , and the tormentour . And hereupon S. Gregorie saieth , that conscientia accusat , lib. 25. moral . c. 26. ratio ludicat , timor ligat , dolor excruciat : My conscience is to accuse mee of all my sinnes without omitting any one . My reason is to iudge what I merit for them , sentencing that I am worthy of greate punishment for hauing committed them . The feare of God , and of his rigorous iudgement is to binde mee , 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 ●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 Wiseman 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 Sonne 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 confesse 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 worthily 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 concerning 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 Contrition , 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 perfection of sorrowe : vnto the which I am to mooue myselfe with the considerations 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 with sinne the soule that thou gauest mee , and seeing it is more thine , then mine , haue mercie vpon it . Deliuer my soule from the sworde 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 with 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 protection of so sweete a spouse . O if my harte would shiuer , and breake with the force of dolour , for hauing lost such a spouse , such Iewells , 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 Dragon , the belly of Hell , the roating of fierce beastes that stand readie to deuour , the worme that euer gnaweth , the fier that allwaies burneth , the smoke , the brimstone , the whirlewinde , and the exterior darkenesse . O who can giue water to my heade , and fountaine of teares to my eies , Colloquie that I may there with preuent the eternall lamentation , the gnashing of teeth , the binding of handes and feete , the waight of the fiery chaines that oppresse , that gripe , that burne and that neuer cons●me . With these teares of feare , I am to dispose myselfe to passe on to those of loue . Tract . in illud . ●Ioan . 4. Charitas perfecta foras mittit timorem . For ( as S. Augustine saith ) Feare must be like the needle that entreth through the cloth , not to remaine withi● itselfe , but to make the threde enter , wherewith to ioyn the partes that are disioyned : so feare must serue to make Charitie enter , and to ioyne together the affections of the soule , employing them in louing God , and bewaling the offence that it hath donne him .

The Third Point .

In order to the second acte which is Confession : Of Confession . presupposing the examination , and auerring of sinnes in that manner that hath beene declared in the third Pointe of the 30. Meditation . The first purpose must bee to confesse them all intirely , how ignominious soeuer they bee , vanquishing the shame that may disturbe mee , with those considerations that were set downe in the ende of the last meditation , saying to myselfe : better is shame in the face , then , a spot in the hearte ? If thou sufferest not now this little confusion , thou shallt suffer a greater in the daye of Iudgement . And seeing God knoweth well all thy iniquites , what is it for his minister to knowe them , who in his name is to pardon them ? Courage then , giue glory to God , and confesse thyselfe , for thy confession shall not bee like that of Achan to dye , but like that of Dauid to liue . Iosue 7. De puritate conscientiae . cap. 1. Hauing thus resolued , it is good ( as S. Bonauenture aduiseth vs ) to begin confession with that sinne that causeth mee , most shame : for that vanquishing the greatest of my enemies , it will bee easy to vanquish the resteas thegy an t Golias beeing vanquished , the Philistians fled . The second purpose must bee to manifest my sinnes , Ex D. Tho quaest. 9. addit . art . ti . 4. not onely with Integritie , but with all the humility that I may , making of all , a cleare , pure , sincere , naked , and well Intentioned Confession : not excusing , nor extenuating my sinnes , not casting the fault vpon my neighbour like Adam , Psalm. 31 & 24. D. Bernar . de gradibus Humillitatis . simulata confessio D. Bona uentura vbi supr cap. 3. 2. Reg. 12.13 . not vpon the Diuell like Eua , but vpon myselfe like Dauid , confessing my iniquitie against myselfe , and saying that it is exceeding great . But yet I must auoyde another extremitie , of so much exaggerating my sinnes that it may seeme to be a fained confession , to be honored , & esteemed for humble , for vainglory vseth manie waies to assaile these workes of humility , seeking in them her owne honour . The third purpose must be , to heare the reprehention of the confessor with great silence , and humilitie , without interrupting him , though it bee very rigorous , as the holy king Dauid heard the terrible reprehention of the Prophet Nathan , acknowledging his fault , and saying , I haue sinned against our Lord . For herein shall be vetified that of Ecclesiasticus , Heare silently , and for the reuerence that herein thou shewest , Eccles. 32.9 . Accedet tibi bona gratia Good grace shall be added vnto thee , & what better grace , then that which is here giuen , which is the grace of God himselfe .

In all this it will be a greate aide vnto mee , not to garde the Preist as he is a man , D. Bonauentura in specul . part . 2. cap. 3. & de informati . norut . c. 12. Colloquie Eccles. 20.4 . Ezech. 18.22 . but as he is the Lieftenant of God , or rather as God himselfe is in him , respecting him with internall , and externall reuerence : for there would his deuine Maiestie , that the Confessor should absolue , not praying for pardon , but commaunding , and sentencing as God , saying , I absoule thee . O my soule , seeing thou hopest to heare this worde of eternall life , what mater is it to suffer some temporall shame ? showe in thy correction humble repentance , and thou shal remaine free from voluntary sinne . Discouer once all thy sinnes , seeing God hath promised thee to forget them all .

The Fourth Pointe .

IN order to the third Acte of satisfaction , I am to make a most effectuall determination , Of Satis faction . to obey my Confessor in whatsoeuer thing conuenient that he shall commaunde me : as well for the medicine of my spiritual infirmities , as to satissie for the iniuries that I haue donne against God : for it is reason that the sicke should obey the Phisition , in thinges that are necessary for the obtaining of his health , and for the escaping the perill and occasion neere at hand to destroy it . And it is likewise iust , that the Detter should pay that he oweth to his Creditor . And seeing God is willing to pardon me the sinne , and to change the eternall into temporall punishmente , it is reason to animate myselfe to receiue with a good will , that penance which my Confessor shall assigne me to pay it , saying with Dauid : Ego in flagella paratus sum . I am readie for the punishmente that my sinnes deserue : Psalm. 37.18 . & my dolour shall euer be with me . I will confesse my impietie , & cogitabo pro peccato meo , and I will all waies haue a care of my sinne , procuring that nether my memory may forgetit , nor my eies cease to bewaille it , nor my handes to chastize it , vntill it be wholie blotted out .

2 To this end it will helpe me to consider the terrible pennance that Christ our Sauiour did in satisfaction of my sinnes . What more rigorous dicipline could there be then that of his whippinges ? What rougher hairecloth then the prickles of his thornes , of his passion ? What bed harder then that of his Crosse ? And what fast more terrible then all day to suffer hunger and thirst , and to breake his fast with gall , and vineger ? O my soule , Colloquie seeing Christ suffred so much for the sinnes that he committed not , suffer somwhat for those that thou hast committed , Matt. 3. yeld fruite worthy of pennance , for the tree that beareth not such fruite as Christ , shall haue noe parte with Christ .

3 It will much helpe me likewise to consider the paines of purgatory , whereof soone after wee shall speake . For it is a great folly not to bee willing to pay the debt , vntill the Creditor lay his execution vpon me , and cast me into prison with costes , and charges : paing in Purgatory with terrible paines , that which in this life I may pay with my short satisfaction , and great proffit . For such is the liberallity of God , that he rewardeth with new pay , the same that I do to pay the debt , recompesing it with mentation of grace , and glory .

4 Finaly , I am to make another most effectuall resolution to amend my life , and no more to returne to the sinnes that I haue committed : For if this purpose be wanting , the Contrition is fained , the Confession sacrilegious , the satisfaction litle auailable , and the absolution of no effect : for his sinnes are not remitted to him , that hath a purpose to returne vnto them : and though it were but a veniall sinne , it shall not be pardoned , vnlesse there bee a purpose of amendment of it .

1. With this preparation , conseruing these holy Affections , and purposes , I may securely come to this holy saerament , putting in practise what I haue determined with a defire to renew my life , & to make a great change therein , Hierem. 31. iuxta 70. & D. Hier. ibi , cogitationes operibus tunge . imagining that that of the Prophet Hieremie is spoken to me : Get thee vp to a watch tower , set before thee thy bitternesses , bewailing bitterlie thy sinnes : direct thy harte in the right way wherein thou wast wont to walke . & da cor tuum super humeros tuos , And put thy haite vpon thy shoulders , taking with loue the yoke of obedience to fulfill what God , and his ministers shall commande me .

The xxxii . Meditation of Thankes-giuing after Confession .

Hauing ended the Confession of my sinnes , & receled Absolution , it is very conuenient to giue some litle time to the Confession of praises , for the fauour that God hath donne me : for both Coufessions our Lord exacteth of vs , according to the saying of the Prophet Oseas : Oseae 14.3 . Turne , o Israel to the Lord thy God , seeing thou hast fallen thorough thine owne Iniquitye : take wordes with you , and conuert you to our Lord , saying vnto him . Take from vs , o Lord all our sinne , receiue our good Intention , for wee offer vnto thee the calues of ourlippes : that is , in steede of the ealues which of olde they offered thee in sacrifize , wee offer vnto thee now the calues of wordes ; confessing our sinnes that that thou maiest remitte them , and confessing thy mercyes , when thou hast remitted them . Psalm. 49.23 . This sacrifize of praise , as Dauid saithe , honoreth God much : and in it consisteth the waye , and meanes to obtaine perfect healthe , which is confirmed thereby to the gratefull , & is ordinarily much debilitated in the ingratefull . Luc. 17.17 . To this ende . it will helpe to consider how much our Lord Christe was pleased with the leprous Samaritan , who going to present himselfe to the preist , was cured as hee went , of his leprofie , and forth with returned backe to giue thankes for the health that was giuen him : & contrarily , how much hee was displeased with his other nine companions , who hauing receiued the like benefit , retourned not to acknowledge it , and to giue vnto God the Glory which thy owed him : as wee shall farther consider , in the meditation of this miracle .

Therefore hauing ended my Confession , I will recollect myselfe in the Churche before the most blessed Sacrament or in some other conuenient place , where beeing set in the presence of the euer-liuing God , I will reuiue the Faithe of the fauour hee hath donne mee , wherein with my bodily eares , I haue heard that fauorable sentence , and most sweete word . I absolue thee . Psalm. ●0 . 10 . D. Thom. 2.2 . quasti● 107 art. 2. A worde powerfull to doe what it signifieth , to giue ioye to my eares , and gladnesse to my humbled bones . And so trusting in the goodnesse and mercye of God , that hee hath made good and ratified this sentence , I will endeuour to exercize three actes of thankes giuing : which are , to acknowledge the benefit , to praise God for it , and to offer vnto him some seruice .

The first Pointe .

FIrst , I will ponder in my heart , the manifolde benefits that in this holy sacrament I haue receiued : of the which the prophet Dauid made a breife catalogue by waye of praise in the 102. Psalme ; Psalm 102. and they may bee reduced vnto sixe . The 1. is , to pardon mee all my sinnes , not onely the confessed , but also the forgotten sinnes , and those which without my fault ; I could not haue knowledge of . The 2. is to heale the spirituall Infirmities of my soule , as are vices , and passions , heauinesse . and feares , and other afflictions , putting a moderation in all , according to reason . The 3. is to deliuer mee from the eternall Deathe , whereunto I was condemned by my sinne : and from the most bitter deathe , which the priuation of Gods grace bringeth with it . The 4. is to crowne mee with mercye , and the workes of mercye , fauoring mee to gaine the victorie of temptations , wherwith I haue beene , and shall bee combated : delinering mee from other innumerable miseries , and offering mee his ayde , that I may no more retourne to them . The 5. is to fill my desier with good things , giuing mee his grace , and Charity with the rest of the vertues , or newe augmentation ther of . The 6. is to renewe my youth like the eagle , vnclothing mee of the workes , and customes of the olde man , clothing mee with those of the newe man , and restoring vnto mee the first feruour-of spirit , with newe gladnesse of my hearte , to exercize newe workes of vertue with greate perfection . These benefits our lord for his parte graunteth to those that confesse themselues as they ought . Ex D. Tho. 1.2 . q. 106. act. 2. And so much the greater are the benefits , by how much more freely they are giuen without any merit of ours : and in this behalfe the true penitent ought to bee the more gratefull . And with this spirit , I will greately exagerrate the infinite liberalitie of God towardes mee , and with a silence of admiration , I will yeilde myselfe vanquished thereby .

The second Pointe .

THen will I breake out into a canticle of praise with greate affection , saying the wordes of this Psalme . Psalm. 102. Blesse our Lord o my soule , and all that is within mee praise his holy name : blesse our lord , o my soule , and bee not forgetfull of the fauour that hee hath donne thee hee remitteth all thy sinnes , and healeth all thy Infirmities : hee redeemeth thy life from deathe , and crowneth thee with mercy , and mercifull workes : hee filleth with good things thy desire , and like an eagle reneweth thy youth : hee hath not chastized mee according to my sinnes , nor inflicted on mee that punishment , that my iniquities deserued : as farre as the east is distant from the west , so fare hath hee put from mee all my Impieties : as the father hath compassion of his children , so our lord hath compassion of those that feare him , for hee well knoweth our weakenesse , and the masse wherof we were formed . Colloquie O God of my soule , if the mercies are so greate that thou hast donne mee , what shall I doe not to hee behinde kande in thankes giuings . I desire to procure with thy Aide , that which thou hast begun in mee by thy mercy : and seeing thou hast pardoned my sinnes , I will neuer more retourne vnto them . Seeing thou hast deliuered mee from deathe , I will not againe subiect myselfe thereunto ; seeing thou hast crowned mee with morcies , I will giue thee the glory of all my crownes . Adde o Lord , this mercy to the former , to fill my desire with thy good things of heauen , giuing mee grace to occoplish what I offer vnto thee , chaunging my fortitude in such manner , that with greate feruour I may walke , Isai. 40.31 . runne , and flie , like a renewed eagle , vntill I obtaine the eternall crowne of thy glorie . Amen .

After this forte , wee may make other canticles of praise , inuiting those sainctes that were greate sinners to gloriefy God for mee , for hauing pardoned my sinnes .

The third Pointe

FInallly in order to the third acte of thankes giuing , I am to doe three things , First , to confirme myselfe much in my intentions of Amendement , imagining that Christe our Lord sayeth vnto mee , as hee saide to that other sicke man in the Temple , who was giuing thankes for the health that hee had receiued : Ecce sanus factus es iam noli p●ceare , Ioan. 5. ne tibi aliquid deterius contingat . Beholde , now thouart whole sinne no more , least some other worse euill happen vnto the : Prouer. 26.11 . 2. Petr. 2.22 . Luca 11 26. for the relapse is vsualy worse then the fall . But if like a dogge I retourne to eate what I vomited , after this eating , the first diuell will enter with seuen other spirits , worse then himselfe and this second entraunce shall bee much worse then the first . And at least I am much to bee afraide , of falling neere vpon my Confession . For if the selfe sameday , I fall into the selfe same sinnes , it will be a signe that my conuersion was colde , and imperfect , though it were true : and that of Ecclesiasticus may bee saide vnto mee : Ecclos . 34.30 . hee that was washeth for hauing touched a deade man , and retourneth presently to touch him , what hath his washing auailed him ? And so the man that fasteth for his sinnes , & presently returneth to committe them , to what end is his Hamiliation ? The praire of this man who shall heare it ? Prouerb . 24.16 . But this I am to consider , to moue me to feare , not to distrust , for it is not strange for a man to fall 7 times , and to rise againe as often .

2 The second thing that I ought to doe , is forthwith to accomplishe all my pen●unce , if it may be accomplished and if not some , parte thereof with a spirit , and affection of obedience , and loue , to pay somwhat of the much that I owe vnto God , desi●ing to haue much force to doe much more for him , that hath donne mee so many benefites : and saying that of the other seruante . Math. 18.26 . Haue patience with mee o lord , and I will labor to pay thee , the whole debt .

3. The third thing is , in than kefullnesse of the benefit receiued in this sacrament of penaunce , to dispose myselfe with greate feruour , to receiue that , of the sacred Communion , because for this ende , it is ordained : Psalm. 115.12 . according to that of the Prophet Dauid : What shall I giue to our Lord &c. I will receiue the Chalice of saluation , and wil inuocat his holy name .

The XXXIII . Meditation of the most blessed Sacrament of the Altar , before Communion .

OF the excellencies , and comodities of this nost blessed Sacrament of the Altar , wee shall speake in the fourth parte amonge the mysteries of the Supper , but more largely in the sixt parte among the diuine Benifittes . Now in this Meditation , I will only point out certaine considerations to communicate with reuerence , & deuotion , in the which I am to fixe my eies vpon the ponderation of these foure thinges , to witt : The greatnesses of our Lord that commeth to visit vs : the vilenesse of man whom hee commeth to visite : the amiable fashione wherein hee commeth : & the endes of his comming : making comparison betwene the one , & the other , for the greater splendour of the soueraignety of this benefit .

The First Pointe .

First I am to consider the greatnesses of this Lord , that is inclosed in this blessed Sacrament , actuating liuely my faithe of them all , aswell of those that hee hath as hee is God , as of those which hee hat as hee is man .

1. First I will discourse of the greatnesses of his Godheade , and of the workes that he doeth , Ioan. 1.14 . Ad Heb. 1.3 . as hee is God , pondering that hee that is there , is the very onely begotten Sonne , which is in the bosome of the eternall Father , the brightnesses of his Glory , and the figure of his substance , as Eternall , Immense , Infinite , and Omnipotente as the Father , and the very wisdome , Goodnesse , and Fortitude , by whome all thinges were created , and are conserued . There also is the gouernour of the worlde , the sanctifier and glorifier of soules , he that is the first beginning & the last end of all creatures . And though hee bee a Lord of so great maiestie that Heauen , nor Larth cannot containe him , yet he was not contente to haue made himselfe man for our remedie , but woulde humble , and restraine himselfe more , remaining with vs in this visible sacrament to comfort , and protect vs with his presence , that we might haue vpon earth some visible throne of his grace , Ad Heb. 4.16 . whereunto to approche ( as the Apostel saith ) with greate confidence to obtaine mercy , and aide in seasonable time for the remedy of all our euelles . O diuine worde , Colloquie which art in the Immense bosome of thy eternall Father , how is it that thou commest to dwell in the straight bosome of a sillie man ? O king of glorie which art in thy heauen seated in a Throne of infinite maiestie , how is it that thou humblest thyselfe to be on earth in a throne of such basnesse ? Thy Insinite Charitie hath binne the cause of this humiliation to exallt me , & to prouoke me to loue thee for a worke of so great loue . O that I could loue thee as thou louest me . O that I could humble me , as thou didst humble thyselfe , to be able to honour , and serue thee as thou meritest . To this Throne will I approach for the remedy of my euilles , with confidence that thou wilt fill my desire with thy good thinges .

2 Secondly I will discours of the misteries of his most sacred humanitie ; and of the maruelous work : that he did therin , and of the offices that hee exersized , pondring how he himselfe is in this Sacrament , that was niue months in the wombe of our B. Lady the Virgin , enriching her with admirable giftes of his Grace : and from thence in the house of Zachrias sanctified the Baptist , and replenishid with the holy Ghost , both the sonne , and the mother , And seeing he hath in this sacramente the same goodnesse and Omnipotency , he may worke the same effects in my soule . Likewise hee that is there , is the very same that was laide in a maunger , and was adored by the shephards , and Magies , paying them for this seruice , with an aboundant rewarde , And if I doe adore him with the same liuing Faith , I shall receue the same grace . Againe there is hee that went thorough the world teaching , & preaching , curing the sick , rasing the dead , and doing good to all with innumerable miracles ; And especially I will ponder , that it is hee himselfe that for my sake was taken , scourged , crouned with thornes , scorned , and crucified , who being nailed on the Crosse praied for his enemies , pardoned the theefe , and promised him his paradice . And seeing hee himselfe in parson is in the most blessed Sacramente representing his passion , & with the same blood that he shed therein , he likewise both may , and will worke in me the same effectes . Finally , he that dispoiled hell , rose againe in glory . and sitteth on the right hand of his eternall Father , and shal afterwardes come to Iudge the whole worlde : euen he himselfe with the same glory , is in this holy Sacramente : for not content to haue his Courte and Throne in heauen , hee will also haue another Throne on earth , for the comforte of vs that liue therein . And there he doth to vs the offices that hee was wont to doe in the worlde , of our Master , Phisition , Redeemer , Pastor , and High Preiste , desiring that we should come vnto him with the same Faith , and confidence , as if we did see him in his mortall , and visible fleshe , seeing he himselfe is really there , though couered vnder the accidents of bread , & wine . O my sweete Redeemer , Colloquie what thankes may I giue thee for thy bowles of mercy , wherewith thou comest euery day to visit vs from on high ? Why chall not I confidently come vnto thee , seeing thou comest from heauen only for mee ? I adore thee , & glorifie thou in this venerable sacrament : and in spirit I cast myselfe as thy feete like Mary Magdalen , that thou maist pardon mee : with the woman that had the fluxe of blood , Ioan. 20.27 . I much thy sacred Vestment that thou maist cure mee : and with S. Thomas I feele thy soueraigne Woundes : that thou maiest illuminate mee , & quicken my Faith : with the which I say , and confesse , that thou art my Lord , and my God , worthy of Highest honour , & glory worlde without ende . Amen .

The Second Pointe .

Secondly , I am to consider in what gentle , and amiable maner , Christe our Lord commeth to visite mee , I being so miserable , and abhominable a sinner .

1. Numer. 21.8 . Ioan. 3.14 . First , I will ponder , that it might haue sufficed for my saluation to beholde this most blessed Sacrament , as it suffized the Israelites beeing wounded by serpents , that their woundes might bee healed , to beholde a Breazen serpent erected vpon a pole , which was the figure of this Sauiour . Or it might haue suffized onely to touch it with the hande , Luc. 8.44 . as the woman that had the fluxe of blood , was whole with touching only the hem of his garment : and to giue mee but this libertie were an ouergreate honour . But the Charitie of this greate God was not contented herewith , but that hee will also ioyne himselfe vnto mee with the most entire , and penetrating vnion , that any corporal thing can ioyne itselfe to man : for in the forme of meate , he entreth in at my mouth , and passeth thorough my throate , and maketh his dwelling , and habitation within my breaste , so long as the species of the sacrament doe remaine ; and so renueth that famous miracle whereof the prophet Hieremye spake : Hierem. 31.22 . a newe thing hath God done vpon the earthe : Famina circundabit virum . A woman shall beare within her a perfect man in wisdome , and sanctitie , which is Christe : for euery day , whatsoeuer woman , or other Person that communicateth , beareth within them for that time , this man , perfect in age , and as greate , and beautifull as hee is in Heauen .

2 But this will seeme a much greater nouelltie vnto mee , if I consider the vilenesse of the persone that beareth it within him , & the basnesse , & horible straightnesse of the house whereinto he entreth . Colloquie O Soueraigne newe man , calestial Adam , what newe inuentions of loue are these that shou makest to cherish meet knowest thou peraduentur into what house thou entresi● Behoulde what I am , a vessell of inyquitie , a caue of basiliskes , & a house of perdition . Then why wilt thou enter into so vild a harbour ? or how dare I entertain thee therein ? My tongue is a worlde of impieties : how shall I touch therewith , him that is the fountain of all good ? My throte●●s a sinke of gluttonie , and drunkennesse : then how shall the auathor of purity & sanctitie passe thorough it ? My brest is a puddle of wicked cogitations and desiers , how shall I harbour therein him that is Charitie itselfe ? O Soueraigne kinge , how well it befitteth thee to be the Father of mercy , seeing thou wilt dwell in a house of so greate miseries ? Reneue it first , o Lord cleanse , & adorne it , that it may bee for thee a worthy abiding place . O infinite God , Inclina Caelos ●uos , & desc●nde . Incline thy heauens & descende . Psalm. 143.5 . And seeing thou wilt descende , & humble thyselfe , to dwell within me , what is it for the heauens to humble themselues & descend ? Let come the celestial vertues into my soule : let come liuely Faith , assured Hope , & much enkindled Charitie : let come humilitie , obedience & deuotion , & conuerte into heauen , that which must be the habitation of the king of heauen himselfe .

3 , The like Colloquies I am to make to the three persons of the Godheade , beseeching them , that they would make me a n●we man , renued in spirit to receiue this new Celestiall Adam , that is willing to harbour himselfe in my soule : & especially I will say to the holy Spirit . O most holly Spirit that didst purifie , & adorne the soule of the most sacred Virgin , that it might be aworthy habitation for her some : Purifye mee also , and adorne me with thy grace , seeing the some God that entred into her , is to enter into me .

The third Pointe .

THirdly , I am to consider the endes that Christe our lord pretendeth in this comming , beseching him assone as he entreth , to put them in execution , & that my indignitie may be no meanes of the hinderance thereof . This may be pondred running through some of the offices that this our Lord did in the worlde , which hee commeth to exercise in my soule .

1. First , he commeth as a Sauiour to pardon mee my sinnes ; applying vnto me the price of the blood hee shed for them . Secondly , he commeth to cure al my spirituall infirmities , like a Phisition , that entreth into the house of a sicke man , and commeth neere him , to apply vnto him his remedies . Thirdly , hee commeth as a Master to illustrate me with the light of his inspirations , and to instruct mee in the way of vertue , and perfection . Fourthly , he commeth as a high Preist , to apply vnto me the fruite of the bloody sacrifice , which hee oftred for me vpon the Crosse : and to moue me to offer vnto him the sacrifice of an humble and contrite harte , the Hostia of of praise , and the Holocaust of loue . Fiftly , he commeth as meate to sustaine me , as to a child with the milke of his delitiousnesse : and to vnite himselfe to me with the vnion of perfect loue : and to giue mee the kisse of peace , of reconsiliation , and perfect amitie : fullfilling the desire of the soule that said : Let him kisse me with the kisse of his mouthe , Cantic. 1.1 . & make peace with me . And in this forte I may runne through his other offices , imagining that he commeth as a shepheard to gather me to his folde , as a protector to defend mee , and as a consuming fier to purifie , & inflame me .

2 Withall as I am pondring theese offices which Christ our Lord is willing to doe for me , I will also ponder the great necessitie that I haue of them : behoulding myselfe as a man captiued by the deuill for my sinnes , sicke of diuers passions , ignorante with many errours , weake , poore , & needy of sustentation for my soule , & to haue peace with my Creator , and to bee gouerned , protected , and fauored by my Sauiour . And making comparison betweene him and mee , and beeweene his excellent offices , & my innumerable miseries , I will breake out on the one side , into affections of admirations : and on the other , into feruent desires of his comming , Colloquie 3 Reg. 16.21 . 4. Reg. 4.34 . saying vnto him ; O God of immense maiestie , how is it , that I am not beside myselfe , considering this plotte of thy infinite Charitie . Helias and Heliseus shrunke vp themselues , ioyning themselues to a deade childe to restore him to life : but thou restrainest thyselfe much more to a morsell of meate , to ioyne thyselfe vnto mee , and to raize mee againe to a newe , and feruorous life . It had beene sufficient that with thy worde thou hadst commaunded what thou wouldst , and presently it had beene donne : or that some seruaunt of thine like Gyezi , had touched mee with thy staffe that I might liue , but thou wouldest not , but come in person to heale mee , to reuiue mee , and to recale mee . Come then , o my Sauiour , and delaye not : come , and dissolue the miseries of thy seruaunt Awake thy omnipotencie , and come that thou maiest presently saue mee . Isai. 64.17 . Isai. 45.8 . O that thou wouldst breake the heauens , and come , that with thy comming the mountaines of my passions might dissolue , and all my bowells might melt themselues in thy loue ! O heauens send this dewe ! O clowdes raine downe this iust one ! O land of the liuing bud out vnto mee this Sauiour ! O most sweete Sauiour , come to my soule that longeth to receiue thee , take from her all impeachements , of thy entraunce , exercize in her the offices that thou pretendest by thy comming . Ioyne thee speedily vnto mee , for I desire to see myselfe vnited with thee my onely summum bonum , worlde with out ende , Amen .

3. This kinde of feruent Desiers is much to bee exercized in this Pointe , for Christe our Lord will bee receiued with Desire , and Hunger of his comming . And this meate , with how much the greater Hunger it is eaten , with so much the more proffit it entreth . And herein wee shall bee ayded with other places of diuine scriptur like vnto those which haue ben produced , wherein the holy fathers declared the fēruent desier they had of the comming of the Messias for the redemption of the worlde . Withe these desires I am to ioyne others of carrying the greatest purity of hearte that may bee , endeuouring that as the body goeth to communicate fasting from all Corporall meate , so that from the midnight before it must not haue eaten , nor drunke any thinge how litle soeuer ; so also the soule may that day goe fasting of all sinne : In such sorte , that as neere as possibly may be from the night before , 2. Corin. 7.1 . it bee not spotted with any vncleanesse of fleshe , or of spirit , and that from my mouth there hath issued no idle worde , nor from my hearte any euill thought , for Christ our Lord being puritye itselfe , it is our Dutie to receiue him with the greatest purity that possibly wee may . And if thorough our Imbecility we doe fall into any sinne , 1. Corin. 11.28 . wee are first to purifie our selues thereof by the meanes of Confession ( the which is obligatorie if it be a mortall sinne ) or by the meanes of Contrition , when it is but a light sinne , and that wee were lately at Confession .

The XXXIV . Meditation of spirituall Communion , which is a disposing for Sacramentall Communion ; and for hearing Masse profitably .

SPirituall communion is an exercize of excellent Interiour actes : 3. p. q. 80. a. 1. ad 3. by the which ( as S. Thomas saieth ) without receiuing the Sacrament , wee participate the fruite of the Sacrement , which is vnion with Christe ; And it serueth for two tymes , and for two endes .

The first is , duely to prepare ourselues before sacramentall Communion , adorning the soule with actes of vertues proportioned to this caelestiall banquet . The 2. is , to heare masse euery day with proffit . As the preiste when hee saieth masse , togither offereth the sacrifize , and receiueth the Sacrament : so when I heare masse , it is good that I doe other two such like things . The first is , to offer that sacrifize in thankes giuing for the benefits receiued , or in satisfaction of my sinnes , or of the sinnes of them that are departed : And to obtaine of God the benefits that I require him , for myselfe , and for the whole churche : for to all this , is this sacrifize ordained , as in the fourth parte shall bee declared . The 2. is to receiue likewise the Sacrament spiritually , eating Christ our Lord with a desire by meanes of the Actes of the three Theologicall Vertues , Faith , Hope , & Charity : according to the which the same Lord himselfe said : I am the bread of life , Ioan. 6.3 s. he that commeth to me shall not hunger , and hee that beleeueth in mee shall neuer thirst . The manner of this communion disposing itselfe for the sacramentall , is that which foloweth

The first Pointe .

First we are to exersize actes of faith , concerning this mysterie , Actes of Faithe . breifely pondring first the excelency and firmenesse of the foure pillars vpon which this Faith relieth , that is to say , that God wanted , not infinite wisdome , to inuent this meanes of our spirituall sustentation , nor goodnesse to will it , nor omnipotencie to execute it . And seeing God is infallible truth in all that he reuealeth , and that hee hath reuealed this mystery , I am to beleeue him with all assurednesse , much more then if I had seene him with my bodily eies .

2. Vpon this foundation Faith is to exercize her actes , denying the Iudgment that proceedeth from the sences , and firmly beleeuing , that vnder those species of bread , and wine , is Christ Iesus true God , and man , with all the integritie , glorie , & maiestie , that hee hath in Heauen . And as there he inuiteeh , and filleth the Blessed with the cleare sight of his Diuinitie , & humanitie : so here hee will inuite , and fill our desires of good thinges with the sight , by 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 knowe 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 with mee : quicken my faithe , o Lord , that I may loue euer to bee with 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 , with greate confidence that thou willt quicken my spirit , comfort my hearte , cheare vp my soule , for tifie my powers , 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 sweete Sauiour , augment in mee confidence , that I may bee worthy 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 worthy that thou shouldest enter vnder my roofe , but onely say the worde , 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 . Actuum 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 ? With 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 sweete Sauiour , where soeuer thou art , thou art exceedingly amiable ; but in this sacrament thou art most worthy to bee beloued with all the whole forces of loue . O that I did loue thee with all my hearte , with all my soule , with all my spirite , and with 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 which herein thou doest mee : for the euills from which thou deliuerest mee : for the good thinges which thou promisest mee : and for the much that thou desirest that I should loue thee . Fullfill , o Lord , this desire which thou hast , and which I haue , graunting mee to loue thee , as thou desirest to bee loued , vniting mee vnto thee with 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 man , 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 gratefull vnto him for it , with the greatest gratitude that possibly wee may ; applying herein the counsell of the wiseman : Suffer not the good daye to passe ? Et particula boni doni non te praetereat , Eccles. 14.14 . And let not so much as the least parcell of the good guift escape thee , but make vse of the good lot that hath befallen thee . For as wee much esteeme the leaste parte whatsoeuer of this sacrament , for that whole Christe is therein : so wee are to esteeme euery litle parte of the day , and tyme that wee haue him with in vs ; seeing in eache parte therof hee his able to doe vs greate fauours , if with a deuout and thankefull minde wee dispose ourselues to receiue them , especially for that this sacrament as S. Dionisius saieth ) is the consummation , De Eccles. hi●rar . cap. 3. D. Tho. 4. q. 65. art. 3. fullfilling , and perperfection of all the other , and the most effectuall meanes that God hath giuen vs for our perfection , And seeing wee haue him present to communicate it vnto vs , it is reason to inlarge the vessell of our harte to receiue it . To this ende , wee are here to exercize with greatest feruour , the three actes of thankes giuing , that were set downe in the 34. meditation : spending the tyme , not so much in newe considerations , seeing those that are set downe are sufficient , as in newe affections , and canticles of praise , and thankes giuing , in this forme ensuing .

The first Pointe .

1. FIrst I am greately to quicken my faithe of the presence of this our lord that is with in me , beholding the inuisible , as if I did visibly beholde him : and breifely pondering that hee is the same Lord , of whome I conceiued so greate excellencies , when I prepared myselfe to communicate . And seeing where the king is , there is the court , I may imagine ( as S. Gregorie saieth ) that hee is Inuironned with thousandes of the courtiers of heauen , Lib. 4. Dialogo . cap. 58. in whose companie prostrate in spirtte before his feete , and admiring that so greate a God is harboured in so humble a place , I will breake out first into affections of humilitie , of reuerence , and of mine owne confusion : sometymes saying with S. Peeter ; Departe from mee , o Lord , and goe forth from this wretched litle ship , for I am a great sinner . And sometymes with S. Luc. 5.8 . Luc. 1.43 . Psalm. 8.2 . Colloquie Elizabeth I will say vnto him : whence is it to mee , that my God , and my Lord commeth to visite mee ? O eternall God what is man that the ●art mindefull of him ? Or the sonne of man that thou visitest him ? Thou madest him lesse then the angells by beeing clothed with vile fleshe : and commest thou from heauen accompanied with angells to harbour thyselfe within him ? O our Lord , and God how admirable is thy name thoroughout all the earthe , seeing thou hast made it thy Habitation as well as heauen .

2. In the Preface . Isai. 6.3 . Then will I breake out into affections of praise and thankes-giuing , vsing some canticles of the churche . Sometyme I will say as the Seraphins , Holy , holy , holy is the Lord God of hostes , that hath humbled himselfe to dwell in this smoky , cloudie temple of my soule . Sometymes , I will crie out with the Hebrewe children that accompanied Christe on Palme-sunday , saying : Math. 21.15 . O king of Israel and Sauiour of the worlde , blessed bee hee that that hath come from on high to visit mee , I not knowing how to deserue it . Daniel . 3.52 . Other sometymes with the three youthes that were in the furnace in Babilon , I will inuite all creatures to praise our Lord , for this fauour that hee hath donne mee ,

3. Or in imitation of this canticle , I will make another , inuiting to the same ende the nine quires of angells , and the quires of the patriarkes and prophets , of the apostles , and euangelistes : of the martirs , and doctors : bishops , and confessours : preistes , and leuites : virgins , and widowes ; Colloquie and all the Sainctes in heauen in this forme : May thy Angells , Archangells , and Principallities blesse thee , o Lord ; may they praise , and glorifie thee for euer . May thy powers , Vertues and Dominations blesse , praise , and glorifie thee worlde without ende . May the Thrones Cherubins and Seraphins blesse thee praise thee , &c. Blesse our Lord o yee Patriarkes and Prophetes , praise him and glorifie him for euer . Blesse our Lord , o yee Apostles and Euangelistes praise him &c. And in this manner I may goe through all the sainctes . Psalm. 102.1 .

4. I may likewise with Dauid inuite all faculties , and sences , and all the cogitations , and affections of my harte , that all togither may assemble to adore , and glorifie this our Lord , for the parte that they all haue in this soueraigne benefit . May my eies blesse thee , o Lorde , for they haue seene thee in this sacrament ; and my lippes for they haue touched thee ; Colloquis and my tongue and pallate for they haue tasted thee ; and my brest for hat it is thy habitation ; Psalm. 34.10 . and let all my bones say , O Lord , who is like vnto thee ? Let my memory budde forth thy praises ; my vnderstanding magnifie thee , my will loue thee , my appetites desire thee , and let them all bee dissoued in thy presence . singing the glorie of thy Comming .

The Second Pointe .

1 Then am I to recall to my memory the Offices of Christ our lord , and the endes that hee had in comming to visite mee , beeing glad , and iojfull to haue within mee , my Redeemer , my phisition , my maister , and all my good : and with a greate affection , I will spiritually embrace him with the armes of humilitie , and charitie , speaking that of the Canticles : Cant. 3.4 . I haue founde him whome my soule loueth : I will keepe him , and not let him goe ; I will for no cause parte from his sweete Companie : and for no labour , Ad Gal. 4.26 . nor tribulation , will I leaue his amitie : I will allwaies haue him with mee , till hee cary mee to the house of my mother , which is the caelestiall Hierusalem , where I may enioye him with perfect security .

2. Then like Dauid , in the presence of this our lord , I will powre forth my praier , and set before him all my necessities , and miseries , recounting them as if hee knewe them not , because hee delighteth to heare them , beseeching him to doe his offices in remedying them , seeing this was the ende of his comming , and the comming of so greate a prince , should not bee in vaine . And therefore I may say vnto him : I , Colloquie o Lord , am sicke of grieuous Infirmities and passions , pride , wrathe , sensuallitie , and couetousnesse haue prostrated mee : Thou art the Omnipotent phisition , and hast come to my soule to cure mee : cure mee according to thy power and leaue mee whole : say in this entraunce as thou saidest entring into the house of Zacheus , Luc. 19.9 . Hodie salus huic domui facta est , this day saluation is made to this house . And because thy saying is doing , it shall bee as thou saiest . I am likewise full , of ignoraunces , and errours , in the darkenesse , and obscuritie of deathe : Thou art my master , my light , and my guide , teache mee , illuminate me , and guide mee , for this was the ende of thy comming . In these and other like petitions , I will spend another while , Gene. 32.24 . wrestling like Iacob with this angell of the greate counsel , with the wrestling of praiers , beseeching him not to departe , without powring out vpon mee his most copious Benediction .

The third Pointe .

FInally , I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee , inuiting him , seeing hee inuiteth mee , Apoca. 3.20 . for hereupon hee sayeth in the Apocalips , that entring into the soule hee would suppe with her , and shee with him : for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her , and he suppeth of the feruent affections , and purposes that shee offereth vnto him . And so in communicating , I am to inuite Christe our lord , considering what is acceptable vnto him , and offering vnto him what is best to his liking .

2. And specially I will offer him my hearte , for that is the principall thing hee requireth of mee . And seeing hee giueth mee his hearte , Prouer. 23.26 . what is it for mee to giue him mine ? with a determination to admitte nothing that may bee contrary to his loue , nor no thought that may seperate mee from him . Ad. Rom. 12.1 , I will likewise exhibite to him my bodye as a living host , holy , and pleasing to his eyes , with a desier to carrye euer with mee his Mortification , and the signes of his Passion : resoluing particularly to mortifye , and make a cruell warre against that passion , that most hindereth mee to serue him as I ought . And besides this , it shall bee well that day to inuite Christe in the poore , bestowing on them some almes according to my abilitie .

3. And if I bee a religious man , I may anewe offer vnto him perpetuall obedience to his most holy will , most pure chastitie , and pouertie of spirit , according to my estate . And I will allwaies offer somewhat that I may accomplish the same daie , endeuouring to spend it all in thense exercizes of thankesgiuing , and Imitation , Cant. 1.12 . Ad Gal. 2.20 . 3. Reg. 19.8 . saying as the spouse . My beloued shall bee to mee to day , a nosegay of mirhe , I will beare him betweene my breastes . And as the apostle : I liue , now not I , for I haue within mee Christe himselfe , who liueth in mee , in whose vertue I will goe like another Helias to the mounte of God Oreb , ascending from vertue to vertue , vntill I clearely , and manifestly beeholde him whome in this blessed sacrament I receiue . I will conclude with a colloquie to this our Lorde , beseeching him , that allbeeit , the sacramentall species beeing consumed , hee departeth , as concerning his corporall presence : that yet hee would allwaies remaine with mee . according to his spirituall presence , awaking my memorie , that I may allwaies bee mindefull of him ; illustrating my vnderstanding , that I may allwaies thinke , and meditate vpon him ; and inflaming my will , that it may allwaies bee vnited with him , worlde without ende Amen .

The XXXVI Meditation of Purgatorie , to encourage vs to the workes of Penaunce .

THe principall ende of this meditation , is to encourage those who walke in the purgatiue waie , to the exercize of penall workes , to pay the paines that they owe for their sinnes : and likewise it may be exercized on all soules day in remembraunce of the deade , to mooue vs to haue compassion on them and to ayde them .

The first Pointe .

First I am to consider , that God our Lord hath ordained that whosoeuer shall die , 2. Machab. 12.40 . Zachar. 9.11 . 1. Cor. 3.12 . D. Tho. in addit . q. 69. & 70. Math. 5.26 . hauing commited mortall , or veniall sinne , all bee it the fault bee pardoned him , yet if he haue not likewise payed the paine correspondent there vnto , hee shall not enter into heauen , vntill hee paye it in a prison vnderneathe the earthe , deputed to this ende , wich is called Purgatorie , to the which , the soule of the iust is carried by his Angell , that hee may there satisfie his whole debt , vnto the vttermost farthing .

2. Vpon this veritie of our faithe , I will ponder , first how iust God our lord is , and how greate is the righteousnesse of his iustice , though it bee mixed with mercie . For hee will leaue no sinne without some chastizement : and therefore in the Sacrament of penaunce when hee pardoneth a mortall sinne , hee chaungeth the eternall , into some temporall punishement , demonstrating therein his infinite mercy , and his iustice . His mercie , in pardoning the most terrible paine that was perpetuallie to continue , and his iustice in requiring satisfaction , with another lighter paine that continueth but a while . With this consideration I will animate my selfe , to conforme myselfe to his iustice , seeing his mercie is so aboundant towardes me , to chaunge millions of yeares in a most terrible fier , into a verie fewe of voluntarie penaunce . So that all that I am able to suffer in this life , is to seeme little , or nothing vnto mee , in comparison of what I haue deserued , and God hath pardoned mee .

2. Secondly , I will ponder how this temporall paine , if it bee not payed in this life with some very deepe contrition , or with some penall workes , it must of necessity bee paied in the other : aswell for the obseruing the order of the diuine iustice , as also because God is so greate a louer of puritie , that hee will admitte nothing into heauen , but what is very well purged , not onely from the sinnes , but from the paines which are the Reliques thereof : for the glorified church , Ad Ephes. 5.26 . Apocal. 7 14. Colloquie ( saith S. Paul ) must neither haue spot , nor wrinckle , nor any other like deformity : and therefore I must labour for such puritie in this life , that I may haue nothing to purge in the other . O lambe of God in whose blood the iust washe , and make white their soules , to bee admitted into thy kingdome ; graunt mee by the vertue of thy most precious blood . so greate compunction for my sinnes , that I may likewise bee free from the paines , that my soule beeing loosed out of the prison of this bodie , bee not detained in the prison of purgatorie , Amen .

3. The greiuousnesse of veniall sinne . Apoca. 21 27. From hence I will passe to ponder how greate an euill veniall sinne is , seeing that therewith it is impossible to bee able to enter into heauen vntill it bee first purified , for there ( as S. Iohn saieth ) nothing that is polluted may enter . And I shall also perceiue how much God abhoreth it , when he there detaineth captiues his owne freindes though they bee very holy , vntill they bee purified , and so much humbleth them , that hee giueth them for their prison , an obscure place vnder the earthe and neere vnto hell , discouering hereby how heauie the burthen is of any sinne whatsoeuer , or paine that redoundeth thereof , seeing it casteth vs into so profound an abisme . From all these considerations , I will collect a greate detestation of veniall sinnes , for the good that they depriue mee of : for the prison that they menace mee : for the burthen wherewith they burthen mee : and aboue all because God so abhorreth it , as foorthwith wee shall ponder more at large .

The Second Pointe .

SEcondly , I am to consider , what a greate feeling those soules haue , and mine shall haue of the obscuritie , and darknesse of that prison , which is to want the sight of God , and what a terrible paine this is , like to that which they call the paine of losse , pondering the causes of this sence and Dolour .

1. The first is , for that there they haue a very liuely faithe of what God is , and how good , how beautifull , and potent hee is : how hee is our last ende , and eternall blessednesse ; many of those clowdes , and doubtes which here wee haue beeing taken away . And this liuelinesse of faithe shall kindle their desire to see their last ende , and consequently shall encrease the paine of their delay of beholding it : Prouerb . 13.12 . for ( as the wiseman saithe ) Hope that is delaied , afflicteth the hearte .

2. The 2. cause is , for that the loue of God is there in its perfection , and exceedingly desireth to see its beloued , to bee vnited with him , and hath nothing to diuert it , not entertaine it in this life , with meriting newe glory , augmenting its perfection , and doing good to its neighbours : all which ceaseth in purgatorie . And if with all this , some holy men haue here so greate longing to beholde God , that they are much afflicted with the delay of the accomplishment of their desier , and mourning say with Dauid : Woe to mee ; for my banishment hath beene much delaied , Psalm. 119.5 . and my soule hath beene a long tyme a pilgrime on the earthe : with how much more feeling , shall the soules detained in purgatorie say this , who loue , are in paine , and yet thriue not ?

3. The 3 cause of this paine is , the suspension wherein those soules are , not knowing how long tyme this prison , and this delaying of beholding God shall endure : for allbeeit they are conformable to the will of God , yet for all this they are in great paine , considering that originally it springeth from their owne sinne ; and from their owne negligence , and carelesnesse , aswell insatisfiing for their sinnes , as in desiring to see God . Refert Blosius in monili spiritu ali cap. 13. For as it was reuealed to S. Briget , there is for this culpable lukewarmnesse , a kinde of punishment in the other life , which they call the purgatorie of desier , wherewith they are chastized that were but lukewarme in their desire to see God .

4. This Paine likewise is augmented by wanting the sight of our sauiour Christ , of the most blessed virgin , of the sweete society of the angells , and sainctes in heauen , and the sight of all other things which they beleiue , and hope to beholde : for of them all they haue a very liuely faithe confirmed by the experience of their immortallitie , and of the purgatorie itselfe which they suffer . The greatnesse of this paine , I may simbolize , by that which a discreete , wise , and noble man hath , when hee is imprisoned in a very obscure prison of the inquisition , without seeing the light of heauen any more but by some chinke , or loope hole : without hauing any communication with his kinred , freindes , or acquaintaunce : and without knowing what passeth in the world , or how long his imprisomnent shall continue . And all beeit it is to bee beleiued , that the Angell gardian commeth now , and then , to confort the soule of whome hee had care : Tob. 5.12 . Colloquie yet wee may imagine that it aunswereth him , as blinde Tobyas awnsuered to S. Raphael ; what Io● can I haue beeing seated in darkenesse , without seeing the light of heauen , or my sweete Creatour , and redeemer ? O my soule , seeing thou beleiuest this paine that attendeth thee in purgatorie , if thou payest not here what thou owest for thy sinnes , deferre not the payment , that God may not deferre thee from beholding him clearely . Desire with greate feruency to goe to beholde him , remoouing from thee all that may deferre the accomplishment of this desire : that with the ende of thy life , there may bee an ende of thy paine , and that thou mayest presentely enter into rest , and gloris . Amen .

The third Pointe .

THirdly , I am to consider the paine which they call of sence , which my soule shall suffer in Purgatorye , tormented by the terrible fier thereof .

This is to bee pondered , first , for that this fier is the same with that of Hell , in comparison whereof that of this life , is as it were painted : As also , for that it wonderfully tormenteth , as beeing the instrument of God , and of a wrathfull God , whose hande is exceeding heauye when hee reuengeth his iniurye . For as the fier melteth the siluer , to purifie it from drosse : so this fier as the Prophet saieth , Malac. 3.3 . shall melt , that is , shall terribly afflict those soules to purifie them from the drosse they brought from the worlde . So that whilest there is any thing to purifie , D. Aug. in ps. . 37. & D. Greg. in ps. 3. peniten . D. Tho. 3. p. q. 46 ar. 6. ad 3. Colloquie the dolour shall continue : for there is no sleepe , nor distraction , nor nothing else to temper the furie thereof , as there is in this life . And hereupon holy men conclude , that the dolours of purgatorie exceede in that which is paine , and torment , the dolours that sinners endure in this life : and those which martirs haue sustained : yea , and those that the king of martirs himselfe , Christe Iesus our Lord did suffer , to whome I am humbly to say , O most sweete redeemer , chastize mee not in thy fury with the fier of hell : and purifie mee so in this life , that I may haue no neede of the fier of purgatorie .

From this consideration I am to collect three affections , and Intentions of very much Importance . The 1. is a greate Feare of God , and of the rigour of his Iustice . For if I consider it well , what neede I bee so much amazed that the maiestie of God , standes beholding the soules burne in hell without hauing compassion of them , seeing they are his enemies , and persist in abhoring him : as that his should see those of Purgatory burne , enduring most terrible paines , and sometimes for very light sinnes : and yet louing them much , and beeing beloued of them , hee letteth them burne , and bee in paine vntill they pay all that they owe ? Colloquie Who shall not feare thee , o king of the nations ? If thou thus burnest the fruitefull tree for a fewe thornes that were mingled , with the good fruite : how wiltt thou burne , and torment the withered hered barren tree that hath brought forth nothing but the thornes of greiuous sinnes ?

The 2. intention is , to satisfie in this life for my sinnes , and to embrace willingly whatsoeuer penaunces , and afflictions , seeing they are all as nothing in comparison of these other . For that which is suffered in this life is but litle , and for a little time , and is very proffitable to encrease in vertue , and to meritte augmentation of grace , and glorye : But in purgatory much is suffered , and vnproffitably for the endes before saide . And therefore I am to beeseeche our Lorde , that if I shall bee carelesse of this payment , it will please him to purifie mee with the fier of afflictions , that I may pay here with gaine that which I shall afterwardes pay without gaine . O my Sauiour that didst promise to purifie the sonnes of thy churche , as golde , and siluer is purified in the fier , Colloquie Malac. 3.3 . purisie mee as thou willt in this life , that in departing out of it , I may goe to enioye thee . Amen .

The 3. intention is , to auoide as much as possibly I may veniall sinnes : 1. Cor. 3.12 . seeing ( as the Apostle saieth ) they are no other thing , but wood , hay , and stubble to make fewell for the fier that shall burne mee in purgatorye . The which is a greate rashnesse if I haue the eyes of faithe to beholde it ; for if I should see a man cut wood from a mountaine , and carry it to his house , and asking him wherefore hee carryed that wood , he should aunswere mee , that it was to kindle a fier wherein to burne himselfe , should not I holde him for a mad man ? then am not I much more madde , doing things with so greate pleasure , Colloquie Ex D. Thom. ibidem . that shall burne mee in Purgatorie ? O my soule , seeing thou art founded vpon so pretious a foundation as is Christe our Lord , builde vpon it workes of greate value , Golde of charitie , siluer of Innocencie , And precious stones of solid vertues , which may remaine with thee vnto life euerlasting . Beware thou minglest not with them workes that shall perishe , the wood of auarice , the haye of sensuallitie , and the stubble of vanitie , louing with some disorder the goods of this life : for this shall bee sewell for the fier that shall burne thee in the life to come . O good Iesus , deliuer mee from such madnesse , preseruing mee from these sinnes by thy grace .

The fourth Pointe .

FOurthly , I am to consider two notable things that are in the soules of purgatorie . The first is , the greate resignation that they haue in the will of God , as touching the greatenesse , and continaunce of their paines : and the greate patience wherewith they suffer , and accept their torments , beeing pleased that God is iust and chastizeth them according to their merits : and that hee purifieth them in that fiery fornace , that beeing refined they may enter into heauen . From whence I will learne , to haue patience in my afflictions , if I desier they should bee my purgatorie , and not my hell : seeing the lesser they are , the more proffitable they are to pay my debtes with all , and are contriued by Gods iustice to that ende . And seeing what soeuer is in God , is to bee loued , if I loue him in deede , I am to rejoice that hee is a iusticer , Cant. 5.16 . and that hee hath a place appointed to chastize my sinne , beeing as it is , so worthy of Chastizement .

The second is , the greate desier that these soules haue to bee ayded by the faithefull that liue vpon the earthe with sacrifices , prayers , almes , fastings , and other satisfactorie workes . As also with indulgences , and other suffrages , to get out quickely from those paines , and to goe to enioy God : which ought to mooue mee to fauour them , as much I may , though I take it from myselfe to giue vnto them . For if I should see my freinde burne in a greate fier , and could get him out without burning myselfe , or any other hurt , it were a greate crueltie not to get him out . Then if by faithe , I see these soules burne in such a terrible fier , and may deliuer them with masses , Indulgences , and other good workes , it will bee a greate charitie to bee carefull heerein . And if what I would for myselfe , I am to will for my neighbour , it is iust to doe what I may to deliuer him that paineth in purgatorie , as I would that others should doe for mee when I am there . Ex D. Greg. lib. 4. Moral . c. 57. Especially , for that with this care , I make myselfe worthy that God should then inspire others to ayde mee : for the mercifull shall obtaine mercie in that kinde wherein they themselues vsed it . And these very soules when they come to beholde God , are very gratefull to those that fauored them in their afflictions and will solicite the fauour of God for vs in ours , And all bee it I take from my selfe the satisfaction , of the worke that I apply to the deade : yet in giuing it for almes , I augment the merit , for charitie increaseth by taking from myselfe that I had neede of , to succour the needy . For all these reasons the holy scripture saieth , that it is a holy , 2. Machab. 12.46 . and meritorious care to pay for the deade , that the paines of their sinnes may bee pardoned them : for of this care followe those benefits that haue beene declared , to those that pray for them .

With this meditation is concluded all that appertaineth to the purgatiue waie , and to puritie which is the proper ende thereof , whose defectes if any were in this life , are remedied in the purgatorie of the other , to enter with entire puritie into glorie , which is the finall , and last thing of the iust ; whereof meditations shall bee made in the ende of the 6. parte ; for that it is the last of Gods benefits , and the farthest ende of the vnitiue way . In the which the lust shall rest vnited vnto their God , worlde without ende .

Amen .

The ende of the first Parte .

A TABLE OF THE CONTENTS IN THIS First Part. THe prologue to the Christian Reader page 1. The introduction to these meditations , wherein is set downe a summarie of such things as are comprehended in the practise , and exercize of mentall praier . page . 6. § . 1. What mentall praier is . pag. 9. § . 2. How we at to speake vnto God in mentall praier . pag. 14. § . 3. Of the vertues that accompanie mentall praier , and of their excellencies . pag. 20. § . 4. Of the matter of mentall praier for meditation pag. 23. § . 5. Of entrance into praier pag. 29. § . 6. Of the manner of meditating , and discoursing in praier , and how we are to resist distractions , that then , doe combatte vs pag. 34. § . 7. Of the manner how we may ayde our selues with the imagination , and the tongue , and the rest of the faculties for mentall praier . pag. 40. § . 8. Of the examination of praier , and of the fruites that may be drawne from thence . pag. 43. § . 9. Of the seuerall formes of praying in diuerse matters , accomodated to different persons and tymes . pag. 46. § . 10. Of contemplation , and of the manner how some may vse mentall praier without manifoldnes of discourse , pag. 50. § . 11. Of the extraordinary formes of mentall praier , and in what diuers manners God communicateth himself therein pag. 55. § . 12. Of the ordinarie and extraordinarie time , that is to be imploied in mentall praier , and of iaculatorie praiers . pag. 64. § . 13. Certaine aduertisments concerning the meditations ensuing . pag 70. The first part of the meditations of sinnes , and of the last endes of man , with formes of praier apprropriated to those , which walke in the Purgatiue waye , to purifie them selues of their vices . The introduction concerning puritie , which is the end of the meditations of the purgatiue waie . 75. The first fundamentall meditation of the end wherfore man , and all things that serue him were created . pag. 78. The II. meditation of the grieuousnes of sinne , by the examples of the sinne of the Angels , of Adam , and other particulars . pag 88. The III. medit. of the multitude of sinnes , and of the grieuousnes of them , for being so many , and contrary to reason . 100. The IV. meditat . of the grieuousnes of sinne , by the basenes of man that offendeth God , and by the nothing that he hath of his owne 104. The. V. meditat . of the grieuousnes of sinnes , by-the greatenes of the infinite maiestie of God , against whome they arcommitted 108. The VI. meditat . of the grieuousnes of sinne , by comparison betweene the temporall , and eternall paines . wherewith it is chastized 116. Meditations of our last things , to mooue vs to a detestation of sinnes . 125 , The VII . meditat . of the properties of death 116. The VIII . meditat . of those things that cause Anguish , and affliction to the man that is neere his deathe 131. The IX . meditat . of the particular iudgment that is to bee made of the soule in the instant of death , 140. The X. meditat . of that which hapeneth to the body after death , and of the graue . 154. The XI . meditat . of the remembrance of death , & of the dust whereinto wee shall bee conuerted in the graue . 162. The XII meditat . of the most griueous deceites , and daungers , which the forgetfulnes of death bringeth with it , and of the manner how they are to be remedied . 167. The XIII . meditat . of the generall iudgment , and of the signes and thinges precedent to that day . 175. The XIIII . meditat . of the resurrection of the dead , and the comming of the Iudge , and what he wil doe before he giue sentence . 183. The XV. meditat . of the sentences in fauour of the good , and against the wicked , and of the execution of them . 196. The XVI . meditat . of Hell , as concerning the eternitie of the paines , and the terriblenes of the place , and of the inhabitants thereof , and the tormentors . 212. The XVII . meditat . of the paines of the senses , & exterioure faculties : and of the paine of losse or damnation , which is suffered in hell . 222. Other meditations and manners of praier , to obtaine puritie of soule , and parfect mortification of her vices , and passions . 230. The XVIII . meditat . of Pride , and vaine glorie , 232. The XIX . meditat . vppon the vice of Gluttonie ; & the vertue of Temperance . 239. The XX. meditat . vpon the vice of Luxurie , and the vertue of Chastitie . 244. Actes of perfect Chastitie . 247. The fauours and rewardes of perfect Chastitie . 249. The XXI . meditat . of Auarice . 252. The XXII . meditat . of wrathe , and Impatience , 258. The XXIII . meditat . of Enuie 263. The XXIV . meditat . of Slothe 268. The XXV . meditat vpon the ten commaundements of the lawe of God . 273. The XXVI . meditat . vppon the fiue Senses , and exteriour faculties 287. The XXVII . meditat . vppon the interiour faculties of the sowle 293. The XXVIII . meditat . wherein is set , downe , a forme of praying , making euery night an examination of the conscience . 301. The XXIX meditat . wherin is set downe another forme of praying at three times of the day , making a particular examination of some one vice , to pull it vp , by the rootes . 307. The XXX . meditat . of the excellencies of the holy sacrament of confession ; of the vertues that are exercised therein : and of the graces that are receiued 313 , The XXXI . meditat . of preparation to receiue the holy sacrament of penance . 320. The XXXII . meditat . of thankes giuing after confession 328. The XXXIII . meditat . of the most blessed Sacrament of the altar before Communion . 333. The XXXIV . meditat . of spirituall Communion which is a disposing for sacramentall Communion , and for hearing masse profitably . 340. The XXXV . meditat . of thankesgiuing after Communion . 345. The XXXVI . meditat of purgatorie to encourage vs to the workes of penance . 351.

A TABLE OF THE PRINCIPALL MATters contained in this first part . Abstinence . Acts and rewards of it . pag. 242. Adam . How great his fault was . pag. 91. Adoration . How it must be made to God at the entering into praier . pag. 32. Affections . Those of deuotion be the ende of meditation 11.52 . Affections of the loue of God . 25. Affections of deuotion be of three sorts , 53 affections of sinners that be repented 76. Ambition . It is the doughter of pride , and the acts thereof . 234. Angells . The euill fell thorugh pride . 88. How wee may talk to them in praier . 20. They assist those that pray . 74. They especially assist those that be chast . 249. Angre . The acts and punishments thereof , and the rewards of those that doe mortifie the same . 359. Ashes . See Lent . Aspirations . How wee may pray with them . 49. Attention in praier . The meanes to get it , and to resist distractions . 35. Auarice . The acts , damages , and chastisments of it . 252. The benefits of mortifying it . 255. S. Augustine . His counsel to those that loue God . 2.3.5 . His order of mental praier . 14. Author . The autor of this woork hath drawen it from three principall fountaines 6.7.8 . Benedictions . Promised to those that keepe the lawe of God . 282. Benefits . That come of mortifying pride . 137. That come of mortifying Gluttonie 242. of chastitie . 249. of mortifying Auarice . 255. of mortifying wrath 261. of mortifying Enuie . 267. of mortifying Sloth . 272. Of God towardes vs . 111. Blessinge See Benedictions . Canticles . What spirituall canticles bee 16. Charitie . The acts thereof to be practised in communicating . 344. Chastitie . The acts and excellencies , the fauours and rewards thereof . 247. Colloquie . See Speeches . Commaundements . See Lawe of God . Communion . The manner how to prepare our selues worthelie for sacramentall Communion 333. The manner of communicating spiritually . 340. The manner of thankesgiuing after Communion . 345. Confession . The excellencies of sacramentall confession . 313. The vertues that at practised in it . 315. It is a greate meanes to surmounte tentations . 316. The manner how to prepare our selues vnto it . 320. The manner of giuing thanks after it . 328. Confidence in God , See Hope . Conscience . How we must heare thee good inspirations and instructions of it , and how it will accuse vs in our particular iudgment . 145. and how in the vniuersall iudgment , 196. Consolation . See delite spirituall . Contrition . What it is , and wherein it consisteth . 108.305.322 Conuersion . That towards God , how perfect it must bee . 76.77 . Death . The properties of it . 126. It is hastened somtimes for our sinnes . 127. Three thinges must afflict in it . 131. What passeth therein with the soule . 140. That of the wicked how terrible it is . 147.170 . What passeth with the bodie at death . 154. the remembrance thereof verie profitable . 162. The forgetfulnes of it daungerous . 167. Of the dreadfull death of king Balthasar . 173. Delight spirituall . God hath and vseth diuers waies to communicate spiritual delite in prayer . 55. It is granted to some to weane them from worldly delits . 62. Deuotion . Wherein it consisteth 11. It is the tongue of the soule , according to S. Bernard . 18. How it is obtayned . 53. See Affections . Diligence . That in Gods seruice what good it dooth against Sloth . 272. Distractions . Those of praier whence they proceede , and the remedies against then . 35 37.38.39 . Diuel . Hee presseth and streighteneth vs at the hower of death . 138. He accuseth in the particular iudgment . 141.142.144 . And in the vniuersall . 194. Doctors . Schoole-Doctors the third fountaine of mysticall diuinitie . 8. End . The finall end of all Christians . 1. The speciall end of religious folkes . 1. Twoe principall ends of mentall praier . 14.17 . The end of mentall praier and meditations contained in this woorke . 52. The last end of man , and how it is to be sought for . 80. The last end of other visible creatures . Enuie . What it is ; whence it groweth ; the actions , hurts , and remedies thereof . 263. Estates . Three sorts of them ; to wit of Beginners , of Proficients , and of the Perfect . 24. Examination of Conscience . That which we must make at the end of praier . 43. That which God will make of the sowle at the particular iudgment . 146. and in the vniuersall iudgment . 191. How we ought to make it euerie inght of the sinnes we commit in the day-time 301. How it must be made of same particular vice to roote out and amend the same . 397. How it must be donne before confession . 320. Exercises spiritual . Those of our glorious Father Ignatius how excellent they are . 7. Faith . The acts thereof relying vppon fower pillars 341. Fathers . Holy fathers the masters of mysticall diuinitie . 7. Feare . That which afflicteth for giuing account at the hower of death . 137. Feare of Gods punishments . 116. That which will afflict vs in the generall iudgment . 191. It prepareth vs to contrition . 323. Fier . Diuine and heauenlie fier , what propertie it hath . 3.4 . That of hell . 224. Gluttony . The acts , harmes , and remedies thereof . 239. The rewards of mortifiyng the same . 242. God . He is our last end . 80. Hearing . How God is spiritually heard . 59. Hell . What and how terrible it is . 212.217 . The eternitie therof . 214. The continuation and varietie of paines therein . 216. The miserie of the inhabitants in it , and their discord . 219. The dreadfullnes of its tormentors . 220. The paine of Sense of the damned in hell . 222. The paine of fier that they indure . 224. The paine of theire interiour senses . 225. Their paine of losse or damnation . 227. Humility . It riseth of the knowledge of our selues . 76. Humiliation the onlie meanes to get it . 238. Hope . That which wee must haue going to communion . 342. Himmes . What spirituall himmes be . 15 Iesus . The misteries of his life . 25. Ignatius . His booke of spirituall exercises of what autoritie it is . 7. Ignorance . Not knowing in what sort to discourse or meditat , & the remedies of it 35. That of death what euiles it causeth . 167. It is a proper vice of the vnderstanding . 293. Impatience . The acts , hurts , and remedies thereof . 258. Inspirations . How God speaketh by them . See Talk . How God doth communicate them . 55. Intention . The authors intention in this woorke . 1.4 . Intention that wee must haue in praier . 32.33 . Ioy . How profitable spirituall ioy is . 272. See delite . Iudgment . The particular that is made of the soule at the hower of death , with the circumstances of the Assistants , Iudge , Accusers , Time , Place , and Sentences 140. till 154. The rigorous account to be made therein . 146. The terrible sentence in it against the wicked . 150. Generall iudgment and the causes thereof . 175. The signes going before it . 177. That fire that shall before it , burne the worlde . 180. The resurrection and summoning of the dead to iudgment . 183. The comming of the iudge . 185. The separation of the good from the euil . 188. The publication of consciences to be made at that time . 191. The terrible accusations that shall flow vppon this . 194. The sentences in fauour of the good , and against the wicked , and the execution of them . 196. Sacramentall iudgment in confession , and the acts thereof . 320.321 . Rash iudgement and the euils of it . 294. Self-iudgment and the hurt thereof . 295. Kingdome . That of heauen is giuen wholie to the elect in the day of iudgment . 199. The kingdome of this life and of the other , is promised to the poore of spirit . 256. It is iustice peace and ioy in the holie Ghost . 256.317 . Knowledge . That of God , Christ , and of our selues , the end of mentall praier . 52. Experimentall knowledge of God wherein it consisteth , and how it is gotten . 57. Knowledg of our owne miseries the roote of humilitie , and how wee may obtaine it . 76. Lawe of God . Ten commaundements of Gods lawe , and two wayes of vnderstanding them . 274. The meanes of sinning against them . 275. Maledictions of those that breake them . 279. Benedictions of those that keepe them . 282. How they must be written in the tables of our hearts . 289. Reasons mouing to obserue them . 286. Lecherie . The acts and chasisements thereof . 244. Lent . Of the Ashes which wee take in the beginning of Lent . 162. Liberalitie . The rewardes of it , as it is contrarie to Auarice . 255. Loue . Our loue towards God hath three estates , of spirituall childhood , grouth , and of perfection . 25. Luxurie . See Lecherie . Masse . The manner to heare it by communicating spirituallie . 304. Meditation . The matter of meditation . 23. How it must be made . 34. It causeth the fountaine whence it springeth . 75. See Praire . Meekenes . The acts and rewardes of it . 161. Mentall praier . See Praier . Mercie . How much Christ will esteeme the workes thereof at the day of iudgment . 200. Modestie . The importance thereof and the manner how to keepe it . 292. Mortification . Wherein it consisteth , and how it resembleth death . 154. It must be by degrees by little and little , and is most necessarie to attaine to vertue . 229. Mortifications of the senses , what good it bringeth vnto vs . 291. Oathes . Chastisements of those that be ill made . 273. 282. Paines . Paines of hell . pag. 212. till 230. See Punishment . Patience . It is contrarie to Anger . 261. Penance . The excellencies of Sacramentall Penance . 315. The graces & fauours that God bestoweth in it . 317. Perfection . All men ar called by God to perfection . 2. Petitions . To whome they must be directed , and from whence they must be taken 11. why they ar to be alleaged in praier 13. How we must present them before God 14. How they be made to God . 17. They depende chiefelie of the holy Ghost 18. Pouertie . The contraritie that pouertie of spirite hath to couetousnes 255. Praier . The holy ghost chiefe master of mentall praier . 6. What mentall praier is , and how the substance thereof consisteth in fower things . 9.10.11 The order of mentall praier according to S. Augustine 14. Two principall ends of mentall praier 14.17 . How in it we may haue conference with our owne soule , with our B. Ladie , Angels and other Saincte 19. what vertues accompanie mentall praier , and the excellencie thereof . 21 23. What the matter of mentall praier is . 23. How it is reduced to there orders fit for three estates of those that meditate 24. Entrance in to praier how it ought to be made . 29. How we may aide our selues with our imaginations , tongue and other faculties for mentall praier . 40. The examination of praier ended , and the fruites thereof . 43. Diuers formes of praier in diuers matters accommodated to sundry persons & times . 46. How mentall praier may be vsed of some without manifoldnes of discourses . 52.53 Formes ordinary & extraordinary of mentall praier , and how diuersly God communicateth himselfe therein . Presence . The presence of God necessarie to be had by vs in praier 20. Pride . The acts and punishments of it . 233.235 Profit . Spirituall profit and aduancement , is gotten by dooing and suffering . 26. Prouidence . That of God towards such as resigne them selues to him . 86. Psalmes . Interiour psalmes what they be 15. Punishments . Punishment of the Angels that sinned . 89. Of our first parents . 92. Of anie mortall sinne . 94.116 . That which Christ suffered for sinnes . 96. Punishments of pride . 235. Of gluttonie 240. Of luxurie . 245. Of auarice . 154. Of Of wrath . 259. Of enuie . 295. Of slothe . 270. Of those that breake Gods comaundements . 279. See paines . Purgatorie . The terriblenes of it , with other circunstances of the soules that be therein . 35● . How godly a thing it is pray for the soules that be there . 358.359 . Puritie . Purenes of heart is the end of the purgatiue way . 75. Purposes . Good purposes and determinations , how they ought to bee made by vs in the morning & at praier time . 308. Reading . In reading of good bookes God speaketh vnto vs . 70. It is the first steppe of the spirituall ladder . 74. Religion . It , with three waies thereof is a spirituall imitation of death . 157. Resignation . That which we ought to haue in the vse of thinges created . 85 , Resurrection . The generall of all men with many circumstances . 183. Reuerence . That which is due to God in praier . 31. Satisfaction . Of that which we must make for our sinnes , and meanes to stire vs vp vnto it . 326. Scripture . Holiescripture the principall fruite of spirituall science . pag. 7. Seeing . How God is seene spirituallie , and what is seene in him . 57.58 . Senses . Sinnes of our corporall exteriour senses , and their chastisements . 287. Mortification of them 291. Internall & spirituall senses . 56. Sinne . It is most contrarie to ou● last end . 87. The griuousnes of it by diuers examples . 88. By the paines that Christ endured for them . 96. By the multitude of them , and for the being against reason . 100. By the basenes of them that committeth them . 104. by the greatnes of God against whome they are committed . 108. By the vile motiue that induceth to sinne . 115. By compari●on betwixt the temporall and eternall paines thereof . 116. It is worse then all the euils of paine laide together that are suffered in hell . 123. Of the seauen called deadlie sinnes by order . 230. Sinnes against the commaundements of God . 273. Senses and sinnes of them , and of the tongue . 287. Sinnes of the vnderstanding . 293. Those of our owne selfewill . 296. How much veniall sinnes is to bee abhorred for feare of purgatorie . 352. Sloth . what it is , the acts , and harmes and chastisement thereof . 268. The reward of him that mortifieth it . 272. Smelling . How we doe spiritually smell God . 60. Sorowe . Sorowe for sinnes some riseth of loue . 322. Some of feare preparing vs to that other sorowe of loue . 323. Speeches . Colloquies or speeches how they must bee made in praier with God . 11.17 . with ourselues , with our B. Lady , Angels , and Saintes . 19. Talke . How we may talke with God in mental prayer . 14. Talke with God cause of greate good . 21. Talke of God with vs what it is , and what it woorketh . 22.59 . See Speeches . T●st . How wee doe tast God spirituallie . 61 : Teares . Those of loue and feare how they are obtained . 322. Temperance . See Abstinence . Tentations . Those that be against praier , and their remedies . 39. Thankesgiuing . What they are . 16. The acts thereof , and how to bee practised after Confession . 328. How euerie day in the examination of our consience . 302. How after communion . 345. Thinges . The last thinges of man mouing vs effectuallie to detest sinne . 125. Tongue . The sinnes thereof , and the manner how to mortifie it . 288.291 . Touchinge . How wee doe and may touch God with vnion of loue . 62. Vaine glory . The acts and hurtes thereof . 233. Vertues . They ar not obtained by consideration only , but by mortification of our vices . 231. Vices . See Sinnes . Virginitie . See Chastitie . Vnion . Diuers formes and manners of it pertaining to contemplatiue life . 62. Wayes . Three wayes , Purgatiue , Illuminatiue , and Vnitiue ; accommodated to three states of persons . ●4 . Will , Selfe will what acts it hath , the harmes and punishments thereof , and meanes how to mortifie it . 295.296 . Woorde . That of God , with what spirit to be ruminated . 48. Wrath . See Anger .

Faultes escaped in the printing .

Pag. 52. contended , reade contented p. 53. then , them . p. 51. him , hir . p. 172. the , thee . p. 194 , wich , with . p. 195. regaled , recaled . ibid. vould , would . ibid. out , our . p. 196. perfocre , perforce . ibid. accumsemee , accuse mee . ibid. the , them . p. 202. whosoeuet , whosoeuer . ibid. mother , mother . ibid. haut , haue . p. 203. peruersc , peruerse . p. 204. thee , the. p. 206. haut , haue . p. 207. danmed , damned . ibid. neighbout , neighbour . ibid. hec , her . p. 210. might , night . ibid. on wicked , on the wicked . p. 212. his , this . ibid. Cod , God . p. 213. suffer , suffer . ibid se , so . p. 215. deliuee , deliuer . p. 220. vs , as . ibid. man , many . p. 122. which the damned , which the exteriour senses of the damned . p. 224. ane , and. p. 225. and , and. p. 227. from all , from all this . p. 234. these , there . p. 235. shall , shalt . p. 296. puritie , purifie . ibid. bening , being . ibid , fillowing , following . p. 297. in good , in the good . p. 299. thee , the p. 230. thee , there .

Good Reader , if thou finde any other which I haue ommitted , I pray thee of thy curtesie to correct them .

MEDITATIONS VPPON THE MYSTERIES OF OVR HOLY FAITH WITH the practise of mental praier touching the same , 〈…〉

Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Societie of IESVS , natiue of Valladolid .

AND Translated into English by F. RICH. GIBBONS of the same Societie .

THE SECOND PART . The contents of this woorke are to be seene in the page folowing .

ornament with sun

SIT NOMEN DOMINIBENEDICTUM

IHS

Printed with priuiledge M.DC.X.

THE CONTENTS OF THIS WORKE .

These Meditations goe diuided into six partes , which be correspondent to the three wayes , PVRGATIVE , ILLVMINATIVE , & VNITIVE : the first two parts for Principiants in Vertue : the other two for those that Go● for●●●●d : and the two last for 〈…〉 And all six doe helpe for Preachers , and Masters of perfection .

The first part , of Sinnes , and Last things of man , with Meanes of praier to purifie the heart from vices .

The second part , of the Mysteries of the Incarnation , and Childhoode of IESVS Christ our Lord , vntill his Baptisme .

The third part ; of the Principall mysteries of his life , Diuinitye , and Miracles , vnto the ende of his preaching .

The fourth part , of all the Mysteries of the Passion

The fifth part , of the Mysteries of the Resurrection , Apparitions , & Ascension , till the comming of the holie Ghost , & publishing of the Gospell .

The sixt part , of the Mysteries of the Diuinitye ,

Trinity , & Perfections of God , & of the Benefits ,

naturall & supernaturall that proceede from him .

Accordinge to the order of the historie there goe inserted also meditations of all the Life of our LADYE , and of some Saincts , of whome the Gospell , and the booke of the Actes of the Apostles make mention ; of which , and of those that be vpon the Gospells of the Sundayes , & holie dayes thoroughout the yeare , there be Tables in the ende of the whole worke .

TO THE RIGHT WORSHIPFVLL , VERTVOVS , AND DEVOVTE LADY THE LADY LVYSA DE CARVAIAL .

THIS child borne in Spaine your natiue soile , fertile of such worthie wights & Vertuous Imps , being clod in English attyre , though not in Courtlike fasshion , as too too delicate for his graue education & religious pretense ; but in ordinarie sute , yet well beseeming his intention , & in no point disagreeing from his parentage ; hath ben so bold , incouraged by me his foster-father , as to present himself , Right Vertuouse Madame , to your worshipfull seruice : not doubting but that at your deuoute hands he shall receaue such intertainment , as the place from whence he had his beginning , his parents & Allies so addicted to your self & your noble familie , and his owne merites doe worthilie deserue . To all which yf I should adde my commendation of him , or my diligence , such as it is and your self may easilie perceaue , in setting him forwards , & directing him to your presence , although it may seeme to manie , as to my self it doth , that it were in a manner to cast water into the sea ; yet considering that to so kind & noble a hart , as yours is , and so giuen to pietie and deuotion , my good will to pleasure , and serue yow in this sort , cannot be but acceptable : I doe in the best wise that I am able , commend vnto your worshipfull custodie and protection this gracious infant , to be cherished of yow , as he is worthie . And so desiring Madame to be remembred in your best deuotions , I wish yow all heartie contentment in him that is our true contentment .

Yours Madame in Christ IESVS to commaund RICH. GIBBONS .

THE SECOND PART OF MEDITATIONS APPERtaining to the Illuminatiue waye , vpon the Mysteries , of the Incarnation , and Childehood of our Lord and Sauiour Christ IESVS vntill his Baptisme . With these are inserted Meditations of the life of our blessed LADIE vntill the same time .

THE INTRODVCTION . Of the perfect Imitation of our Sauiour Christ which is the ende of these Meditations .

THE Meditations pertaining to the Illuminatiue waye , whereof in this second parte wee begin to intreate , haue for their subiect the Mysteries of the life of our Sauiour Christe , from the time of his Incarnation vntill his Deathe vpon the Crosse . The which ( as it appeareth by what hath beene saide in the Introduction of this booke , in the fourthe Paragraphe ) are diuided into three partes : Some of his Incarnation , and Childhood : Othersome of his Preaching : and Others of his Passion , and Deathe : after the which ensueth the Glorified life , which pertaineth to the Vnitiue waye , albeit vnto this also are much accordant the mysteries of the Passion , wherein our Sauiour Christe discouered the finenesse of his loue , as hereafter shall bee declared . All these mysteries the diuine wisdome ordained , to the ende that with a pleasing variety they might bee the spirituall sustentation of those soules that trauaile to perfection , into the which soules this soueraigne King entereth in the wineseller of his precious wines . Cant. 2.4 . And from these mysteries , as from celestial vessells , hee draweth the feruorous wine of Loue , and of other most ardent affections , wherewith hee cheareth , sustaineth , and maketh them drunken : ordering Charity in them with that order , wherwith our Lord himselfe exercised his actes : vnto the which hee inuiteth , and exhort●h vs , saying : I came into my garden , Cant. 5.1 . I reaped my myrrhe with myne aromaticall spices , I eate my honycombe with my honye , I dranke my wine with my milke : eate o friendes , and drinke , and bee inebriated my beloued . Which is to say : By my Incarnation I came into the Garden of my Churche , and in entring into the worlde , I cut the Myrrhe of many bitternesses , and mortifications , that I suffered in my Infancye , with the Aromaticall spices of most odoriferous vertues . I preached my doctrine , and practized it with as much pleasure , as hee that eateth the hony-combe with his hony . I became so drunken with the wine of my loue , that I remained naked , and deade vpon a Crosse , beeing as much pleased with drinking the chalice of my Passion , as hee is that drinketh wine with his milke . Therefore , ô my frindes , & my beloued , prepare the garden of your soules : for in them I desire to woorke other three like effectes , you yourselues also working them thorough my grace , to imitate my lyfe . First of all , Cut Myrrhe , and the Aromaticall Spices of Vertues , that may mortifye your Passions , and preserue you from the Corruption of your Sinnes , imitating herein my Puritye . Then eate my hony-combe with his honye , meditating vpon the excellent Doctrine that I preached , figured by the Waxe of the hony-combe , that giueth light : But you are not to eate it alone , but with the imitation of the Heroicall Vertues included therein , figured by the honye , that nourisheth with it sweetenesse . And finally drinke , and bee drunke with the Wine of my perfect Loue , mingled with the milke that I will giue you of my diuine Consolations , with the which you shall so easily renounce the Affections of all earthly things , that you shall , if neede bee , remaine naked vpon another Crosse , to imitate my nakednesse , and to loue mee , as I loued you .

These are the three principall Exercices of Charitye well ordered in her three Estates , of Beginning , Augmentation , and Perfection . And these same in that forme , and degree prescribed , are the principall endes , wherevnto are ordained the Meditations of the Childhood , Preaching , and Passion of our Sauiour Christe , whereof the three partes that followe doe entreate . Among the which , those of this second parte , which are of his Childhood , haue this Excellencye , that thei moue vs to loue him with more tendernesse , and to imitate him with more sweetenesse ; for that , as in making himselfe a Childe for vs hee accomodated himselfe ( as the Prophet Isa●as saieth ) to eate the Isai. 7.15 . foode proper to Children , which is milke , and Honye : so also to those that meditate the mysteries of his Infancye , specially to Principian●s , hee vseth to giue more aboundantly the milke , and Honye of diuine consolations , to weane them from terrene , and to animate them to the imitation of his Heroicall Vertues .

To attaine to these endes , wee are to procure , by the meanes of these Meditations , to knowe Christ IESVS our Lorde , true God , and man , with so certaine , proper , entire , and perfect a knowledge , that it may arriue to vnderstand , and penetrate the infinite dignitie of his Person , and the inestimable riches , & treasures of his grace , with greate esteeme , and valuation thereof . For in this knowledge ( as is testified by our Sauiour himselfe ) consisteth Life euerlasting : Ioan. 17.3 . Psal 38 4. and from it , as from seede , proceede the meanes to obtaine it : and with the breathe thereof is inkindled in meditation the fier of Charitye , which inflameth vs in his Loue , Sermone de perfecta forma hominis Christiani . from which springeth fortitude of hearte to imitate his Life , with so greate perfection , that ( according to that of S. Gregory Nyssenus ) a Christian may bee called alter Christus , Another Christ in Humillity , Patience , and all the other Vertues ; as wee say of a Wiseman , that hee is another Salomon .

The manner of meditating vpon these Mysteries , Ex Patre Ignatio in primo exerci●io secundae , & tertiae hebdomadae . to effectuate what wee pretende , must bee to carrye our eyes fixed vpon foure things , and to ponder them with attention . The first is , to beholde the Persons that are interposed in the Mysterye with the Excellencyes , and interiour affections that are in them . The Second is , to consider the Wordes they speake , and the ende wherefore , and the manner wherewith they speake them . The thirde is to beholde their Workes , and the Vertues resplendent in those Workes . The fourth is , to consider what things they suffer with all their Circumstances , pondering the endes thereof , and motiues therevnto . Out of all these foure things , I am allwayes to drawe some proffit to my selfe , animating my selfe to imitate what may bee imitated , In the introduction §. 1. and 2. with those other Affections , and Colloquyes that wee spake of in the beginning of this Booke . All this is to bee donne in euery Pointe that the meditation shall haue , following the Order of the Historye , as in the Progresse thereof shall bee seene . And for that among the Persons that are touched in many of these mysteries , ( especially in those of this second parte ) the most principall is our blessed LADIE the VIRGIN , wee must most principally attende to drawe out of these meditations the knowledge , and Loue of her , and the imitation of her Heroicall Vertues , ascending from the imitation of the mother , to the imitation of her Sonne , 1. Cor. 11.1 . seeing shee may say vnto vs much better then Sainct Paule . Bee yee folowers of mee , as I also of Christ .

To dispose vs the better to the pretense , and estimation of the ende that hath beene spoken of , the meditation folowing of Vocation to imitate our Lord IESVS Christ , will help very much , as a foundation of these meditations , imagining him in the likenesse of a most excellent King , elected by God , Ex Patre Ignatio in principio secundae hebdomadae . that should raise vp men to make warre vpon his enemies , inuiting his vassalls to followe him , and promising them , that if they accompany him in the fight , they shall enioye with him the spoiles of the victorye .

The fundamentall Meditation , of the infinite Excellencye of the celestiall King , Christ IESVS our Lord , and of the Vocation that hee maketh , inuiting all men to followe him .

The first Pointe .

FIrst , The Excellencyes of our Sauiour Christe as hee is a King . Psal. 2.6 . I am to consider that our Lord Christe is a most excellent king , elected by the eternal Father to rule , and gouerne men , commaunding all to obey him as their proper king , and lawfull Lord ; according to that which hee himselfe saide by the Prophet Dauid : I am appointed king by him ouer Sion his holy hil , preaching his precept .

Vpon this truthe , I am to ponder first , the infinite Charity of the eternall Father in the election of this soueraigne king ; for that beeing resolued to giue men a king , hee made choice of the best that hee could giue vs : whoe on the one side should bee true man as concerning our nature , that hee might bee before vs with his example , and entreate vs with Meekenesse , and Compassion : and on the other side should bee true God , and his onely begotten sonne , that by his infinite power hee might remedye , Sermon 1. de Natiuitate . and aide vs . For ( as Sainct Leo the Pope saith ) If hee had beene man onely , hee could not haue remedied vs : and if hee had beene God onely , hee could not haue giuen vs Example .

From hence I will ascende to consider the excellencyes of this king , in whome concurre all the Quallities , that may bee in a most perfect king ; as is manifest by those , Psalm. 44 3. &c. Iere. 23 . 5● Zachar. 9.9 . that are attributed vnto him by the Prophets . But principally I will ponder his infinite Wisdome , whereby hee knoweth our necessities , and miseries : his Omnipotencye , to remedye them ; his Mercye , in beeing compassionate of them ; his Bountye , and Charitye , in desiring to remedye them ; his Prouidence , in being carefull for our Good ; his Meekenesse , and Affabillitye , in entreating vs as Bretheren : his Liberallitye , and Magnificence , in sharing among vs his riches , and giuing vs all that hee hath , euen vnto his very bodye , and blood ; his Iustice , and Prudence in Gouernment , directing vs with greate Integritye , and Vprightnesse ; and finally his Eternitye with perpetuall Constancye in his coelestiall Empire , which shal neuer haue an ende .

And to make mee more entirely affectionate herein , I will make a comparison betweene earthly kings , and this heauenly king : Isai. 10.13 . for they impose tributes , and taxations vpon their vassalls , and exact them with rigour ; this quitteth all those , and louingly payeth their debtes : they impouerish their vassalls to inrich themselues ; this impouerisheth himselfe to inriche them with his Pouertye : 2. ad Cor. 8.9 . they erre oftentimes in their gouernment thorough ignorance , passion , or malice : this neuer erreth , because hee is infinitely Wise , Iust , & Good . Math. 11.23.4 . & 29. They impose very heauy Lawes vpon their subjectes , & yet excuse themselues to fullfill them : this imposeth Lawes very sweete , and by his owne example animateth men to fullfill them . Finally , those are temporall kings , that ende with Deathe , Dani. 2.32 . & their Empires bee they of golde , or siluer , of brasse , or of iron shall perish because they are founded vpon feete of Clay : but this king is eternall , and his kingdome shall neuer haue ende , because it is founded vpon God .

From these three considerations , and from euery one of them , I am to extract seuerall affections of Praise , Ioy , and Thankesgiuing , with greate Resolutions , and Offers to doe much in the seruice of this Soueraigne king : sometimes to this purpose I will speake to the eternall Father : other sometimes to this royall king his Sonne ; and other sometimes to my selfe , exhorting my selfe heere vnto in this manner . Colloquie . O my Soule , praise , and glorifye the celestiall Father , for hauing giuen thee a King so potent , so wise and so holy : Rejoice at the good fortune that hath befallen thee , to haue so louing a king , of whome thou maiest obtaine fauour , and interiour freindship . If men make so much accoumpt to bee the minions of earthly kings , how much more oughtest thou to accoumpt thyselfe , for being the minion , and fauorite of the king of Heauen ! O Soueraigne king , I rejoice at those so infinite Greatenesses that thou hast , for the which I beseeche thee to take mee vnder thy Protection : Psal. 22.1 for seeing thou art hee that doest gouerne mee , I am sure te want nothing .

The Second Pointe .

SEcondly , I am to consider the speeche that this Soueraigne king maketh to all his Vassalls , Psal. 2.6 . perswading them to accomplish the precept of his Father , saying vnto them : My most Iust Will is , 1 Ioa. 3.8 . In hoc apparuit filius Dei. vt dissoluat opera diaboli . Ioan. 12.26 . to make Warre vpon mine Enemies , the Deuill , the Worlde , and the Fleshe , and vpon all Vices , and Sinnes , and triumphing ouer them , to enter into the kingdome of my Father : Therefore whosoeuer will followe mee in this enterprize , let him liue like mee , and hee shall raigne like mee : let him imitate mee in the fight , and doubtlesse hee shall haue parte in the Victorye . And this is founded vpon that which the same our lord saide by S. Iohn : If any man minister vnto mee , let him followe mee : & where I am , there also shall my minister bee . which is to say : Whosoeuer offereth himselfe to my seruice , must liue as I liue , and so shall hee enjoye the eternall rewarde that I enjoye .

Vpon this Vocation I will discourse , pondering the sweetenesse , and efficacye thereof , and the greate reasons that are vsed to moue mee to heare , and to followe this lord . First , for that hee that calleth mee , is a king of so greate maiestie , so greate a Benefactor , and so franke a Giuer , that for a thousand respects I am obliged to his seruice . Secondly , for that the enterprize is Iust , and much more to my proffit then to his , seeing it is ordained to destroye my Enemyes , from whome I receiue so greate dammages . Thirdly , because hee goeth fighting before mee , and descended From Heauen to giue mee an example heereof : and is it much that a meane Souldiour should doe that , which his Captaine , Iudic. 7.17 . & 9.49 . and his king doth ? when as Gedoon , and Abimelech , but in saying to their Souldiours , Doe what you shall see vs doe , were Instantly obeyed ? Fourthly , for the assurance that hee promiseth vs of the Victorye , and the greate rewarde that hee wil giue vs , if wee conquere . Fiftly , for the greate Glorye , and Honour that will ensue heereof , as well to him , as to his Father , and to all his Vassals . O eternall king , Colloquie . Osea 11.4 . I giue thee thankes for the sweetenesse where with thou callest vs , attracting vs to thy seruice with Adams cordes , weaued with so effectuall reasons . O that all men by thy diuine Light might vnderstand them , that all with ardent Charity might followe thee !

The third Pointe .

THirdly , I will consider the diuerse kindes of men that are in the worlde , to whose notice this Vocation arriueth . The first is , of those that make themselues deafe to this Calling , who beeing deluded with the goods of this Life , wil not followe this king ; pondering the Ingratitude , and disloyaltye of these wretches , compassionating their Deafenesse , and condoling that the number of them should bee greate , for ( as S. Serm. 21. in Cant. Bernard saieth ) All Christians desire to arriue where Christ is , and yet fewe will followe after Christ : All would haue the rewarde of those that followe him , but there are not many that will endure the trauell to followe him : who in chastizement of their disobedience , Luc. 14.18 . ( like those that were called to the banquet , and excused themselues ) shall neuer attaine to enjoye his sweete Society : to whome our Lord swore that they should neuer more taste of his supper : vsing likewise vnto them that speeche of the diuine Wisdome : Prou. 1.24 Because I called you , and you heard mee not , I will laugh at your perdition , chastizing your Rebellion with Deathe euerlasting .

The second kinde is , of those which are willing to followe this king , and to accompanye him in this warfare , marry yet not to neere , contenting themselues to keepe his Commaundements , desiring to remaine with their Riches , and Dignities , and to enjoye the lawfull Pleasures of Matrimonye , because they haue not a minde to arriue to greater perfection : like that young man that from his infancye had kept the Commaundements of God , Matt. 19.21 . and when Christ saide vnto him , That if hee would bee perfect , hee should sell all that hee had , and giue it to the poore , and come followe him , hee went away sad , and would not doe it , contenting himselfe with doing what hee was wont to doe . These , allbeit they doe what is sufficient for their Saluation : yet as their imitation commeth short , so allso their rewarde shall bee short . For it is a kinde of Shortnesse for a Souldier not to imitate his Captaine in all that hee can , to his vttermost power , when as his Captaine doth for him more , then hee is obliged vnto .

The third kinde is , of those who with a generous minde offer themselues to followe this king in all , and thorough all , obseruing not only his Precepts , but allso his Counsells , as hee himselfe obserued them ; liuing in Pouertye , Chastitye , and Obedience , renouncing Riches , and the lawfull Pleasures of Matrimonye , yea and their owne Liberty , perfectly to imitate their Lorde . And these are Religious men , who as they imitate Christ with more perfection , so also they shall receiue of him a more copious rewarde , one in this Life , which is the hundred folde ; Matt. 19.29 . and the other afterwarde in Life euerlasting . Vnto this manner of Life it were reason that wee should all of vs offer ourselues , not so much for the temporall , and eternall interest that ensueth thereof , as for the infinite obligation that wee haue to loue , and serue this greate king . And Because ( as the Wiseman saieth ) It is greate Glorye to followe our lord with Perfection . Eccl. 23.38 Matth. 5.48 . Luc. 6.46 And the neerer wee followe him , the greater shall bee our glorye , labouring to bee perfect , as our heauenly Father is perfect : and as is the king , and master , that for our example hee hath giuen vs . From hence it is , that those , who by a speciall Vocation haue not beene called to this kinde of Life , are to make demonstration of the good will they haue to serue this Soueraigne king , saying vnto him with the royall Prophet Dauid : Psal. 107.2 . My hearte is prepared , o God , my hearte is prepared : beholde mee heere readye to fullfil thy precepts , and likewise prepared to obserue thy Counsells : I offer myselfe for thy Loue to followe thee in Pouertye , and Chastitye , abandoning my Libertye , and all whatsoeuer I haue for thy Glorye , if thou willt but daigne to call mee to such a kinde of Life .

To these three kindes of Persons may bee added a fourth , which is of those that are called by this celestiall king , not only to imitate him in Pouertye , Chastitye , and Obedience : but also to bee his instruments to call others , and by his fauour to fight , not only against their owne Enemyes , but also against the Enemves of their neighbours , ayding them to their Saluation , and inuiting them ( as Wisdome sayeth ) to mount vp to the Fortresse , Prou. 9.3 . and to the Walles of the Citty : that is , to the highest of Christian Perfection . In this kinde enter those Religious , whose ende is , in imitation of the Apostles , to attende not only to their owne Saluation , and Perfection , but also to that of others : and such is the ende of our Society of IESVS , for wee that are the Religious thereof , profisse to bee the Companions of IESVS in this enterprize ▪ and those which in this manner are called , ought to bee exceedingly contented with their Vocation , considering the highnesse thereof , and to giue many thankes to him that called them , offering themselues with greate Courage to vndertake whatsoeuer Trauailes , and Peregrinations , whither among Christians , or Infidells , euen vnto the shedding of their blood , if neede bee , for the Glorye of God , and for the Saluation of their Soules , vsing those wordes of the Prophet Isaias : Isa. 6.8 . Beholde mee here , o Lord , send mee whither thou willt , and how thou willt , for I am readye to doe whatsoeuer thou commaundest mee .

The Conclusion of what hath beene saide .

By what hath beene saide in this meditation , I Inferre with what spirit wee are to enter into the Meditations ensuing : euery one endeuouring to imitate Christ our Lord most perfectly , conformable to the Estate that hee hath chosen . If hee bee a Religious man , following his proper Institution with Perfection . If hee holde an Estate of Continencye , or Preisthood , full filling all his obligations with integritye . And if hee bee a married man , dispoiling his hearte of disordinate Affections to the things that hee possesseth , according to the rule of the Apostle which sayeth : 1 Cor. 7.29 . Those , which haue wiues , let them bee as if they had none : those , which buye , and possesse , as if they possessed not : and those which vse this Worlde as if they vsed if not , doing all things in such sorte , that for them they neither loose Christ , nor growe colde in his loue , and seruice .

But those which haue not yet taken an Estate , and desire to make choice of that which is most conuenient for their Saluation , and Perfection , their ende must bee , to regarde what our Lord Christ doth Inspire them , to imitate him in that degree of Perfection , where vnto they shall finde they are moued : wherein they shall bee ayded by the 6.7 . and 8. meditation of the third Parte .

The first Meditation , Of the Decree made by the most holy TRINITY , that the Second Person of the Deity should become Man for the redemption of Mankinde , lost by the Sinne of Adam .

IN the Entrance of this meditation , and of those ensuing which treate of this mysterie , it shall not bee amisse to imagine God our Lōrd Three , and One , seated in a Throne of infinite Majestye , Apoc. 4.3 . inuironed ( as S. Iohn sawe him ) with the bowe of Heauen , the Symbole of his infinite Mercye , with the three Colours of his infinite Goodnesse , Wisdome , and Omnipotencye , wherewith hee gouerneth all things , and hath both Will , Knowledge , and Abillitye to remedye our miseries . Then wil I imagine all mankinde , and myselfe among them , thorough the sinne of Adam , Luc. 10.30 prostrate vpon the Earthe , dispoiled , wounded , and halfe deade , as was that poore man who in the waye of Iericho fell among theeues . And the three Persons of the Deitye beholding them , taking compassion on them , and entring into Counsell what meanes they should take for their Remedye .

With this holy representation , prostrate in Spirit before this Throne , and adoring the most blessed Trinitye , I wil humbly beseeche him to illuminate mee with his diuine Light , that I may knowe to depth of the Counsell that hee tooke for our remedye , in such sorte as may proffit mee . And the louely veiwe of his coelestiall Bow , shall encourage mee to approache ( as S. Heb. 4.16 Paule saieth ) with greate Confidence to the Throne of his Grace , hoping to obtaine mercye , and ayde in time conuenient , as is this time of Praier .

The first Pointe .

THe first Pointe , Ex D. Th. 3. p. q. 1. art. 1. & 2 & q. 4. art. 1. and the Foundation of those that followe , shall bee , to consider the Decree that God our Lord made in his Eternitye , for the Remedye of mankinde , that was lost by the Sinne of Adam , pondering the causes that moued him therevnto ; some in the behalfe of his infinite Mercye , and others in the behalfe of our owne Miserye , and of the lamentable meanes whereby wee incurred it .

First , Heb. 1.16 Non Angelos apprehendit , sed semen Abrahae . I wil consider that our Lord hauing created two sortes of Creatures to his owne image , and likenesse to serue , and to praise him ; to witte , Angells , and Men ; Angells in the Empyrean heauen , and men in the terrestriall Paradise : and hauing seene that a greate parte of the Angells sinned , and so likewise the men : hee determined to demonstrate the terriblenesse of his rigorous Iustice by chastizing the Angells , 1. Petr. 2.4 . bending against them the rigorous Bow of his Indignation , and throwing them immediately From Heauen into Hell , not giuing them any time of Repentance . But to men , though they deserued the same punishment , hee was desirous to shewe the Riches of his infinite mercye , determining to remedye them , and to drawe them out of those miseries , into which they had fallen , by giuing them meanes to obtaine pardon of their sinne . For in nothing is the mercye of God so resplendent , Sap. 11.10 . & 12.1 . as in pardoning Sinnes , and taking Compassion on his very Enemyes : neither were it reason that mercy should omitte to shewe it selfe in a thing , that so greately doth magnifye it . And thus did hee with men , according to that of S. Paul ; Ad Tit. 3.3 . The Benignitye , and Kindnes toward man of our Sauiour God h●th appeared , in that hee hath saued vs , not by the workes of Iustice which wee did , but according to his infinite mercye . For the which euery one of vs ought to giue infinite thankes to this our Lord , considering that wee beeing creatures so vile , that wee deserued to bee vnprotected by his Iustice ; Yet hee tooke vs vnder the protection of his mercye , reiecting the Angells that were much more noble then wee . Colloquie . O eternall God true Father of mercye , wherewith shall wee repay thee so soueraigne a benefit as this , that without any merit of ours , thou giuest vs a remedye to obtaine pardon of our Sinnes ? may the Angells that remaine in Heauen laude thee for this fauour : may the men that liue vpon the Earth , acknowledge it , and make vse of it : and may my soule melt it selfe in thy Loue , singing the multitude , and Greatenesse of thy mercye , by the which I beseeche thee to pardon my Sinnes , ayding mee , that I may neuer more returne vnto them . This Consideration I am to applye to myselfe , pondering , that allbeeit God our Lorde thorough his mercye hath made a Decree to pardon Sinners , and effectually pardoneth those that submitte themselues : yet to the Rebellious Bee vseth his rigorous Iustice , condemning them , as hee did the Deuills . And therefore I am to endeuour not to resist Gods mercye , leaste I fall into the handes of his Iustice .

Then will I ponder the causes that in some sorte mooued the Diuine Mercye , to haue Compassion on our miserye : One was , for that Adam by his Sinne , not only indammaged himselfe , Rom. 5.12 but allso all that descended of him ; who were to bee borne Sinners , condemned to Deathe , and to perpetuall Prison , incurring these damages , not by their owne personall Will , but by that which they had in their first Parent . But whereas God was so mercifull , that his Clemencye could not permitte , that his whole worke , for one mans Transgression , should perishe without remedye : and that all this visible worlde , that was created for man , should bee frustrate of his ende , seruing the sinner , hee therefore resolued to finde out the Remedye . From whence I will collect two motiues to repose my Confidence in Gods mereye , alleaging them as Dauid did , for respectes , wherefore hee should remedye my miserye . Psal. 50.7 The one , because I was conceiued in Sinne ; from whence originally spring all my miseryes : The other , for that I am , the worke of his handes , for the which I am , neither to bee contemned , nor abhorred ; seeing hee abhorreth nothing that hee made . O most mercifull Father , Sapient . 11.25 . Psal. 102.14 . seeing thou knowest the masse , wheref wee thy Children were formed , which issued good from thee , and by Adam was made euill , haue Compassion on vs , remedying the Hurt donne by Adam , to reforme the Good donne by thee . My handes haue defaced in mee the worke of thy Handes : les thine by thy aboundant grace , repaire what mine did thorough my greate sinne .

Another cause was , Sapient . 2.24 . for that man sinned beeing tempted , and seduced by the Deuill , partely for the enuye that hee had of his good : partely for his rage against God , ●esiring to reuenge himselfe of the Creator in the Creature , who by him was so fauoured , and in whome his diuine image was stamped : wherevpon God himselfe mooued to Compassion , would take to himselfe the cause of man , with a determination to remedye him , because his Enemye should not remaine for euer victorious . And therefore hee saide vnto him , Genes. 3.15 . when Adam had sinned : I will put enmityes betweene thee , and the Woman , and thy seede , and the seede of her : and they shall breake thy Heade , vanquishing him that vanquished them , and triumphing ouer him that triumphed ouer them . Whereby hee also putteth mee in hope , that hee will haue Compassion on mee , and take my cause for his owne , seeing the Deuil now persecuteth mee with the like Enuye , Psalm. 73.22 . and Rage : and so I may say vnto him with Dauid : Arize , o Lord , Iudge thyne owne cause , ayding mee with thy Grace to breake the heade of the Serpent , who allwayes persecuteth mee , because hee abhorreth thee .

The Second Pointe .

SEcondly , I am to consider the admirable Decree , made by the most sacred Trinitye , that the second Person , who is the Sonne of God , should bee made man to redeeme mankinde , lost by the Sinne of Adam ; pondering the causes that mooued him thereunto , some in regarde of our owne greate necessitye , & miserye : and others in regarde of his infinite Bountye , and Mercye .

First , I will consider , how the most holy Trinitye , s●eing in his Eternitye many meanes that hee had to remedye men , either by pardoning them by hos sole , and pure mercye : or by creating another newe man to satisfye for them : or by imposing this charge on the Seraphines : hee would not make choice of a meane that was more easy , nor lesse perfect ; nor would hee impose the charge of this worke vpon another , but chose the best meanes that was possible , plotting that the Sonne of God should become man , for the remedye of man : In such wise , that hee coulde not giue vs a better Remedier , Ad Rom. 5.20 . nor a more powerfull Remedye , nor a more copious Redemption , willing that where Sinne abounded , there Grace should more infinitely abound .

To ponder this Veritye the more , I will consider what the first man did against God , and what God doth for man ; comparing the Thoughtes , and Deuises of the one , with those of the other . Adam plotted with Pride to rebell against God himselfe , desiring to vsurpe his Diuinitye , and Wisdome ; and to haue Signorye ouer all things : whereby hee deserued that God should abhorre , and humble him , and should annihilate his peruerted nature . But God of his infinite Goodnesse , was not only willing to pardon this iniurye , but to that ende chose a meanes of the greatest Honour , and Proffit , for man , and of the greatest Humilliation , and Trauaile for God : for that the Diuine Worde beeing of infinite Greatenesse , and Majestye , sticked not ( as S. Psa. 137.5 Paul saithe ) vpon exinaniting , and humbling himselfe , to take the forme of a Seruant , and to Inuest himselfe with the mortall , and passible nature of his very Enemye , joyning it to himselfe in vnity of Person , to drawe him out of that greate misery , whereinto hee was fallen thorough Sinne , and to exalt him to that high Honour , and Happinesse , that hee might lay holde vpon by his Grace . Phil. 2.6 . Ser. 9. de Natiuit . For ( as S. Augustine saieth ) God made himselfe man to make man God : that by the Vertue of God made man , men might bee Gods by Participation .

Finally , considering this soueraigne Decree , I will with greate Astonishment admire the infinite Bounty , and Mercye of God , which sometimes with Moyses I will magnifye , saying : Dominatour Lord God mercifull and clement , Exo. 34.6 patient , and of much compassion , and True , which keepest mercye vnto thousands of generations , which takest away iniquity , and wicked factes , and Sinnes ; and without whome no man of himselfe is Innocent before thee . Othertimes with the Seraphines , couering with my wings the face , and feete of God , and adoring this conjunction of his Diuinitye , and Humanitye , I will crye out , saying : Holy , Isa. 6.3 . Holy , Holy is the Lorde God of Hostes all the Earthe is full of his Glorye thorough the Greatnesse of his mercye . And othersometimes , I will giue thankes to this our Lorde for this so glorious a benefit , saying vnto him .

O Eternall God , Colloquie . I most humbly thanke thee for this soueraigne Plot which thou inuentedst for my remedye , taking vpon thee my basenesse , to communicate vnto mee thy Greatenesse : Graunt that I may humble myselfe to serue thee , as thou diddest humble thyselfe to remedye mee ; and that I may doe all that I can for thy seruice , seeing thou diddest all that thou couldest for my Remedye . O my Soule , doe for thy God all that thou canst , for all is but litle , Ex D. Leo serm. 1. de Natiuit . considering how much thou dooest owe him . Learne to esteeme God , as hee esteemeth thee : and seeing hee hath exalted thee to such a Greatenesse , doe not thou any thing that may bee vnbeseeming it .

The third Pointe .

THirdly , I am to consider , how in this worke of the Incarnation , our Lord God pretended withall to discouer vnto vs the infinite Excellencye of all his Perfections , and Vertues , employing them with the greatest perfection that was possible , and to our greatest commoditye . This may bee pondered discoursing breifely of the most principall .

First , hee shewed his infinite Bountye in communicating himselfe with the greatest communication that might bee , giuing his personall beeing to a humane nature , and in this manner joyned in kinred with the whole Linage of man . Hee shewed his Charitye in vniting to himselfe this nature with so strict an vnion , that one , and the same might bee man , and God , to the end that all men might bee , one , and the same thing with God , by the vnion of Loue , giuing them freely , and liberally the thing that hee most loued , Ad Rom. 8.32 . and esteemed , and with it all other things whatsoeuer . Hee shewed his infinite Mercye , brothering it meruailously with Iustice : Psal. 84.11 . for there could not bee a greater mercy then for God to come personally to remedye our miseries , and to make himselfe capable of sorrowe , that hee might bee truly compassionate of them . Nether could there bee greater Iustice , then for God himselfe made man , to pay our proper debt , suffring therefore the paine of deathe that our sinnes had deserued : neither could there bee greater Brotherhood , then to applye to vs men by mercye , that rewarde which God man merited by Iustice : giuing mee an assurance to obtaine all things that are conuenient for mee , seeing this our Lord gained them all by Iustice , and applyeth vnto mee his merits by infinite mercye . Ex D. Damaso lib. 3. de Fide orthodoxa a principio . Hee also shewed his immense Wisdome , in inuenting a meanes how to conjoine things so distant , as are God , and Man ; Eternall , and Temporall : Impassible , and Passible : and in plotting how to vnloose the most difficult knot of our Sinnes , the Diuine mercye pardoning them , without preiudice of his Iustice . Hee shewed his Omnipotencye , in doing for man all that possibly hee might to honour , and to inriche him : for among all the diuine workes there is none greater , then for God to make himselfe man . Finally , hee demonstrated his Sanctitye , and all his Vertues , imprinting them in God made man , that hee might bee a visible patterne of them all , animating vs by his Example to imitate them , and ayding vs by his Grace to procure them , which not doing , no man can bee excused . For if God loue his neighbours , who should not loue them ? If God doe good to his enemyes , who should doe euill to his ? If God humble himselfe , who should bee prowde ? If God suffer , and endure , who should bee impatient , and ill suffering ? And if God obey , why should not man bee obedient ?

These seuen Diuine Perfections resplendent in this worke , are to moue mee to praise God seuen times a day , yea , seuen thousand , if I may , desiring to loue and to serue him , with the greatest perfection that may bee possible . For if before God made himselfe man , hee required that wee should loue him with all our Hearte & Soule , Spirit , & Forces : D●ut . 6.5 with how much greater reason may hee now require of mee this degree of Loue , and Feruour in his Seruice ? D. Greg. homil. 36. in Euang. And seeing workes are the proofe of Loue , I am in them to demonstrate this my Loue , endeuoring to imitate those most excellent Perfections , that hee discouered in this worke : to witte : his Bountye , Charitye , Liberallitye , Mercye , and the rest which are imitable , and especially those Vertues , that this God Incarnate exercised in the worlde for our Example .

O most blessed Trinitye , Colloquie . what thankes shall I giue thee for hauing discouered in this worke , those infinite Greatenesses , that thou heldst closed in thy breaste ? What shall I giue thee , that shall not bee all to little for so soueraigne a gift ? How shall I loue , and serue thee therefore ? Behold mee heere wholely dedicated to thy Seruice , with a Desire to loue thee , as thou louedst mee : and to imitate those Vertues , that thou discoueredst vnto mee . And seeing thou hast giuen mee that which is more , giue mee also that which is lesse , graunting mee that I may loue thee , for the infinite gift that thou gauest mee . Amen .

The Second Meditation . Of GODS infinite Charitye resplendent in this Mysterie of the Incarnation , and of the greate Benefits that wee receiue thereby .

ALlbeeit , all the Diuine Perfections are ( as hath beene saide ) resplendent in the Decree of the Incarnation : yet aboue them all , Charitye most florisheth , of which this meditation shall bee : ( leauing the others to the sixt parte . ) And it shall bee founded vpon that which our Sauiour Christ saide to Nicodemus : Ioan. 3.16 1 Ioan. 4. ● . So God loued the Worlde , that hee gaue his only-begotten Sonne ; that euery one which beleeueth in him , perish not , but may haue Life euerlasting . In which wordes our Sauiour disciphered three most principall things of this Soueraigne mysterie ; to witt : The principall Fountaine from whence it proceeded : The Greatenesse thereof : The Endes , and Admirable effectes thereof .

The first Pointe .

FIrst , Sic Deus dilexit mundum . I am to consider the infinite Greatenesse of the Person that loued vs , and did vs this soueraigne benefit , and the infinite Basenesse of him that is loued , and to whome this fauour is donne , comparing the one with the other . First , I will ponder , how the Originall of this soueraigne benefit was the infinite Charitye , and Loue of God ; who as touching his owne Proffit , and Blessednesse , had no neede to loue any bodye but himselfe : for with only beholding , and louing himselfe , hee is infinitely blessed . Yet for all this , of meere Grace hee would loue the Creatures , and doe good to them ; only because hee is Good , and to demonstrate in them the Riches of his Bountye : according to that of the Apostle : God which is riche in mercye , Ephes. 2.4 for his exceeding Charitye loued vs : that is to say : Hee loued vs , not because hee had neede of vs , nor because wee of right did merit it : but only for that his Mercye was compassionate of our miserye : and his Charitye would needes breake forth from him to loue others .

Secondly I will ponder , how Gods infinite Charitye passed yet farther , in desiring so to loue the Worlde , hee beeing who hee is . I call the Worlde the multitude of sinfull men , that sinned in Adam , contracting from him the foule spot of Originall sinne , and afterwarde thorough their owne Will fell into most greivous , and actuall Sinnes , by the which they made themselues most vnwoorthy to bee loued , & deserued to bee very much abhorred . In so much that God not only loued men when they were not , and so consequently were neither Freindes , nor Enemyes : but hee loued them also when they were Enemyes , Rebells , and Vnthankefull for other innumerable Benefits that hee had donne them , to discouer heerein the infinite Treasures of his Mercye , and Charitye .

Thirdly , I will make comparison betweene that which God doeth in Heauen , and that which men doe vpon Earthe : pondering how God loueth the Worlde , that abhorreth him ; and how the Worlde abhorreth God , that loueth it . The Worlde employeth itselfe in offending God : and God desireth to employ himselfe in benefitting the Worlde : admiring therefore with myselfe at the abhominable Wickednesse of the Worlde , and at the infinite Bountye , and Charitye of God .

O God of infinite maiesty , Colloquie . why daignest thou to loue a Worlde of infinite Basenesse ! Thou knowing what the Worlde is , why doest thou not abhorre it ? why doest thou not sinck , and anthilate it ? Blessed bee thy immense Charitye , in whose bosome is contained the Loue of so vngratefull a Creature . Domonstrate it , o Lord , towards mee , in making mee to loue thee , as thou louest mee , and to serue thee , as thou doest merit .

These three things I am to applye to myselfe , putting myselfe in the place of the worlde , who vngratefully , and forgetfully haue abhorred , and offended God : and yet for all this , God hath not omitted to loue mee , desiring to doe mee good , that I might heartely loue him .

The Second Pointe .

SEcondly , Vt Filium suumvnigenitum daret . I am to consider the infinite Greatenesse of the Gift , that God gaue to the Worlde , which was his only begotten Sonne . Wherein I am first to ponder , that the Loue of God is not a Loue of Wordes only , and faire compliment , but a Loue of Deede , and of Action , doing good to those whome hee loueth : and the more hee loueth , the greater Benefits hee bestoweth vpon the beloued . From hence it is , that to demonstrate the infinite Greatenesse of his Loue , hee gaue vs the most precious thing that hee could giue vs , which was his only begotten Sonne , of equall dignitye with his Father , and one , and the same God with him , willing that hee should become man like vs , Coloss. 2.9 that within one man might dwell the fullnesse of God , of the which all might participate . And for this cause Christ our Sauiour desiring to endeare the greatenesse of the diuine Loue , saide : So God loued the wo i de , Ioan. 3.16 that hee gaue his only-begotten Sonne : as who-should say : Hee could not loue it more then to giue his Sonne ; and that not any Sonne ; but his naturall , sole , and only begotten Sonne . And in steede of this Worde , Hee loued : hee might haue put some other like Wordes , saying : So God esteemed the Worlde ; so hee honored it : so hee glorifyed , and exalted it : so hee inriched , and protected it , that hee gaue his only-begotten Sonne : and this freely , and of meere Grace : for there was none that could merit so infinite a Gift .

Then will I ponder , vpon whome this so precious Gift was bestowed : which was vpon a Worlde , peruerse , ingratefull , and forgetfull : vpon a Worlde so bestiall , that this greate , and onely-begotten Sonne of God comming to liue therein ; Mundus eum non cognouit : Ioan. 1.10 The Worlde knewe him not ; neither esteemed , nor reuerenced him , as it ought : neither knewe it how to bee thankefull vnto him for the greate Honour , and Benefit , which from him it receiued . And so comparing what God doeth for men , which is , to giue them his Sonne : and what men doe against God , which is , to offende him , and to bee vngratefull for his Gift : I will greately admire the infinite Charity of God , desiring earnestly to loue him for this fauour , endeavouring actually to demonstrate my Loue , that as God gaue mee the only Sonne that hee had : so I may giue him the onely Soule , and the onely Hearte that I haue , employing my Memory , Vnderstanding , and Will , with all my Senses , and Faculties to loue , and serue such a Father , that gaue such a Sonne to such a Worlde .

O eternall Father , Colloquie . I giue thee all the thankes that I can , for the infinite Loue that thou hast borne vs , giuing vs the most beloued , and precious thing that thou hadst . I desire lo loue thee , as thou louedst mee , giuing thee the most precious thing that is within mee . Receiue my Hearte in pledge of this Loue , that from this day forward , I may not only loue thee in Wordes , 1 Ioan. 13 18. and in Tongue , but in Deede , and in Truthe , seeking allwayes thy Glorye without mixture of any thing that is prophane . Amen .

The third Pointe .

THirdly , I am to consider the ende wherefore God gaue vnto the Worlde this his only-begotten Sonne , Vt omnis qui credit in ipsum non pereaet : sed habeat vitam aeternam . Ioan. 12.47 . and what infinite Benefits redounde vnto men by this Gifte : Wherein I am to ponder how the Sonne of God came into the Worlde ( as hee giueth testimonye of himselfe : Vt saluificem Mundum ) to saue the Worlde with a most perfect Saluation , the which consisteth in two things : First , in taking from it all things that are the cause that it should perish , and bee condemned , pardoning it of it Sinnes , deliuering it from the Slauery of the Deuill , and from the eternall Prison of Hell , and from all other miseries that are annexed to Sinne , and are the cause of returning vnto it . Secondly , in giuing vnto it the Life of Grace , with all the supernaturall Vertues that accompanye it , and finally Life euerlasting . And in these two things are included innumerable others , which heereafter wee shall haue occasion to speake of .

And finally to seale vp the Greatenesse of this Benefit , God willeth that it should extende itselfe to all the men of the Worlde , of what Estate , and Condition soeuer , without excluding for his parte , any that will beleeue in him with a liuely Faithe , who shall not perishe , but shall all of them obtaine Life euerlasting . Now this beeing so , to mee also this Benefit is extended , and I may applye all these wordes to myselfe , saying with all truthe : so God loued mee , that hee gaue mee his onely-begotten Sonne , that beleeuing in him with a liuely Faithe , I may not perish , but obtaine Life euerlasting .

O only-begotten Sonne of the Father , Colloquie . what thankes shall I giue thee , for hauing come into the Worlde to free vs from so many euills , and to heape vpon vs so many Benefits ! Thou pardonest our Sinnes , dispoylest Hell , openest the Gates of Paradise , Vanquishest the Deuill , Triumphest ouer the Worlde , Tamest our Flesh , Cuttest of our Perills , Comfortest our Heauinesses , Quickenest our Workes , Augmentest our Merits , Giuest vs Perseuerance in thy Grace , and finally Crownest vs with thy Glorye . Without thee wee had had nothing of this , and now by thee wee possesse it all : for by thee descende from Heauen all the Benedictions , and Mercies that replenish the Earthe . Blessed bee the Father that gaue thee vnto vs for our remedye : and Blessed bee thou his Sonne that camest to remedye vs . Remedie mee effectually , o Lorde , that I may not perish , but obtaine by thee Life euerlasting . Amen .

By what hath beene saide in this , and in the precedent Meditation , it appeareth , that the causes , and motiues of the Incarnation , may bee reduced to three rankes , inchayned owne within another . One , in regarde of the diuine Perfections , to manifest them : Another , in regarde of our miseries , to remedye them . And the third , in regarde of the supernaturall Riches of Grace , and Glorye to communicate them . Of these three things wee are to weaue a most strong triple Corde , Eccl. 4.12 wherewith strongly to binde vs to this diuine Worde Incarnate , joyning vs vnto him with perfect Loue : seeing wee haue so many motiues to loue him , as are the diuine Perfections that hee hath discouered vnto vs , and the miseries from which hee hath freed vs , and the Graces , and Vertues that hee hath merited vnto vs .

The third Meditation , Of the Decree that GOD made to be borne of a Woman : and of the election of our Blessed LADYE to be his Mother : and of the singular Graces that therefore hee graunted her in the Instant of her Conception .

The first Pointe .

FIrst , D. Th 3. p. q. 31. ar. 4 I am to consider , how God hauing determined to make himselfe man , although hee might haue taken the bodye of a perfect man , as was that of Adam , yet hee would not , but bee borne of a Woman ( as S. Gal. 4.4 . Paul saithe ) and haue a mother , as other men had : And this hee reuealed in the beginning of the Worlde , saying vnto the serpent : Gen. 3.15 That the Seede of the Woman should breake his Heade . To this Determination there were many causes that moued him , wherein , to our proffit , hee discouered his infinite Charitye . The first ; for that the diuine Bountye , which so much loueth to communicate itselfe to it creatures , might bee more dilated , and to greater Greatenesses in both the sexes of Humane Nature , exalting a Man to the infinite Dignitye of the naturall Sonne of God : and exalting a Woman to the Dignity of the Mother of God , which ( as S. 1. p. q. 25. ar. 6. ad 4 Thomas saieth ) is in some sorte likewise infinite : whereby hee giueth vs assurances , that without acception of persons , his intention is to doe good vnto all . Gal. 3.28 . For ( according to that of the Apostle ) in Christ IESVS there is no difference of male , nor female ; of Bond , nor of free : of little , nor of Greate .

The second cause was : That as our Perdition began by a Man , and a Woman : so our Redemption should begin by another Man , and another Woman ; principally by Christ , as beeing the Heade , and our onely Mediator , and Father of the Worlde to come : And secondly , Isa. 9.6 . by his Mother , as by his Assistant in the Worke of our Redemption : to both whome men should repaire for the Remedye of their necessities , with that Confidence , that they vse to haue recourse to their owne Father , and mother . But especially our Lord Christ would haue a mother , that shee might likewise bee the Mother , and Aduocatrice of Sinners ; who if thorough Pusillanimitye they should bee afraide to haue recourse vnto him , for that hee is not onely man , and our Aduocate , but also God , and a Iudge most Iust : they might confidently approche to his blessed Mother , D. Ansel . lib. de excell . Virg. cap. 6. to whome it pertaineth not to bee a Iudge , but an Aduocatrice , that shee as a Mother full of Mercye , and Pitty might bee an Intercessour for all . Whereby wee may see the greate longing that God hath of our Saluation , and that wee should bee confident to obtaine it , seeing hee hath inuented therefore so greate meanes , so sweete , and so effectuall .

I giue thee thankes , Colloquie . o eternall Father , for hauing giuen vs a Father , and Mother of our owne Nature , by whose mediation wee may securely negotiate thy Grace . I giue thee thankes , o diuine Worde , for that it was thy holy Will to haue a Mother , who should likewise bee Ours , by whome wee should finde entrance vnto the Throne of thy infinite mercye , that wee may not bee condemned by the rigour of thy Iustice .

The last cause was , for that it was the pleasure of God to make himselfe a Childe for vs , and to haue a Mother on Earthe to whome to obey , and subject himselfe , like other men : to giue vs an Example of Humillitye , and of other Vertues , as shall bee seene in the ninth Meditation , and in the other ensuing .

The Second Pointe .

SEcondly , I am to consider the election of our blessed LADYE the Virgin , to bee the Mother of God : pondering how the most holy Trinitye , among the innumerable Women that hee sawe in his Eternitye , cast gaciously his Eyes vpon the blessed Virgin , and made choice of her for those Greatenesses , that in the precedent Pointe wee haue spoken of ; that is to say : for beeing the Mother of the Diuine Worde Incarnate , and his Cooperatrice in the Redemption of the Worlde : the Mother , and Aduocatrice of Men : and shee to whome God himselfe , as hee was man , did subject himselfe , and obey . Vide Franciscum Suarez tom. 2. in 3. p. disp. 1. This election ( as say the holy Fathers ) was the Roote of the other Greatenesses of our LADYE , of which shee alwayes made greate estimation , and for which shee was euer very thankefull , considering that it proceeded from meere Grace , without any merit of hers : for when as almighty God made choice of her to bee his mother , hee might haue chosen many other Women as well as her , and made them like vnto her . But yet I am to rejoice that this good Lot fell vpon her , and to giue her the Much good doe it her , therefore saying vnto her .

O most blessed Virgin , Colloquie . I exceedingly rejoice that thou wast elected for so soueraigne a dignitye , as to bee the mother of the same , whose Daughter thou art . And seeing with this dignitye , it was graunted thee likewise to bee the mother , and Aduocatrice of Sinners : shewe thyselfe to bee our Mother in fauouring vs , and Aduocating for vs , that wee may bee the worthy Children of him , of whome thou art the Mother .

The third Pointe .

FRom hence I will mount to consider that God our Lord in his Eternitye hauing made choice of our blessed LADYE to bee his Mother , Of the Predestination of our blessed LADYE D. Th. 3. p. q. 7. ar. 10 Ex D. Aug. lib. de nat. & grat . c. 38. Cant. 6.9 . did withall elect her to bee the most excellent Vessell of his Mercye , with whome hee would leaue in trust all the Greatenesses of Grace , and Glorye that were conuenient for the Mother of such a Sonne ; and consequently the greatest that might bee graunted to any one , beeing but a meere Creature : for the which it is saide of her , that shee is Electa vt Sol , Elect as the Sun : for as the Sun is only , and singular in his Excellencyes among all the Starres : So the blessed Virgin was elected to bee the only , and most singular in the Giftes of Grace among all the pure Creatures , so that neuer any should bee equall vnto her .

This I may ponder in generall , by that saying of S. Paul , Ephes. 1.4 . that God elected vs , Vt essemus sancti , & immaculati in conspectu eius in Charitate , That wee might bee holy , and immaculate in his sight in Charitye . In all which the Election of our blessed LADYE the Virgin was supereminent . For first , shee was chosen to bee holy with all the Degrees of Sanctitye , and in all kindes of Graces , and Vertues , that were to bee bestowed vpon all the other creatures , and with much greater Eccellencye vpon her , then vpon any of them . Serm. de Assumpt . to. 4. For ( as Sainct Hyerome saithe ) Those Graces that were distributed among other Sainctes , were giuen all togither with greate fullnesse vnto MARY , because of her was to bee borne the Author of all Graces Christ IESVS : Matt. 1.21 who as hee is the Holy of Holyes , would sanctifye her that was to bee his Tabernacle , Psal. 45.5 . that among all pure creatures shee should bee as it were the Holye of Holyes , superiour to all in sanctitye .

Secondly , shee was chosen to bee pure , and without spot , withall those degrees of Puritye that might bee founde in a pure Creature , without hauing any staine of sinne , or any trace thereof . For ( as S. Lib. de concept●… Virg. cap. 18. Anselme saieth ) It was conuenient that the Virgin should bee resplendent with such a Puritye , that next vnto God none should bee greater , because shee was to bee the Mother of him that is Puritye itselfe : who as in beeing God , hee hath a Father by his Diuine Essence , pure , and cleane from all Sinne : so in beeing Man , hee would haue a mother pure , and cleane with like Puritye thorough speciall Grace , that his earthely Mother might heerein resemble his heauenly Father .

Thirdly , shee was chosen to bee holy , In conspectu ●ius in charitate . and immaculate , not howsoeuer , but in the presence of God : that is , that with Sanctitye , and Puritye , true , and not fained ; not exteriour only , but also interiour , shee should walke in the presence of God : aswell in the presence of his Deitye , contemplating , and pleasing him as a faithfull daughter in all her Workes : as also in the presence of God made man , nourishing him , and ministring vnto him as a mother : louing him for both respectes with most inkindled Charitye , and gathering togither with such seruices , innumerable , and most notable merites , for which , hee might afterwardes communicate vnto her , his amiable Presence , and resplendent Countenance with greater Excellencye of glorye , then to all the rest of the elected . All which proceeded from the infinite Charitye wherewith the most sacred Trinitye loued her aboue all , and predestinated her to so greate a Glorye . The Father , for that shee was to bee the mother of his owne Sonne : The Sonne , for that shee was to bee his owne Mother : And the holy Ghoste , for that hee was to worke in her , the Conception of this Sonne , true God , and true man .

And this is the ende of the Election , and Predestination of the B. Virgin : for the which I am to praise the most holy Trinity , and to rejoice at the Glory that from hence redoundeth to her , whome I holde for my Mother . And seeing God our Lord hath also called mee thorough his infinite Charitye to bee holy , and immaculate in his presence , I am in all this to take for my patterne the sacred Virgin , imitating her in the three things that haue beene declared : and for my Aduocatrice , that shee may obtaine them for mee of her Sonne ; 2 Pet. 1.10 I , for my parte endeuouring ( as S. Peter saieth ) with good Workes to make sure my Vocation , and Election .

O sacred , Colloquie . and soueraigne Virgin , I rejoice that as the Sun , thou arte elected , in whome there might bee no obscurity of Sinne , but greate Splendour of Grace , and finally bright shining light of Glorye , as farre exceeding all other Sainctes , as the Sun excelleth the Starres . Doe to mee the Office of the Sun , lightening my Darkenesse , that I may bee pure , Dan. 12.3 and resplendent , like a Starre of the Firmament , shining in perpetuall Eternityes . O euer-liuing God by whose Charitye without our merites wee were elected to bee immaculate , and Holye in thy Presence ; I most humbly thanke thee for hauing elected this sacred Virgin with so soueraigne an election : for wh●se sake I beseeche thee to purifye my Soule from her Sinnes , and to adorne it with thy Vertues , that I may liue for euer in thy Presence , and obtaine Life euerlasting . Amen .

The fourth Pointe .

FOurthly , I am to consider , The Conception of our B. LADYE how the time beeing come , wherein God would make himselfe man ; to laye the first Stone of this building , hee created the B. Virgin that was to bee his mother : and in the very instant of her Conception , hee communicated vnto her most excellent Graces , and singular Priuiledges , as was meete for such a Sonne , to giue vnto his Mother , hauing chosen her thorough his owne Will , and thorough his greate Charitye , and beeing most Riche , and Potent to inriche her with the Treasures of his Grace . These Priuiledges wee will reduce vnto foure , pondering breifely some Reasons thereof , and in what manner wee may participate of them .

The first Priuiledge hee graunted her , was to preserue her from Originall Sinne , into which by beeing the daughter of Adam shee was to fall , sanctifying her Soule in the first instant of her Creation , when hee joyned it to the bodye . So that like as God our Lord at one instant gaue to the Sun Beeing , and Light , and to the Angells , and to our first Parents Adam , and Eua , hee gaue jointely nature , and Grace : So in one , and the same instant , hee created , and sanctifyed the Soule of the B. Virgin , electing it as the Sun , that it might not bee touched by the darkenesse of Sinne . The reason heereof ( beside what hath beene saide in the precedent Pointe , was for that our Sauiour Christ came into the Worlde , to redeeme men , and to free them from all Sinne , especially from Originall . The which hee might doe in two sortes : either by drawing them out of Sinne , after they were fallen into it : or by preseruing them from falling into it . And this second manner is much more excellent : for in it is most resplendent the Omnipotencye , and Mercye of the Redeemer , 1. parte in the 6. Meditation . because , ( as before hath beene saide ) as there is no greater miserye then the foule staine of Sinne : so there is no greater mercye then so to preserue vs from Sinne , that it may not touche vs so much as for an 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 Rebellion 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 Triumphant 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 Workes 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 content 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 Worlde ; 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 Wombe of thy Mother , Luc. 1.29 with those Wordes 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 Women : 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 : Wherein 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 : Deuotion 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 , conforteth , Cant. 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 prouidence 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 determination 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 possible for her Strength . Thirdly , that in euery worke shee vsed greate Wisdome , and Discretion , with singular Constancye , vntill shee had effected it . Fourthly , that with euery one shee mixed much Variety of Affections , and Vertues , to augment iointely in all . For these foure Excellencyes , the Angells admired her , Cant. 6.9 saying : Whoe is shee that cometh forth as the morning rysing , faire as the Moone , elect as the Sunne , terrible as the Army of a Campe set in aray ? what is this Childe that maketh her Progresse from Vertue to Vertue , increasing like the Light of the morning without staying , or turning backe ? beautifull like the full moone with plenty of Graces , without any waning therein ? elected as the Sun , that there is none in Earthe to bee her equall ? And who is this , that beeing a weake maide by nature , is most firme by Grace , containing within her an armye of all Vertues , ordered with the Order of inuincible Charitye ? Thus spake the Angells with Affection of Admiration : and God rejoiced in beholding her Feruour : and men that behelde her were edified , in seeing so greate Sanctity in so tender yeares . But I both admiring , and rejoicing heereat , will withall confound myselfe , considering how farre I am from it thorough my Negligence , and Coldnesse , and desiring to get out of it , to imitate her example .

Then will I ponder , how this Childe spent a greate parte of the daye in ascending , and descending that mysticall Ladder of Iacob , Gen. 28.12 . which reached from Earthe vnto Heauen : in whose top stood the Omnipotent God , Ex D. Ber. in scala claustralium . and whose Degrees ( as before hath beene saide ) are Reading . Meditation , Praier , and Contemplation . One while of the daye shee spent in Reading holy Scriptures , to the greate consolation of her Soule , allmighty God opening vnto her the Sense , that shee might penetrate , and vnderstand them . From hence shee ascended to meditation , conferring with herselfe what shee had reade , searching out newe Verities that illustrated her Soule , and inflamed it with the fier of Loue , and Deuotion . From hence shee mounted another space by the Degree of Prayer , desiring of God with greate feruencye the giftes of his Grace , not only for herselfe , but for her Companions , and for all the People . And lastly , shee ascended to the Degree of Contemplation , wherein shee spent very much time , vniting her Soule to God , from whome shee receiued such sweetenesse , and consolation ; and such extraordinary abundance of celestiall Giftes , that none can comprehend , or knowe them , but God that gaue them , & shee that receiued them ; rejoicing in that hidden Manna , Apoc. 21.7 whose taste none attaineth vnto , but hee that receiueth it . And in these Exercices , shee was visited by the Angells , that garde this Ladder , comforting those that ascende it ; but much more this blessed Virgin whose Puritye was greater then theirs : for seeing her mount vp , they spake with Admiration that of the Canticles : What is shee , Cant. 3.6 . that ascendeth by the desert , as a little rodde of smoke of the aromaticall spices of Myrrhe , and frankincense , and of all pouders of the Apothecary ? Who is this young Maiden that liueth in the Desert of this Worlde , and in the Solitarinesse of this Temple , and sprowteth vp not like a Rodde , but like a Twigge that is small , and humble in her owne eyes , but most odoriferous , and gracious in the eyes of God , in the which shee goeth allwayes ascending , and increasing with the Myrrhe of Mortification , with the Incense of Praier , and with the continuall Exercize of all Vertues ?

Finally , in descending this Ladder , this blessed LADYE was exercized in working with her handes for the seruice of the Temple , & to the commodity of her Companions , mingling her exteriour workes with Praier : for which it is saide of her , that her Garments smelled of Incense .

O soueraigne VIRGIN , Colloquie . Cant. 4.11 . Rodde that sprungest from the roote of lesse , & ascendedst to thy Beloued , like a most odoriferous Sprigge of Perfume : obtaine for mee , that I also may bee litle in Humillitye , & carefull to mount by the Ladder of Praier , by which thou ascendedst , Isa. 11.1 . vntill I vnite myselfe with allmighty God : descending also to exercize the workes of Mortification in myselfe , & those of Piety towardes my neighbours , increasing in all Vertues , & giuing vnto all men the Odour of good Example : for the which they may glorifye God worlde without ende . Amen .

The fifth Pointe .

FIfthly , Of her Vowe of Virginitye . I am to consider , how in this time this Soueraigne VIRGIN made another very newe offer to our Lord God , and a very pleasing , which was the Vowe of perpetuall Virginitye , offering it vnto him by speciall inspiration of the holy Spirit , and with extraordinary Deuotion . For the greatenesse of the Loue that shee bare vnto God , mooued her to desire , to deliuer vnto him her whole Heart , and to take him to her Spouse , occupying herselfe totally in meditating vpon him , and in pleasing him , without diuiding herselfe in other things , 1 Cor. 7.33.34 . as those are diuided that are married . And shee knowing that Virginity was more precious with a Vowe , then without it , shee was not contented with a single Purpose of preseruing it , but shee made a particular Vowe thereof ; because shee allwaies desired to doe what was best , most firme , and most secure , and that which was most to the Glorye of God our Lord . Then was fullfilled that which her Spouse sayed of her : My sister spouse is a Garden inclosed a Garden inclosed , a Fountaine sealed vp . Cant. 4.12 . Hee twise calleth her an inclosed Garden , for that shee was perfectly chaste both in Soule , and in Bodye , confirming it with a perpetuall Vowe , which serued as a Locke for her greater Security : adding for Gardes , Humillity , Modestye , Silence , and Abstinence , by reason whereof hee also callet● her a Garden : to giue vs to vnderstand , that her Virginity was not barren , but accompanied with many Flowers of Vertues , and with excellent fruites of good Workes : Some that beautified the Soule : Others that adorned the Bodye , that shee might bee , Sancta corpora , & Spiritu : 1 Cor. 7.34 . Holy in Body , and in Spirit O how pleasing was this Garden to the diuine Spouse ! hee was recreated with the Vowe , & Odour of the Flowers of her Vertues : hee eate of the sweete fruictes of her good Workes : Cant. 5.1 . hee rejoiced to beholde it so well inclosed with a Vowe , delighting much in the Locke , & Gardes that it had . And therefore hee watered it with greate abundance of heauenly Consolations , and Giftes ; making in them a Fountaine , & Well of the liuing Waters of his Graces , inclosed with his diuine Protection .

From this Heroicall Example of the sacred VIRGIN , I will collect a hearty Desire of Chastity , offering myselfe to preserue it with the greatest perfection that possibly I may , according to my Estate : taking the blessed VIRGIN for my Patronesse , & Defendresse in this Enterprise , saying vnto her that verse which holy Church singeth : O Virgin singular among all other in meekenesse , and Puritye , deliuer vs from Sinne , and make vs meeke , and chaste . Amen .

And in imitation of her , I will shut vp the Garden of my Bodye , and Soule , if God shall inspire mee therevnto , vnder the locke of a Vowe : and if in this manner I cannot locke it vp , I will place for Garders those Vertues that garde Chastitye .

The Sixt Pointe .

SIxthly , Of the Betrothing to S. Ioseph . D. Tho. 3. p. q. 29. Mat. 1.18 Luc. 1.34 35. I am to consider , how the time of the Incarnation approaching very neere , the blessed VIRGIN our LADYE , by reuelation from God , was batrothed to a just man named Ioseph , shee beeing certified that it should bee without perill of her Chastitye : to the which shee readily obeyed . Vpon the which , I will ponder the causes why God our Lord would that his mother should bee despoused , wherein hee discouereth the Prouidence hee hath of those that are his . The first was , to conceale the mystery of the Incarnation , & the Childe bearing of the VIRGIN vntill the full time : Hee had likewise heerein a Care of the Honour of his Mother , that they might not esteeme her as an Adulteresse : As also that shee might haue one to sustaine , and serue her in her Afflictions , and to accompany her in her Peregrinations : & that her Sonne might haue a Tutour , or Foster father to bring him vp , and prouide for him . And finally to haue occasion to magnifye S. Ioseph , exalting him to such a Dignitye , as to bee the Spouse of the Mother of God , & the Foster father of the Sonne of God .

O most louing Father , Colloquie . I giue thee thankes for the care thou hast of thy Children , & Seruants , prouiding for their Honour , & for their Ease , and sustentation , preuenting in time the Remedye of what may molest them , and seeking out Occasions to magnifye them . Happy is hee that is vnder thy Wing , and Protection . Prouide for mee , o Lord , that am thy Creature , that I may allwayes bee imployed in seruing thee , seeing thou art allwayes imployed in gouerning mee .

Secondly , I am to ponder in the VIRGIN , the greate Faithe , and Confidence that shee had in God , that her Chastitye should not bee indaungered by her Mariage : As also the greate Obedience that shee shewed in accepting this Estate which shee had so earnestly refused , denying her owne will , and resigning it to the Will of God . Wherein , I am to imitate her , according to my Estate , perswading myselfe , that for my Obedience to God , if I trust in him with a liuely Faithe , I shall not loose Vertue , nor Consolation , nor any thing whatsoeuer in reason , I can desier for my Saluation . For God hath both Knowledge , and Power to ioyne Virginity with Wedlocke : Contemplation with Occupation , and the Beautye of Rachel , with the fruitefullnesse of Lia , without receiuing any harme the one by the other .

The seuenth Pointe .

SEuenthly , Of the feruent zeale wherewith shee desired the Incarnation . I am to consider the feruent Desires the blessed VIRGIN had of the comming of God into the Worlde , the which so much the more increased , by how much the time of the Incarnation approached neerer , the holy Spirit inspiring them into her , whose propertye is , when hee will graunt any thing to the elected : to inspire into them liuely desires thereof : that with their Desier , & with Praier they may dispose themselues to receiue it .

Besides this , 2 Cor. 5.14 . the VIRGIN was sollicited by her owne Charitye , with the two most noble Actes thereof : Loue of God , and of our neighbour : zeale of the Glorye of God , and of the Saluation of Soules : for as shee very much loued God , shee desired to see him allreadye made man , the better to knowe his Greatenesses , to beholde his meruailous Workes , and to conuerse familiarly with him . Then vsed shee vnto him that of the Canticles : Cant. 8.1 Who shall giae to me thee my Brother , sucking the Breastes of my mother , that I may finde thee without , and kisse thee , and now no man dispise mee : I will take holde of thee , and bring thee into my Mothers howse , there thou shallt teache mee , and I will giue thee a cuppe of spiced wine , and new wine of my Pomegranates . O how happy were I , if I might see thee allreadye in humane fleshe , sucking at the breastes of some Woman , and might finde thee out of thy Heauen , conuersing visibly with men vpon Earthe , that I might giue , and receiue of thee the kisse of Peace . Then would I procure to conuerse with thee , and to heare thy Doctrine in this Temple , and to inuite thee to what thou most of all desirest , giuing thee my whole Loue with many Affections , and Actes of Charitye .

Hereunto was added , that her feruent zeale did eate her vp , seeing the offences against God , and the perdition of men : and therefore with many , and greate Gronings , and Praiers , desiring of God to come to their Remedye : shee repeated with greate Affection the praiers of Dauid , and of Isaias which the Church vseth in the Aduent , Psal. 79.3 . & 84.8 Isa. 64.1 . & 45.8 . saying vnto allmighty God : Raise , o Lord , thy might , and come to saue vs : Shewe vs thy mercye , and giue vs thy Saluation : O that thou wouldest breake the Heauens , and descende : Drop dewe ye Heauens from aboue and let the clowdes raigne the Iust : Be the Earthe opened , and bud forth a Sauiour .

Finally , the Praiers of the blessed VIRGIN preuailed so much with God our Lorde , that though the Worlde were so wicked ( as soone after wee shall see ) and that mankinde no wayes merited this fauour , shee only counterpeised the Demerits of all , and with her merits , and Praiers was a meane that the Sonne of God hastened his Incarnation , without making any accoumpt of the Indignitye of the Worlde . O meruailous efficacye of the Praier of the VIRGIN !

I rejoice , o blessed LADYE , Colloquie . that thou wast so powerfull with God , as to make him mende his pace , and hasten his comming : beseeche him also to make haste to come to visit mee : and that I may bee worthy of his visitation , Inuocate the Diuine Spirit to inspire mee with feruerous Desires thereof . Amen .

The fifth Meditation . Of the time that God chose to annuntiate , and execute the Mysteries of the Incarnation .

THree times might our Lord God haue made choise of , D. Th. 3. p. q. 1. ar. 5. & 6. to execute the Decree of his Incarnation . The first , was in the beginning of the Worlde , assoone as Adam had sinned : The second , in the middle of it Continuance , Abac. 3.2 . which the Prophet Abacuch calleth , In the midle of yeares . The third , about the ende . But the Diuine Wisdome made choise of the first time to promise this mysterie , as concerning the Remedye of Sinne : of the second , to execute it . And of all the rest , to gather the copious fruites that from it were to spring : ordaining it thus for our Good , for the Causes that in the ensuing pointes shall bee pondered .

The first Pointe .

FIrst , D. Th. 2.2 q. 2. ar. 7. ex Gen. 3. I am to consider , that God our Lord ; assoone as Adam , and Eua had sinned , was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne , and of the Punishment that therefore they had deserued , to demonstrate heerein the greatenesse of his Charitye , and mercye towardes men .

This was resplendent , in that comming as a Iudge to take accoumpt of Adam , and Eua for their Disobedience , and to denounce vnto them the Sentence of Deathe , which thereby they had incurred ; withall as a mercifull Father , hee promiseth them , not only to make himselfe man for them , but also to dye , to deliuer them from Deathe , pretending heerein , that by their Faithe in this Redeemer , they should not distrust the Diuine mercye , nor of the pardon of their Sinne , but that they should forthwith procure it by Penance , greiuing to haue offended him that had shewed them so much Loue . So that when God cast our first Parents , and all their Posteritye , out of the terrestriall Paradise , hee then promiseth them him , that shall open the Gates of the Celestiall Paradise . And when hee chargeth them with Maledictions for Sinne , hee offereth them of his meere Grace , the Author of all Heauenly Benedictions . And when they are vanquished by the Diuell , hee assureth them that there shall bee borne of them a man , that shall free them from his Tirannye .

O Father of Mercyes , and God of all Consolation , Colloquie . I humbly thanke thee , for that in the middest of thy Wrathe , thou art mindefull of thy infinite mercye : Abac. 3.2 . And when all men by the first Adam deserued to bee accursed , thou didst promise vs the second Adam by whome wee should bee blessed . Shewe , o● 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 Worlde , 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 f●●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 Wretche 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 God was resplendent , in hauing awaited then to make himselfe man , when Iudea was in such a Disposition , that men thorough their wicked Life were to abhorre him , and thorough Enuye to persecute him , euen to the bereauing him of his Life , taking Occasion from hence to redeeme them by his Deathe .

O Infinite Wisdome of God , Colloquie . how contrary art thou to the Wisdome of the Worlde , seeing thou treatest of redeeming it , when thou art to haue greatest Occasions to suffer for the redemption of it ! O how contrary to this Wisdome are the Imaginations of my fleshe , which flyeth the occasions of Affliction , and seeketh the Occasions of it owne Ease ! Chase away , so Lord , my Imaginations , that I may followe thine , embracing Affliction , as thou embracedst it for my Example .

The third Pointe .

THirdly , I am to consider , why our Lord deferred his comming into the Worlde , so many thousands of yeares , pondering especially two causes for my owne proffit . The first is , for that in this time men by the Experience of their Innumerable , and most greiuous Sinnes , knewe the extreeme necessitye that they had of their Redeemer . Who as hee came from Heauen to bee the Phisition of our Greiuances , hee expected that they might increase , and bee manifested , that his Infinite Wisdome , and Omnipotencye might likewise bee manifested , in curing so greiuous Infirmities with so proportioned Remedyes . For this cause when Pride was growne to that excessiue heighth in the Worlde , that man would vsurpe the Greatenesse of God , then would God take the forme of a man , to cure so abhominable Pride , with so profounde Humillitye . And when the Desier of Riches , Honours , and Delicacyes was most egre , and hot ; then would God clothe himselfe with Pouertye , Contempt , and Dolour , to cure such an ardent Desier of temporall Goods , with so ardent a Contempt of them .

O soueraigne Phisition , Colloquie . I humbly thanke thee , for hauing come in such a season to cure our Infirmities with such precious Medicines . Beholde , o Lorde , my woundes are much increased , deferre not to remedye them , that in mee may bee discouered the greatenesse of thy Mercies .

The second cause of this delaye was , for that it is the good Pleasure of our Lord , that his Giftes , especially when they are very greate , should bee esteemed , required , and solicited with Praiers , and Gronings : as did all this time the Fathers that were in Lymbo , and the Reighteous that liued on the Earthe . And by the waye likewise with this deferring , hee made proofe of the Confidence , and Patience of the Iust to whome this promise was made : for it is an Heroicall Vertue not to loose Confidence , Hebr. 11. though the accomplishment of the promise bee long time deferred . Whereupon saide a Prophet : Abac. 2.3 . Yf hee shall made tariance expect him : because comming hee will come , and will not slacke , that is : Though hee delaye according to the Desier of thy Hearte , hee will not delaye according to the Order of his diuine Prouidence , to accomplish what thy necessity requireth : for hee will come infallibly in his determinate time , when his Comming shall much more auaile thee .

These two Causes I am to applye to myselfe , pondering how God our Lord sometimes permitteth his Elected a long time to suffer greate Afflictions , and Drouthes , that by experience heereof , they may knowe what neede they haue of Gods Visitation ; that they may bee grounded in profound Humillitye , and that by this delaye the desiers of their remedye may increase , and their Faithe , and Confidence may bee prooued : and that so they may come to make greate esteeme of the Gift of God , and with greate Care to preserue it . Heerewith entring into Consideration what a greate Happinesse it was to mee , to bee borne after this soueraigne misterye was executed , to enjoy more abundantly the Graces , and Giftes that were thereby communicated vnto men : my Longings , and Sighes , my Desiers , and Gronings must bee to this ende , that God by his Grace may come vnto my Hearte , and visite my Soule with abundance of his giftes , taking to name ( like another Daniel . ) The Man of Desiers , Dan. 9.23 & 10.19 Aggei 2. employing them in desiring the comming of him that tooke to name , The Desired of Nations : without beeing weary of solliciting it , though it seeme to mee to bee long deferred : for that there is no daye that commeth not at last : And the greater the Sollicitation , the lesser the delaye , and the greater the Rewarde .

The sixt Meditation . Of the comming of the Angell S. Gabriel to annunciate to the Virgin the Misterye of the Incarnation : and of the manner how hee saluted her and remoued her Feare .

The first Pointe .

FIrst , I am to consider what passed in Heauen , when the appointed time was arriued wheerein God our Lord would make himselfe man . Imagining how the most sacred TRINITYE beeing on the Throne of his Glory , desiring to giue notice heereof to her that was to bee the Mother of the Worde Incarnate , determined to send her a very glorious Embassage , to moue her to accept it , the beginning whereof is recounted by the Euangelist , Luc. 1.26 saying : The Angell Gabriel was sent of God into a Cittye of Galilee , called Nazareth , to a Virgin despoused to a Iust man , whose name was Ioseph , of the House of Dauid : and the name of the Virgin was MARYE .

In this Embassage I am to ponder , Who sendeth it : Who bringeth it : to whome it commeth : and vpon what cause : collecting out of all , Proffit to myne owne Soule . Hee that sendeth it is the Omnipotent God , who without hauing neede of his creatures , only of his meere bountye , and to doe good vnto men , delighteth to communicate with them , and to sende them messages , and embassages , vsing for his ministers heerein creatures so noble , as are the Angells : Who ( as S. Heb. 1.14 . Paul sayeth ) are ministers of God for the good of those that are to receiue the inheritance of Saluation . And their continuall ministery is , to ascende , and descende that Ladder that Iacob sawe , Gen. 28.12 . bringing downe messages from God to men , and carrying vp messages , and Petitions from men to God .

O God of Immense maiestye , Colloquie . Psal. 8.5 . what is man that thou art mindefull of him ? Or the Sonne of man , that thou visitest him ? May thy Angells praise thee for the tender Loue thou hearest vnto men .

Hee that bringeth this Embassage is an Archangell so excellent , Ex D. Gre. hom. 34. in Euang. that hee hath to name Gabriel : which is to say : Fortitude of God : to signifye the Fortitude that is resplendent in our Lord that sent him : and in him that is to bee Incarnate : and in the Workes , that the Word Incarnate is to doe : and in the ministers that hee shall take to publish them , whome this Embassadour representeth : who in the Vertue of God was strong , Psal. 102.21 . and Potent to fullfill whatsoeuer hee commaunded him ; not only in this case that was so glorious , but in any other how humble soeuer , as heereafter wee shall see . In the 13. Meditation . For his Glorye is , to doe what God willeth : and in imitation of him , I will procure by Gods grace , to clothe myselfe with his Fortitude , to accomplish in all things the Diuine Will.

Shee , to whome the Embassage commeth , is a poore Virgin , forgotten by the Worlde , despoused to a poore Artificer that liued in a litle Citty of so base esteeme , that it was hardely beleiued that any good could come out of it . Ioa. 1.46 But shee was most holy , & pure , and therefore so esteemed of God , that shee was preferred before the Daughters of the kings , and Emperours of the Worlde : for in the eyes of God there is no such Greatenesse as Sanctitye : neither in mine ought there to bee , I esteeming only what God esteemeth .

The Intent of the Embassage is , to require the Consent of the VIRGIN to bee the Mother of God : for this our Lord is of so noble a condition , that though hee bee an absolute Lord , hee will not bee serued by his Creatures in such waighty Affaires , without their free Consent . For though to bee the mother of God was a thing very excellent , yet greate Afflictions were annexed vnto it : it was therefore meete , that the Virgin should of her owne freewill accept the Dignitye with the Charge , that shee might merit the more , and it might be the more sweete , and easy vnto her . And so likewise , neither will God enter to inhabit in men by Grace , nor exalt them to the Dignitye of the Sonnes of God , without their free Consent , hauing attained to the vse of Reason .

From hence I will passe , spiritually to consider this Embassage , applying it to myselfe , and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations : Tract . de 7. donis Spiritus sancti c. 6. ex Richa . de sancto Victore . Ex D. Ber. ser. 1. de Pentec . the which ( as S. Bonauenture saieth ) are the Inuisible Embassadours , and messengers of God : and by them hee speaketh vnto mee , and discouereth his Will , and solliciteth mee to giue him entrance into my Soule , and to employ myselfe allwayes in his Seruice . And therefore in feeling within myselfe these Inspirations , I am to reuerence them as Embassadours of God , giuing him many Thankes , for that hee daigneth to speake vnto mee by them , consenting presently to all that hee requireth of mee , and beseeching him more often to speake vnto mee .

O most louing Father that solicitest my Consent with so greate Loue , and Care , Colloquie . as if that which importeth mee , imported thee : Inspire mee what thou willt , for I am ready to consent to whatsoeuer thou inspirest mee .

The Second Pointe .

SEcondly , I am to consider the Entrance of the Angell to the VIRGIN , and the manner how hee saluted her : Pondering how hee tooke of Ayer , a most beautifull Bodye of Humane shape . And in this manner hee entered where the blessed VIRGIN abode , with rare Modestye , Reuerence , and Grauitye , and with such an exteriour semblance of Sanctitye , as well declared what interiourly shee was : to instruct vs what Apostolicall men ought exteriourly to bee , who ( as S. 2 Cor. 5.20 . Ephe. 6.20 . Paul sayeth ) are the Embassadours of Christ : and likewise what Religious men ought to bee , that professe an Angelicall Life ; whose exteriour behauiour ought to represent Sanctitye , and to mooue thereunto all that beholde them .

The Angell in entring saluted the B. VIRGIN not with vaine Salutations , but with those diuine Wordes that God put in his mouthe : saying vnto her : HAILE , full of Grace , S. Ambr. Beda in Luc. 1. our Lord is with thee ; Blessed art thou among Women . This Salutation , ( as say the holy Saintes ) was newe , and neuer heard of in the Worlde , inuented by the most holy TRINITYE to honour the sacred VIRGIN , and to declare her rare Sanctitye , & newe Dignitye , as the Misterye was newe for the which it was ordained . Ier. 31.22 For as Christ was a newe man contrarye to the olde Adam : so the blessed VIRGIN that conceiued him , was a newe Woman contrary to the olde Eua. With this Spirit , and esteeme wee are to say , and to meditate this newe Salutation , pondering in euery worde , the Greatenesse that it signifyeth , with affections of Ioy , and Thankes giuing : rejoicing that the blessed VIRGIN hath such Greatenesse , and giuing Thankes to God , for giuing it her ; desiring of him some parte thereof , and purposing to imitate what is imitable .

AVE .

First , the Angell to manifest his Ioye , and the Ioyfull newes that hee brought , and to assure the VIRGIN , entreth saying : Aue : which is as much to say , as Haile : or God saue thee : peace bee with thee , bee cheerefull , & assured : for the newes that I bring is of peace , and Prosperitye .

O soueraigne VIRGIN , Colloquie . with all the Affection of my Hearte , I salute thee , and say , Aue , Haile , God saue thee . For by thee began our Saluation , conceiuing him that was the Author thereof : Ecclesia in Hymno Aue maris stella . Thou hast changed the name of Eua , defeating her miseries , and replenishing vs with mercyes : The other Eua was the beginning of Sinne , thou the beginning of Grace . By the other Deathe entred into the Worlde : by thee Life . Gen. 3.15 The other subiected vs to the Serpent , thou hast broken his Heade . Bee cheerefull , o blessed VIRGIN , for the good lot that hath befallen thee : and renew my Hearte that I may daily sing this newe Canticle of Praise with newe feruour of Spirit , Amen . Psal. 32.3

Secondly , I am to ponder the cause why the Angell in this first salutation , named not the Virgin by her proper name , saying : Haile MARYE : but Haile , full of Grace ; our Lord is with thee : blessed art thou among Women . This hee did , that wee might vnderstand , that allmighty God gaue her newe , and most glorious names , as hee gaue to the Messias , Isa. 9.6 . the which for Excellencye are to bee attributed vnto her in the Church : so that as wee call Salomon the Wise : and S. Paul the Apostle : so wee may call the blessed VIRGIN the Full of Grace , or the Blessed among Women . Isa. 7.14 . And as the name of the Mossias is Emanuel , which is as much to say as God with vs : so the name of the VIRGIN may for excellency bee , Colloquie . Our Lord with thee . O most sacred VIRGIN , let others call thee the Rod of Iesse , the Porte of Heauen , the House of Wisdome , and other like names : I will now call thee , as did the Angell , full of Grace , the Inhabitation of our Lorde , and the blessed among Women : and declare to thy glorye the Greatenesses signified by these names .

GRATIA PLENA .

First , I will ponder what fullnesse this is , and how the blessed VIRGIN was full of Grace with all manner of fullnesse . Shee was full of the Grace that Iustifieth : full of Charitye , Faithe , and Hope , of Humillitye , Obedience , and Patience with the rest of the Vertues : full likewise of Wisdome , of knowledge , of Pietye , and the Feare of God , with all the other giftes of the Holy Spirit .

Her memory was full of holy Cogitations : her Vnderstanding of greate Illuminations of God : her Will of feruent Actes , and Affections of Loue , and zeale , with inward , and hearty desires of the Glory of God , of the comming of the Messias , and of the Redemption of the Worlde . And this fullnesse shee actually had , when the Angell entred to salute her : for shee was busied in the Contemplation of these mysteries , which was in a manner her continuall Occupation . Besides this , shee was full of Grace in her Workes : for they were all workes full , entire , and massiue , with that fullnesse that they might haue of pure Intention , feruour , & Loue : So that God could not say vnto her , as hee saide to that other Bishop : Apoc. 3.2 . I finde not thy Workes full in my presence .

Then will I ponder the Greatenesse of this plenitude : for many Vessells are full of precious liquor ; but the greater containeth the greater quantitye : So many Sainctes were full of Grace : but the blessed VIRGIN , ( as sayeth S. Thomas ) aboue all : 3. p. q. 27 art. 5. for shee was a much greater Vessell , & her fullnesse was conformable to the Dignitye of the mother of God , which farre exceedeth the Dignityes , and offices of the other Sainctes : and shee euery day with the vse of Graces amplifyed the Vessell , and made it capable of other greater .

O most sacred VIRGIN who is able to recount the fullnesse of Grace that thou hast aboue all the Sainctes that were filled therewith ! Colloquie . They were like Riuers : but thou according to thy name , art full like the Sea . It gladdeth me that for excellencye S. Gabriel calleth thee , the full of Grace , it seeming vnto him that there was no other , that had the like fullnesse : and that he , and his Companions in comparison of thee , might call themselues emptye . I thanke thee most blessed TRINITYE for the fullnesse of Grace , Ecol. 1.7 . that thou gauest to this Soueraigne VIRGIN : by whose merits I beseeche thee to giue mee some parte thereof , that the Vessell of my Soule though but a litle one , may bee filled according to the capacitye thereof . O Mother of mercye , and Immense Sea of Grace ; seeing the Riuers issue out of the Sea whereinto they entred , let there issue from thee some Riuer of Graces , to fill the vacant places of my Soule , that my Workes may bee full , & perfect before God . Amen .

DOMINVS TECVM .

In this third Worde the Angell mounteth to the Heigth of the Salutation , saying : Our Lord is with thee : that is , he is in thee by excellencye in all those manners that hee may bee in his pure Creatures . He is with thee , not only by Essence , Presence , and Power , as hee is with all men : not only by Grace , as hee is with all the Righteous : but with eminencye of Grace , assisting in thee with speciall Grace , and Amitye , and with strict familiaritye . He is with thee in all thy Faculties , vniting them with himselfe : He is in thy memorye , surprizing it that thou mayest allwayes remember him : In thy Vnderstanding , illuminating it that thou mayest perpetually knowe him : and in thy Will , inflaming it , that thou mayest euerlastingly loue him . He is with thee likewise , assisting in all thy Affaires with speciall Prouidence , and Protection , gouerning thee with his Inspirations , and directing thee in all that thou doest . He is in thee as in his Heauen , in his Temple , in his Chamber , in his House of Recreation : & shortly hee will bee in thy Wombe as thy Sonne : & therefore for excellencye , with a full mouthe I say , vnto thee , Dominus tecum .

I will also ponder , that the Angell sayeth not : Our Lord is , was , or shall bee with thee : but , our Lord with thee : to signifye that hee was , is , & shall bee perpetually with her : as if hee should say : from thy Creation God was with thee , and now is , & shall bee thoroughout all eternitye : Psal. 45.6 He shall not departe , nor be alienated from thee , neither shall there bee in thee any Chaunge that may impaire the Diuine Prouidence .

O blessed VIRGIN , Colloquie . I rejoice at the greate good thou hast in hauing with thee God himselfe , firmely , and constantly enioying his sweete Conuersation . Beseeche him that he will be with me thorough Grace , possessing me with such Loue , that hee neuer departe from mee , nor I from him , for euer , and euer . Amen .

BENEDICTA TV IN MVLIERIBVS .

With this fourth Worde the Angell concludeth the Salutation , saying : Blessed art thou among Women : for thou shallt be freed from the Curse of Barrennesse , with out Losse of Virginitye : and thou shallt bee free from the Malediction of bringing forth with Dolour , because thou shallt not conceiue with Pleasure . Thou shhalt be blessed among Women : because as a Woman was the beginning of all the Maledictions , Ephe. 1.3 that fell vpon men : so thou shalt be the beginning of all the caelestiall benedictions that shall light vpon them , by the blessed fruite of thy Wombe , by whome thou shalt breake the Heade of the Gen. 3.15 . Serpent , and deliuer them from those Maledictions which his cursed Suggestion heaped vpon them . For the which thou shalt be blessed , and praised among all Women ; and both the Angells in Heauen , and the men on Earthe shall giue thee a thousand benedictions , aswell the Righteous , as Sinners : for all haue a parte in thy copious benediction .

And I also thy vnworthy seruaunt doe praise , Colloquie . blesse , and glorify thee , and doe reioice that all should praise , blesse , and glorifye thee : and I beseeche thee to make mee partaker of those blessings which thy most sweete Sonne our Heade , by thee as by his necke communicated to the Church . Deliuer mee , o blessed LADYE , from the Maledictions of Sinne , and Pnnishment whereunto I liue subiect , that I may blesse thy Sonne , and serue him worlde without ende . Amen .

The third Pointe .

THirdly , I am to consider the manner how the blessed VIRGIN receiued this Salutation : for hauing hearde it , shee was troubled , Luc. 1.29 . and thought within herselfe what manner of Salutation this might bee : In which shee discouered foure excellent Vertues , wheerein wee may imitate her : to wit ; Chastitye , Humillitye , and Prudence with Silence . Shee shewed her excellent Chastitye , Lib. 2. de Virginib . & in exhortatiene ad Virgines . Yob 31.1 beeing astonished ( as S. Ambrose saieth ) at the sodaine veiwe of a man in her Chamber , shee being alone : for it is the property of a modest , circumspect Virgin , to bee astonished at any veiwe , or worde whatsoeuer of a man : As it is likewise the propertye of a chaste man to close vp his Eyes like Iob , leaste hee should haue any euil Thought against a Virgin . But principally shee shewed her rare Humillitye : for that at such time as the Angell entred in forme of a man , this B. LADYE was recollected in her Chamber , in greate Contemplation of the Greatenesses of God , and of the Messias , and of her that was to bee his Mother . Thorough her profounde Humillitye , shee helde a very meane conceite of herselfe : And when shee heard so straunge , and yet so glorious a Salutation , shee was astonnied , not so much at the sight of the Angell , as because shee founde in her selfe no foundation of such Praises , and greatenesses as hee declared . And then shee shewed her Prudence in thinking well , what Salutation this might bee , and to what ende it was ordained : And therefore shee would not thrust to aunswere inconsiderately , till the Angell had somewhat more opened himselfe . Whereby shee shewed how much shee loued Silence : holding her peace at that time , and retourning for aunswere the exteriour semblance of her humble , & bashefull amazement . O most pure VIRGIN , how well befitteth the at this Instant that which thy Spouse saide : Cant. 1.9 Thy Cheekes are beautifull like the Turtles , a bird shamefast , & chaste : for in them is resplendent the beautye of thy Chastitye , & the splendour of thy humble Wisdome .

These Vertues of the Virgin are more eminent , Gen. 3.3 . comparing her with the first Woman Eua , who when shee was yet a Virgin , went wandering , and gazing thorough Paradise , and the first Question that the euill Angell in forme of a Serpent did aske her , shee made aunswere , and helde a long discourse with him , wheerein shee discouered Pride , Curiositye , Imprudence , and Desire of talking , & other Vices , wheerein wee her Children doe imitate her . Which considering I am to bee astonished , imploring the ayde of this most prudent VIRGIN , that in the like Occasions I may followe her Vertues .

The fourth Pointe .

THe Angell knowing the holy Disturbance , and Feare of the B. VIRGIN saide vnto her : Feare not MARYE , for thou hast found Grace with God . Wheerein I am first to consider , that it is the propertye of the good Spirit to pacify , and calme any Feare , or Disturbance of the Hearte whatsoeuer , that it may quietly receiue the Reuelation , and Visitation of God . And allbeeit the Astonishment of the B. VIRGIN was without any kinde of Sinne , or imperfection : yet thereby wee may gather , with what Care the good Angell endeuoreth , to take away those Disturbances that spring from sinne , or our owne imbecillitye . And I for my parte am to labour to remoue them , leaste they hinder mee of the Visitations of God , remembring how Christ our Sauiour reprehended Martha , when hee saide : Martha , Martha , Luc. 10.41 . thou art carefull , and art sroubled about very many things , when as but one thing only is necessarye . And this am I to require of the Angell of my Garde , saying vnto him :

O most blessed Angell , Colloquie . remoue from my Heart all vaine feare , that it may bee capable of Diuine Loue : appease the Disturbance that it suffereth in earthly things , that it may contemplate the things of Heauen , contenting myselfe with that one , wheerein consisteth my eternall rest . Amen .

Secondly , I will ponder that most sweete Worde added by the Angell , to perswade the blessed Virgin not to feare : For that ( sayeth hee ) thou hast founde Grace with God , How greate a good it is to find grace with God . which was to say vnto her . Thou needest not to feare the Deuill , nor Hell , nor visible , nor inuisible Enemyes : neither hast thou cause to suspect the Greatenesses that I haue spoken to thee of in this Salutation ; nor other greater that I shall presently tell thee of : for I doe thee to wit , that thou art fallen into Grace with God . And this is sufficient to secure thee : for from hence it proceedeth that thou art full of Grace : that our Lord is with thee : and , that thou art blessed among Women : for whosoeuer findeth Grace with God , what benefits shall hee not receiue from his liberall hande ? O happy , & a thousand times happy is that Soule that findeth Grace with God! If it be helde among men for a high felicitye to fall in grace with an earthly king : how much greater shall it bee to fall in Grace with the king of Heauen ? From that grace proceedeth abundance of Riches , Honours , Dignityes , and many other temporall benefits that a king bestoweth vpon his Fauorite : and yet sometimes , all endeth with Disgrace : But from this Grace proceedeth an abundaunce of Vertues , & heauenly giftes that God bestoweth on his beloued , for the which it is saide in holy Scriptures of the greatest Sainctes , as of Noe , Gen. 6.8 . Exo. 33.17 Act. 7.46 Moyses , Dauid , and other such like , that they founde Grace with God : but aboue all , the most sacred VIRGIN founde much greater , and neerer Grace with God ; yea so neere , that shee was allwayes with him , and hee with her , euen to the containing him in her Wombe as his mother .

O sweetest mother , Colloquie . I rejoice that thou hast founde Grace before God with such singular fauour . And seeing Queene Esther , for that shee founde grace before king Assuerus , Esth. 2.9 was a cause that her People founde the like , and was by him very much fauoured : bee thou our Mediatrix , that wee may finde Grace before God , and obtaine that perfect Grace which is eternall Glorye . Amen .

But I am very carefully to consider , that allbeeit God doth not this fauour thorough the merits of man , but thorough his meere mercye : yet Humillitye doth most of all dispose vs to obtaine it , by the which the blessed VIRGIN obtained it . And therefore saide the holy Spirit . The greater thou art , Ecol . 3.20 humble thyselfe in all things , and thou shallt finde grace before God : bocause the might of God only is greate , and he is honoured of the humble . Hee sayeth that the Humble doe him Honour , for that they attribute vnto him , the Honour , and Glorye of all that they haue : for the which God honoreth them much more , and they finde greater Grace before him . Therefore , o my Soule , if like the blessed VIRGIN , thou willt finde Grace neere vnto God , humble thyselfe in all things , like her . For God resisteth the prowde , and giueth his abundant grace to the Humble . Iacob . 4.6

The seuenth Meditation . Of the manner how the Angell annunciated , and declared to the blessed VIRGIN the Misterye of the Incarnation .

The first Pointe .

THe Angell hauing quieted the holy Amazement of the blessed VIRGIN , deliuered his Embassage in this manner : Luc. 1.31 . Beholde thou shallt conceiue in thy Wombe , and shalt beare a Sonne : and thou shalt call his name , IESVS . He shall bee greate , and shall bee called the Sonne of the most High ; and our Lord God shall giue him the seate of Dauid his Father , and hee shall reigne in the house of Iacob for euer , and of his kingdome there shall bee no ende .

In these wordes are to bee pondered the greatenesses , and Excellencyes of the Sonne that the Angell promiseth to the Virgin . The first is , that hee shal bee IESVS , & the Sauiour of the Worlde , with greater excellencye then all other that had this name , as heereafter shall bee declared . The second , that hee shall bee greate aboue all greates , without any Limitation : greate in his Diuinitye , and Humanitye : greate in Wisdome , and Sanctitye : In Life , and in Doctrine : In Example , and in Worde : and finally greate in Power : for that hee shall haue power aboue all things , with facultye to make others also greate before God , by Participation of his Greatenesse . The third , that in such manner he shall be her Sonne , that hee shall bee likewise the Sonne of the most High God . The fourth ; that his eternall Father shall giue him the Throne , and the Empire ouer all the Elect , figured by the Seate of Dauid , and by the House of Iacob , of whome according to the fleshe hee descended . The fifth , that his kingdome shall bee eternall , and haue no ende . O glorious Embassage ! O most ioyfull newes ! Happye Virgin , to whome such a Sonne is promised : and blessed Sonne in whome so greate Greatenesses are contained : of all which the Angell gaue notice to the Virgin , that shee might knowe , that this Sonne whome shee was to conceiue , was the Messias promised by the Prophets , of whome so greate Excellencyes were written . From whence I will collect a greate Estimation , and Loue of this soueraigne Messias , rejoicing at eache one of these fiue Excellencyes rehearsed , and recording the fiue woundes that hee receiued on the Crosse , that vnto his Elected , and to mee hee may applye the fruite of them : for on the Crosse they were all made manifest , as heereafter , when time serueth shall bee declared .

I will now meditate only , how these Greatenesses had their Originall from the most profounde Humillitye of the only begotten Sonne of the euerliuing God , which is included in the first Worde spoken by the Angell to the Virgin : Ecce concipies in vtero . ●eholde , thou shallt conceiue in thy wombe : as who should say ; This Sauiour , and this eternall king beeing so greate , yet will so farre humble himselfe , as to streighten himselfe to the smallnesse of an infant conceiued in the Wombe of a Woman . And ●●om this smallnesse his greatenesse shall haue beginning , complying with that of the Prophet Isaias : Isa. 9.6 . A litle Childe is borne to vs , and a Sonne is giuen to vs , and Principallitye is made vpon his Shoulder & his name shall bee called Admirable , Counsellour , God , Puissaunt , Father of the Worlde to come , Prince of Peace : His Empire shall bee multiplied thorough the whole Worlde , and there shall bee no ende of Peace .

O Soueraigne Prince that descendedst from Heauen , Colloquie . Dan. 2.34.45 . as a Stone without heades , beeing without thee action of man , conceiued in the Wombe of a Virgin : and then camest to bee so greate a mountaine as to fill the Whole Earthe , dilating therein thy kingdome , which is a kingdome eternall , and without ende : I humbly thanke thee for hauing chozen so straunge a smallnesse , to bee the Originall of so soueraigne a Greatenesse . Graunt mee , o Lord , that I vnder-propped not by mine owne handes , but by thine , may conceiue such resolutions in thy seruice , that they may increase to very greate workes of thy Glorye . Amen .

The Second Pointe .

THe blessed VIRGIN hauing heard this Embassage , Luc. 1.34 saide to the Angell : How shall this bee donne ? because I knowe not man ? As if shee should say : I doubt not of Gods Omnipotencye , nor of thy promise : but I desire to bee informed , how I should obey this Commaundement , hauing made a vowe not to knowe man ?

In this aunswere , the holye VIRGIN discouered aswell greate Wisdome , as excessiue Loue of Virginitye : and therefore with much reason , Holy Church calleth her , the most Prudent Virgin . For though the promise of the Angell was so greate , yet shee was not presently hooked therewith , vntill shee might perceiue how it would accord with her Vowe shee had made of Chastitye ; vnto the which shee was so entirely affected , that shee made difficulty to bee the mother , though it were of such a Sonne , with the Losse thereof . And all bee it shee knewe by the Prophecye of the Prophet Isaias : That the Mother of the Messias should bee a VIRGIN , Isa. 7.14 . yet shee would prudently examine the Reuelation of the Angell , to see how it agreed with the Reuelation of the Prophet . From whence I will collect a feruent , and heartye Loue of Chastitye , auoyding , as much as lyeth in mee , all whatsoeuer that may bee any Occasion to impaire it ; yea though it carrye with it an appearance of Piety , and Religion . For in imitation of the most sacred VIRGIN , I am to examine well the Spirit , that shall incline mee to a thing , wherein there may bee daunger : fearing leaste it may bee the Spirit of Sathan , who ( as sayeth the Apostle S. 2 Cor. 11.14 . Paul ) transfigureth himselfe into an Angell of Light , to deceiue those which are either very simple , or ouer-confident , or exceeding zealous of other mens good , without regarding their owne .

Secondly , I am to consider in these wordes , A rule to speake Prudently ( beeing the first that wee reade of the blessed VIRGIN ) foure Circumstances with the which shee did speake them ; in the which is pourtrayed an admirable rule how to speake prudently : for these wordes were but fewe ; and no more then necessarye ; and in a case of greate importance : and in a very humble , and decent manner . It seemeth that the Virgin helde firmely in her memorye that counsell of Ecclesiasticus , which sayeth : Eccl. 32.10.11 . Habeat caput responsum tuum . Young man , speake in thine owne cause scarcely more then is needefull : if thou bee asked ●wise , let thy aunswere haue an head , that is , let it bee breife , and to the purpose . In many things bee as it were ignorant : and heare holding thy peace , and withall asking . All this the B. VIRGIN meruailously obserued , in these breife Wordes , which shee vttered not till the Angell had spoken to her twise . And though shee had occasion to inlarge herselfe in this Question , yet shee touched no more then the necessarye Pointe , and that with greate bteuitye , declaring the Vowe of Chastitye that shee had made , with humble , and chaste wordes , but sufficient for the Angell to vnderstand her , saying vnto him : I knowe not man .

O most sacred VIRGIN , Colloquie . Cant. 4.5 11. with much reason was the diuine Spouse pleased with thy Lippes , saying : That they were like a girdle of Scarlet in graine , and like the Honnye-combe that distilleth by litle , and litle : for thy Wordes are well girt , and much pondered , and vttered with repose , sweetnesse , and Charitye . And seeing this rule in speaking is so pleasing vnto him ; beseeche him to imprint it in my Hearte , that my Wordes may proceede from it well ordered , and ruled .

The third Pointe .

TO this Question of the Virgin the Angell made aunswere saying : Spiritus sanctus superueniet in te , &c. Luc. 1.35 . The holy Ghost shall come vpon thee ; and the power of the most High shall ouershadowe thee . And therefore also that which of thee shall bee borne Holye , shall bee called the Sonne of God . In these wordes may bee pondered three most excellent promises made by the Angell to the most sacred VIRGIN ; First , that this Conception should not bee by the worke of man , but by the power of the Holy Ghoste , who from Heauen should come vpon her to accomplish this Worke . And for that the Workes of the 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 ouersha●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 Wings : 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 Weakenesse , 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 Za●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 Isa●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 Worde . 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 Wisdome : 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 When you shall haue donne all things that are commaunded you ; say : Wee are vnproffitable Seruantes , wee haue donne that which wee ought to doe .

From hence it proceeded , that all whatsoeuer shee did , or laboured to doe , shee attributed it not to her selfe , but to her Lord : for allbeeit it is Truthe , that the Merit , and Rewarde was for her : yet shee attributed all to the Glorye of God , & not to her owne ; saying that of the Canticles . Cant. 7.13 All the fruites the newe , and the olde my beloued I haue kept for thee : that is , all the Workes of my Life present , and passed , I will that they bee to thy Honour , Rom. 14.7.8 . & Glory : for I will neither liue , nor dye to myselfe , but to thee , because I am thine .

Finally , the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him , but also to serue all those of his House , and Familye : and therefore shee dedicated herselfe to the Seruice of her Parents , when shee was in the Temple : and of her Husband , when shee was in his Companye . And much better then Abigail might shee haue saide , 1 Reg. 25. ●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 i● 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 Will , 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 Worde : not only according to what thou commaundest by this Worde which the Angell deliuereth : but according to the Desier of that Worde & 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 Worde .

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 her Soueraigne Prudence , and Vertue , and full of Ioye for hauing fullfilled what allmighty God gaue him in charge : for these two things are matter of speciall Ioye to the Angells , and to the Righteous : for there is no Ioye equall to the accomplishing the Will of God , and to see it accomplished by others : for therein , Psal. 29.6 according to that of the Prophet Dauid , consisteth our Life .

Secondly , I am to consider , how the Angell departed presently to Heauen , without staying any moment more : to giue vs to vnderstand , that the Angells hauing fullfilled that ministery , which allmighty God incharged them with on Earthe , make no tariaunce there , but forthwith retourne to their Center , which is Heauen , Instructing vs , especially such as bee Religious , that hauing fullfilled our Ministeries with our neighbours , wee make no causelesse tariaunce among them , but that forthwith wee retire ourselues to our Oratorye , which is our Heauen , to repose ourselues with God .

And as wee after our humane fashion imagine , that the Angell entring into Heauen , gaue account to allmighty God of his Embassage , and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded : so wee hauing fullfilled our Obligations , are to present ourselues before God , ready to accomplish whatsoeuer hee shall anewe impose vpon vs , or giue vs in charge : according to that of holy Iob : Iob 38.35 . Shalt thou peraduenture send lightenings , and will they goe , and returning shall they saye to thee , heere wee are ?

O eternall , and omnipotent king , Colloquie . make mee like one of these caelestiall lightenings , resplendent with thy light , inflamed with the fier of thy Loue , quicke in obeying thy holy Will , and thankefull in retourning to giue the thankes , for the accomplishment thereof .

I may likewise piously contemplate , how the Angell S. Gabriell beeing entred into heauen , preached to his companions the excellent Humillitye , Wisdome , and Sanctitye of the blessed VIRGIN ; all of them beeing full of alacritye , for that God had founde vpon earthe a Person that was as pleasing , and acceptable vnto him , as the inhabitantes of heauen : for it is the Propertye of the Saintes to rejoice , that there are many others , that supplye what they want in louing , and seruing with greate feruour our Lord God , to whome bee Honour , and Glorye , worlde without ende . Amen .

The ninth Meditation . Of the execution of the Incarnation : and of some Circumstances thereof , as concerning the bodye of our Lorde Christ .

The first Pointe .

FIrst , D. Th. 3. p. q. 32. & 33 I am to consider , how the blessed VIRGIN hauing giuen her Consent ; in the very same instant , the Holy Ghoste formed of her purest blood a most perfect Bodye , and created a most excellent reasonable Soule , and joyned them togither with the Person of the eternall Worde ; God beeing made man , and man God : Ioan. 1. and God beeing espoused with Humane nature in that Virgin Chamber : and the Virgin herselfe exalted to the Dignitye of the Mother of God .

In this Action wee are to ponder the Content of all those Persons , that are interposed heerein : principally the Contentment of the most blessed TRINITYE to see his promise fullfilled , and to haue made this Demonstration of his Omnipotencye , and of his Bountye , and Charitye . O how joyfull was the eternall Father , for hauing giuen vs his Sonne ; and with what infinite Loue loued hee this his Sonne , true God , and man ! And how was hee pleased in him aboue all that was created ! seeing ( as S. 1. p. q. 20. ar. 4. ad . 1 Thomas sayeth ) God much more loueth Christ alone , then all the Angells , and men , and then all the Creatures togither : Phil. 2.9 . for hee would giue him a name aboue all names , which is the name , and beeing of God : And therefore was much more pleased , and did more rejoice to beholde him , then to beholde all the rest of the Created , or to be created . With this Consideration I will rejoice at this Ioye of the Father , and will bee thankefull vnto him for the fauour hee hath donne vs : beseeching him , that seeing hee so much loueth this Sonne , for his sake hee will also loue mee , and graunt mee his holy Loue .

O eternall Father , and our Protector , Colloquie . Psal . 83.10 beholde the newe face of thy Christ , in whome thou art so much pleased ; and seeing hee made himselfe semblable to vs in our nature , make vs semblable to him in his Grace .

Then will I ponder what Contentment the eternall Worde had to see himselfe made man , and with what hearty Loue , hee loued that his most sacred Humanitye , vniting it to himselfe , with a purpose neuer to forsake what once hee had taken vpon him . And in respect thereof hee desired to embrace , and to put into his bowells all mankinde , as his kinred . And therefore I may confidently say vnto him , as Ruth saide to Booz : Ruth 3.9 Colloquie . Spreade thy mantel vpon thy seruant because thou art nigh of kinne . O diuine Worde , true Booz , and Fortitude of the Father , seeing thou hast made thyselfe of the kinred of men , spreade vpon mee the cloke of thy diuine Protection , vnite mee vnto thee in Faithe , and Charitye , and giue mee the kisse of Peace with the kisse of thy mouthe : Cant. 1.1 Cant. 2.6 and embrace mee with the right hande of thy Omnipotencye , that nothing created may bee able to seperate mee from thy Friendship .

Wee may likewise contemplate the Contentment of the Holy Ghoste , for hauing acted this Worke , which is attributed vnto him , because Goodnesse , and Loue is proper to this Person : and it seemeth that then hee satisfied fully his Desier , when hee had acted the supremest Worke of Loue that hee could . Vpon which the Prophet Isaias saide : Isa. 11.1 . A Rodde shall sproute not of the roote of lesse , and from that roote a flower , vpon which the Spirit of our Lord shall take rest . For in this eternall Worde Incarnate , figured by this Rodde , and flower of Iesse , the holy Spirit founde rest , and perpetuall Ioye , as in the thing that hee most loued .

From hence I will passe on to consider the Ioye of that most sacred Humanitye , when it sawe itselfe exalted to so greate a greatenesse ; and that from the depth of nothing , it had mounted to the heighth of the Diuine essence , saying with greate Ioye that of the Spouse in the Canticles : Cant. 3.4 I haue founde all that which my Soule could desire , I will with greate Constancye preserue it , and will neuer forsake it .

O most sacred Humanitye , Colloquie . I ioye for thy Ioye , and for thy good fortune , and seeing thou art so content with thy beloued , giue vs parte of that Loue which thou hast , that togither with thee , wee also may enjoye it .

Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation : for God our Lorde gaue vnto her an extraordinary Light , whereby shee sawe the manner how this misterye was wrought in her Intrailes : for when shee sawe God made man within herselfe : and sa●e herselfe a Virgin , and a Mother , and the Mother of such a Sonne , shee was full of vnspeakeable Ioye . O what Gratitude , what Praises , and Thankesgiuing , and what exultations had shee ! O what a fullnesse of good receiued shee in that moment ! For as this Visible Sun assoone as it was created in this Worlde , filled it with his Light , and communicated vnto it his Heate , and Influences : so the Sun of Righteousnesse Christ IESVS our Lord , in that very Instant that hee was conceiued , and formed in the abbreuiated Worlde of his blessed Mother , filled her with exceeding greate Light , and caelestiall Heate , with the Influences of Life euerlasting . So that shee , D. Th. 3. p. q. 27. ar. 5. ad 2. that before was full of Grace , was then much more replenished , and heaped vp with all Graces , and with inestimable Ioye in the possession of them .

O most sacred VIRGIN , Colloquie . much good may it doe thee , for beeing the mother of God made man . And seeing thou likewise beginnest to bee the mother of vs men , distribute with vs that Light , and Ioye which was giuen thee , that wee may knowe , loue , & serue him , whome thou hast conceiued .

Lastly , I will ponder the greate reason that wee men haue to be contented , to see ourselues of kinred with God , and exalted to so high a Dignitye : for the which I am to giue him humble Thankes , and to beseeche the holy Angells to bee therefore thankefull vnto him , and to get a newe , noble , and generous Courage , resoluing ( as S. Ser. 1. de Natiuit . Leo the Pope sayeth ) to liue as the kinsman of so greate a king , without admitting any thing that may bee contrary to this nobillitye .

The Second Pointe .

SEcondly , I am to consider the Circumstances of this Incarnation , as concerning the bodye of this God , and man , beholding it as a bodye mortall , and passible : and the causes heereof . For according to that which naturally was due to the person of our Lord Christ , his bodye was not to bee mortall , nor passible for 2. causes . First , for that Christ our Lorde was absolutely free from Originall Sinne , not by Priuiledge , but by right , for beeing the naturall Sonne of God , and for hauing beene conceiued not by the Worke of Man , but by the power of the Holy Ghoste . And consequently the punishment of mortallitye , and passibilitye due to Originall Sinne touched not him ? and yet for all this , this our Lord to demonstrate his Humillitye , and Charitye , was willing to leaue the Sinne , and take the Punishment : and without beeing a Sinner , Rom. 8.3 to take ( as S. Paule saide ) the fleshe of a Sinner , subject to all the penalties , and miseries of Sinners , to pay with his Deathe , and with his Paines our Sinnes . Colloquie . O blessed bee such an Immense Charitye , from the which sprung so profounde an Humillitye . O what reason haue I to confounde myselfe for my pride , seeing contrary to this our Lorde I would haue the Sinne , but not the punishment ? I am a Sinner , and yet would not suffer the penalties due to Sinners . Animate thyselfe , o my Soule , to Imitate this example of Humillitye : and seeing thou hast subiected thyselfe to Sinne , bee content to suffer the Punishment , that thy Sinne doth deserue .

The second cause why the bodye of our Lord Christ was not to bee mortall , is for that his Soule was glorious , and blessed : and so by right his bodye was to haue the foure endowments of Glorye , which he now hath in Heauen , which are , Perspicuitye , Impassibilitye , Subtillitye , and Agillitye : yet notwithstanding this , our most louing Lorde was willing to doe this newe miracle , and to renounce this right , depriuing himselfe of these endowments of Glorye , and inuesting himselfe with mortallitye , and with Ignominye , with all the rest of our miseries , that his bodye ( as hee himselfe saide ) might bee fit to bee an Hoste , Psal. 39.7 Heb. 10.5 and Sacrifice for our Sinnes vpon the Altar of the Crosse .

May the Angells blesse thee , o Lord , Colloquie . and may my Soule praise thee for euer , for the Charitye that thou hast shewed in dooing miracles , to bee able to dye , and in renouncing all that which might haue excused thee from suffering . O how I am confounded , and ashamed , beholding how carefully I flye from afflictions , desiring sometimes miracles to deliuer mee from them . I desier from hence forth rather to renounce all that shall bee Honour , and Delicacye , to imitate thee in suffering Ignominye , and Torment : and seeing thou giuest mee such a Desier , giue mee also grace to fullfill it .

The third Pointe .

THirdly , I am to consider the causes why our Lord God was willing to become a Babe , Isa. 9.6 . and to bee conceiued in the Wombe of a Woman , when as hee might haue taken the bodye of a perfect man , as hee formed the bodye of Adam . The causes heereof , omitting those which were touched in the 3. Meditation were these . Heb. 2.17 Isa. 46.3 . First to make himselfe ( as the Apostle sayeth ) in all things to bee like to men his bretheren , & to oblige them heereby to loue him more tenderly . Colloquie . O most louing God , who as a mother bearest vs in thy Wombe , who hath made thee a Babe inclosed in the wombe of thy mother ? Thy Loue doubtlesse is the cause heereof , and the greate desier thou hast to bee loued : for that if wee should not loue thee for the Greatenesse that thou shewest , as thou arte God , yet wee should loue thee for the Tendernesse thou thewest towardes vs , as thou arte a Babe .

The second Cause was , to giue vs an Example of Humillitye , and to affectionate vs thereunto , when with the eyes of Faithe wee should see the God of Maiestye made a litle litle Babe ; and see him whome Heauen , & Earthe cannot containe , contained in the narrowe boundes of the wombe of a Woman . And so comparing the greatenesse of God with this Littlenesse , I will breake into Affection of Admiration , and Imitation , saying to this our Lorde : Colloquie . O diuine Worde , who as thou art God , art in the Immense besome of thy Father , and as thou art man , inclosedst thyselfe in the narrowe bosome of thy Mother , cleare the eyes of my Soule , that considering the greatenesse thou hast in the one bosome , and the litlenesse thou hast in the other , admiring at both , I may adore thy greatenesse with trembling , and embrace thy Littlenesse with Humillitye .

The third cause was , Ecclesia in Hymno . Non horruisti Virginis vterum . to enter into the Worlde , giuing vs an Example of Patience , and most perfect Mortification , suffering for nine moneths a horrid , obscure , and narrow prison , such as is the Wombe of a Woman , in which this Babe was streightned , and pressed , not beeing able to mooue himselfe from one side to another , nor to stirre hande , nor foote , nor to see , nor to heare , nor to smell , nor to taste any thing . Of which although other babes haue no feeling , because they haue not the vse of Reason , yet this most blessed Babe hauing the most perfect vse thereof , had a feeling of it , and yet 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 Worde incarnate , Colloquie . for this entrance thou hast made into the Worlde , 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 : Wee 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. ●

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 and to imparte of their Light to the whole Worlde ? O Worde made fleshe full of grace , and of Veritye , Ioan. 1.14 seeing from this thy fullnesse men doe receiue one grace for another , euery man his : fill my Soule with this grace , that thereby I may bee thankefull vnto thee , and may merite the rewarde of thy Glorye . Amen .

The Second Pointe .

SEcondly , I am to consider the Heroycall Actes of Vertue , which this most sanctified Soule of our Sauiour Christ exercized in that first Instant towardes God our Lorde : for as shee clearely behelde the diuine Essence with that clearenesse that hath beene spoken of : and on the other side behelde the Innumerable benefits , which without any merits of her owne shee had graciously receiued : at the instant shee very forcibly budded out Foure excellent Affections ; like the Foure Riuers that spring from Paradise : that is to say : a most feruent Loue of God : a most greate Thankefullnesse for so greate Benefits : a most profounde Humilliation in his presence , considering the nothing shee had of herselfe : and a most readye Offer to obey him , in all whatsoeuer might bee to his Liking , desiring that Occasion might bee offered her actually to make Demonstration heereof . O what sweete Colloquyes had then this blessed Soule with all the most holy Trinitye ! sometimes with the Father , thatvnited it to his Sonne : sometimes with the Sonne , that had it vnited to himselfe : and sometimes with the holy Ghoste the Worker of this Vnion ; giuing them with the Foure Affections before-saide , a celestiall musicke of Foure Voices , the eternall Worde to whome it was vnited , as a master of a Chappell guiding it therein .

O Diuino Worde giue to my Soule parte of that Light which thou gauest vnto thine , Colloquie . & vnite thyselfe therewith with the Vnion of Charitye , that it may make thee such other musicke as this : Incline my Hearte to the lowest with Humillitye : exalt it to the Highest with Thankesgiuing : drawe it out at length in the Spirit with Loue : and accorde it in all it Workes , with promptnesse of Obedience , that it may allwayes glorifye thee , and accomplish thy holy Will . Amen .

These Foure Affections , I am to exercise in this Consideration , pondering with that Light which I haue of Faithe , the Infinite Bountye of God , and the multitude of Benefits that hee hath donne mee , without any merit of mine .

The third Pointe .

THirdly , I will consider the most excellent Actes of Vertue , which our Lord Christ exercised in that very Instant towardes his neighbours . For first , hee behelde the Sinnes of men , and the greate Injuries they did vnto God : how the Diuell was possessed of the Worlde , & Hell was peopled with Soules : and all this caused him terrible Paine , and Greefe ; partely to see the Father Injuried whome hee so much loued , and whose Glorye hee so much desired : partely to see how men his Bretheren , according to Humane nature were cast away , and destroyed . And this Interiour Dolour was the greatest that euer was , or shall bee in this Life , there beeing in one , & the same Soule , extreeme Ioy thorough the viewe of Almighty God , and extreeme Sorrowe thorough the viewe of our Sinnes .

O Worde Incarnate , Colloquie . what a Dolour is this which possesseth thee ? If it bee an Importunate thing to ioyne Musicke with Lamentation , Eccl. 22.6 why ioynest thou so greate Ioy with so greate Sorrowe ! Hardely hadst thou entered into the Wombe of thy Mother , but that the zeale of the House of God had eaten thee vp . Psal. 68.9 Cause , o● Lord , that the like zeale may eate vp mee , tormenting myselfe with Sorrowe for hauing offended thee , and consuming in mee all , that may bee any occasion to offende thee anewe . From hence I will collect how greate an euill , mortall Sinne is ; seeing that the Sin of other men was sufficient to cause so extreeme Sorrowe , in a Soule so full of extreeme Ioye . And is there not much more reason that I should bee very sorrowfull for myne owne Sinnes , when as Christ IESVS our Sauiour was so sorrowfull for them ? And hee deferred not this Sorrowe to the ende of his Life , but had it euen in the first instant thereof , that I should not deferre Sorrowing , and doing Penance for my Sinnes , but should , as soone as I fall into them , bee heartily greiued .

Secondly , I will ponder how this our Lorde in that very instant perceiued , that it was the will of his Father , that hee should bee the Redeemer , and Remedier of men ; & that heerein hee would that hee should repay the giftes that hee had giuen him , in louing , and remedying them : and that to this ende hee had giuen him a Bodye mortall , and Passible , that hee might dye for them . And in the very instant that hee vnderstood this , with the like force that hee loued the Father , hee loued vs , and offered himselfe to redeeme vs , and to dye for our remedye ; beeing full of gladnesse that an occasion was offered , wheerein hee might manifest the Loue hee bare to his Father , and the zeale that hee had of his Glorye , and of the good of his Bretheren . And therefore hee spake vnto him that of the Psalme : Psal. 39.7 The Sacrifice , and oblations of our Elders thou acceptedst not , neither were their Holocaustes sufficient for the remedye of men : but seeing thou hast giuen mee a bodye fit to bee sacrifized , I offer myselfe thereunto with a good will : Heb. 10.5 6 Ecce venio , vt faciam voluntatem tuam Deus . Beholde mee heere , I came into the Worlde , in this , and in all to performe thy holy will , writing thy Lawe in the middest of myne owne Hearte . O how pleasing to the eternall Father was this offer , Heb. 10.10 and will of his Sonne , seeing thereby ( as S. Paul sayeth ) wee were all sanctifyed , hee meriting for vs Grace , and Sanctification ! In Thankefullnesse for this generous Will , wherewith our Sauiour Christ offered himselfe to bee my Redeemer , I will offer vnto him a Will to serue him so effectually , that thereby hee may dispose mee , to receiue that Sanctification which hee gained for mee : and in Imitation of him I will say : Ecce venio vt faciam Voluntatem tuam Deus . Colloquie . Beholde mee heere , o Lord , ready to accomplish thy Will : and thy holy Lawe shall bee from hence forth euer more in the middest of my Hearte . This I would haue donne in the very first instant that I had vse of Reason as thou diddest in the very first instant of thy Life : Psal. 76.11 but allbeeit I did it not then , I now say , Nunc coepi , Now I will beginne to serue thee , with a Resolution so to continue euen vnto Deat he .

The fourth Pointe .

FInally , the better to knowe the Greatenesse of the Charitye , and Obedience of our Sauiour Christe in that instant , I am to consider , how then the eternall Father discouered vnto him all the Afflictions that hee was to suffer , from the time of his Incarnation to his Deathe vpon the Crosse ; saying vnto him : My Sonne , it is my Will , that to redeeme men , and 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 Worde Incarnate made in his Mothers Wombe , 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 Worde 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 inspire it with exercises of Vertue , and to mooue it zealously to aspire to the Heigth of Perfection . Sometimes hee inspireth it to exercise Praier , and Contemplation , and the other Actions of a contemplatiue Life : Other sometimes to issue out of that retirement , and to exercize the workes of the actiue Life with their neighbours . And so in the instant that he entred into the Wombe of the blessed VIRGIN , hee mooued her to goe vp to the hill Countrey of Iudea , to exercize notable Workes of Charitye , Mercye , and Obedience : He might speake to her Hearte that of the Canticles : Cant. 2.14 Rise vp , make haste my beloued , my Doue , my Beautifull , and come : O fruitefull Doue that hast thy nest in the holes of the stone , and in the chinke of the Wall , contemplating the Secrets of my Diuinity , and Humanitye , and liuing allwaies vnder my Protection , arize vp in haste , issue out of this secret place , and get vp to the mountaines of Iudea , that there thou maist confesse , and glorifye mee with workes of Charitye to the good of those Soules that I haue created .

From hence I will collect , how it is likewise the Propertye of our Lord Christe , when hee entreth into the righteous by the Communion of the most blessed Sacrament of the Altar , to inspire into them the like exercizes of Vertue , that they may clime to the perfection of both Liues Contemplatiue , and Actiue , inspiring euery one with what is most conuenient for him . And if I feele not in myselfe these inspirations when I communicate , it is thorough my wicked Disposition , and thorough my ouer much slackenesse , whereby I make myselfe vnworthy of this fauour . For the which I am to confounde myselfe , and to beseeche him to vse towardes mee his mercye , inspiring mee effectually with what may bee agreable to his holy Will.

The third Pointe .

THirdly , Perfect obedience to Gods Inspirations . I am to consider the perfect Obedience of the sacred VIRGIN to this inspiration , the which the Euangelist noteth , saying : MARYE rising vp , went with speede vnto the Hill-Countrey of Iudea : for first shee attended no precept nor expresse order , but assoone as shee perceiued that it was Gods pleasure that shee should visite her Cosen , this inspiration was sufficient to make her performe it . For the perfectly Obedient fullfilleth whatsoeuer hee vnderstandeth , to bee most conformable to the Will of God , and of his Superiour .

Secondly shee was very prompt , and punctuall : for shee deferred not for many Dayes her Visitation , but with what breuitye shee might , shee effected it , and went with greate haste thorough the efficacye of the Spirit , that moued her sodainely to fullfill her Obedience : for the diuine Grace is an Enemye of Slownesse , and Delay .

Thirdly , shee was very pure in her Intention , pretending only the Glory of God , and the accomplishment of his holy Will , without mixture of terrene endes , such as vse to be in like Visitations : Ex D. Amb. l. 2. in Lucan . and shee went not ( as S. Ambrose sayeth ) to the house of Elizabeth thorough any Curiositye , or Doubt to prooue if it were true what the Angell had saied : but rather because shee was assured thereof , and would glorifye God in beholding the Worke that hee had donne .

Fourthly it was mixed with much Charitye , Patience , and Humillitye , for without staying vpon the Dignitye that was giuen her of beeing the mother of God , shee was pleased to visite one meaner then herselfe , and to giue her the Much good doe it her , of the fauour that God had donne her . And allbeeit the waye was long , and rough , and shee tender , and vnaccustomed to such trauell , yet shee doubted not to abandon her retirement , and to issue out in publike , because such was the good pleasure of our Lord .

Lastly , I will ponder the manner how this our blessed LADYE made her iourney : for shee carried a rare , and singular modestye , not curiously diuerting herselfe to gaze on those that passed by the way ; in such sorte , that if any happened to fixe their eyes vpon her , they were forthwith moued to Sanctitye , and Puritye . Shee carried her Hearte nailed to her Sonne , whome shee bare in her Wombe , with whome by the way shee framed sweete Colloquyes , and with him went so contented that shee felt not the trauell , nor the pouertye , and want of that which was necessarye .

O Soueraigne VIRGIN , Colloquie . how full thou art of God , and how delighted to accomplish his Will ! O how well it befitteth thee in this Way to bee the Litter of the true Salomon , Cant. 3.9 builded with admirable Arte to carry him from one parte to another . The siluer Columnes are thy Vertues ; the Seate of Golde thy Contemplation : the ascent of Purple thy Humillity , and Patience : and that in the middest , which is thy Hearte , is adorned with Charitye : for within thee is God himselfe , who is all Charitye . And seeing all this was giuen thee , because of the Daughters of Hierusalem , which are weake Soules , I beseeche thee , o most pittifull mother , obtaine for mee such another like Ornament that imitating thy Vertues , my Soule may bee the Litter of thy Sonne , in the which hee may repose , and by which hee may bee made knowen to the whole Worlde . Amen .

The twelfth Meditation . Of what happened in the blessed VIRGINS Visitation of S. Elizabeth .

The first Pointe .

FIrst , I will consider the entrance of the VIRGIN into the house of Elizabeth , and the greate Benefits that entred in with her . For the blessed Virgin as beeing the most humble saluted her first , and the Worde Incarnate which was in her Wombe , tooke the Wordes of his Mother , for an instrument to acte meruailous workes in the Babe , that was in the Wombe of Elizabeth . He cleansed him from Originall Sinne , hee iustified him with his Grace , hee filled him with the holy Spirit , he hastened vnto him the vse of Reason , he made him his Prophet ; he gaue him Light , and knowledge of the mysterye of the Incarnation , and he communicated vnto him so greate Ioy , that he leaped for pleasure in his mothers wombe , manifesting aswell as he could the Delight that hee tooke in the comming , and Visitation of his Lorde : and all this was in one moment , wherein I am to ponder two things of greate Consolation .

The first is , the Omnipotencye , and Liberallitye of our Sauiour that hath come : seeing so sodainely hee doth so greate workes of his meere grace , without any merit of his that receiueth them , accomplishing heerein the saying of the Wiseman : Pro. 20.8 The king that sitteth in his Throne of Iudgement , with his Countenance disperseth all euill : for this king of kings seated in the Throne of the Virgins wombe , behelde with the eyes of mercye his Fore-runner , and with this only viewe in a moment he dissipated all the euill of Sinne that he had . Vpon which I may builde an assured Confidence that he will vse mercye towardes me , remembring that saying of Ecclesiasticus : Eccl. 11.22.23 . Be confident my Sonne , for in the eyes of God it is an easy thing to remedye the Poore .

O omnipotent king , Colloquie . shewe towardes mee thy Omnipotencye , deliuering mee from my euill , and filling me with thy good , that the greatenesse of thy mercies may bee discouered in one so vnworthy of them . Giue to mee as to thy Praecursor , remission of my Sinnes , Light and knowledge of thy Incarmatien , add Spirituall Alacritye in thy seruice . Amen .

The second thing to bee considered , is the efficacye of the Worde of the blessed VIRGIN , by beeing the mother of God ; and how much shee may bee able to obtaine of her Sonne in a moment : seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist , who was the first fruites of our Sauiour Christ , and of his Redemption : and he by the mediation of his mother , was willing to ripen this first fruite before his due time , to giue vs Confidence that by her Intercession , we shall be preuented , and ayded by the mercye of God . And therefore I am humbly to beseeche this Soueraigne Queene , to vse in my behalfe this her greate Power , obtaining for me somewhat of that much , that by her mediation was giuen to this happy Fore-runner .

The Second Pointe .

SEcondly , I am to consider , how S. Elizabeth likewise was replenished with the holy Ghoste , allmighty God communicating vnto her by meanes of this salutation , the light and knowledge of this mysterye , and the gift of Prophecye . Whereby he meruailously discouered fower effectes which these giftes caused in her , in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ , and of the presence of the holy Ghoste , when hee replenisheth Soules with his giftes . The Properties of the Interiour Visitations of God .

First , S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God , and of his blessed mother , saying with a lowde voice , Blessed art thou among Women , and blessed is the fruite of thy Wombe . As if shee had saide . True it was that the Angell saide vnto thee , that thou art Blessed among women : to the which I adde , that blessed is also the Sonne of thy Wombe : for hee beeing blessed , thou also art blessed , because from him , as from a fountaine , proceede all celestiall Benedictions . Whereby wee may see , that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ , and his mother with greate feruour of Spirit , for that such Praises are very acceptable vnto him .

Secondly , shee greately humbled herselfe with a profounde knowledge of her owne basenesse , and with another very high of the greatenesse of that blessed LADYE that visited her , saying : Whence is this to mee , Luc. 1.43 that the mother of my Lorde commeth to visite mee ? And then presently with an affection of Thankesgiuing , shee confessed the greatenesses of God , and published them to one that knewe , that for them shee was to praise , and glorifye him , saying to the Virgin : Assoone as the voice of thy Salutation sounded in my eares , Luc. 1.44 the Infant in my Wombe did leape for Ioye . Where I will ponder how it is also the propertye of the holy Spirit to cause Humillity , & thankesgiuing in the middest of the fauours that hee doeth vs , that they may bee proffitable vnto vs , and that his giftes may bee secure , holding ourselues as vnworthy thereof , and giuing Thankes for them to the Giuer . And therefore in imitation of this Sainct , when our Lord God shall interiourly visite me , or when I shall bee to receiue him in the most blessed Sacrament . I am to reuiue in myselfe these two knowledges of myne owne basenesse , and of his heigth ; and beholding the Originall from whence so greate a Good commeth vnto mee , which is the meere Bountye of God himselfe , with greate astonishment I will say :

Whence is this to me that my Lord commeth to visite me ? to me so vile a Slaue ! to mee so ingratefull , Colloquie . and wretched a Sinner ? to me commeth my Lord , who is a Lord of infinite greatenesse , and maiestie ? to visite mee , and to enter into my poore Cottage ? from whence to mee so greate a fauour ? Is it peraduenture for my seruices , or merits ? or by my nature , or owne industrie : O blessed bee the immense Charity of God , that meerely of his owne infinite mercye daigneth to visite so base a Creature .

Fourthly , S. Elizabeth confirmed the blessed VIRGIN in her Faithe , and Resolution , saying vnto her : Blessed art thou that beleeuedst , Luc. 1.45 because doubltesse those things shall bee accomplished that were spoken vnto thee by our Lord : In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued , knowing all that appertained to the VIRGIN , aswell that passed , which the Angell had saide , as the present of being the mother of God , & the accomplishment of that which was to come . Whereby wee see that it is the propertye of the holy Spirit , to inspire the righteous to make vse of his giftes to the benefit of their neighbours , confirming them in Faithe , and in the Loue of God . In these Fower meruailous affections , I will endeuour to imitate S. Elizabeth , beseeching her to obtaine for me of our Lord , grace to that ende . And lastly I will ponder , how this day was published the most glorious name of the VIRGIN , which is the MOTHER OF GOD , which shee heard with greate Humillitye , and Ioye ; and with it I am to salute her , and to giue her the Much good doe it her of this name , praising him that gaue it her .

The third Pointe . Wheerein is Meditated the Canticle of Magnificat .

THe third pointe shall bee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth : for shee likewise was forthwith replenished with a most high Spirit of Prophecye , and composed thereupon the soueraigne Canticle of Magnificat : concerning which wee are to ponder , First : how the blessed VIRGIN hauing heard so greate things in her owne praise , directed not her aunswere to S. Elizabeth who praised her , as commonly men vse to doe , in respect of shewing themselues gratefull : but all her wordes shee directed to God our Lord , teaching vs the manner , how wee are to conuerse with men when they praise vs : for the best , and securest is to alter the Discourse , and to speake vnto God , from whome proceede those giftes , for which wee are praised .

Secondly , I am to ponder , how the blessed VIRGIN , who was so breefe , and so measured her wordes , when shee spake with Angells , and with men , dilated herselfe much more when she spake to God , recounting his Greatenesses . For the first is Prudence , and Respect : but the second is Excesse of Loue , and Thankefullnesse , according to that of the Wiseman : Eccl. 43.33 . Yea that blesse our Lord , exalt him all that you can , for hee is greater then all your praise . And as he that is replenished with God , all his Discourse is of God , with affections of God to magnify , and glorifye him in all that he is able : for of the abundance of the Hearte the mouthe speaketh . Matt. 12.34 So our blessed LADYE the VIRGIN , as shee was replenished with God , vttered with her mouthe this soueraigne Canticle , full of Affections of God ; which Canticle hath ten verses , and is as it were a Psalterion , or Harpe of ten strings , like to those , Psal. 42.4 . 91 4. & 143.9 . which Dauid commaundeth vs to touche for to glorifye God : and therefore it shall not bee amisse to meditate all her Wordes , that wee may knowe how spiritually to rehearse them to the honour of the VIRGIN , ioyning to euery worde , or Verse some holy Affection , or ioye of the Vertues of this our Ladye , with the peticion , and colloquye belonging vnto it .

My Soule doth magnifie our Lord .

In this first Verse the sacred VIRGIN teacheth vs the Spirit of praising God , thinking highly , and magnificently of him , & magnifying that which is his , in all that is possible : that is : his Bountye , and Mercye : his Wisdome , and Charitye , & the excellencye of his Gouernment . And this not only with corporall wordes , but with the Soule , and all her interiour Faculties , inuiting them with Dauid to praise our Lord. Psal. 102.1 . & 103.1.33 . And shee sayed not : My Soule did magnifye , or will magnifye , but doth magnifye , to signifye that her principall office , and perpetuall occupation was , to magnifye God , doing on Earthe that which the Angells doe in Heauen .

O that my Soule might allwayes magnifye our Lorde ! Colloquie . Eccl. 43.30 . o Lord of infinite greatenesse , litle can I magnifye thee with my praises : But as I may , I praise , and magnifye thee , and confesse that thou art greater then I am able to say , or to thinke . O Soueraigne VIRGIN , Psal. 33.4 whose Soule allwayes magnified our Lord , and like another Dauid inuited all others to magnifye him , impetrate for mee , that my Soule may likewise magnifye him , occupying herselfe continually in singing his Greatenesses worlde without ende . Amen .

And my Spirit hath rejoiced in God my Sauiour .

In these Wordes the B. VIRGIN discouereth the manner of our rejoicing in God , The manner of rejoicing in God . nothing fiue Conditions of this Ioye to make it pure , and perfect . For first , wee are not to place our principall Ioye , and Alacritye in corporall thinges , but in things spirituall : nor so much in giftes receiued , as in the giuer of Giftes who is God himselfe . And allbeeit we are to rejoice in God , as he is our Creator ; yet principally as he is our Sauiour , and Sanctifyer : for in this sorte he is the fountaine of spirituall Alacritye , which is founded vpon the Saluation of the Soule sanctified by Gods grace . And this Ioye is principally to consist in the Spirit , or superiour parte of the Soule , that it may be the more pure from all , that tasteth of fleshe , as the sensuall Ioye of the Bodye vseth to doe : allbeeit sometimes the Ioye of the spirit redoundeth likewise into the fleshe , Psal. 83.3 & 15.9 . according to that of Dauid : My Hearte , and my Fleshe reioiced in the liuing God . Finally , our Spirit is not to reioice in itselfe , as if it had thorough it owne merites those giftes for which it reioiceth , but our Ioye is to bee in God our Sauiour , who gaue them vnto vs , and vpon whome our ioye is to rest , as saithe the Prophet Dauid : My Soule shall reioice in our Lorde , Psal. 34.9 and shall bee delighted in our Sauiour . Such was the Ioye of the blessed VIRGIN , who at this instant behelde our Sauiour whome shee bare in her Wombe , and rapt with his exceeding Loue , shee saide : My Spirit hath reioiced in God my Sauiour .

O my Soule , exalt thyselfe aboue thyselfe in Spirit like the VIRGIN , and reioice purely in Christ thy Sauiour , placing in him only all thy Alacritye . Psal. 36.4 Ioan. 16.32.24 . Matt. 25.21.23 If thou desirest Ioye , reioice in God , and hee shall fullfill the desires , and petitions of thy hearte , that thy ioye may bee full , and that none may depriue thee of it , vntill at last thou maiest enter into the eternall ioye of thy Lorde .

Because he hath regarded the Humillity of his Handmaide .

In this Verse , and in those following , the B. VIRGIN declareth ten soueraigne benefits , three speciall , and seuen generall : which are the principall causes , and respectes that shee hath to magnifye God , to reioice in him , and to shewe herselfe so thankefull .

The first is , for that he regarded the Humillitye , and lowlinesse of his Handmaide : In which wordes the VIRGIN pointeth at two rootes of the Diuine Benefits . The one principall of Gods parte ; and the other of our parte . It is of allmighty Gods parte , that he daigneth to regarde vs with a good eye , and to be mindefull of vs , to doe vs good . For allbeeit it is truthe , that he seeth all things : yet he is not saide to regarde , nor make account of those which he leaueth in the abysme of nothing , or in the profunditye of their miserye , but of those which he regardeth , to vse towardes them his greate mercye . The roote of our parte is the acknowledgement of our Lowelinesse , by the which we may dispose ourselues to receiue the giftes of his Diuine Liberallitye . And so the blessed VIRGIN as illuminated by God , joyned both these togither , magnifying God , for that he daigned to regarde the Humillitye of his Handmaide . By the which wordes , shee confesseth not so much of herselfe that she hath the Vertue of Humillitye , as she exercizeth it : for as a true humbled one , either she esteemeth not so herselfe , or she would haue concealed it : but with Humillitye shee confesseth that she is lowly , base , and contemptible as a Slaue , or a Handmaide , and that notwithstanding all this , allmighty God disdained not to regarde her . Whereby shee teacheth vs , that the foundation of the Praises of God , and of Thankesgiuing for the benefits he doth vs , is to bee the acknowledging of our owne basenesse , and indignitye : for in this sorte there will be no perill of mixing vaine selfe-pleasing , as it happened to the prowde Pharisee . Luc. 18.14 . Rather this Lowlinesse is to be the respect why to beseeche allmighty God to regarde mee with a good eye , and to doe mee greate fauours : Psa. 112 6 for his Condition , ( as Dauid sayeth ) is to beholde the lowely things in Heauen , and on Earthe , and to doe them greate mercyes . Psal. 30.8 And this the saide Dauid had experience of , saying of himselfe : Because God regarded my Humillitye , and Lowelinesse he deliuered my Soule from all her miseries .

O highest God whose Habitation is in the highest Heauens , Colloquie . Psa. 112.5 . beholde the lowelinesse of this thy vile Slaue , and vse towardes him thy accustomed mercye , raising this begger from the Dust , and this poore wretched one from the Dunghill , to place him with Princes , and to sanctifye him aswell as they . Amen .

Beholde from henceforth all generations shall call me blessed .

And this is the seconde respect that the B. VIRGIN had to magnifye God : for that from that moment that he behelde her Humillitye , and that he regarded her , all the nations of men that beleeued in Christ , aswell the present , as those to come thoroughout all Ages , should call her blessed . Wherein the VIRGIN taketh not for the motiue of her Ioy , her owne praises , but the greatenesses that God had giuen her , vpon which they were founded , and the good that should arize thereof to all those that should serue her , and praise her .

O Soueraigne VIRGIN , Colloquie . I for my parte am willing to fullfill this prophecye of thine , and to be one of those that call thee blessed . Luc. 11.28 Thou art blessed ( as thy Cosin saide ) because thou beleiuedst : and thou art blessed for bearing our Sauiour in thy Wombe : but much more blessed for hearing his Worde , and keeping it . Thou art blessed likewise with those eight Beatitudes preached by thy Sonne our Sauiour vpon the Mount . Thou art poore in spirit , Matt. 5.3 and thine is the kingdome of Heauen . Thou art meeke , and possesseth the Lande of the Liuing . Thou mournedst for the Sinnes of the Worlde , & therefore art comforted . Thou didst hunger , and thirst after Iustice , therefore now thou art filled . Thou art mercifull , and obtainedst mercye . Thou art a peace-maker , and therefore for thy excellencye , thou art the Daughter of God . Thou art cleane of Heart , and now thou art clearely beholding God . Thou sufferedst persecution for Iustice , and now the kingdome of Heauen is thine , and thou art the supreme Queene of all the Inhabitantes thereof . O soueraigne Queene , I reioice that thou art blessed for so many respectes . O that all the nations of the Worlde were conuerted to thy Sonne , and might all with greate Faithe call thee blessed , that by thy mediation they might all come to be blessed , imitating heere on Earth thy life , and enioying afterwardes thy Glory in Heauen .

From hence I will likewise collect , what a greate motiue it is to rejoice in God , to haue an assured Hope to be blessed . For the which our Sauiour Christ saide to his Disciples , Luc. 10.20 . Reioice not in this that the Spirits ( to wit the Diuells ) are subiect vnto you , but reioice in this that your names are written in Heauen . Rom. 12.12 And S. Paule saithe , that wee should rejoice in Hope to obtaine the blessednesse that is promised vs .

Because he that is mighty hath done greate things to me , and holy is his name .

This is the third respect the blessed VIRGIN alledgeth to glorifye God , for at this instant shee reuolued in her memory the wonderfull things that God had wrought in her , and the greate benefits he had donne her , from the instant of her Conception vntill then : especially that greate miracle of beeing a VIRGIN , and a MOTHER , and that not any mother whatsoeuer , but the mother of God himselfe : admiring at all which greatenesses , she praised God for them , attributing them to his Omnipotencye , and to the Holinesse of his name : for with his Omnipotencye hee wrought them , and with his Holinesse he would enact them , that thoroughout all Ages , his name might be sanctifyed , and glorifyed . And in saying that God did greate things , to her , she giueth likewise to vnderstand , that hee magnified her in those things , that magnifye men before God , which is , Sanctitye , and Caelestiall giftes : for the Sonne beeing greate , the mother was likewise to be magnifyed . Whereby it appeareth , that it is not contrary to Humillitye to acknowledge in ourselues the giftes of God : rather ( as S. 1 Cor. 2.10 . Paul sayeth ) the diuine Spirit itselfe discouereth them vnto vs , that wee may bee thankefull for them , attributing them not to our owne merits , but to the power , and Sanctitye of God , making a connexion of these two Attributes , as did the foure holy Beastes which gaue Glory to God , saying : Holy , Apoc. 4.8 Holy , Holy , Lord God omnipotent , which was , which is , and which shall come .

And his mercye from Generation to Generations , to them that feare him .

This is the fourth respect why the blessed VIRGIN magnifieth God , not only for the benefits receiued , but for many other which she hopeth to receiue : and not only for her owne benefits , but also for those which all the nations of the worlde doe receiue , rejoicing that the Mercye of God is Continuall , Infinite , and Sempiternall , and extendeth itselfe to all those that serue , and feare him , of what nation soeuer they bee . For it is the propertye of holy men , when they acknowledge the fauours that God hath donne them , to expect of his mercye that hee will doe them many others , as S. Paul saide : 2 Cor. 1.10 . God hath deliuered , and doth deliuer vs out of so great dangers , in whome we hope that hee , will yet also deliuer vs . It is likewise the propertye of holy Persons , to thinke that the Sun of Iustice rizeth not vpon their houses only , but to conceiue highly of his mercye , and that he extendeth himselfe to many others , and thoroughout all Ages : for the which they are thankefull vnto God , taking the generall benefit of all , as their owne in particular , and rejoicing to haue a God so mercifull , that hee denyeth his mercye to none that feare him , as Dauid confesseth in the 102 Psalme , Psal. 102. wheerein hee doth nothing els but glorifye God for these two respectes of mercye towardes himselfe , and towardes the rest of the Iust .

He hath shewed might in his Arme.

The fifth respect to glorifye God , is , the Workes of his Omnipotencye , which hee hath donne by his owne Vertue , and Fortitude , without the aide of any other : the which the VIRGIN recorded in her memorye , calling to her remembrance the Creation of the Worlde , the Conseruation , and Gouernment thereof with so greate , and so admirable Prouidence : the prodigious things that he did deliuering his People out of Egipt , and carrying them thorough the desert vnto the Lande of promise , with all the other things that the Scripture reporteth : and principally shee called to minde this worke of the Incarnation , wheerein God shewed his power , and the might of his Arme. For all these regardes she magnified God , declaring in one worde that which Dauid did at large , Psal. 135. recounting all these potent workes of God very particularly .

Besides this , in this Verse , NOT● . and in the following , the VIRGIN not only recounteth what God hath donne , but what he vseth , and accustometh to doe conformable to his Goodnesse : and therefore shee glorifieth him , for that with his Arme hee vseth to worke powerfully , and to doe powerfull Actions , when , and how he will , and with whome he will ; and as he did them in times past , he doth them at this present , and will doe them in time to come . All which may be a greate motiue to make me to rejoice in God , trusting that in me also he will doe powerfull things with the might of his Arme.

He hath dispersed the prowde in the conceite of their Hearte .

The sixth respect to glorifye God is , not only the Omnipotencye that he sheweth in the workes of his Mercye , but also what he hath shewed in the Workes of his Iustice , chastising the prowde , defeating their inuentions , and the imaginations of their heart . This the VIRGIN reuolued in her memorye , recording how our Lord God had defeated the plottings of prowde Lucifer who had saide : Isa. 14.13 I will ascend vp in to Heauen , I will exalt my throne aboue the Starres of God , & will be like vnto the most High . As also the plots of those prowde ones that would haue builded the towre of Babel : Gen. 11.5 Exod. 10. & 11. Dan. 4.28 and the punishments that he inflicted vpon Pharao , vpon Nabuchodonosor , and other such prowde ones . And for all these regardes she likewise magnified God , seeing for them he is worthy to be praised , as did our Sauiour Christ when he saide : Matt. 11.25 I confesse to thee , o Father , Lord of Heauen , and Earthe , because thou hast hid these things from the wise , and prudent , & hast reuealed them to litle ones .

He hath deposed the mighty from their seate , and hath exalted the humble . The hungrye he hath filled with good things , and the riche he hath sent away emptye .

These two Verses containe two other respectes of praising God for the coniunction he maketh of his Mercye with his Iustice , demonstrating his power in deposing the mighty of this Worlde from their Thrones , and Seates , depriuing them of the Kingdomes , Dignities , and Greatenesses which they helde ; and in their place exalting , and inthronizing the lowely , and humble . As he threwe from the celestiall Throne the prowde Angells , and in their place exalted humble men : & from the Throne of this Worlde he cast the prowde Prince Sathan who had tirannized ouer it , and in his place exalted Christ the master of Humillitye : Dan. 2.34 who beeing litle as a Stone descended from Heauen without handes , or worke of men , ouerthrewe the Statue which signified the Foure monarchies of the Worlde , and by his Humillity increased till he came to be a greate mountaine . And this custome he hath alwayes obserued , Iob 5.11 . & 40.6 . & seq . as it is saide in the booke of Iob , fullfilling that which is written . That he that exalteth himselfe shall bee humbled : and he that humbleth himselfe shall bee exalted . And in like manner the poore , and hungrye that are in necessitye , which hunger , and thirst after righteousnesse , he replenisheth with spirituall benefits fullfilling their desiers : and contrarily the riche that thinke they haue abundance , and that they haue no necessity of others , he sendeth awny emptye ; according to that of the Prophet Dauid : The riche were hungrye , and in want , Psa. 33.11 but those which seeke God , shall haue abundance of all good things .

O my Soule magnifye thy Lord for this most noble condition that hee sheweth , Colloquie . in fauoring so much the humble , and hungrye of the Earthe . O my Spirit , reioice in God thy Sauiour , Psal. 102.4.5 . for that he crowneth thee with mercyes , and filleth thy desier with innumerable benefits . Prize thyselfe for beeing lowely , hungry , and full of neede , that God may exalt thee , fill thee , and replenish thy Desiers : but tremble to be prowde , riche , and disdainefull , least hee cast thee out of thy seate , and leaue thee emptye of his Grace .

He hath receiued Israel his Childe , beeing mindefull of his Mercye , as he spake to our fathers , to Abraham , and his seede for euer .

These two Verses containe other two most powerfull respectes to moue vs to rejoice in God , and to praise his most holy name . One is , the Care , and Prouidence that hee hath to prouide for those whome he hath taken to his charge , as for his Children , and Domesticalls , comming personally to redeeme them . And allbeeit it seemeth that for a time , he forgetteth them : yet when he seeth time he is mindefull of his mercye , and remedyeth them , as he was mindefull of Israel , and of the whole worlde , comming to remedye it when he made himselfe man . The other respect is , the greate fidelitye that God hath in accomplishing the promises hee had made to our fathers , fullfilling them faithefully to all their seede for euer vnto the ende of the worlde : As he fullfilled his Worde to Abraham , and to Dauid which he gaue them , that hee would come to remedye them , and to giue to their Children , life , and Saluation , worlde without ende . These two considerations inflamed the Soule of the VIRGIN to magnifye God , and her Spirit to rejoice in God her Sauiour : and with these , my Soule , and my Spirit are to bee inkindeled with the like affections , seeing euery day , I beholde this Prouidence that God hath of his Children , and with what faithfullnesse he accomplisheth complisheth what he promised to the Apostles our Fathers , not forgetting the faithfull which are their seede vnto the ende of the worlde .

And these are the ten causes , and respectes alledged in this Canticle by the blessed VIRGIN to glorifye God , inspired thereunto by the eternall Worde Incarnate whome shee bare in her Wombe : of the which I may make another Psalter , and Harpe of ten strings to the same ende , praising , and glorifying God , sometimes for one respect , and sometimes for another , which because I cannot doe as I ought , I am humbly to beseeche the Incarnate Worde to teache mee , as he taught his blessed mother : and her , to obtaine it me , for the glorye of her Sonne . Amen .

The fourth Pointe .

FInally , I am to consider how the sacred VIRGIN remained with her Cosin , about three moneths . Pondering the greate good shee might doe to all that dwelled there , with her Discourses , and with her examples of Modestye , Humillitye , and Charitye : for if she did so much at her first entrance , it is to be beleiued , that in those three moneths she would augment what she then did , especially towardes S. Elizabeth , discoursing of these mysteries : and both of them exhorting one another to Praier , and Conuersation with God , and to diuerse Exercises of Vertue . For , if because the Arke of the Testament was three moneths in the house of Obed-enlom , God filled him , 2 Reg. 6.11 . and all his , with so greate benefits , that Dauid with an holy Enuye desired to drawe the Arke to his owne house , that God might cast vpon it his benedictions : how much more are we to beleeue , that this diuine Arke of the newe Testament , within the which was Christ himselfe , hauing remained about three moneths in this house , would fill it with a thousand benedictions ? And if I with a liuely Faithe could vnderstand them , I would presently be desirous to drawe it to my house , and that the Deuotion to this Soueraigne LADYE should dwell in my Soule , not only three moneths , but all my whole life , that she might replenish mee with all spirituall Benedictions . But it is not without a mysterye , that our Lord by meanes of the blessed VIRGIN , hauing donne so greate mercyes to S. Iohn , and to his mother , yet would not heale his Father Zacharias , nor dispense with the Sentence pronounced by the Angell , that hee should be dumbe vntill the birth of the Childe : for God is just , and this was conuenient , to obserue the order of his Iustice : & also he reserued this his mercye for another time more conuenient . From whence I will learne to reuerence the secret Iudgements of God , to humble myselfe , and to passe ouer his Deuises , expecting the conuenient time of his visitation , seeing there is no day that commeth not at last , and what this day hee graunted to S. Elizabeth , he gaue afterwardes more largely to Zacharias .

The thirtenth Meditation . Of the birth of S. Iohn the fore-runner of our Sauiour Christe .

The first Pointe .

FIrst , For the feaste of S. Iohn Baptist . Luc. 1.11 . I will consider what happened before the Conception of this Sainct : for God hauing elected him for his fore-runner , was willing to honour him , to demonstrate in him the greatnesse of his mercye , and the heigth of the office that he gaue him in charge , all for the glorye of Christ IESVS whose fore-runner he was . As first he would that he should be miraculously conceiued of barren Parents , that he should be the Sonne of holy Parents , and the Sonne of Praiers , & holy Desiers : for Praier is the meanes that God vseth to execute the Deuises of his eternall predestination ; as S. Gregory sayeth , Lib. 1. dial . c. 5. speaking of the birth of the Patriarch Isaac . Whereby he moueth vs to haue greate Affection , & Confidence in Praier , though it be concerning things that seeme difficult , seeing for all it is auaileable . He would likewise that his Conception should be annunciated by the Angell S. Gabriel , who annunciated that of his Sonne : and with the selfe same spirit of prompt Obedience , the Angell came to declare both the one , and the other , because it was God that commaunded it . Tob. 5.5 . In the same manner that S. Raphael came to serue Tobias in very base things , with no lesse pleasure then if God had commaunded him things of greate heigth : for all the Angells place their Glory in accomplishing the will of God .

Then will I ponder what Greatenesses S. Gabriel spake of the Childe , that he might be esteemed by all , and to instruct his Father in the manner of his education for so high an office . The first was , that the Angell himselfe in Gods behalfe , gaue him the name he was to haue , saying , that he should be called Iohn , which is as much to say as Crace , to signifye that he should be an absolute Portraiture of Grace , in whome should be shewen the riches of Gods grace : for he truely founde grace before God , who without any merits of his , elected and called him , Isa. 49.13 and was mindefull of his name euen from the Wombe of his mother . The second , that he should be greate before God in those things , that God esteemeth for greatenesse , which are Vertues , and Giftes of Sanctitye . So that he should be greate in Humillitye , Patience , and Obedience : greate in Praier , and Contemplation ; and greate in the office that the greate ones haue of the house of God . The third , that he should be exceeding temperate , without drinking wine , or sicer , as a man of Nazareth , wholely dedicated to the seruice of God . And for that the Diuine promises are not emptye but full , giuing a sufficient portion for all that is promised , he addeth the fourth excellencye , that hee should be replenished from the Wombe of his mother with the holy Spirit , with that fullnesse that was requisite for the Dignitye of his Office , because he was elected , beginning from the wombe of his mother , & going on forwarde to his Deathe . The fifth that he should goe before our Lord , as his Precursor with the zealous spirit of Elias , conuerting to God many Israelites , and preparing him a People perfectly industriated to receiue the newe Lawe that he was to teache .

So that , according to the Sentence of the Angell , this Childe should be perfect in all manner of perfection , towardes God , towardes himselfe , and towardes his neighbours . For towardes God , he should be greate in the giftes of his Grace ; towards himselfe rigorous in the workes of mortification , and Penance : and towardes his neighbours he should be zealous in seeking their Saluation , not contenting himselfe to be perfect , but endeuoring that all might be perfect , and ordaining all this to the glorye of our Lord Christ . This patterne of perfection ( which is the same that is taught vs by the Prophet Micheas ) I am to set before my eyes for imitation . Mich. 6.8 . &c. And of the Greatenesses that God so much esteemeth , I am to pretende for myselfe those which are conuenient for my Estate , beseeching his diuine maiestie to giue mee them for the Loue he bare to this Precursor , to whome so liberally he graunted them .

The Second Pointe .

SEcondly , Luc. 1.39 . are to be considered the fauours that our Lord did to this holy Babe , beeing in the wombe of his mother in the sixth monneth of his Conception , the Worde Incarnate himselfe comming in the Wombe of his mother to visite him , and to sanctify him , as is declared in the precedent meditation , from the which wee may recollect three excellencyes of this Sainct .

First , that S. Iohn was the first fruites of all the Sainctes that our Sauiour made after his Incarnation : and therefore he sanctifyed him with greate excellencye , giuing him greate Sanctitye , and many graces giuen gratis after a very perfect manner , graunting him the vse of reason , and free will : Illuminating his Vnderstanding to knowe his Incarnation , and Inflaming his will with feruent affections of Admiration , and Loue , and with Iubilees , and rejoicings in the holy Spirit . The second excellencye was , that whereas the giftes of God , Rom. 11.29 In Luc. 1. ( as S. Paul sayeth ) are without repentance ; it is to be beleeued ( as sayeth S. Ambrose ) that he tooke not from him the vse of reason that he had graunted him : and consequently , that whereas the blessed VIRGIN those three moneths that she was in the house of Zacharias , ayded S. Elizabeth to growe in all Vertue : so the Childe IESVS that was in the wombe of the VIRGIN , ayded the Childe Iohn who was in the wombe of Elizabeth , to growe vp in that holinesse , that he had graunted him , prosecuting it with newe actes of his free-will , inflamed with diuine grace by the holy Spirit , of whome hee was full . The third excellencye was ( as holy men reporte ) that in respect of the Childe Iohn , Ambr. & Bed . in Luc. God did so many fauours to his mother , that he filled her with the holy Ghost , and with the Spirit of Prophecye , to giue vs to vnderstand how much he esteemeth this Childe , and what good he will doe vs for his sake . For the which I am to procure greate Loue to this fore-runner , rejoicing at the fauours that he receiued , and giuing thankes to God that gaue them him ; and beseeching him to bee an Intercessor for mee , that I may haue some parte in them .

The third Pointe .

THirdly , I am to consider the most speciall things that happened in the birth of S. Iohn . The first was , that comming to circumcize him , his Parents by Gods Inspiration , Luc. 1.59 against the will of their kinred , saied his name should bee Iohn , which is as much to say , as 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 Will : 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-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 ●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 Heaue● 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 her , but abandon her secretly .

Vpon this Veritye , I am to consider the secret Iudgements of God , in not reuealing this mysterye to S. Ioseph , as he reuealed it to Zacharias , and to S. Elizabeth , whose ende was , herevpon to take occasion to exercize the VIRGIN , and her Spouse . For S. Ioseph perceiuing his Wife to be with Childe , S. August . S. Chryso . & alij . might without any sinne ( as many Sainctes say ) haue judged that she was an Adulteresse , or doubt of a thing that was to him so newe , and so straunge . And this afflicted him much , it beeing a case so much to his dishonour : but much greater was the Affliction of his Spouse , from whome this could not bee hidden , it being a greate Infamye for a Virgin so pure to bee helde by her owne Husband for an Adulteresse , and to see herselfe therefore at the pointe of beeing abandoned . All this our Lorde disposed of , for the greate good that arizeth from these Afflictions , and Humilliations : by the which he pretended to perfect these two notable Sainctes , and to dispose them to greater things . For as the blessed VIRGIN had receiued greate fauours in the Annunciation of the Angel S. Gabriel , and in the house of Elizabeth , our Lord God was willing that she should suffer this Infamye , and Humilliation , to exercize her in greater Humillitye , and to dispose her for those fauours which soone after shee was to receiue in the Citty of Bethleem : for Humilliation is the euening of Exaliation , Ex D. Ber. ser. 34. in Cant. and Affliction is the Vigill of a greate feaste of Consolations . And peraduenture for this cause the holy Churche singeth the Cospell of this mysterye on the Vigill of the Natiuitye : and for the same reason God exercized S. Ioseph to receiue the reuelation of so high a mysterye , and that he might be his sufficient witnesse .

From hence I will collect , that allbeeit one be very holy , and conuerse allwayes with holy persons , and employ himselfe in holye workes , yet in this life he shall not faile of Humilliations , and Afflictions , caused sometimes euen by those holy things wheerein he conuerseth . For the life of man is a warfare : and the righteous man ought to be prepared for temptation . Iob. 7.1 . Eccl. 2.1 . I am rather to holde Afflictions from God as a fauour , especially when they happen without any fault of mine : and much more when they happen in a case that deserueth honour : as the blessed VIRGIN for that which was most excellent in her , came to suffer this Humilliation , which likewise her Sonne did afterwardes suffer . Encouraged with these examples , I will with the Prophet Dauid say to our Lord : Psal. 25.1 Colloquie . Prooue me , o Lord , and tempt me , burne my reines , and my hearte , because thy mercye is before myne eyes , and I am glad in thy Truthe . Which is to say : Exercize me in diuerse temptations , and Afflictions of bodye , and Soule , for I am assured of thy mercye , and of thy faithfullnesse , that thou willt measure them according to my strength , and willt conuert them into the augmentation of newe Giftes .

The third Pointe .

THen will I consider the excellent Vertues , which vpon this newe Occasion , and proofe were discouered , and exercized by these two excellent Sainctes , for our imitation : seeing for this ende also our Sauiour permitted those Afflictions which they suffered .

First S. Ioseph demonstrated greate Patience , and Prudence : Patience hee demonstrated in suffering this Injurye with silence , without seeking to be reuenged of his Wife by Iustice , or complaining of her to her parents , & kindred● and without murmuring at her , or speaking to her Injurious wordes : rather as a Iust man that contented not himselfe with what only was lawfull , he sought what was most perfect , resoluing himselfe to be silent , and to suffer his paine within himselfe . He demonstrated Prudence in seeking , and finding a meanes how on the one side to preserue the honour of his Wife , and on the other side not to bring to his house her , whome he suspected to be an Adulteresse ; nor giuing her a secret bill of diuorce , which was lawfull in the olde Lawe : nor with some good occasion absenting himselfe from her . And likewise he demonstrated Prudence in not doing this rashly , or on a sodaine , without first meditating , and considering it well , as may be collected from these wordes , Matt. 1.20 Haec autem eo cogitante , But as he was thus thinking , for he had a greate scruple to inhabite with her , that seemed an Adulteresse , and he had likewise as greate a scruple to abandon her , that seemed a Sainct . With this Consideration , I am to confound myselfe for my small Patience in Affronts ; for my much Indignation against those , that doe me Injurye ; and for the Facillitye wherewith I murmure at , and defame my neighbours , and discouer their secret faultes : and for that Furye with the which sodainely , & without deliberation , I cast myselfe into all this . And in this manner confounded , I will beseeche our Lord thorough the merits of this Sainct , to ayde me to imitate his notable example .

But the blessed VIRGIN , as she was more holy , discouered more excellent Vertues , exercizing foure very excellent ones , proper to those that are most perfect in such cases ; to witte : rare Humillitye , and Silence : greate Confidence in Gods prouidence , & continuall Praier . Thorough Humillitye shee was silent , not desiring to manifest the secret mysteries of God , though her greate honour might ensue thereof , nor consenting that S. Elizabeth , or Zacharias should discouer them . And allbeeit it is very ordinary among good maried folke , to communicate their secrets one to another , yet she communicated not this to S. Ioseph , all though shee conjectured what might happen , if her husband were ignorant thereof . Thorough Humillitye likewise she was silent , when shee sawe herselfe disgraced in the opinion of her Husband , not seeking to excuse herselfe , nor to stand vpon her honour , neither to alledge sufficient witnesse : but absolutely with greate Confidence casting herselfe into the diuine Prouidence , and putting her Honour into the handes of God , she made continuall praier to his maiestie , that he would be pleased to remedye that Ignominye , in such sorte as should to him seeme most conuenient . With this example I will likewise confounde myselfe for that pride , and vaine boasting of mine , wherewith I publish whatsoeuer may honour mee : and for that peruersenesse wherewith I excuse my faultes , standing vainely vpon my Puntillos of Honour : and for my litle confidence in God , & lesse recourse vnto Praier . To this purpose I am to imagine that God speaketh vnto me that of Ezechiel : Ezech. 43.20 . D. Greg. lib. 24. moral . c. 6 Sonne of man shewe to the howse of Israel the temple , and let them be confounded , at theire iniquities : and let them measure the frame , and be ashamed of all things that they haue donne . O my Soule beholde this liuing Temple of God the blessed VIRGIN , contemplating the meruailous vertues wherewith she is adorned , that thou maiest be confounded at those vices , whereinto thou hast fallen : measure her meruailous frame , pondering the excellencye , and harmonye of her workes , that thou maiest be ashamed of the basenesse , and discorder of thine .

O Temple of the Worde Incarnate , Colloquie . beseeche this greate God , whome thou carriest in thy Wombe , to adorne me with such Vertues , that I may be a worthy Temple , wheerein he may inhabite by his Grace . O my Soule , Matt. 13.21 . consider that the iust ought to be like a graine of mustard seede , which when it is ground , discouereth the heate , and force that it hath : therefore if God be pleased to grinde thee with Afflictions , animate thyselfe feruently to exercize these Vertues .

The fourth Pointe .

WHile S. Mat. 1.20 Ioseph was thus thinking , beholde the Angell of our Lord appeared to him in sleepe , saying : Ioseph Sonne of Dauid feare not to take MARAE thy Wife : for that which is borne in her , is not by the worke of man , but of the holy Ghoste . And she shall bring forth a Sonne , and thou shallt call his name IESVS : for he shal saue his People from their sinnes .

Heerein is to be considered the fidellitye of the Diuine Prouidence , in comming to remedye the Affliction sof those that are his , when they are arriued to the last , and sharpest pointe , vsing diuine meanes , when humane meanes doe faile . For whereas our Lord sawe that S. Ioseph could not conceiue the cause of that beeing with Childe , he sent an Angell after a very sweete manner to reueale it vnto him : for calling him by his proper name Ioseph , he addeth , Sonne of Dauid , to reduce to his memory , that to Dauid was made the promise of the Messias , that he should descende from him . He saieth to him , Feare not , to take from him both Scruple , and Anguish ; which is the propertye of good Angells . he saieth , that the VIRGIN had conceiued by the Holy Ghoste , to take from him all suspicion , and to cleare the Honour of our LADYE . And wholely to conuerte his mourning into Ioye , he addeth that she shall bring farth a Sonne , of whome he must haue as tender a care , as if he were his owne : and that to him it should belong to giue him his name , which should be IESVS , which is as much to say , as Sauiour for that he was to be the Sauiour of the Worlde . And all this was reuealed vnto him with so greate Illumination , that forthwith he gaue entire credit thereunto .

From hence I will ascende to ponder the alacritye of S. Ioseph at the hearing of these newes , that beeing fullfilled in him that is written in Iob : Iob 11.17 . When thou shalt think thyselfe consumed thou shalt rise like the daye starre . O how full of Content was he to see himselfe freed from his suspicion ! How ashamed that he had admitted it , though it were ignorantly , and without any fault of his ! How warye afterward not to iudge euill of any bodye ! How thankefull to God , for hauing giuen him a Spouse so Holy , and of so greate Dignitye , & for committing to his charge the care of his only begotten Sonne ! And how joyfull to see , that now was the time come of the Redemption of the Worlde !

I will likewise ponder the greate Ioy of the blessed VIRGIN to see her Husband so fall of quiet , and content ; how much she was confirmed in the Hope of Gods Prouidence ; and how thankefull to our Lord for vndertaking her cause ; our Lord fullfilling in her , what he spake by the Prophet Oseas : I will put her in the valley of Achor , that is , of Affliction , Oseae ● 15 to confirme her a newe in hope , and she shal renewe her Songs to see herselfe free from her paines .

I giue thee humble thankes , Colloquie . o eternall God , for the greate care thou hadst of these two glorious Sainctes , Oseae 2.15 turning for them , as thou art wont , the valley of Achor into the foode , and augmentation of their Spirit . By their merits I beseeche thee , to make me worthy to enioy the fruite of thy fatherly Prouidence , relying thereupon with greate securitye in the middest of my Afflictions , seeing it is most certaine , that thou in thy good time wilt come to remedye them .

The fifth Pointe .

IOseph obeying the commaundement of the Angell , Matt. 1.24 forthwith arose , and carryed the VIRGIN to his house , and liued with her most chastely , vntill the birth of her Sonne , and much more afterwardes . Wherein I am to consider , not so much the obedience of S. Ioseph ( for it was not much to carrye to his house so excellent a woman ) as the manner thereof : that is , with what Reuerence he carried her , speaking to her some wordes like to those of S. Luc. 1.43 . Elizabeth ; Whence is this to me , that the mother of my Lord entereth into my house ! O how greate was his Loue , and Affection to our blessed LADYE ! how carefull was he of her ! what holy discourses were betweene them two ! what more then Angelicall Puritye of Life , and what conformitye of willes ! how subject , and obedient was the VIRGIN to S. Ioseph , as to her heade ! how did shee reueale vnto him the particularities , of what the Angell had declared vnto her in the Annunciation , and what had passed in the house of Zacharias ! for now was the time come that shee might speake , to informe him of the mysterye , to the honour , and glorye of him that had wrought it .

O happy Sainct , Colloquie . to whose lot it fell to haue so good companye ! O happy is that Soule that serueth them , and learneth of them their obedience , and Charitye ! O Seraphins of the Earthe , Isa. 6.2 . as pure as those of Heauen , who with your wings flye lightly to accomplish the will of God , inflame my Hearte with the Loue of this our Lord , that I also may serue him with the like Obedience , that both of you had : and may loue all my Bretheren with that purenesse of Charitye wherewith you loued one another .

The fiftenth Meditation . Of the expectation of our blessed LADYES deliuerye : and of the preparation for the birth of our Sauiour Christ .

FOr that in Spaine eight dayes before the birth of our Sauiour Christ wee celebrate the feaste of the Expectation of our B. LADYES deliuerye , I insert heere this meditation for that daye , and the dayes ensuing till the natiuitye : in which whee are to consider the liuely desiers that three persons had of this soueraigne Deliuerye , and Birth : that is to say : the Childe , the VIRGIN , & S. Ioseph in whome are represented the faithfull , that firmely beleeue this mysterye , and in their imitation desire to prepare themselues worthily to celebrate it .

The first Pointe .

FIrst , I am to consider the most feruent desier that our Lord IESVS Christ had , being in the wombe of his mother , to perfect , and bring to ende the businesse of our Redemption ; and consequently to be borne in the Worlde , to frame all things according to the will of his Father . For euen from his mothers belly that Sentence was true , that afterwardes he vttered : I am to be baptized with a bapt●me , Luc. 12.50 o how am ● 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 r●●ired fortye dayes in the Desert , before he mani●●●ed himselfe to the Worlde by his Preaching : ●●●uising vs heerein , how we ought to recollect ●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 Worlde , 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 : Whence 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 come , for allbeeit as thou art man , thou issuest out of mee , yet as thou art God , thou willt alwaies remaine with mee . With such Affections as these might the blessed VIRGIN be at this time , this Hope filling her with greate alacritye , for the greate Loue she bare to Virginitye .

From hence it proceeded that shee was free from those feares , that other childing women haue , and from those cares of their deliuerye , which vse to afflict them with greate paine : for she only was carefull to prepare her Soule with notable Actes of Vertue , the better to serue her Sonne , and likewise to prouide ( as farre forth as her Pouertye would suffer her ) for all things needefull for his birth . In imitation of her , I am to prepare myselfe for the natiuitye , that I expect of the Sonne of God , remouing those impediments that I shall finde in my Soule , and adorning it with excellent Actes of Vertue , according to that which in the precedent pointes we haue declared , and to that which holy Church commaundeth on those dayes , Luc. 3.4 . with the very wordes of S. Iohn Baptist : Prepare the waye of our Lorde : make straight his pathes : Ex Isai. 49.3 . euery valley shall be filled , and euery mountaine , and Hill shall be made lowe : crooked wayes shal become straight , and rough waies plaine : and all fleshe shall see the saluation of God . Which is to say : Remoue from you vices , that are contrary to the Sauiour that is borne : and adorne you with Vertues , like vnto his . Remoue the basenesse of Pusillanimitye , the loftinesse of Pride , crooked Intentions , and rough manners , endeuouring in all that is possible , to exalt your Spirit to the highest with Confidence , and to abase it to the lowest with Humillitye ; directing your intentions to that which is heauenly , without any mixture of what is earthly ; being meeke , and gentle to all , without giuing occasion of stumbling to any ; for such is the Sauiour that is to be borne , and with such dispositions you are to receiue him . These foure Vertues opposite to the foure Contrary Vices , I am to procure for the ende aforesaide , by the mediation of our B. LADYE the VIRGIN , saying vnto her :

O most sacred VIRGIN , Colloquie . who with feruent desiers expectedst the natiuitye of thy Sonne , and with excellent workes disposedst thyselfe to beholde , and to embrace him , negociate for me , that I may remoue from me the impediments of his comming , and may with greate dilligence prepare myselfe thereunto . Amen .

The sixtenth Meditation . Of the Iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem .

The first Pointe .

FIrst , D. Th. 3. p. q. 35. art. 7. & 8. for the foundation of the meditations ensuing , I will consider , how the Worde Incarnate beeing in the wombe of his mother , would make the newest , most admirable , and holyest entrance into the Worlde , that euer was , or shal be , painefull to himselfe , and profitable to vs , to settle the foundations of that Euangelicall perfection , which he was to preache . So that his first entrance into the Worlde , was ( as S. Serm. de Natiu . Cyprian sayeth ) a Patterne of our first entrance into Christian Religion , that his Disciples might enter by the way he entred , exercizing those Vertues that he exercized . And to this ende he left all that the worlde loueth , and seeketh : and sought for all that which the worlde abhorreth , and flyeth . And therefore to be borne , he disposed how to get out of Nazareth , to leaue those commodities that he might haue had , beeing borne in the house of his mother , and among his kinred , and freindes , where he could not haue wanted the shelter of some warme lodging , and couerture , besides some daintinesse for his nourishment , which Iohn Baptist failed not of , beeing borne in his fathers house . But he abandoned it all , demonstrating how much he abhorreth the pampering of the flesh , and what a louer he is of Pouertye : seeing he forsooke that litle that his poore mother had , and like a straunger would be borne in Bethlehem , and in such a season , when all things should be wanting vnto him . With this example I will confounde myselfe , for beeing so greate a Louer of myne owne commodities , and delicacyes , that not only I doe not flye from them , but I carefully seeke for them , and if I finde them not , I afflict myselfe .

O IESVS of Nazareth , Colloquie . florishing with the flowers of celestiall Vertues , which commest out of Nazareth to abandon the flowers of earthly delightes : I humbly beseeche thee , by this thy comming from thence , that thou wilt be pleased to fauour my imbecillitye , that I may renounce the flowers , and flatteries of my fleshe , desiring only the flowers of thy Vertues , with the which thou maiest so adorne my Soule , that thou maiest daigne to be borne therein . Amen .

The second Pointe .

SEcondly , I will consider the occasion that our Sauiour Christ tooke to make this iourney , and to issue with his intent : for , In those dayes there came forth an edict from Caesar Augustus , that the whole worlde should be enrolled . And all went to be enrolled , euery one into his owne Cittye . And Ioseph also went vp from Galilee out of the cittye of Nazareth into Iewrye , to the cittye of Dauid that is called Bethlehem , for because he was of the house , and familye of Dauid , to be enrolled with MARYE his despoused wife , that was with childe . In this Action , I will ponder how different are the thoughtes of God , from those of men ; those of the king of Heauen from those of the king of Earthe . For this his Edict was founded vpon Pride , Ambition , Arrogance , and Auarice , commaunding more then he might doe ; that is , that the whole worlde should be enrolled , as if all the worlde had beene his : and desiring that all should professe themselues to be his Vassalls , and should pay him tribute were they neuer so poore , and needye . But contrarily the king of Heauen Christ IESVS , had all his cogitations placed in Humillitye , Pouertye , and Subjection : and in treading downe Pompes , Riches , and Vanities . He commeth not to commaunde , nor to be serued , but to obey , and serue the whole Worlde . And in confirmation heereof , he willeth that his mother , and he himselfe in her , should be enrolled , and professe themselues to be the Vassalls of Augustus Caesar , and pay him tribute ; to confounde by this his example the Pride , and Couetousnesse of the Worlde . For if the king of kings , and monarche of all that is created , entreth into the Worlde humbling himselfe , and protesting Vassallage to an earthly , and euill king : what is it for me to humble myselfe , 1 Pet. 2.13 and to be subject to euery humane Creature for his Loue ? And what a pride will it be not to humble me to God himselfe , acknowledging myselfe for his Vassall , and paying him with Obedience the tribute that I owe him ?

O king of Heauen , Colloquie . permitte not in me such pride , seeing thou to remedye it , didst so much humble thyselfe .

Secondly , I will ponder , that allbeit this edict was founded vpon Pride , and Auarice , yet God willeth that his should obey it : for he is pleased that we should obey our Superiour in all that lawfully they shall commaunde vs , albeit they commaunde it for their owne interests , Matt. 23.3 . and damned endes , acknowledging God in them whose Lieutenantes they are . And this Obedience our Sauiour Christ himselfe raized to the heigth , making this iourney to accomplish the will of the eternall Father , who had ordained that his Sonne should be borne in Bethlehem of Iuda : Mi●h. 5.2 . Matt. 2.6 albeit his Prouidence tooke this Edict of the Emperour Augustus , as a meanes to compasse his intent . Ioan. 6.32 And as our Lord Christ came into the worlde not to doe his owne will , but the will of him that sent him , he would be borne in that place which his Father had ordained , and be borne obeying , as he died obeying , that all of vs might learne to obey .

O my beloued , Colloquie . Psal . 29.6 seeing my life consisteth in doing thy will , may my entrings in , and goings out , and all whatsoeuer I shall doe , be conformable to thy will for euer , and euer . Amen .

The third Pointe .

THirdly , I am to consider the iourney of the VIRGIN ; the manner how she trauailed , and the Vertues that she exercized , with desier to imitate her therein : pondering how she beeing poore , the waye long , and in the rigorous time of winter , she wanted not much trouble ; and yet she carried all with admirable patience , and alacritye . She bare a greate modestye in her eyes , her harte beeing placed on God , and on the Sonne that she bare in her wombe , with whome shee entertained those Colloquies , and Discourses , which before haue bene spoken of . If some other while she talked with her Husband , In the 10 Meditation , the 3. pointe . it was wholely of God , and with very great sweetenesse : and she was not wearye , though she went greate with Childe , for her Sonne was not burthensome ; and the hope to see him speedily brought forth , gaue her greate alacritye , and pleasure to parte from Nazareth , that she might the more quietly enjoy her Sonne , beeing borne out of it . Colloquie . Cant. 2.10 O blessed VIRGIN , there is no neede to say vnto thee , as to the Spouse : That thou shouldst make haste , because Winter was passed , the foule weather was ceazed , and the flowers of the spring began to appeare : for the desire of suffering , & obeying , maketh thee trauell in the rigour of Winter , that the flower of Iesse may bee brought forth , in whome consisteth our repose . O that I might imitate the Vertues , thou didst exercize in this iourney , accompanying thy Steps in Spirit , though it were not graunted me to doe it with my bodye .

The fourth Pointe .

FOurthly , I will consider the entrance of the blessed VIRGIN into Bethlehem , which was in an occasion of so greate a concourse of People , that shee founde no bodye that would lodge her , neither was there any roome in the Inne where shee was : so that she was forced to haue recourse to a poore Stable for beastes : the diuine prouidence so disposing it , that the Sonne of God might enter into the Worlde begging , and suffering , hauing no bodye to be compassionate of his Afflictions .

Vpon this passage , I am to ponder the excellencye of this our Lord , who seeketh a Chamber to bee borne in , & findeth none : the blindenesse of men , that knowe him not , nor prouide him one : the benefits whereof they depriue themselues , for not giuing him one , and how he chooseth for himselfe the worst of the worlde ; collecting out of all this , tender Affections : and harty feelings . First , I will ponder how the men of the Worlde haue Palaces , and Howses well accommodated : and the riche of Bethlehem were vnder good shelter , and warmely lodged at their ease : but the Sonne of the eternall Father , Ioan. 1.11 lord of all that is created● , comming to seeke a Lodging , in his owne Citty , of whence naturally he was , and among those of his owne tribe , and familye , he findeth none that would harbour him .

O eternall Worde incarnate , Colloquie . how soone the worlde beginneth to reiect thee , thou hauing come to redeeme it ! now maiest thou well say , Luc. 9.58 . that the foxes haue holes , and the foules of the aire haue nestes wherein to hatche their egges , and to bring vp their little ones : but the Sonne of man , and his poore mother , finde not where to repose their heade . The foxes chase thee from their Caues : for the craftye , and riche of the Earthe , abhorre thy Simplicitye , and Pouertye . The Birdes admitte thee not into their nestes , for the noble , and prowde of the worlde despise thy humillity , and lowlinesse : and therefore thou goest to a poore , and humble Stable , Isai. 1 . 3● . where the Oxe will knowe his Owner , and the Asse will leaue his maunger to resigne it to his master . O Lord of Lords , and Owner of all that is created , cast out of my Soule all foxelike Subtleties , and high-soaring Prides that possesse it , that thou mayest finde therein a fit lodging for thyselfe .

From hence I will ascende to consider , how the cause that our Sauiour Christ founde no harbour in Bethlehem , was the Ignorance of that People : for God comming to their gates , they acknowledged him not , neither knewe what good might came to them by admitting him , admitting other guestes of whome they could receiue litle , or no proffit . O how happy had he beene that had harboured this our Lorde , that he might haue beene borne in his house ! what spirituall riches would he haue giuen him ? how well would hee haue recompensed his hospitallitye , as he recompensed Martha , and Zachous ? O how happy were my Soule , if it should happen to harbour this our Lorde , and to giue him place to be borne spiritually therein !

O infinite God which inuironest the portes of my Hearte , Colloquie . Apoc. 3.20 . calling with Inspirations , that I might open vnto thee , with a desier to enter therein , to inriche it with the giftes of thy grace : permitte me not to shut the porte , not to knowe thee : nor to dispatche thee away , not to esteeme thee : Come , o Lord , come , and call , for I will heare thee ; knocke at my dore , and I will open vnto thee : and I will giue vnto thee the best parte of my house , which is my Hearte , that thou maiest therein repose at thy pleasure .

Finally , I am to ponder the Patience wherewith the B. VIRGIN , and S. Ioseph carried this Affliction , and Abandoning : and with what alacritye they suffered the reproches of those , who rejected them because they were poore : & with what content they retired themselues to the Stable , taking for themselues the most contemptible place of the Earthe : whereby they meruailously insistered Humillitye , & Pouertye , with Patience , and Alacritye . In imitation of whome , I will endeuour to desier for myselfe , that which is worst , and most contemptible in the worlde , carrying it with alacritye , when it falleth to my lot : for there is no better lot then to imitate these glorious Sainctes , as they imitated our Sauiour Christ , in such sorte as heereafter we shall see .

The seuententh Meditation . Of the birth of our Sauiour Christe in a Stable in Bethlehem .

The first Pointe .

FIrst , I am to consider what the Worde Incarnate did in the wombe of his mother , when the hower was come of his deliuerance from thence . Pondering , first , that as he would not anticipate the time of his birth , so also hee would not deferre it , but would puntually be borne at nine moneths ende , to manifest himselfe vnto the worlde , with an hearty desier to begin his carreere with greate feruour , and Alacritye of Hearte ; fullfilling that of Dauid : Psal. 18.7 . He hath reioiced as a Gyaunt to runnet he waye : his comming forth from the top of Heauen , not staying till he come to the other extreeme . For albeeit he knewe what a sharpe carreere he was to haue from his natiuitye to his Deathe , yet he rejoiced with fortitude to begin it , issuing out from the wombe of the VIRGIN , which was his Heauen , and presently setting his feete vpon the vilest , and basest place that was on the Earthe . For the which I ought humbly to thanke him , beseeching him to giue mee light to knowe , and vnderstand what passed in this his entrance .

O Childe more strong , Colloquie . and valiant then a Gyant , seeing that , respleudent like a newe Sun thou wilt issue by thy Orient , to run thy Carreere vnto the Occident of the Crosse , Illuminate my Vnderstanding , and inflame my Will , that I may beholde , & contemplate thy egression , and may loue with feruent zeale the Vertues thou discouerest therein .

Then will I ponder how liberall he then shewed himselfe to his mother , D. Th. 3. p. q. 35. ar. 6. like as a mighty , and riche man , hauing beene lodged in the house of a poore labouring man , who hath giuen him good entertainement , not for any interest , but to serue him , vseth at his departure to recompense him well , and to giue him some precious gift , either in gratitude , or for almes : so likewise for that the blessed VIRGIN had so well harboured her Sonne for nine moneths ; at such time as he meant to departe from his lodging , hee gaue her the richest giftes of grace ; a most high Contemplation of that mysterye , and certaine extraordinary Iubilees of gladnesse , in steede of those paines that other women vse to feele when they are in trauell of Childe . For it was not reason , that she that had no sensuall pleasure in conceiuing , should haue any paine in bringing forth . And allbeeit as touching the suffering Dolours , he dispensed not with himselfe , yet he would not that his mother in this case should suffer any . In like sorte I may consider , that when our Sauiour Christ entreth Sacramentally into vs , at his first entrance he giueth vs Sacramentall grace : and if we giue him good hospitallitye , before his departure , he giueth vs riche Iewells of Affections of Deuotion , and Contemplation ; and Iubilies of Alacrity , wherewith he recompenseth the good entertainement , that we giue him .

Therefore , o my Soule , Colloquie . regarde how thou harbourest this soueraigne guest , that he may leaue thee riche , and abundantly stored with the giftes of Heauen .

Thirdly , Before in the 14. Meditation , 3. pointe . I will ponder how our Sauiour Christ would for the same cause issue out of his mothers wombe after a miraculous manner , shee not suffring any losse of her Virginitye ; for it was no reason that he should departe out of a house , where he had beene so well entertained , with the indammaging of the Integritye that it had ; honoring heerein his mother , and aduising vs all , that to entertaine him , and to serue him , wee shall receiue no detriment : rather if neede be , he will doe some miracle to that ende . For though he did none to preserue himselfe from suffering , yet he vseth to doe it , to preserue his elected , when it is conuenient for them .

O soueraigne master , Colloquie . how well thou teachest me by this Example the Condition of true Loue , which is rigorous to itselfe , and gentle to others ! for ●●selfe it will haue rigours to afflict it : but for it neighbour , it will haue fauours to delight him : ayde me with thy abundant grace , that in both things I may imitate thy feruent , and admirable Charitye .

The Second Pointe .

SEcondly , I am to consider what the blessed VIRGIN did , when by those Iubilies she knewe that the hower of her deliuery was come , pondering her Affections , her Actions , and her Wordes . For recollecting herselfe in a corner of the stable , and setled in very high Contemplation , she brought forth her only begotten Sonne , and forthwith she tooke him in her Armes . O what content , and Ioye she receiued at that first viewe , not staying vpon the outward beautye of the bodye , but passing to the beautye of the Soule , and of the Deitye ! On the one side she embraced him , and kissed him louingly as her Sonne : & on the other side shee shruncke backe , and humbly retired , considering that he was God : for with these two armes God desireth to bee embraced ; with Charitye , and Humillitye ; with Loue , and Reuerence : and the like am I to doe spiritually , taking him as it were in my armes , louing him , and reuerencing him , approaching to him with Loue , and retiring myselfe with Humillitye .

This donne the VIRGIN swathled her Sonne in such swathling cloutes , and mantles as she had prepared , and with an Affection of Humillitye shee layed him in a maunger , esteeming herselfe vnworthy to holde him in her Armes : and falling on her knees she adored him as her God , and her Lord , and very louingly she spake vnto him , for she was assured that hee vnderstood her . She humbly thanked him for the greate fauours he had donne to mankinde , in comming to redeeme it . She likewise gaue him thankes for hauing taken her for his mother , without any merits of hers : & there she offered to serue him with bodye , and Soule , and with all her forces , employing them all in his Seruice : And all this she vttered with such louing wordes , and tender Affections , as they are rather to be imagined , then possible to be explicated . The like did S. Ioseph , adoring the Childe , humbly thanking him for taking him for his foster-father , acknowledging it for a greate fauour , and offering himselfe truely , and really to serue him . The like am I to doe , accompanying these Sainctes in heartye thankefullnesse , offering vnto him my bodye , and Soule , and all my faculties .

O most sweete , and most soueraigne Lord , Colloquie . what thankes may I giue thee , for this greate fauour thou hast donne mee , in comming to remedye mee , as a Childe , and in so extreeme Pouertye ? O that I might haue beene present at that time to serue thee in thy Infancye ! I heere present myselfe in Spirit before thy diuine maiestie , and I offer vnto thee all that I am , or may bee able to bee , to employ it wholely in thy Seruice : accepte , o Lord , this my good Will , and giue me thy grace to effect it .

The third Pointe .

THe third , and principall pointe is , to consider the meruailous greatenesses of that diuine Childe , layed in the maunger . Pondering the Dignitye of his person ; the Wordes that he spake in his Hearte : the Workes that he did ; and the Things that he suffered : and for whome ; and how : and the heroycall Vertues that he there did exercize . All this I am to ponder , as the most sacred VIRGIN did ponder it , in this forme .

First , I will beholde the Person of that Childe , Of the person of the Childe . making a comparison betweene what he is , as he is God , and betweene what he is there , as he is man , with an Affection of Admiration , and Loue the greatest that I am able : pondering how this Childe is that God of maiestie , Isa. 66.1 . Psal. 79.2 . whose seate is Heauen , whose Throne are the Cherubins , and whose seruants the Hierarchies of Angells are , beeing in the middest of them , as an Emperour , whome all doe adore , & to whome all acknowledge subiection . And on the other side , he is layed in a maunger in the middest betweene two dull beastes : Abac. 3.2 . inxta 70. Ioan. 1.1.3 Heb. 1.2.3 Ps. 103.2 . Heb. 1.3 . And he that is the worde of the eternall Father , by whome he created all things , and whoe sustaineth them with his power , is become a Childe not yet able to speake , his handes and feete beeing swathled , and he not able to stirre . And he whose Vesture is the Infinite Light of the Deitye , beeing the brightnesse of the glorye of his Father : he who clotheth his Creatures with beautye , and with a liberall hande giueth them sustenance for the conseruation of their Life : he , euen he , is wrapped vp in poore mantles , and ragges , and hath neede to be sustained with the milke of his mother .

O most excellent , Colloquie . Ex D. Ber. ser. 1. in Epiph. and most humbled Babe , and in all venerable , and amiable in all : yet , quanto pro me vilior , tanto mihi carior , the more thou art despised for me , the more worthy thou art to be loued : and the more thou art humbled , the more to be exalted : for in thy Humilliations , thou demonstratest the greatenesse of thy Incomprehensible Charitye . O that I could loue thee , as thou deseruest : 〈◊〉 that I could debase , and humble myselfe , as I deserue to be : for to debase me with myselfe , were to magnifye me with thee . How is it , o my Soule , that thou art not confounded to see this person so greate , and yet so humbled : and to see thy owne person so vile , and yet so prowde ! Learne of this Childe to humble thyselfe : for he that with him shall humble himselfe on Earthe , Matt. 18.3 . Of the Wordes shall by him be magnified , and exalted in Heauen .

Secondly , I will ponder the wordes this Childe might speake , not with the tongue , but with the spirit : not with voice , but with examples . To his eternall Father , he might speake , giuing him thankes , because that hower was come , and that it was his pleasure to haue him layed in that maunger , offering vnto him with greate Loue all the Afflictions that he was to suffer in the worlde , and againe saying vnto him , that which the Apostle pondereth he might say in entring into the worlde , he added : Heb. 10.9 Psal. 39. Beholde me heere , o Lord , I am come to accomplish thy will . But to men he spake likewise , and cryed out to them with his examples , speaking that from he maunger , which he afterwardes spake while he preached : Learne of me , for I am meeke , Matt. 11.29 . & 18.3.4 . & humble of Hearte : and vnlesse you be conuerted , and become as litle Children , you shall not enter into the kingdome of Heauen : and whosoeuer shall humble himselfe as this Childe , he shal be greater in the kingdome of Heauen . These , & other like wordes he is there preaching by his Example , which I am to hearken vnto with greate deuotion , beseeching him to open the Eares of my Hearte , that I may vnderstand this Language , and put it in practize .

O soueraigne Childe , Colloquie . Mar. 10.16 . that euen from this maunger art inuiting mee to become a Childe , & wast allwayes so greate a Louer of Children , that thou didst louingly embrace them : make me like thee , a Childe in Innocencye , a litle one in Humillitye , an Infant in Silence , and tender in Charitye . In these soure thinges consisteth the making ourselues Children , to become greate in the eyes of God .

Then will I contemplate the workes that he doth : Of the Workes that he doeth . wherein there is one meruailous thing to consider : for being a man as perfect in Iudgement as when he was thirtie yeares olde , he did all the Actions , gestures , and semblances of a Childe , not counterfaited , nor fained , but really , and truely , as other Children doe , with an Admirable Harmonye , for him that knoweth how to ponder the connexion of these two things togither . In particular I will now ponder that weeping of the Childe , and the causes of his teares : he weepeth not so much for greife of what he suffereth , as other Children doe , as for that which we suffer by our Sinnes , louingly bewailing them ; and with those teares joyning interiourly most zealous praiers to the eternall Father , Heb. 5.7 . doing as S. Paule sayed of him : That in the dayes of his fleshe , he offred praiers , and Supplications to God with greate Clamour , and Teares . And it is to be beleeued , that the blessed VIRGIN wept , seeing her Sonne weepe , and considering the causes wherefore he wept .

O sweete IESVS , Colloquie . why lamentest thou so bitterly my miseries , forgetfull of thine owne ! O my Soule why weepest thou not , seeing this Childe weepe , that so weepeth for thee ! Weepe thou for Compassion to see him weepe : weepe because thou art the cause of his weeping , and weepe for thy Sinnes that afflict his Hearte : and if this make thee not weepe , then weepe because thou art so harde hearted that thou canst not weepe , hauing so much reason to shed abundance of Teares . Matt. 5.5 . O most sacred VIRGIN , obtaine for me the gift of Teares , if it be but to accompanye thee with them , to comfort thy Sonne , who is comforted to see vs weepe , and sayed : Blessed are they that mourne , for they shal be comforted .

Lastly , Of the things that he suffereth I will contemplate what things this Childe suffereth : which are , Pouertye , Contempt , Colde , and Dolour , with other discommodities , all which he suffereth not forcibly , nor of necessitye , but willingly , and pleasingly : for as he is God , and man in Iudgement , D. Th. 3. p. q. 35. ar. 8 he maketh choise of all that he suffereth . He chose to be borne in the most rigorous time of the Winter , in the coldest hower of midnight ; in the most vile , Ex D. Ber. ser. 3. de Natiu . and contemptible stable of all the Cittye ; with the greatest Pouertye , Contempt , and forgetfullnesse of men that was possible : and all with such a maske of Humillitye , that beeing voluntary , it seemed forced , and consequently most vile , and contemptible . Finally , from the maunger ( as he himselfe saieth in one of the Psalmes ) hee tooke for his inseparable companions euen vntill deathe , Pouertye , Contempt , Dolours , Psa. 87.16 and Afflictions : and in all these thinges he suffered a thousand kindes of Afflictions , electing such a manner of Life contrary to that of the Worlde , to discouer by his example the Deceites , and Errours of worldelings that doe followe it . For as S. Bernard saieth : It is a matter very euident that the worlde erreth , choosing for his Companions , Riches , Honours , and Delicacies , when as Christ the Infinite wisdome , who can neither deceiue himselfe , nor beguile vs , chooseth the contrarye . With this Consideration , I am to confounde myselfe in the presence of this most blessed Babe , seeing how contrarily I haue liued to that , which he teacheth , purposing to imitate him from hence forwarde , choosing to suffer what he suffereth , and beseeching him to make me worthy to suffer with him , and as he ; not of necessity , but acceptably , and willingly for his Loue .

O soueraigne Childe , Colloquie . 2 Reg. 23.8 . who like another Dauid art the wisest Prince among three : for of the three diuine Persons thou art the second , to whome wisdome is attributed : what doest thou seated here in this chaire of the maunger , being silent , without speaking vnto vs ? Thou art the most tender litle worme of the wood , that violently killest eight hundred : for with the Contempt , and Humilliation that thou hast in the worme-eaten wood of thy poore harbour , thou killest with the violence of thy diuine Loue , the innumerable violences of the Loue of the worlde . O most wise , and most valiant Prince which silently instructest , and silently killest , teache me to followe with silence thy Contemptes , and kill in my Hearte worldely Affections , that making myselfe a Worme in imitation of thee , I may merit to ascende to beholde thee in the throne of thy Glorye . Amen .

The eightenth Meditation . Luc. 2.9 . D. Th. 3. p. q. 36. Of the Ioye of the Angels at the Natiuitye of the Sonne of God : and of the newes which they tolde to the Shepheardes .

The first Pointe .

FIrst , I will consider what passed in Heauen , at such time as our Sauiour Christe was borne on Earthe . For the Hierarchies of the Angells , as they clearely behelde the infinite maiestie , and greatenesse of God : and on the other side sawe him so humbled , so thrust vp into a corner , and so vnknowne among men , they extremely admired this so greate Humillitye , and being very carefull that he should bee honored , and reuerenced by all , desired , if God would giue them leaue , to come downe into the Worlde , to manifest him , & make him knowne . Then did the eternall Father giue that commaundement vnto all , which the Apostle S. Heb. 1.6 . Paule pondereth . Et cum iterum introducit primogenitum in orbem terrarum ; dicit , & adorent eum omnes Angeli eius . And when againe he bringeth in the first begotten into the Worlde , hee sayth : And let all the Angells of God adore him : he saieth all , not excepting any one . And all of them from Heauen adored with high reuerence this Babe , who being on Earthe behelde what they did . The Seraphines inflamed in Loue , beholding him helde themselues as frozen , and with profounde Humillitye acknowledged him for their God . The Cherubins full of knowledge , in presence of this Childe , esteemed themselues as Ignorant , and with greate trembling adored him , and reuerenced him as their Lord : And the like did the other Quires of the Angells .

I reioice , o all my Good , Colloquie . to see thee adored by thy Angells : and it greiueth me greately to see thee so forgotten , and vnknowne among men . I , o Lord , adore thee togither with these blessed Spirits , and doe heartily desire that all men might knowe , and adore thee : and if it lye in my power , to giue them netice heereof , Ecce ego , mitte me : Beholde me here , Isa. 6.8 . send me . For if thou sendest me , I will flye with those wings which thou shalt giue me ; and like the Seraphines I will crye out thorough the Worlde , saying : Holye , Holye , Holy art thou Lord God of Hostes , the earthe is full of thy glorye , albeit with the smoke of the Humilliation , which thou hast in this poore Stable , it seemeth to be obscured .

The Second Pointe .

SEcondly , I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes , that were neere about Bethlehem watching , and keeping their flocke , sending to this ende an Angell ( which as it is thought was S. Gabriel ) inuested with a resplendent Bodye , who inuironing them with a celestiall light sayed vnto them : Luc. 2.10 . Beholde I euangelize to you greate Ioy that shall bee to all the People ; because this day is borne to you a Sauiour , which is Christe our Lord , in the Citye of Dauid : And this shal be a signe to you , you shall finde the Infant swadled in clothes , and la●ed in a manger . Vpon this passage , I will consider , first , how God would not manifest this mysterye , nor send this Angell to the Sages of Bethlehem , for they were prowde ; nor to the Riche , for they were couetous : nor to the noble , for they were pampered : but to the Shepheardes , because they were poore , humble labouring men , that were watching , and attending their office , for such dispositions as these God requireth in those , to whome he imparteth his mysteries , and if he Imparteth them not with me , it is because I want such a disposition ; seeing it was for this , that he saied : that he hideth these things from the wise , Matt. 11.25 . and prudent , and reuealeth them to the litle ones that are humble , and lowely .

Secondly , I will consider , that it is a matter of very greate Ioy , that a Sauiour is borne to vs . He is not borne to himselfe , for he commeth not to saue himselfe : nor he is not borne to the Angels , for he commeth not to saue them : but to men , and to me , for he commeth to saue me . For me he is borne , and circumcized , and all whatsoeuer he did , and suffered , it is all for me : And that which passeth in the manger , is all to pardon my Sinnes , to inflame me in the Loue of Vertues , and to inriche me with those merits .

O sweete IESVS , Colloquie . that which to thee is matter of Dolour , is to me matter of Ioye . I reioice that thou art so good , that thou embracest my Dolours , to giue mee thy Ioyes : let not me , o Lord , be so vnhappye , that thou being borne for the good of all men , I should liue , as if thou hadst not beene borne for the good of mee , hunting prowdely after greatenesse , and forgettyng thy lewelinesse , and Humillitye .

Thirdly , I will ponder how the signes to finde out the Sauiour that is borne , are Infancye , Swadling Cloutes , and a maunger .

O infinite Greatenesse of God , Colloquie . who would euer haue imagined , that things so base should be the signes to finde out , and to knowe the God of maiestie ! but I now knowe , o Lord , that thou art delighted with these debasings , and that thou art in the middest of them , to moue me to procure them : teaching me by the waye , that the 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 . Well 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 . Whatsoeuer 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 Worke 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 Will which thou offerest vs , that I may denye my owne Will , 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 Worlde 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 Greg. l. 24 moral , c. 6 in such sorte , as the foure holy Beastes following the Impulsion of the holy Spirit , did strike one another with their Winges , prouoking as it were one another to followe him the more feruently .

Secondly , they shewed greate obedience : for albeit the Angell commaunded them not expressely to goe to Bethlehem : yet they contented themselues , that hee shewed that it was the good liking of God , for to this ende he reuealed , and Inspired it . And to one perfectly obedient , it suffizeth to haue any signification whatsoeuer of the diuine Will , to put it presently in practize , albeit it were needefull to leaue therefore ( as the Shepheardes did ) both his flocke , and all that he hath .

Thirdly , they executed the Will of God with greate zeale . And heereupon it is sayde , that they went with speede , moued by the diuine Spirit , with a desire to see the Worde that the Angell had saiede vnto them , which was the eternall Worde of God made fleshe for our sakes . And their zeale made them worthye to finde what they sought , the Angell guiding them to the manger where he was .

O that I might Imitate the zealous obedience , Colloquie . and diligence of these holy Shepheardes , to seeke , and to finde out the Sauiour . O soueraigne Shepheard , whose Sheepe all other Shepheardes are , discouer vnto mee with thy diuine Illumination the place where thou lyest , and feedest in thy holy Natiuitye , that I may so seeke thee , and finde thee , that I may knowe , and loue thee worlde without ende . Amen .

The second Pointe .

HEere is to be considered what these deuoute Shepheardes did , when they founde what they sought . The first is , to beleeue that in entring into the Stable , there did shine from the face of the most blessed Babe such a light , and splendour , as penetrated their Vnderstandings , and discouered vnto them by a liuely faithe , how he that was there was God , and man , the Sauiour of the worlde , and the Messias promised in the Lawe : and with this light inflamed in his Loue , with greate reuerence prostrating themselues on the grounde , they adored him , and were thankefull for his comming into the worlde , beseeching him to goe forward with this worke , & to be compassionate to his people of Israel : and likewise they offered themselues to serue him with wordes very full of Deuotion . It is likewise credible that they offered him somewhat of what they had , according to their pouertye : for our Lord reduced to their memorye that of Deuteronomye which sayeth : Thou shalt not appeare before our Lord emptye handed . Deut. 16 , 16. O with what affection might they offer , and with what Loue might the Childe accept , retourning vnto them such abundant giftes of his grace , that they should not departe emptye from his presence . It is also credible , that the blessed VIRGIN was thankefull with Humillitye , and that they spake vnto her with greate respect , admiring at her resplendent sanctitye , and recounting vnto her all that had passed with the Angells : whereat she receiued exceeding greate Ioye for the glorye of her Sonne .

O sweete IESVS , Colloquie . I adore thee with these holy Shepheardes , and I desire to adore thee with that deuotion that they adored thee : and not to come emptye into thy presence , I offer thee my hearte , and libertye , and all that I haue . And I beseeche thee , o my God , suffer me not to departe emptye from thy presence , but fill me with thy grace , that I may therewith serue thee , and obtaine Life euerlasting . Amen .

The third Pointe .

And the Shepheardes retourned glorifying , Luc. 2.20 and praising God in all that they had seene , and hearde , and they published it to all that they mette , causing greate admiration in all : but MARIE kept all these wordes , conferring them in her hearte .

Concerning this Veritye , it shall not be amisse to consider for our owne proffit , foure sortes of Persons that were in Bethlehem , and the confines thereof : and the manner how they behaued themselues about this natiuitye of the Sonne of God , applying it to myselfe for my owne proffit .

Some came not at all to the Inne in Bethlehem ; for allbeit they heard what the Shepheardes sayed , and admired to heare it : yet notwithstanding we reade not , that they went to see it , beeing drunke in their owne Affaires , and Businesses , as there are many now who come not to contemplate these mysteries thorough Sloth , and thorough busying themselues in other affaires of their owne pleasure . Others by chaunce entred into the Inne , in passing by , but they neither knewe the Infant , nor the mother , nor stayed vpon more then that exteriour that they sawe before their eyes . Such are they who assist in these mysteries with a deade faithe , without staying vpon them , or sounding the depth of them : and so they gather no proffit . Others , like the Shepheardes entred , being moued by God , and with a liuely faithe adored the Childe , and reaped greate proffit thereof : but they remained not there , but retourned to their office , praising God , and publishing his wonderfull workes : Such are the Iust who at times giue themselues to Praier , and Contemplation of these mysteries , and from thence goe to fullfill their Obligations , and to preache what they haue knowen of God ; mouing others to seeke , and to knowe him . Others , finally , as S. Ioseph , and the blessed VIRGIN were allwaies in the Inne , assisting the Childe , and seruing him with Loue , keeping in their memorye all that they sawe , and hearde , and conferring it in their Hearte . O how diuine a conference the blessed VIRGIN had of all this . She conferred , what God was in Heauen , with what that Childe was vpon Earthe : what the Prophets saide , with what she behelde with her eyes : what the Angel , and Shepheardes had spoken , with what was present in that manger : and this conference was not drye , but tender , full of greate admiration , and of feruent affections of Deuotion . And in this she spent the eight dayes vntill the Circumcision . This our LADYE they imitate , that dedicate themselues largely some dayes to the Contemplation of these mysteries , making these spirituall conferences in their heartes . Happy are those that in this manner can , and knowe how to assist this Infant in the manger .

O soueraigne VIRGIN , Colloquie . teache me to conferre within myselfe , what Faithe doth dictate vnto me of thy Sonne , and that which thou diddest conferre of him in thy Hearte , that Imprinting it in my spirit , I may neuer departe from his presence , but employ myselfe in knowing , louing , and seruing him for euer , and euer . Amen .

In the 26. Meditation , shall be pondered another manner of meditating this mysterye .

The twentieth Meditation . D. Th. 3 p. q 37. ar. 1 Luc. 2.14 Of the Circumcision of our Sauiour , on the eigth daye .

The first Pointe .

FIrst , is to be considered how on the eigth day after the natiuitye , the blessed VIRGIN , and S. Ioseph determined to circumcize the childe in accomplishment of the Lawe , Leuit. 12.3 with Imposed vpon the Parents a precept thereof : vpon which I am to ponder . First , the obedience of the VIRGIN , and of S. Ioseph , which was very puntuall , and prompt to accomplish this precept , though they knewe that the execution thereof would bee very dolorous , and painefull to the Childe , whome they so much loued : yet the will of God was to bee prefered before all : which the blessed VIRGIN esteemed so much , that if neede had beene , she herselfe like another Se hora , would haue taken the knife , Exod. 4.25 and would haue circumcized the Childe : some say that she herselfe did circumcize him : some others that S. Ioseph did it : but howsoeuer , certaine it is , they were prepared to put in execution , whatsoeuer they should esteeme to be most agreable to the Will of almighty God .

Secondly I will ponder the Charitye , and Deuotion of the blessed VIRGIN , who doubtlesse would be present at this spectacle : both to cherishe her Sonne , & to cure him his Wounde , being one whome she so much loued : as also to gather vp the most precious bloud that he there shed , and to keepe that litle peece of fleshe that was cut of : for she knewe it to be the blood of God , and to be of infinite value . O with what deuotion did she kisse it with her mouthe , and keepe it in her brest ! O what Loueacts vsed she with that precious blood ! and how did she beseeche the eternall Father that for it hee would pardon the Worlde , beseeching him , if it were possible , he would content himselfe with this alone it beeing so Infinitely worthe ! She likewise directed her speeches to the holy Ghoste , whose spouse she was ; saying vnto him , as Sephora saide to Moyses being in an Inne with her Sonne : Exod. 4.25 O most holy Ghoste , though thou art to me a Spouse of blood , desiring that the blood of my Sonne should bee shed , bathing therewith his sacred feete , yet for all this , I will not leaue thee , as Sephora left Moyses , for I esteeme more thy Will , then my owne , though it were needefull to shed my owne blood to fullfill it . On the other side the blessed VIRGIN was transperced with Compassion , and Dolour for the suffering of her Sonne : She wept with him to see him weepe , and for the cause for which he wept , saying : O originall Sinne , how deare doest thou cost my Sonne ! O Sinne of the terrestriall Adam , how bitter art thou to this caelestiall Adam !

O most B. Colloquie . VIRGIN , that I might accompanye thee in this Lamentation , bewailing my Sinnes , to obtaine the remedye of them , by the Vertue of the precious blood of thy Sonne .

The second Pointe .

SEcondly , I will consider the Heroicall Actes of Vertue , which our Sauiour Christ exercized in his Circumcision : which in him was not alone an exercize of suffering as in other Children , which want the vse of reason ; but it was a worke of most excellent Vertue . First , it was Obedience to the Lawe : for albeit that as he was God , and the supreame Law-giuer , he might haue dispensed with himselfe heerein , and had sufficient cause therefore , being not obliged by the rigour of the Lawe , for that he was not conceiued by the worke of man , nor with the debt of contracting Originall Sinne : yet for all this , he would of his owne will obey this painefull , and rigorous precept , protesting therewithall that he would ohserue all the olde Lawe : for ( as S. Gal. 5.3 . Paul sayeth ) euery man circumciding himselfe is a debter , obliged to accomplish the whole lawe how burthensome soeuer it bee : and therefore this blessed Childe offered himselfe at that time to vndergoe this heauy burthen , Psal. 39.9 setting this whole Lawe ( as himselfe sayeth by the Prophet Dauid ) in the middest of his hearte , to the ende to giue vnto vs a perfect patterne of obedience .

O my Soule , Colloquie . why doest not thou offer thyselfe to beare the burthen , and sweete yoke of the newe Lawe , when thy Sauiour offereth himselfe to beare for thee the most heauy burthen , and insupportable yoke of the olde Lawe ? If he for thy example obeyeth in hard things whereunto he is not obliged : why doest thou denye to obey him in those easy things that he hath commaunded thee ? Pardon , o Lord , my disobedience , and ayde me to followe the example which thou gauest me , obferuing thy Lawe in such sorte , as thou allwaies obseruedst it .

The second Vertue was Humillitye , for albeit this our Lord could not accoumpt himselfe as a Sinner , seeing he neither was , nor could be so ; yet hee would be held so to be , subjecting himselfe to Circumcision , which was the signe of sinfull Children ; so that such as sawe him circumcized , might haue saide that he was a Sinner : which he ordained for the confusion of vs , who being sinners will not seeme so to bee , but take vpon vs the maske of being righteous . Therefore , o my Soule , seeing thou art humbled by Truthe , Ex D. Ber. ser. 42. in Cant. be humbled also by Charitye : & seeing thou knowest thyselfe to be worthy of Humilliation for thy Sinnes , desire with thy Lord , to be humbled , though thou were without Sinne . .

The third Vertue was Patience , for other Children wanting the vse of Reason , feare neither Circumcision , nor the knife , nor the Wounde , and till the blowe light vpon them , they feele it not : but this blessed Childe as a perfect man , knewe what was in hande , and naturally feared the blowe , and the Wounde , yet for all this , he was as quiet , without mouing himselfe , as if he had not knowne it . And though when he felt the Wounde , hee wept like a Childe , and greately lamented thorough the delicacye of his Complexion , yet in his Hearte he was merry , for shedding his blood with such dolour , delighting in this Affliction to accomplish the Will of his Father for our good .

The fourth Vertue was , most feruent Charitye , shedding that litle blood with so greate Loue , that if neede had beene to shed all presently , he would haue effected it : and if it had beene conuenient to receiue forthwith many other , and much greater Woundes , he would haue offered himselfe for the Loue of his Father , and for our good .

O Immense Charitye ! o Inuincible Patience ! Colloquie . o profounde Humillitye , and perfect Obedience of my Redeemer ! Exo. 29.8 Exo. 39.1 O soueraigne Vertues wherewith is weaued the Preistlike garment of our high Preiste IESVS , much more precious then Graine , or Purple ; then Hyacinthe , and wreathed Holland ! O high Preiste that on this day didst clothe thyselfe with this garment , to offer this sacrifize of the morning , and didst afterwardes againe put it on , on the Crosse , to offer the sacrifize of the euening : Inuest me with such another , that I may offer vp my bodye , Rom. 12.1 and Soule a liuing Host , holy , and pleasing to thy soueraigne maiestie . I am ashamed , o Lord , Apoc. 3.18 to see myselfe so naked of these foure Vertues , let thy grace aide me , to Inuest me with them , and to couer my nakednesse . Amen .

The third Pointe .

THirdly , I am to consider the spirituall Circumcision that our Lord Christe exacteth of me , with the example of this his corporall Circumcision , wherewith he moueth , & teacheth me to circumcize , and cut of all my Superfluities in Pampering , Honour , Rem. 2.28 Colos. 2.11 and commodities of the fleshe , mortifying my disordinate Vices , and Affections , to accomplish the Lawe of God , yea , if neede were , therefore to shed my blood : for in this manner is the true Spirit obtained . Serm. 10. And in this sence saide an holy man ( as S. Dorotheus reporteth ) Da sanguinem , & accipe Spiritum . Giue blood , and thou shalt receiue Spirit : for the perfection of the Spirit is not obtained but with the coste of blood , mortifying , and circumcizing all the affections of fleshe , & blood .

Besides this I am willingly to suffer others to circumcize me , and to ayde mee to take away these superfluities , whither they doe it with a good intention , or with an euill intention to to doe me disgrace : suffering them with Patience to circumcize , and cut of from me some of my Delicacye , my Honour , and Commoditye , although it be with the shedding of my blood : for ( as S. Heb. 12.1 Paul saide ) It maketh not much who fighteth against sinne , when he commeth not to resist it vnto blood , as our Sauiour Christ did . Vnto whome I am to say , Exo. 4.25 . Sponsus sanguinis tu mihi es , My beloued , thou art to me a Spouse of blood , for for thy sake I will suffer with a good will , any Circumcision , or mortification that may happen , though it be to the shedding of my blood for thee .

To this ende , it will helpe me to consider , that our Sauiour Christ shed his precious blood in three places , and by the handes of three sortes of persons . First , in Circumcision by the minister of God that did it to a holy ende . Secondly , in the Garden by himselfe with the consideration of the Afflictions of his Passion , which made him to sweate blood . Thirdly , in the house of Pilate , and on mount Caluary by the hande of the Tormentors , and ministers of Sathan , And all this that I may perswade myselfe , that I am likewise to be prepared to shed my blood , and to suffer in these three sortes . First , subjecting myselfe to what the ministers of God shall ordaine , although it be to the cutting of , and circumcizing what I most loue . Secondly , I being the Tormentor of myselfe , mouing myselfe with such Consideration to workes of Penance , and mortification , chastizing my fleshe , and depriuing myselfe of whatsoeuer hindereth me in the Seruice of God , though it greiueth me neuer so much . Thirdly , suffering those Dolours , and Afflictions which happen vnto me by the handes of my enemies , though they doe it with a damnable intent .

O good IESVS , Colloqui● . by that blood which thou shedst vpon these three occasions , I beseeche thee encourage my hearte , that if neede be , it may offer itselfe to shed it blood vpon the like occasions . And seeing it hath so much to circumcize , which selfe Loue detaineth it from doing ; circumcize it , o Lord , by thy owne hande , and lay a plot that others may circumcize it , that there may remaine in it no superfluous thing that may be displeasing to thy diuine maiestie . Of this shedding of blood which happened in the Circumcision , there may be made another very deuoute meditation , in that forme that shall be set downe in the fourth parte , concerning the blood that our Sauiour Christ shed in his passion .

The XXI . Meditation . Luc. 2.21 D. Th. 3. p. q. 37. ar. 2 Of Imposing vpon our Sauiour the name of IESVS .

The first Pointe .

FIrst , I am to consider who Imposeth this name vpon the Childe , and for what cause , and how he accepteth it . Pondering how the principall giuer of this name , was not the VIRgin , nor S. Ioseph , nor the Angell , but the eternall Father : for the excellencye of this Childe is so greate , that no Creature , neither of Earthe , nor of Heauen was able of himselfe , to giue him a name befitting him , but only his eternall Father , who knewe him , and knewe the ende wherefore he was Incarnate , and what office he was to execute , as he was man . And for this cause , among many names that he might haue giuen him , he would haue him called IESVS , which is to say , a Sauiour . For his comming into the Worlde was principally to saue vs , and this was his Office . And albeit others had this name , yet they were but figures , and shadowes of this Soueraigne Childe : who with full mouthe , and thorough his excellencye deserueth to be called , IESVS , Sauiour , and Deliuerer not only of bodyes , but also of Soules , which he doeth with three admirable excellencyes .

First , for that he deliuereth vs from all kinde of euills , of Ignorances , and Errours , of Sinnes , and of Punishments aswell temporall , as eternall . So that there is no euill so greate , from the which this Sauiour is not able to deliuer vs .

Secondly , for that he not only deliuereth vs from euill , but also graunteth vs most excellent good , that our Healthe , and Saluation might be most abundant , and perfect : and therefore hee communicateth vnto vs celestiall grace , and Wisdome , the Vertues , and Giftes of the holy Ghoste , with abundance of merits to gaine the crowne of glorye , vntill we enter euen into the lande of promise , not as IESVS the Sonne of Nun , Deut. 31.7.20 . into the lande that floweth with the milke , and honye of temporall Delicacies , which recreate the bodye , but into the Lande that floweth the milke , and honye of eternall Delicacyes , which recreate , and fill the Soule without ende .

The third excellencye is , in the manner of sauing vs , by reason of which this name of IESVS could not agtee with him that was only God , nor only man , nor to any of all the Angells that are created , but only to Christe , whose properly it is , by reason of his being true God , and true man : for being man alone he could not saue vs ; being God alone he might haue saued vs meerely by his mercye : but as God , and man , he saueth vs also with the rigour of Iustice , gaining by the Speares pointe , and by his owne merits the Saluation signified by his name . Isa. 63.1 . And therefore this our Lord being asked who he was , aunswered , Ego qui loquor Iustitiam , & qui propugnator sum adisaluandum . I that speake Iustice , and am a defendor to saue .

O most sweete IESVS , Colloquie . happy may be vnto thee this name so glorious , which is giuen thee this daye . I reioice that it is not an emptye name , nor a name of Shadowe , as others haue had it , but a name full of truthe , and of all perfection . Reioice , o my Soule , with the excellencies of this so soueraigne a Sauiour , and say with the Prophet : I will ioye in our Lord , Abac. 3.18 and will reioice in God my IESVS , and my Sauiour : for he is my fortitude : he will giue me feete like a Stagge to runne away from Sinne , and as a Conquerour he will exalt me aboue the Heauens with his Saintas , with whome I may praise him with Hymnes , and with Psalmes , worlde without ende . Amen .

I may likewise ponder how our 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 vnto vs , Wisdome , Iustice , Sanctification , & Redemption . Likewise , if he be IESVS , then he is exceedingly milde , humble , patient , couragious , modest , obedient , and Charitable : for he is to be the patterne of all these Vertues ; Ioan. 1.16 and of his fullnesse all men are to receiue the Graces , and Vertues wherewith they are to be saued . Againe , if he be IESVS , then he is our master , our Phisicion , our Father , our Iudge , our Pastor , our Protector , and our Aduocate . So that in IESVS only we haue all thinges : and therefore I may say vnto him , IESVS meus , & omnia .

O my IESVS , Colloquie . and my all thinges : If I be sicke , thou art my Healthe : Ex D. Amb. lib. de Virg. ad finem . and my all thinges : If I be sicke , thou art my Healthe : if hungrye , thou art my fullnesse : if I be poore , thou art my Riches : if weake , thou art my Strength : if I bee ignorant , thou art my Wisdome : and if I am a sinner , thou art my Iustice , my Sanctification , and Redemption . O my IESVS , and my all things : graunt me , that I may loue thee aboue all things , and that in thee only I may seeke my repose , and perfect sacietye : for in thee only is altogither all that , which can satiate mee : for thou only art my sole summum bonum , to whome be honour , and glorye worlde without ende . Amen .

Heereupon , I may also discourse , how in this sweetest name are included all the glorious names that the Prophets giue the Messias : such as are those related by the Prophet Isaias saying : Isa. 9.6 . That he shal be called God , Strong , Admirable , Counseller , Father of the Worlde to come , and Prince of Peace . Pondering how the name of God is fitting to IESVS : for if hee had not beene God , he could not haue remedied vs ; and the name of Strong , or valiaunt , for he is to fight against , and to vainquish the Deuills ; the name of Admirable , for all that is in him , his Incarnation , Life , and Deathe is all newe , and meruailous . IESVS likewise is a Counsellor , and the Angell of the greate Counsell , for his Doctrine is repleate with admirable Counsells . IESVS is the Father of the Worlde to come , engendring vs in the being of Grace , and giuing vs the inheritance of Glorye . He is the Prince of Peace , pacifying vs with God , and with men , with abundance of all peace .

O greate IESVS , Colloquie . how well befitteth thee the greatenesse of these names : and seeing they are not names emptye , but full , worke in me that which all of them signifye , that I may glorifye thee , for the glory that thou hast from them . Amen .

From hence I may ascende to ponder the benefits that I haue in this sweete name of IESVS : the which , is the only meanes to obtaine pardon of all my Sinnes : is the reason why I should be hearde in my praiers : is the medicine of all my spirituall infirmities : is my offensiue , and defensiue Armour against the Diuells in all my Temptations : is my Protection in all Daungers : is my Light , and my Guide in all my ignorances : is to me a patterne , and Example of all Vertues : and finally is the fier , and pricke that inflameth , and inciteth me to procure them . From these Considerations , I am to collect a greate Desier that this most holy name may bee alwaies fixed in my memorye to be mindefull of it : in my vnderstanding to meditate on it : and in my Will to loue , and to rejoice in it . I am to imprint it in my Hearte , that it may be alwayes vnited with me : and to keepe it in my Tongue , to praise , and to blesse it , delighting to publish the greatenesses thereof , taking it for the beginning , and ende of all my speeches , and naming it with high reuerence both interiour , and exteriour : Phil. 2.10 . seeing ( as the Apostle sayeth ) In the name of IESVS euery knee boweth both of Heauen , Earthe , and Purgatorye ; yea , and those of Hell in dispite of them , shall be forced to respect him .

O sweete IESVS , Colloquie . be IESVS vnto me in all my faculties , exercizing in them the office of IESVS , that they may likewise be exercized in all that pertaineth to thy honour , for euer , and euer . Amen .

The XXII . Meditation . Of the comming of the three kings of the Easte to adore the Childe : and of their entrance into Hierusalem .

The first Pointe .

FIrst , D. Th. 3. p. q 36. ar. 7. & 8. Matt. 2.1 is to be considered the apparition of the Starre in the East , when it appeared , for what ende , and what effectes it wrought in those three kings , or Sages . First , I will ponder how the eternall Father , desiring that his Sonne newe borne in Bethlehem should be knowen , and adored , not only of some Iewes , but also of some Gentiles , hauing sent an Angell to declare the newes of this birth to the Shepheardes , the same daye he created in the East , a most beautifull , and bright shining Starre , to be a signe that the Messias , and king of Israel was borne , of whome Balaam had prophecyed , Num. 24.17 . desiring that they also should come to acknowledge , and to adore him , seeing for the good of all in generall he was borne .

I giue thee thankes , o soueraigne Father , Colloquie . for the care thou hast , that thy Sonne should be knowen , and adored , by the Gentiles , aswell for his Glorye , and Honour , as also for the proffit of those that are to knowe , and to adore him . O that all did knowe , and adored him , that all might participate the fruite of his Comming !

Secondly . I will ponder , Slothfulnesse in seeking Christ , and the punishment thereof . how that there were many in the Easte that sawe this Starre , that admired at the beauty of it , and that vnderstood what it signified : but there were none that moued , but only the three kings , who resolued to goe to seeke out this king , whose Starre they had seene : the rest would not stirre , for they were loth to leaue their Houses , their wealthe , their Wiues , and their freindes , and to departe out of their owne Countrey to vndertake such a long , and laborious iourney , into a straunge Lande , and to an vncertaine place : and the fleshe , and the Diuell augmented all these difficulties , to hinder them from this iourney : that being fullfilled in them which is written : The Sluggard sayeth , A Lyon , Prou. 22.13 . & 26.13 . and a Lyonesse are in the waye , I shall be killed in the middest of the Streete , to auoyde this Daunger , I will not goe from home . But these wretches flying from the Lyon encountered with the Beare , Amos 5.19 . and flying from temporall Deathe , fell into eternall : for it is to be beleeued that this was the cause of their eternall Condemnation , they remaining in the darkenesse of their Infidellitye . And this I am to applye to myselfe , pondering how often the Starre of diuine Inspiration appeareth within my Soule , solliciting me to seeke Christ , and to embrace his Pouertye , Humillitye , and Vertues : and albeit I vnderstand what this Starre meaneth , yet I will not moue , nor stirre a foote to seeke him , because I will not loose my Commodities , nor abandon those thinges that I loue , and because I will not suffer a litle Affliction , faining Difficulties when there are none at all : and so flying the frost , Iob 6.16 . which is the Afflictions of the Earthe , the snowe will fall vpon me , which is the Chastizement of Heauen , our Lord God leauing me frozen , and abandoned : and the Starre which appeared for my Saluation , shall be a witnesse against me to my Condemnation .

Thirdly , I will ponder the greate fauour of God to these three kings , in inspiring them so effectually , and illuminating them with such an interiour light , to vndertake this resolution of leauing their owne Countreys , and Houses , to come to seeke after Christ , letting others alone in their blindenesse , and miserye . And by this shall I knowe the efficacye of Gods diuine Inspiration , and will humbly beseeche our Lord to preuent me therewith , and to say to me , as he sayed to Abraham : Gen. 12.1 Goe forth of thy Countrey , and out of thy kinred , and out of thy Fathers house , and come into a Lande which I will shewe thee . But if God hath alreadye donne me this fauour , that with the Light of another Starre , he hath effectually called me out of the Worlde to seeke him in Religion , leauing others in the middest of those turmoyles , and traffickes , I am to giue him many thankes , and am humbly to beseeche him , that he will be pleased to sende often into my Soule such like Starres , and Illuminations , that they may moue me to abandon all , that hindreth me from louing him , and to followe him with perfection .

Lastly , I will ponder how heerein was fullfilled the veritye of that dreadefull Sentence , Matt. 20.13 . that many are called , but fewe are chosen : for among so many men of the Easte , three only were chosen for this enterprise , the holy TRINITY selecting them for the first fruites of the elected among the Gentiles .

O blessed TRINITYE , Colloquie . make me of the number of these three , that following thy diuine Vocation , I may confesse , adore , and glorifye thee , worlde without ende . Amen .

The Second Pointe .

SEcondly , I am to consider the departure of these kings from the Easte , & their Voyage , till they arriued at Hierusalem . Pondering first , how these kings with that liuely faithe , which they had , cast themselues into the handes of God , and began their Voyage , carrying with them giftes to offer vnto the Childe : and setting themselues in their Waye , they sodainely perceiued the Starre to moue it selfe , as if it would be their guide in that iourney , whereat they rejoiced with exceeding greate ioye , praising , & glorifying God for the greate Prouidence , and care he had of them : from whence I will collect , that if trusting in God , & building vpon Faithe , I begin to seeke him , his Prouidence will not be failing to prouide me a guide , and a Helper to prosecute my iourney ; and the diuine Spirit , and the Grace of my Vocation , will goe alwaies before me like a Starre guiding , and directing my pathes , Exo. 13.21 as he guided the Israelites through the Deserte , going before them , shewing them the waye by day in a piller of a clowde , to defende them from the Sun ; and by night in a piller of fier , that might shewe them light , to bee at both times their Guide . So likewise our Lord will guide me , protecting mee in the daye of Prosperitye , and in the night of Aduersitie , defending me from the heates of sensuall , and Worldely temptations , & likewise from Coldenesses , Lukewarmenesses , and Pusillanimities .

Secondly , I will ponder , how hauing behelde this , the kings went forward on their waye , alwaies following the Starre , without turning one way , nor other , staying where it stayed , and going when it moued , endeuouring to doe nothing vnworthy of our Lord , whome they acknowledged in the Starre . And in imitation heereof , I am to take for the Starre , and guide of my life , the light of reason , and the light of faithe , the Inspiration , or Illumination of the diuine Spirit , and the direction of my Prelates , or Confessors . These foure Starres , are reduced to one which is God , Apoc. 2 28 & 22.16 who guideth vs by them . And to me it belongeth directly to followe what this Starre dictateth vnto me , without turning to the right hande , nor to the left , endeuouring not to doe any thing that may be offensiue in his eyes .

Thirdly , I will ponder , how these kings going forward on their wayes , and approching neere to Hierusalem , sodainely by Gods ordination the Starre disappeared , they remaining therefore very sad , and afflicted . This the diuine Prouidence ordained to make proofe of their faithe , and loyaltye , and to giue them occasion to exercize greate Vertues at their entrance into Hierusalem : and that wanting the guide of Heauen , they might seeke such guidance as God hath left on Earthe , which is , the Sages , and Teachers of his Lawe , and the Prelates , and Superiours in his Church , and therefore these Sages were not dismayed , neither accoumpted they themselues deluded , neither did they leaue their enterprize to retourne to their owne Countrey ; but determined to enter into Hierusalem to seeke what they desired ; instructing me by their example , what I ought to doe , when God hideth himselfe from me , and when sensible deuotion faileth me , & when I finde myselfe in darkenesse , and in temptations : for in such cases , I must not be distrustfull , nor tourne backe from what I haue begun , but must vse those meanes that I may , to seeke , and to finde God , hauing recourse to his ministers , as it is saide in the booke of Canticles , that the spouse , that is , Cant. 3.6 the iust Soule , being thoroug the absence of her Husband in darkenesse , and in the obscuritie of night , she riseth vp to seeke him in the streetes , and corners of the Cittye , exercizing herselfe in holy workes , & regarding the examples of other iust ones : & then she asketh those which watche , and garde the Cittye , which are the Prelates , whither they haue seene whome her Soule desireth , that they may informe her , and teache her where , & how she may finde him , & in this manner she founde him , & so founde him the Sages .

O eternall God , Colloquie . giue me the faithe , & Constancye of these men , that I may seeke thee with that loyaltye , and perseuerance that they sought thee , comming with humillitye to take humane meanes , when diuine meanes lye not open vnto me .

The third Pointe .

THirdly , I am to consider the entrance of these kings into Hierusalem ; & the demaunde they made , saying : Where is he that is borne king of the Iewes ; wherein are resplendent the greate Vertues of these men . For first , they shewed great faithe , beleeuing what they had not seene , confessing that there was borne a Childe , who was the king , & Messias , promised to the Iewes , & they doubted not heere of , but only of the place where he was to be borne ; for he that reuealed vnto them the first , reuealed not the second vnto them .

Secondly , they shewed greate magnanimitye , & fortitude : for deuining what perill they might put themselues vnto , of being put to deathe by Herod , for asking in his Countrey , and Courte for another king : yet for all this , they entred not hiddenly , nor demaunded secretly in Corners , but publikely , and in his owne pallace . O heroicall Confidence , o couragious Portitude , inspired by this newe-borne king , who though he hidde from these Sages the light of the visible Starre , he hid not from them the inuisible light of faithe , by whose power the Sainctes ouercome kingdomes , Heb. 11.33 worke , Iustice , and obtaine the fullfilling of all their promises . Colloquie . O my Soule haue a liuely Faithe in thy God , for by his power thou shalt breake Walles , Psal. 17.30 animate thyselfe to breake thorough difficulties feare not to set vpon Daungers , for he will protect thee , and set thee at liberty from them .

From this Faithe , and Fortitude of these Sages it proceeded , that albeit at the hearing of this demaunde Herod was troubled , and all Hierusalem with him , yet they themselues were not troubled . Wherein I will ponder how Herod was troubled because he was a Tirant , and ambitious , and so feared leaste he that was borne might depriue him of his kingdome . But that which is most to be admired is , that the Iewes also were troubled at that , for which they should rather haue rejoiced , attending more to flatter , and to giue Contentment to a Tyrant king , then to the king of Heauen that was promised vnto them . Whereby I may learne how perillous a thing it is , to entertaine strict amitye with potent , and vicious Personages , which are easily troubled with Passions of Hatred , Anger , Reuenge , and Ambition ; for they being troubled , I may also be troubled with them . But if I trust in God , as did the Sages , I shall not be troubled , though all others be troubled : rather I shall say with the Prophet Dauid : Psal. 26.1 &c. Our Lord is my Lighte , & my Healthe , whome shall I feare ? Our Lord is the Protector of my life , who shall make me tremble ? If Armyes of enemies come against me , my Heart shall not feare ; and though they make greate warre against me , I will not be dismayed , but will hope in our Lord .

The fourth Pointe .

FOurthly , I am to consider , how Herod hauing heard this demaunde , consulted thereupon with the high Preistes , and the Scribes of the People ; who aunswering him that this king should bee borne in Bethlehem of Iuda , for that it was so foretalde by Micheas the Prophet , Mich. 3.2 he saide vnto the Sages : that they should there inquire , & seeke for the Childe , whome hauing founde they should giue him aduise thereof . Wherein the prouidence of God is many waies resplendent ; First , in that he maketh vse of the wiched , to fauour the intentions of those that are good : as he made vse of Herod , to discouer vnto the Sages the place of the birth of our Sauiour : fullfilling that which is written , Pro. 11.29 Rom. 8.28 and to them that loue God , all things cooperate to their good . Secondly , it is resplendent , in that by meanes of his ministers , although they are wicked , he discouereth the Veritye of holy Scripture to those , that desier to knowe it for their proffit : as in this case he consented not , that the high Preistes , and Teachers of the Lawe should conceale this Veritye from the Sages . And if I with a good zeale desier to knowe the Will of God , God will discouer it vnto me by the meanes of his ministers : Mala. 2.7 of whome he saieth by a Prophet , that their Lippes keepe knowledge , which they holde as it were in a cheste of truste , to teache the doubtefull things of the Lawe to those that demaunde them , for they are the Angells , and messengers of our Lord , and the manifesters of his will .

The Prouidence of God is likewise resplendent in hauing giuen vs the diuine Scriptures , wherein there is most sufficient light to knowe Christ , to seeke , and to finde him : without hauing neede of any miraculous Starre , or newe reuelation , but only feruent Praier , and profounde meditation : according to that which our Sauiour Christ sayed vnto the Iewes : Searche the Scriptures , Ioan. 5.39 for you thinke in them to haue life euerlasting , and the same are they that giue testimonye of me .

O sweete IESVS that saydest , Aske , Colloquie . and you shall haue , seeke , and you shall finde : illuminate me that I may seeke thee in thy sacred Scriptures , so that I may finde thee , and that I may searche out the eternall life contained in them , in such sorte that I may obtaine it .

Finally , the secret iudgements of God resplendent in this case may affright me , and make my haire stande on ende : for that the Gentiles comming from Countreys so farre distant , and with so greate labour , and trauell to seeke Christ : the Iewes who so many yeares had expected him , being so neere him , yet mooued not to seeke him . And though they aduised the Sages where they might finde him , yet they tooke not this aduise to themselues ; that the veritye of that might be manifested , which was afterwardes spoken by this our Lord : Ioa. 6.44 No man can come vnto me , vnlesse the Father that sent me , drawe him . But these wretches were not drawen by the Father , for they delighted more in pleasing a Tyrant : and deferring their going till the Sages were retourned , they neuer performed it . Wherefore taking warning by other mens harmes , I will remoue all impediments , that may any waies hinder the eternall Father from calling me by his inspirations , and joyning me with Christ , not deferring to another time to obey those which he shall giue me : for delaye may be peraduenture the cause of my perdition ?

O eternall Father , Colloquie . Psal. 65.5 . whose iudgements vpon the Sonnes of men , are terrible , but yet iust ; by that Loue which thou bearest to thy Sonne I beseeche thee , that seeing thou hast so greate a desier , that he should bee knowen , and adored by all men , cast me not of thorough my owne Sinne , and slackenesse , leauing me ouerwhelmed therein , but with efficacye pull , and drawe me vnto thee , that I may seeke , and finde him , knowe , and adore him , worlde without ende , to thy Glorye . Amen .

The XXIII . Meditation . Matt. 2.9 Of the departure of the Sages from Hierusalem , and their entrance into the Inne at Bethlehem , and what happened there .

The first Pointe .

THe Sages hauing heard Herods aunswere , departed from Hierusalem the waye of Bethlehem , in quest of the newe borne king : and at that very instant , the Starre againe discouered it selfe vnto them , at whose sight they reioiced with exceeding greate ioye : Gauisi sunt gaudio magno valde .

Heere I am to ponder first the Care of these kings , in prosecuting their intention : for assoone as they had knowledge of what they desired , they departed from Hierusalem , and from the Courte of king Herod , flying from the noise , and vnquietnesse thereof : whereby they teache vs how puntually we ought to applye ourselues to the businesse of our Saluation , departing from the noise of the Worlde , and flying to the place where we are to finde God , saying with Dauid : Psa. 54.7 . Who will giue me wings like a Doue to flye , and take my rest ? and hauing them giuen him , he saieth : Beholde I presently fled , and retired myselfe , and inhabited in solitarinesse , and in the place of Quietnesse , and peace , where God vseth to inhabite . And if king Dauid desired to flye the noise of his owne Courte ; and these Sages the noise of Herods courte : how much more reason is it , that I , if I be a religious man , or if I desire to be a spirituall man , should flye from the Courtes of kings , and Princes , except it be , when some precise necessitye , and the Will of God obligeth me to remaine therein ?

Secondly , I will ponder the louing prouidence of our God , and his fidellitye in rewarding the trauell of those that seeke him . For allbeit these kings ( now they knewe the place where the Childe was borne ) might haue gon to Bethlehem without the Starre : yet our Lord would that it should againe appeare vnto them , and cause Ioy in them , and that , no ordinarye Ioye , but an exceeding greate Ioye , heerewith to rewarde the Afflictions they suffered in Hierusalem , the perills whereunto they opposed themselues , their diligence to knowe where they should finde the king they inquired after , and to conuert the Sorrowes they had passed , into exceeding greate Ioye , fullfilling that of the Prophet Dauid , who sayde , Psa. 93.19 that according to the multitude of his sorrowes was the greatenesse of the Consolations that recreated his Soule .

O greate God , Colloquie . and louing father , who will not carefully seeke thee ? who will not suffer thy absence with patience ? who vill not doe his dilligence to finde thee , when thou treatest with such Loue those , that seeke thee with perseuerance ?

The second Pointe .

THe Sages arriuing at Bethlehem , Matt. 2.9 the Starr● stood ouer the place where the king , whome they sought , was borne ; and entring into the house , they founde the Childe with MARYE his mother .

In this case I will first consider the greate noueltye , and admiration it caused in the Sages , to see the Starre staye ouer a place so poore , & vile as that Stable : for being such principall men as they were , they might rather haue thought , that this king should haue beene borne in some pallace , or in the best house of the Cittye , where other kings vsed to lye : but being illuminated with an interiour light , they acknowledged that the greatenesse of that king , did not demonstrate itselfe in the pompes of this World , but in the true Contempt of them : and therefore they subjected their iudgement to the testimonye of the exteriour Starre .

O blessed king , Colloquie . seeing that alreadye thou beginnest to triumphe ouer the Worlde , captiuating the Vnderstandings of the Wise for the seruice of thy faithe , captiuate also mine very forcibly , that I may triumph ouer the Worlde , contemning for thy Loue , all that therein is .

Secondly , I will ponder the mysterie of these wordes , they founde the Childe with MARYE his mother . The which were likewise spoken of the Shepheardes ; to signifye , that regularly IESVS is not founde without his mother , nor his mother without IESVS : for whosoeuer is a true Louer of IESVS , is immediately deuoted to his mother : and whosoeuer is deuoted to his mother , obtaineth the Loue , and amitye of IESVS : and seeing both are so vnited togither , I am to aduaunce myselfe in the Loue , and seruice of them both : for the loue of the one , confirmeth , and perfecteth me in the Loue of the other .

Thirdly , I am to ponder , how in the very instant that the Sages behelde the Childe , there issued from his diuine Countenance a raye of celestiall light , which penetrated their Heartes , and discouered vnto them , that he was God , and man , the king and Messias promised to the Iewes , and the Sauiour of the Worlde : & caused in them such an exceeding interiour Ioye , that it replenished their whole Soule : for if the sight of the materiall Starre caused in them so greate Ioye , Apoc. 2.28 & 22.16 . what Ioye would arize in them to beholde IESVS the starre of the morning , and Lord of all Starres ? O how full of Content were they to beholde this diuine starre ? that being proportionally fullfilled in them which was spoken by the Prophet Dauid : Psal. 16.15 I shall be filled when thy shall appeare glorye .

O glorye of the Father , Colloquie . bright-shining starre of the morning , illuminate me with thy light : fill me with be holding thee : recreate me with thy splendour , and replenish me with good things by thy celestiall influence . Happy are they that finde thee , though it be in a manger ; for the basenesse of the place , obscureth not the greatenesse of thy glorye : it rather tempereth the Immensitye of thy splendour , that men may contemplate thee with more tast .

The third Pointe .

THe Sages prostrating themselues on the grounde adored the Childe , Matt. 2.11 & opening their treasures they offered to him giftes ; gold , frank●ncense , & mirrhe .

Three especiall things the Sages obserued heere in seruice of the Childe ; all which were prophecyed by the royall Prophet Dauid . Psal. 71.9 The first was , to prostrate themselues on the grounde in token of the greate both exterior , & interior reuerence that they bare to this Childe : for as the body was humbled as much as might be , euen to prostrating , and tying itselfe to the Earthe : so the Soule was humbled before this king , acknowledging itselfe in his presence as Dust , and as nothing . The Prophecye of Dauid beginning heere to be fullfilled which sayeth : Psa. 71.9 Those of Ethyopia shall be prostrate before him , and those who before were his Enemyes shall kisse the Earthe in token of subiection .

The second was to adore him , not only as the kings of the Earthe are adored , but with that supreame adoration , which is giuen only to God , and is called Latria , acknowledging with a liuely Faithe , that that Childe was their true God , and Creator , who was borne for the redemption of the whole worlde . And in this Faithe they spake vnto him , and gaue him thankes for the fauour he had donne them , in hauing come to redeeme them , and especially in hauing drawen them with his Starre to acknowledge him . And there they offered themselues to be his perpetuall Vassalls , with a determination to serue him for euer , fullfilling that of the Prophet : Psa. 71.11 All the kings of the Earthe shall adore him , and all nations shall serue him .

O king of kings , and Lord of Lordes , Colloquie . I reioice to see thee , so reuerenced , and adored by these kings , and Sages of the Earthe . O that all others would reuerence , and adore thee like they . Doe , o Lord , Isa. 45.24 Psal. 85.9 . that that may be presently fullfilled , which thou spakest by thy Prophets , that all nations should bowe their knees before thee : let all people whome thou hast made come prostrate to adore thee , & glorifye thy holy name . Amen .

The third thing that the Sages did , was to open the Coffers of their Treasures , which they had brought shut all the waye , and to offer giftes to the Childe in signe of their Vassallage , and in protestation that they would serue him with their persons , and with all that they had . And with the same giftes they protested the faithe that they had : for they offered him Gold as to their king : Incense as to a God , & high Preiste : & Mirrhe as to a mortall man . But much greater were the interior giftes wherewith they accompanied these exterior , offering them vnto him with the golde of Loue , with the Incense of Deuotion , & with the mirrhe of the mortification of themselues , to serue their Lorde , fullfilling that which was spoken by the Prophets , Psal. 71.10 Isa. 60.6 . that the kings of Arabia , and of Saba should offer him giftes , and presents of Incense , mirrhe , & golde with praises of our Lord .

Then will I ponder how pleasing to the Childe IESVS was the offering of these men , beholding the Faithe , Deuotion , and Loue wherewith they did offer it : for if he was so much pleased with the widowe that offered her two mites , Luc. 21.2 3. because of the good will wherewith she did offer them ; how much more was he'pleased with these kings , who with so greate good will offered vnto him , like Abel , Gen. 4.4 . of the most precious that they had ? O what thankefullnesse demonstrated he vnto them , not with exteriour wordes , for he spake not : but with the interiour wordes of Inspirations , communicating vnto them great , and celestiall giftes ! And heere I may piously consider that in retourne of these three giftes , he gaue them other three , largely augmenting in them the gold of Wisdome , and Charitye : and the Incense of Praier , & Deuotion ; & graunting vnto them the mirrhe of Incorruption , preseruing them from falling into greiuous Sinnes , with perseuerance in Loue .

In imitation of these holy kings I am to prostrate myselfe before the Childe IESVS , with all possible Humillitye , Ioan. 4.24 and to adore him , as he will be adored in spirit , and in truthe : and to open the treasures of my hearte , not in the presence of men to bee pleasing vnto them : but in the presence of God , only to giue him contentment , and to offer vnto him the burning , and shining golde of Charitye , & Loue towardes God , and towardes my neighbours : the most odoriferous Incense of Praier with high eleuated Affections of Deuotion : and the most selected mirrhe of perfect mortification of myselfe , exercizing vertuous workes , without opening my treasures in such manner , that the Theeues of Pride , and Vaine-glorye may robbe me of them . And particularly euery exteriour worke that I shall doe , should carry these three giftes for Companions , doing it for Loue , with Praier , and Deuotion , and with necessary Mortification , that it may be donne well , and perfectly , relying vpon the Liberallity of this our Lord , who will also rewarde thys my offering , retourning me in exchaunge greate augmentation of these giftes : Eccles. 31.27 . Prouerb . 22.29 . seeing heereupon the holy Spirit saith : that , hee that is swifte , and diligent in his workes , shall haue no infirmitye , and shall obtaine fauour with kings .

Besides this , if I bee a religious man , I am to offer vnto him anewe the three vowes : that of Chastitye with the mirrhe of mortification of the fleshe ; that of Pouertye with the Golde of all the temporall things , that are in the worlde , desiring to giue him them all , if they were mine : and the vowe of Obedience denying myselfe , & melting molike Incense , in the fier of Diuine Loue , to giue myselfe wholely to God .

Goe to then , o my Soule , offer thy Vowes , Colloquie . and Presents to our Lorde , beholding him , not like Dauid , as he is dreadefull , and terrible , Psal. 75.13 as he taketh away the spirit , and Life from the Princes , and kings of the Earthe , but as he is an amiable Childe , giuing to these kings a diuine Spirit , by taking away their worldely spirit , O king of Heauen , accept the Vowes , and Giftes that I haue offered thee , taking from me my owne Spirit , that beguileth me , and giuing me thy spirit , that reuiueth mee .

The fourth Pointe .

THen I am to consider the sweete Conference betweene the blessed VIRGIN , & these kings , they making relation vnto her of the starre , which they had seene in the Easte , and of what had passed in Hierusalem , pondering how they offered themselues to her seruice , how full of admiration they were to beholde the resplendent Sanctitye of our LADYE , and to see the pouertye of the place where shee was . And albeit S. Ioseph was not present at their first entrance , that the Sages might vnderstand that the Childe had no father on earthe : yet a while after he might come , and they might discourse with him of the same things . O how full of Content might the VIRGIN be to heare them ? and how might she keepe them in her memorye , to meditate vpon them by herselfe ? How thankefull might she be to the Sages for the trauell they had vndertaken , in comming to adore her Sonne ? and what diuine things , might she recounte vnto them , to confirme them in their faithe ? 3 Reg. 10. 1. &c. O Queene of Saba , that in person of these kings thy Children , commest anewe with giftes to beholde the true king Salomon , how full of admiration wast thou , contemplating the infinite wisdome that shined in his poore house , and in his poore Companye ? o with what an affection mightest thou saye beholding the blessed VIRGIN , and S. Ioseph : Blessed , o Lord , are thy Seruants , that stand euer before thee , hearing , and learning thy infinite wisdome !

O Soueraigne VIRGIN , Colloquie . more wise then the Queene of Saba , who like a mistresse diddest on this day teache the Sages the wisdome of Heauen , which the Worlde attaineth not vnto ; teache me the waye how to serue thy Sonne , as these newe Disciples of his , and thine did serue him .

Finally , I will consider how the Sages being doubtfull , whither they should retourne to Horod , or no , because of their worde that they had giuen him , and desiring to knowe the will of God , with this care they lay downe to sleepe : And in their sleepe they receiued an aunswere , Matt. 2.12 . from our Lord , that they should not retourne to Herod , and so they went backe another waye into their Countrey . Wherein is resplendent the prouidence , and care that God hath ouer those that serue him , aduising these Sages what was meete for them , not only to deliuer the Childe from the persecution of Herod : but also to free them from the vexations they should haue had by that cruell Tyrant , if they had retourned vnto him . Whereby I may see how happy I shall be , if I relye vpon God , seeing his Prouidence will not faile me in Afflictions , but will cut of Perills , before I fall into them .

The Kings hauing heard this Commaundement did presently fullfill it , desiring rather to obey God then men , esteeming more to heare the Worde that God spake vnto them , then to keepe that which they had giuen vnto man : for there is no 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 . Well 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 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 Prophets that might knowe him , and manifest him , as he made Zacharias , and Elizabeth Prophets to manifest him before he was borne : to this ende he layed his hande vpon Simeon , preparing him for his office with those admirable Vertues recounted by the Euangelist : saying first , that he was a iust man , and religious , fearing God , and puntuall in the obseruation of the whole lawe , without admitting any breache thereof : for no man is saide to feare , but he that auoydeth the leaste sinnes of all , according to that saying of the wiseman : He that feareth God , Eccl. 7.19 Nihil negligit , despiseth nothing , by making small accoumpt thereof . Secondly , that he had greate hope , and therewith feruent desires of the comming of Christ for the saluation of his people . And thirdly he joyned thereunto feruent , and continuall praiers , earnestly requiring this comming , and that hee might be worthy to enjoy it . In this manner he spent his life , and with these Vertues he made himselfe worthy to be the habitation of the holy spirit . From whence I will collect that greate puritye , and Sanctitye of life giue a man greate confidence to aske , and desire greate things at Gods handes ; Exod. 33.18 . Cant. 1.6 . like Moyses when he saide vnto God : Shewe me thy glorye , and discouer thy face vnto mee . And like the Spouse in the Canticles : Tell me , o thou whome my Soule loueth , where thou feedest thy flocke , and where thou reposest at noone daye . And like this holy olde man who desired to beholde the Messias with his eyes , & obtained it : for ( as S. Bernard saieth , Serm. 32. in Cant. Greate faithe meriteth greate things , and the farther thou stretchest thy foote of Confidence into the benefits of our Lorde , the greater thou shalt obtaine of his liberall hande .

Secondly , I will ponder how the holy Spirit ( who doeth the will of those that feare him , and heareth the desires of the poore that loue him ) would consolate , and rewarde this holy olde man , aunswering to his petitions , with an excellent promise , that he should see Christ before his Deathe : that we might vnderstand , what a happinesse it is , to knowe how to treate with the holy Ghoste , and to haue him within vs withfullnesse of grace . For he himselfe ( as S. Paul saieth ) requesteth in vs , and for vs , Rom. 8. with gronings vnspeakeable , giuing vs assurances , that the praier which proceedeth from him shall be heard , and dispatched in conuenient time , albeit the accomplishment thereof be somewhat delayed ; as it happened to holy Simeon : Daniel . 10.2 . for God will haue vs to be vnwearied with hoping , & in this manner to dispose ourselues to receiue what we hope for .

Thirdly , I will ponder , how that which is promised to all the Iust after their deathe , is sometimes graunted in parte to such as are very deuoute , before their Deathe : that is , to beholde Christ in this life with the eye of Contemplation , Matt. 5.8 Exod. 33.20 . D. Aug. in Soliloq. c. 1 fullfilling heerein vnto them , that promise which saieth : Blessed are the cleane of Hearte , for they shall see God . O eternall God , which saidest , No man can see me , and liue , Moriar vt te videam , videam vt hic moriar . May I die to beholde thee , and may I beholde thee that I may die , may I beholde thee in this life by contemplation , that I may die to myselfe with perfect mortification : and may I die this happy deathe , that I may afterwardes beholde thee in thy soueraigne Glorye . Amen .

The Second Pointe .

THe same day that the blessed VIRGIN carried her Sonne to the Temple , Luc. 2.27 holy Simeon inspired , and moued by the holy Ghoste went likewise thither , and seeing them enter , he knewe by the light of Heauen that that Childe was Christ : and taking him in his armes he blessed God , and saide : Now thou doest dismisse thy Seruant , o Lord , according to thy worde in peace , because mine eyes haue seene thy Saluation , &c.

Heere I will consider first the Fidellitye , and Liberallitye of the Spirit in fullfilling his worde , and consolating this iust man , giuing him more then he promised him . He promised him that he should see Christ , and he giueth him leaue to take him in his armes , to embrace , and kisse him , and very louingly to vnite him to himselfe , for as the Apostle sayed : Eph. 3.20 God is powerfull to doe all things more abundantly then we desire , or vnderstande : wherewith I am to animate myselfe earnestly to serue this our Lord , who is large in promising , but much more liberall in accomplishing what hee promiseth , if there be faithe in him that receiueth it . But applying this , to what now passeth , I will consider , that as when as the blessed VIRGIN entred into the Temple , albeit there where there present many persons of all estates , and Conditions , as learned men , Preistes , noble men , and Plebeyans : only to Simeon God opened his eyes with his celestiall light , that he might knowe him in rewarde of his good life , and of the Spirit wherewith he came to the Temple : the rest making no difference betweene that Childe , and others , because exteriourly he differed not from them : so likewise now among many that come vnto the Church , there are but fewe that knowe with celestiall light the presence of IESVS in the blessed Sacrament , and adore him with Deuotion , meriting to receiue him in their heartes , and with ioye to be partakers of his giftes . For albeit our Sauiour Christ desireth to giue himselfe to be knowen of all men , yet fewe dispose themselues like Simeon , that he may accomplish his desire in them .

O my Soule come in Spirit to the Temple where IESVS is , that thou mayest enioy his happy sight , Colloquie . and mayest embrace him with the armes of his sweete Loue .

Secondly , I will ponder the greate alacritye of this holy man , and the abundance of ioye that he receiued with the beholding , & touching of that holy babe , and the greate fullnesse that his Soule receiued , acknowledging himselfe well rewarded for all the Afflictions passed in the long life that he had liued . And as it seemed vnto him that he had no more to desier , nor no more to see in this life , hauing seene the Sauiour , he conuerted all that was in him to glorifye God , and to praise him for this fauour , protesting that now he should dye in peace , whensoeuer it was Gods pleasure .

O my Soule , Colloquie . seeke the eminent knowledge of IESVS , with the which thou shalt esteeme all that is created as dung , Phil. 3 , 8. that thou mayest gaine Christ in whome thou shal s haue whatsoeuer thou canst desier . If thou beholdest him with a liuely faithe , what more wilt thou beholde ? If thou embracest him with strict Charitye , what more wouldest thou possesse ? And if he be thine , what can be wanting vnto thee ? Graunt me , o good IESVS , by the merits of this Sainct , some raye of that light which thou gauest him on this daye , that I may knowe thee , and loue thee , as he knewe , and loued thee , for ouer , and euer , Amen .

From this example of holy Simeon , I am to collect two things very proffitable to attaine to a good Deathe ; the first , that deuoute holy men experiment in this life the accomplishment of the diuine promises , as is that hundreth times as much as they left for Christ , to be heard in their praiers , to be protected by the diuine prouidence in their necessities , and dangers ; and with this experience they recouer greate hope , that God will accomplishe vnto them the promises of the life to come : and animated with this hope they desier Deathe to enioy them , saying with Dauid : In peace I will sleepe , Psal. 4.10 . and repose , for thou , o Lord , hast singularly confirmed me in hope . The second is , that those holy men who haue arriued by Contemplation to see Christ , & his greatenesses , & haue tasted the sweetenesse of eternall things , are forthwith weary of temporall , as of things vile , and vnworthy of their veiwe : and so they holde life in torment , and Deathe in desire , saying with S. Paul : Phil. 1 23 I desire to be dissolued , and to be with Christ , to beholde him , and to enioy him for euer . Therefore , o my Soule , if the peace , and quietnesse wherein the Sainctes , and holy men dye , be pleasing vnto thee , imitate the feruour , and spirit wherein they liue , for a feruent life is the cause of a quiet Deathe .

Finally , I will ponder what content the B. VIRGIN receiued to see her Sonne knowne , and reuerenced , Luc. 2.33 and to heare the meruailes that were spoken of him : for ( as S. Luke the Euangelist reporteth ) she , and S. Ioseph were meruailing to heare these things , and glorified the eternall Father , for the knowledge that thereof he gaue vnto men .

The third Pointe .

THe blessed VIRGIN being in the middest of this ioye , Simeon blessing her , Luc. 2.34 saide vnto her with a propheticall Spirit : Behold this Childe is set vnto the ruine , and vnto the resurrection of many in Israel , and for a signe which shall be contradicted ; and thine owne Soule shall a sworde pearce , that out of many Heartes cogitations may be reuealed .

Concerning this prophecye , I will consider first , the dessignes of God in alaying the Contentments of the VIRGIN ; for that when as she was most joyfull of the honour that was donne vnto her Sonne , he would discouer vnto her the Afflictions that the Childe was to suffer , & the sworde of sorrowe that for his sake should peirce her Soule , that forthwith she might begin to beare the peircing of that sworde , and might taste the bitternesse of his passion .

O most wise , Colloquie . and most louing God , how much thou likest to giue vnto thy elected these mixtures of Consolations , and disconsolations ! sometimes thou exaltest them vnto heauen , Ps. 106.26 and againe thou abasest them vnto the depths : sometimes thou woundest their heart with the woundes of Loue , and sometimes with the sworde of dolour ; demonstrating in the one , and in the other the profundity of thy wisdome , and the sweetenesse of thy Charitye : which seeing thou hast so dessigned , beholde me heere prepared for all : peirce my Soule with this sworde as thou wilt , so that I may be accounted in the number of thy elected . Amen .

Secondly , I will ponder two memorable things , that Simeon prophecyed of the Childe : the first , that he was set for the resurrection , and falling of many : for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye ; and others , for that they would not make their proffit of his comming , Isa. 8.14 . & 15. should come to fall into the depth of iniquitye , of the which they themselues are in the faulte ; for Christ our Lord for his parte desireth to be a resurrection vnto all , and not a stone of offence vnto any . The second is , that he should be a newe prodigious , and admirable signe , but yet a signe which his enemies should contradict , resisting his Doctrine , calumniating his miracles , and persecuting his life , euen vnto the nailing him to a Crosse , Isa. 11.10 where he should be to the elected a signe of life , but to the reprobate of Damnation , by whose power should be discouered the fidellitye , and loyaltye of the Disciples , which was couered in their Heartes .

Pondering these two things which continue euen to this daye , I am to be astonished at the iudgements of God in this case , and to be compassionate for the perdition of such a multitude of Infidells , and euill Christians , procuring to haue my Soule peirced with the sworde of Dolour , as that of the blessed VIRGIN was peirced , and withall beseeching this our Lord , that his comming bee not to my fall , but to my resurrection , and that it may be to me a signe of life , in whome I may beleeue , and hope , and whome I may loue , and imitate in being one of his Disciples , whome he calleth by the Prophet Isaias , a signe , and a prodigye , Isa. 8.18 . endeuouring that my Wordes , and Actions may be admirable like his . And if heereupon it shall happen that many doe contradict , and persecute me , I am to reioice thereat , taking it for an assurance that I am much fauored by God , seeing he maketh me so like vnto his Sonne .

The fourth Pointe .

AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman , Luc. 2.36 as he manifested him to a holy man , choosing to this ende an auncient widowe whose name was Anne , who spent her life in fasting , and praier , seruing God in the Temple day , and night . And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred , and knowing by the light of Heauen that he was the Messias , she brake forth 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 is set downe a forme of Prayer , applying the interiour faculties of the Soule to the contemplation of the mysteries , that haue beene meditated .

IN the eleuenth § . of the Introduction of this booke , I made mention of a forme of Praier , by application of the Senses vpon the mysteries of our faithe ; and it is a forme rather of Contemplation , then of meditation : for ( as there it is saide in the tenth § . ) Meditation runneth from one thing to another , seeking out bidden verities , as hitherto hath beene donne : but Contemplation is a simple beholding of the Truthe without varietye of Discourse , with greate affections of Admiration , and Loue : and as regularly it is obtained after meditation , so after we haue meditated these mysteries of our Sauiour Christ , it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation , which wee call Application of the faculties : for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects , and are delighted , and pleased in them : so in this Contemplation , the interiour senses of the Soule ( which are her owne interiour faculties with the variety of their Actes ) without newe discourses , presupposing those which haue beene donne at other times , perceiue these Verities , and collect from thence meruailous affections of Deuotion , our Lord preuenting them with his especiall grace , without the which we shall erre in entring into this manner of Contemplation , as in the place before cited hath beene saide . Allbeit we for our parte , may somewhat ayde ourselues in this manner that followeth .

The first Pointe .

THe first pointe shall be to beholde with the interiour eye of the Soule , be it the Imaginatiue , or the Intellectuall , all such persons as were in the Inne at Bethlehem , or in the Temple of Hierusalem , and what they doe , with the circumstances which are the object of the Sight , collecting from them Affections of Admiration , and Loue , of Ioye , or Compassion , or Imitation : and if from these , there happen to proceede any newe ponderations , and meditations ( as our Lord vseth to communicate in these cases ) I am to admitte them , detaining myselfe in them all , the time that the light shall continue that was giuen me .

The practize is this ; beholding God-man layed in a Stable , with Beastes , I will shrinke vp my shoulders with admiration , and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie . Beholding him made a tender Babe to make himselfe more amiable ( because Babes ordinarily are amiable ) I will melt myselfe in the Loue of so precious , and beautifull a Babe , wantonning with him , as with my elder brother , the heire of my father , and so much mine , that he is borne for me , and for my benefit . Beholding the Hearte of the Childe burning in Loue , and in Desier of my Saluation , shedding teares of Sorrowe for my Sinnes , and offring himselfe for them to the eternall Father , I will joyne my Heart vnto his , that he may fasten vnto it that Loue , and that Sorrowe , entring into Discourse with him , that he may joyne me vnto himselfe . So likewise beholding his Vertues , his Pouertye , Humillitye , Meekenesse , and Patience , I am to collect them to my owne vse , as one that gathereth a nosegay of mirrhe , to weare before his brest , and to joyne it to his Hearte , saying vnto him with greate tendernesse : Cano. 1.12 My beloued shall be to me as a bundle of myrrhe , I will alwaies haue him in my eye , that I may neuer loose the sight of him , nor neuer forget him . The like may be donne , contemplating our blessed LADYE the VIRGIN , and Mother , with affections of admiration ; contemplating with what Modestye , Deuotion , and Reuerence she standeth before the Childe , with a Desier to imitate her : and beholding what compassion she hath of the Teares of the Childe , with a spitit to accompanye her ; and to be compassionate with her . Beholding likewise S. Ioseph , or holy Simeon , and the feruour , and Spirit resplendent in them , I will admire at the giftes that God hath giuen them , with a desier to imitate them in all that I ought , or am able according to my abilitie .

The Second Pointe .

THe second Pointe is , to heare with the eares of the Soule the wordes that are there spoken , attending to hearken vnto the interiour Wordes , and Inspirations that God shall speake vnto my Hearte . Wherein it is to be considered , that not only in this pointe , but for any other forme whatsoeuer of mentall , or vocall Praier , that ( as was pointed at in the third § . of the Introduction of this booke ) being placed before God , and contemplating these mysteries , it is good for a while to staye with reuerence , as one that attendeth to heare what is saied , or to receiue the almes that is vsually giuen him , placing himselfe as the Woman of Chanaan saide , Matt. 15.27 like a whelpe that standeth at the table , fixing his eyes vpon those that eate , hoping they will cast him some small morsell of breade . Psa. 122.2 Or as the Prophet Dauid sayeth , like the good Seruant that hath his eyes fixed vpon the handes of his Lord , attending what he commaundeth him , as did the Prophet Abacuch when he sayed : Abac. 2.1 I will stand vpon my watche , and fixe ●●y steppe vpon the munition : and I will behold , to see what may be said to me , and what I may aunswere to him that rebuketh me . Which is to say : Seated in my Contemplation , I will hearken what God inspireth into me , & what he speaketh within my hearte , either reprehending , and correcting me for the euill that I haue committed ; or comforting , and exhorting me to the good that I ought to doe : or giuing me some interiour aunswere to what I desier , as the holy Spirit did the like in praier to S. Simeon . And hauing continued a while in this silence , if I feele not some Inspiration of our Lorde , I am not to stand Idle , but to prouoke him to speake vnto mee , I speaking vnto him , and saying with Samuel : 1 Reg. 3.9 Cant. 2.14 . Speake Lord for thy Seruant heareth . Or as he himselfe sayed to the Spouse : Let thy Voice sounde in my eares , for thy Voice is very sweete vnto mee .

O eternall God that saidest by thy Prophet , Colloquie . I will lead her into the wildernes , and will speake vnto her hearte , Ose. 2.14 . cause in my Spirit an interiour solitude of wandering Cogitations , that thou only maiest speake vnto me with thy Inspirations , and that I may heare , and fullfill what therein thou commaundest mee .

Then putting myselfe in the presence of the Childe IESVS , I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father , and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them , and making my proffit of them : I will also hearken vnto the exteriour Lamentations that he maketh , and will learne to lament my sinnes : I will heare what this Childe would say vnto mee , if he should speake to me there 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 Lordes sake my touching may touche alwaies rough , and harde things , auoyding soft , and dainety things which he so much abhorred .

This meditation should be concluded with a Colloquye to Christ IESVS our Lord , beseeching him to purifye , and cleare the senses of my Soule , that I may vnderstand him , and loue him , according to his will , desiring to reforme , and renewe my Senses ( as S. Rom. 12.2 . Paul saieth ) to proue , and approue effectually what the good , acceptable , and perfect will of God is , to his honour , and glorye worlde without ende .

Amen .

Another manner of applying in Prayer the interiour Senses , with the actes of seuerall Vrrtues .

Among those Vertues that perfect our Vnderstanding , D. Bonau . in Itinerario mentis ad Deum c. 4. and Will , which are the spirituall Senses of the Soule , those fiue are most excellent , which are correspondent to the fiue senses of the bodye , with whose actes is practized a forme of Praier very profitable , exercizing them in this forme about the mysteries that haue beene spoken of . The Sight is the Light of Faithe , with the which we see , albeit thorough a mirrour , and in obscuritye what God hath reuealed in euery mysterye , actuating it by beleeuing it with admiration , and pause , as hath beene declared in the 34. Meditation of the first parte , saying to the Childe IESVS : Domine , Luc. 17.5 . adauge mihi fidem : O Lord encrease faithe in mee , and so quicken it , that I may liue before thee , as if thou were still present in my eyes . The Hearing , is the Vertue of Obedience , with the which I am to heare all that God commaundeth , or counselleth in that mysterie by worde , or by example , offering myselfe to accomplish it with greate readinesse , and speede , saying vnto him : My hearte , o Lord , Psa. 56.8 . is ready to obey thee , commaunde what thou wilt , and giue me what thou commaundest me , that I may obey thee according to thy will . The Smelling , which by the odour perceiueth things absent , and distant , is the Vertue of Hope , which comforteth vs with assurance of Gods promises , before they be manifested , and accomplished : hoping that he will heare my Praiers , that he will ayde me with the succours of his grace ; that he will haue a care of all things belonging to me , and that I may be able to followe his examples , and to obtaine his rewardes : and that all the rest that is represented in this mysterie , may be the object of this Vertue , as hath beene sayed in the place before recited , saying vnto our Lord that of the Apostle : Colloquie . Rom. 15.13 O God of hope replenish me with all Ioy , and peace in beleeuing , that I may abounde in Hope , and in all Vertues , with the fullnesse of the holy Ghoste . Amen .

The Taste , is Deuotion with Loue , to whome it pertaineth to finde sauour in the things belonging to God ; I rejoicing that God is whome he is , and at the greatenesses , and Vertues that are represented in that mysterie , applying myselfe to take a pleasure in imitating him , and in seruing him with all the Deuotion that I may , saying with the Prophet : Abac. 3.18 Ego autem in Domino gaudebo , & exul : abo in Deo IESV meo . I will rejoice in our Lord , and will be glad in God , my IESVS , and my Sauiour .

The Touching , is perfect Charitye , which joyneth herselfe to her beloued , and embraceth him with her two armes , which are , the Loue of God , 1 Cor. 6.17 . Cano. 8.6 . and of her Neighbour , and of all things that may please him ; making it my pleasure , that my Spirit may be vnited with his : and that his Hearte may be as a Seale imprinted in mine .

O beloued of my Soule , Colloquie . seeing thou commaundest me to put thee as a Seale vpon my Hearte , and vpon my arme , that my Affections , and Actions may be like vnto thine ; conioyne thee so vnto mee , that I may be vnited vnto thee worlde without ende .

Amen .

The 27. Meditation . Matt. 2. Of the flying into Egipt .

The first Pointe .

FIrst , I am to consider what greate persecution was raised against our Sauiour Christ , being but newe borne : the causes thereof : and the meanes that he chose to defend himselfe . Pondering first , how our Lord God permitted king Herod instigated by the Deuill , and by his occasion the Iewes to petsecute Christ the king newe borne , with a desier to depriue him of his life , albeit for different endes . Herod as a Tirant , fearing that he would haue taken from him his temporall kingdome . The Iewes as Flatterers to please their earthely king . The Diuell as Prince of this Worlde , fearing leaste this miraculous Childe should doe him some greate Hurte . But the eternall Father ordained this to much higher endes , willing that his Sonne should from his Infancye walke in the waye of Persecutions , and afflictions , Psa. 87.16 that beginning to be fullfilled which Simeon had prophecyed , Luc. 2.34 that he should be a signe which all should contradict , to giue vs to vnderstand , that his comming was contrary to the Intentions of the Worlde , which abhorreth not , nor persecuteth those that are of it faction , but those which are contrary vnto it : And that wee may see imprinted in this example the State of the Primitiue Church , and of the righteous Soules , which conceiuing Christ within themselues , and desiring to manifest him by their workes , are to be persecuted by the Dragon of Hell , who ( as S. Apoc. 12.17 Iohn saieth in his Apocalips ) desireth in them to kill the Spirit of Christ , that it may not growe vp in their Heartes with the exercizes of notable Vertues . And this may serue me for an aduise , and Consolation , when I shall see myselfe persecuted for Vertues sake , remembring what our Sauiour Christ sayed to his Disciples : Ioan. 15.20 . The Seruant is not greater then his maiester : if they haue persecuted me , you also they will persecute . Neither is it reason that I should be exempted from that vniuersall rule mentioned by the Apostle . 2 Tim. 3.12 . All those that will liue godly in Christ IESVS shall suffer persecution , the Diuell prouoking it by himselfe , and by his ministers the Worldelings .

Secondly , I will ponder how our Sauiour Christ being able to free himselfe from this persecution by many very easy meanes , as either by killing Herod , or by making himselfe inuisible , yet he would not , but tooke this meanes , of flying , an argument of weakenesse , and miserye : and this he did principally for two causes , the first , because as to be borne in the Worlde , he left the Commodities that he might haue had in the Citty of Nazareth , so also he would leaue them thoroughout all his infancye , going farre of from his kinred , and parentage . And for this cause now that he would flye , though he might haue gonne into the Countrey of the three Sages , where he should haue beene knowen , and adored : he would not , but went into Egipt among Strangers , and Enemyes , to haue occasion to suffer more , teaching me by this example to flye from that which is pleasing to the flesshe ; and from being knowen , and reuerenced by men : delighting to conceale , and hide myselfe vntill God bee pleased to manifest me .

The second cause of his flying into Egipt was , by the waye to doe good to that Idolatrous nation abandoned by God : that beginning to be fullfilled which was prophecyed : Beholde our Lorde will ascende vpon a light Clowde , Isa. 19.1 . and will enter into Egipt , and the idolls of Egipt shall be moued at his presence . For our Lord Christ entring into Egipt clothed with the light clowde of his Humanitye , in the armes of the resplendent Clowde his mother , began to treade vnder his feete those Idolls which the Worlde adoreth : to witte ; Riches , Honors , and Delicacyes , embracing there Pouertye , Contempt , and Affliction . And with this example he layed the foundation of that perfection which afterwardes shone brightly in Egipt , and that which he planted thoroughout the whole Worlde , trauelling thoroughout it in the light Clowde of his primitiue Church , and of the Congregation of his Apostles , and Disciples , and vnto this day he ceaseth not to plant it .

O most sweete IESVS , Colloquie . who in the light clowde of the blessed Sacrament of the Altar entrest daily into thy faithefull ; enter into this darke Egipt of my Hearte , and throwe downe those Idolls of earthly affections which it adoreth , that from henceforth I may only loue what thou louest , and abhorre what thou abhorrest . Amen ,

Likewise by this flight of our Sauiour Christ into Egipt , because of the persecution of Herod , is represented how the Primitiue Churche flying the persecution of the Iewes should goe to the Gentiles carrying with it the Faithe , Apoc. 12.6 . and Lawe of Christ . And genetally , if one man persecute him with his Sinnes , he is wont to flye , and to seeke out another that will receiue him : and therefore if Christ haue beene borne in my Soule , I am to endeuour not to persecute him with my passions , and Luke-warmnesse , Apoc , 3.11 . leaste he forsake me , and goe to another , that shall receiue my Crowne .

The second Pointe .

THe Angell of our Lord appeared in sleepe to Ioseph , saying : Arize , and take the Childe , Matt. 2.13 . and his mother , and flee into Egipt . and be there vntill I shall tell thee : for it will come to passe that Herod will seeke the Childe to destroy him .

Vpon this reuelation I am to ponder who imposeth this Obedience , who intimateth it , vpon whome it is imposed , and with what wordes .

He that principally imposeth this Commaundement is the eternall Father , to manifest the Prouidence that he hath of his only begotten Sonne : for allbeit he had determined that he should dye by men , yet because that hower was not yet come , he had a care to defend him ; in signe that he hath the like care of the rest of his adoptiue Children , for the Loue that he beareth to this his naturall Sonne . He that declared this ordenance was an Angell , in the name of God himselfe , for his diuine Maiestie will haue vs accustomed to obey him in his ministers , whose office is not only to doe his diuine Will , but to declare it to others in his name , and therefore he saide of them : Luc. 10.16 He that heareth you , heareth me . And for this cause likewise he sayed by Malachias the Prophet : Mala. 2.7 That the Preiste is the Angell of our Lorde , from whose mouthe , we are to heare what God commaundeth . From hence it is , that this obedience was intimated to S. Ioseph , and not to the VIRGIN , because Ioseph was heade of that familye , and Gods will was , that the VIRGIN should obey S. Ioseph in all that he sayed , he had hearde of the Angell , and should suffer herselfe to be gouerned by him . And so she did : for as she was humble , and obedient , she stood not vpon this that the aduise was not giuen to her , but to her Husband : neither did she vainely boaste that God , or his Angells should speake vnto her ; like the other Marye who sayed : Num. 12.1 Hath our Lord spoken by Moyses onlie , hath he not spoken to vs also in like manner . Wherein I am to learne this manner of Humillitye , and Obedience of our blessed LADYE , desiring to be gouerned by others , and that greater account should be made of others then of mee , holding it for a greate happinesse to knowe the Will of God , and to fullfill it , whither I knowe it by reuelation from God , or from his Angells , or by the speeche , and ordination of men . For albeit the first seemeth more glorious , yet in the second more humillitye is exercized , subjecting our iudgement , and Will , not only to God , but to man also for Gods sake . And so the blessed VIRGIN was no lesse resplendent in obeying S. Ioseph , then S. Ioseph was in obeying the Angell , and then the Angell was in obeying God .

O eternall God , Colloquie . 1 Pet. 2.13 graunt me that I may subiect myselfe to euery humane Creature for thy Lone , obeying what thou commaundest me by men , as thou in heauen art obeyed by Angells , fullfilling thy will vpon Earthe with that deuotion that it is fullfilled in Heauen . Amen .

The third Pointe .

THen will I consider the Wordes wherewith the Angell declared the Commaundement of our Lord , the which were graue , breife , imperious , and with Circumstances very conuenient to make proofe of the Obedience of that Sainct , to whome they were deliuered . For in this sorte God vseth to commaunde somewhat to men that are perfect , to exercize them that they may make demonstration of their Obedience : as another Angell vsed the like wordes in the obedience which he intimated to Abraham , to departe out of his owne Countrey , Gen. 121 & 22.2 . and to sacrifize his Sonne Isaac . And for this cause he entereth not vsing circumloquutions , or preambles ( which the Worlde commonly vseth ) not requesting , but commaunding : Arize , saith he , take the Childe , and his mother , and flee into Egipt , and be there vntill I shall tell thee , &c.

In these Wordes we are to ponder the Circumstances that make difficult this Ordination , and declare the value of the Obedience .

First , The manner of imposing obedience vpon the perfect . 1 Reg. 3.3 &c. it was intimated by night , S. Ioseph , being at rest , and asleepe ; when men vse to haue greatest horrour of trouble , to signifye that in the middest of our ease , and prosperitye , we are to be prepared for Afflictions , and that at all times we are to be readye whensoeuer God shall commaunde to leaue our bed , and our rest to obey him ; as he proued Samuel calling him three , or foure times in the night , and making him arize out of the bed wherein he slept , to exercize him in Obedience , and in the abnegation of his owne will .

Secondly , the Angell commaunded him to take only the blessed Childe , and his mother leauing the companye of all others , and the furniture , and other temporall things that he had in his house , to be able the more freely to flye , and escape from the rigorous intention of king Herod , and to get away with lesse noise , and disturbance : figuring what I ought to doe when God commaundeth me to flye from the worlde , and from Sinne , abandoning all temporall things that may hinder me , contenting myselfe to carry with me God only . But if I carry the Childe IESVS , and his mother , what shall be wanting vnto me ?

O most sweete IESVS , Colloquie . to flye with thee , is no Affliction ; to forsake all , thou remaining with me , is no torment : for hauing thee , wheresoeuer , I shall liue contented , and in euery place shall be riche . O my Soule take the Sonne , and his mother , and put thyselfe vnder their protection , seruing them very truely , for where they two are , there is no Solitarinesse , and when they accompanye thee , there is no dreade of perill .

Thirdly , he assigned vnto him the prouince where he was to goe , which was into Egipt a Countrey of barbarous People , and enemyes to the Hebrewes : for it is the will of God , that his elect ( especially such as are Religious persons ) should dwell where he pleaseth , and not where they thorough their owne vaine liking desire to dwell , perswading themselues that wheresoeuer God shall place them , they shall be secure , contented , and proffited , albeit it seeme to be a place full of trouble , and perill : and contrarily , where they desire to be , they shall perhaps be with greate daunger , albeit it seemeth to them to be a place very secure : for neither the place , nor the corner , giueth true securitye to the Soule , but only the protection of God , and with his protection , I shall be secure in Egipt for my obedience vnto him , without which I shall perishe in Egipt thorough my owne selfe will . Psal. 83.6 . And therefore the Prophet Dauid sayeth that happye is the man whose helpe is from God , who hath disposed his ascensions in vertue in the place where he put him , in this valley of Teares : which is to say : He disposed himselfe to growe vp , not in the place where he list to put himselfe , but where he was put by the disposition of God that ayded him thereunto .

Fourthly , he left him in suspence how long time he should staye in Egipt , saying vnto him , be there vntill I shall tell thee . Iudith 8● 13 For it is not the pleasure of God , as holy Iudith sayed , that we should assigne the time how long such things shall continue as he disposeth of especially in matter of afflictions , and disconsolations , and in offices , and imployments that he imposeth vpon vs , but his will is that we should leaue this care vnto him , resigning ourselues to be where he pleaseth , and as long time as he pleaseth , be it litle , or much : for God knoweth much better what is fitting for vs , then we ourselues : and he greately desireth that we should relye vpon his prouidence , and Gouernment : for in saying : Be there vntill I shall otherwise aduise thee , he giueth manifestly to vnderstand , that he will haue a care to aduise him in fit time . And what can be more certaine , and assured , then for me to be without care in matters concerning myselfe , when God , and his Angells take charge of them ?

O most carefull God , Colloquie . 1 Pet. 5.7 why should not I cast all my Care vpon thee , when as I knowe thou hast so greate a care ouer me ?

Fifthly , he gaue him a reason of the Obedience he imposed vpon him , saying : For it will come to passe , that Herod will seeke the Childe to destroye him . Wherein he confirmeth the care that he hath ouer those that are his , by cutting of Daungers before they happen , and inspiring them with a meanes to free themselues from them . True it is , that some other times our Lord imposeth some commaundement on his Seruantes , without giuing them a reason of what he commaundeth , as he did to Abraham in the cases before rehearsed , that they may learne to obey him , not for reason , nor for their owne commoditye , but meerely , for that he commaundeth it . For as Faithe relyeth not principally vpon reason , but vpon the reuelation of God , yet Gods Reuelation presupposed , reason helpeth to beleeue with more sweetenesse , and to fortifye our Faith the more : so likewise perfect Obedience , is not principally to relye vpon more reason , then Gods Commaundement , and his Will : yet this principall motiue presupposed , our Lord giueth sometimes a reason of what he commaundeth , as he gaue to S. Ioseph , that he may be obeyed with more sweetenesse , and if I cannot attaine to vnderstand the reason , yet I am to subject my iudgement thereunto , as this holy man did , as forthwith we shall see . From these Considerations I am to collect , if I desier to be perfect , to make demonstration thereof , by hauing such a disposition , that my Superiors , and Confessors may commaunde me whatsoeuer they shall iudge conuenient , and in what manner they shall please , Phile. 2● without suspicion of failing in whatsoeuer they impose vpon me ; as S. Paul saide to Philemon : Trusting in thy Obedience I haue written to thee , requiring thee to receiue Onesimus , knowing that thou wilt doe ahoue that also which I doe say .

The fourth Pointe .

IOseph no sooner heard this Commaundement , but he arose , and tooke the Childe , and his mother by night , and retired into Egipt . Foure degrees of perfect Obedience . Wherein I am to ponder the most perfect Obedience of S. Ioseph , to imitate it : for he had those fower degrees of Perfection which this Vertue can comprehende .

First , he had greate submission of his iudgement , subjecting himselfe without replye to Gods ordination : and albeit he might haue alledged to our Lord , that by other more sweete , and easy meanes he might haue deliuered him , or at least , if he must needes flye , that it might not be to Egipt , but to Arabia , or Samaria , yet he made no such replye , but subjected his iudgement , and silently obeyed , adoring Gods ordination without any questioning , or making shewe of curiositye , in desiring to knowe more , then what the Angell had deliuered him , liberally fullfilling that Counsell of the Wiseman which sayeth : Eccl. 3.22 . Searche not to deepely into things beyond thy receche , but meditate alwayes vpon what our Lord God commaundeth thee , and be not to curious in many of his Workes .

Secondly , he had a greate promptnesse of Will in a matter that was very sharpe ; as it was to abandon his Countrey , and his House , and the conuersation of his freindes , and to departe like a banished man into a straunge Countrey , and in greate Pouertye : and yet for all this he was better pleased to accomplish the Will of God , then his owne Will , with more perfection then Abraham ; who though he departed from his Countrey , and kinred to obey God , yet he carried with him a greate multitude of Seruantes , with much riches , and temporall goods .

Thirdly , in the execution he was very puntuall : for he stayed not in his bed to sleepe out the rest of his sleepe , but he forthwith aroze , and imparting the reuelation to the blessed VIRGIN , they began their iourney , leauing all that they had . And they departed by night to fullfill their Obedience with more perfection , by flying in secret : for to this purpose the night is more proper .

Fourthly , I will ponder with what Ioye , and Content they trauelled , albeit their iourney was troublesome , and tedious , and deuoide of temporall Commodities , which yet they felt not much , thorough the greatenesse of their interiour alacritye , which relyed vpon two thinges : First , in that it was the will of our Lord God , which they helde for their greatest consolation : Secondly , in that they carried with them IESVS , whose Companye was sufficient to comfort them in any solitarinesse , or abandoning whatsoeuer : without diuerting themselues , to regard , or to procure any other refreshing , which Trauellers vse to seeke after .

O omnipotent God , Colloquie . that gauest to these thy beloued Sainctes such Obedience , by their merites , I beseeche thee , to assist me , that I may obey thee with subiection of my iudgement , with promptnesse of Will , with readinesse in execution , and with alacritye of Hearte , only to fullfill thy Will , relying vpon thy prouidence , that it will haue a care of me , if in this manner I obey thee .

The fifth Pointe .

FIfthly , I am to consider how they remained in Egipt , vntill the Deathe of the Tyrant Herod ; which was fiue , or seuen yeares , pondering the speciall things that hapned in this time .

As first , the greate Pouertye wherein they liued , sustaining themselues with the Labour of their Handes , in a poore house , among a straunge , and barbarous People , and yet bearing all this very ioifully for the two causes aforesaide .

From whence proceeded the greate Quietnesse that they there had ; in such sorte that they neither desired the Deathe of Herod , nor were afflicted with the delaye of their retourne , but remitted all to Gods prouidence . Being also so zealous as they were of the glorye of God , they liued there in continuall dolour , for the Idolatrye , and perdition of that nation : so that of eache of them might be sayed , 2 Pet. 2.8 as S. Peter saied of Lot , when he was in Sodome , that in sight , and hearing he was iust , dwelling with them who from day to day vexed the iust Soule with vniust workes . So it is likely , that the sacred VIRGIN , & S. Ioseph were vexed in Spirit for the Sinnes of that People , yet alwaies in the middest of them , they preserued their puritye , & Sanctitye , shining like Lightes of Heauen in the middest of that wicked nation . And it is to be beleeued , that the Sanctitye , Modestye , and celestiall conuersation of our blessed LADYE the VIRGIN , and of S. Ioseph , mollified the heartes of that barbarous people , and caused in them admiration , and respect , and some by their example were conuerted to God , and came to fauour them with almes , and with giftes , which they being poore accepted for their sustenance .

O happy he , Colloquie . that might be present in this banishment , to accompanye , and serue the Childe , and the mother . Ayde me , o my God , with thy Grace , that in my Exile I may liue with alacritye , conforming myselfe vnto thy will , and giuing good example to such as liue with me , that many by my meanes , may serue thee with perfection . Amen .

The XXVIII . Meditation . Of the murder of the holy Innocents : and of the retourne from Egipt .

The first Pointe .

FIrst , I am to consider how king Herod fearing , least that king whome the Sages had spoken of , should depriue him of his kingdome : and perceiuing that he was deluded by them , Matt. 2.16 . he cruelly commaunded to be murdered all the men Children that were in Bethlehem , & in all the borders thereof , from two yeare old , and vnder .

Wherein , is first to be considered what an abominable Vice is Ambition , and the Desier of raigning , and commaunding , from whence ensued such horrible mischeifes , the cheife of all which , was to desier to take away the life of Christ , to vsurpe his kingdome , and to raigne by himselfe . As also how proper it is to Ambitious men to be suspitious , and timorous , suspecting least others should depriue them of their greatenesse , and fearing where there is no neede of feare , as the Tyrant Herod was afraide without cause : for our Lord Christ came not to take away temporall kingdomes , but to giue celestiall .

Secondly , I will ponder the greate greife that our Sauiour Christ had being in Egipt : seeing from thence the murder of the holy Innocents for his sake : for it is to be beleeued , that the sworde which wounded the bodye of eache one of them , peirced his Soule with Dolour of Compassion , thorough the exceeding loue wherewith he loued them , suffering so many martirdomes in his Spirit , as they altogither suffered in bodye .

O most glorious king of Martyrs , Colloquie . who on this day conquerest in them , and sufferest with them , haue compassion on my weakenesse , and ayde me with thy grace , vanquishing in me all whatsoeuer is contrary vnto thee .

Thirdly , I will ponder the greate spirituall good , which accrewed vnto these Children by the temporall Deathe which they suffered , being assured thereby of their eternall saluation : and therefore that was a louing prouidence which Christ vsed towardes them , albeit with the coste of the life of their bodye , which is of lesse worth then that of the Soule . And for this reason , our Sauiour Christ rejoiced at the glorious Deathe of his martyrs , by the which they became partakers of so glorious , and eternall a life : Iob 9.23 . that being fullfilled heere , which holy Iob sayeth of God , that he laugheth at the paines of the innocent , because be is recreated with the good that commeth vnto them thereby . I would , Colloquie . o my God , that I might suffer for thy sake , that my paines might be thy Laughter , and mirthe , catching me with deathe like these Children , before malice chaunge my Hearte , Sap. 4.11 and Deceite alter my Soule , for I rather desier to dye , then to liue to offend thee .

The Second Pointe .

ANd when Herod was deade , Matt. 2.19 . beholde an Angell of our Lord appeared in sleepe to Ioseph in Egipt , saying : Arize , and take the Childe , and his mother , and goe into the lande of Israel , for they are deade that sought the life of the Childe .

Heere is first to be considered , how Herod seeking to take away the life of Christ , d●ed without compassing his intent , and dyed a disastrous deathe both of bodye , and Soule , for the Iustice of God , though it dissembleth for a time , chastizeth in the ende ; and though the punishment of the wicked be deferred , yet it commeth at last , and when men least thinke , then Deathe seazeth vpon them , when as they pay for all their wickednesse togither : what proffit had Herod by his Ambition , and Crueltye , and extreame care to preserue his kingdome ? for he lost all in one day , and with all lost his Soule , bewailing this remedilesse losse , as the rest of the Damned doe bewaile it , who say : What hath our Pride auailed vs ? Sap. 5.8 . and the boasting of our Riches what hath it profited vs ? all is passed like a Shadowe , and now in our wickednesse we are consumed , paying the penaltye that 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 Wisdome : 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 . 1● 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 . 4● &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 Wiseman : 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 . Whosoeuer 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 within the Catholike Church , and within the liuing Temple of our Hearte , making it a House of Praier , and exercizing it in exercizes of Sanctitye . For heereupon it is sayed in the booke of Canticles , Cant. 3.1 that the Spouse founde not her beloued , which is God , in the bed , and quietneste of the pampering of the fleshe ; nor in the streetes , and places of the trafficke of the worlde , but in the renunciation of all this : leauing the comfort of the Creatures to finde out the Creator . Therefore , o my Soule , looke where thou seekest God , if thou hast a desier to finde him ; for as holy Iob saieth : Iob 28.13 He is not founde in the Lande of those that liue sweetely at their ease .

Thirdly , I am to ponder what Companye he was in , and what he did at such time as the VIRGIN entred into the Temple : for by speciall Prouidence he was then in the middes of the Doctors , hearing them , and asking them , that she might thereby vnderstand the cause why he left her , and remained in the Temple ; Cant. 3.3.4 . and that I might vnderstand , that our Sauiour Christ is founde among the Doctors of the Church , who by their teaching , and Direction are a meanes to finde him : and that they might vnderstand that Christ is in the middes of them , hearing what they speake , and teache , to chastize them if they speake euill , and likewise to ayde them to speake well , if thorough their fault he be not diuerted .

Fourthly , I will ponder the greate ioye of our blessed LADYE the VIRGIN , when she sawe her Sonne , and founde whome she had lost , and sought with such sorrowe . She seemed this third day as if she were raised from Deathe to Life ; Tob. 10.4 and as Anna the mother of Tobias who bewayled the absence of her Sonne with remedilesse teares , when she sawe him , wept for pure ioye : so it is to be beleeued that her ioye was in as full measure , as her paine , that being fullfilled of the Prophet Dauid : Ps. 93.19 . According to the multitude of my dolours in my Heart , thy Consolations haue gladded my Soule .

O Soueraigne VIRGIN , Colloquie . I reioice at the ioye that thou hadst at this hower at the sight of thy Sonne . Pro. 13.12 Hope deferred afflicted thy Soule : but the fullfilling of thy desier was vnto thee a tree of Life , finding him that is the tree of Life vnto all . Obtaine for me , most blessed VIRGIN , that I may so seeke him , that I may finde him , that I may enioy the life that proceedeth from that tree . Amen .

But withall I will ponder the modestye wherewith the blessed VIRGIN accompanied this Ioye : for albeit she sawe her Sonne in the middes of the Doctors with the admiration , & astonishment of all , yet she vsed not such gestures , and behauiour as other women vse to doe , boasting to haue such . Children : but wondering to see him there , she reuerenced what she sawe , whereby she teacheth vs to conjoine togither Modestye , and Alacritye , according to the saying of S. Phil. 4.4 . Paul : Reioice in our Lord alwaies , againe I say reioice ; let your modestye be knowen to all men ; our Lord is nigh . As if he should say : So reioice that you loose not modestye , for our Lord is neere you , and beholdeth you , and in his presence there ought to be no immodest Ioye .

The third Pointe .

THe blessed VIRGIN seeing her Sonne , A forme of Praier mixed with an amorous complaining vnto God . sayed vnto him with an amorous complaining : Sonne , why hast thou so donne to vs ? beholde thy Father , and I , sorrowing did seeke thee . All these wordes are full of mysterie , and therefore it shall not be amisse to consider well eache one by itselfe .

First , we are to consider that worde : Fili , cur fecisti nobis sic ? Sonne , why hast thou so donne to vs ? Whereby her intention was not to aske , or demaunde of him the cause of what he had donne , for this had beene an excusable curiositye : but only to declare the greife of her Hearte : and therefore holy men vse this manner of speaking to our Lord when they are afflicted , and it is a manner of Praier , wherein quietly they aske a remedye of their Affliction , For on the one side they attribute their Affliction to his diuine Prouidence , who ordained , or permitted it for their good : and on the other side they confesse that to him it belongeth to remedye , and preuent it . In this manner I may pray , saying sometimes to our Lord with Iob : Why hast thou set me contrary to thee , Iob 7.20 . and I am become burdenous to myselfe ? why doest thou not take away my Sinne , and why doest thou not take away myne Iniquitye ? Why hidest thou thy face ? Iob 13.24 . and thinkest me thine Enemye ? Other sometimes , Ps. 21.1 . &c. Matt. 27.46 . Luc. 2.48 I may say with our Sauiour Christ himselfe nayled on the Crosse , My God , my God , why hast thou forsaken me ? neither was it without a mysterie , that the blessed VIRGIN sayed not , Sonne , Sonne , why hast thou donne so to me ? but to vs ? for it is the Propertye of holy People , when they suffer any necessitye that is common to many , not to complaine of their owne hurt only , nor to aske remedye for themselues alone , but to greiue for the hurt of all , and to aske remedye for all : for Charitye seeketh not only it owne good , but the good of many , saying with the royall Prophet : Ps. 43.24 . Why turnest thou away thy face from vs , and forgettest our Pouertye , and our tribulation ? But in these plaintes we are to endeuour not to loose our Loue , and Confidence in God ; and therefore we are to ioyne therewithall , some worde to discouer this , as the blessed VIRGIN vsed this Worde , Sonne ; and our Sauiour Christ vpon the Crosse this worde , My God , my God , which are wordes of Confidence , and Loue .

Secondly , I am to ponder that worde , Pater tuus , & ego . Thy Father and I : wherein is resplendent the Humillitye of the blessed VIRGIN , not only in naming S. Ioseph before herselfe , for the respect she had of him ; but also in calling him before all , the Father of Christ , whereby they might imagine that he was conceiued by the worke of man ; which was to her owne Humilliation ; but the sacred VIRGIN being most humble , more esteemed her Husbands honour then her owne , in giuing him so honorable a name , teaching vs by her example how to honour our neighbours , though it be to the impairing of ourselues .

Thirdly , I am to ponder that Worde , Dolentes quaerebamus te , Sorrowing did seeke thee . Wherein we are aduised to seeke God with Sorrowe proceeding from Loue , such as was the Sorrowe of the blessed VIRGIN : for true Loue causeth all these effectes ; to witte , Sorrowe , Psa. 41.4 . Sap. 1.1 . and Teares for the absence of it beloued : Puritye of intention in seeking him with Sinceritye , not for it owne interest , or sensible Pleasure , but to be ioyned vnto him : Diligence in all the meanes , and exercizes ordained to finde him with perseuerance in them , vntill it compasse it intent , according to that of the Prophet Dauid : Seeke our Lord , and be confirmed in him , Ps. 104.9 . seeke alwaies his face . And to that of the Prophet Isaias : If you seeke our Lord , seke him , Isa. 21.12 that is : seeke him in truthe , as such a Lord deserueth to be sought , and you shall finde him ; for he hath saide : You shall seeke me , Ier. 29.13 and you shall finde me , when you seeke me with all your Hearte . And if I finde him not it is because I faile in some of these things , and therefore making a reflection vpon them , I will consider which of them it is , to amend myselfe , and to procure it .

Finally I am to ponder the breuitye , and succinctenesse of the blessed VIRGINS speeches , not only excusing superfluous wordes , but also smothering in silence some that might seeme necessarye to declare her minde more amply , and ciphering them all vnder that shorte worde , Si● ; why haste thou so donne ? wherein is confirmed the care of our blessed LADYE to keepe her Tongue , and to measure her wordes ; as at other times hath beene pondered : but at this time somewhat more especially . For that she declared how she had mortified , and restrained the violence of speaking , which in such cases issueth from the hearte .

The fourth Pointe .

TO this Question of the VIRGIN , Luc. 2.49 our Sauiour Christ aunswered : What is it that you sought me ? did you not knowe that I must be about those things that are my Fathers ?

This aunswere was no lesse graue , and admirable , then any of those which this our Lord made to the Demaundes of the Doctors : and therefore it is to be pondered , as giuen by the Infinite Wisdome of God . And first , I will ponder that worde , Quid est , quod me quaerebatis ? What is it that you sought me ? or for what cause ? which worde at first veiwe seemeth drye , harshe , sharpe , and reprehensiue , as if he should haue sayed : wherefore sought you me with such sorrowe , seeing I being what I am could not be lost ? And this he sayed , that it might be vnderstood , that he was more then man : and that the blessed VIRGIN might make Demonstration of her Heroycall Patience , and Humillitye , silently suffering this distastfull aunswere , and reuerencing it with greate reuerence , Ex D. Ioa. Clim . gradu . 4. and Loue . And by the waye our Lord Christ teacheth vs , that such as gouerne Religious Persons that are desirous of perfection , they are sometimes to exercize them with sharpe aunswers , and with reprehending them , when there is no cause , to discouer what Humillitye , and Patience they haue , and to make proffit thereof : for to be silent when I am reprehended for a faulte it is not much , seeing my owne Conscience also reprehendeth me : but to be silent when my Conscience excuseth me , is a token of an Heroycall Vertue .

Secondly , I will ponder the other worde which he sayed : Did you not knowe that I must be about those things that are my Fathers ? As if he had sayed , seeing you knowe me , and knowe who I am , you likewise knowe that I am to be about those things that pertaine to the honour of my heauenly Father , for I haue no Father on Earthe . Wherein our Lord Christ tought vs , that his whole businesse , and imployment was wholely to attend to the seruice of his celestiall Father , without diuerting to any other thing , confirming that which afterward hee sayed , that he descended from Heauen not to doe his owne will , Ioa. 6.38 . but the will of him that sent him : and that he must worke the workes of him that sent him , Ioan. 9.4 . whiles it was daye . In imitation of this our Lord , I am to endeuour that my whole imployment be not in the things of this worlde , nor of fleshe , nor of selfe Loue , but in the things which are of God , and for God , confounding myselfe to see how farre I haue liued from obseruing this aduise , employing myselfe wholely in my owne businesse , and carelesse of Gods .

O good IESVS , Colloquie seeing thou wast so stedfastly set about the things that were thy Fathers , that thou heldest it for a rule , that such as knewe thee , should finde thee imployed therein : Ayde me , I beseeche thee , that I may neuer finde myselfe without them , employing myselfe in Louing & accomplishing them . It is iust , o Lord , that my Memorye , Vnderstanding , and Will , my Senses , and all that I am should be employed alwayes in thee , and in that which concerneth thy Honour , seeing thou alwaies employest thyselfe to my proffit .

The fifth Pointe .

FIfthly , I will consider how hauing sayed thus , without more replying , the Childe retourned with his mother , and with S. Ioseph to Nazareth . And it is to be beleeued that by the Way , the blessed VIRGIN would aske him of all that had passed those three dayes , and that the Childe made relation thereof vnto her . And she ( as S. Luc. 2.51 . Luke saide ) preserued , and kept all these things in her Hearte , recording them , ruminating , and pondering them to her greate consolation , and proffit . From whence I will learne to recollect in my Memorye whatsoeuer God shall teache me , to make my proffit thereof . For otherwise that of the Prophet will happen vnto me , Aggaei 1.6 that eating much , I shall alwaies be weake ; and gathering togither greate riches , I shall alwayes be poore , because I cast them into a broken sacke .

Finally , I will ponder how wary , and circumspect the blessed VIRGIN was from thenceforth not to loose the sight of her Sonne , being afraide by what was passed , leaste such another chaunce should happen . And the like Circumspection ought I to haue not to loose Christ , nor his giftes , taking my aduise from what hath happened before times .

O most sacred VIRGIN , Colloquie I reioice at thy ioye when thou foundest thy Sonne , and at thy gladnesse to haue him alwayes in thy Companye ; ayde me , that I may neuer loose him , nor neuer departe from him , vntill with thee I enioy him in his eternall glorye . Amen .

The XXXI . Meditation . Of the life that our Sauiour Christ ledde in Nazareth , vntill he was thirty yeares olde .

The first pointe .

I Am first to consider how our Sauiour Christ all this time ( according to S. Luc. 2.52 Luke ) Proficiebat sapientia , aetate , & gratia apud Deum , & homines . As he grewe in age , so also he increased in Wisdome , and Grace before God , and before men . Concerning which I am first to ponder , how although our Lord Christ from the first instant of his Conception , was so full of immense Wisdome , and Sanctitye that he could not increase therein , yet he increased in the exercizes thereof , giuing dayly greater demonstrations of Knowledge , and Vertue , of Wisdome , and Sanctitye : like the Sun , which though in itselfe it increaseth not , yet the light that proceedeth from it , when it rizeth in the morning , goeth alwayes increasing vntill it be midday . This our Lord disposed of , to teache vs by his example , what a desier he hath that his Children should daily increase , and proffit in Vertue . For betweene the Sonnes of the terrestriall Adam , and those of the celestiall Adam , Gen. 8.21 there is this difference ; that they from their youth vpward , are inclined to euill , and as they increase in yeares , they increase in Vices : that of the Prophet Dauid being fullfilled in them , Ps. 73.23 . The pride of those that abhorre thee , doth alwayes increase . But these ( as the Prophet Hieremye saieth ) from their youth vpwardes carrye the yoke of Gods lawe , Thren. 3.27 . and exalt themselues aboue themselues : for as they encrease in yeares , they encrease in Vertues , exalting dayly their Spirit aboue themselues , and aboue what they before had , that forgetting things passed they may extend themselues to other things that are greater , Phil. 3.13 vntill they arriue to perfection . This so singular a fauour our Sauiour Christ did to his blessed Mother , and to his fore-runner S. Iohn as hath beene saide : and this he hath donne to other notable Sainctes , who from their infancye began to serue God , and proceeded forward like the Light of the morning , Pro. 4.18 . encreasing vntill perfect day .

But particularizing this more amply , I may likewise consider diuerse sortes of men that begin to serue God , either in their Childehood , or in some other parte of their Age . Some there are that in steede of going forward turne backe , leauing of the vertuous life that they began : of whome our Sauiour Christ sayed : Luc. 9.62 No man putting his hand to the plough , and looking backe , is apt for the kingllome of God : and then consequently he must be apt for Hell . And therefore I am to tremble at turning backe in this manner , taking warning , as our Lord Christ counselled , by Lots wife , Luc. 17.32 . who turning backe to looke vpon Sodome , from whence she had departed , was turned into a statue of salt , and into a markestone to terrifye those that prosecute not the waye of Vertue . Others there are that begin with feruent zeale , and in steede of encreasing therein , they decrease , either omitting some vertuous exercizes , or the feruencye of zeale wherewith they did them . And these , albeit they be iust , yet they are in greate daunger of destruction , Apoc. 2.4 . like that Bishop whome our Sauiour Christ praised for his good Life , but yet he sayed he had a fewe thinges against him , for that he had left his first Charitye , that is , that feruour of Charitye which he vsed to haue . D. Bern. epist. 91. And then he addeth : Be mindefull therefore from whence thou art fallen , and doe penance , and doe the first workes : but if not ; I will come to take an account of thee , D. Greg. l. 1. in 1. Reg. 2. D. Aug. ser. 15. de verbis Apost. & alij . and will depriue thee of the Dignitye thou hast : as if he should saye : take heede , for to loose thy feruour , is to fall from high to lowe : which if thou repairest not , thou deseruest not to be in so high a place as I haue placed thee . There be others that begin , and goe forward slowely , without desier of encreasing , or passing farther , and these albeit outwardly they seeme not to empaire , yet inwardly they turne backe ordinarily , and will altogither shrinke : for ( as the holy Fathers say ) in the way to Heauen there is no stopping , but either to goe forward , or turne backe .

Finally there are others , who assoone as they beginne , with the ayde of our Lord ( as the Prophet Dauid sayeth ) resolue in their hearte to goe forward euer encreasing , Psa. 83.6 . so long as they liue in this valley of teares : and the celestiall Law-giuer helping them with his copious benediction , they fullfill their resolutions ascending from Vertue to Vertue , vntill they see the God of Gods in Sion . And these are the true imitatours of Christ IESVS , whome it is reason that I should imitate , confounding myselfe at those many times that I haue turned backe in the waye of Vertue , or that I haue fallen from the first feruencye that I began with , or that I haue walked on in a lukewarme life , as if I had beene tired : encouraging myselfe from hence forward greately to encrease in zeale , saying to our Sauiour Christ : Colloquie . O Sun of Iustice , Illustrate , & Inflame my Soule in such sorte , that her pathes may be like the light of the morning , Pro. 4.18 . which gooth on , and encreaseth till it be perfect day . O Soueraigne Law-giuer , giue me thy copious benediction , that as thou desirest , I may encrease in vertue , and Sanctitye , ascending from one degree to another , vntill I clearely beholde thee in thy celestiall Sion , worlde without ende . Amen .

The Second Pointe .

SEcondly , The manner of encreasing in Vertues . Luc. 2.52 I am to consider before what Persons , and in what things our Lord Christ encreased , in the manner aforesaide .

First , the Euangelist S. Luke sayeth , that he encreased before God , and before men , teaching vs by his example to auoyde two vicious extreames . The one is , of zealous indiscrete Persons , who presume to encrease before God only , making no accoumpt of men , nor of their edification , or disedification , or scandall not remembring that he that loueth God , ought likewise to loue his neighbour : and that he so ought to seeke his owne proffit , that it be not to the hurt of others , Rom. 15.19 . attending ( as S. Paul sayeth ) to the edification of all . Another extreame is of Hipocrites , such as faine zeale , who lay all their care in encreasing before men , doing whatsoeuer may helpe them to encrease in Opinion of Sanctitye before them , without attending to the true augmentation , Psa. 83.6 . which the Prophet Dauid calleth Augmentation in the Hearte . But Christ our Lord by his example teacheth vs , to embrace both , not permitting the one to prejudice the other , preposing first , the encreasing before God with true encreasing in his eyes : and secondly encreasing before men , doing likewise ( as S. Rom. 12.17 . 2 Cor. 8.21 . Paul saieth ) that which is good before them , not that they may honor , or praise vs , but that they may glorifye God , and may be edified , and proffited . And if doing what for my parte I ought to doe , some thorough their owne faulte be disedifyed , or scandalized , yet for all this I will not cease to encrease before God , and before those that are wise , and holy , and deserue the name of men .

Secondly , S. Luke sayeth , that Christ our Lord encreased in wisdome , and grace : for in these two things true augmentation ought to consist .

First in Wisdome , Coloss. 4.2.3 . and in the Actes proceeding from her , which are Meditation , and Contemplation of celestiall thinges : Prudence , and discretion in Actions , and Affaires : the Estimation of all things in that degree which they merit , much esteeming eternall thinges , and temporall thinges but little : and consequently so speaking thereof , that our Wordes may be salted with this wisdome . Secondly , we are to encrease in grace , and in the Actes of Vertues that make vs gracious , & holy before God , and amiable before men : in the which our Sauiour Christ did exercize himself at 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 Wisdome , 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 Worme , 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 Wiseman 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 Wiseman 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 their Heartes , and therefore obtained a glorious Victorye . For ( as S. Augustine sayed in a Tractate that he wrotte heereof to certaine monkes ) it standeth well togither , De opere Monach. when the hande laboureth , & the Hearte , and the Tongue prayeth .

The fifth Pointe .

FIfthly , I will consider how our Sauiour Christ containing in himselfe the treasures of the Wisdome , and knowledge of God , and all the graces , and giftes , and Power to doe miracles that before hath beene recounted , yet during all this time of thirty yeares , he would giue a rare example , of Humillitye : couering all this with extraordinary silence , without either preaching , or teaching , or comming to the Disputations , and Assemblyes of the Learned , nor to the Schooles , and Vniuersities ; as is collected from what the Iewes sayed of him , Ioan. 7.15 How doth this man knowe letters , whereas he hath not learned ? From whence it aroze , that some of his Countryemen helde him in their Opinion for an Idiot . And therefore when they sawe that he began to preache , S. Marke noteth that they would haue layed handes vpon him , saying : Quoniam in furorem versus est . Mar. 3.21 . That he was become mad , or frantike , or possessed with some Deuill , not being able to beleeue that such wordes , and workes could proceede from a man whome they had allwayes knowen exercize the base trade of a Carpenter .

By this so rare an example , I may learne silently to couer my giftes , and talents , when there is no neede to publish them for the glorye of God . As also not lightly to beleeue myselfe , in seeking before my time to manifest my owne things to honour myselfe , delighting rather not to be knowne , or to be helde for an ignorant foole , if God shall so permitte it . And finally to laye deepe roote in Humillitye , and Silence , seeing thorough all this my Redeemer was willing to passe , who hauing greate care of the saluation of Soules , repressed this desier , keeping silence for so long a time : for though he might haue preached at fiue , and twenty yeares , or before , yet he would not : for by this example of mortification , and Silence he preached , and taught vs the secure way of Humillitye . D. Greg. homil. 2. in Ezech. 1. And withall he aduiseth vs , that none should begin to be a Preacher , or master , till he come to perfect age , wherein he may haue learned in silence what he ought to manifest by wordes , laying deepe rootes of Humillitye in secret , before he aduenture to manifest himselfe in publike . And it is not without a mysterie , this his keeping Silence thirty yeares , to preache only three yeares , which was but the tenth of thirty : that we might vnderstand how much more time we ought to giue to the exercizes of Humillitye for our owne proffit , then to those exercizes that are directed to the commoditye of others , that without hurting ourselues we may doe good vnto others .

O Soueraigne master , Colloquie . whose silence preacheth vnto me no lesse then thy worde , I confesse my Pride to be so greate , that being ignorant , I would be helde to be wise , and that thorough Vanitye , I would make manifest that litle wisdome that I haue : teache me , o Lord , to walke in the waye of Humillitye , following thy footesteps , that humbling myselfe with thee , I may raigne with thee worlde without ende .

AMEN .

The ende of the second Parte . LAVS DEO , ET DEIPARA . VIRGINI .

A TABLE OF THE MEDITATIONS OF THIS SECOND PART . THe Introduction of the perfect Imitation of our Sauiour Christ , which is the end of these Meditations , page 1. The fundamentall Meditation , of the infinite excellencie of the Celestiall king Christ IESVS our Lord , and of the Vocation that hee maketh , inuiting all men to follow him . pag. 6. The first Meditation . Of the decree made by the most holy TRINITY , that the second parson of the deitie should become man for the Redemption of mankind , lost by the sinne of Adam . p. 14 The ij . Meditat. Of GODS infinite Charitie resplendent in this mysterie of the Incarnation , and of the great benifits that we receaue thereby . pag. 24. The iij. Meditat. Of the decree that GOD made to be borne of a woman ; and of the election of our B. LADY to be his mother : and of the singular graces that therefore he graunted her , in the instant of her Conception . 30 The iiij . Meditat. Of the life of our B. LADY vntill the Incarnation ; wherein is treated of her Natiuity , of her Presentation in the Temple : and her Betrothing to S. Ioseph . 42 The v. Meditat. Of the time that GOD chose to annunciate , and execute the mysterie of the Incarnation . pag. 58 The vi . Meditat. Of the comming of the Angell S. Gabriel , to annunciate to the VIRGIN the mysterie of the Incarnation : and of the manner how he saluted her , and remoued her Feare . 66 The vij . Meditat. Of the manner how the Angel annunciated , and declared to the B. VIRGIN the mysterie of the Incarnation . 80 The viij . Meditat. Of the finall aunswere giuen by the VIRGIN to the Angel , consenting to his Embassage . 89 The ix . Meditat. Of the execution of the Incarnation , and of some Circumstances thereof , as concerning the body of our Lord Christ . 100 The x. Meditat. Of the excellencies of the most holy soule of our Sauiour Christ , and of the Heroicall Actes of Vertue , that hee exercised in the first instant of the Incarnation . 108 The xi . Meditat. Of the iourney which the eternall worde Incarnate made in his mothers wombe , to the house of Zacharias , to sancttfie his forerunner S. Iohn the Baptist . 117 The xij . Meditat. Of what happened in the blessed VIRGINS Visitation of S. Elizabeth . 123 The xiij . Meditat. Of the birth of S. Iohn the forerunner of our Sauiour Christ . 143 The xiiij . Meditat. Of what happened when S. Ioseph would haue forsaken the VIRGIN seeing her with child : and of the reuelation made vnto him by the Angell concerning this mysterie . 149 The xv . Meditat. Of the expectation of our B. LADYES deliuerie ; and of the preparation for the birth of our Sauiour Christ . 159 The xvi . Meditat. Of the iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem . 166 The xvij . Meditat. Of the birth of our Sauiour Christ in a stable in Bethlehem . 173 The xviij . Meditation . Of the ioye of the Angels at the Natiuitye of the Sonne of GOD , and of the newes which they told to the Shepheardes . p. 182. The xix . Meditat. Of the going of the Shepheards to Bethlehem , and what there happened vnto them , and all the rest vnto the Circumcision . p. 190. The xx . Meditation . Of the Circumcision of our Sauiour on the eigth daye . 195 The xxi . Meditat. Of the imposing vpon our Sauiour the name of IESVS . 201 The xxij . Meditat. Of the comming of the three kings of the east to adore the child : and of their entrance into Ierusalem . 210 The xxiij . Meditat. Of the departure of the Sages from Ierusalem , and their entrance into the Inne at Bethlehem , and what happened there . p. 220. The xxiiij . Meditat. Of the Purification of the B. VIRGIN : and of the Presentation of the child in the Temple . 230 The xxv . Meditat. Of what happened in the Presentation , with Simeon , and Anna Prophetesse . p. 238. The xxvi . Meditat. Wherein is set downe a forme of praier , applying the interiour faculties of the soule to the contemplation of the mysteries , that haue beene meditated . 247 Another manner of applying in Praier the interiour senses , with the actes of seuerall Vertues . p. 256. The xxvij . Meditation . Of the flying into Egipt . p. 258. The xxviij . Meditat. Of the murder of the holy Innocents : and of the retourne from Egipt . p. 271. The xxix . Meditat. Of the comming of our Sauiour Christ to the Temple of Ierusalem , and of his remaining there among the Doctors . 276 The xxx . Meditat. Of what the B. VIRGIN did , when shee sawe shee had lost her Sonne , vntill shee founde him . 281 The xxxi . Meditat. Of the life that our Sauiour Christ ledde in Nazareth , vntill he was thirty yeares olde . 294

A TABLE OF THE PRINCIPALL MATTERS CONTAINED IN THIS SECOND PART . ABsence of God from the soule of diuers sorts and for diuers causes . page 283. Aduent , how we must prepare our selues vnto the same . 164. Affections of deuotion wine of the vessels of Gods wine-sellars . 2. Angels , with what speedines they doe theire messages . 66. 67. Though of small importance . 143. Aue Mary is declared word for word . 70. 125. 126. Benifits of God towards vs from whence they proceede . 131. Charitie that God shewed men in the mysterie of the Incarnation . 25. 26. ours towards God hath three estates . 3. Christ , see IESVS . Circumcision of Christ . 195. our spirituall Circumcision . 199. Grace of God , how great good it is to find grace with God . 78. Hand-maid of God , what an honour it is , and what excellent spirit was included in these words of the B. VIRGIN . 92. Hearing spirituall of the soule . 249. Humilitie findeth grace before God . 78. It is the euening of exaltation yf it be well taken . 152 It is to be exercised in base offices . 303. in matters of learning . 304. IESVS . The excellencies of this name and the offices that it signifieth . 201. 202. The mysteries of his Incarnation & life till thirtie yeares of age , ar declared in this second part by order . Of his Imitation . 1. He is a king , eternall , most worthy , and that inuiteth vs to folow him . 6. Illustrations , see Inspirations . Incarnation . The decree of it . 14. The diuine excellencies that doe shine in the same . 21. The infinite charitie of God therein . 25. why God would be incarnate in the wombe of a woman . 30. 31. 105. The time that he tooke to declare and execute it . 58. How it was annunciated . 66. The forming of the body , and the properties thereof . 100. 104. The excellencies of Christ his soule . 108. The heroicall actes of vertue this soule did exercise in the first instant of the Incarnation . 111. Inconstancie in goodnes how preiudiciall it is . 296. Innocents martyrdome . 271. Inspirations embassadours of God . 68. the seede of grace . 86. they moue to woork spedilie . 120. Intention , the puritie thereof in woorks is to be procured . 302. Iohn Baptist his natiuitye and excellencies . 143. S. Ioseph , his great holiues and vertues . 149. The vertues he discouered seeing our LADY with child . 153. and when he was commaunded to fly into Egipt . 263. 267. Ioy spirituall to be ioyned with modestie . 288. the conditions it must haue . 130. Life Actiue and Contemplatiue ioyned in our B. LADY . 50. Loue of carnall parents how to be moderated . 279. Magnificat declared at large . 128. Mary mother of God , her predestination & election . 30. 31. Her conception . 37. Her natiuitie and name . 42. Deuotion to her a signe of predestination . 43. Her presentation in the Temple . 46. Her vowe of Virginitie . 52. Of her loue towards this vertue . 82. Of her Betrothing to S. Ioseph . 54. The vertues she discouered in the Annunciation . 75. In visiting S. Elizabeth . 121. In the Cantiele Magnificat . 128. and when her spouse would haue left her . 154. in her Purification . 230. when she had lost her sonne . 282 She was the instrument of the first iustification that our Sauiour wrought . 119. Mercy of God how it shewed it self in the Incarnation . 15. Mortification is a spirituall circumcision . 199. Offices base and abiect to be exercised by vs . 303. Parents carnall must be left when the glorie of God so requireth . 278. how regardlesse we must be of them to imitate Christ . 278. Patience in reprehensions . 292. Peace which the Angels did announce in the natiuitye of Christ . 187. Prayer , the manner thereof by applying the interiour senses . 247. by pawsing a while with Reuerence to heare what God saith . 250. by manner of a louing complaint to God . 288. Preacher must not preache vntill he be of mature age and well grounded in humilitie . 305. 306. Presence of God in diuers sortes . 73. Profit spirituall how we must growe in vertues . 290. it must be before God and men . 298. Prouidence of God towards the iust afflicted . 156. towards such as be persecuted . 261. 273. Puritie of heart the end of the vocation and election of the faithfull . 36. Purposes good ought to be fullfilled , and the damage yf they be not . 162. Senses , the manner of praying by them . 247 Silence how to be kept . 83. Sinne the grieuousnes thereof by that which our Sauiour felt in the instant of his Incarnation . 113. Sloath in seeking Christ , and the punishment thereof . 211. Speeche how to be vsed discreetelie . 83. Spirit good taketh away disordinate feare . 77. chastizeth the incredulous , and fauoureth such as beliue when they ought . 87. the effects of it when it inwardlie visteth vs . 125. Tongue how it must be gouerned . 83. Touching spirituall what , and how performed . 255. Tribulations how God by them proueth his elect . 151. Visitations of God interiour why they be wanting manie times . 283. The properties and effects of them . 125. Will good how pretious a thing it is . 188. FINIS .