MEDITATIONS UPON THE MYSTERIES OF OUR HOLY FAITH WITH the practice of mental prayer touching the same, 〈…〉  
Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Society of JESUS, native of Valladolid.  
AND Translated into English by F. RICH. GIBBONS of the same Society.  
THE FIRST PART.  
The contents of this work are to be seen in the page following.   ornament with sun 
SIT NOMEN DOMINIBENEDICTUM  
IHS  
Printed with privilege M.DC.X   

THE CONTENTS OF THIS WORK.  
These Meditations go divided into six parts, which be correspondent to the three ways, PURGATIVE, ILLUMINATIVE, & unitive: the first two parts for Principiants in Virtue: the other two for those that Go forward: and the two last for the Perfect. And all six do help for Preachers, and Masters of perfection.  
The first part, of Sins, and Last things of man, with Means of prayer to purify the heart from vices.  
The second part, of the Mysteries of the Incarnation, and Childhood of JESUS Christ our Lord, until his Baptism.  
The third part, of the Principal mysteries of his life, divinity, and Miracles, unto the end 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 coming of the holy Ghost, & publishing of the Gospel.  
The sixth part, of the Mysteries of the divinity, Trinity, & Perfections of God, & of the Benefits, natural & supernatural that proceed from him.  
according to the order of the history there go inserted also meditations of all the Life of our LADY, and of some Saints, of whom the Gospel, and the book of the Acts of the Apostles make mention; of which, and of those that be upon the Gospels of the Sundays, & holy days throughout the year, there be Tables in the end of the whole work.   

TO THE VIRTUOUS, AND DEVOUTE GENTLEWOMAN MISTRESS CICILIE MORGAN, DAUGHTER to the worshipful Mistress MARIE MORGAN.  
SOme peradventure may, and will also, Virtuous Gentlewoman, marvel not a little, what moved me to dedicate this book rather unto you, then to divers other persons of no mean calling in our nation, who might with great reason have expected the same at my hands, especially I being, as they will suppose, obliged to sundry of them for divers respects. To whom, for satisfaction of my part, and that this their wounding may cease, I answer in few words: that as touching particular obligation to any person, I found none in myself, that might with just cause have moved me to alter this my intended course, other then that, 
Rom. 13.8  to which the Apostle exhorteth saying: Nemini quidquam debeatis, nisi ut invicem diligatis; Own no man any thing, but that you love one an other. More over, if any obligation there be towards others, certes it is most towards you, for whom I have given my word in such sort, that I am bound by all the means I possibly may, to further your spiritual good, & advance 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 took it in hand, I neither can, nor will deny, but that your often, and fervent calling upon me, to afford you sufficient matter for meditation, with the manner how to perform the same, in such sort as it ought to be done; was the occasion, that having seen this work, I took in hand to translate it, finding it to be such, as in itself contained all that, which either you with reason could require of me, or I think good to perform of my part, as necessary for your spiritual instruction, & profit in this kind of exercise. And here I wittingly, and willingly leave to speak of your godly and virtuous behaviour; of your fervent affection in the service of almighty God; of your holy desire to conform yourself in all your words, thoughts, and works, to his most holy will and pleasure; of your renouncing the world, and the contentments thereof, with so generous a resolution; of the continual mortification of yourself with so invincible courage; which all, and many more your rare virtues, unknown to others then to those, who of duty ougt to know them, had been sufficient, without any further cause, to have presented you these my small pains, such as they are; thereby to forward you in this happy course of life, which you have undertaken, & to perfect you in the same, as much as in me lieth. As for my labour, if it may with God's holy assistance profit others than yourself, let them con you thanks, who have been the motive thereto: but if it may further your own spiritual good, as I nothing doubt, but with the grace of God, and your own virtuous endeavour it will, if you persever, and continue in the practice of meditation as you have begun; I hope I shall not be defrauded of your good merits, & prayers, in which I heartily desire to be remembered, wishing you all abundant increase of grace and goodness in this world, that growing from virtue to virtue, 
Psal. 83.8  you may at the length, as the Psalmist saith, see the God of Gods in Zion, that is, see his divine Majesty face to face, and enjoy him for ever and ever in the world to come.  
Your loving friend that wisheth you all good RICH. GIBBONS.   

THE PROLOGUE TO THE CHRISTIAN Reader.  
SO proper it is to the Religious of our least Society or Company of JESUS, to procure, by God's grace, not only our own salvation, and perfection, but also our neighbours, that wanting health to exercise other duties, ordained to this end: not to be wholly wanting to the end of my vocation, I inclined to write this book, by means whereof, I might aid them to negotiate their own salvation, which is the final end of all Christians, and therewith also, the excellency of evangelical perfection, which is the speciallest end of such as are Religious. And whereas all those which live in this great house of the Church, of what estate, or condition soever they be, are called by God, to pretend in some sort this sovereign perfection, for to all is intended or directed that sentence of our Saviour which saith: 
Matth. 5.48.  Be you perfect as also your heavenly Father is perfect: So likewise this book I direct unto all, to teach (as S. 
Ad Coloss. 1.28.  Paul saith) and to procure, that every man may be perfect in Christ; though most particularly it is directed to those, who by reason of their Religious estate profess this perfection, and pretend to attain thereunto by the means of Prayer, and Meditation, whereof this book doth entreat, wherein, aswell as I can, according to my poor ability, I desire to fulfil what S. Augustine counseleth us in his 3. sermon upon the 33. 
In illud Magnificate Dominum mecum.  Psalm, 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 unitas Ecclesiae, rapite eos ad fruendum, & dicite: Magnificate Dominun mecum, & exaltemus nomen eius in idipsum. If you Love God, attract and draw to the Love of God, all those that are joined with you, and all those that live in your house. If you love the body of Christ which is the unity of the Church, attract them all to enjoy God, and say unto them with David, magnify ye our Lord with me, and let us praise his name together: and herein be not sparing, nor backward, but Rapite quos potestis hortando, portando, rogando, disputando, rationem reddendo cum mansuetudine, & lenitate. Gain unto God as many as you can by all possible means according to your ability, by exhorting them, by supporting them, by entreating them, by disputing with them, and by giving them reason for all things, appertaining to Christian Faith, & perfection with all Meekness, and Lenity to the end that all may magnify God with one, and the same spirit of love. For this divine fire whose property is, 
Pro. 30.16.  never to say, enough, is not contented to inflame the heart of him whom it possesseth, that he alone, with all whatsoever is within him, should burn in the love of his Creator, but without all trace of envy, it extendeth its sparkles and flames to all his kindred, friends, and neighbours, & to all those that are any way joined unto him; but especially to those of his own house, that live united with him in the same profession, that there may be no one at all therein, but may love, and glorify God with great fervour, in such sort that enkindled with this fire, they may fasten it upon others, and those others upon more, that so it may be dilated throughout the whole world, fulfilling that desire wherewith our Lord JESUS Christ came from heaven, as he himself declared it, 
Luc. 12.49.  saying: I came to cast fire on the earth, and what will I, but that it be kindled? And this was my intention in writing these meditations, wherewith by the virtue of God's Spirit, 
Psal. 38.4.  this celestial fire may be enkindled in our hearts. The form whereof, with other Advertisements how to make best profit of them, I will set down in the Introduction which followeth, especially in the fourth, and last paragraph ●. And if it shall please our Lord that I attain to what I pretend, I beseech the Christian Reader, that shall participate of this fire, to put in ure the counsel of the Psalmist, 
Psal. 33.4.  and of his Commentator S. Augustine, with me magnifying, and praising God the fountain of all good, and procuring that this fire may be communicated to others, to the end that all men both present, and to come, may love, magnify, and praise our Lord God, world with out end.   

THE INTRODUCTION TO THESE MEDITATIONS Wherein is set down a Summarye of such things as are comprehended in the practice, and exercise of Mental Prayer.  
SO high, and sovereign is the exercise of Mental prayer, wherein we meditate upon the mysteries of our holy Faith, and converse familiarly with God our Lord, that the principal master thereof, can be no other but the holy Ghost himself, who (as S. 
1. joan. 2 27.  john saith) is the Unction that teacheth all things: by whose inspiration the holy Fathers learned it, and left us in writing many advises, and documents of much importance, how to exercise it with profit, following the motion of that principal master whom they followed: in imitation of whom, making my profit of their doctrine, and experience, I will here make a summary of the principal things which mental prayer comprehendeth, which stallbee brief, clear, and distinct, that all may understand it, and reduce it to practise, omitting larger declarations, and discourses of what I shall say, to that which other Doctors have written thereof. Nevertheless for the manifestation of the truth, and authority of what I am to say, aswell in this summary, as in the meditations of this book, I will allege in the margin, the Fountains from I whence I have drawn it, which are three. The first is the Sacred Scripture, 
joan. 5.39.  the principal Fount of this Spiritual Science, wherein is contained life everlasting, and the most excellent means that are to arrive to have a taste of it in this life, and full possession of it in the life to come. The second Fountain is the holy Fathers who were the masters of mystical Theology, or divinity, making choice of the most ancient, and by God most illustrated or lightened therein, such as were S. Dyonise, S. Basile, S. Augustine, S. chrysostom, 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 memory, following the order, and form which he left us in his book, which he made of Spiritual Exercises, the authority whereof is very great, aswell for that we believe, (and not without much foundation) that he wrote it by special revelation, and inspiration of God, as the holy Spirit interiorly dictated unto him, and taught him these Exercises: as also for that it was approved by Pope Paulus Tertius in a Bull granted the year 1548. which goeth in the beginning of the said Book, whose approbation experience hath confirmed with marvelous effects, which our Lord God hath wrought, and daily worketh in those, which exercise his meditations; as it is largely prosecuted by Father Pedro de Ribadeneyra in the History, 
Lib. 1. cap. 8.  which he wrote of the life of this excellent man.  
I will here add only concerning his book, that the kingdom of Heaven which is comprehended in the Doctrine thereof, 
Matth. 13.32.  is like (as is also the divine Scripture from whence he extracted it) to a grain of mustard seed, which being the least of all seeds, groweth to such greatness, that it becometh as it were a tree, upon whose branches the fowls of the air do repose: for if we behold but the outside, and appearance of this book, it is little, and brief, and written in a plain, and simple style: but if we regard what is contained within, it is effectual in virtue, ardent in affections, lofty in sense, large in discourse, and ample in the several manners of praying, and contemplating; in such sort that upon the branches thereof, they may find rest, and spiritual food, who like the fowls of the air soar aloft in contemplation, 
Ad Philip. 3.20.  having (as S. Paul saith) their conversation & traffic in heaven. All this shallbe clearly made manifest by that, which we shall point at in this brief Introduction, & shall more amply discourse of in the six parts of this book; which are as it were six branches of the tree of these sovereign Exercises, 
Cant. 2.3. Apoc. 22.2. Cant. 2.5.  whose shadow shall be the refuge of such as are Tempted and afflicted; the leaves thereof shall be the health of such as are Soul-sick; the odoriferous flowers thereof, shall comfort such as are Young beginners in Virtue; the sweet fruits thereof shall fortify such as are Proficients, and do go formard therein; and the round cup thereof shallbe the resting place of such as are Perfect. For all shall find meditations, and forms of Praying, accommodated to their Estates, as soon after shallbe seen.  
And that it may appear how the Piety, and Sovereignty of mystical Theology, is founded upon the rigorous verity of Scholastical Divinity, the third Fountain of what I shall say, shallbe the schooledoctors, of whom I will only allege the Angelical Doctor S. Thomas, for that he alone is available for ten thousand witnesses, whose Doctrine is sound, secure, and well approved, and with the Verities of Scholastical theology, he pointeth at the profoundest conceits, and highest sense of mystical Divinity, 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. Bonaventure, of whose Doctrine I shall likewise make use. And because that, notwithstanding I have had so good guides, yet as a man I may err in what I shall write, my will is that all, whatsoever, shallbe subject to the correction of holy mother Church, which is the foundation, and pillar of Truth, from the which whensoever, either thorough ignorance, or negligence I shall depart, I forth with revoke whatsoever I shall have said.  

What Mental Prayer is. § 1.  
Mental Prayer (whereof we here entreat) is a work of the three interior Faculties of the Soul, Memory, Understanding, 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 God's favour, their Acts about those mysteries and Truths, which our holy Catholic Faith teacheth; and speaking within ourselves to God our Lord, conversing familiarly with him, begging of him his gifts, and negotiating all what soever is necessary for our Salvation, and perfection: in such sort that the Substance of mental Prayer, consisteth principally in these four things.  
1. The first is, with the memory to be mindful of God our Lord, with whom we are to speak, and to negotiate; and to be mindful also, of the mystery that is to be meditated, passing briefly through the memory, with clearness, and distinction, that which is to be the matter of the meditation, as it is taught by faith, and as it is divided into several points in the form that hereafter we shall set down. And that this memory, or recordation be not dry, it is good to join thereunto the Actions of Faith, believing with the greatest liveliness that we can, the verities of that mystery, because God, who is all Truth, hath revealed them, making of Faith a Ladder to mount up to perfect knowledge, 
Cap. 7. juxta 70 D. Hier. ibid.  seeing that (as Isaias saith) unless you believe you shall not understand.  
2. The second thing is, with the understanding to make several discourses, and considerations about that mystery, enquiring, and searching out the Verities comprehended therein, with all the causes, proprieties, effects, and circumstances that it hath, pondering them very particularly. In such sort that the Understanding may form a true, proper, and entire conceit of the thing that it meditateth, and may remain convinced, and persuaded to receive, and to embrace those Truths that it hath meditated, to propound them to the Will, and to move it thereby to exercise its Actions.  
3. The third is, with Free will to draw out sundry Affections, or virtuous Acts, conformable to that which the Understanding hath meditated, some ordained to himself, others ordained to God our Lord: as are Hatred of ourselves; Sorrow for our Sins; Confusion of our own misery: Love of God, Trust in his mercy; Praises of God; Thanksgiving for benefits received; Desire to obtain true Virtues; effectual Purposes to do good works, and to change, and amend our Life; Resignation of ourselves to the Will of God, offering to do, and to suffer whatsoever God shall ordain, and dispose, and other such like: the which we call Affections, for that they are to be done with the Affection, and Liking of the Will, moved by what the Understanding hath demonstrated unto it: and in these consisteth that which we call substantial Devotion, from the which ariseth the spiritual peace, and alacritye of the Soul. 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 Acts of the Understanding, which are exercised in Mental Prayer; for which cause S. john Damascene said of it, that it is Ascensus mentis in Deum, an Ascending of our Spirit to God, joining us with him by actual knowledge, and love.  
4. The fourth thing is, to make Petitions to God our Lord holding speech, and conference with him, in reason to ask of him what the Will hath desired, and the Understanding hath seen, and all else that we have need of; wherein consisteth that which we properly call Prayer, which is an humble, confident, and fervent Petition of such things as are convenient for us, and we desire to obtain of our Lord.  
These Petitions, and colloquies or speeches, are to be directed sometimes to the eternal Father; other sometimes to his only begotten Son Christ JESUS; and other, sometimes to the whole most blessed trinity, alleging to them Titles, and Reasons, that may move them to grant us what we demand.  
These Titles may be taken from three parts; 
Ex D. Th. 2.2. q. 83. art. 17.  some from the part of God, as he is God, to wit ask him something for his Goodness; for the Love that he beareth us; for the Desire he hath of our good; for that he Commandeth us to ask him; for the Glory of his holy name, that he may be praised by all his Creatures; and finally there may be made as it were a Litanye of his Perfections, and Attributes, saying unto him; Grant me, o Lord, what I require of thee, for thy own sake; for thy charity; for thy Mercy; for thy liberality; for thy Wisdom; for thy Omnipotency; for thy Immensitye, and Eternity, etc.  
Other Titles there are on the part of Christ JESUS our Lord, true God, and man, to wit; by his Incarnation, and Nativitye: by his Circumcision, and Presentation in the Temple: by his flying into Egypt: by his Fast: by his Hunger, Cold, and Nakedness: and by all the Labour, and Travel of his Preaching. Again, by the Dolours, Ignominies, and Torments of his Passion, and Death; alleging his Sweeting of Blood; his Imprisoning; his Scourging; his Crown of Thorns; his Nailing; his Gall, and Vinegar; and the rest: Sometimes speaking to the eternal Father, beseeching him to hear me for the Love of his Son; for the Services he did him; and the Pains that for his love he endured. Othertimes speaking to the Son of God: alleging unto him the Love that he bore us, the Office that he holdeth of our Redeemer, and Advocate; and the great Price that we cost him. Othersome times speaking to the Holy Ghost, begging of him the like, for the Love that he beareth to Christ JESUS our Lord, and for his merits. And here likewise we may make another Litanye, of the Virtues of our Redeemer, alleging his Humillitye of Heart; his poverty of Spirit; his Meekness; his Obedience; his Patience, his Mercy, and his charity, and all the rest.  
Other Titles there are on the part of our Necessity, and Misery, alleging before our Lord, like David, that we were conceived in Sin, 
Psal. 50.7.  that we have terrible passions, strong enemies, very great occasions, and dangers, and that with out him we are able to do nothing. 
Psal. 118 73.  That we are his Creatures made according to his own Image, and Likeness, and that for this cause the Devil persecuteth us to destroy us, and that therefore it belongeth to him to protect us. And in conclusion we may make another Catalogue of our own Sins, and Miseries, counting them before God, and exaggerating or amplifying them very much with Sorrow of our Heart; for the more we shall exaggerate them, the more we provoke God's mercy to remedy them.  
Besides this, men that are perfect, may in some case allege with Humility, their forepassed services in Imitation of holy king Ezechias, 
4. Reg. 20 3.  who asked of God prorogation or prolonging of his Life, alleging unto him, that he had walked before him with a perfect Heart. And the like did Christ our Lord, when after the Sermon of the supper, he prayed to his Father, 
joan. 17.4.  as in his place shall be seen.  
These three kinds of Titles may be mingled one with another, 
Psal. 24.11.  after the form that David said; for thy name o Lord thou shalt be propitious to my sin, for it is much.  
These, and other such like reasons may be alleged in Prayer, rather to move our own Heart to ask with fervour, Devotion, and Confidence, then to move God to hear us. For our Lord much more desireth to hear us, 
Lib. de verbis Domini. sermone 5. & 29.  and to give us the good Spirit that we ask, than we to receive him: seeing (as S. Augustine saith) God would not have commanded us to ask of him, if he had not a will, and a desire to give us what we ask; and ask of him in the manner aforesaid, we fulfil all that which the Apostle commandeth us when he saith, 
Ad Philip. 4.6.1. Ad Tim. 2.1.  That our Petitions should present themselves before God, not alone but accompanied with three marvelous Actions, that is to say, with Prayer, 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 allege Titles, to be heard; and with Thanksgiving for benefits received, which may dispose us to receive those which we ask afresh.  
These are the principal things which mental Prayer comprehendeth, 
Lib. de Spiritu, & anima. cap. 70. qui ei tribuitur  whose Order S. Augustine declared saying: Meditatio parit scientiam, scientia compunctionem, compunctio devotionem, devotio vero perficit orationem. Frequent meditation engendereth science, and knowledge of a man's self, and of God: knowledge engendereth affections of compunction for our sins, and miseries: compunction awaketh affections of devotion towards God for his greatness, & mercies: and devotion perfecteth Prayer, making our Spirit to join itself lovingly to God, & to ask of him things decent, & fitting, in such manner as is convenient.  
It resteth that we explicate and declare the manner how every one of these things is to be done, beginning with that which is most proper, and essential to Prayer.   

How we are to speak unto God in Mental Prayer. §. 2.  
BY what hath been said, it appeareth that the essence or nature of Mental Prayer, properly consisteth in speaking within ourselves to God our Lord, for two principal ends.  
1. The first is, to praise him, and bless him for what he is: and to give him thanks for the benefits, and rewards he bestoweth upon us, exercising that sovereign manner of Prayer which S. Paul counseleth us, saying: 
Ad Eph. 5.19. Ad Coloss. 3.16.  Be filled with the Holy Spirit speaking to yourselves in Psalms, & Hymns, and spiritual Canticles, chanting, & singing in your hearts to our Lord, giving thanks all ways for all things, in the name of our Lord JESUS Christ to God & the Father. In the which words the holy Apostle pointeth at four divine affections, wherewith we may speak in our hearts to God our Lord for the end aforesaid, that is to say, Psalms, 
Ex D. Th. lectio 7. in ad Ephes. 5.  Hymns, spiritual Canticles, and Thanksgiving.  
Interior Psalms are Actions of the Love of God, with effectual desires, and determinations to serve, and obey him, offering ourselves to keep most perfectly his Commandments, and Counsels. This is that Music which David calleth the Psalter of ten strings: 
Psal. 32.2.  for as he that playeth on the Psalter, or Harp, handleth all the ten strings thereof, sometimes some of them, sometimes othersome, and sometimes all of them together; so in Prayer making this music to God, we are to have fervent desires to exercise the Virtues of Obedience, Humillitye, Patience, and the rest, now one, than another, & sometimes alltogither: as likewise steadfast purposes to keep God's Commandments, & his Counsels, laying hands now upon one, then upon another, and sometimes upon alltogither.  
Hymns are Affections of the Praises of God, reckoning up all the excellencies, & perfections that he hath, and the works that he hath done, for the which he is worthily to be praised, & glorified of all creatures. Sometimes I may say with the Seraphins, Holy, Holy, Holy, the Lord God of Hosts, 
Isai. 6.3.  or in steed of this word Holy, I may put in other like words, saying: Good, Merciful, Just, Wise, and Powerful art thou my Lord, and my God, and most worthy to have thy Sanctity, and thy Greatness preached by the Seraphins. Sometimes, with the Seniors in the apocalypse, 
Apoc. 5.12.  I will say, worthy art thou, o Lamb of God, who didst die for us, to receive Power, and divinity, and Wisdom, and Strength, and Honour, and Glory, and Benediction for ever and ever. Amen. And othersome times with the three Children of Babylon, 
Dan. 3.57. Psal. 102 1.  that were in the furnace, I will invite all Ceatures to praise, and glorify God. And with David I will provoke mine own Soul, and all the faculties thereof to bless our Lord.  
Spiritual Canticles, are Affections of Spiritual joy, and Alacrity, rejoicing that God is who he is; and for the Infinite good that he hath in himself: and for the Glory given to him by the Saints in heaven; and for the services done him by the Just upon the earth: and rejoicing within ourselves for the hope of eternal good, and for the possession which the blessed do enjoy, saying that of the apocalypse; 
Apoc. 19.6.  Alleluia, because our Lord God the omnipotent hath reigned. Let us be glad, and rejoice, and give glory to him, because the marriage of the Lamb is come, and his wife hath prepared herself.  
thanksgivings, are Actions of thankfulness for the benefits we have received of our Lord, recounting them all very often, and praising him for every one of them: and I am not only to give him thanks for the benefits I myself have received, but also for those which he hath done to the Angels in Heaven, and to all the men upon earth, and to the insensible creatures that know not how to thank him; yea, and for those he hath done to the Devils themselves, and to the Damned, that have no will to be thankful unto him.  
With these 4. Affections we may speak to our Lord in Prayer, to the end to glorify him, procuring (as S. Paul sayeth) the holy Spirit to be the beginning of our Interior speeches; the middle or Mediator, to be Christ JESUS our Saviour; and the end, and person to whom they be directed, to be the Father everlasting, albeit (as hath been said) they may likewise be directed to all the three Persons.  
2. The second end why we are to speak unto God our Lord, is to require of him new celestial gifts, and graces, ordained to our own salvation, and perfection, and to his Glory. These Petitions, and Colloquies, may be made in many forms, according to the diverse disposition of him that prayeth, and speaketh to God.  
Sometimes we are to speak unto him as a Son speaketh unto his Father, ask of him all such things as a good Son may, and aught to ask of a good Father, with the Spirit of Love, and Confidence. And in this sort we speak unto God in that prayer of our Pater noster, where Christ our Lord declareth what things we are to ask, as we shall see in the Meditation which shallbe made upon that prayer in the third part.  
Sometimes we are to speak unto God, as a poor wretch doth to a rich, and merciful man, begging of him an alms. 
Psal. 24.16. & 39.18. Ad Rom. 10.12.  With this Spirit prayed David very often, calling himself a poor wretch, and a beggar, begging a spiritual alms of God, who (as S. Paul saith) is rich toward all that invocate him.  
Sometimes we may speak to God, as a sick man speaketh to a Physician, declaring unto him his Infirmities, and desiring remedy thereof: or as a man that hath a process, or one that is guilty speaketh to a judge, when he informeth him of his right & requireth a favourable sentence, or pardon of his Crime. And in this case our Colloquye must be accompanied with Affections of humiliation, of Sorrow for Sin, of Purposes of satisfaction, & amendment. Of the which we shall see forward many examples in the meditations upon the Miracles, & Parables of our Saviour Christ.  
Finally other sometimes we may speak unto God with that Spirit that a Scholar speaketh unto his Master, requiring of him Light, and Instruction in such things as we know not. Or as one friend speaketh unto another, when he talketh with him of some weighty affair, ask him Counsel, Direction, and Aide. And if Confidence, and Love shall so far embolden us, our Soul may speak unto God, as the Bride speaketh to her Spouse in several Colloquyes, wherewith the book of Canticles is replenished.  
In all these sorts we may speak to our Lord in prayer, clothing ourselves with the foresaid affections, sometimes with one, and sometimes with another, for all are fitting unto us with our God, who is our Physician, our judge, our Friend, and the Spouse of our Souls. Truth it is, that the greatest certainty in these Petitions, & Colloquyes, dependeth principally upon the holy Spirit, 
Ad Rom. 8.26.  who (as S. Paul saith) requesteth for us with groanings unspeakable: for with his inspiration he teacheth us, and moveth us to ask, ordering our petitions, and rousing up those Affections wherewith they are to be made. To which purpose S. 
Serm. 15. in Cantica.  Bernard said, that Devotion is the Tongue of the Soul, which whosoever hath, is very skilful in talking, and reasoning with the eternal Word. But this notwithstanding we for our part must aid ourselves, and learn to treat, and confer with God, observing the manner, and the affection wherewith men speak one to another in the cases rehearsed.  
Whereunto I add, that albeit Prayer is properly a speech, & Colloquy with our Lord, we may not withstanding speak therein to ourselves, & have conference with our own Soul. Sometimes, ourselves (as S. Paul saith) exhorting ourselves, 
Ad Colos. 3.16.  & reviving ourselves in the affections, & petitions rehearsed. Other sometimes reprehending ourselves for our faults, & for our want of zeal, & being ashamed of ourselves that we serve God so evilly.  
In this sort David spoke many times to his Soul, saying: O my Soul, why art thou sorrowful? 
Psal. 41.12. & 42.5. Psal. 61.6.  and why art thou troubled? hope in God, for still I have time to praise him, and to confess that he is my Saviour, and my God. Subject thyself to God, o my Soul, for upon him dependeth my Patience. From these Colloquyes we must make a step to speak to God himself, as did the prodigal Son, when he spoke to himself saying: How many of my Father's hirelings have abundance of bread, and I here perish for famine? 
Luke. 15.17.  I will arise, and will go to my Father, and say to him, Father, I have sinned, against Heaven, and before thee, I am not now worthy to be called thy Son, make me, if it so please thee, as one of thy Hirelings.  
Finally we may likewise in Prayer speak to our blessed Lady the Virgin, to the Angels, and Saints for the same foresaid two ends; either to praise, and bless them for their Sanctitye, & Virtues, and for the benefits which they do us; or to require them to aid, and favour us in the business of our Salvation. For the which we may likewise allege unto them, some of those Titles which we laid down in the precedent §. & other special ones beseeming each of them. To the most sacred Virgin may be alleged, that she is our mother, and the Aduocatrice of Sinners, and that for our remedy her Son gave her this Office in charge: alleging also the Love that she beareth him, and her desire that all should love, and serve him, beseeching her to do for us the office of a mother, and an Aduocatrice, and to demonstrate unto us, that, her Love, and Desire, in obtaining for us what we request, that we may the better serve him whom she so dearly loveth. Also to our Angel Guardian may be alleged, that he comply with the Office he holdeth, to present our prayers unto God, and to procure a good dispatch of them: and that his honour is interessed in our being good, and having a happy issue of our pretension of Heaven: and that seeing the Devil sleepeth not to tempt us, that he sleep not, but be watchful to defend us. After this sort we may speak to the rest of the Saints, that shall offer themselves in the matter of meditation, or to whom we are devoted, rather to stir up devotion in ourselves, then to move them thereby: for as they love us, and desire our Salvation, they are very much inclined to solicit it.   

Of the Virtues that accompany Mental Prayer, and of their Excellencies. §. 3.  
BY what hath been delivered in the two precedent paragraphs, it followeth how excellent a thing Mental Prayer is, wherein are exercised so many, 
Lib. 2. de orando Deo ad finém.  and so heroical Acts of the most principal Virtues that are in Christian life. For the which S. john chrysostom said with very great reason, That as when a Queen entereth into a City, there enter with her in her Company many Ladies, & Noblemen of the Court, beside her Guard, and Innumerable People that follow her: so when Prayer entereth into the Soul, there enter with her, all the Virtues accompanying the Spirit of Prayer. Some Virtues go before preparing the way, and disposing the Soul to pray as it ought, as are Faith, Humillitye, Reverence, and Purity of Intention, and others which hereafter we shall speak of, according to that saying of the Wiseman, 
Eccles. 18 ●3.  Before Prayer prepare thy Soul, and be not as a man that tempteth God. Other Virtues go side by side with her, as are charity, Religion, and Devotion, and Wisesedome, and those other gifts of the holy Ghost which illuminate the Understanding, and aid marvelously to Prayer, as in the 27. meditation of the fifth part of this work shall be seen. Innumerable other Virtues follow after her, as are fervent Desires, and Purposes of all that is good in matter of Obedience, and Patience, of Temperance, Modesty, Chastity, and the rest. And aswell the one, as the other inweave themselves with Prayer, and among themselves exercise diverse Acts, that are an Ornament, and Decking the one of the other, for Humillitye joineth herself with Confidence, and charity: 
D. Chri. lib. 2. de orando ● Deo, & Homil. in Psal. 4. Nilus' ca 13. de oratione. Climacus gradu. 28  charity with Religion, and Thanksgiving: Religion with Obedience, and Resignation: and thus with a celestial, and divine Consort they make a music of many voices. Whereupon many holy Fathers say; That Prayer maketh men like Angels, not only for that it is a Work of the superior faculties, wherein men are like them, but for that it communicateth unto men an Angelical life full of purity, and Sanctitye. By Prayer when it is perfect, they participate the ardent Love of the Seraphins, the fullness of knowledge of the Cherubins, the peace, and quietness of the Thrones; the rule over themselves, of the Dominations; the power against Devils, of the Powers; the Magnanimity for marvelous things, of the Virtues; the discretion in government, of the Principalities; the Fortitude in difficult and hard things, of the archangels, and the Obedience in all things of the Angels; and finally the Wisdom, Chastity, and Cleanness, of the celestial Spirits. For there can be nothing (saith S. chrysostom) more wise, nor more just, nor more holy, than a man that speaketh to God as it is meet for him, from whom he receiveth most abundantly those g●●●●es, and graces, wherein consisteth true Wisdom, and perfect justice, and Sanctitye. The reason hereof is, because as our Lord is very courteous, and gentle, and Inspireth us to pray, he speaketh to us when we speak to him; and converseth familiarly with those, that enter into their heart to treat, and converse with him; and the conversation and speech of God is not of words alone, but of works; 
Serm. 45. in Cantica.  for (as S. Bernard saith) Locutio verbi, est infusio doni. For God to speak, is to communicate gifts infusing his Graces, and Virtues upon them to whom he speaketh, filling them with that spiritual joy that cannot be expressed, & with that peace that passeth all Understanding. 
1. Petr. 1.8. Ad Phil. 4.7. Psal. 84.9.  And hereupon said David, I will hear what our Lord God will speak in me; because he will speak peace upon his People & upon his Saints, and upon them that are converted to the Heart.  
Hereupon it is that in Prayer we are in such sort to speak unto God, that we be attentive to hearken, and to hear what he speaketh unto us by his Inspirations, to obey them; and to dispose ourselves to receive those gifts which thereby he pretendeth to communicate unto us; as we shall see in the second part in the 26. meditation.  
By what hath been said appeareth the excellency, and necessity of mental Prayer, of the which Cassianus saith, 
Colla. 9 c. 1.  That it hath such a connexion with all Virtues, that neither they can be perfectly obtained, nor conserved without Prayer, nor perfect Prayer be obtained without them, for it (saith he) is the end of all, and to it are directed all the Labour, and Travel we take to gain them. Forasmuch as Prayer, whereof we here treat, in its perfect degree embraceth union with God, by the mean 〈◊〉 actual knowledge, and Love, with great joy in possessing him. 
Gradu. 28.  From whence it ariseth that God (as S. john Climacus sayeth) in Prayer payeth in ready money a hundredth times double of that which is left, or laboured for his cause, besides great pledges of the last reward that is to be given in the life everlasting. Many things I might say of this Sovereign Virtue, which I omit, because this book is written for those that desire to exercise it, in respect of the great estimation they hold of it. And in the Prologues, and Introductions to every one of the six parts of this book, some thing shall be spoken to discover the excellency of this sovereign exercise, and the good that proceedeth of it.   

Of the matter of Mental Prayer for Meditation. §. 4.  
THE matter of Mental Prayer wherein the three Faculties of the Soul, (especially the Understanding) are to exercise their Acts, is all that which God hath revealed in the Divine Scripture, especially the principal mysteries of our Faith, which therein are most expressed, and recommended.  
These mysteries may be reduced in general to three Orders, 
Ex D. Dionys. cap. 3. de Eccles. Hierar. & cap. 5. P. Ignatius in annot: annotatio. 10. jacob. 4.8. Psal. 33.6.  accommodated to the diverse Estates of those that meditate: among the which some are sinners that desire to get out of their Sins; or young Principiants or beginners, that desire to mortify the Vices, and Passions of their former life: and these walk in the way which we call the Purgative way, whose end is to purify the Soul, of all these Vices, and to obtain Cleanness of Heart. Others pass more forward, and be Proficients in Virtue, and these walk in that way which we call the Illuminative way, of which the end is to Illustrate or lighten the Soul, with the Splendour & brightness of many Verities, and Virtues, and to obtain great augmentation and increase thereof. Others are already perfect and very much exercised, and these walk in that way which we call Vnitive, whereof the end is to unite, 
1. Cor. 6.18.  and join our Spirit to God, in the Union of perfect love.  
Each one of these Persons, is to have matter of Meditation, accommodated & agreeing to his Estate, and Pretence, from the which he may easily draw out the Affections, and Purposes that his necessity requireth.  
And albeit this matter may be reduced to three Orders of Mysteries, and Verities, accommodated to those three estates, and ways which have been set down, yet for the greater perspicuity; and clearness, we reduce it in this book to six parts, 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 form ensuing.  
Sinners which desire truly to be converted, and to turn unto God, and to change their life, are to take for the matter of their meditation their own Sins, & all such things as may aid them to know the number, and Greivousnesse of them, or that may cause a detestation of them, and Sorrow for having committed them. And forasmuch as Fear is usually the beginning of justification, whatsoever awaketh this Fear, is matter of meditation accommodated to them; such are the last things of man, as Death, judgement, particular, and universal, Hell, and such other like things, which shall be put in the first part, with certain forms of Prayer, accommodated for the examination of the Conscience, for Confession, and Communicating, and for the obtaining of perfect justification, which is the end of the Purgative way.  
Such as are already justified, and desire to horde up Virtues, and to increase in them, are to take for the proper matter of their meditation, the mysteries of the Humanity of our Lord JESUS Christ, whilst he lived in this mortal Life; for that his Life, and Doctrine; his Passion, and Death, was a most perfect pattern of all Virtue, for all sorts of them that are just; 
Tract. 5. super 1. canonic. joan. D. Th. 2. 2. q. 24. art. 9  albeit in a different manner: for (as S. Augustine saith, and after him S. Thomas) Charity when it is already engendered, and is borne by the means of Penance, hath those three Estates which have been mentioned, of spiritual Childhood, of Augmentation or increase, and of Perfection.  
The newly justified which are the Principiants or Beginners, and as it were Infants newly begotten in the being of Grace, are to take for the matter of their meditation, the mysteries of the Incarnation, & Childhood of our Saviour JESUS Christ of the which we treat in the second part: and in those meditations they shall find sufficient motives, aswell to prosecute and continue on the journey of the Purgative Way, mortifying, and purifying themselves from those Vices, and Passions, which have remained in them as dregs of their former life; as also to begin the journey of the Illuminative way, storing up Virtues contrary to their Vices, and accommodated to their Estate.  
Such as are Proficients, and go onward increasing in Virtue, have two ways to this: the one by Doing, and the other by Suffering: I would say, either by exercising of their own election diverse works of Virtue, which appertain to the active & contemplative Life: or by suffering with great perfection great Troubles, Persecutions, and Afflictions inflicted upon them by the hand of another. And this way, though it be the sharper, is the most effectual to increase in Virtues, and to attain to their perfection.  
These two ways our Saviour Christ walked with great Excellency, 
In Psal. 49.  of whom S. Augustine saith, that his exercises among men were; Mira facere, & mala p●ti● To do marvelous things, and to suffer painful things: and all for our Instruction, of which we treat in the meditations of the third, and fourth part. For in the third we will set down the mysteries of what he did, and said the three years of his Preaching, from his Baptism unto his last entrance into Jerusalem; And in the fourth, the mysteries of his Passion, and Death. And albeit both mysteries teach us to do, and to suffer, yet the one is most resplendent and shining in the first, and the other in the last, which are the most prowerfull to move us to all kind of Virtue with greater Excellency, and Perfection.  
Finally those which arrive to the Estate of Perfection, walking in the Vnitive way, have two other paths to attain to the perfect Union of love. The first is, by contemplating the gloglorious life of our Saviour Christ, and the wonderful works that he did after his Resurrection, sending upon his Disciples the holy Ghost, which is the Spirit of Love: and of these mysteries treateth the fifth part. The other way is, by contemplating the mysteries of the divinity, and trinity of God, his Perfections, and Benefits, whereof the sixth part entreateth. And these two last parts are most proper to such, as are perfect, according to the saying of David in the 103. Psalm. 
Psal. 103 18. Collat. 10 cap. 13.  The high mountains for hearts, the Rock a refuge for Irchins; giving to understand in a mystical sense, (as Cassianus noteth) that perfect men, who like stags run lightly in the way of Heaven, feed themselves with the consideration of the mysteries of the divinity, and Glory of Christ, figured by the high mountains: but men pricklie like Irchins, with the prickles of their Sins, and Imperfections, or afflicted with Travels, take for remedy the consideration of their earth, and dust, and the mysteries of the Humanity, and Humility of Christ JESUS our Lord figured by the Rock, in whose wounds they repose, and with whose Doctrine, and Examples they sustain, and profit themselves.  
By what hath been said it ensueth, that the meditations of these six parts are as the six wings of the Seraphins which God hath upon Earth, 
Isai. 6.2.  like unto those which the Prophet Isay saw; with the which they depart from what is terrene, and earhlie, and fly to that which is celestial and Heavenly: where after they have purified, illustrated, and perfected themselves, they fly likewise to purify, illustrate, and perfect others, desiring to have all burn with the Love with which they burn: for that these meditations are aiding to all these ends, and in all of them ought all men to be exercised, yea even those that have most profited, but with a different end, and manner: And the reason is, because as in the three degrees of Souls, to wit, the Vegetative proper to plants; the Sensitive proper to brute Beasts; and the Rational proper to Men, the Superior besides his own works, doth likewise the works of the Inferior, though after a more excellent manner? so also (as S. 
2.2. q. 24 art. 9 maxim ad 3.  Thomas sayeth) in the three Estates of People that dedicate themselves to Prayer, and to the Service of God: those which are Proficients or Goers forward, are to exercise themselves in the meditations, and works of the Beginners, or Principiants; and the Perfect in those of them both; but after a more perfect manner, drawing out of them the fruit which they pretend with more advantage, that is, more perfect mortification of themselves, and a more excellent manner of Imitating our Saviour Christ in his Virtues.  
Besides this Experience teacheth, that when a great Spirit or Affection of any Virtue whatsoever, is predominant in a Soul, upon what thing soever it meditateth, it taketh occasion to feed, and augment it. If the Spirit of Humillitye predominate, whither he meditate upon Hell, or upon Heaven; whither he think upon his own Miseries, or upon the Divine Excellencies, he will extract or draw out of all, Affections of Humillitye. And if in his Heart the Spirit of Love do predominate, though he meditate upon judgement, and Hell, he converteth all into the Affections of love. So likewise Prin●ipiants, Proficients, and those that are Perfect, upon whatsoever they meditate, they may draw out those Affections, and Purposes, that are fitting to their state, and necessity.  
From hence it is, that albeit by the ordinary Law we are to observe the Order propounded, yet need we not to be so tied to it, that it shall not be lawful to change it: nay rather sometimes it is convenient, for some cannot apply themselves to Considerations of Fear, who yet are easily moved with meditations of Love; and other contrarily. Some find Devotion, and Profit in considering the mysteries of the Childhood of our Saviour Christ: others in considering the mysteries of his Passion: some in one mystery, and some in another: and it is not good to force them overmuch, nor to draw them from their consideration, to pass them to another, wherein they shall not find what they desired. And for this cause our Lord hath provided the matter of meditation to be so copious, and ample, that every one may find some that is fitting to his Purpose.   

Of Entrance into Prayer. §. 5.  
IT is the Counsel of the holy Ghost before Prayer to prepare the Soul, 
Eceles. 18 23,  for to go without preparation, is as it were to tempt God, pretending the end, and fruit of Prayer, with out using the means ordained to obtain the same. It is therefore necessary before we enter into Prayer, to carry the matter foreseen which we are to meditate upon: for regularly meditation cannot be attentive, nor recollected, if the matter be not first prepared, well digested, and divided into points after that manner, that we here shall prescribe. And yet for all this we hinder not, if our Lord by special Inspiration shall move us to think upon some other thing, but that we may occupy ourselves therein, omitting till some other time that, which before we had premeditated, because Divine Impulsion or moving, is the principal cause of this work, which we are to follow: but with this advertisement, that it proceed not from lightness of mind, nor Instabillitye of Heart, to dash out of one matter into another without sufficient cause.  
This being presupposed, before we begin meditation, we are to do these things following. 1. First we are to lift up our Heart, and the Faculties of our Soul to God our Lord, beholding him as he is there present with an Interior, attentive, reverend, and loving aspect: for that if a man be to speak with a Prince, it is necessary that he go to his Palace, or to the place where he is, and present himself before him, for with one that is absent we cannot speak: and seeing God is present in Heaven, and in Earth, and in every place assisting all, and beholding all, when I am to pray, and to speak unto him, I need not go seek him in any other place, but to quicken my Faith, and to behold how he is there present, persuading myself, that when I pray I am not alone, but that there is also with me the most holy trinity, Father, Son, and Holy Ghost, to whom I speak, who seethe me, & heareth me, & is accustomed to answer within my heart with Inspirations, & Illuminations, communicating the light of Truth to the Understanding, & fervent affections of Devotion to the Will, and infusing gifts, and Virtues, and other Graces into the Soul, as before hath been said.  
Sometimes I may behold God as he is round about me, encompassing me on every side, & myself within him, as the fishes are within the Sea. Othertimes I may behold him as he is within me by Essence, Presence, and Power, knowing what I do, and aiding me to do it. And in this manner is fulfiled the saying of our Lord, christ: 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 Heart, & having shut the door of thy senses, pray to thy Heavenly Father in secret, & thy Father which is there and seethe in secret will repay thee, that is will give thee what thou askest.  
This Truth of the Presence of God within me, & round about me, wheresoever I am praying, I am much to quicken, that it may move me to reverence, and confidence, & to due Attention. And if with this consideration I shall perceive myself moved to these, and other like affections of Devotion, I may well detain myself to enjoy this morsel, that God giveth me, for the time it will last, for this already is a Prayer, and a very good one. But the ordinary shall be to detain myself in this Cogitation a Pater noster while, albeit in all the time of my meditation I must not lose out of sight the presence of God; according to that of David: 
Psal. 18.15.  The meditation of my Heart is in thy sight always: but in the time of my Petitions, & Colloquyes, I must fenewe it with more fervour, pouring out, 
Psal. 141 3.  (as David saith) our Prayer in the sight of our Lord.  
This done, secondly I am to make a great, and 
2. Para. vlt. flecto genu cordis mei.  profound reverence to the majesty of God, bending before him the knees of my heart, and of my body, once, and three times, as they do that enter into the presence of kings: I am to adore him in Spirit, acknowledging him for my God and my Lord, the Father of immense Majesty, and the king most worthy of infinite reverence; and with my body to humble myself, even to the fastening my mouth to the ground, yea, and to prostrate myself, as did our Lord JESUS Christ in the Prayer of the Garden, 
Ad Hebr. 5.7.  of whom S. Paul saith, that he was heard by the eternal Father, for the great reverence he bore him, giving us to understand how much it importeth to reverence God in Prayer, to the end that he may hear us.  
3. This Humiliation being made, I will kneel down in the place appointed for Prayer, and forthwith it is good to bless myself, with inward feeling of the words that then are spoken; desiring of God by that sign to deliver me from those Enemies, that use to molest us in Prayer, saying with this affection: Per signum cru●is de inimicis nostris, libera nos Deus noster, and then presently I will add, In nomine Patris, & filii, & spiritus Sancti, as one that intendeth to begin his Prayer not in his own Virtues, but in the Virtues of the most blessed trinity. Some are wont presently to say the general Confession, 
Ex Prou. 18.17. juxta 70  to begin with humiliation, and to comply with the saying of the Wiseman: that the Just man in the beginning of Prayer, is an Accuser of himself. Others use to begin with Thanksgiving, following the order that S. Basile prescribeth; whereof we will speak in the first part, in the meditation of the Examination of the Conscience.  
But although every one may begin with that which shallbe most helpful to his Devotion, yet that which generally is convenient, for all, is to begin with a short Prayer, Preparatorye as it were to that which we pretend: wherein we may beseech our Lord to direct that Work to his Honour, and Glory, and to give us Grace necessary, to do it, as he requireth. This brief Prayer I am to make speaking to God our Lord, whom I behold present, saying unto him with great earnestness and affection of Heart: I offer unto thee, o Lord, whatsoever I shall here think, speak, or treat, to the end that all may be ordained purely to thy Honour, and Glory; and I beseech thee by what thou art, to assist me in this hour, to the end that I may assurdely pray in such manner, as thou requirest, for the glory of thy most holy name, and for the profit of my soul. Amen.  
This manner of Prayer may be directed to the three Divine Persons in this form. Sometimes to the eternal Father, saying unto him. Sovereign Father I offer unto thee this my Prayer united, and Incorporated with that of thy only begotten Son Christ JESUS my Lord, for whose sake I beseech thee to aid me to pray in such manner as he prayed, that my Prayer, as his was, may be acceptable unto thee.  
Other sometimes it may be directed, to the Son of God, saying unto him, as did the Apostles; My Redeemer, 
Luc. 11.1  and master teach me to pray, and aid me to pray with attention, purity, and fervour like to that which thou hadst, when thou didst pray to thy Father, that my Prayer, as thine was, may be acceptable unto him.  
Other times to the holy Ghost, saying unto him that of the Apostle S. Paul; 
Ad Rom. 8.26.  most holy Spirit, I am an ignorant, and wretched Sinner, I know not what to pray, nor to ask as it behoveth me, thou my God ask in me, moving me to ask with groanings unspeakable, that my Prayer may be well received, proceeding from so noble beginning as thou art, to whom be honour, and glory world without end. Amen.  
In this sort is fulfiled, 
C. 3. de divinis nominibus.  that which S. Dyonisius saith; that every Theological or Divine Act, (which is it that beholdeth God, and treateth of him, and with him) ought to begin with Prayer, invocating and calling upon the favour of the most holy Trinity, which is present in every place, delivering up ourselves unto the same with pure petitions, with a settled understanding, and with an Affection well disposed, for the Union which we pretend in this holy Exercise.   

Of the manner of meditating, and discoursing in Prayer, and how we are to resist Distractions that then do combatte us. §. 6.  
THE work of the Understanding, which we call Meditation, is one of the most difficult and hard that is in mental Prayer. For though it be easy to meditate upon diverse things, running from one to another without order, or method, yet it is very difficult to meditate upon one thing alone with attention, having the Memory, and Understanding fixed upon God, without being distracted, & diverted to other things. Yea the greatest Saints were wont to be herewith sometimes molested, and they complain thereof. 
job. c. 17.11.12.  job said of himself: My cogitations are dissipated tormenting my heart, they have turned night into day, because they deprive me of the quietness of recollection, wherein I was wont to waste the night. 
Psal. 39.13.  And David cried to God saying: My heart hath forsaken me, and is departed my house, be good unto me to Lord, and deliver me from this Trouble.  
This very hurt we all have experience of, and it is wont to proceed from diverse roots, & beginnings. First, from the Devil to hinder us from the fruit of Prayer. Secondly from our own Imagination which is free, untamed, instable, and ill-governed. Thirdly, from some Affections unmortified, which draw our thoughts after them: for where the Treasure is, there is also the Heart. 
Matt. 6.21.  Fourthly from Cares which sting, and divide the heart into a thousand parts. Fiftly from weakness, and coldness, through not enforcing, nor applying ourselves to this so noble Exercise. Sixtly from Ignorance, through not knowing how to discourse, nor meditate, nor how to search out the hidden verities, nor to ponder them, in such sort as they may move the Will, and stir up Affections of Devotion. This Ignorance, by the favour of Heaven, shall be remedied with that form, and method, which here I shall prescribe.  
First in meditation we are to actuate ourselves very well in the verity of the mystery which Faith teacheth us, labouring to believe, and to understand it, truly as it passed, and as it is revealed. Secondly we are to inquire the true causes and roots, from whence proceeded the matter that we meditate, excluding the causes that are false, and apparent. Then by discoursing we are to search out the true ends, wherefore it was ordained, excluding all others that are contrary. Fourthly we are to inquire the effects proceeding from the matter, that is the good, or hurt that it bringeth with it. And lastly certain properties, and circumstances that accompagnye it: as shallbe clearly understood by this Example.  
If I would meditate upon the mystery of the Incarnation; First I must well consider, & understand what our Faith teacheth: that is to say, That the Son of God joined to himself in unity of Person our human nature, in such sort that truly God is man, and man is God. Then I am to inquiere out the things before propounded, pondering how the causes, & roots of this work, were not our merits, but only the bounty, and mercy of God: and the ends were the Redemption of the World, and the manifestation of his divine Goodness, and charity. Afterwards I will consider the profit that thereby came unto us, to wit, Pardon of Sins, Destruction of Death, Entrance into Heaven, and such other like: And then the loss we had sustained, if this work had not been done, remaining all Enemies of God, Slaves of the Devil, and Damned to Hell. Finally the Circumstances of this work touching Place, and Time, and Manner; and what properties of Body, and Soul, God took, when he was Incarnate.  
In each of these things the Understanding is to make a pause, detaining itself in every one so long as it shall find Devotion, and Spiritual Gust, without caring to pass to another, moving the Will to diverse Affections of Love, and Confidence, as hath been said, making Petitions, and Colloquies with our Lord, according to what hath been meditated, and desired. And when our Understanding hath pondered well one of these things, it may pass to another with the like quietness, and calmness of mind, and so proceed in the rest. Of all this we shall see plain examples in the meditations ensuing, especially in the first which shallbe a pattern for the rest.  
I only advertise, that when the holy Spirit with special Inspiration moveth us to pray, all is easy, & sweet: for that he recollecteth the memory, reviveth the discourses, raineth showers of meditations, enkindleth the Affections, accordeth the Petitions, ordereth the Colloquies, and maketh perfect the whole Work of Prayer, ourselves cooperating without Trouble. But when this special Succour is wanting, it is necessary that we ourselves, using our free-will with the assistance of Grace, which never faileth us, apply our faculties to the exercise of their Acts in the form aforesaid, whereby we provoke the holy Spirit to aid us, with the special Succour of his Inspirations. For Spiritual men which treat of Prayer, should not be like Ships of high building that cannot sail with out wind; but rather like Galleys that navigate both with the wind, & with the Oar: and when they fail of the prosperous wind of divine Inspiration, they are to navigate with the Oar of their faculties, aided by the divine favour, though it be not so sensible. And this kind of Prayer is wont to be sometimes most profitable (though it be not so pleasing) for the much that it meriteth, fight against Distractions, and Dryness of Heart. And if we persever rowing, and praying, at his time Christ our Lord will come to visit us, with whose visitation this tempest shall cease: as it happened in a like case to the holy Apostles, as hereafter we shall see. 
Matt. 14.25.   
The Arms to fight against these Distractions of Heart, & drought of Spirit are principally four. 1. The first is, profound Humillitye, 
Mar. 6.48.  acknowledging our Weakness, and misery, and being ashamed of ourselves to stand before God with such distraction, and accusing ourselves of our offences passed, and present, for the which we are chastised therein. 
Lucae. 14.11.  For whosoever in this manner humbleth himself in Prayer, shallbe therein exalted. 2 The second is, Fortitude of mind, making a manly resolution not advisedly to admit any Cogitation, that may separate us from that whereof we pray, though it be of a matter that ministereth to us much pleasure, or seemeth of very much Importance: for at that time none Importeth so much as to attend to my Prayer, and to God, before whom I am to pray: and when unwittingly I find myself diverted, I will turn again to tie the third of the good Cogitation, and Discourse begun: and if a thousand times I shall be diverted, I will turn a thousand times to the same, without losing my Courage, or Confidence, 
Genes. 15.11. D. Greg. lib. 16. mor. c. 19  remembering that Abraham persevering to chase away the Importunate birds that approached to the Sacrifice, came to sleep a mysterious Sleep, wherein God discovered unto him great Secrets, and passed like Fire through the midst of the sacrifice, in testimony that he accepted it: So I labouring with Perseverance to chase away Importunate Cogitations, that disquiet me in the Sacrifice of Prayer, shall come with God's favour, to sleep the quiet sleep of Contemplation, wherein he may illuminate my Soul with his light, that I may know him, and inflame it with the fire of Love, that I may love him.  
3. The third Weapon is Prayer itself, beseeching our Lord to build in our Soul a City of Jerusalem, 
Psal. 146.2.  that may be a Vision of Peace, recollecting my Thoughts, and wandering Affections, that they may Inhabit therein, and busy themselves quietly in Prayer. The like will I beseech the holy Angels, who assist those that pray. And in this mean I will Employ all my force; for Prayer is so powerful that it can obtain of God all things; and itself with them; using in the midst of these Disturbations some brief Prayers to this Purpose. Sometimes I will say with David: My Heart hath forsaken me, 
Psal. 39.13.  it may please thee to Lord to deliver me from the violence I suffer, and have respect to help me. Other times, I will say with the same royal Prophet: My Soul as Earth without water to thee, 
Psal. 142.6. Matth. 8.25.  hear me quickly, to Lord; my Spirit hath fainted. Other sometimes I will cry out with the Apostles in the midst of the Tempest, Save me, o Lord, for I perish. Or like the blind whose Prayer was hindered by the press of the People, I will lift up my voice saying; 
Luc. 18.38.  Son of David have mercy upon me. And if I persever crying though it be with drought, and Violence, our Lord Christ will not fail to have compassion on me, as he had on this blind man, which we shall ponder in its place.  
4. The last weapon must be a great Confidence in God our Lord, persuading ourselves, that seeing he commandeth us to pray, he will give us grace, and help for the same, whereby we may be able to resist the Devil, to bridle our Imagination, to repress our Passions, to moderate our cares, and to cast from us our lukewarmness, that they may not hinder us in the exercise of Prayer. But with this Confidence we must join Diligence, 
Collat. 9 c. 2. & collat. 10. c. 13. Cap. 48.49.50.  procuring (as Cassianus sayeth) before Prayer to remove all such occasions as we would not, should distract us therein, imitating in this the subtlety of our Adversary, who (as S. Nilus the Abbot sayeth) ordaineth all his Temptations, wherewith in the day time he tempteth spiritual Persons, to hinder them from Prayer, and the fruit thereof. He tempteth them with Gluttonye to make them in Prayer heavy, and sleepy. He tempteth them with Impatience to disquiet them: with Curiosity of the Senses to distract them: with multitude of business to disturb them: & with Pride, and Ingratitude to make them dry. And seeing we ought to be no less provident, and careful of our good, than the Devil is of our evil, it is great reason so to order our works, and businesses of the Day, that they may all help to further well our Prayer. And so with this in some sort we shall fulfil what Christ our Saviour said: 
Luc. 18.1  It behoveth always to pray, and not to be weary: for he always prayeth, that spendeth his whole time in prayer, or in preparing himself thereunto. With this Confidence I am to enter into mental Prayer, saying to the Devils, that of the Psalm: 
Psal. 118.115.  Depart from me ye malignant, and I will search the Commandments of my God. And to my Powers, Cogitations, and Affections I will say that of another Psalm: 
Psal. 94.6.  Come let us adore and fall down and weep before our Lord that made us, because he is, the Lord our God, and we the People of his pasture, and the Sheep of his hand.   

Of the manner how we may aid ourselves with the Imagination, and the Tongue, and the rest of the faculties for Mental Prayer. §. 7.  
Albeit Mental Prayer, as hath been said, is the work of the three supreme faculties of the Soul, in respect of that part which is pure spirit, and is called men's, from whence this Prayer also is called Mental: ● yet notwithstanding, the other faculties of the Soul which are more Inferior do aid to the exercise of the same. 1. Among these, the first is the Imaginative: the which when it is untamed, and disordered, as it notably hindereth Prayer; so also it aideth much, when it can with facility form within itself certain figures, or Images of such things as are to be meditated: for this is as it were to tie it to one only place, and to set before the Soul spiritually the thing that it meditateth, as if it were present. According to this, it were good before we begin meditation, to procure with the Imagination to form within ourselves some figure, or Image of the things we Intend to meditate with the greatest vivacitye, and propriety that we are able. If I am to think upon Hell, I will imagine some place like an obscure, strait, and horrible Dungeon full of fire, & the Souls therein burning in the midst of those flames. And if I am to meditate in the birth of Christ, I will form the figure of some open place without shelter, and a Child wrapped in swaddling Clouts, laid in a manger: and so in the rest. But here we are to advertise, that this be done without breaking the head: for whosoever findeth much difficulty in forming such figures, it were better to leave them, and use only the spiritual Faculties in the manner aforesaid. And contrarily those that are very Imaginative, are to be very well advised, because their vehement Imaginations, may be unto them an occasion of many Illusions, supposing their Imagination to be revelation, & that the Image which they form within themselves, is the same thing which they Imagine: And so through their indiscretion they use to break their head, and convert to their hindrance that, which taken with moderation, might have been to their profit.  
2. The tongue likewise may help in Prayer, for (as S. Thomas sayeth) Mental Prayer, 
2. 1. q. 83 art. 12.  & Vocal which is done with exteriourwordes, are not contrary, but Sisters, that help one another. Mental Prayer useth sometimes to break out into Vocal, speaking to our Lord Exterior words arising from the Interior fervour, 
Psal. 15.9.  and devotion: and vocal Prayer useth to quicken the Soul to make it more attentive to mental. For when therein we perceive ourselves to be distracted, or dry, it is a good remedy to speak some words that may awaken, 
Ex D. Aug. epis. 121. ad Probam. cap. 9  and recollect us, either speaking to our Lord, or to ourselves: for as the Body aideth the Soul, so the works of the Body are accustomed to aid those of the Soul; and the exterior word, and that which the Tongue speaketh, 
Processu. 7. religionis cap. 3  useth to touch the Heart. This (as S. Bonaventure advertiseth) may be practised in two manners. The one is, every one composing the words as his necessity, or Devotion shall dictate unto him, not standing upon this, whither they be well, or ill ordered: for our Lord regardeth rather the agreement of the Heart, and the fervour of the Affections, then of the Words, and he is better appeased with the rude speeches of the stammering Child, and penitent Sinner, then with the well composed words of a Learned man that is proud.  
The other manner is, saying some Prayer made by another, as are those of the Church, or of some Saint, appropriating them to himself, and speaking them with such feeling, and affection, as if he himself were composing them; after that manner which in the 9 §. we shall prescribe.  
3. As for our Corporal senses, there can be no certain rule given: for some find themselves best, holding their eyes shut; others help themselves with opening them, looking up to Heaven, or beholding some Image. Some are troubled with the hearing of any thing: others are inflamed with hearing some Song, or Music of the Church: Some feel devotion with striking themselves often on the breast, as S. Hierome did in Imitation of the Publican: Others with much bending of the knee, as did simeon of the Pillar, who prayed bowing the knee with his head even to the ground, and then raising up himself, and repeating thus Innumerable times.  
The like we may say of other motions, & comportments of the Body, as to stretch the arms in form of a Cross, to lie prostrate on the ground, to stand fixed in one place, to walk in some part, or to sit in some lowly seat: in all which we must make choice of that, which helpeth most to the quietness, and devotion of the Heart, having consideration of the Weakness of him that prayeth, and of the edification of such as are present, if the place be public: for in such case that settling of the Body is to be used, that may not be offensive to the standers by.   

Of the examination of Prayer, and of the fruits that may be drawn from thence. §. 8.  
PRayer being ended it is ëxceeding profitable to examine what hath passed us therein: and albeit this examination ought to be made after any work, or exercise whatsoever of Vocal Prayer, whither it be Divine offices, the Rosary, or the Mass; yet particularly it ought to be done after retired Mental Prayer, wherein a man hath spent one, or more hours.  
1. First, I am to examine whither I have observed the advertisements of those things that are precedent to Prayer: as whither I premeditated the matter of the meditation; whither I put myself well in the presence of God: whither I offered unto him this Action in Spirit, and what purity of Intention I had therein, with such like: being very sorrowful for any defect that I shall find, and purposing from that time forward to amend it.  
2. Secondly, I am to examine whither I were attentive, or distracted: whither devout, or dry: whither I contented myself with discoursing only (for that were no Prayer, but study) or whither I had good affections, and purposes: whither I begged of God, and spoke unto him in my Colloquies with reverence, and confidence, or without it. And if I find that it hath gone well with me in all. I will give thanks to God for it, attributing this good success not to my diligence, but to his grace, and mercy. But if I find that it hath gone ill with me, I will examine the cause whither it were any fault of mine, or any passion, or disordered Affection, or any negligence, or remissness: and being sorry for my fault I will purpose to amend with determination to mortify myself, and to remove away the cause of this harm.  
3. Thirdly, I am to examine the motions, and Inspirations, or Illuminations, and spiritual Taste that I have felt, marking well what effects they have wrought in me, to know whither they spring from a good Spirit, or not, and to gain experience that may help me to know the Variety of Spirits. To which end it will help much to know the rules that are prescribed for this, of which we shall set down many in the discourse of these meditations.  
4. Fourthly, I am to examine the Resolutions that I made in Prayer, to see when, and how I am to put them in execution: and generally, I am to examine what fruit I draw from Prayer, and Conversation with God: for if my Prayer be a Tree without fruit, 
Matt. 21 19  it will be cursed like the figtree, and presently whither: but if it bear fruit, it shallbe blessed, and grow up like a Tree planted nigh to the streams of waters. 
Psal. 1.3.  The fruits of Prayer are these; To reform manners, to withdraw us from Sins be they never so light, to avoid the occasions of them, and of all Imperfection; to subdue Passions, to curb the Senses, to mortify sinister Inclinations, to vanquish the repugnancies, and difficulties that I find in Virtues; to fight valiantly against Temptations: to animate myself to suffer much Affliction with alacritye: to encourage myself to fulfil readily the will of God declared in his holy Law, in the evangelical Counsels, and in the rules, and Orders of my estate, and office. To procure also the augmentation or increase of Virtues, imitating those of Christ JESUS our Lord, especially his charity, and Humillitye; his Obedience, and Patience in Afflictions: his Love of the Cross, and of Contempt, and of Chastizing the flesh. And particularly every one is to procure to have that Virtue that he hath most need of, according to the quallitye of his Estate, whither it be Modesty, or Chastity, or Fortitude, or any other of the Theologall, or Moral Virtues with a most effectual resolution and purpose, as shall be set down in the 29. meditation of the first part. And when I shall make an examination of Prayer, I must make good Trial, whither I have drawn out any of these fruits in the manner aforesaid.   

Of the several forms of Praying in diverse Matters, accommodated to different Persons, and Times. §. 9  
THE taste of man is so disgusted in spiritual Exercises, that it easily begetteth tediousness, and loathing, if his meat be given him dressed always after one fashion, though it be never so precious, 
Num. 21.5.  as the Israelites were loathed with Manna though it were exceeding sweet, because it was always the same. For this cause the Saints, and Spiritual masters, have Invented diverse forms of Prayer, accommodating Prayer in sundry manners, with this Variety to take away the weariness we might have in the exercise thereof, when the Spirit of God goeth not always renewing the delight of the same, making us, 
Psal. 95.1. & 97.1.  (as David saith) always to sing unto our Lord a new song.  
Herein the Seraphical Doctor S. Bonaventure was very excellent, in his very many, and large treatises that he made of these matters: and no less was our glorious Father Ignatius, couching in his little book, not only variety of matter for meditation, but also several forms of praying, for the examination of the Conscience; for the application of the Interior Senses of the Soul, and for diverse Similitudes, and Parables: and especially he taught three very profitable forms of Prayer, accommodated to those which walk in the three ways abovesaide, Purgative, Illuminative, and Vnitive, although they are all three of great profit for them all.  
1. The first form of Praying, is upon God's Commandments; upon the seven Capital Vices, commonly called the seven deadly Sins: upon the three faculties of the Soul, and upon the five Senses: taking all this for matter of Meditation, and Prayer. This form is proper to those that walk in the Purgative way, labouring to cleanse themselves of their Sins. And so we will declare this form in the first part, making special meditations of all these things, with the rest that pertain to the manner of praying, examining the Conscience, and preparing a man's self for Confession, and Communion, whereby is obtained the purity of the Soul.  
2. The second form of Praying, is upon Words, taking for matter of meditation some Psalm of David; or some Sermon, or Sentence of our Saviour Christ; or some Prayer, or Hymn of the Church, ruminating every word by itself, and drawing out the Spirit, and Affection that is in it. For as the words of holy Scripture were dictated by the holy Spirit, they have all some mystery worthy of Ponderation. And as the Church is governed by the same holy Spirit, it speaketh not a word, but it containeth much Spirit.  
The form of meditating these, is to consider who speaketh that word; to whom it is spoken, or directed: to what end: with what manner, and Spirit it was spoken; and what is the signification thereof: that is to say, what it is that it commandeth, or counseleth, threateneth, or promiseth, or what it is that is required, or pretended therein, drawing out of all, Affections agreeing with what hath been pondered.  
For in another sort are those words to be meditated which God speaketh to man, than those which man speaketh to God: The first, as a man that heareth God, who is his Master, Lawgiver, Counsellor, Protector, and Rewarder; hearing him with Desire to learn what he teacheth, to execute what he commandeth, to follow what he counseleth, to fear what he threateneth, to hope for what he promiseth, and to love him for what he sayeth.  
The second are to be ruminated with that Spirit, with which he that ordained them spoke them, & according to the end whereunto they are directed. The which is manifestly seen in the Psalms of David: for some he made with a Spirit of praising God, and thanking him for the benefits which he had done to his Soul, and to his People: Some with a spirit of Contrition, to ask him pardon of his Sins: and other some with a spirit of Affliction, joined with great Confidence to Implore his aid in Tribulations. And therefore to ruminate them, or to say them with profit, we must cloth ourselves (as Cassianus advertiseth) with the same spirit wherewith they were spoken, 
Collat. 10 cap. 10.  as if we ourselves had made them to the same end.  
And even Experience teacheth us, that he that feeleth himself cheerful for the benefits received from God, sayeth with Devotion the Psalms of joy, as are: Benedic anima mea Domino: & omnia quae intra me sunt nomini sancto eius, etc. Laudate Dominum de caelis, etc. And at such time he findeth not so much juice in the Psalm of Miserere mei Deus. And contrarily, he that is afflicted with his Sins, sayeth with Devotion the Psalm of Miserere mei, and applieth not himself then to the Psalms of joy. Which we are to consider, that we may choose for matter of meditation those words, and Prayers, which accord with that Spirit which we feel, and with the end that we pretend.  
This second form of Praying is most proper to those that walk in the Illuminative way pretending the knowledge, and Understanding of the Verities of Faith so to increase in Spirit; and of this we will set down the practice in the second, and third part, meditating in this sort upon the Salutation of the Angel: upon the Song of the Virgin; upon the Prayer of the Pater noster; and upon certain Sentences, and Prayers of our Lord Christ; upon whose words we will always medltate with more attention, because as the Spouse said, His Lips are distilling the first Myrrh, 
Cant. 5.13. joan. 6.68. Ibidem. 63.  that is, they teach most excellent Virtue, the first, and most surpassing of all other: and (as S. Peter said) His words are the Words of eternal life; and our Lord himself saith; That his words were Spirit, & Life. And therefore whosoever meditateth them, as is fitting, he shall draw out abundance of Spirit, and most pure life of Grace, by the which he may be worthy of life everlasting.  
3. The third form of Praying, is, by way of Aspirations, and Affections, which answer to the respirations of the body, procuring that between Respiration, and Respiration, there may breath out from the inward part of our Soul, some holy Affection, or some Groaning of the Spirit, or some short Prayer of those which we call jaculatorye, spending the whole time, that is between one respiration and another, in the Pondering, or Understanding, and Spiritual Taste of what we desire, or ask: or of the thing for the which we groan, and sigh unto God. This form is most accommodated to those that walk in the Vnitive way, aspiring, and thirsting for Actual Union with God, and with this desire they labour to pray with the greatest continuation, and frequency that they can: for Prayer is as necessary for the perfect spiritual life of the Soul, as respiration is for the life of the Body, according to that of David which sayeth: 
Psal. 118 131.  I opened my mouth, and drawn breath, because I desired thy Commandments: And in testimony hereof, as often as they open their mouth to breath, so often would they pray. And now seeing this is not possible through our imbecility, they take at certain times some space for this exercise, frequenting in this fort the jaculatory Prayers, whereof we will presently speak, casting them up to Heaven like Darts, or Arrows which are shot from the Heart, as from a Bow with vehement Affection of love.   

Of Contemplation, and of the manner how some may use Mental Prayer without manifoldness of Discourse. §. 10.  
BY what hitherto hath been said, the ordinary forms that are to be used in Mental Prayer are declared, which are accommodated to all forts of Persons that desire to treat with God, though all go not after one manner. For some in their Prayer have more discourse, and less affection: others contrarily content themselves with little discourse, and busy themselves most in affections. And others have need of no more but a single sight of the Truth, and therewith they are moved to all the Acts of Devotion that have been rehearsed; and these enjoy that which we call Contemplation: 
Ex D. Tho. 2.2. q. 180. art. 3.  which (as S. Thomas saith) is a single. View of the eternal verity, without variety of Discourses, penetrating it with the Light of Heaven, with great Affections of Admiration, and Love; unto the which ordinarily no man arriveth, but by much exercise of meditation, & discourse. In such manner as a Woman when she intendeth to marry with a man, spendeth many days in ask, and certifying herself what he is, Enquiring of his lineage, wealth, Condition, Health, Affabilitye, Discretion, Virtue, and other parts, discoursing, and thinking much upon them, and finding him to be to her liking, she is content to love him, and takes him for her Spouse: but afterwards when she hath known him, and taken him for her Husband, she needeth make no new Discourses, but with only seeing him, or remembering him, or hearing his name, she loveth him, and desireth to give him Content, and to be always in his Company. The like passeth with a Scholar that would make choice of some new master: or with a Servant that intendeth to take a new Lord; or with one friend that desireth to make a new, and strict league of Friendship with another. Even in like sort Principiants in Virtue, & in the Exercise of Prayer, had need to spend much time in meditations, and Discourses, enquiring what, and who God is: who is Christ our Saviour, his perfections, and Virtues, and his marvelous works, moving themselves with these Considerations to love him, and to take him for their master, for their Lord, for their friend, and Spouse of their Souls. But after they are much exercised, and practised herein, it happeneth oftentimes that a single view, or remembrance of God without new discourses, is enough to inflame them in his Love, and in the other affections aforesaid. Yea, there are some that with only hearing the name of JESUS, or Father, or with hearing the name of Mortal sin, Hell, or Heaven, penetrate in a moment what is comprehended therein with great Assections of Love, or Sorrow. True it is, that as our Understanding layeth not much hold on things that it perceiveth not with the Senses, it easily looseth the estimation of spiritual, and divine things, and forgetteth them, and so hath need often to renew those meditations; and Discourses which it made at the first; for otherwise it will find itself much distracted, and dry, unless it be when as our Lord by special favour, will without them give light, and knowledge enough, to enkindle the Affections of Love, communicating the grace of Contemplation.  
By what hath been said, I infer for the comfort of some Persons that are desirous to use Mental Prayer, and yet for want of health, or some other cause, dare not discourse, nor dive to the bottom of that which is enclosed within the mysteries of our Faith, that they despair not of the Principal contained in this sovereign exercise, for to such, God useth to grant under the title of their Necessity, or infirmity, what he giveth unto others under the title of many Services, and large meditations wherein they have been exercised. For as he is so liberal, and easily contended, he asketh of no man more, than what according to his portion he can give him, supplying that which wanteth, 
The epilogue of Mental Prayer.  with his divine Illustrations. Such Persons ought therefore to be advertised, that the end of all the meditations, and Discourses that shallbe put in the six parts of this Book, is to attain to three notions, or knowledges. One of himself, and of his innumerable necessities, and miseries of Body, and Soul: The other of Christ JESUS our Lord, true God, and man, and of his excellent Virtues, especially those which were resplendent in his Nativitye, Passion, and Death. And the third of God Trine, and One, and of his infinite perfections and benefits, as well natural, as supernatural that proceed from him. These three knowledges go linked one with another, entering, and issuing from one to another, ascending from himself, and from Christ to God, and descending from God to Christ, and to himself: 
joan. 10.2. 2 q. 82 art. 8.  and from them (saith S. Thomas) springeth that Devotion, which comprehendeth three sorts of Affections corrispondent to them in the Will.  
Some Affections be with himself, confounding himself for his Sins, and want of zeal, being exceeding sorrowful for them, purposing amendment, and humbling himself, for that in steed of fruit, he hath brought forth nothing but sin. Others be with Christ our Lord, compassionating his Afflictions, rejoicing in his Virtues, desiring therein to Imitate him, and requiring his grace to that end. Others be with God our Lord, admiring at his Greatness, praising him therefore, giving him thanks for the benefits he hath done us, and offering ourselves very really to serve him for the same; mingling herewith all Petitions of celestial Graces, and gifts, for himself, and for the whole Church, and for other his neighbours, particularizing those things whereof he hath greatest necessity.  
This presupposed, any Person whatsoever desirous to use Mental Prayer, how weak soever he be, may put himself in the presence of the Living God, whom he hath near him, and within him, and renewing the notice which he hath by Faith of the three things aforesaid, may quietly exercise the Affections correspondent unto then. Sometimes confessing to God, all his miseries one by one, with Affections of Dolour, & humiliation, & desiring remedy of them. Sometimes calling to memory the virtues resplendent in some mystery of Christ our Lord, his Humillitye, Obedience, and Patience, with Affections and Desires to Imitate them. Other times recounting the benefits that he hath received of God, with affections of Thanksgiving; or remembering the infinite perfections of God, his Bounty, Mercy, & Providence, with Affections of Prayer, and joy. And these Affections by God's favour will be drawn out without any difficulty: for the mysteries, and verities of our faith are like flintstones, which in touching them with the steel of any single consideration, cast out sparkles of Love, which if the Soul like Tinder be well disposed to receive, they presently raise up flames of great feeling, and affection. To do this with more facillitye, it will help much to have read first some one of the meditations which ensue, labouring always to recollect in the memory, some of the most notable Verities of our Faith, which may be as it were the bait of these feelings, saying with the Bride; 
Cant. 1.13.  a bundle of Myrrh my beloved is to me, he shall abide between my Breasts, giving us to understand that she had recollected many Verities of those mysteries which pertain to her Beloved, which she set before her, regarding them simply with the eyes of the Spirit, and embracing them with the enkindled Affections of the Heart, and applying them to herself with effectual purposes of Imitation.  
Of these we are to take sometimes one, and sometimes another for the foundation of Mental Prayer, as did our Saviour Christ recollecting himself to pray in the garden of Gethsemani, who took three times for the Theme, 
Mat. 26.39.  and foundation of his Prayer, these brief words: My Father if it be possible, let this chalice pass from me, nevertheless not as I will, but as thou. And in the pondering, & sense of these words, he spent a great space, as in its place we shall see.   

Of the extraordinary forms of Mental Prayer, and in what diverse manners God communicateth hîmselfe therein. §. 11.  
BY those things that have been said concerning Prayer, 
Epis. 105 prope medium.  it manifestly appeareth (as S. Augustine saith) that it is the gift of the holy Spirit promised by God our Lord to his Church, when he said, I will power down upon the house of David, and upon the Inhabitants of Jerusalem, Spiritum gratiae, & precum, the Spirit of Grace, 
Zacha. 12.10. 2. Corin. 2.5. Ad Rom. 8.26.  and of Prayer, without which Spirit none prayeth assuredly: for (as S. Paul saith) we of ourselves are not able to have a holy Thought, neither know we how to pray as we ought, if the Spirit of God do not teach us, and move us thereunto. For the which he hath diverse ways, guiding some one way, and some another, so that it should be an intolerable error to Imagine that all are to go by the same way that I am guided: for the Spirit of God, est unicus, & multiplex, is only, 
Sapient. 7.22.  and manifold; only in the substance, and principal end which it pretendeth, and manifold in the means, and ways it taketh to obtain it.  
These ways in general 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 forms of Prayer that hitherto we have treated of: the other extraordinary, which comprehendeth other forms of Prayer more supernatural, & special, which we call Prayer of quietness, or Silence, with Suspensione, Extasis, or Ravishments, with Imaginary figures of Truths which are discovered, or with only an Intellectual light of them: with revelations, and Interior Speeches; and with other Innumerable means that God hath to communicate himself to Souls, whereof no certain rule can be given, for that they have no other rule, but the teaching, and Direction of the Sovereign master, who teacheth it to whom he will, and how he will. For such sorts of Prayer are not to be pretended, nor procured by ourselves upon pain of being proud, and presumptuous, and in that case unworthy of them: nay rather of our part we are to refuse them with Humillitye, because of the Danger we may incur, of being deluded by Satan, transfigured into an Angel of Light. But when God shall communicate them, they are to be received with Humillitye, and Thanksgiving, and with great cautel, 
In the 19 meditation.  and Prudence, following certain Advertisements which we shall give in this book, especially in the third part, meditating the miracle wherein Christ was held for a Phantasm. And in the fifth part meditating the apparitions, 
In the 3 meditation and the resifolowing.  and revelations that Christ our Lord made to his Apostles, & Disciples: wherein we will set down the signs, and effects that are wrought in the Soul by the visitation of God, & the coming of the holy Spirit, & to what height of Life he exalteth by the means of his seven gifts, & celestial Inspirations, which is that we all aught to desire, & pretend.  
But that we may have some Light of these extraordinary, and marvelous means that God hath to cheer Souls, & to communicate himself unto them in Mental Prayer, I will point at some of them, wherein also are touched certain things that pass ordinarily in all, and it is good to know them, for they will help to understand an ordinary form of Prayer by application of the Senses, whereof we are hereafter to treat.  
For declaration whereof I advertise: that as the Body hath his five exterior Senses wherewith he perceiveth the visible, and delectable things of this life, & taketh experience of them: so the Spirit with his faculties of Understanding, and Will, hath five interior Acts proportioned to these Senses, which we call Seeing, Hearing, Smelling, Tasting, and Touching spiritually, with the which he perceiveth the invisible, 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 divinis nominibus.  from which springeth the experimental notice, or knowledge of God, which incomparably exceedeth all the knowledges that proceed of our Discourses; as the sweetness of Honey is much better known by tasting a little of it, then by making great Discourses to know it. And so by these Experiences mystical theology is obtained, which is the savoury wisdom, & Science of God, in such sort that S. Dionysius saith of Divine Hierotheus, that he had knowledge of Divine things, not only by the Doctrine of the Apostles, nor only by his industry, and Discourse, but by Affection, and Experience of them, the which is obtained by means of the five Interior Senses, of which the said Scripture maketh much mention, 
Aug. lib. 10. confess. & lib. de spiritu, & anima. c. 9 Bern. lib. de digni. & natura amoris divini. 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. Bonaventure copiously allegeth in his treating of the seven ways to eternity, in the sixth way; from whom I will borrow somewhat of that which I here shall deliver, presupposing that (as the glorious S. Bern. saith) In huiusmodi non capit Intelligentia, nisi quantum experientia attingit. In many of these things the Understanding attaineth no more, than that which Experience perceiveth. And therefore I will go also pointing as it were to that which belongeth to all. 1. First, God our Lord communicateth himself sometimes by a spiritual presence with his Illuminations, communicating to the Understanding a manner of Light so elevated, that by it like another Moses, it beholdeth and regardeth the Invisible, as if it were visible. And albeit it rest with the Virtue of Faith, yet it resteth so illustrated, and perfected concerning the mysteries thereof, that it appeareth another light.  
This sight useth to go accompanied with a kind of Spiritual Alacrity, which is called jubilee, leaping as it were with pleasure, and joy for the strangeness of the Divine Greatenesses that it hath seen, according to that which is written in job, 
job. 33.26.  I will make Prayer to God, and will appease him, and I shall see his face with jubilee.  
To this manner of Contemplation, or Interior beholding, our Lord himself inviteth us, saying: Vnbusy yourselves. 
Psal. 45.11.  and see for I am God: which is to say, Cease from Sins, and disoccupye yourselves from terrene businesses, and attend carefully to the consideration of my Works, and you shall come to see with great light, that I only am God, glorious among the nations, and exalted over the whole Earth. 
Psal. 76.3. & 96.11.  Somewhat hereof our Lord communicatcth very ordinarily to his Servants by certain sudden Illustrations, which like Lightnings discover unto them some Verity of our holy Faith, after a manner very different from what they perceived before, which allbeeit they pass suddenly, yet they leave the Heart very much Inflamed in manifold Affections of the Love of God, or Sorrow for Sins, according as the Verity requireth, which with that light they have seen.  
With these same Illuminations our Lord God also toucheth Sinners to convert them, discovering unto them on a sudden, the gratenesse of their Sins, the Danger of their Damnation, and other like Verities to move, and affectionate them to change their lives, which we shall speak largely of in the fift part, in the twentieninth meditation of the conversion of S. Paul.  
2. The second manner of our Lords communicating himself unto us, is by a Spiritual Hearing, speaking within our Soul by his Inspirations certain interior, lively, and effectual words, & at times, as distinct as those, which are heard with our bodily ears, with the which he teacheth some Verity, or discovereth his Will with such efficacy, that it affecteth the fullfilling thereof. And at times, 
Cantic. 5.6.  (as the Spouse saith of herself) the Soul is mollified, waxeth tender, and melteth in the Love of God. And that which held the Heart sad, dismayed, frozen, and indurate or hardened for spiritual matters, with one of these interior words in a moment maketh it joyful, confident, enkindled, and softened for whatsoever God will do with it.  
And allbeeit these Interior speakings use to come after such an extraordinary manner, that it is only known to him that heareth them; yet after another ordinary manner they pass through all, and are called Inspirations: for (as the glorious Doctor S. Augustine saith) The Interior speaking of God our Lord is a secret Inspiration, 
Lib. de triplici habitaculo.  by the which invisibly he discovereth to the Soul his Will, or his Truth. With this he speaketh to the Just, and to Sinners; but oftenest to those that are very spiritual, whom he teacheth, correcteth, reprehendeth, or exhorteth, comforteth, & moveth to the works of Virtue, and Perfection. And therefore David, 
Psal. 84.9.  as one well experimented in feeling these Inspirations, and divine Impulsions, said: I will hear what our Lord God will speak in me; desiring that God would speak unto him, and showing himself prepared to comply with whatsoever he should say.  
These two manners of Prayer, or Contemplation by spiritual Seeing, and Hearing holy job touched, 
job. 42.5.  when he said to God; With the hearing of the ear I have heard thee, but now my eye seethe thee: wherein he giveth to understand (as S. Gregory noteth) that it is a more noble manner of knowing God, 
Lib. 35. moral. cap. 4.  by an Interior Beholding, then by the Hearing: for the Hearing hath more obscurity in the Darkness of Faith; and the Sight more perspicuity, beholding God more near, and as it were more present: albeit other times in the Scripture, supreme Contemplation is declared by means of Hearing, as in the Introduction of the third part we shall see.  
3. The third manner of Gods communicating himself interiorly, is, by a spiritual Smelling, infusing into the Soul, an Odour, and fragrancy, of spiritual things, so sweet, that it comforteth the Heart, and reviveth it to pretend, and seek them, running (as it is said in the book of Canticles) after the odour of his sweetest Ointements. 
Cant. 1.4. Ex D. Bonovent. sup. distinct. 6.  And the glorious Evangelist S. john, as one well experienced in this inward conversation with God, was wont to say; Odour tuus, Domine, eccitavit in nobis concupiscentias aternas; Thy odour o Lord hath raised in us eternal desires, and Affections. Odour he calleth a very spiritual sensibillity of eternal things which we see not, and yet believe, and hope to obtain, from which proceed foruent Acts of Hope, with enkindled desires to pretend them, and great animosity, and courage to use all possible means to obtain them, 
Ad Rom. 12.12.  with a great alacritye which the Apostle S. Paul calleth Rejoicing in hope. For as Hounds by the sent follow the chase with great swiftness, and pleasure, not staying till they come to the place where (if they can) they lay hold on it: so Souls that in Prayer receive this sent, and Odour of the Divinity of God our Lord; and of his most sacerd Humanity, of his charity, and Bounty, and his other Virtues, run with great fervour, and diligence in the pretension of those eternal things which they have scented, not staying till they possess them in such manner as they may in this life, with hope to possess them entirely in the other. Of the which we have some token in such Persons as God calleth to a religious life, and giveth them any Sense, and Odour of the Sweetness, Security, and Sanctitye that they shall find therein, for the which they tread under foot a thousand difficulties, and rest not till they obtain what they desire. And for this very cause saith S. Paul, 
2. Corin. 2.15.  that the just are the good Odour of Christ our Lord. For that their notable examples do comfort, and move us to follow them, and to imitate Christ from whom they principally do proceed.  
4. The fourth manner of God our Lords communicating himself, is by a Spiritual Taste, communicating to the Soul such fervour, and sweetness in spiritual things, that those of the flesh seem unsavorye unto him. 
Psal. 83.3.  And as David sayeth, The flesh itself together with the Spirit rejoiceth in the living God, and in all his works: and by the experience of this sweetness, and of the marvelous effects thereof, cometh to know the Greatness of God, the Excellency of his Law, of his Virtues, and celestial Rewards. Whereupon David said, 
Psal. 33.9.  Taste ye, and see that our Lord is sweet; that is to say; If you taste what God is, and the works that he doth within you, by this taste you shall know how sweet he is, how good, how wise, how potent, how liberal, and how merciful. And after the same manner may we say; Taste, and see, how sweet is his yoke, and his Law, how sweet is Obedience, and Humility, Patience, Temperance, Chastity, and Charity. For every Virtue hath his proper sweetness: where upon the same David said: 
Psal. 30.20.  how great is the multitude of thy sweetness, o Lord, which thou hast hid for them that fear thee? He calleth it great, and manifold, to signify that as in meat there is variety of savours, so God hath in his mysteries, and Virtues, much variety, and greatness of Consolations. 
Sap. 16.20.  For if Manna being but one meat, had the savour of all meats to cherish the just with this corporal sweetness; with how much more eminency hath God the sweetness of all things, for the consolarion of those that converse with him by the means of Prayer? for to some he giveth it meditating his Perfections: to some meditating his Benefits: and to others meditating his holy Law, 
Psal. 18.11. & 118.103  which David said was more sweet unto him them honey, and the honey comb. But this sweetness is hidden for those that fear God, and reverence him, for they only taste it with most abundance, yea, and having tasted it, they have (saith Cassianus) no tongue to declare it, 
Collat. 12. c. 12.  for it far surpasseth all whatsoever that our sense attaineth unto.  
Truth it is, that God giveth part hereof to Principiants, yea, and to Sinners to wean them from the milk of their terrene Consolations: but much more abundantly he giveth it to those, who for his Love have mortified themselves in depriving themselves thereof.  
5. The fift manner of Gods communicating himself, is by a Spiritual Touching, touching with his amorous Inspirations the inwardest of the Heart, and our Lord himself joining himself to the Soul with such Gentleness, & Affection, as cannot be 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 Book of Canticles maketh mention, which I omit, least our grossness should be dazzled with so much tenderness: but yet all rest in this saying of the Apostle S. Paul; That He that cleavet to God is made one Spirit with him, for God interiorly embraceth him with the Arms of Charity, and chearisheth him, giving him inward Testimonies of his Presence, of the Love that he beareth him, and of the care that he hath of him, with great tokens of Peace, and very familiar friendship. And whosoever perceiveth himself so favoured, embraceth himself with God himself with the Arms of Love, saying that of the Bride; I held him neither will I let him go. And here are exercised those tender Colloquies, those Petitions with groanings unspeakable, and those Acts called Anagogical, high elevated in matter of Spirit, which our Lord granteth of his fair Grace to whom he pleaseth: but these are not to be pretended, but received when they shall be given; as already hath been said.  
These are the extraordinary manners of our Lords communicating himself by the Interior Senses of the Soul. It belongeth to our account only, 
Ex D. Bonaven sup. distinct. 4. Lib. de spiritu, & anima. c. 9  by God's grace to mortify very well the five corporal Senses, that God may open unto us the spiritual: for (as S. Gregory saith) if the exterior Sense be shut, forth with the Interior Sense is open. And contrarily (as S. Augustine saith) the Interior Sense sleepeth, if the Exterior be given over to his Pleasures.  
Besides this, we may use another means more easy, to apply the Interior Senses of our Soul upon the mysteries of our holy Faith; the practise whereof shall be seen in the second part, in the twentie-sixth meditation: with the which let us so dispose ourselves, that our Lord if it be his good pleasure, may communicate unto us that part which shallbe convenient for us of what hath been said.   

Of the ordinary, and extraordinary time, that is to be employed in Mental Prayer, and of jaculatorie Prayers. §. 12.  
THE time that is to be spent in mental Prayer is of two sorts: the one ordinary for every day, so long as Life, and Health shall endure: the other extraordinary, recollecting ourselves at certain times for the space of a week, or two, o● more, spending them all in these meditations, and exercises, which may be done for diverse ends, and upon diverse Occasions.  
1. First when one is heavy laden with Sins, and desireth to make a true Confession, and perfect Conversion, it is an admirable means to with draw a man's self for some eight days, or more, to some retired place, spending all that time in thinking upon his Sins, and in meditations that may move to sorrow for them, and to make a very perfect change of Life.  
2. Secondly, when any one desireth to learn this mystical Science of the Spirit to know how to pray mentally, and to converse with God, and to gain herein some use, and experience; It is good to dedicate a month, or two to this exercise, until he prove well Industriated. For albeit that the principal master of this Science is God, yet it is also a help to have a visible Tutor that may direct him, and to take time to learn, and practise what he shall teach.  
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 Salvation, & perfection: or when he desireth to begin any great enterprise in the service of God, and stands in doubt of our Lords will, & Pleasure; or if he be assured thereof, desireth to enter with good footing, and to prepare himself with Prayer, negotiating God's favour, to have good success therein. In such cases it is very convenient to take some time of retiredness; 
Math. 4.2.  as Christ our Lord before he began to preach, retired himself forty days in the desert.  
4. The fourth occasion is, when those that use this mental Prayer, perceive themselves key cold, distracted, and dry therein, and withal find themselves very slack in matters of Divine service. In these cases, the most effectual means to renew themselves, and to re-enter into fervour, is to dedicate eight days to these meditations, spending therein the greatest part of the day: and because this slackness ordinariely entereth by little, and little into all, it is good once every year to recollect a man's self some eight days to this end.  
Finally allbeeit a man find no slackness, yet it is good now and then, to give himself a satiety, and fullness of God, to increase in his Love, and to excel the more in his service, as many Saints were accustomed to do, who by this means attained to very high degrees of Sanctitye.  
As for the Ordinary time, there can no general rule be given for all: for this time must be measured with the health, & ability, with the State, and Office, and with the necessary Obligations, & Occupations of every man. But all this considered, the more time that may be employed in this exercise, without being wanting to the things abovesaide, the better it is. Ordinarily, it were meet for a man to retire himself an hour in the morning, or night, seeing not without cause our Saviour Christ spent an hour in that retired prayer which he made in the Garden of Gethsemani, as we may collect out of the reprehension he gave S. 
Matth. 26.40.  Peter, saying Can you not watch one hour with me? But he that by reason of his businesses cannot be an hour, let him be half an hour; and if he cannot half an hour, yet let him employ, if he please, but a quarter of an hour in that mental Prayer, which we call Examination of the conscience, 
In the twenty & eight meditation of this first part.  in that manner that we shall hereafter prescribe: and let him give some more time to prayer upon holy Days, for they were instituted to be consecrated to God.  
Concerning this ordinary time, we must be very considerate, that after a man hath set down his time that he intendeth to employ every day in Prayer; be it for the rule of his Estate, as some Religious do; or by special Devotion, or Direction of his ghostly Fathers, he must be very constant in spending that whole time entirely in his holy exercise, without letting slip one only day, or losing one only Credo time of the hour: for the Devil with great solicitude inventeth a thousand occasions, sometimes of corporal excuses; and sometimes of Cares, and Business under the title of Piety, to make us to interrupt our Prayer: for omitting it one day through Sloth, or through any other wrested end, a man comes to omit it afterwards another, and another day, 
Lib. 1. de orando Deo.  and at length to omit it altogether. Whereupon S. chrysostom saith, That a just man should hold it for a thing more sorrowful than Death itself, to be deprived of Prayer, imitating herein the holy Prophet Daniel, 
Daniel. 6.10.  who was accustomed to pray three times a Day, and albeit the king of Persia commanded, that no man upon pain of his life should pray to God in thirty days, yet he would not omit his accustomed Prayer: Ne tantillum quidem temporis sustinuit ab orando cessare; He did not so much as for a very little time cease to pray: for he understood that his spiritual life depended upon Prayer, and for fear of the death of the Body, he would not endanger the life of his Soul, which (saith chrysostom) is as dead when it wanteth Prayer, as the Body is dead, when it is abandoned by the Soul. And as Daniel although by occasion of Praying, lie put himself in danger of Death, for he was cast into the lions den, yet in effect he died not: for God delivered him from that Danger, shutting the Mouths of the Lions, because he opened his mouth to pray. So also we may believe that for accomplishing the task of our Prayer, we shall lose neither life, nor health, nor content, nor the good dispatch of other businesses: nay rather by the means of Prayer, we so dispose ourselves that God may take them to his charge, & do with his Omnipotency, and Wisdom, what we ourselves are not able to do by reason of our imbecility, and Ignorance. And if at any time for true want of health, or for other lawful, or urgent cause, we shallbe forced to Interrupt our Prayer; the impediment being passed, we are forthwith to return to our Exercise, that the interruption which began through necessity, be not prosecuted by Slothe.  
Lastly that no man may exempt himself from this so high, & sovereign an exercise, I add, that all in general, aswell those which have a set time of retired prayer, if they will conserve their devotion, as also those that have not this time, to supply this defect ought to exercise themselves often times every day in the brief Acts of Mental, or Vocal Prayer, which we call jaculatorye Prayers, whereof in the ninth. 
Epis. 121 ad Proban cap. 10. Chrisost. hom. 79. ad popúlum.  §. we have made mention, in the which (as S. Augustine reporteth) the Fathers in the Deserts exercised themselves very often, every day, briefly putting themselves in mind of God, & of his benefits, or else of their own Sins, and shooting of by and by, like a Dart, a fervent Affection to heaven, or some brief Petition for some Virtue, saying as it might be thus: O Lord, that I never had offended thee! O my God, that I may Love thee! O that I may obey thee! Give me o Lord Purity of Soul, Humillitye of Heart, poverty of Spirit. Pardon my Sins, o my Redeemer, for they are very great.  
This manner of Prayer being short, 
Lib. 2. de institutis cap. 10. & college 9 cap. 35. In constitutionib. Monast. c. 2.  is easy to all, and may be made with very great attention, and zeal, as Cassianus advertiseth us. And for this cause they use to be very effectual to obtain of our Lord what we require: for (as S. Basile saith) It is more available to pray a little, and well with attention, then to pray much after another manner, for God is not overcome with the muchness of Prayers, but with the weight, and fervour of them.  
The brevity of these prayers is to be recompensed with the frequency, labouring by means thereof to fulfil in some sort, that which our Saviour Christ said: 
Luc. 18.1.  It behoveth always to pray, and not to be weary: that is, not to fail neither in the time assigned for Prayer, nor in the fervour thereof, nor in confidence, nor in possible frequency, 
Psal. 75.11.  multiplying these jaculatory Prayers, which (as David saith) are the relics of those holy Cogitations that we had in the morning, making to ourselves a Feast, & preserving Devotion all the Day.  
S. chrysostom saith, 
Lib. 1. de orando Deo ad finem.  That at least we ought every hour to offer unto God one of these prayers:  orandi cursus cursum diei aequet, That the course of Prayer, may go equal with the Course of the Day; so that when the Clock strikes the hour, it may serve as an Alarm to Prayer. But those that are very fervent, procure much more frequency, imitating the holy Monks of Egypt, of whom 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 work, Prayers and Affections, every moment of the Day: and by this short cut they arrived in little time to much Sanctitye, and attained to great merits. And it is not much, that we should be very covetous of this holy exercise, for (as S. 
Opusc. de perfectio. vitae c 2.  Bonaventure saith) at all times, and at all hours we may gain by Prayer that, which is of much more value than the whole World. And we see manifestly that so it is: for if a man should waste the whole day in framing interior Acts of Blasphemies, Vengeances, Hatred of God, and Purposes of other great Sins, in the end of the day he shall have merited a terrible Hell: So contrarily if he spend it in the interior Acts of this mental Prayer, frequenting good Desires, and Determinations to please God, with Petitions of Virtues, in the end of the day he shall find himself with incredible gain of celestial gifts, and of an everlasting reward: for God is no less liberal in rewarding, than he is rigorous in chastizing.  
We will put many of these laculatorye prayers in the meditations of this book, specially in the third part, pondering some short prayers that were made to Christ our Lord, by some Leprous, and blind men, by the Woman of Chanaan, the Sisters of Lazarus, and such other like.   

Certain Advertisements concerning the Meditations ensuing. §. 13.  
FOR the good use of the meditations ensuing I advertise, that there may be diverse ends in the reading of them, as there were in the writing.  
1. The first end is, to employ some little time in that most noble, and profitable exercise which we call Spiritual 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 Heart the same that is in the book, illustrating the Understanding with the Light of the Verities there written, and enkindling the Will with the fire of other such like Affections. And for this cause in some meditations I enlarge myself somewhat, mixing certain advises, and rules of Perfection, concerning the Vices, or Virtues whereof therein I treat, that they which read them to this end, may learn also this Science of the Spirit. But they must read them with attention, and repose, ruminating, and pondering what they read with inward feeling thereof, so that with their reading they join some manner of Meditation, first beseeching our Lord to illuminate them, and to speak unto their Hearts the words of that book, 
1. Reg. 3.10.  saying with Samuel; Speak Lord for thy servant heareth.  
2. The second principal end of reading these meditations, is to recollect matter of retired Prayer, and Contemplation alone by himself with our lord 
In scala claustralium.  For (as S. Bernard saith) Reading disposeth, and aideth to meditation, which without it, or some thing equivalent, useth to be straying, wandering, and distracted. And in such cases they are only to read those points that serve them to meditate in their hour assigned. And because some times, some point is large, comprehending some three, or four considerations, whose number is noted in the margin; it shallbe good to divide such a point into many, and briefly to gather for the meditation, two, or three verities of those considerations, to ruminate them more at leisure. And if any one desire to have more copious matter of meditation, he may make of two poinres one.  
Yet it is to be noted, that although we prescribe in them the practise of mental Prayer, exercising Affections, Petitions, and Colloquies, yet no man is to be tied to those words wherein they are delivered, but he himself must invent them, as our Lord shall dictate them unto him, and the light of the Verity which he considereth, 
§. 2. Ex D. Bern. ser. 45. in cantic.  and his own feeling of Devotion the which (as already hath been said) is the Tongue of the Soul, and whosoever hath it, knoweth very well how to speak with God, and without it is as it were dumb: and then it is good to make use of those Colloquies here set down, making them as if they were his own.  
3. The third end of reading these meditations, may be, to practise them with others, for it belongeth to spiritual masters, and Confessors to give such like points of meditation to their Disciples, and Penitents, industriating them in this manner of Prayer, when they are capable thereof: but they are not to give all alike to all, but to select those meditations, Points, and Considerations that are most accommodated to the estate, and capacity of him that receiveth them.  
And besides this, they may also help themselves herewithal for their Sermons, or spiritual speeches, which are used to be made in common to such as live in religion, or out thereof, with desire to obtain that perfection that is proper to their Estate.  
4. For all these ends I have procured that the Meditations should go founded, and accompanied with places of divine Scripture, which was written for the same ends. So that here are declared in a manner all the four Evangelists: the greater part of the Acts of the Apostles: the beginning of Genesis; and many other places of the old, and New Testament. And because many of them, may have diverse Senses, I have procured to make choice of the most received, according to the exposition of the Saints, from whom I have collected these Considerations: as also from that which other spiritual men have experienced, to whom our Lord hath communicated these tastes, and feelings.  
So that hereupon, such as are Lovers of Variety in these exercises of the Spirit, shall find in this book diverse meditations for the several times of Aduent, Lent, Sundays, and Principal Feasts of the year, accommodating themselves in every time to the spirit, which therein the Church representeth. And because many have a devotion to have meditations distributed for the seven days of the week, they shall here also find Variety thereof.  
Those which treat of purifying themselves from Vices in the Purgative way, shall find meditations of the Seven deadly Sins, for every day its meditation; and they themselves may easily recollect others of the seven principal things that are in this life, that is to say, Meditation of Sins, Death, judgement particular, judgement universal, Hell, Purgatory, and Glory. As also of the seven notorious Sinners that our Saviour Christ converted; namely: S. Matthew, S. Mary Magdalen, the Woman of Samaria, the woman found in Adultery, Zacheus, the good Thief, and Saul.  
Those which treat of gaining Virtues in the Illuminative way, shall find Meditations of the Seven Petitions of the Pater noster; of the Eight Beatitudes; of the Seven stations wherein is consummated the wole Passion of Christ our Lord: of the Seven words that he spoke upon the Cross: and they may easily make choice of Seven Parables, or Seven of his most notable miracles for the seven days of the week.  
Those which treat of Union in the Vnitive Life, shall find meditations of the Seven divine Attributes, wherein principally this Union is fed; that is to say; Bounty, Charity, Mercy, Immensity, Wisdom, Omnipotency, and Providence. And if they will meditate God's benefits, they shall find meditations of the works that God did the first Six days of the world, and his rest upon the Seventh day. Also the Seven rewards of Glory which Christ our Lord declared in his Sermon of the Beatitudes; and those which he promised the seven Bishops in the apocalypse. And after this manner shall they find sundry meditations of the most blessed Sacrament, and of our blessed Lady the Virgin, and for the fifteen mysteries of the Rosary. All which they may easily seek in the Tables that shall be put in the end of the book.  
Finally, every part of the six which this Book hath, wherein are divers meditations, with diverse manners of Praying, & Contemplating, is like a banquet of many, and diverse meats, dressed after many fashions: the which are set upon the table, not that every one that is invited should eat of all, although he may make an assay of all: but for that he should eat principally of that meat, that giveth him most gust, or which is most agreeable to his complexion, or necessity, leaving the rest for others, that shall find gust where he finds it not, because they have another complexion, or necessity different from his. For it should be a great ignorance in this matter, to seek to lead all after that form of Praying that liketh me, contemning those that use another way: And therefore every one guiding himself, partly by the Counsel, and Direction of his Spiritual master; partly by the experience of his own Comfort, and profit, must lay hold upon those meditations, and forms of Prayer, which arm him best to this end, 
1. Thess. 5.21.  although it is not amiss to try all: for peradventure our Lord will open to me a way, where I thought he had held it very close shut.  
By what hath been said I conclude, that those which desire daily to climb the mystical Ladder of jacob, 
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, Prayer, and Comtemplation, they shall find in this book matter, and instruction for this mounting relying principally upon God's grace, by whose favour, we shall all be albe to climb, and arrive to that Union with our Lord, who is in the top, inviting us to mount up thereby; and to this end he sendeth his holy Angels who ascend, and descend for our good: they ascend to present unto God our desires, and petitions, and they descend with the good dispatch thereof, and always animate us to climb up every day with great Perseverance, until we enter into the Paradise of our God, where we may see him, and enjoy him world without end. Amen.    

THE FIRST part OF THE MEDITATIONS OF SINS, and of the last ends of Man, with forms of Prayer appropriated to those which walk in the Purgative Way, to purify themselves of their Vices.  

The Introduction concerning Purity which is the end of the Meditations of the Purgative Way.  
AMong those excellencies which the frequent use of Meditation, and Mental Prayer hath; the first, that openeth the way for many others, is to purify, (as S. 
Lib. 1. de considerate. ad Eugenium  Bernard saith) the same Fountain from whence it springeth. And because it springeth from two Fountains; the one superior, which is God, with his Inspirations: and the other inferior, which is the Soul with her Faculties: the excellency thereof consisteth in cleansing this second fountain in the Virtue of the first, purifying the memory of culpable oblivions, the Understanding of Errors, the Will of wrested like; the Appetites of their unbridled Passions, the Senses of their Superfluities: the Flesh of her sensual cherishings, and the Soul of her vicious manners. Whereupon the Apostle S. Peter said, That God purifieth Hearts by Faith, 
Actuum 15.9.  not because Faith alone is sufficient hereunto, but because Faith quickened with the profound consideration of the Verities, and mysteries which he revealeth, awaketh the Acts, and Affections of the Soul, which with the Divine grace dispose for the perfect purification of the Heart.  
And allbeeit this Excellency is found in all the meditations of the mysteries of our faith, yet it is most notably resplendent in those, which pertain to the Purgative way, whose principal end is, to move the Will to Acts, and Exercises, wherewith perfect Purity is obtained, & the trenches are opened for the edifice and building of Virtues.  
1. These are reduced to three ranks: The first comprehendeth the Acts of knowledge of ourselves with Contempt of ourselves, 
Tractat. de decem gradibus humilitatis & serm. 36. in Cantic.  wherein (as S. Bernard saith) true Humility consisteth. And it is of two sorts: One is proper to the Just that never sinned, and proceedeth from the knowledge of the nothing that we have of our own revenue: and this is principally obtained by the meditations that shall be put in the sixth part. The other is proper to Sinners, and proceedeth from the knowledge of the sins, and miseries whereinto we have fallen: and this is obtained by the meditations of this first part: whose Acts are to despise ourselves, to hold ourselves worthy to be despised by all men, and as much as lieth in us to desire it, and procure it, exercising some Humiliations, and accepting those that happen unto us; in such sort as we shall go practising in the meditations themselves.  
2. The second rank, comprehendeth those Acts which dispose to our justification; that is to say: Fear of God's justice, Hope of his divine mercy, Perfect Sorrow for Sins, Rigorous Examination of the Conscience; Humble, and entiere Confession, of my Offences; Satisfaction with works of Penance to revenge upon myself the Injuries that I have done against God, and other such like.  
3. The third rank comprehendeth those Acts which aid to take away the roots, and remainders of forepast Sins, to the end never more to return unto them: such are; Chastizing the flesh to subject it to the Spirit: Mortification of unbridled Appetites, reducing them to the means of Reason: Abnegation of our own Will to make it conformable to the Will of God: Detestation of ourselves, & of all things that nourish Self-love; that God our Lord, and his holy Love may find entrance into our Heart.  
These are the passages which we are to walk in the Purgative Way, to make a very perfect conversion. For put case that, according to the Counsel of the Wiseman, 
Eccl. 31.27. & 33.23.  In all our works we are to be very diligent, and fervent, yet in none more than in the work of our justification, and in the means ordained thereunto, fullfilling at the least that which S. Paul gave us in charge, 
Ad Rom. 6.19.  when he said: That as we exhibited our members to serve uncleanness, and iniquity, unto iniquity: so now we should exhibit our members to serve justice unto Sanctification. And as S. Augustine saith; 
Praefatione in Psal. 31.  Quales impetus habebas ad mundum, tales habeas ad artificem mundi. Procure to carry as great vehemency of Love to the framer of the world, as thou carriedst to the World itself: serving the Creator with that fervent Affection, wherewith thou wast wont to serve the Creature: 
1. Cor. 15 49.  bearing as entirely the image of the heavenly Adam, as thou barest that of the earthly Adam. And because the holy Apostle (as S. 
Lib. 19 Moral. cap. 16.  Gregory pondereth it) spoke this as condescending to our weakness; it is reason that such as are fervent, do labour to be much more diligent in good, then before they were in evil, complying with the counsel of the Prophet Baruch, 
Baruch. 4.28.  when he sayeth; That we should convert ourselves ten times more to God, than we separated ourselves from him. So did the glorious Magdalen, Zacheus; Saul, and other notable Penitents, of whose marvelous conversions we shall make special meditations in the third part, wherein those that have passed by these, which shall be put here, may exercise themselves.  
And allbeeit these are most proper to such, as desire fervently to convert themselves to God our Lord, and to such as are Principiants in Virtue, who pretend to purify themselves from all the dregs, 
Eccles. 5.5. Prou. 24.16.  and ill manners of their old life: yet (as the holy Spirit saith) because no man should lose the fear that his Sin is pardoned; and because the Just man falleth seven times a day; it is therefore reason that the lust also now and then should renew these meditations, to purify themselves of their present Sins, and to assure themselves the better of the pardon of the forepast Sins: for to this end is the Counsel of Ecclesiasticus; 
Eccles. 18 22. Apocal. 22.11.  That we cease not to pray, nor to justify ourselves until Death. And Christ our Lord sayeth in the apocalypse: He that is Just, let him be justified yet, and let the holy be sanctified yet, increasing every day in purity of Conscience, and in Sanctitye of Life.   

The first fundamental Meditation of the end wherefore Man, and all things that serve him, were created.  
THis first meditation is the beginning, and foundation of the spiritual life: 
Cap. 4. & 5.  for (as Cassianus noteth in his first Collation of a Religious man's end) before all things we are to fix our eyes upon the end of our Life, and of our profession: aswell upon the last end which is the kingdom of Heaven, as upon the nearer end, and mark, which is Purity of Heart, without the which this kingdom is not obtained. For the End is the Rule of the Means, and according unto that all the works of our life are to be squared, and directed: So that in this meditation all those aught to exercise themselves very often, that walk in any of the three ways abovesaid, seeing all of them come to rely and stay upon one, and the same final end. And it will serve also for an example, wherein what hath been said touching mental Prayer, we may see put in practice.  
Afterwards having done those three things which in the fifth §. we spoke of; before I begin meditation, to tie my Imagination to one place, in such sort as here it may be done, 
Apocal. 4.2. & 22.3.  I will Imagine God our Lord seated in a throne of Infinite majesty like an Immense Sea, from whence issue out the Rivers of Creatures, all returning to him, and he attracting them all to himself, as to their final end, and place of their perpetual rest. Then will I humbly beseech him for what I pretend in this meditation, that is to say: Celestial Light to know my true final end, and to direct according thereunto my crooked Life, saying that of David: 
Psal. 42.3.  Send forth o Lord from on high thy light, and thy truth, that they may guide me, and bring me to thy holy mount, and to thy everlasting Habitations, for thou createdst me to live in them. This done, I will begin my meditation in the form ensuing.  

The first Point.  
THe first point shallbe to call to Memory the end wherefore man was created, 
Ex P. Ignatio in fundamento Exercitiorum. Ad Rom. 6.22. Ex Cassiano ubi supra.  that is, to praise, reverence, and serve his God, and by this means to save his Soul, according to the saying of S. Paul to the Romans: You have your fruits unto Sanctification, and your end Life everlasting; as if he should say: The aim, and end of your works in this Life, is to serve God with purity, and Sanctitye: and the final end whereunto they are ordained, is, to obtain Life everlasting.  
Upon this verity the Understanding is to form its Discourses, to bring to light what is comprehended therein, pondering thus: Who created me, and ordained me to this end, and for what cause: How sovereign an end this is: How ill I have pretended it in my forepast life, & in what peril I have been to lose it: What heavy losses I sustain by losing it; and How great goods ensue if I obtain it; and That there is great reason, that from this day forward, I should vigilantly pretend to obtain it. With every one of these Considerations, I will move the Will to the Affections, and Acts that it requireth, in this manner. 1. First. I am to ponder, how the Infinite Majesty of God, which hath no need of his creatures, not for my merits, but of his mere Goodness, created me to his Image, and Likeness; Not that I should live at random to follow mine own Lusts, nor that I should seek Honours, or Dignities; Riches, or Delicacyes, or any other thing created; but only That I should reverence, and praise him; That I should love, and obey him in this mortal Life, and afterwards obtain Life everlasting. And although it had been sufficient to give me for my End that, which my Nature required, yet God was not herewith contented, but of his mere mercy he ordained, and raised me to another more high, and sovereign end, which is to see him manifestly, to enjoy him, and to be happy, and blessed, as are the Angels, or as God is himself, according to that of S. john: 
1. joan. 3 〈◊〉 Colloquy  We shall be in glory like unto God, because we shall see him as he is. O Immense Charity of our Sovereign God What is this o Lord that thou dost? A Creature so miserable as this little silly worm Man, dost thou exalt to so high an end, as to see thee apparently in thy Glory? what was not I obliged to serve thee freely, for nothing as thy Slave? Then why dost thou assign me so excellent a reward? Blessed be thy Infinite mercy, and let all the Angels laud thee for this sovereign Benefit. What shall I return thee o Lord, 
Psal. 115 12.  for so great amerced? I offer myself to serve thee freely all my Life, without pretending any other interest more than to serve thee; for to serve God, is to reign. And seeing thou art my first beginning, and my last end, give forthwith beginning to my new Life, and aid me with thy grace, that I may attain to the final end thereof. Amen.  
2. This done, I will ponder, how ill I have pretended this end in my forepast life, living as if I had been created not to serve God, but to serve my own Lusts, and to seek Honours, Delicacies, and Riches, committing for this cause innumerable Sins, 
1. Thesal. 4.3. Galat. 5.13.  as if the end of my Vocation had not been Sanctification, but Uncleanness; not liberty of the Spirit, but Liberty of the flesh. O wretched I! how blindly have I gone astray, in that which it most imported me to know? O how Ingrateful have I been to him that created me to so high an end, and how evilly have I repaid him, that did me so much good! O my Creator, that I had never offended thee? Pardon, o Lord, my Transgressions, for thine own sake, and help me to get out of them, that I may lead the remainder of my life, conformably to the end for which thou hast given it me.  
3. Then will I consider the great losses I sustain by loofing this end: for what loss can be greater than to lose my Soul, to lose Gods divine grace, to lose the peace, and alacritye of Conscience, and to lose all Blessedness? to which are joined eternal Damnation, 
Matth. 16.26.  and the forfeiture of God himself. For what shall it profit me to gain the whole world, if I lose my Soul, and my God, in comparison of whom, all the world is as nothing?  
4. Contrarily, if I attain to this end, I obtain the possession of God himself, I shall save my Soul, I shall have peace, and cheerfulness of Heart, I shall be protected by the Divine Providence, I shall find quietness, and perpetual repose, as all things find in their End, and Centre. This then being so as it is, animate they self, o my Soul, to seek the end for which thou wast created by God, and herein employ all thy care, for there is nothing that more importeth thee. 
Ex D. Cypr. ferm. de Ascensione.  Convert thyself to God who is thy rest, for besides him, all, whatsoever, is torment. If thou servest God, what wilt thou more? If thou hast God, what seekest thou more? If God be thy Possession what wantest thou? Give him pleasure in pretending him, and be confident to obtain him, for he loveth his Creatures, and is delighted that they should obtain the end for which he created them. 
Ex D. Aug. lib. 1. confess. cap. 1.  O Infinite God, Centre of my Soul, convert me to thee, that I may take rest, for thou madest me for thee, and my Heart is unquiet until it come near thee. O eternal Father seeing thou createdest me that I might love thee as a Son; give me grace for thine own sake, that I may love thee as a Father. O only begotten Son of the Father, and Redeemer of the World, seeing thou createdst me, and redeemedst me, that I might obey; and imitate thee, aid me that I may always obey thee, & imitate thee in all things. O most Holy Ghost, seeing that of thy Goodness thou didst create me to be sanctified, grant me that it may be so for thine own glory. O Angels of Heaven! O most blessed Saints I that have attained to the end, for the which you were created, beseech this our Lord whom you enjoy, that I may also obtain him, ascending up to enjoy him in your company world without end. Amen.   

The second Point.  
IN concluding the first point I am to pass to the second, which is, to call to memory the end whereunto all the other things of the Earth were created: that is to say; that they might help man to attain to the final end of his Creation, taking them for a means to serve God, our Lord, and to save himself, according to that which the royal prophet David said of his People: 
Psal. 104 44.  God gave them the Countries of the Nations, & they possed the labours of the People's, that they might keep his justifications or holy Commandments, and seek after his holy Law.  
1. Upon this verity I am to ponder first, how Liberal God hath showed himself towards me in creating such a multitude of Creatures, so fair, and so admirable for my sake, and not only created things necessary to preserve my life, but also many other for my delicacy, and Delight, and for the Recreation of my Sight, Hearing, Smelling, Tasting, and Touching, for the which I am to give him most infinite Thanks; seeing that the Good which he did to these Creatures, he did it more to me, then to them, for that he did it to them in respect of me. 
Colloquy  Let all these thy Creatures bless thee, O Lord, and let my Soul praise, and glorify thee for them all. I give thee thanks for the being which thou givest to the Heavens, and to the Elements, to Beasts, and to plants, and to all the other Bodies of the Earth. I give thee thanks, also for the Beauty of the Colours, for the Harmony of the Sounds, for the Pleasantness of the Odours, for the Sweetness of the meats, for the Softness of our Raiments, and for all those things which recreate my five Senses, seeing thou createdst them for me, that I might praise, and serve thee with them.  
2. And then I will ponder how well these Creatures comply with the end for which God created them, serving me, and nourishing me, because God so commanded it: & contrarily how evilly I have complied, and do comply with my end, using them evilly to offend God with all, placing in them my final end, as if I had been created to enjoy them, making the end, of that which was but the mean. And if I run through my Senses, I shall find that they have gone a whoring after the Creatures, using them only for their Delight, and not to glorify God that gave them me: for the which I justly deserved that God should take them from me, and that he should deliver (as he said by Oseas) his Corn, 
Oseae. 2.9  and his Wine, his Flower, and his Woll from the Servitude they are in under my possession, using them against their Inclination to offend their Creator. 
Colloquy  O most just Creator, how is it that thou didst not justice upon him that so abused thy Creatures, using them against thee? O my Soul how art thou not confounded with such Treachery as this? and how art thou not ashamed of this great baseness thou hast committed abasing thyself to place thy final end upon a thing so vile as is the Creature to the Injury of the Creator I O my God, how Ingrateful have I been for thy Sovereign benefits! for what thou gavest me to serve thee, I converted into an occasion to offend thee. Pardon, o Lord, my unthankfulness, and assist me, that from hence forward I may not use that so evilly, which thou gavest me 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 know the Perfections, & Excellencies of the Creator, and that I might love him with all my Heart: and so I may imagine that every one stands crying to me, and saying: This perfection which I have is better in God then in me, he gave it me, know him, love him, and use it for his Service. And with this Consideration I will provoke myself to ascend from the visible Creatures to the invisible Creator, to unite me to him, as to my last, and final end.   

The third Point.  
THe third Point is a practical Conclusion drawn from what hath been said in the two precedent points: that is to say: The manner how from hence forward I am to use the Creatures, and what indifferency my Will hath to hold in the use of them, not coveting more than that which may help me to serve my Creator, and to obtain the end for which I was created, procuring, as much as lieth in me, not to desire rather Riches then poverty: Honour then Dishonour: Health then Sickness: Long life then Short: but only that which shall be most convenient for my Salvation, for it is a good part of Wisdom, not to take of the means more than is meet to obtain the end: as of Rhubarb, or of any other purgation, we take not a greater quantity than is necessary for our Health.  
2, With this Consideration I am also to enter into my Heart, and to make an Anatomy of the disordered Inclinations, and Affections that it hath to Riches, Honours, and Delicacies; to Parents, kindred, and friends; and to its own Health, and Life, labouring to move my Will to desire to mortify the superfluous Love of the Creatures, persuading myself hereunto by the reason aforesaid, and by others that I may inquire out with my Discourse, especially by that of the divine Providence, which most carefully assisteth those, that wholly resign themselves into the hands of God, casting upon him, 
1. Petr. 5.7.  (as S. Peter saith) all their Cares to serve him with the greater perfection. For it is most certain that Christ our Lord will fulfil his word which he gave us when he said: 
Matth. 6 33.  Seek first the kingdom of God, and the justice of him, and all these things shallbe given you beside: as if he should have said; First seek the kingdom, of God, which is your final end, and the justice thereof, which are the means to obtain him, and thus doing be assured, that the Providence of your Heavenly Father, will provide you of temporal things necessary to sustain your Life.  
3. But because with mine own forces I am not able to attain to this resignation, I am to have recourse to him that can give them me, framing some Colloquy with our Lord, and saying unto him very earnestly: I confess, o my God, that my Heart very much cleaveth, and is tied to the Creatures with disoordinate Love: Seeing therefore I am so wretched, and feeble, that having fastened myself to the Creatures, I cannot unfasten me, favour with thy Omnipotency my weakness, destroying this connexion, and weeding out from me this disordinate Love, that I may love thee, and serve thee with all my Heart, and with all my Powers. For thou art my Love, and my repose, to whom be Honour, and Glory world without end. Amen. The matter, of these three points shall be handlest more at large in the sixth part.   

The fourth Point.  
FRom these same Principles I am to draw another practic Conclusion, as the foundation of the Purgative Way: that is to say, that I am to detest Sin, above all the most detestable things of the World; for that mortal Sin only, is contrary to my final end, and by it only is it lost. So that neither poverty, nor Infamy, nor Dishonour, nor Dolour, nor infirmity, nor Baseness of Parentage, nor Rudeness of Wit, nor Want of natural Sciences, nor all the other miseries of the World, are directly contrary to my final end; nor shall I lose it for them, but only for mortal Sin: by the which, as much as lieth in me, I destroy the true final end, which is God, denying him, 
Ad Titum. 1.16. Ad Phili. 3.19. Ad Ephe. 5.5.  (as S. Paul sayeth) by any works: I feign another final end to myself, which is the Creature, which I take for God. And hereupon saith the same Apostle, That Gloutons hold their Belly for their God; Proud men, their Glory: and Covetous men make an Idol of their money.  
This verity shallbe considered in the Meditations ensuing, to move us to the abhorring of so great an evil as Sin is, and to purify ourselves thereof with great care.    

The second Meditation of the grievousness of Sin, by the Examples of the Sin of the Angels, of Adam, and other Particulars.  
THE end of this meditation is, to know by Examples the grievousness of Sin to abhor it; and the terribleness of God's justice in chastizing it, to fear him, and to appease him with Penance: and the Instabillity of man in good, to know his weakness, and not to trust to himself, but to humble himself before God. And all this I am to beg of our Lord, at my entrance to meditation, beseeching him to Illustrate with his divine Light my Understanding to know it; & to move my Will to have a feeling of it with great Affections of Contrition: and to aid me, that I may be warned by others harms, before the Chastisement light upon mine own Head.  
And that this meditation, & those which follow may make the deeper Impression in the Soul, I am to form first in my Imagination, 
Daniel. 7 9  a figure of Christ JESUS our Lord, as of a judge seated upon his Tribunal to judgement, with a severe Countenance, from whose Throne issueth out a river of fire to burn Sinners: and I will imagine myself before him like a deep, & heinous Offender, bound with the Fetters, and Chains of innumerable Sins, fearing, and trembling like one that deserveth to be condemned, and burnt with that terrible fire.  

The first Point. 
D. Tho. 1 p. q. 63. Isaia. 14 12. Luc. 10.13. 2. Petr. 2 4. Apocal. 12.9.   
THe first Point is, to call to mind the Sin of the Angels, who were created by God in the Empyreal Heaven, replenished with Wisdom, & Grace: but abusing their free-will they grew proud against their Creator, for the which they were thrown out of Heaven, & cast into Hell, losing for ever the end, & blessedness for the which they were created. 1. Upon this Verity taught us by the Catholic Faith, I may discourse, pondering three things: First how Liberal God was to the Angels creating them according to his own Image, & Likeness, & communicating unto them without any merit of theirs, most excellent gifts of Nature, & Grace. By reason whereof we may say of all, as was said of one, That they were adorned with nine Stones very precious; that is, with nine Excellencies, which Lucifer, 
Ezech. 28.13.  & the rest received in their Creation. For God made them Pure Spirits, without mixture of Body: Immortal, without fear of Corruption: Intellectual, with great delicacy of Wit: Free, that nothing could force their Will: Wise, with fullness of all natural Sciences: Powerful, above all Inferior Creatures: Holy, with the gifts of Grace, charity, & the rest of the Virtues: Inhabitants of the Paradise of Delights, which is the Empyreal Heaven. And finally, Capable of seeing God clearly with promise of this Glory if they persevered in his Service: which they might easily do, & were obliged thereunto by the Law of Gratitude for these 9 Titles.  
2. Secondly, I will consider, how Ingrateful some of them were against God, growing arrogant with these gifts, & arming themselves with them against him of whom they had received them, not giving him that Reverence, and Obedience which they ought to have given him with Humility; but employing their Liberty, & Forces to offend him whom for so many Titles they ought to have served.  
3. Thirdly, I will ponder, how terrible God showed himself to chastise them presently, without giving them time of Repentance, depriving them, for that only Sin, of those gifts of Grace which he had given them, 
Luc. 10.18.  & throwing them like Lightning from Heaven, to the everlasting fires of Hell, without respect either to the beauty of their nature, or to the greatness of their Estate; or that they were his Creatures made according to his Image, and Likeness: or that they were exceeding wise; or that they had been his friends: for one mortal Sin only is sufficient to obscure all this, and is worthy of so terrible punishment: 
2. Petr. 2 4.  which (S. Peter saith) God's justice permitted, and ordained for our Example. For if he spared not the Angels sinning, but tied with the ropes of their Sin, threw them unto Hell to be there tormented, although they were so noble: how much less will he omit to punish men obstinate in their Transgressions, being so base? 
2. Petr. 2 11.  And if the Angels Fortitudine, & Virtuce maiores non portant adversum se execrabile judicium, who are greater than men in strength, and power bear not the execrable judgement against them, but with great raging, and Impatiency; how much less shall feeble, 
Ad Hebr. 10.31.  and wretched men be able to endure it? O how horrible a thing it is to fall into the hands of the living God, hands so heavy, that the Angels themselves cannot suffer them!  
These three things I am to apply to myself pondering how liberal God hath been towards me, doing me innumerable Benefits: and how Ingrateful I have been to him, committing innumerable Sins; and how I have deserved that God should punish me as he did the Angels, yea, and much more: for their Sin was but one, mine many: theirs was but a Sin of Thought only in matter of Pride; mine both of Thought, Word, and Deed in matter of Pride, of Luxury, of Wrath, and of other Vices: theirs was not Injurious to the blood of JESUS Christ, for it was not shed for them, mine are Injurious against this blood of the Son of God, which was shed for me on the Cross. Then this being so, how Just a thing were it, that God should have sunk me into Hell in the Company of the Devils, making me partaker of their pains, seeing I would needs be so of their Sins? O God of Vengeance, how is it that thou hast not revenged thyself on a man so wicked as I? How hast thou suffered me so long time? Who hath withheld the rigour of thy justice, that it should not punish him, that hath deserved so terrible punishment? O my Soul, how is it, that thou dost not fear, and tremble, considering the dreadful judgement of God against his Angels? If with so great severity he punished Creatures so noble, why should not so vile, and miserable a Creature as thou, fear the like Punishment? O most powerful Creator, seeing thou hast showed thyself to me not a God of Vengeance, but a Father of Mercy, continue towards me thy Mercy, pardonning my Sins; and delivering me from Hell, which for them I have deserved.   

The second Point.  
THe second Point shallbe to call to Memory the Sin of our first Parents, Adam, and Eva, 
Genes. 3.1. D. Th. 2. 2 q. 163. & 164.  who having been created in Paradise, and in Original justice, broke the Commandment of God, eating the fruit of the, Tree that upon pain of Death he had prohibited them, for the which they were cast out of Paradise, and incurred the Sentence of Death, and other innumerable miseries, aswell they, as all their Offspring.  
1. Upon this Verity of Faith, I may discourse as upon the forepast, considering: First how liberal God was to our first Parents, creating them of his mere goodness according to his own Image, and Likeness, and placing them in a Paradise of Delights, giving them his Grace, and Original justice: subjecting their appetites to reason, and the flesh to the Spirit; freeing them from mortality, & Penalties, to which by Nature they were subject, and granting them a happy, and easeful Life. And all this he did of his pure Grace, and mercy, granting it them not only for themselves, but also for their Successors, if they had persevered in his Service.  
2. Secondly, I am to ponder how Ingrateful they were to God, and what motive they ha●… thereunto: for the Serpent coming to tempt Eve 〈…〉 and promising her guilefully, that if she did eat●… of the forbidden fruit she should not die, b●… should rather be as God, having knowledge o●… good, and evil: she suffered herself to be b●… guiled, and eat of the fruit, and invited Ada●… thereunto, who to please her, eat also thereof, treading under foot the pleasure of God for the pleasure of his Wife, without making account, neithe●… of the benefits that God had done him, nor 〈…〉 the punishments that he had menaced and threatened him with all.  
3. Then will I ponder, how terrible God shewe●… himself in chastizing them, casting them out 〈…〉 Paradise, depriving them for ever of Original 〈…〉 stice, subjecting them to Death, and to all the m●… series of a corruptible Body: which miseries 〈…〉 we his Children incur, because we all sin 〈…〉 him, 
Ad Rom. 5.12. Ad Eph. 2.3.  and for his cause we are borne the Childre●… of Wrath, and Enemies of God, and condem●… to the same Death. And that which more affrighteth, is, that from this Original Sin, that w●… inherit of him, proceed as from their root, th●… innumerable Sins that are in the World, a●… the Inundations of miseries that overflow it whereby I may perceive, how terrible, dreadefu●… and hideous an evil mortal Sin is, seeing o●… only depriveth of so much good, bringeth 〈…〉 much evil, & so highly provoketh the wrathe●… God, 
Apoc. 15.3.4. Colloquy  though he be much more inclined to merci●… then to the rigour of justice. Who shall not fear th●… o king of the Worlds? Who shall not abhor so gre●… a mischief as to offend thee! O my Soul, if thou knewest what thou didst, when thou sinnest like Adam, doubtless thou wouldst tremble at the heavy burden wherewith thou lodest thyself; 
Psal. 37.  O Sin how heavy art thou to me? Thou deprivest me of Grace; thou robbest me of Virtues; thou chastest me out of Paradise; thou condemnest me to eternal Death; thou subiectest me to temporal Death; thou takest away the life of my Children, which are my Works, depriving them of the merit of Glory; thou troublest the kingdom of my Soul, and fillest it with in innumerable miseries. O my God deliver me from so great an evil. O my Soul, 
Eccles. 21 2.  Fly from Sin (as the wiseman counseleth thee) more than from Snakes, and Serpents, for Sin alone is more cruel, and venomous than all they.  
4. Besides this I am to make comparison of my Sin with that of Adam, like as in the precedent point: for I wretch being tempted by the Devil suffered myself to be deluded by him, not once but often: my flesh hath been like Eva, that hath provoked me to Sin, and my Spirit effeminated like Adam, to please it, hath a thousand times displeased God by breaking his Commandments: and my Pride, and Ingratitude hath arrived to that height, that I have often desired to be as God, usurping to myself that which is proper to his Deity. Then, if God inflicted such punishment on my first Parents for one Sin of Disobedience, and Pride, founded upon no more than eating one Apple contrary to the precept of God, how great punishments have I deserted, for so many Disobediences, and Prides, and for so innumerable offences as I have committed against him? O how lust had it been, that at my first Sin, Death should have swallowed me, or all the miseries of the World showered down upon me.  
Lastly, I will ponder, what a long Penance Adam, and Eva did for this Sin of theirs, how bitter that morsel was unto them, and how dear it cost them: for Adam having lived more than nine hundred years, spent them all in weeping, and mourning, and suffering a thousand misfortunes which accrued to him with the estate of his Corruption: 
Sapient. 10.2.  but in the end (as saith the divine Wisdom) through Penance he obtained pardon; & with this example I am to animate myself to lament my miseries, and to do Penance for my Sins, that God may deliver me from them, imitating in Penance him, whom I imitated in Sin, and beseeching our Lord to chastise me as much as he will in this life, so that he pardon me, and deliver me from the torments of the other.   

The third Point.  
THe third Point shallbe, to call to Memory some mortal Sin, as Perjury, Carnallitye, or such other like, for the which many Souls are burning in Hell, and that very justly, for having done Injury to the infinite majesty of God.  
1. I am then to descend with my Consideration to Hell, which is full of Souls, among which I shall find many that are there burning for one only sin. Some for one Perjury; others for a dishonest Thought consented unto; and others for some other Sin of Word, or of Deed. And then I will consider how all these condemned Persons were men, aswell as I; and many of them, as I, Christians, that enjoyed the same Sacraments, and Sacrifices, and those Sermons, and sacred books that I enjoy, and were perhaps sometime very holy, and highly in favour with God: but by little, and little they grew careless, and came to fall into that mortal Sin, and by the Just judgements of God, Death attached and set upon them therein, and for it they were most justly condemned. 
jacob. 2.10.  For (as the Apostle S. james saith) Whosoever falleth into one only Sin, breaking a Commandment, is made guilty of all, as he that breaketh many; for he offendeth the God of Infinite majesty, who commandeth them all to be observed.  
2. Then am I to make Comparison of this Sin with many of minne, pondering with how much more reason I deserved to be in Hell, as those Souls are, for having offended God, not once but many times, and in other kinds of Sins without number. O how justly had I deserved that Death should have attached me in committing my first Sin, and that God should have given me no time of Repentance? What moved thee, o my God, to expect me more than these? I confess that I deserved to be in their Company, but seeing thy Majesty hath with so much mercy expected me, I resolve with thy grace to be very truly, and entirely penitent.  
3. I may also consider that it is no less a benefit of God to have preserved me from Hell, detaining me from descending to everlasting Torments, then if, after I had been descended, he had delivered me from them. For the which I may say that of David: I will confess to thee, o Lord my, 
Psal. 85.12.  God with all my Heart, & will glorify thy name for ever, for thy mercy hath been very great towards me, delivering my Soul from the deepest Hell. And to know how to esteem aright of this merced, & so repay it, as I ought, I am to speak to myself, saying: If God should deliver one of these Souls out of Hell, and give it a time of repentance, what rigorous penance would it do, how thankful would it be to God, and with what fervour wilt it serve him? Thou therefore art to do the like, considering that God hath done thee so singular a favour, as to deliver thee from the Danger, before thou didst fall into it.   

The fourth Point. Of the greatness of our Sins, by the Pains that Christ our Lord suffered for them.  
THE fourth Point, shall be both matter of a sweet Colloquy, and of a most devout consideration to know the greatness of Sin, and the dreadefullnesse of God's justice, by another example much different from the forepast; but no less effectual than they, that is: by the chastisements which the divine justice inflicted upon Christ JESUS our Lord, not for his own Sins, but for mine, and for those of the whole World; that I may understand how he will chastise man laden with his own Sins, that so chastized him that bore the burden of other men's Sins: and how the guilty Slave shallbe handled, when the innocent Son was so terribly punished: Calling to mind that dreadful Sentence which our Redeemer spoke to the Daughters of jerusalem: 
Luc. 23.31.  If in the green wood they do these things, in the dry what shallbe done? As if he should say to me, If I be treated with such rigour, being a green tree, and full of fruit, with what rigour shalt thou be treated, that art a dry tree, and without any fruit at all?  
Then I am to set before mine eyes Christ JESUS crucified, beholding his Head crowned with thorns; his Face spit upon; his Eyes obscured; his Arms disjoincted; his Tongue distasted with gall, and vinegar; his Hands, and Feet pierced with nails: his Back, and Shoulders torn with whips; and his Side opened with a Lance: and then pondering that he suffereth all this for my Sins, I shall draw sundry Affections from the inwardest part of my Heart, sometimes trembling at the rigour of God's justice, who (as the Prophet Zacharias said) unsheathed his Sword against the man that was united with him in person; 
Zacha. 13.7.  sometimes bewailing my Sins which were the cause of these Dolours: and sometimes animating myself to suffer somewhat in satisfaction of my offences, 
Isai. 53.  seeing Christ our Lord suffered so much to redeem them. And finally I will beg pardon of him for them, alleging to him for a reason all his Troubles, and Afflictions, saying unto him in an amorous Colloquy. 
Colloquy  O my most sweet Redeemer which descendedst from Heaven, and ascendedst this Cross to redeem men, paying their Sins with thy Dolours, I present myself before thy Majesty grieved that my grievous Sins have been the cause of thy terrible pains. Upon me, o Lord, these chastisements had been well employed, for I am he that sinned: and not upon thee that never sinnedst. Let that Love that moved thee to put thyself upon the Cross for me, move thee to pardon me what I have committed against thee. By thy Thorns I beseech the, draw out of my Soul the thorns of my Sins: by thy Scourging, pardon my Thefts: By thy Gall, and Vinegar pardon my Gluttonyes': By the nails of thy Hands, pardon my Evil Works: and by those of thy Feet, pardon my Evil Steps. 
Psal. 83.10.  O eternal Father behold the face of thy Son, and seeing in him thou didst chastise my Sins, let thy wrath with these Chastizing be appeased, and use towards me thy mercies, 
Michae. 7 19  throwing all my Wickedness into the bottom of the Sea, in Virtue of that Blood that was shed for them. Amen.  
This point we shall prosecute largely in the fourth part.    

The third Meditation of the multitude of Sins, and of the grievousness of them, for being so many, and contrary to Reason.  

The first Point.  
1. THE first point is, to call to mind the multitude of Sins that in all my former Life I have committed: to which end I am to run through all the Ages thereof, and through all the places where I have lived, and through the Offices, Occupations, and Employments that I have had, regarding how, and wherein I have faulted in every one of the seven Sins, we commonly call Mortal: and in every one of the Commandments of the Law of God, and of his Church: and in every one of the Laws, and Rules of my Estate, and Office. To which end it will help me to know the sorts of Sins that may be committed in these matters; as they shallbe put in the first points of the eighteenth meditation, and of the nine following.  
And this Remembrance of Sins, must not be dry, but moistened with tears, full of Confusion, and Shame, as was that of the holy king who said: I will consider before thee all the days of my Life with bitterness of Soul. 
Isaiae. 38.15.   
In having called these Sins to Remembrance, I will make of them in my Prayer, an humble Confession before God, 
Daniel. 9 5. Luc. 18.13.  like Daniel accusing myself of them all, yea of the most principal of them, striking my breast as the Publican, and saying: I accuse myself o Lord, that I have sinned before thee in pride, presuming vainly of myself, speaking boasting words, despising my neighbours, and rebelling against thee. And in this sort will I prosecute the Accusation in all the seven deadly Sins, and throughout all the ten Commandments.  
2. After I have confessed those Sins which I know, 
Psal. 18.13. 1. Cor. 4.14.  I am to believe that there are very many other that I know not, which David calleth Hidden Sins, but they are not hidden from God who is to judge me, and chastise me for them. And this must hold me careful, and afflicted. These Sins are hidden to me, for one of three causes: either for that I have already forgotten them: or for that they were very subtle, as Interior Prides, rash judgements, sinister Intentions, Negligences, and Omissions: or for that I committed them with some Ignorance, and error; or by the illusion of the Devil, thinking that I did God service. And thus joining the Sins that I know, with the Sins that I know not, I may believe that they amount to an innumerable multitude, and that they are (as David said) more than the Hairs of my Head, 
Psal. 39.13. In oration● eius:  and (as king Manasses said) more than the Sands of the Sea. From whence I shall draw out great Admiration at God's patience in suffering me. For one Injurye, or two, any one may suffer: but so many, so reiterated, so diverse, and with so great perverseness, who can suffer them but God? Truly, o my God, there was need of such an infinite Patience as thine, to suffer such an infinity of Injuries as mine: but seeing thou hast not been wearied to suffer me, be good to me, and pardon me.   

The second Point.  
1. FRom hence I will mount up to consider the grievousness of these Sins, by their multitude, 
Matt. 18 6. Apoc. 18 21.  making my profit of some Similitudes used in the divine Scripture. For if Sin be like a Millstone hanged about the neck, wherewith man is thrown into the depth of Hell, my Sins being as many as the Sands of the Sea, or the Hairs of the Head, what an Immense burden will theirs be? with what a furious Violence shall I fall with them into the Profunditye of Hell? If God hold me not, who shallbe able to hold me? And what are so many Sins, 
Isai. 58.6.  but an Iron Chain of innumerable Links wherewith I am bound, and chained, which is so large that it reacheth to Hell, and Satan stands drawing at it to hale me unto him. And if the Sins of the Angels (as saith S. 
2. Petr. 2 4.  Peter) were Ropes that pulled them from Heaven, and drew them down into the bottomless pit of Hell; how much more strong Ropes shall my Sins be, being twisted with so innumerable cords? My Soul is also encompassed with this multitude of Sins as with an Army of Dogs, 
Psal. 21.13.  Lions, Bulls, Serpents, and other Savage Beasts, that terrify it with their roar, tear it in pieces with their mouths, and rend it with their claws: like Bees they sting, and like Worms they bite it, 
Matt. 18 23.  and gnaw the Conscience. Finally I am that evil Servant, that oweth his Lord ten thousand Talents, & the debt is so great that although they should sell all that he hath, both his Wife, his Children, and himself, yet all would not suffice to pay the least part thereof. 
Colloquy  Then what dost thou, o my Soul with so great a burden of Sinnest If this Army of savage beasts made Christ sweat blood with anguish; how comes it, that thou dost not weep tears of Blood, of Dolour, and Pain? O most merciful Saviour, by that Dolour, and Sense that thou hadst of my Sins in the Garden of Gethsemani, I beseech thee, aid me to have such a feeling of them, that I may be quit, and delivered of them.  
To this I am to add another Circumstance, that may much aggravate my Sins, which is, my recidivation into the same Sins, after God hath pardoned me once, and many times, striving as it were with God, I to sin, and he to pardon me, and I to return again to Sin, 
Prou. 26 11. 2. Petr. 2 22.  as if I had never been pardoned; imitating (as saith the Apostle S. Peter) the Dog that returneth to his vomit, and the Swine that being washed walloweth again in the same mire. For the which I deserved that God should vomit me for ever from himself, and overwhelm me in the filthy Dunghill of Hell, leaving me bound hand, and foot in the power of those Infernal Executioners, as he did with the unthankful Servant that ought him ten thousand Tasents, and after he was pardoned, returned again to offend him.  
But yet for all this, trusting upon the Infinite Patience, and mercy of God, I am again to return unto him unfeignedly, and prostrated at his feet to say unto him: Have patience with me, o Lord, and I with thy aid will pay thee the whole debt of my Sins; and if thou pardonest me this once, I will never more return unto them.   

The third Point.  
THirdly, I am to consider the deformity, and vileness of these Sins, in as much as, though there were no Hell for them, yet they are contrary to natural Reason: for man being created to the likeness of God, by Sin he is transformed into a Beast, and with the multitude thereof engendereth within himself Bestial manners, and Vicious Habits. His Appetites prevail against Reason, the Flesh against the Spirit, and the Slave commandeth him that by right is the Lord; for the wretched Spirit is made a Slave to the Flesh; and to her Appetites, & is basely enthralled to many other Creatures. For (as Christ our Saviour said) whosoever committeth Sin is the Servant of Sin, 
joan. 8.34. 2. Petr. 2 19  and he that is vanquished (saith S. Peter) is the Servant of him that vanquisheth, and as a Slave, is subject to the Conqueror. If I be ambitious, I am the Slave of Honour, and of all them that can give it me, or take it away. If I be Covetous, I am the Slave of Wealth: If a Glouton, I am the Slave of Niceness: If Luxurious, I am the Slave of sensuality, and of those that have rob me of my Heart, and of my Liberty. And what greater baseness can be then this? What more heavy Slavery, then that of Sin frequented by vicious Custom? This should move me to great Detestation of my Sins, to cast of from me this Servitude, and to restore my Spirit to Liberty, reducing myself to the Service of my Creator, and Redeemer, of whom I am to require, that seeing he bought me with his blood, 
1. Petr. 1 18. 1. Ad Corinth. 7.23.  to free me from the Slaverye of Sin, that with this new Title I might be his Slave; that he permit not that I be any more the Slave of my Flesh, nor of my Vices, nor of the Devil his Enemy.    

The fourth Meditation of the grievousness of Sin, by the baseness of Man that offendeth God, and by the nothing that he hath of os his own.  
THE end of this meditation is, to know the grievousness of doing Injurye to God, the Baseness of him that offendeth him: for the more vile the offender is, so much the greater is his boldness, and shamelessness in offending the supreme Emperor of Heaven, and of Earth.  

The first Point.  
FIrst I am to consider what I am concerning the Body, 
G●n. 2.7 & 3.19.  pondering that my Original is Dirt, and my End is Dust: my Flesh is a Flower, 
Isai. 40.6. jacobi. 4.14. job. 14.1  and soon withereth like Hay: my Life is as a Blast, and as a Vapour that soon passeth: and it is short, and full (as job saith) of many miseries, and necessities, of Hunger, Cold, Grief, Infirmity, Poverties, and Dangers of Death: it hath no Security of one only day of Life, nor of Rest, nor of Health: so that by mine own Strength it is impossible to free me from these miseries, unless God our Lord with his Protection, and Providence do defend, and deliver me from them. Now what greater madness can there be, then for a man so needy, and miserable, to dare to offend his only Remedier, and Protector? And what greater dotage can there be, then for the Flesh being but Dust, and Ashes, a filthy Dunghill, a swarm of Worms, and Rottenness itself, to presume to injury the Supreme Spirit of Immense majesty, before whom the Powers, and all the other blessed Spirits do tremble? O Earth, 
Colloquy Eccles. 10 9 Isai. 45.9  and Ashes how art thou so proud against God O Vessel of Clay, how dost thou contradict thy maker? O miserable Flesh, if thou so much fearest man that can deprive thee of thy temporal Life, without doing thee any greater harm, how dost thou not tremble at God, that can deprive thee of eternal Life; and cast thee into the fire of Hell? Return into thyself, and if it were but for thine own Interest, cease to offend him that can free thee from so many Evils. With these considerations I am greatly to confound myself, and to terrify myself with myselry, that have fallen into such madness, and have been so exceedingly foolehardye: and to beseech Christ JESUS our Lord, that by his most holy Flesh he will pardon this audaciousness of mine, and reduce it to reason hereafter.   

The second Point.  
1. SEcondly, I will consider what I am concerning the Soul, pondering that I was created of nothing, 
Psal. 38.6.  and that of myself I am nothing, that I am worth nothing, that I can do nothing, that I merit nothing, and that presently I shall be turned into nothing, 
joan. 15.5.  if God do not continually preserve me; neither should I be able to do any thing, if God did not continually aid me. Besides this, 
Psal. 50.7.  I was conceived in Sin, and with an Inclination to Sin through the disorder of my Appetites, and Passions: I live subject to infinite miseries of ignorances, and Errors: Environed with innumerable Temptations within me, and without me, by Visible, and Invisible Enemies that on all sides do encompass me: and through the imbecility of my Free-will, I have consented, and do consent unto them, committing many Sins, by the which I come to be less than nothing: for it is a less evil not to be, then to sin, and it had been better for me not to have been, 
Matt. 26 24.  then to be damned.  
2. And if this be that which I am, much worse is that which I may be, through my great mutability, and weakness: for by the thread I may draw out the bottom, and by the interior motions that I feel to innumerable Sins of Infidellities, Blasphemies, Angers, and Carnallities, I collect and gather that to all these Sins I am subject, and should fall into them, if God should take from me his hand: and by what all the Sinners of the world do, and have done, I may gather what I should have done, if I had been left at my Liberty. 
D. Aug. in soliloq. c. 15.  For (as S. Augustine saith) there is no Sin that one man doth, but another man may do it. And therefore I am to Imagine myself as a fountain of all the Sins that are in the World; and as a dead, & stinking dog whom it is loathsome to behold: or as a Body buried in the grave, and full of worms which lieth consuming, & turning into Dust. For all which I am to contemn myself, and to judge myself worthy to be despised of all.  
3. This then being so, 
Colloquy  to what farther point can my dotage arrive, then with my own will to offend the majesty of God? If I be nothing of mine own, how dare I offend him that is being itself? And wherefore do I abase myself so much as to make myself less than nothing, unworthy of the being I have? If I am subject to so many mishaps as may come to my Soul, why do I not appease him that may deliver me from them? O God of my Soul, have a regard to that which thou createdst of nothing; draw it from this nothing which is Sin, and join it to thee, that by thee it may have essence, and life of grace, and may obtain the blessed being of Glory. Amen.   

The third Point.  
THirdly, I will consider the littleness of my being, and of all the good that I have in comparison of God, proceeding by Degrees, and beholding first what I am in comparison of all men joined together: and than what I am in comparison of men, and Angels: and than what all Creatures are in comparison of God, before whom, (as Isaias saith) the nations are, 
Isai. 40.17.  as if they were not: they are as nothing, and as a thing void of being; they are as a drop of Water, or of the Dew of the morning that falleth upon the ground, and can hardly be seen. Then I alone, 
Sap. 11.  what shall I be before God? As the Stars appear not in the presence of the Sun, and are as if they were not: so I, how great good soever I have, am, as if I were not at all, in the presence of God; and much less than a little worm in comparison of the whole world.  
My Science, my Virtue, my Power, my Discretion, my Fortitude, my Beauty, and all whatsoever good I have, or can have, is as nothing in comparison of that which God hath: for the which our Saviour said with great reason; 
Luc. 18.19.  None is good but only God; none is Potent, nor Strong, nor Beautiful but God: for he only is Goodness, Wisdom, and Omnipotency itself, in comparison whereof, that which the Creatures have, deserveth not this name.  
Then what wit can understand how a man of so little Being dareth to despise God, and to offend him with so many Sins? O fool what hast thou done? O wretched I, that have been so audacious? O Immense God, in comparison of whom I am as if I were not, by the infinite excellency of thy Being, I beseech the pardon my Sins, and illuminate me to know the vileness, into which by their means I am come. Grant me that I may abhor, and despise myself, and esteem myself less than nothing: 
job. 42.6.  and that like job I may do penance in Dust and Ashes, accounting myself for such a one in thy divine presence.    

The fifth Meditation of the grievousness of Sins, by the greatness of the infinite Majesty of God, against whom they are committed.  
THis meditation, which hath most efficacy to move to perfect Contrition, and Sorrow for Sin, which proceedeth from the love of God above all things, pondering the grievousness of Sin, not only by the Baseness of the Offender, but by the Highness 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 Sin in this behalf (as S. Thomas saith) is likewise as it werean Infinite Injury.  

The first Point.  
FIrst, I am to consider the Infinite Perfections that God hath in himself, especially those against which Sin directly fighteth, and from whence it receiveth greatest deformity, and heinousness.  
1. And first of all I will ponder the Infinite Goodness of God, for the which he is highly to be beloved of all his Creatures, and if another Infinite Love were possible, it were all due unto him. And this Goodness is so great, that it is impossible to see it clearly, and not highly to love it, as the Blessed do. Now what greater mischief can there be, then to abhor, and despise so infinite Goodness: and what greater Injustice, then to Injurye with Hatred him, that is worthy of so infinite Love? O infinite goodness how have I abhorred, 
Colloquy  and despised thee! O that I never had offended thee▪ My Grief, o my God, is greater for Sin, then for all else whatsoever. For I desire to love thee above all, whatsoever else that may be beloved.  
2. Secondly, 
Note well this consideration.  I will ponder the Immensity of God together with his infinite Wisdom, by the which he is really, & truly present in every place, seeing, and contemplating all that is done: and myself am to behold myself within this Immensity full of eyes, within the which I committed all my Sins passed, and do commit those present, provoking him therewith to Indignation, Loathing, 
Abacuc. 1.13. Apoc. 3.16.  and Vomiting: for his eyes (as the Scripture saith) are so clean, that they cannot behold Sin without loathing, and his heart is so pure, that Wickedness maketh him vomit. Now what greater blindness can there be, then for me to live within the immenseness of God, and in view of the Wisdom of God, and yet for all this to Injury him with my Sins? To what greater height can the Impudency of the Slave arrive, then to tread under foot the Will, and Honour of his Lord being in his presence? And what greater audaciousness then to do all this, our Lord being powerful to chastise him as his discourtesy deserveth? O Lord how hast thou suffered me to be near thee, 
Colloquy  and in thy presence! How is it, that thou hast not annihilated this unmannered, & disloyal Slave! How is it, that thou hast not turned thine eyes from me, and vomited, and cast me out of thy mouth for ever! I am grieved to the Soul for my Impudency, and Audaciousness; and I purpose with thy grace, never more hereafter to do any thing unworthy of thy presence.  
3. Thirdly, I will ponder the Sovereign Omnipotency of God, by the which he is in all Creatures, giving them the being that they have, and concurring with them in all their works: for without this concurrence of God's Omnipotency, I can neither see, nor hear, nor speak, nor move hand, nor foot, nor understand, nor will, nor do any other thing. And consequently, when I sin, I aid myself with his Divine Omnipotency, to think, speak, or do the thing that disgusteth him: and such is his goodness, and mercy that to conserve my Liberty he denieth me not this Concurrence, nor denieth it to the Creatures of which I make use to offend him: he concurreth with my meat, that it may be savoury to my Taste, yea, even when I sin in eating it: and with the Beauty of the Creature that it may recreate my sight, although I did sin in beholding it. Then what rashness is this for me to make war against God, with the very power of God? And what doth his aid avail me, when I convert it to his Injury? O Omnipotent Goodness, 
Colloquy  how dost thou so liberally give thy concurrence to him, that so evilly abuseth it! Why dost thou not employ this Omnipotency to chastise him that makes no better profit of it! Pardon, o Lord, this boldness which hath been greater than I can imagine: for I am grieved therefore more than I can express, and yet I would that it grieved me much more. O infinite God, that showest thy Omnipotency, principally in pardoning, 
Ecclesia. in Collecta.  and having mercy on a Sinner: pardon me, and have mercy on me, and aid me that I may never more use thy infinitt power, unless it be to serve thee. And in this sort may be pondered the Attributes of the Mercy, justice, and Charity of God, & others that in the following point shall be touched.   

The second Point.  
SEcondly, I am to consider the Infinite Benefits of our Lord, and what God hath been to me, 
D. Bern. sermo 16 in Cantica.  comparing it with what I have been to him, and what an exceeding great injury it is, to offend an infinite Benefactor.  
1. First, I will ponder the benefits of my Creation, Conservation, and Governance, which include innumerable benefits belonging to the natural essence and being both of body, and Soul, and aiding to the supernatural being of Grace. And with this consideration, I will procure to be exceedingly sorrowful for having offended, my Creator, without whom I had had no being: my Conserver, without whom I could not have continued: and my Governor, without whose providence I could not live. 
Deut. 32 6.  To this end it will help much to ponder all that which Moses, said to his People, in the Canticle which he made reproaching them with their Sins, 
Deut. 32 6.  especially in these words: These things dost thou render to our Lord, thou foolish and unwise people? Is not he thy Father that hath possessed thee, and made, and created thee? God that begat thee, thou hast forsaken, and hast forgotten our Lord thy Creator, and Redeemer.  
2. Secondly, I will ponder the benefits of my Redemption: where enter the Incarnation of the eternal Word, and all the Labours, and Travails of the Life, Passion, and Death of our Lord Christ, beholding him as our Father, Pastor, Physician, Master, and Saviour. So that with my Sins I have injuried him, that holdeth all these Titles with me. And (as the Apostle saith) I have crucified JESUS Christ within me, 
Ad Heb. 6.6. & 10.29.  I have trodden upon the Son of God, I have trampled upon his blood, I have despised his examples, I have trodden underfoot his Laws, and his Precepts; and I have lived, as if no such Redemption for me had ever passed in the world. 
Colloquy  Then how is it, o my Soul that thou meltest not in Toares, having offended such a Father, such a Master, such a Pastor, and Redeemer? How is it, that thy Heart doth not cleave asunder with Grief, for having offended with thy Sins him, that died to deliver thee from them! O my Redeemer, how much grieveth it me to have offended thee? Pardon, o Lord, my offences. Wash with thy blood the spots of my Transgressions, by virtue whereof, I purpose with thy grace, no more to return to pollute myself with them.  
3. In this sort, I may ponder the benefits of my Sanctification; where entereth Baptism, and the rest of the Sacraments, especially that of Penance, and Eucharist, and the Inspirations of the holy Ghost, 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 myself, and with great astonishment to admire at myself, that I have answered so many benefits with so evil services; holding competency or sufficiency with God, he by doing me favours, and giving me great gifts: and I by doing him Injuries, and committing grievous Sins: considering that every Sin after a sort, is an Infinite Ingratitude, for being against an Infinite Benefactor, and against infinite benefits that from his hand I have received, given with infinite Love, without any merits of mine.  
To exaggerate the more the grievousness of my Sins in this respect, it shallbe good to profit myself of some Histories that make to this purpose: as of that of joseph, 
Genes. 39 9  that it seemed unto him impossible to sin with the wife of his Lord, of whom he had received so many benefits. And that of Saul, 
1. Reg. 19 6.  who though he were a cruel persecutor of David, yet he grew meek, when he heard tell the great Services that he had done him. And when he saw that David killed him not, when he had power to kill him, he had compunction, and said: Thou art juster than I, 
1. Reg. 24 18.  for thou hast done me good turns, and I have rendered thee evil. O my Soul, how canst thou sin against thy God, 
Colloquy  and Lord from whom thou hast received all the Good thou hast? O God of my Heart, how much more just art thou then I, for thou ceasest not to do me mercies, and I cease not to do thee offences! Thou having power to take away my Life, and my Being, yet dost it not; and I having no power to take away thine, yet as much as it lieth in me, I attempt to do it. Thou didst cut of the Head of the Giant, and didst break the Head of the Serpent to deliver me frem Death; and I subject myself thereunto by offending thee. Who is it that having power to kill his Enemy, killeth him not? and yet thou wilt die that he may not die. Pardon, o Lord my bestial Vnthankefullnesse, and aid me with thy abundant grace, that I may no more return to fall into so horrible a misery.   

The third Point.  
THirdly, I am to consider what motive I had to Sin: for doubtless it increaseth the greatness of the Injury, when it is done upon a very light cause, and Occasion. For why did I offend God? For a Little Wantonness of the Flesh, for a Punctillo of Honour, for a Small Interest of Wealth, for a slight pleasing of mine own Will: finally, for things most vile, that pass like Smoke, and are, as if they were not, in Comparison of God. And yet being such, for them I denied by my Works the living God, 
Ad Titum. 1.16.  and made of them to myself an Idol, and false God, esteeming them more than the true God, crucifying Christ within me, to give life unto Barrabas, which is, sin. O my Lord, 
jerem. 2.12. Colloquy  with great reason sayest thou to the Heavens, that they should be affrighted, and to the gates of Heaven that they should break, and break with amazement for two evils which thy People committed: and yet I wretched Sinner have committed them infinite times, leaving thee that art the fountain of living Water, to draw with Labour out of broken Cisterns that cannot contain Water. O Labour ill employed● O Inconsiderate Change! I left the infinite God, and the perpetual Fountain of infinite, and eternal Good, for a thing of nothing, of Temporal, and perishing Good, which like a broken Cistern, looseth unperceaveably the water that it hold, 
Gen. 25.34.  and remaineth dry. O my Soul, if the Deed of Esau seem so vile unto thee, that sold his birthright for a small Dish of Pottage: 
Ad Heb. 12.  how much more vile shall thine Bee, that sellest thy birtbright of Heaven for a little interest of Earth? He sold it to redeem his Life, and thou to sell it, incurrest Death. And if he found no place of Repentance to revoke the sale, it were very just that thou also shouldst not find it, seeing thy sin was greater than his. But set seeing that God's mercy is greater, approach unto it with Humillitye, that he may defeat by his Grace, the evil sale that thou madest by thy sin.  
Finally, in this meditation, and in the following, I am to lay fast hold on this Verity: for it is an incredible folly to believe by Faith what I believe, and yet to live in that manner that I live: that is, to believe that Sin is so evil as we have described it, and yet for all this to commit it: to believe that God is so good, and so right a justicier, and yet notwithstanding to offend him: and so in the rest.   

The fourth Point.  
THE fourth point, shall be, to break out with these Considerations into an exclamation, with an Affection vehement, and full of Amazemene; As that the Creatures have suffered me, I having so grievously offended their Creator, and Benefactor. 
Genes. 3.24.  That the Angels who are the ministers of God's justice, have not unsheathed their fiery sword against me: That they have guarded me, and been the Advocates of so wicked a man as I. That the Sun, Moon, and Stars have illumined me with their Light, and preserved me with their Influences. That the Elements, the birds of the Air, the Fishes of the Sea, the Beasts, and plants of the Earth have helped to sustain me. I confess that I deserve not the Bread I eat, nor the Water I drink, nor the air I breath: neither am. I worthy to lift up my Eyes to Heaven: I have rather deserved that flashes of fire should descend from thence to burn me like Sodom, & Gomorrha: or that the Earth should open, and swallow me alive like Dathan, & Abyron: & that new Hells should be found, and new Torments invented to chastise my grievous Sins. And seeing that the Goodness, Wisdom, immenseness, Omnipotency, Liberality, Beneficence, and charity of God have not been sufficient to bridle me; it had been Just that his justice should have appeared, to avenge the injuries done to these divine Perfections, 
Sap. 5.18  and Sovereign Benefits: and should have given Licence to all Creatures (as shallbe given at the Day of judgement) to take Vengeance on me, for the injuries that I did to the Creator, and to them, 
Colloquy  to offend him. But o my God, & my Creator, seeing that of thy Mercy thou hast thought good to suffer me, add this benefit to the former, thinking it good likewise to pardon me. Amen.    

The sixth Meditation of the grievousness of Sin, by comparison between the temporal, and eternal Pains, wherewith it is chastised.  

The first Point.  
FIrst, I am to consider the grievousness of mortal Sin by comparison, with all the pains, and miseries that are in this life, pondering that it is the cause of these temporal evils, God thereby chastizing it most justly. For proof hereof; I may run in Discourse through the exterior Goods, which we call the Goods of Fortune, and through those which belong to the Body, of the which Sin is the Destruction First, it destroyeth Riches, God depriving Sinners of them, because they abuse them: as he spoilt the Egyptians of their jewels, and the jebusites, and Canaanites of their Countries. Sin likewise destroyeth Honour, for whosoever taketh (as much as lieth in him) the honour from God, and from his Neighbour, deserveth to lose his own Honour. For this, the high priest Heli, and his Sons lost the Honour of priesthood with their life, God saying unto them, Qui contemnunt me, 
1. Reg. 2.30. 1. Reg. 13 14. & 15 23. Dan. 4.23.  erunt ignobiles; They that contemn me shallbe base. Sin destroyeth the Sceptre, and the Government: For disobedience God took from Saul the kingdom that he had given him: And Nabuchodonosor with vainglorious boasting lost his also, living seven years like a Beast, God cutting down that sightly Tree, for that his Sins deserved not that he should stand upright. And it is a just Chastisement that he should neither have Dignity, nor Command on Earth, that subjecteth not himself to the king of Earth, and of Heaven: and that he should have no pre-eminence over men, who by Sin makes himself like unto Beasts.  
Besides this, Sin destroyeth the Health, God chastizing Sinners with manifoldness, and Variety of Infirmities, and Sores from Head to Foot. 
Isai. 1.6.  For he deserveth not to have Health, that employeth it to offend him, that gave it him: and whosoever hath his Soul sick, being albe to heal it, is worthy to have his Body sick, and not to be able to eure it: as the Lame man that in eight, 
joan. 5.2  and thirty years could not be healed in the Probatiea pond, where others were healed.  
Sin taketh away Content, and Alacrity, causing a mortal Sadness, which drieth the bones, giveth a Life worse than Death itself: 
Thren. 3.15.  Like unto the City that said, God hath filled me with bitterness, and made me drunk with Wormewod. Or as the miserable king Antiochus that said: 
1. Mach. 6.11. & 2. Mach. 9.11.  To how much Tribulation, and to what Waves of Sadness am I come, I that was merry, and beloved in my kingdom!  
Sin taketh away Life, procuring Death by a thousand disastrous means: 
Exod. 12 29. & 14 27.  for the Sins of Pharaoh, and his kingdom, an Angel killed in one night all the first begotten, and another day drowned his Army of innumerable men. And another Angel in the Camp of Senacherib, 
4. Reg. 19 35. Exod. 32 28. Levit 10.2. Num. 11.33. 2. Reg. 24.13.  killed one hundred fourscore and five thousand men, and many Israelites perished in the Deserts with diverse strange kinds of Death.  
Finally Sin causeth those three terrible evils that were offered to David, to choose one of them in punishment of his Offence, Famine, War, and Pestilence, with the which innumerable men perish with exceeding great misery, and rage. For Sin likewise come Earthquakes, Tempests at Sea, Deluges, Fires, Lightnings, hail, storms and other such chastisements: for as Sin is the Injury of the universal Creator, all the Creatures are Instruments of his Vengeance.  
Then I will apply all this to myself, beholding my evils, and miseries, and I shall understand, that they have all come upon me justly for my Sins, that I may know, and see by Experience, (as Ierem●e saith) how evil, 
jerem. 2.19.  and bitter it is to forsake God, and not to fear him. And so from the horror which I have of these pains, I shall extract a horror of my Sins, saying to myself: Seeing thou art so much afraid of temporal miseries, 
Colloquy  why art thou not afraid of Sin which is the cause thereof? If thou tremblest at Poverty, and Dishonour, why tremblest thou not at Sin, from whence they both proceed? And if thou fliest the sickness of the body, why fliest thou not the sickness of the Soul: seeing that ends with a temporal Death, but this hath a Death everlasting? O eternal God illuminate me with thy Sovereign Light, that through the fear I conceive of the evils of the body, I may learn to feel the evils of the Soul.   

The second Point.  
SEcondly, I am to consider that Sin is an evil incomparably greater, than all the temporal evils that have been spoken of, and that with them we cannot pay the least part of the pain, that one only mortal Sin deserveth: pondering some manifest reasons of this Verity alleged by the Saints.  
1. The first, for that all the evils that have been spoken of, deprive of Goods created, which are very much limited; 
Ex D. Th. 1. p. q. 48. ar. 6. Luc. 18.19.  but Sin depriveth of an Infinite good, which is God. And as God only is for Excellency called Good, because the other things created, though they have some goodness, yet being compared with that of God, it is as it were nothing: so Sin only may be called absolutely evil, and the malice of other miseries is as if it were not, in Compatison thereof; nor all together are sufficient to impose upon me the title of evil, 
D. Dionis c. 4. de divinis nominibus.  if I be without Sin: for by Sin only I shall be evil, though I be exempt from all other miseries.  
From hence it is, that if all the pains of this Life were joined together in me, Poverty, Dishonour, Sickness, Dolour, Heaviness, and Persecution, with all the Torments that the Martyrs have endured, yet they equal not the misery of one mortal Sin: and I should willingly offer myself to suffer them all, rather than to commit one. In Imitation of that renowned Martyr Machabean, who answered those that menaced him with grievous Torments, 
2. Mach. 6.23.  if he would not break one Commandment of God's Law, Praemitti se velle in infernum, That he would rather suffer himself first to be sent into Hell: that is, That he would rather suffer himself to be killed, and cut in pieces, and to sink a thousand degrees under ground with terrible Dolours, and Ignominies, then to commit such a sin. 
Colloquy  O most glorious Martyrs that offered yourselves to sustain such horrible Torments, rather than to commit one only Sin, willing rather to lose your Lives, then to admit an offence, though but for an Instant: beseech your eternal, and Sove, ●igne king, to grant me such charity, and Fortitude, that to fly from Sin, I may little esteem any Pain whatsoever.  
In confirmation hereof, I will ponder that the evil of Sin so far exceedeth the evil of Pain, that God our Lord, though he be infinitely good, may be the Author, and cause of any pain whatsoever; 
Amos. 3.6.  nay rather (as the Prophet Amos said) there is no evil of these in the City, which God hath not done; for this doth not make him evil, neither is it contrary to his Goodness: but it is Impossible that he should be the author, or cause of the least Sin whatsoever. for that should be contrary to his Goodness, which (as the Prophet Abacuch saith) cannot look upon wickedness, 
Abac. 1.13.  as approving it, or delighting in it.  
And by the same reason, God becoming man, might take upon himself all the evils whatsoever of Pain only, 
D. Tho. 3. p q. 14 & 15.  that were in the World; but it is Impossible that in him should be found any evil of Sin, and Christ our Lord would have offered himself to suffer all the Torments, and Dishonours that he endured, and others much greater if it were necessary, only not to commit one Sin: in Imitation of whom I am to do the like, being exceeding sorrowful for the Sin wherein I have hitherto lived. O most pure God, 
Colloquy  that being free from Sins, and from Pains, taking our nature upon thee, didst charge thyself with pains, to discover the Detestation thou hast of Sins, load me here with Torments, so thou for ever free me from Sins.  
From hence proceedeth another third Reason, 
D. Th. 1. p. q. 48. art. 6. in Sed contra.  which manifestly declareth the grievousness of sin. For God our Lord of his Infinite Wisdom, ordained the evils of this Life, for the medicine of sin. And seeing no wise Physician doth do any very great evil, to cure another that is little, it is a sign that all these miseries are less evil than sin. And therefore with great reason our most merciful Saviour, and Physician Christ JESUS, would suffer such terrible pains in his Passion, and Death, to deliver us from our Sins, and yet, were they much greater than they were, they were not equal with our Sins, nor would they serve to redeem them, nor to cure them, had not the Person that suffered them been of Infinite Dignity, and Sanctity. From whence I will draw a great horror of so terrible an Infirmity, for whose cure are ordained so bitter syrups, and putges. And withal great patience in my Afflictions, considering that how great soever they be, they are incomparably less than my Sins, saying as it in written in job: Peccavi, & vere deliqui, 
Colloquy. job. 33.27.  & ut eram dignus non recepi. I have sinned, and in deed I have offended, and as I was worthy I have not received, the punishment due to my sin. O Heavenly Physician that well, knowest the grievousness of my Sores, burn, and cut here, and spare not so thou cure me of them.   

The third Point.  
THirdly, I am to consider the grievousness of Sin by Comparison with the pains eternal, pondering First, That mortal Sin is so great an evil, that having caused, (as hath been said) all the evils of this life, yet as if it had done nothing, causeth also the eternal evils of the other Life, God chastizing therewith the Sinner, that remaineth in his Sin, as if in this Life he had received no chastisement at all. So that neither the ten plagues of Egypt, nor the fire of Sodom, nor the Tribulations of unhappy jerusalem, nor the pains that Sinners, Rebels to God, do suffer here, are put in account to lighten the chastisements of Hell, which shallbe as great, as if here they had suffered no others at all. And so, as making no reckoning of them, 
Nahum. 1.  saith the Prophet Nahum, that God punisheth not one thing twice, because the Punishment of this Life, is as if it were not; or is (as S. 
Lib. 13. Moral. cap. 13.  Gregory saith) the beginning of the eternal.  
Secondly, I will ponder the reason of this most just rigour. For as Sin is an infinite Injury, (as hath been said) and all the Pains of this Life are finite, it is not sufficiently punished with them, if there succeed not others that have some infinity, as those of Hell have for two respects. First, for being eternal, and having no end in their continuation. Secondly, because they deprive of an Infinite Benefit, 
In id Ps. 49. ignis in conspectu eius exardescet.  which is the Sight of God, for ever. Whereupon saith S. Augustine, Although there should be no day of general judgement for Sinners; and though throughout all eternity they should live with abundance of Delights, without fear of Punishment, yet only for this, that they should for ever want the happy beholding of God, they should bitterly lament, for it is not possible for a man, that hath a lively Faith of what God is, to imagine any pain, that is equal hereunto: Quia haec amantibus paena est, non contemnentibus. This pain they feel which love, not they which despise it. And for that few feel it in this Life, therefore another of most terrible fire is threatened, which is felt much: in comparison of which, the pains here are so light, as if they were no pains at all. Then why shall not I tremble to continue a rebel in Sin, deserving that God should punish me with double Tribulation, 
jer. 17.18. Colloquy  & should break me with a double breaking, this Temporal Punishment being but a Scratch, and a beginning of the eternal? O infinite God, deliver me from this Rebellion, that I fall not into so great a misery.   

The fourth Point.  
LAstly, I will consider the extremest that may be truly said of Sin, which is, that though the evils of pain only which are suffered in Hell, are so terrible; yet it is Incomparably a greater evil than all they. In such sort, that if one man should suffer the pains of Hell without Sin, and another should have but one mortal Sin only; this last should be more evil, and miserable than the other. And if all the pains of Hell devoid of Sin were put on one side; & on the other side one mortal Sin only, 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 throw myself into Hell, then to commit only one mortal sin. And with holy Eleazar I would say, Praemitti velle in infernum, That I would rather enter into Hell itself without Sin, then remain with Sin in the World: for the Death of Sin, (saith the Wiseman) is most wicked and the worst that may be, 
Eccle. 28 25. Colloquy  Et utilis potius Inferus quam illa: The grave, yea & Hell itself, as touching pain, is more profitable than it. O Infinite God settle this Truth in my Heart, that I may fear Sin much more than Hell, seeing in truth there is no worse hell, then to be in sin. O my Soul bewail bitterly thy Sins, not only for Hell, which thou hast deserved, but much more for the great evil, thou hast committed against God. Cease presently to Sin, that God may not strike thee with a cruel chastisement, and with the stripe of an Enemy, 
jer. 30.14.  permitting thee to wax obdurate in thy Sins, to chastise thee with never ending pains.  
Concerning this last Ponderation, it is to be considered, that it is not set down because it is needful to make this Comparison; For Hell is never without Sin; neither can there be any case, wherein Hell may be chosen, not to commit a Sin: but only that hereby we may see how great an evil Sin is, and how worthy it is to be much more extremely abhorred then Hell, yea, allbeeit there were no Hell at all. Whereupon S. Ambrose saith, 
Lib. 3. the office c. 4. & 5.  That there is no pain more grievous than the Wound of Conscience, nor no judgement more rigorous than the Domestical, where with every one judgeth himself guilty. And though the Just man (saith he) had Gyges' ring, with the which he might do what he would Invisible, yet would he not Sin: for he departeth not from Sin for fear of Punishment, but for the horror of Wickedness, and Love of Virtue.  
That which in this meditation hath been declared in general, shall more manifestly be seen by that, which shallbe declared particularly in the ensuing of the Last things of man, and in the special Punishments that correspond to the seven deadly Sins.    

Meditations of our last things, to move us to a Detestation of Sins.  
THE meditations of the last things of man, which are Death, and the Grave; judgement particular, and Universal; Hell; Purgatory and Glory, are of most efficacy to move us to a Detestation of our Sins, and to an effectual Resolution never more to return unto them. Hereupon said the Ecclesiasticus, 
Eccles. 7.40. Deut. 32 29.  In all thy works remember thy last ends, and thou shalt not Sin forever. And for the same reason said Moses to his People: O that they were wise, and understood, and would provide for their Last things: giving to understand, That our true Wisdom, Understanding, and Providence consisteth in well meditating, and ruminating those things, which are to happen to us in the end of ou● Life, and to be provided therefore. And especially the meditation of Death, (as Experience teacheth us) is very profitable for all those, that walk in any of the three ways, Purgative, Illuminative, and Vnitive; wherein all men ought often to exercise themselves, though with different ends. The Principiants, to purge themselves of their Sins, before Death assail them, and take them unprovided. The Proficients, to make haste to store up Virtues, seeing the Time of meriting is very short, and Death cuts it of on a sudden. The Perfect, to despise all things created, with a Desire to unite themselves by Love with their Creator: And therefore we will point out Considerations that may profit all, but most especially those that aid to the end of the Purgatine Life, whereof at this time we entreat.   

The seventh Meditation of the Properties of Death.  
IN this meditation we will consider some Properties of Death, and what ends our Lord pretended in them for our Profit, reducing them to three, which are the most Principal.  

The first Point.  
THe first Property of Death is, to be most Certain, 
Ad Heb. 9.27.  from the which none can escape in the time that God hath determined.  
1. Wherein we are to ponder first; That God our Lord from all eternity hath determined the years of our Life, 
Psal. 38.6.  and assigned the month, the Day, and Hour wherein every one is to die, so that it is Impossible (sayeth job) to pass one minute thereof: 
job. 14.5  neither is there any King, nor Monarch that can add to himself, nor to any other one moment of Life, above that which God hath determined. So that as I entered into the World the same Day that God would, and not before; so shall I depart out of the World, the same Day that God will, and not afterwards. That by this I may Understand, that what day soever I live, I receive it of Grace, and that those I have lived, have been of grace: for our Lord might have assigned me a shorter time of Life, as he assigned to others, that died in their Mother's womb, or in their Infancy. And seeing my Life so dependeth upon God, there is just cause why I should spend all the time thereof, in his Service that gave it me, holding it for a great Ingratitude, to employ one only moment to offend him.  
2. Secondly, I am to consider, that God our Lord in this his Decree, shortened, or enlarged the days that some men, according to their natural Complezion, might have lived, for the secret ends of his sovereign Providence. For to some, either for their own prayers, or for the prayers of other Saints, he enlarged the days of their Life; as to king Ezechias he added fifteen years, 
4. Reg. 20.6.  because with Tears he required it. And the like hath succeeded to the Dead, who miraculously have been razed to Life. To some others he shorteneth the days of their life, for one of two ends: either for their Salvation, 
Sap. 4.11  cutting them off (as the Wiseman saith) in their youth, lest Malice should change their understanding, or lest fiction might deceive their Soul. Or contrarily to punish their grievous Sins, and to stop their passages, that they might not make an addition of greater. 
Psal. 54.24.  Whereupon David said. That the men of Blood, that is, men very wicked and cruel, shall not live half their days. And sometimes he shorteneth them for Sins that seem but light, 
3. Reg. 13 19  as it happened to the Prophet, who being beguiled by another, did eat in the place, where God had commanded him that he should not eat. Out of all this I will extract a firm Resolution, so to order the days of my Life, that God shorten them not for my Sins, saying with David. 
Psal. 101 25.  Call me not back, o Lord in the half of my days by a sudden Death but remember that thy years are eternal, and have compassion of mine that are few.   

The second Point.  
THE second Property of Death is, that concerning the Day, Place, & Manner it is most secretly hidden from all men, & manifest only to God. 1. In the which I will ponder first, that we are not able to know the Day, nor the Hour wherein we are to die; neither the Place, nor the Occasion, nor Seas on wherein Death may attach us, nor the manner how we are to die whither its hall be with a natural Death, by Sickness, & by what kind of Sickness: or whither it shallbe with a violent Death, by Fire, or Water: by the hands of men, or by Beasts: or by some Lightning, or by the tile of a houset, hat may fall down upon us. This only we know, that Death shall come suddenly, or Sickness, and the Occasion thereof: and that when a man is most careless, 
Luo. 12.39. 1. Ad Thes. 5.2 Apoc. 16.15.  it comes like a Thief in the night to scale his house, and rob him of his Wealth. So (saith Christ our Lord) shall the Son of man come to scale your house, which is the body, and to rob, and sack the Soul of it, and to give judgement thereof.  
2. Secondly, I will consider what ends our Lord had in this plot of his Providence, that is to say, to oblige us to be always watchful, 
Eccles. 9.2.  fearing this hour, providing ourselves for it, doing penance for our Sins before Death seize upon us, and making haste to merit, 
joan. 12.35.  and to labour before our light be ended, lest the Candle die suddenly, and we remain in the Dark. This Christ our Lord concluded in his Parables concerning this matter. Sometimes he said. 
Matt. 25 13. Matt. 24 42. Luc. 12.40.  Vigilate, qnia nescitis diem noque horam: Watch daily, and hourly, because you know not the day, nor the hour of your Death. Other sometimes he said: Watch, because you know not what hour your Lord will come: and be you ready, for at what hour you think not, the Son of man will come. With these words I will often exhort myself, saying: Gird thy body with the mortification of thy vices, and passions: and take in thy hands the burning torches of Virtues, and good works, and be always watchful expecting the coming of Christ, for he shall come when thou least thinkest of it, and that hour wherein thou are most forgetful, shallbe peradventure the hour that he hath assigned, and if he find thee not well provided, thou wilt be miserably deceived.  
3. Thirdly, I will ponder that all sudden unexpected Deaths that have happened, and daily do happen, are remembrances of this Verity given me by our Lord, that I may fear, and prepare myself; for Death that striketh every man, may likewise strike me. And therefore when I see, or hear say, That some die suddenly by the sword, some by the hands of their Enemies; and other some lying down to sleep in good health, slept the last sleep of Death: out of all this, I am to draw fear, and advise: for that it may possibly happen, that such a kind of Sudden Death shall light upon me.  
4. Whereupon I am deeply to consider, that any mortal Sin whatsoever, if I do not penance for it, deserveth that God's justice should chastise me with this Death, as Christ our Lord advertised to the purpose, in two like cases, that happened in his time: the one, That Pilate killed suddenly certain Galileans: the other, 
Lue. 13.2.  That the Tower of Siloe fell upon eighteen men: think you (saith he) that these men were the greatest Sinners of Galiley, or jerusalem? Non, dico vobu: sed nisi poenitentiam habueritis, omnes similiter peribitis. No, I say unto you, for this hath happened that you may understand, that unless you do Penance, you shall all likewise perish: as if he should say: When you see any die suddenly, and of a disastrous Death, be not vainly secure, saying: This happened unto them, because they were great Sinners: for verily I say unto you, that what Sinner soever he be, though he be not so great, if he do not I enance, he is worthy of Punishment, and shall perish, as these perished. Then if this be truth, as indeed it is, why do not I tremble to live one hour in mortal Sin, in what sort soever it be? Who can secure me that the Punishment shall not fall upon me, that I so justly have deserved? Who hath excepted me from this general threatening, that Christ our God menaceth to all Sinners? 
Eccles. 30 24.  O miserable Sinner, be merciful to thine own Soul, and endeavour to appease God with Penance, before so horrible misery light suddenly upon thee.   

The third Point.  
THe third Property of Death, 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 die once, whereupon it ensueth, that the hurt, and error of an evil Death, being the worst of all hurts, is irremediable throughout all eternity: as likewise to die a good Death, is throughout all eternity durable. So that if I once die in mortal Sin, there is no means to remedy this hurt. For (as Solomon saith) If the tree shall fall, 
Eccles. 11 3.  when it is cut, to the South, or to the North, in what place soever it shall fall, there shall it be.  
If by obstinacy in Sin it falleth to the North of Hell, there is no remedy to recover grace, nor to escape from pain. But, if by perseverance in Grace, it falleth to the South of Heaven, there is no fear of returning again to Sin, nor of the loss of Glory. With the lively consideration of this, and of the former Verities, I am on the one side to be astonished at myself, that believing this with such certainty of Faith, I do yet live so careless of my Salvation, and so forgetful in a matter, that so much importeth me: And on the other side to animate myself to procure, with greatest speed Penance, and Amendment of Life, and fervency therein, humbly beseeching our Lord 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 Heaven. And with all, I will examine (as S. Bern. saith) to what side I should fall, 
Serm. 49 paruorum.  if God should now cut me off, and will endeavour to assure my good Success, doing fruits worthy of true Repentance, with the which the Tree inclineth to the part of Glory, and being then cut off, shallbe transplanted therein.  
The experienced Deceits that men suffer concerning these three Verities, that have been declared, shallbe set down in the twelfth Meditation.    

The eight Meditation, of those things that cause Anguish, and Affliction to the Man that is near his Death.  
THose things that may cause me great Affliction, and Anguish at the hour of Death, may be reduced to three ranks: Some passed, others present, and others to come. And to have the more feeling hereof, I am to present unto myself that hour, as if I were in my bed, forsaken by the Physicians, and without hope of Life: which is not difficult to persuade, for it is possible that while I am saying, or reading, or thinking upon this, I want no more but one day of my Life: and seeing that one day must be the last day, I may imagine that it is this present day.  

The first Point.  
FIrst, I will consider the great Anguish, and Affliction, which the remembrance of all things that are passed, will cause me, running through the most principal.  
1. First, I shallbe greatly afflicted with the remembrance of my forepast Sins, and of all the Liberties, Carnallities, Revenges, Ambitions, and Covetousnesses that I have had in the course of my Life. Also, of the slackness in the Service of God, the negligences, and Omissions, & all the rest of my Sins that have not been much bewailed, and amended. I am to imagine that there is at that instant an Army made of all my Sins, like as of Bulls, 
Psal. 21.13.  Lions, Tigers, & other savage Beasts, that rend in pieces my Heart: or like an Army of terrible Worms that gnaw, and bite my Conscience, and neither the Riches, nor Pleasures that I enjoyed, can avail me to close up their cruel mouths: for the delight of Sin being passed, there remaineth nothing but the sharpness of pain: and seeing I drank the sweet wine of sensual Pleasures, 
Psal. 74.9.  I am forced to drink the bitterness of their Lees. Then shallbe fullfilled what David saith: 
Psal. 17.5.  The Sorrows of Death have encompassed me, and the torrents of iniquity have troubled me: the sorrows of Hell have compassed me on all sides, the snares of Death have prevented me unawares. O what bitter Dolours! O what furious Torrents! O what pinching Snares shall these bee● from the which mine own forces are so far from being able to deliver me, that I shall hardly know how to make any use of them: for the bitterness of these Dolours will provoke me to Distrust: the vehement fury of these Rivers will trouble my judgement: and the straightness of these snares, will pinch my Throat, that I may not ask pardon of my Sins: 
Colloquy  the Devil making use of all this, that I may have no issue out of them. O my Soul, bewail, and confess well thy Sins in thy life, that they may not disquiet, 
Eccles. 5.4.  nor torment thee in thy Death. Say not, I have sinned, and what sorrowful thing hath changed to me? for thy joy shall soon pass away, and the stroke of Sorrow shall come. Lose not absolutely the fear of Sin, which thou supposest to be pardoned, least that Sin bud out at thy Death, which thou bewayledst but evilly in thy Life. These, and such other advises which Ecclestasticus noteth in his fifth Chapter, I am to collect from this Consideration, with a Resolved mind to begin presently to put them in practise.  
2. Secondly, I will ponder, how at that Instant I shall not only be tormented, and afflicted with the remembrance of my Sins, but also with the loss of the time that I had, to negotiate a business so Important as that of my Salvation, and with letting slip many occasions that God offered me to that end. Then shall I desire but one day of those many, which now I lose in sleeping, playing, and talking for pastime, and recreation, and it shall not be granted me. Then it shall afflict me, that I have not frequented the holy Sacraments, nor the exercises of Prayer: that I have not answered divine Inspirations, nor heard Sermons, nor exercised works of Penance: that I have not given alms to the poor, to gain friends to receive me in the eternal habitations, & that I have not been devoted to the Saints, that in that narrow straight they may be my mediators, and Advocates. Then shall I make great Resolutions to do that which when I might, I did not, desiring to live to accomplish them; and all peradventure without profit, like those of the wretched king Antiochus the cruel Persecutor of the Jews, who being at the point of Death, though he made great promises, and prayers unto God; 
1. Mach. 6.12. 2. Mach. 9.13.  yet saith the Scripture, That this wicked man prayed to our Lord, of whom he was not to obtain mercy; not that mercy was wanting to God, but for that there was wanting to this Wretch a true disposition to receive it: for all those Resolutions of his, sprung merely from servile Fear, and were but to wrest out his bodily Health, as if he could deceive God, as he deceived men.  
From this Consideration I am to collect, that the hour of Death, is the hour of unbeguiling, in in the which I shall judge of all things differently from what I do now: 
Eccles. cap. 11.8  holding (as the Ecclesiastes saith) for Vanity that, which before I held for Wisdom; and contrarily holding for Wisdom, that which before I esteemed as Vanity. And therefore the truest Wisdom is, to resolve effectually upon that, which then I would do, and forthwith to accomplish it. For the ordinary Law is, that he that liveth well, dieth well: and he that liveth very evilly, seldom happeneth to die well: And especially I will make a full Resolution, to lose no jot of Time, nor to let slip any occasion of my profit, 
Eccles. 14 14.  remembering that of Ecclesiasticus: Be not defrauded of the good day, and let not a little portion of a good gift overpass thee, but make thy Profit of all, to the Glory of him that giveth it thee.   

The second Point.  
SEcondly, I will consider the great affliction, that my Soul shall feel in leaving all things present, if I possess them with an evil Conscience, 
Psal. 48.18.  or with a disordinate Affection: whereupon I am to persuade myself, that in that hour, perforce, and in spite of my teeth, I am to leave three sorts of things.  
1. First, I am to leave the Riches, Dignities, Offices, Delicacies, and Possessions, that I had, and shall not be able to carry any thing with me: And the more goods I have, the more bitter it willbee to leave them. For Death (saith Ecclesiasticus) is very bitter to him that hath peace with Riches, 
Eccles. 41 1.  and Dignities, and is desirous to live, to enjoy them longer: and the Sins he committed in procuring, and in abusing them, shall augment this bitterness, God's justice so ordaining it, that those things which in their life were the Instruments of their vicious Delights, should in their Death be their Executioners, and Tormentors: Then shallbe fulfiled that which is written in job of a Sinner, His bread in his belly, 
job. 20.14.  which he did eat with much Savour, suallbee turned into the gall of Asps within him, the riches that he hath devoured, he shall vomit out, and God shall draw them forth out of his belly: He shall suck the Head of the Asps, and the Viper's Tongue shall kill him: that is to say, his Delights shallbe turned into Gall, his Riches shall make him disgorge: but he shall neither have Courage to dispose of them, nor to leave them, until Death take them away by force, the Serpents, and Vipers of Hell tormenting him, for having gotten, and possessed them with sin.  
Secondly, in that hour I must forcibly depart from my Parents, and Brethren; friends, and Acquaintance, and from all those that I love, whither it be with a natural Love, or with a Lawful, or unlawful Love. 
D. Greg. 1. moral. 13.  And as we leave not without grief, what we possessed with Love: and by how much the greater the Love is, wherewith it is possessed, so much the greater grief is felt in abandoning it: exceeding great will the Sorrow be, that I shall feel to depart from so many persons, and things, that are so fastened to my Heart. And in these anguishs I shall say with that other king: Siccine separat amara mors? Doth bitter Death thus separate? 
1. Reg 15 32.  Is it possible that I should leave those whom I so love? And shall I never more see them, nor enjoy them? O cruel Death, how much dost thou exasperate my Heart, depriving me with such Sorrow, of what I possessed with such joy?  
3. Lastly, in that hour my Soul is to depart from my Body, with whom it hath held so strict, and ancient Amity: and consequently it is to depart from this World, and from all things therein contained, without hope for ever again to see, hear, taste, or touch them. And if the Love I bear to my Body, to my Life, and to the other things of this visible world, be a disordinate Love, of force I must needs feel exceeding great grief to depart from them: which I may easily make experience of, by that sensible feeling I have, when they take from me my Wealth, my Honour, and Fame; or exile me from my Country, and force me to live from my friends, like a Pilgrim among Strangers; or cut of some member of my Body. For all this together in a troup succeed in Death, after another, and a more painful manner, which is without hope ever to return again to possess it in this Life.  
In every one of these three Considerations pondering a while what is to be noted, I will enter into myself, & examine whither I carry a disordinate Love to any of these things repeated; which if I find that I do, I will endeavour to unroote it with the force of this consideration, and with the exercise of Mortification: for this is to die in life, and with profit taking as it were by the hand Death, 
Sap. 3.1.  so not to feel Death, as Religious men do that abandon all things for Christ our Lord; whom I am to beseech to aid me herein, saying unto him. 
Colloquy  O eternal God in whose hand the Souls of the Just are, and under whose Protection the Torment of Death doth not touch them, take from my Soul the disordinate Love of all visible things, that in departing from them, it may have no feeling of Torment. O my Soul, if thou desirest that these three bitternesses of Death should not touch thee, Love not those things that Death can take from thee; for if thou possessed them not with Love, thou shalt leave them in Death without Dolour, or grief.  
I am likewise to ponder in these considerations, how great a madness it is to offend God, and to endanger my eternal Salvation, for things that I am so soon to abandon, resolving valourously with myself, presently to avoid any person, or thing whatsoever, that may expose me to this peril, dying to it, rather than for its cause, to die to God, and separating it from me, rather than it should separate me from God. 
Matt. 10 34. Luc. 12.51. Colloquy  Seeing for this said our Saviour Christ, that he came to send the sword, and Division upon Earth, separating from men all Persons, and Things, that might hinder their Salvation. O sweet Redeemer, put forthwith into my hand the sword of Mortification, that I may separate from me, whatsoever might separate me from thee, dying to all that is created, to live to thee my Creator, world without end. Amen.   

The third Point.  
THirdly, I am to consider the great Affliction, and Anguish that the fear of the Account I am to make with God, and of the rigorous judgement whereinto I am to enter, will cause me at that hour: as also that I know not the Sentence that shallbe pronounced in the business of my Salvation.  
Wherein I am to ponder the dreadefullnesse of this fear for three causes. First, for that the evil that is feared is the Supreme of all evils; yea it is an eternal evil, and remediless, and I am now at the gates thereof. Secondly, for that the Sentence which is to be given is definitive, and irrevocable, and at the Instant is to be executed without resistance. Thirdly, for that the cause on my side is very doubtful, because the Sin that I committed is apparent to me, but not the true Penance that I did: and my Conscience accuseth me to have offended the judge, but I know not whither I have appeased him. 
Eccl. 9.1. 1. Cor. 4.3.  For no man knoweth whither he be worthy of Hatzed, or Love, and though I find no Sins in myself, yet it may be that God will find them. For all these Causes, the fear will at that time be most terrible. For if those that have a Suit in any weighty business, wherein all their Wealth, their Honour, or Life is Interessed, have very great fear the day that they expect the Sentence: how much greater fear shall I have, when I am neete the day, wherein the definitive Sentence is to be given of my Salvation, or Damnation? And if the greatest Saints are then afraid, how much more shall I fear, that am a miserable Sinner?  
This Anguish, and Fear useth to be augmented by the craft, 
Apoc. c. 12.12.  and Subtletye of the Devil, who in that hour tempteth most furiously, because he seethe, he hath but a little time remaining: and therefore he stirreth up greatly all that may provoke to Desperation, he excessively aggravateth our Sins, and exaggerateth the rigour of God's justice against them. He will tell me, that he that lived evil, must not die well; and that he that laid not hold on God's mercy, must fall into the hands of his justice. 
1. Petr. 4.18.  And if the Just man shall hardly be saved, what shall become of the wicked, and the Sinner? And as he is a Liar, and the Father of Lies, and a false Accuser of men, if God tie not his hands, & limit his Power, he will set before me a thousand false Imaginations, and accusations, with Cozenages, & horrid Visages to trouble me, and to make me sweat with agony, and to pass greater Anguishes than those of Death itself.  
These are the fears that in that last trance shlal afflict me, if I provide me not in time to hinder their Vehemency, which I am to do by entering into myself, and considering, if Death should now attach me, what it is that would give me greatest terror, and devising how to remedy that in time. And if I would not that Death should seize upon me in the present estate that I am in, I am to endeavour presently to get out of it; for it is neither lawful nor secure to live in an Estate, wherein I would not die.  
I will conclude this Meditation, setting before mine Eyes Christ our Lord, naked, and nailed to the Cross at the Instant of giving up the ghost, and I will with great fervency beseech him, that by his Death he will grant me a good Death, and that if the Devil come to my Death, as he came to his, that he would deliver me from him, and grant me so assured a Confidence, that like him, I may say in that hour; 
Psal. 118 109. Colloquy  Father into thy hands I commend my Spirit. O morcifull Father, my Soul is yet in my own hands, but ready to fly out of them, and in peril to fall into the hands of her Enemies. O do thou receive her into thine, that the work of thy hands, for the which they were nailed to the Cross, may not he destroyed. I offer myself to imitate in this life thy poverty, and nakedness, that in Death thy hands may receive me, and may carry me with them, to the repose of thy Glory. Amen.  
We may likewise make Speeches, and Prayers to our blessed Lady the Virgin, and to the Angel of our guard, and other Saints, requiring their favour for that hour; for while we live we negotiate that, which should aid us at that Instant.  
To this purpose we shall make our profit of a manner of preparation to die well, which shallbe put in the fourth part in the fifth and first meditation, collected from what Christ our Saviour, did at his Death: as likewise of what shallbe said in the fifth part, in the thirteth and fourth meditation concerning the glorious passage of our blessed Lady.    

The ninth Meditation of the particular judgement that is made of the Soul in the Instant of Death. 
D. Th. 3. p. q. 59 art. 5.   
IN this meditation I am to presuppose that Verity of our Faith, 
2. Cor. 5.10. Ad Rom. 14.10.  that all men (as S. Paul saith) are to be presented before the Tribunal of Christ, that every one may give a reason of all that he hath done, either good, or evil, while he lived in this Body: 
Ad Heb. 9.27.  and this judgement is made Invisibly after Death: for that Statutum est omnibus hominibus semel mori, & post hoc judicium. It is the Infallible Decree of God, that all men shall die, & then followeth judgement, from the which, as from Death, no man shall escape.  
Before this Tribunal of Christ I am to present myself in Prayer, Imagining this Sovereign judge seated on a Throne of fire, 
Daniel. 7 9  as Daniel saw him, to represent the terribleness of his Wrath against the wicked; or in a most pure white Throne of most resplendent light, 
Apoc. 20 11.  as S. john saw him, to represent his infinite wisdom, and Purity, and his clemency towards the good. And of both these figures I may make my profit, as in the following point shallbe seen.  

The first Point.  
FIrst, are to be considered the persons assistants at this judgement, regarding the qualities, and semblances of each one of them: These are four at the least.  
1 The first, is the Soul that is to be judged, the which shall stand alone, naked, without her Body, and all visible things, clothed only with her works. For albeit at the time of Death there be present many kinsfolk, and many religious Persons, yet in that Instant that it issueth out of the body, there is none of them can bear it company, nor favour it. As desolate shallbe the Soul of a King, as that of a Clown; of a rich Man, as of a poor man: of a learned man, as of an Idiot: for Dignities, & Riches remain here; and though it carry with it its Sciences, there is no account made of them, but of Works: 
Apoc. 14.13.  whereby I shall see what a great Inconsideration it is, to procure with so much solicitude that, which cannot help me in that conflict, and to lose that, which most of all Importeth me.  
2. 
Zach. 3.1 Psal. 108 6. D. Greg. hom. 39 in evangelia.  On either side of the Soul (as is collected out of holy Scripture) shall stand at least the Angel Guardian, and the Devil with different semblances, accordingly as they suspect what is like to succeed. I may Imagine that on the right hand of the wicked, the Devil stands very cheerful for the pray that he expecteth: and the Angel on the left hand with a sad semblance for the loss that he feareth. But contrarily it shallbe in the good, yet always the Devil willbee there, with his fierce, and horrid Semblance.  
3. The fourth Person is the judge, which is God himself, who is to give this judgement invisibly, allbeeit he will give tokens of his preseence, Imprinting in the wicked terrible fear, and horror; and in the good, peace, and consolation. For as he is infinitely wise, he cannot deceive himself in judgement, as he is absolutely good, he cannot wrest justice: as he is Omnipotent, no man can resist his Sentence: and as he is the Supreme judge, there is from his Tribunal no Appeal, nor Supplication; his Sentence is always definitive, and Irrevocable: for all that may be seen in this process, he seethe, and comprehendeth it at first sight, so that a review is superfluous.  
Pondering these things, I will Imagine that my Soul stands to be judged before the Tribunal of so upright a judge, as God our Lord is. And considering a while my Sins, to move me to fear, I will behold the judge in Indignation against me with a severe countenance, and an inexorable mind. And I will behold Satan standing on my right side, full of Content, and as it were victorious, applying to myself that which the royal Prophet David saith: 
Psal. 108 6.  Appoint a Sinner over him, and let the Devil stand on his right hand, when he is judged, let him come forth condemned, and let his prayer that he maketh, be turned into sin. Another while to move myself to Confidence, I will behold the judge gentile towards me with an amiable, and pleasing Countenance; and on my right side my Angel Guardian, cheerful for my Victory, Imagining that he is saying in my favour against the Devil, that which the Prophet Zacharie repeateth: 
Zach. 3.2  Our Lord rebuke thee, o Satan, our Lord rebuke thee, Is not perhaps this poor wretch, a coal pulled out of the fire that it might not be burned? Then what wilt thou? O most lust judge, 
Colloquy  and most merciful Father, I confess that I am through my Sins a black, and filthy Cole, and half burnt with the fire of my passions, wash me, o Lord, and whiten me with the living water of thy grace, and therewith quench this fire, that burneth me, that in the day of account the Devil may leave me, the Angel may protect me, thy mercy may receive me, and thy justice may crown me. Amen.   

The second Point.  
SEcondly, I am to consider the Time, and Place, 
S. joan. Clima. cousin cap. 7 S. Greg. 4. dialog. cap. 37.  wherein this judgement is to be done.  
1. The time is the Instant of Death: for allbeeit that by the special dispensation of God, it hath been seen to begin visibly a little before Death, in sundry cases that have happened for our example: yet ordinarily it is done invisibly, in the very Instant that the Soul leaves to Inform the Body without any delay. And in that very moment the whole judgement is concluded, the accusation is made and the Sentence is given, and executed. This moment I am to have always before mine eyes, as that which is to be the beginning of my eternal good, or evil, saying: O momentum à quo aeternitas, O moment wherein eternity beginneth, who can forget thee without great Peril, and who can remember thee without great Astonishment? Be mindful, o my Soul, of this moment, and endeavour not to lose any moment of time, for in every one, thou mayest merit the life that shall for ever endure.  
2. The place of this judgement is, wheresoever Death arresteth any man, without going to the Valley of josaphat, or to any other special place: for as the judge is in all places, so in all places he hath his Tribunal, and maketh this judgement: in the Earth, and in the Sea; in the bed, and in the street; that in every place I may fear, because I know not whither that shallbe the place of my judgement. But because that Death most ordinarily attacheth us in our Chamber, and Bed, when I am in these places, I must imagine sometimes, that there standeth the Tribunal, and Throne of God to judge me, and the good, and evil Angel assistants at the judgement: for this holy Cogitation will restrain the unmeasurable excesses of the Flesh, which bud out with the Solitariness of the place.  
From these two Considerations I am to draw a great fear of offending God: for peradventure the Time, and Place wherein I committee this Sin, shallbe also the time, and place wherein God will do judgement: 
Genes. 19 26. 1. Cor. 11 29.  as the wife of Loath, who in the same Instant, and place that she turned to look upon Sodom, was turned into a Satatue of Salt: & (as S. Paul saith) whosoever eateth unworthily the body of Christ our Lord, eateth judgement to himself. 
job. 15.16.  So when I drink Wickedness like Water. I drink judgement to my Soul, and perhaps the Drink may be so mortal, that in that very Instant the judgement shallbe executed.   

The third Point.  
THirdly, I am to consider the Frame, and Order of this judgement: that is, the Accusers, and Witnesses, the Proof, and rigorous Examination that shallbe made of all my works, to judge me accordingly.  
1. First, the Accusers shallbe three: The first, shallbe the Devil, 
Apocal. 12.10.  whom S. john calleth the Accuser of our brethren, whose Office is to accuse them before God day, and night: but in this last judgement with greater hatred, and fury he will accuse me of all the Sins I committed through his persuasion, by consenting to his Temptations: yea, and he will add false accusations for his own Suspicions; aswell for that he knoweth not the Intentions, as also for that his Anger, & malice do blind him, making him hold for true that which is false. Therefore, o my Soul, resist always the Devil, and admit nothing of his, that when he cometh to judgement against thee, 
joan. 14.30.  he may find nothing of his for which to lay hold on thee, nor no Sin whereof truly to accuse thee.  
2. The second Accuser, shallbe every man's own Conscience, the which shall likewise be a witness, and stand for a thousand: for the Thoughts thereof shall beat against us, 
Ad Rom. 2.15.  and they (as the Apostle saith) shall in that hour, accuse, or defend us. And as in Confession, I myself, of my own will, am the Guilty, the Accuser, and the Witness against myself, that the Priest may absolve me: so then also I shallbe so perforce, that God may judge, and condemn me, for that whereof here I obtained not pardon.  
3. Finally, the Angel Guardian himself shallbe the third witness, and after a sort Accuser against me for my rebellions to his Inspirations, & Counsels. From whence I may collect how much it importeth me, always to consent to the good Inspirations, and Dictates of these two faithful Companions, Conscience, and Angel, and to yield myself unto them, when in this life they accuse, or reprehend me, that afterwards in the other, they may not condemn me; following the Counsel of our Saviour Christ who saith: 
Matt. 5.26. Luc. 12.58.  Be at agreement with thy Adversary betimes while thou art in the way with him, and goest to appear before the Prince: for if thou than compoundest not with him, he will deliver thee to the judge, and the judge to the Officer, who will cast thee into prison, from whence thou shalt not get out till thou hast paid the last farthing. O Prince of Heaven, 
Colloqu  to whose Tribunal I go to be judged, grant me that I may take thy wholesome Counsel, agreeing always with these two good Adversaries, that being freed from the Sin, I may be so likewise from the Officer, and eternal Prison. Amen.  
4. But above all I am to ponder the most rigorous examination of the judge himself, wherein are two terrible things: the first is, that it is universal of all things whatsoever, charging me with all my Sins of Deed, Word, and Thought, though they were but Idle ones; 
Matt. 12 36.  and with the omissions, and negligences of my Life, with the Ingratitude; and evil correspondence that I had to God's benefits, aswell general, as special, as are Sacraments, Inspirations, etc. I shall also be charged with the evil circumstances that I mixed with my good works. 
Psal. 74.3.  For hereupon it is said: That when his Time cometh, he shall judge righteousness itself, making a very rigorous examination of those works that appear good.  
The second Property of this examination is, that it shallbe evident to the examined himself: for the proof of all these charges shallbe a clear light, where with God will discover to my Soul all its Sins, without omitting any one, even those which it had forgotten, and supposed were not at all. 
Sophon. 1 12. D. Bern. serm. 55. in Cantica.  And hereupon heesaithe by one of the Prophets, that he would search jerusalem by candlelight, that is to say: That he will not only judge the wicked that dwell in Babylon, but also the Just that live in jerusalem, and that he will inflame such a light to search into their Souls, that they themselves may see the very corners of their Consciences. 
Colloquy  O how afflicted shall my poor Soul find itself with so strait, & rigorous an examination! O how astonished shall it be with the evidence of so certain; and clear proof! O eternal God enter not into judgement with thy servant, 
Psal. 142 2.  for none that live, shallbe justified in thy presence. Fear, o my Soul, although thou findest no great Sins in thyself: for he that is to examine, and judge thee, is God, that seethe more than thou, and can find them. Examine thyself with the greatest rigour thou canst, and judge rigorously thyself for the Sins thou shalt find: 
1. Cor. 11 31.  for if thou judgest thyself with Dolour, thou shalt no more be judged to thy Damnation.  
These are the principal resolutions that I am to collect out of this consideration, endeavouring to accomplish them every night when I make examination of my Conscience, or when I am to Confess me, as in the 28. and 31. Meditations shallbe declared.  
Lastly, I am to consider, that in this examination, God will also discover to the just Soul, all its good works, words, and desires, yea, even those which it had forgotten, 〈◊〉 doubted whither they were good, or no. There shall she see her Obediences, and Penances, her Prayers, and mortifications, cheering herself much with this view: for hereupon said the voice from Heaven; Blessed are the dead, 
Apocal. 14.13.  which die in our Lord, for their works follow them. And with this consideration, comparing the examination both of good, and evil, I shall animate myself to live such a Life, as in the last examination may be approved by God.   

The fourth Point.  
FOurthly, I am to consider how Christ our Lord in the Instant of Death, by his lust Sentence depriveth, and unclotheth the wretched Soul of the Sinner, of those supernatural graces, and gifts which remained with him after Sin, that he may without them enter into Hell-fier.  
The terribleness of this Sentence, and the pain that the Damned shall suffer in this Conflict, I may ponder by that which happeneth to a Priest, who hath committed some crime, for the which he deserveth to be burned: For not to disgrace the Sacerdotal dignity with so Infamous a punishment, first a Bishop degradeth him, taking of from him one by one his Priestlike garments, saying unto him: Seeing thou hast made thyself unworthy of the Honour of a priest, we take from thee thy Preistlike Garments, and deprive thee of the honour that thou hadst, and so being degraded they deliver him to the secular Power, who executeth upon him the punishment of fire that he deserveth. In this manner, I may Imagine that Christ our Lord the Bishop, 
1. Pet. 2.25.  and Pastor of our Souls, degradeth the Soul of the Sinner, to whom he gave in Baptism the dignity of spiritual Priesthood, and adorned him with Sacerdotal habiliments, depriving him of them, for that with Sin he made himself unworthy of this honour, stripping himself naked of the principal Vestment of Grace, and Charity. First, in that Instant God will take from him the light of Faith, which was his Spiritual Girdle, saying unto him: Because thou madest thyself unworthy of this girdle, and didst not gird thyself therewith, leading thy Life according to thy belief, I take it from thee, that thou mayest remain bound hand, and foot in perpetual Darkness. Then will he take from him the Virtue of Hope, saying unto him; Because thou madest thyself unworthy of this Virtue, not making thy profit thereof, I take from thee the hope of those aids which I had offered thee to carry the sweet yoke of my Law; and the Stole, and pledges of Immortality, and eternal life that I had given thee: and I pull from thee the Maniple of Weeping, and Repentance, that thou mayest have no hope of my pardoning of thy Sins: and I unclothe thee of the Amice of my Protection, that thou mayst never more hereafter enjoy it.  
He will likewise take from him the Graces given gratis or freely, that he had, 
Matt. 7.22.  of Prophesying, and doing miracles, saying unto him: For that thou madest thyself unworthy of these Graces, using them for thine own vainglory, & treading under foot my holy Law, I despoil thee of them, and of all grace whatsoever; because for thee there shallbe nothing now burr rigour of justice. In this sort the unfortunate Soul shall remain with infamous nakedness, fullfilling therein the terrible menaces of Ezechiell: 
Ezech. 23.26.  They shall strip thee of thy Garments, and shall take away the vessels of thy glory, and they shall leave thee naked, and full of Confusion. O what terrible confusion shall the unhappy Soul suffer, when it shall see itself stripped naked of that which before did adorn it? 
1. Petr. 2 25.  O Redeemer of the World, Prince of Pastors, and Bishop of our Souls, degrade not, nor strip not naked my Soul of the Vestments thou gavest it in Baptism: cloth me anew with the garment of thy Grace, which I have lost through my Sin, that I may free myself from this nakedness, and eternal Confusion.  
Then am I to ponder how the Soul remaineth with one of these Vestments, which is, 
D. Tho. 3. p. q. 63 art. 5. ad 3.  the Character, or mark of Christianisme which was given it in Baptism, and that of Confirmation, and Priesthood, if a man received these two Sacraments: but this shallbe for his greater torment: for the Pagans, and Moors that shallbe with a Christian in Hell, beholding the Signal of an edifice that was begun, and not ended, shall scoff at him, saying: O mad, 
Luc. 14.30.  and Inconsiderate man that hadst so much good in thy hands, and lettest it be lost through thine own fault, why didst thou not finish thy building, seeing thou hadst so much aid thereunto? If we had been Christians, we would have endeavoured to fly from the misery, that now we are in; o who beguiled thee, and brought thee unto us?  
Finally the Soul shallbe stripped naked of those moral, 
D. Th. in addit. q. 98. ar. 1. ad 3. Ibid. art. 7.  and politic Virtues which it acquired in this Life: it shall remain without Prudence, or Fortitude, or justice, or any other: and if any Sciences be left it, that it got with its industry, it shallbe to its greater pain, for not having negotiated therewith the Science, that might have redeemed it from all this misery. In this manner shallbe accomplished therein that dreadful sentence of holy job: 
job. 20.14. Colloquy  His bread in his belly shallbe turned into the gall of Asps, the riches which he hath devoured, he shall vomit out, and God shall draw them forth out of his belly. O my Soul look that thou dost not vomit with thy Will the Riches of Grace, and Charity that thou receivedst, for afterwards they will make thee vomit perforce, Faith, and the Virtues that thou hadst gained. And those Sciences which now thou gainest with delight, shall turn into the gall of Aspickes to torment thee.  
These are the principal fruits which out of these Considerations I am to collect, endeavouring to negotiate with those Talents that God hath given me, 
Matt. 25 26.  least at the reckoning day God take them from me, as from the slothefull servant, leaving me only those, which like Aspickes, & Dragons, shall most cruelly gnaw my Heart, because I profited myself so evilly with them.   

The fifth Point.  
1. FIftly, I am to consider the final Sentence which in that very Instant of Death, Christ our Lord pronounceth against the Sinner, intimating it unto him with an Interior, and terrible voice, saying to him alone the same words, that he will afterwards say to all the Wicked in the General judgement: 
Matt. 25 41.  Depart from me thou accursed of my Father into that eternal fire, that is prepared for Satan, and his Angels: that is to say: get thee from hence abominable Sinner, that meritest not to stand in my presence, nor to enter into my Glory: go into eternal fire which thy Sins do deserve, in Company of Satan, to whose Infernal Power I remit thee, that he may carry thee with him.  
2. This Sentence being given; in the very same Instant God forsaketh the Soul, and the Angel Guardian abandoneth it, saying to it, as to Babylon: 
jerem. 51.9.  I did enough to cure thee, labouring thy Salvation, and thou wouldst not, therefore I leave thee to the power of him, who shall take that Vengeance of thee, which thy Rebellion deserveth. And in the very same moment, the Devil shall attach the wretched Soul, without either admitting, or hearing Supplications, or Prayers, and carry it into Hell. So that the Sinner in the twinkling of an eye, from his bed, where he lay very delicately, environed with many friends, and kinsmen, 
job. 21.23.  dieth (as job saith) in a moment with a Death to appearance, happy, and peaceable: but in the very same moment, he descendeth to Hell, passing from one extreme of temporal good, to another extreme of eternal evil. O what will the unhappy Soul feel in that first entrance into Hell, when it seethe, what it left, and what it findeth! 
Isai. 14.11.  when it seethe, and feeleth a bed of fire, the matresses of worms, the company of Devils, and all the rest of Torments, from which she hath no hope ever to escape! O Just judge have mercy upon me: 
Colloquy  Et cum veneris judicare, noli me condemnare, And when thou comest to judge, do not condemn me. O my Soul, fear this Sentence of eternal Damnation, and live in such sort, that thou mayest merit to be delivered from it.   

The sixth Point.  
Sixthly, I am to consider the Sentence that shallbe given to the Just, Christ our Redeemer saying invisibly to him with an amiable voice. 
Matt. 25 34. Matt. 25 21.  Come thou blessed of my Father, possess the kingdom prepared for thee from the foundation of the world. Well far thee good, and faithful Servant, because thou hast been faithful over a few things, I will place thee over many things, enter into the joy of thy Lord. And at that very Instant, the Devil departeth affronted, and the Angel Guardian receiveth the Soul, other Angels (as they came to the Soul of poor Lazarus) coming to accompany it; 
Luc. 16.22.  and all with great joy carry it to heaven, to enjoy that eternal good, when it hath nothing to be purged in Purgatory. O what joy shall the Soul have in that her first, and so much desired entrance? that which was before full of Dolours, humbled with Contempts, and troubled with Fears, in a moment shall see herself far otherwise, all her Pain turned into Glory, and her mourning into Rejoicing, in the Company of Angels, in a place of repose, and engulfed in the view of her God.  
2. These things considered, I will make Comparison between the good, and the evil: and I shall see (as David saith) the Death of the wicked most vile, 
Psal. 33.22. Psal. 115 15.  and abominable, the end of their Rest, and Beginning of their Torments. And contrarily the end of the good, is precious in the sight of God, the end of their Labours, and beginning of their rest, and herewith I will animate myself to procure a good Death, wherein I may receive a good Sentence, encouraging myself to Penance, and to the exercises of Virtues, trusting in the benignity of the judge, who will sentence me with mercy, if in my Life I make profit thereof.  
3. I will conclude with a speech to the most blessed Virgin, (who at that hour interposeth not herself in this judgement; for when the Soul departeth the body, the Door of Intercession, and pardon is locked up, and that of rigorous justice is opened) beseeching her that now presently she willbee my Aduocatrice, & Intercessor, negotiating for me this good Sentence, and obtaining for me works worthy thereof. To which end it will aid me to say with Spirit, those last words which the Church putteth in the prayer of the ave Maria, and those which it useth in another Hymn, saying, Maria matter gratiae, Mater misericordiae, Tu nos ab Host besiege, & Hora mortis suscipe. Marry mother of Grace, mother of mercy, defend us from the Enemy; and at the hour of Death receive us. O Sovereign Virgin, seeing thou art the Aduocatrice of Sinners, be my Aduocatrice before thy Son, appease with thy Intercession his wrath, obtaining for me time of true Repentance, before the time be past, wherein I may do it. And seeing the Sentence given in Death is irrevocable, negotiate for me, o most benign mother, that it may be favourable towards me, that I may see the blessed fruit of thy womb, JESUS, and enjoy him in thy company world without end. Amen.  
To the Intention of this meditation, is much to the purpose that which in the third part shallbe declared in the twenty and fourth meditation, meditating upon the Death of the Covetous rich man, and of poor Lazarus: which is a lively Stamp of that which here hath been meditated.    

The tenth Meditation, of that which happeneth to the Body after Death, and of the Grave.  
ONE of the principal Vtillities that we ought to collect out of the Meditations of Deaine, is that noble exercise of Virtue, much like unto it, 
What mortification is.  which we call Mortification: which is nothing else but the Death of our Passions, and disordinate Affections, depriving them of the life they have in us, endeavouring to repress, and bury them, until they be turned into dust, & nothing: as David said; 
Psal. 17.38.  I will pursue mine Enemies, and overtake them, and I will not return until they fail; I will bruise them until I overthrow them, and put them under my feet. 
Lib. 6. de bono mortis 3  For this cause (said S. Ambrose) That the Just man's Life, is an Imitation of Death: for his continual Study is to kill the carnal Life that he feeleth in himself, depriving himself of all those things that his flesh, and his own will do most disordinately covet; suppressing the desires that sprout out, until he remain as Dead, to all that is Sin, according to that of S. Paul: 
Ad Rom. 6.11. Ad Colos. 2.20. & 3.5.  Be you as dead to sin, but alive to God, and seeing you are dead with Christ from the elements of this world, touch not, nor handle not that which shallbe to your destruction; but mortify your members that are upon the Earth, that is the works of earthly Life, Uncleanness, Concupiscence, Avarice, and the rest.  
The practice of this mortisication like unto Death, we will set down in this meditation, whose end shallbe the Imitation of Death itself. And And all beeit therein we proceed by the affections of Fear, which are most proper to the purgative way, yet of themselves those of Love are most effectual, 
Cantic. 8 6.  of which it is said, That it is strong as Death, and hard as Hel. For that it killeth, burieth, and defeateth all, that is contrary to its beloved; as hereafter we shall see. By the way also, 
In the 6. part. meditation. 10. & 11  in this meditation we will put in practise, a very profitable manner of meditating; spiritualizing the exterior things that are perceived by the Senses, applying them to the Interior, and collecting out of them rules, and advises of perfection.  

The first Point.  
1. THe first point shallbe to consider, what my body shallbe, after it is dead, & abandoned by the Soul, pondering especially three miseries. First, that it looseth the use of its members, and Senses, without ever more being able to see, hear, or speak, nor to move to one side, nor other, nor to enjoy the goods of this mortal life. Now no beautiful things, nor sweet music, nor pleasing odours, nor savoury meats, nor things that are fit do 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 enjoy it, and all that it hath enjoyed serveth it to little profit. The second misery is, to remain discoloured, disfigured, deformed, horrible, stiff, stark, and stinking, walking with great haste to corruption. In such sort that it who a little before recreated the eye with its beauty, now puts horror in it with its deformity. From whence proceedeth the third misery, that all leave it alone in the Chamber, in possession of those that are to shroud it in a sheet, and even those of the house, and the dearest friends, hold it for a kind of piety to dispatch quickly, and to carry it out of doors.  
2. From this Consideration I will collect, how assured a thing it is in my life time, to do by degrees, somewhat of that which shall afterwards be done perforce, & without profit, carrying myself as dead to the World, & to all that is flesh, & blood, procuring to Imitate Death in three other things like to the aforenamed; mortifying my Senses, and depriving myself of the Delights thereof, not only of the unlawful, but even of some lawful, and not necessary. So that like a dead man, I am to have neither feet nor hands, nor eyes, nor ears, nor taste, nor tongue for any thing that is Sin, or is against the perfection I profess. And for this reason the beautiful, and pleasing things of this Life, are to be to me, as if they were not, putting them veder my feet, 
Homil. 13. in evangel.  beholding (as S. Gregor saith) not what they are now, but what they shall quickly be: for attire flesh in cloth of Gold, and in silk never so much, nor so gaiely, yet still it is flesh. 
Isai. 40.6.  And what is flesh but grass? and what is the glory thereof but the flower of the field, that withereth with a blast? Finally, I am to follow Virtue with a generous mind, that like as a dead man complains not that all fly from him, and forsake him: so it should be nothing to me, that the World for sakes me, flies from me, and abhors me like one dead, and crucified: rather I am to hold for a happiness that of the Prophet David; 
Psal. 30.12.  Those that saw me, fled forth from me, I am forgotten from the heart, as one dead: I am made as a vessel destroyed, because I have heard the reprehension of many that abide round about. 
Colloquy  O that I were dead in Heart, that I might not porceive that men used me like one dead! 
Ad Ga lat. 6.14  O that I were so dead, and crucified to all that is in the World, that the World also hold me for crucified, and dead! Grant me, o sweet JESUS, that by the Law of thy grace, I may die to the Law of Sin, 
Ad Gal. 2.20.  to live to God, delighting to be nailed with thee on thy very Cross, so that now, not I may live, but thou in me world without end. Amen.   

The second Point.  
THe second point is, to consider the clothing, the bed, and the Lodging that is prepared for my dead body. The Clothing for the most part, is in a manner the worst of the house, and very slender: for it is nothing more but a poor Sheet for a Shroud, without any other more precious Ornaments of silk, or of Gold: and if they put any of this upon me, to carry me to burial, they take it again from me, before they put me in the Grave.  
The Bed is the hard Earth, and as the Prophet Isay saith, the mattresses shallbe moths, 
Isai. 14.11.  the Coverlets worms, and the Curtains, and Pillows the bones of other dead. And after this fashion shallbe the House, and the Lodging: for it is nothing but a strait pit of seven foot long, that is built in half an hour; for the other sumptuous buildings of sepulchres, serve the wretched body for nothing, that is not capable to enjoy them. Out of all this I will collect great confusion, and shame for my vanity, and Sensuallitye wherewith I desire curiousness of apparel, softness of bed, and wideness of habitation, animating myself to mortify my superfluities herein, and to bear patiently whatsoever wants, seeing what I now have, how little soever it be, is very much, 
The vows of Religion are an Imitation of Death. 1.  and very large compared with that which attends me.  
But particularly, if I am a Religious man, or desire to be perfect, I may draw from hence great motives to be so in excellency, procuring to make my Life a continual Meditation, and Imitation of Death, in three things proper to this estate. First in nakedness of all these things, to which perfect poverty obligeth me: So that as a dead man looseth the Dominion of all his Riches, and they pass to his Heirs, or to the Poor, he not feeling that they leave him the worst clothing, or inter him in some contemptible place: so I, will not content myself with leaving all that I possessed, & giving it to the poor, to follow naked JESUS; but I will also bear willingly the want of things necessary, and will like best, that they give me the worst, either of apparel, bedding, lodging, or house, without murmuring thereat any more, than a man that is dead: 
job. 1.21  for if I came naked out of my mother's womb, & am naked to return again, it is no great matter to live naked in this sort, conforming the middle of the life, to the entrance, & egress thereof. 2. Secondly, I will Imitate Death in the renunciation fall those sensual Pleasures, whereunto perfect Chastity obligeth me: So that as in Death matrimonies are dissolved: the care of wife, children, and family ceaseth, and there is made a general divorce of all earthly things, and of the delights of the flesh: So I with the vow of Chastity, shall delight to be as it were dead to all these things, and to the cares thereof, as if there were none in the world for me, or I were not alive for them.  
3. Thirdly, I will Imitate the Dead in perfect Obedience: for as the dead body suffers itself to be tossed, and carried wheresoever they will, and to be handled as they list, without resistance, repugnancy, or complaint, neither having will to choose the winding sheet, nor the grave, nor any thing else, taking only what others give him: So I, in all that is not Sin, will permit myself to be governed by my Prelates, and Superiors, obeying to all that they shall command me, high, or low; sweet, or sour: easy, or uneasy; without replying, contradicting, or repugning to any thing; without any self will to choose this, or that: but as one dead to my own will, I will follow the will of others, taking with humillitye whatsoever they give me. These are the purposes that I am to draw out of this consideration of Death, encouraging myself to put them in practise: seeing it is not much for fifty years (which perhaps shall not be fifty days) to anticipate Death in this manner, for the assurance of eternal life: whereby fifty thousand millions of years, I shall possess the riches of God; I shall enjoy his pleasures, and I shall have perfect Liberty, free from all misery. O happy Death to the which succeed so happy a life! 
Colloqui●  O sweet JESUS whose life was a continual Death, to give us example of a holy, and perfect life: Grant me that in Imitation of thee, I may live, and die, naked of all terrent things, mortified to all Delights, and obedient to all human Creature for thy Love: hold me always as dead to all that is visible, 
Ad Colos. 3.3.  that my life may be hidden with thee in God world without end. Amen.   

The third Point.  
1. THe third Point is to consider the journey of the body towards the grave: pondering first that I shallbe carried in a coffin, or upon a beer on other men's shoulders to Church: and that he who but a while before walked the Streets, looking on every side, & entered into the Church, registering all that passed, goeth now upon other men's feet, blind, deaf, & dumb, being the motive of Lamentation fo● his misery. And therefore to suppress the liveliness of my flesh, I will endeavour when I rise out of my bed, to remember that some one day, others shall raise me, never more to return to it. And when I go down the stairs of my house, I will say; A day will come wherein others will carry me down these stairs, never more to get up. And when I go in the street, or enter into the Church, I will Imagine, that shortly I shallbe carried through that street, and I shall enter into that Church never more to come out. Then will I consider with what company I am carried to my Grave, some singing, others weeping, and many following me with piety to honour me; and yet how little it will avail my body whither they do it much, or little honour, much less my Soul if it be in Hell; rather this honour would torment it the more, if it knew it. Then will I consider how they cast me into the grave, and cover me with Earth, laying a Stone upon me, where my Body shallbe eaten with worms, and turned to Dust; and suddenly I shallbe forgotten of all, as if I had never been in the World. And though there do remain of me very great, and honourable memory, little shall it avail my Soul, if it enjoy not God; as it little availed Aristotle, or Alexander the great, to be magnified in the world, being in Hell in terrible Torments: for as a holy Saint saith: 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 unbeguiling, persuading myself to make no account of the vain honours of this Life, but to humble myself, and in mine own estimation to put myself under the feet of all, 
Psal. 21.7.  like a worm, of dust, that of all is trodden upon, and cast out: as also not to contemn the poor, and little ones, seeing in death I shall soon be equal with them; and speaking to my Soul, 
Colloquy  I will say unto her. Consider well what will be the end of this flesh that thou hast; Consider whom thou cherishest, whom thou adornest, and upon whom thou dost build these Castles in the air: for all is but like a little dust raised by the wind, 
Psal. 1.4.  from the face of the Earth, which prosently returneth to fall thereinto. Be ashamed to subject thyself to so vile flesh, endeavour rather to subject it like a Slave unto thee, that it may aid thee to negotiate Life everlasting. O eternal God, clear the eyes of my poor Soul with thy Sovereign Light, that it may behold the wretched end of its miserable body, and contemn that which is present, with the view of that which is to come. Amen.  
Finally, I will consider, that I cannot tell whither it will fall to my Lot to have so honourable funerals, or whither our Lord will permit for chastisement of my Sins, 
jerem. 22.19. 3. Reg. 9  that I be buried in the belly of fishes, or of wild beasts, or (as jeremy saith) in the sepulchre of Asses, or be eaten by Crows, or by Dogs like unhappy jezabel, which I have well deserved for my Sins, for to a bestial life, is due the sepulchre of beasts. And therefore as much as lieth in me, I will abhor the vain pomp of worldly sepulchres, desiring both in life, and death, to choose for myself the humblest place of the Earth.  
I may also spiritualize what hath been said in these three points, applying it to my Soul dead by Sin, which remaineth ugly, and deformed, and unabled to do meritorious works of eternal life, her passions carrying her to be interred in the profundity of evil, covering her with the grave-stone of obstinacy, until she descend to the obscure, and dreadful Sepulchre of Hell. 
Ex D. Aug.  All which is to move me to compassion, for if I bewail the body, from which the Soul is absent, much more reason have I to bewail the Soul from which God is absent. And seeing I would give life to the dead body if I could, there is reason that I should procure the life of the Soul by those means that God hath given me to that end, before body, and Soul, 
Colloquy  die together without remedy. O eternal God, permit me not to carry in a living Body a dead Soul, but quicken it with thy grace, that when the Body dies, the Soul may obtain life everlasting. Amen.  
Of this Consideration shallbe spoken in the third part in the meditation 39.40. and 41. meditating on those three that Christ razed from Death.    

The eleventh Meditation of the remembrance of Death, 
For ash wednesday.  and of the dust whereinto we shallbe converted in the Grave.  
THis meditation shallbe grounded upon those words which the Church useth on Ash-wednesday, 
Genes. 3.19.  Memento homo quod pulvis es, & in pulverem reverteris: Remember man that thou art Dust, and to Dust thou shalt return: which words our Lord spoke unto Adam after he had sinned, intimating unto him the Sentence of Death which his Sin deserveth: and by the way declaring unto us what we were, what we shallbe, and what we are, saying, that all is but Dust.  

The first Point.  
1. FIrst, we are to consider that God our Lord, though he might have created the body of Adam of nothing, as he created his Soul, yet he would not; but made it of a matter of the one side most vile, and gross, and on the other visible, and palpable, 
Genes. 2.7. De limoterrae.  which is the Dust, and slime of the Earth, to the end that man seeing daily with his corporal eyes this Dirt, might continually remember his Original, and Beginning, for 2. ends. First, that he might humble himself profoundly, and understand, that of himself he deserveth to be contemned, trodden under foot, & trampled upon like Dirt, and that he hath nothing (though he have great goods) whereof to be proud, for that all have their foundation in Dust. And secondly, that he might be moved to love, and to serve his so loving, and powerful Creator, who from vile Dust raised him to so g●●ate an height, as to be a man according to the Image, and likeness of God himself.  
2. So that Dust, and Dirt may serve for Alarms to recall to my memory my Original, & the matter whereof I was form, imagining, when I see them, that they cry out to me, and say: Remember that thou art Dust; humble thyself as Dust: Love, serve, and obey thy Creator that took thee from the Dust. And when I wax proud with the gifts that I have, I am to imagine, that they cry unto me, repressing my Vanity, & saying unto me: Of what art thou proud Dust, and Ashes? 
Eccl. 10.9. Isai. 45.9. Colloqui●  Why art thou puffed up Vessel of clay? Be warned by forgetful Adam, who forgetting that he was Dust, presumed to be as God, and rebelled against thy Maker. O Omnipotent Creator permit not in me so prejudicial an oblivion, that I fall not into so great a danger. Clear my eyes, that I may in spirit behold the Dirt whereof I was form, and open mine ears that I may hear the clamours thereof, so imprinting them in my heart, that I may never forget them. Amen. Of this point we shall speak largely in the sixth part, in the twenty and sixth meditation.   

The second Point.  
SEcondly, I am to consider that God our Lord, seeing the forgetfulness, and pride of Adam, condemned him to the Sentence of Death, and to return into the Dust whereof he was form, wherein principally he pretended three ends for his good, & ours. First to chastise therewith his Sin, & that all we might perceive how grievous an evil Sin is, eeing it is sufficient to destroy, and to turn into dust; so beautiful, & rich a frame, as is man: for if Adam had not sinned, he had not died, but had been translated into Heaven in body, and soul with all hi● Integrye, and Perfection. But through his Sin the soul is forced to abandon the body, and the body is dismured or unwalled and turned into small dust, according to that of the Apostle: 
Ad Rom. 5.12.  By one man Sin entered into this world, and by Sin Death.  
2. The second end was, that the memory of Death, and that we are to return into Dust, might be a most effectual medicine for our pride, seeing it was not sufficient to humble us, that he had made us of Dust. So that the Dust, and Dirt of the earth which I see, and feel, is not only a watchbell to recall to my remembrance the Original from whence I began, but also the end wherein I am to stay: and when I behold it, I am to imagine that it is crying out, and saying unto me: Remember, thou art to return to earth, and Dust, and that like me thou shalt be trampled, & trodden upon. Then why art thou proud? thou art now flesh, thou shalt shortly be dust; 
Eccl. 10.9. Colloquy  wherefore art thou puffed up? O Father of mercy, I give thee thanks for that with the chastisement of my Sin, thou hast made a medicine for my Pride: Grant me, that I may not be deaf to these cries that Dust giveth me, that the chastisement of a pious Father, turn not into the punishment of a severe judge.  
3. The third end was, for that the fear of this Chastisement, and of this Dust wherein the flesh is to rest, might be a spur to our backwardenesse to do Penance for our Sins committed; and a bridle to our sensual liveliness, to curb our Passions. So that if the remembrance of the sovereign benefit that God did us, to take us out of the dust of the Earth, be not sufficient to spur, and to curb us; yet at least the remembrance may suffice, that when we least think of it, we shall be turned into Dust, and so what Love could not do, let Fear bring to pass. Therefore, o my Soul, 
Colloquy Micheae. 1.10.  take Counsel of the Prophet, who sayeth: In the house of Dust, cover thyself with Dust: and seeing thou livest in flesh, which is Dust, and art shortly to devil in the house of Dust which is the grave, cover thyself with Dust, and Ashes, doing penance for thy Sins; and with the remembrance of this Dust, beduste the sweet, and pleasing things of this life, that they may not carry thee after them to Death everlasting.   

The third Point.  
1. FRom hence I will ascend to consider the spirit that is included in these words, pondering that not without cause, they say not unto me, Remember that thou wast Dust, but that thou art Dust at this present, to signify, that of my corrupt nature I am earth, & Dust, for that I am inclined to earthly things, as Riches, Honours, and pampering of the flesh: and that like Dust I am mutable, and instable, 
Psal. 1.4.  suffering myself to be tossed with the wind of every temptation, especially of Vanity. And if I restrain not myself, I shall turn into Earth, and Dust following my Inclinations, and turning myself into a terrene, ambitious, sensual, and vain man. For the which I am greatly to humble myself, and to tremble at my own mutabillitye, and weakness, and at the peril wherein I live.  
2. Then will I ponder how by God's grace I may free myself from these Dangers, remembering that aswell I myself, as all those earthly things that I love, are to end, and to turn into Dust. And with this spirit when I shall behold a rich, and potent man, whose riches, and power carry my eyes after him; that Avarice, and Ambition may not overthrow me, I will remember that he is but Dust, and that his gold and Silver is earth, & that all shall return thereinto. And if I see any beautiful woman, that I may not be tempted, and vanquished by Luxury, I will also remember that she, and all her Ornaments are Dust, and that therein they shall rest. And with this spirit I will apply these words to all things upon Earth, saying to myself; Remember that what thou seest, and desirest, is Dust, and shall turn into Dust, and Ashes: and if thou dost love it disordinately, thou likewise shalt be Dust, and Earth as it is. Therefore love God only, and celestial Riches, that by Virtue of his Grace it may be said unto thee: Thou art Heaven, and to Heaven thou shalt return, transforming thyself by love into Heaven, which thou lovest.   

The fourth Point.  
FOurthly, I am to consider that God our Lord by the means of the Dead, and of their Skulls, and Bones, sayeth unto me these very words: Remember that thou art Dust, and that into Dust thou shalt return, that they may be the more strongly imprinted in my Heart, and that out of them I may collect the greater prossit. This I may ponder calling to memory that memorable Sentence of Ecclesiasticus, 
Eccles. 38 23.  which comprehendeth the sense, and spirit of the said words: Memor esto judicij mei, sic enim erit & tuum, mihi heri, & tibi hody, Remember my judgement, for so shall thine be, yesterday for me, to day for thee. And for that the Dead had two judgements, one of his body, by which he was condemned to turn to Dull, and to Worms; the other of his Soul by which he receiveth Sentence conformable to his merited of both of them he willeth us to remember ourselves. And therefore in seeing any dead body, or the skulls, and bones of the deceased, I am to imagine that they say unto me: Remember that where thou seest thyself, I saw myself, and where I now see myself, thou shalt see thyself: yesterday ended my life, to day peradventure thine shall be ended. Yesterday I turned into Dust, to day the like will begin for thee. Yesterday the Bells rung for me, to day perhaps the same shall ring for thee. Yesterday I gave an account to God of my works, to day thou shalt give a reckoning of thine. Yesterday I received Sentence according to my merits, to day thou shalt receive according to thine. Consider well that all this shallbe today, for all the time of thy Life is but as a day, 
Ad Hebr. 3.13. Colloquy  and peradventure for thee this day shallbe thy last, and thou shalt not live till to morrow. O my Soul hear the cry of the Dead, hearken unto the Lecture that withered bones do read thee. Consider well what judgement passed on them, for such shallbe thine. Live, as they wish that they had lived: prepare thyself, as they would that they had prepared themselves: pass often alive this career that they have passed, that when thy hour approacheth, thou mayest run it in such sort that thou mayest obtain Life everlasting. Amen.    

The twelfth Meditation of the most grievous Deceits, and Dangers, which the forgetfulness of Death bringeth with it, and of the manner how they are to be remedied.  
THis meditation I will ground upon the speech of our Saviour Christ concerning a rich man, 
Of the parable of the covetous rich man.  whose fields having yielded him plenty of fruits, he thought within himself to enlarge his grainaries or barns to gather, & to keep them, and speaking unto his Soul, he said unto it, Soul, 
Luc. 12.19.  thou hast much goods laid up for many years, take thy rest, eat, drink, and make good cheer: But God said unto him, Thou fool, this night they require thy Soul of thee, and the things that thou hast provided, whose shall they be? In the person of this rich man so forgetful of his Death, are represented unto us those, that have the like forgetfulness, especially when they are rich, healthful, and young, which I am to apply to myself in the form ensuing.  

The first Point.  
FIrst, I am to consider three great Deceits which the forgetfulness of Death bringeth with it, by reason whereof our Lord God calleth this Richeman fool.  
The first Deceit is, to promise to myself many years of Life, and to beethinke me what I shall do with them, as if this depended only upon my Will, and not upon Gods: who peradventure hath determined to take from us our Life the very same night, or day, wherein we thought it should have been largest: And herewith he defeateth our Imaginations, and discovereth how much they went astray. Whereupon I will reprehend myself with the words of the Apostle S. 
jaco. 4.13.  james, saying to myself: How darest thou say, to morrow I will go into such a City, and there I will spend a year, and will traffic, and make gain, when thou art ignorant what shall become of thee to morrow? for thy life is as a Vapour which soon vanisheth away; Therefore it were fit thou shouldst say, If our Lord will, and If I shall live, I will do this, or that, for otherwise thou shalt find thyself deceived, if God have determined the contrary. The second Deceit is, to promise to myself not only long life, but also to assure myseffe that I shall have health, strength, and content with all the goods that I possess, and that they also shall last as long as I: from whence it proceedeth that hereupon I exhort my Soul saying; Requiesce; comede, bibe, & epulare, Take thy rest, eat, drink, and make good cheer, give thyself to banqueting and Pleasure, for thou shalt want nothing. And this is a most grievous Illusion, for all this dependeth upon God, who can take from me my goods before my life be ended, and though he take not away them, 
Eccles 5.18.  he may (as ecclesiastes saith) take from me my health, and strength, that I may not enjoy them. The third Deceit is, to forget to provide what is necessary for the other life, as if there were no more but this present. And this was the most qualified folly of this rich man, that having provided his Soul of so much wealth to pass this temporal life, he was alltogither oblivious to provide it of those necessary goods for life everlasting: for the which it must needs be, that the unhappy Soul that in this miserable life, did eat, drink, and banquet, must afterwards endure perpetual Hunger, and Thirst, and eternal misery.  
Pondering these three deceits, I will examine, if my Soul be beguiled with them, and will exhort her contrarily to this rich man, saying unto her: O my Soul promise not to thyself many years, 
Colloquy  for peradventure thou shalt not live out this present. Glory not of to morrow, for thou knowest not what the day that is to come shall bring forth Give not thyself to rest, but to labour; not to feastings, and banquets, but to Fasting, and Tears. 
Prover. 27.1. Eccles. 9.5.  Have a care of eternal life which attendeth thee, for after Death there is no means to merit any durable rest, or satiety. O eternal God, deliver me of thy Infinite goodness from these miserable Deceits, before Death seize upon me in them. Exhort thou my Soul to works that are pleasing unto thee, that this day it may more and more separate itself from all such things, as offend thee. Amen.   

The second Point.  
SEcondly, I am to consider the great losses they suffer in Death, that have been thus beguiled all their Life, drawing them from the words of our Lord God to this rich man: Stulte, hac nocte animam tuam repetent à te, & quae parasti, cuius erunt. Thou fool this night they require they Soul of thee, and the goods that thou hast scraped together, whose shall they be? wherein are touched four grievous losses, 
Psal. 33.22.  for the which king David had great reason to say, that the Death of Sinners is very evil.  
1. 
Stulte.  The first Loss is, to die in his very Folly, without falling into a reckoning thereof, till it be past remedy. For late, or early, both good, and evil shall come to perceive their errors, but in a different manner: for the wicked continue in their error until Death, 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 themselves Insensati, men without wit, or judgement. But the good in their lifetime perceive their error by the light of faith, & prepare themselves for Death, before Death seize upon them. Therefore o my Soul, to perceive thine own errors, take for thy mistress this divine Light, if thou wilt not have the experience of eternal misery to be thy mistress, and beware by other men's dangers, before this Loss light upon thee with thine own.  
2. 
Hac nocte.  The second Loss is, to die in the night, that is, by a sudden, and hasty Death in the midst of their Crimes, for oftentimes when men are healthful, & contented, as this rich man was, God intimateth unto them the Sentence of Death, and executeth it with all, passing from a temporal night to an eternal, 
Matth. 8.12.  & from the interior Darkness of the Heart to the exterior of Hell. With this fear, I will ask very earnestly of our Lord, that he would in such manner advise me of the peril of my Death, that I may have time to dispose myself thereunto, 
Isai. 38.1 4. Reg. 20.1.  as he advised king Ezechias by the means of the Prophet Isaias, saying unto him: Order thy house, for thou shalt die: But to this end I am not to expect Revelations from Heaven: but my Prophet Isaias must be the light of Faith, and of reason: the Inspiration of God, the Experience of the Death of others, the grievous sickness that assaileth me, and the advise of the Physician, when he telleth me, I am in danger. And generally seeing I have no certain day of Life, and every day I may expect Death, it is wisdom to imagine that God sayeth this day unto me, Order to day thy Soul, for to morrow thou shalt die; & to do it presently.  
3. The third Loss is, to die by force, 
Repetent  and with violence, requiring, and pulling out their Soul in despite of them. Wherein I will ponder the difference between the Just unbeguiled, and between Sinners beguiled: for the Just offer themselves voluntarily to Death, when Gods will is that they should die, and they say unto him with David: 
Psal. 141.8. Psal. 30.6.  Deliver o. Lord my Soul out of this prison, that it may praise thy holy name: and Into thy hands I commend my Spirit, for thou redeemedst me, o God of Truth. And although nature somewhat shuneth Death, yet Grace prevaileth against it, & when God requireth of them, their Soul, they yield it with great resignation. But the wicked abhor Death; and bear it very Impatiently: & therefore it is said that the Devils the ministers of God's justice do require, and pull from them their Soul against their will. 
Colloquy  O eternal God grant me, that I may live so unfleshed from all things of this life, that there may be no need to pull from me my Soul perforce. Require it of me when thou wilt, for I am ready, and willing to give it unto thee, in what day soever thou requirest it.   

The third Point.  
1. THirdly, I am to consider the dreadefullnesse of that terrible question that God our Lord maketh: The things that thou hast provided, whose shall they be? wherein is represented the final Losle of those, who (as hath been said) live forgetful of Death, which is suddenly, and with great grief to leave the goods which they possessed, without enjoying them, or disposing of them, or knowing to whom they shall come: this is to say unto them: The goods that thou hast gathered together, whose shall they be? whose shallbe the house wherein thou livest? and the bed wherein thou sleepest? The rich garments wherewith thou attirest thyself? And the treasures of gold, and silver that thou hast in thy Chests? whose shallbe the servants that now serve thee? and the friends that now entertain thee? and the office, and dignity for which all do the honour? 
Psal. 38.7.  O wretched man that heapedst up treasures without knowing for whom, thou didst gather them! for thy wretched Soul, for whom thou didst provide them, can now no longer enjoy them.  
2. This question I am to make to myself, examining what kind of goods I have heaped up in this life, and saying to myself: The goods that thou hast gathered in thy Life, whose shall they be when thou art dead: Shall they peradventure be thy Souls? 
Eccles. 2.19. Psal. 48.18.  or shall one be thy heir whom thou knowest not? If they be temporal goods, certainly they shallbe none of thine: for the rich man dying shall carry nothing with him, nor shall descend with the glory that he hath: but if they be spiritual goods of Virtues, and good works, thine they shallbe; 
Apoc. 14.13.  for these accompany those that die in our Lord, and forsake them not till they put them in the throne of his glory. Therefore, o my Soul, labour to treasure up goods that in Life, and Death may always be thine, and of which no body can deprive thee.  
3. Like this Question I will make another to myself, saying: This Soul that thou hast now in thy body whose shall it be? Shall it peradventure be Gods, or the Devils? Shall it be Christ's that redeemed it? or Satan's to whom it hath subjected itself? If I am in mortal Sin, and die therein, doubtless it shallbe the Devils: he will come to require it of me, and will carry it away, for it is his thorough sin. But if I be in the grace of God, and persevere therein, it shallbe Gods, and he will come for it, to carry it with him. Therefore forthwith do penance for thy Sins, that if to day the Prince of Darkness should come, he may not find in thy Soul any thing that is his, 
joan. 14.30. Psal. 118.94.  and so may leave it. O king of Heaven, and of Earth, Tuus sum ego, saluum me fac, I am thine, save me: my Soul is thine, for thou didst create it; it is thine for thou didst redeem it; let it also be thine sanctifying it with thy grace, that it may be perpetually thine, crowning it with the reward of thy Glory. 
Of the horrid Death of king Balt hazar.  Amen.   

The fourth Point.  
FOr Conclusion, and Confirmation of what hath been said in these three points, I will consider a terrible example, and stamp thereof in king Balthasar, who being eating, and drinking in a banquet, suddenly saw two fingers of an hand, which wrolte upon a wall these words, Mane, Thecel, Phares, He hath counted, he hath weighed, he hath divided. 
Dan. 5.25.  Which Daniel expounded in this form; God hath counted thy kingdom, and it is come to an end. He hath weighed thee in his Scale, and hath found thee light. He hath divided thy kingdom, and delivered it to the Medes, and Persians. And so it happened the same night, he dying miserably.  
Applying this to myself, if I live in the like forgetfulness, I am to Imagine that suddenly will come a day, or a night, wherein God our Lord with the fingers of his Omnipotency, will write in the Wall of my Conscience the Sentence of these three words. 
job. 14.5  First, God hath numbered the days of thy Life, and those which thou hast to enjoy thy kingdom, thy Wealth, thy Honour, Dignity, and Office, and they are already complete, and this day shallbe the last. Secondly, he hath poised thee in his Scale, examining thy works, without omitting any one, and he hath found that they were light, and not complete works, for that thou hast not fulfiled all thy obligations. Thirdly, God hath divided, 
Apocal. 3 2.  and separated from thee thy kingdom, thy wealth, and dignity, & the goods that thou possessedst, and hath delivered them to thy Enemies, or to strangers, and to others to enjoy them. He hath likewise divided thy Body, & Soul; and thy Body he hath delivered to the worms to eat, and thy Soul to the Devils to torment it. And in the very same hour that God shall intimate this Sentence, he will execute it, and none shallbe able to resist him. 
Colloquy  O what tremble shall I then feel, more terrible than those of king Balthasar! O what clamours, and Lamentations, what Troubles, and agonies of Death shall afflict my poor Soul, with so much the greater Torment, by how much the Forgetfulness was the greater! Remember me, o God for thy mercy, and imprint in my Soul the memory of these three Sentences, that I may always remember the account that thou hast made of my days, and of the last which must be the end of them, that I may live with such care, that at the day of judgement, when thou shalt peize me in thy Scale, thou mayest not find me defective, but entire, and full in all my works: and that although thou dividest from me the kingdom of the Earth, thou mayest not exclude me from thy kingdom of Heaven. Amen.    

The thirteenth Meditation of the General judgement, and of the Signs, 
For the first Sunday of Aduent.  and things precedent to that Day.  

The first Point.  
FOR the foundation of this matter, 
Of the causes of judgement.  I am to consider the truth of that Article of our Faith that teacheth us, that besides the particular judgement that is made of every man in the hour of Death, there shallbe another General judgement of all men together in the end of the world, which judgement shallbe public, and visible, ordained by the Divine Providence for many causes. First, to confirm the Sentence that was given in the particular judgement, and to manifest to the World the equity thereof; 
D. Tho. 5 p. q. 59 art. 5.  and with all to supply what there wanted. For in Death, judgement is made of the Soul only, & not of the body; and sometimes it happeneth the Soul to be condemned in the judgement of God, and the body to be carried to the Grave with great honour: Or contrarily the Soul to be carried with great glory to Heaven, and the Body with great ignominy to the Grave And seeing Body, and Soul were united together in serving, or offending God, it is just that there should be a Day wherein judgement should be made of them both. Whereupon I will animate my flesh to serve the Spirit, seeing that with it, it is also to be judged. The second cause is for God, to show himself for the honour of the Just, that were oppressed in this life, and much more for the good credit or his Government, that all may see that he was both wise, and holy in all whatsoever he ordained, 
Psal. 82.19. jerem. 12.1. Abacuc. 1.6. 1. Cor. 4.5.  and permitted. So that, neither the good may complain any more then, that Virtue was oppressed, nor the wicked glory that Vice was exalted: and finally to confound the rash judgements of those that dared to judge what they knew not. Hereupon the Apostle counseleth that we should not judge before the time until our Lord come, who also will lighten the hidden things of Darkness, and will manifest the Counsels of the hearts.  
The third cause is, the glory of Christ JESUS our Lord, that he may not only discover himself in Heaven to the good; but also that in Earth, where his ignominy was apparent, he may manifest himself to the wicked: and that those which saw his humiliation, may see the reward thereof. And for this cause the place of judgement shallbe the Valley of josaphat, 
joel. 3.2.  near to jerusalem, and the mount of Olives, that in the same place where he was judged, condemned, and crucified for our Sins, they may all see him with great honour to be the judge both of the quick, 
Actuum. 10.42.  and the dead: and that he that ascended to Heaven in the fight of a few Disciples, shall descend (as it was told by the Angels) in the sight of the whole world to judge them all. 
Actuum. 1.11.  For these causes the remembrance of judgement may move me to joy, Thankfulness, and Praise, glorifying God for his sovereign Providence, wherewith he designed it for so high ends: 
Psal. 95.11. & 8.  and wi●h ●●uid inviting all Crearures to rejoice, and clap their hands for joy, for that our Lord shall come to judge the Earth, and shall judge all People, and all Princes with justice, and equity, righting wrongs without acception of Persons.   

The second Point.  
SEcondly, 
Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt signa in sole, etc. Sapien. 5 18.  are to be considered the signs precedent to this General judgement, as Christ our Lord reckoneth them in his Gospel, pondering their number, and terror: the things which they signify: the effects which they shall cause in men: the manner how they shall come to pass; and with all the causes wherefore they come to pass.  
1. First I am to ponder the number of them, for all Creatures (as the Wiseman saith) shallbe armed to take vengeance on the Enemies of their Creator: & all the world shall fight for him against rash inconsiderate Sinners. And as all have been instruments of God's mercy to do them great benefits: so than they shallbe instruments of God's justice to do them great Damages, and with great reason for that they abused them to the injury of their Creator. And although they now dissemble this wrong, than they shall manifest it with terrible signs.  
2. Secondly, I will ponder their terribleness, discoursing of some of them. The Sun shallbe obscured, the Moon shallbe turned into the colour of Blood: The Stars, or Comets shall fall from Heaven like Lightning: and the powers of Heaven shallbe moved, for they shall make a fearful noise like a Clock, when it is let lose to strike the hour: the Earth shall dreadefully tremble, like Mongibels opening itself in many parts: the Sea shallbe in a tumult with terrible waves: the winds encountering one another shall raze horrible Tempests: dreadful thunder claps, with fearful flashes of Lightning shall sound in the air: 
Sapi●n. 5 22. 2 Mach. 5.2.  and there shall appear affrighting visions, and horrid monsters, much more horrid then in Egypt & jerusalem. The wild, and savage beasts, and venomous Serpents shall stray up, and down, running in all parts with horrible howl, roar, and hissings.  
3. But how terrible soever these signs be, they will afflict much more with the terror of the things which they signify, and which men apprehend; 
Haec autem omnia Initia sunt malorum.  because all these are but as a draft of the dreadful evils, which they expect: for the world shallbe the very portraiture of Hell. The darkness of the Sun menaceth eternal Darkness, in chastisement of the darkness of the Soul. The blood of the Moon is the sign of the Indignation of God, which shall take vengeance of them, for staining themselves with the blood of Sins. The falling of the Stars from Heaven, is the sign of the most unhappy fall, which they shall take from the Heaven of the Church, to the bottomless pit of Hell: for they threw themselves down headlong from the height of Grace, to the Depth of sin. The fury of the Elements, and Beasts, prognosticateth the terribleness of the Infernal Furies against them, for living like Beasts without any order, 
Arescentibus hominibus prae timore.  or government of their Passions.  
4. From hence it will arise, that men shall whither with fear, and Astonishment, aswell for the evils which they experiment, as for those which they expect, 
Prou. 17.22.  being seized upon by the sad Spirit that withereth the bones. O what a difference shall there be in this case between those that have a good, and secure, and those that have an evil, and unquiet Conscience! for albeit that all shall fear: yet the fear of the good shallbe mixed with great confidence in God's mercy. And so our Saviour Christ comforteth them, saying: 
Lucae. 21.28.  When these things begin to come to pass, open your eyes, and lift up your heads, for they are signs that your redemption is at hand, the end of your labours, and the beginning of your rest. But the fear of the wicked shallbe full of Desperation, 
Sap. 17.10. Psal. 13.5.  and great Impatiency: for (as the Wiseman saith) an evil Conscience augmenteth their fear, and pain. And if already (saith David) they tremble with fear, where they have nothing to dread, how much more will they tremble where they have so much to tremble at? beginning presently to have that trembling, and gnashing of teeth which they shall ever have in Hell. Pondering all these things, and every one of them, I will exhort myself to the fear of God, and detestation of my Sins, saying to myself: How is it, o my Soul, that thou fearest not the wrath of almighty God, who the more merciful he is now, shall then be the more rigorous? why embracest thou not with love the Sacraments, and signs of his Grace, before the terrible signs of his wrath fall upon thee? If the Pillars of Heaven shall then tremble, why dost not thou fortify thyself with a celestial Life, that though thou fearest, yet thou mayest not fall? O infinite God nail my flesh with thy holy fear, 
Colloquy Psal. 118 120.  making me fear thy terrible judgements. Let my bones be withered with sorrow for having offended thee, rather than I should be withered with an unprofitable fear. Let my face be covered with shame for my Sins, that then I may lift up my Head for joy of the redemption that I expect of them. Amen.   

The third Point. 
Of the fire that shall burn the World. Psal. 49.3. & 96.3. 2. Petr. 3 7. & 10.   
THirdly, I am to consider the terrible fire that shall arise from all the four parts of the world to burn, and consume the things of the Earth, and to renew, and purify what is therein to remain.  
1. Concerning this fire we are principally to ponder three things for our purpose. First that it shall burn, and consume exceeding quickly, and without resistance the Palaces, and Forests; Treasures of Gold, and precious Stones: Beasts, Birds, and Fishes, and all men that it shall find alive; for from it none shallbe able to escape. And herein shall end the Glory, and Beauty of this visible World, which Worldlings so much love, and esteem. 
joel. 2.3.  Fullfilling that of joel, That before God, shall come a consuming fire, and after him burning flames, and the Earth that was a Paradise of Delights, shall become a Desert, for nothing shall escape from that fire. 
Colloquy 1. Cor. 7.31.  O my Soul, why dost not thou abhor the figure of this world, which passeth so hastily, and shall have so disastrous an onde? Tremble at this fire which shall burn the riches thereof, that thou mayest not give food therewith to the fire of thy Avarice.  
2. 
Sapien. 16.22.  Secondly, I will ponder that this fire (as saith the book of Wisdom) shallbe most cruel against the wicked, and most gentle to the good, that shall then be alive; for to these it shall serve as a purgatory to purify them from their Sins, and from the dregs thereof, and to augment unto them the merit, and the Crown that soon after they are to receive. But Sinners, it shall terribly torment as the beginning of Hell that attendeth them to chastise their rebellion.  
3. From hence it is, that this fire shall last in the world till the general judgement be concluded, 
Psal. 28. & ibid. D. Basil.  God (as David saith) dividing the power thereof, to enlighten without hurt the bodies of the elect, and to torment the bodies of the reprobate; so that forthwith in rising they shall feel the horrible fire wherein they are to remain, which, (the Sentence being given) like a furious River shall overwhelm them, and go down with them to Hell. Then shallbe fullfilled both in good, and bad, that saying of the Prophet. 
Malach. 4.1.  The day of our Lord will come kindled like a fiery furnace, and all the Proud shallbe like Straw, and that day of our Lord shall burn them to the root: but unto you that fear my name the Sun of justice shall arise, in whose plumes you shall have safety: you shall leap like young Calves, and shall tread upon the wicked, and they shallbe like Ashes under your feat.  
O my Soul compare this fiery furnace with this Sun of justice: these flames that blind, 
Colloquy  with these Splendours that give light: these Ashes of Torments with these plumes of Ease: this burning like Straw, with this leaping for pleasure like a young calf; and choose such a form of Life, as may free thee from so great evils, and negotiate for thee so great good, O eternal God from whose presence shall filowe this River of fire, for the Punishment of the wicked, 
Daniel. 7 10.  and another River of living water for the refuge of the good, wash me, 
Apocal. 22.1.  and purify me with the water of this second, that I may be free from the fire of the first. Amen.   

The fourth Point.  
FOurthly, 
Matt. 24 36.  I am to consider what Christ our Lord saith of the day, that he hath assigned for this judgement: to wit, That none knoweth it but God, 
Luc. 17.26. Genes. 7.5.  and that it shall come on a sudden; for the which he bringeth two similitudes. As (saith he) in the days of Noah, men were eating, and drinking, buying, and selling, marrying themselves, and negotiating their businesses, until Noah entered into the Ark, and then began on a sudden the Deluge, that drowned them: Likewise as in the time of Lot, 
Genes. 19 24.  the Sodomites being very careless, Lot departing out of the City of Sodom, it reigned fire, and brimstone from Heaven that destroyed them all: so shallbe the coming of the Son of man to judgement. For men being occupied in marriages, and Pastimes, the flood of Tribulations shall begin, and there shall rise a fire that shall consume them, and innumerable shall they be that shallbe condemned, except some few, that like No, and Lot, shallbe saved. And seeing the same happeneth in many Tribulations, 
Matt. 24 21.  Plagues, and mortalities, which suddenly assail us, I am to endeavour to live so well prepared, that I may merit to be saved; taking the Counsel that our Saviour Christ inferred hereupon, 
Luc. 17.33.  saying: Whosoever would save his Soul, let him lose it, that is; let him mortify his carnal life, for losing it in such manner, he shall quicken it with a spiritual Life, and shallbe secure at the day of this judgement. 
Colloquy  O sovereign judge quicken me with thy grace, that like another Noè I may be saved in the Ark of thy Church. Drag me out of the Sodom of the World, though it be by force, like Lot, that being free from the fires that burn it, I may save my Soul in the high mountain of thy Glory. Amen.    

The fourteenth Meditation of the Resurrection of the Dead, and the coming of the judge, and what he will do before he give Sentence.  
1. FIrst, 
joan. 5.28. 1. Ad Thess. 4.16. D. Tho. in addit. q. 75. & q. 76. Ex D. Hier. in reg. Monacharun c. 30. Apoc. 20.13.  I am to consider the general Resurrection of the Dead, that men in Soul, and Body are to appear at this judgement. Concerning this Article of our Faith I am to ponder, First, that an Archangel with a dreadful Voice in manner of a Trumpet shall summon, and call all the Dead to rise again, and come to judgement, saying, Surgite mortui, & venite ad judicium, Arise you dead, and come to judgement. And so potent shall this voice be by Virtue of God's Omnipotency, that in a moment all the dead shall arise. And (as S. john saith) the Sea shall give up the bodies that perished therein: the Earth those that it swallowed alive: and Death those, whom after they were dead it dissolved, and consumed: who though they were turned to Dust, God's Omnipotency will form them in a moment with all the perfection of members that they should have. And in this very moment the Souls shall ascend from Hell, and those of Heaven shall descend, and every one shallbe united to the same body, that before it had. So that to this voice of the Archangel, and to his Citation to judgement, all shall obey without refistance, excuse, or delay: yea, though they have been kings, Popes, and monarch of the world. 
Colloquy  O my Soul remember often this powerful voice, let this Trumpet sound in thy ears, fear this terrible summoning, and prepare thyself for it. Obey the voice of God, and of his visible Archangel that sayeth unto thee, Rise thou that sleepest, 
Ad Ephe. 5.14.  and arise from the Dead; and Christ will illuminate thee, for he desireth not the death of a Sinner, but rather that he should be converted, raised up, and live.  
2. Secondly, I will consider what body shallbe given to the Soul of the Damned that came up from Hell, and what the Soul shall think to see itself incaged therein. There shallbe given unto it a body partly passable, partly immortal, that it may ever suffer, 
Apocal. 9 6.  and never die. A foul, stinking, and horrid body, that shallbe the eternal prison of the wretched Soul, and a new Hell to abide in it. O what Maledictions will they one belch out against another in that first entrance! Cursed be thou Body (will the Soul say) for to pamper thee, and for that thou hast been rebellious unto me, have I suffered so many, and so great Torments, and I shall forever suffer them with thee. Cursed be thou Soul (will the Body say) for because thou didst not with thy free-will mortify, and subdue me, I am to suffer with thee such horrible Torments. In this sort these two miserable Companions that in this life joined together to seek their delights, drinking therewith innumerable Sins, 
Nahum. 1.  shall then be joined, and knit together like Thorns, to prick one another, and to be their own Executioners, and to augment one another's terrible Torments.  
3. Thirdly, I will briefly consider the Body that shallbe given to the Soul of the Blessed that descended from Heaven, and with what Pleasure it shall enter therein. There shallbe given unto it a body Immortal, Impassable, Resplendent, throughout Perfect, and very Glorious. O what benedictions will they impose one upon another: O what welcomes will the Soul give to her beloved body! Blessed be thou (will she say) for thou hast aided me to merit the glory that I have enjoyed: Blessed art thou, that suffered'st thyself to be mortified, and didst yield with obedience to fulfil whatsoever God commanded. Cheer up thyself, for now the time of Labour is passed, and the time of rest is come. Thou wast sowed, and buried in the Earth with Ignominy: 
1. Cor. 15 42.  thou art now returned to live with new Glory: glorify God with me, because with me thou shalt reign. Finally making comparison of that which shall happen to the good, and the evil, I will say to mine own Body, Animate thyself in this mortal life to suffer, that the happy lot may fall upon thee to rise again to life everlasting.  

The second Point.  
SEcondly, I am to consider the coming of the judge to judgement, his descending from Heaven: the Majesty of his Person: the train that accompany him: his Royal Standard, his glorious Throne, the Semblance of his Countenance, and his Assistants that are on either side.  
1. First, 
Matt. 24 30.  I will ponder how Christ our Lord shall really, and truly descend from Heaven, and come the second time into the world, to judge it, but in a fashion very different from that which he came in the first time. For at this second coming, he shall come with a glorious, and resplendent body, crowned with a Crown of Glory, & Immortality, with such splendour, that the Sun, moon, and Stars shall not give light in his presence: and with such Majesty that Angels, & men, Righteous, & Sinners, yea, and the Devils themselves, shall subject themselves to him, and adore, and (be they never so loath) acknowledge him for their God, & their Lord. For then shall the eternal Father fulfil the promise that he made him, to subject all things unto him, 
Psal. 109 1. 1. Cor. 15 25.  & to put his enemies under his feet: that every knee shall bow in his presence, & every tongue confess that Christ JESUS our Lord is in the glory of God the Father. 
Ad Phil. 2.11. Colloquy  O my Saviour, very just it is, that thy second coming should discover that glory, which at thy first coming thou didst cover. Grant me, Lord, to imitate the humility of the first, that I may enjoy the glory of the second.  
Then will I ponder the Train that accompanieth him: 
In epistola judae. Daniel. 7 10. Matt. 16 27. & 25 31. Et omnes Angeli cum eo. Matt. 24 30. Parebit signum filii hominis.  for (as Enoch prophesied) our Lord shall come with thousand of Saints, encircled with the whole Army of Heaven, with the three Hierarchies, and nine Quires thereof, assuming (as may piously be believed) aereal bodies resplendent like the Sun, discovering therein the beauty, and excellency of their Hierarchy, and Quire. Before him, (as is collected out of the Gospel) shall come the banner of the Son of man, which is the royal Standard of the holy Cross with an admirable splendour. The which being one and the same, shallbe most pleasing, and delightful to the Just that in this life embraced, and esteemed it, crucifying their flesh with the Vices, and Concupiscences thereof: but most horrible, and dreadful to the wicked, who believed not in it, or abhorred it being Enemies thereof, because they held their belly for their God. 
Ad Phil. 3.19. Colloquy  And therefore in seeing it, they shall weep bitterly, for they shall see in it the just cause of their Damnation. O my Soul, follow the banner of the Cross in this life, that thou mayest see it with peace, and security in the other. Bewail the Enmity thou hast had against it, that thou ma●est then behold it with alacrity.  
Fourthly, I will ponder, how our Lord Christ coming to the valley of josaphat shallbe seated in a most excellent Throne made of a most beauteous, and bright shining cloud, and his divine face being one, and the same, shall yet appear most amiable to the good, and to the wicked most terrible, so that to behold him only they shall remain full of terror, and confusion. And from the most sacred wounds, of his feet, hands, and side, shall issue out rays of Light, and delectable splendour to the good, who by the corporal view of these wounds shall receive special comfort, considering how infinite the love was of this sovereign king to receive them for their sakes. But from the same wounds shall issue rays of wrath, and as it were of fire against the wicked, who (as the Scripture saith) shall bitterly bewail, 
Zachar. 12.10. Apocal. 1.7. Psal. 54.7.  that of them they reaped so little profit: But much more shall the Jews, and Gentiles weep, that with so great cruelty made these wounds. O most sweet JESWS by these thy most sacerd wounds I beseech thee, give me wings, like the wings of a dove to fly unto them, and to devil in them while I live, mourning for my Sins, for whose cause thou receivedst them, that at the day of judgement I may behold them with alacritye, and through them may be admitted to they glory. Amen.  
Then will I ponder how on Christ our saviours side shallbe placed another Throne of exceeding great glory for his most sacred mother; for it is very just that in this judgement, she like another Bethsabee should be seated on the side of the true Solomon, not to be the Advocate for Sinners, 
3. Reg. 2.  for that time is now passed, but to confound them, because they would not make use of so holy a mother, and so powerful an Advocate as they had: as also that the righteous may be cheered with her presence, and she herself be honoured before all the world, for the Humilliations that she suffered in this Life, from those that knew her not, and did her outrage in the passion of her Son. O sovereign Virgin, I rejoice for the glory thou shalt have at that day, aid me with thy intercession that then also I may be joyful with thy Presence.  
6. 
Matt. 19 28. Isai. 3.13.  Finally round about the Throne of our Lord Christ shall stand other thrones, where his Apostles, (as he promised them) shall sit to judge the twelve tribes of Israel, and all the nations of the world, condemning with their exemplary life the evil life of Sinners, 
D. Th. q. 89. addit art. 1. & 2. job. 36.6  approving the Sentence of the supreme judge, and in his name declaring the righteousness thereof. And as many holy Fathers affirm, there shall likewise be seated in Thrones of Glory, the Poor of spirit who in imitation of the Apostles, left all things for Christ. O how astonished will the Tyrants, and Emperors be, that martyred these Apostles, when they shall see them with so great glory exalted! O how much shall the poor Religious be honoured, who in this world lived contemned! 
Colloquy  O sovereign judge, if thou dost thus honour those that are voluntarily poor, I embrace Poverty with a great good will, not so much for my honour, as for the glory which to thee ensueth thereupon.   

The third Point. 
Of dividing the good from the evil.   
THirdly, I am to consider, that Christ our Lord to finish his judgement, shall separate the good from the evil, as the Shepherd separateth the Sheep from the Goats: The righteous shallbe placed on his right hand, 
Matt. 25 32.  and the wicked on his jest Concerning the which I am to ponder first, that this World, and the Church is now like a flock of Sheep, and Goats, of good, and evil, so mingled together, that we cannot always discern who is the Sheep of Christ, or the Goat of Satan. And through this ignorance oftentimes we honour the Sinner as a Just man, and despice the Just man, holding him for a Sinner. From whence also it proceedeth, that the Just, and the unjust have not always that place which they merit. For oftentimes wicked men usurp the right hand, and most exalted place of the Earth; and the good stand on the left hand in the most contemptible place of the world. For, the which Solomon said; 
Eccles. 3.16. & 10.6.  I saw a great evil under the Sun, in the place of judgement Impiety, and in the place of justice Iniquity, and I said in my Heart, the Just, and the Impious God shall judge, and then shallbe sceene what every one is.  
2. Now this time being come, Christ our Lord, 
Matt. 3.12. & 13 30. & 47  to scatter these Deceits, and Oppressions, shall separate the wheat from the cockle, the grain from the chaff, the good fish from the bad, & the Lambs from the kids. And the good he shall place on his right hand, taken up (as S. Paul saith) into the air, that all the world may know them, 
1. Ad Thess. 4.  and honour them as saints: and the wicked he shall place on his left hand, leaving them upon the Earth that all may know them, and despise them as Sinners. O how great shall the confusion be of the wicked, who in this life had the right hand, and were mighty, when they shall see themselves on the left hand in such an extremity of baseness! O what a raging envy will they have against the righteous, when they shall see them so honoured, and themselves so contemned? what will the Prince, and the Lord say, when he shall see his Slave exalted to so high a place? What the Prelate, and the master, when he seethe his subject, and Disciple so preferred before him? 
Sap. 5.4.  All at once will say that of the book of Wisdom: We senseless esceemed their life madness, and their end without honour, behold how they are counted among the children of God, and their lot is among the Saints: we therefore have erred from the way of truth, and the Light of justice hath not shined to us, and the Sun of Understanding rose not to us. 
Colloquis  O Sun of Righteousness clear the eyes of my Soul with thy celestial light, that I may behold the blindness of these wretches, and be warned in time by their misery.  
Contrarily the Righteons' shallbe very full of Content to see themselves on the right side of Christ; and Christ our Lord very joyful to see them at his side; for then that saying of David beginneth to the letter to be visibly fulfiled: 
Psal. 44.10.  The Queen sat on thy right hand with a golden Garment wrought with marvelous Variety. O how glorious then will that Congregation of the Just be there, like a Queen that shall soon be placed in the kingdom of her Spouse, rejoicing to behold herself set at the right hand of her beloved adorned with Virtues. In this life it was much humbled with contempts, and now it is seen in an instant exalted to great honours. O happy he that seateth himself in the lowest place of the World, for then Christ will say unto him, 
Luc. 14.10.  Amice, ascend superius, Friend sit up higher, ascend above the proud of the Earth, 
Colloquy  and forthwith thou shalt ascend with me to the Thrones of Heaven. O my Soul choose in this life a low place among men, that at the day of judgement, Christ may give thee a high place among the Angels. Make no account of the right, or left hand that thou hast in this World, but of that thou shalt have in the Tribunal of Christ endeavouring to live with such purity that thou mayest merit to be on his right hand. Amen.  
Lastly, if I would know what hand I shallbe on, at the day of judgement, I am to consider whither I be a Sheep, or a Goat: that is, If I hear the voice of my Pastor Christ; if I have meekness, and humillitye: if I suffer with Patience adversities, and Injuries; and if I part my goods liberally to others: Or contrarily, If I be proud, and vindicative; If I seek my temporal profit with the hurt of my neighbour, and with the loss of spiritual good; and so making reflection hereupon, I will endeavour to be a Sheep of this sovereign Shepherd, confidently trusting that with great prosperity he will place me on his right hand.   

The fourth Point. 
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 Point shallbe, to consider the Publication that shallbe made at the day of judgement of all the Consciences of the good, and evil, before men, and Angels; discovering (as the Apostle S. Paul saith) the things that were covered in darkness, and manifesting the Secrets that were enclosed in their hearts, with a special light that God shall communicate to have them seen.  
Wherein I will ponder how God our Lord in that day shall open (as the holy Scripture saith) and unfold the books of Consciences which during the time of this life were shut up, so that all shall read what is written in the book of every one's conscience, & every one what is written in the book of conscience of all: and according to the contents of those books judgement shallbe made, and Sentence pronounced, that all may see the uprightness of God's justice, aswell for the honour of the good, as for the confusion of the wicked. From whence I will collect how much it behoveth me too consider well, what I writ in the book of my conscience, for I may now write what I list, and cover it as I will, but in that day, in spite of my Heart, all shall come to light: and if the book of my conscience be well written, according to the book of Life, which is Christ JESUS; my book (saith job) shallbe my defence, my honour, 
job. 31.35.  and my Crown: But if it be contrary to that of Christ JESUS, it shallbe my accuser, my dishonour 
Colloquy  and Condemnation. O most pious Saviour, whose book in the day of judgement shallbe opened, that thy life may be as a Law, and living rule, by the which judgement shallbe made of ours; permit me not to write in the book of my Conscience, any thing that may be contrary to thy book; and if at any time through my frailetye I shall so write, aid me to blot it out with penance, that in the day of my account, thou seeing me conformable to thee in Life, mayest likewise make me conformable to thee in Glory. Amen.  
2. But particularizing more at large what is to pass in this publication. I will ponder that then the secret Sins of the Heart shallbe published, and the foul Sins of Act that were committed in corners, and those which for Shame were concealed in Confession, or were covered with excuses, and shifts. Then shall also be manifested damned Intentions, secret Treasons, hypocrisies, and all other works that seemed holy, and were in truth wicked. There shallbe known unfaithful Servants, false friends, feigned Christians with very great confusion to see themselves discovered: for if I feel it so much to have my secret Sin published before ten men, how shall I feel it, to have all my Sins together published before all men, and before all the Angels? O my Soul, how darest thou sin in secret, if thou believest that thy Sin shallbe published, and manifested before all the World? How canst thou in confession cover some Sins for Shame, if thy Faith telleth thee of this confusion, that thou shalt suffer for concealing them? Remember what thy Redeemer saith, 
Luc. 12.2.  Nihil opertum quod non reveletur, neque occultum quod non sciatur; Nothing is hid that shall not be revealed, nor secret that shall not be known. Therefore cease to commit that Sin, that thou wouldst not have manifested.  
3. Then will I ponder, how God our Lord shall manifest the good Works of the Just, how secret soever they have been; their pure thoughts, their holy affections, their intentions so close hidden, that the left hand knew not what the right did? and their exterior works which they covered for Humillitye, and those which the world esteemed for evil, and for them calumniated, and condemned them: for the which not withstanding they shallbe honoured, and exalted. O how foul, and abominable shall Vice then appear, and how pleasing, and beautiful Virtue! O what honour, and credit shall it then be to have been obedient, and humble, and to have suffered Injuries silently, without excuses, or diverting! O happy they which embrace these Virtuous exercises, seeing for them they shall receive so great glory. Cover o my Soul, 
Colloquy  thy good works with Humillitye, that Pride may not rob thee of them, for in his good time our Lord to thy great glory shall discover them.  
4. Lastly I will ponder how the Just judge in that day will discover as well the good works which the evil did, as the evil works which the good did, buth with a different end, and success. For the good works of the evil shall arise to their greater Ignominy, for not having persevered in that good, losing the reward thereof for mingling them with many evils. And when they shall see the advises, and good Counsels which they gave to the elect, they shallbe much the more ashamed that they took them not for themselves, nor made profit of them. Contrarily, when God shall publish the Sins committed by the Just, he will likewise publish the Penance which they did, and the good they collected thereout; so that they shall not be to them an occasion of confusion, but rather a motive to praise God that pardoned them, and freed them by his great mercy from so great misery. And all shall redound to the greater confusion of the wicked, seeing others that committed the same, or greater Sins than theirs, in so great honour for having done Penance for them in time.   

The fifth Point. 
Of the Accusations, and Imputations against the Wicked. Apoc. 12 10. Orat. 1. de amore erga Deum & proximum.   
THe fifth Point shallbe to consider the terrible accusations, and imputations that shall arise out of this publication, against the wicked in favour of the good. For first of all, the Devil the Accuser, and Calumniatour of men at this day, which is the last of his office, shall do it with great vehemency, exaggerating the Sins of the wicked, the more to confound them (as S. Basile saith) before the whole World: for turning himself to the judge, he will say: I created not these, neither gave I them life, nor sustenance, nor the goods which they enjoyed: I neither suffered, nor died for them, nor promised them any eternal reward; and yet not which standing, forsaking thee that didst all these things for them, they served, and obeyed me. Therefore mine they are by right, for I vanquished them, and they yielded themselves to me, and they esteemed me more than thee. This will proud Satan say, as one that after his raging manner desireth to triumph over Christ our Lord, and to revenge himself of him in his creatures. O how ashamed, and out of Countenance shall the wicked become, for having obeyed him! 
Colloquy  Fly, o my Soul, to obey him, that will give thee so evil recompense. Turn for Christ's honour that created, and redeemed thee, deceiving his Enemy in this life, that he may not beguile thee in the other.  
2 Secondly, I will ponder the terrible imputations that Christ himself will interiorly impose upon them, calling to every one's memory the benefits that he hath done them. I (will he say) created thee to mine own image, and similitude, and thou distainedst it with many sins. I redeemed thee with my precious blood, and thou with thy evil ways didst tread it under foot. I gave thee the Sacrament of Baptism making thee a member of my Church, 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 remain in sin. I invited thee with my body, and blood for thy sustenance, and thou dispisedst it for the fleshepots of Egypt. I called thee with many inspirations, and thou with pertinacy wast rebellious unto them. I menaced thee with chastisements, I regaled thee with benefits, and I animated thee with promises of great rewards, and of all these thou madest no account. O wretched man, what could I do more for thee then I did? and thou, what couldst thou do more against me than thou didst, esteeming more thine own honour, then mine? 
Isai. 5.2.  O my Angels and ministers, judge you, and see, what could I have done for this vine that I did not, and hoping that it vould have brought forth grapes, it hath brought forth nothing but sour ones? Pondering all this I will with great feeling pronounce those words of David, 
Psalm. 6.2.  Lord rebuke me not in thy fury nor chastise me in thy wrath: but correct me in thy mercy whilst yet there is time for Amendment.  
To this reprehension of Christ the very Angels of out guard will assist, 
Colloquy  alleging how much they did to divert the wicked from their evil life, and yet with what rebellion the wicked contradicted them. The ●ust likewise that are present shall accuse them: some for that they rejected their Counsel; others, because they received from them great wrongs: and others for the peril wherein they saw themselves through their evil example. All this the Wretches shall hear, and see in the interior part of their soul, 
Ad Rom. 2.  and of their unhappy conscience, the which (as the Apostle saith) shall be the most terrible accuser of all: for being convinced with the evidence of Truth, and seeing the reason that all have to accuse her, she shall have nothing to answer, but much whereof to accuse herself. O how much better had it been for her to have willingly, and proffitably accused her self in this life, 
Colloquy  then to accuse herself at that time perfocre, and with out remedy? O sweet JESUS, grant me, that I may vorthily accuse myself of my sins before thee, and before the confessor that is to absolve me, that they may not accumsemee of the in judgement to condemn me.    

The fifteenth Meditation, of the Sentences, in favour of the good, and against the Wicked, and of the execution of them.  
THe form of the sentences that Christ ourlord shall pronounce (as it is believed, 
Abul. q. 333. in Matth. jansenius, sotus, & alij.  with a sensible voice) in favour of the good, and against the wicked, is expressed in the holy Gospel, beginning with that in favour of the good, that we may understand how much more God our Lord is Inclined to reward, then to punish.  

The first Point.  
FIrst, I am to consider, that Christ our Lord seated in the Throne of his glory, looking toward the righteous, with a gentle, 
Math. 25.34.  and amiable voice shall say unto them: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the World, for I was hungry, and you gave mer to eat etc. This sentence we will meditate word by word, pondering the mystery that every word containeth, conformable to the second form of Praying set down in the ninth §. of the introduction. And yet we will here do no more, but point at the considerations of these words: for that hereafter they shall be handled more at large.  

Venite.  
THe first word is, Come, wherein I am to ponder for what cause he sayeth unto them Come; from whence they are to come; and whither they are to come He saith unto them come, to recall to their memory their first vocation, when he called them to follow him, saying unto them; 
Math. 11.28. & 16.24.  Come ye to me that labour, and are burdened, and I will refresh you. and If any man will come after me, let him deny himself and take up his Cross, and follow me. And because they harkened to this Vocation, he calleth them with such another like word, as if he should say: seeing you came after me, embracing the cross, and mortification, to follow my life, Come to receive the reward, following me in glory Come from Mount Libanus of my Church, wherein ye were baptised, 
Cant. 4.8.  and washed with the tears of Penance, and grew up like Cedars in all Virtues. 
Apocal. 7.14.  Come from the great Tribulation wherein you have lived, washing your robes, and making them white in my precious blood. Come from the Dens of the Lions, and the inhabitations of Tigers in whose company you have lived, suffering great persecutions. Come out from amongst the midst of them, and come to be crowned, and to receive the reward that you have merited for the many Victories you have obtained. 
Colloquy  O my soul, hear speedily the voice of Christ wherewith het calleth thee to imitate his life, that thou mayest be worthy to hear this sweet voice wherewith he shall call thee to receive the Crown.   

Benedicti Patris mei.  
THe second word is, ye, blessed of my Father. He calleth them blessed, that all may understand the immensity of Benefits that he hath done, doth, 
Psalm. 23.5.  and wilt do throughout all eternity, fullfilling that of the Psalmist, that the innocent, and Pure of heart should receive the benediction of our lord, and the mercy of God his saviour. And he sayeth not, Come ye blessed of Abraham, Isaac, and jacob, nor ye blessed of Moses, or of the patriarchs, 
Ad Ephes 1.4.  and Prophets: but, ye blessed of my eternal fathet, who hath blessed you with all kind of celestial benediction, communicating unto you the goods of his grace, and now entirely those of his glory. And he sayeth not, ye blessed of God, but of my Father, that it may be understood, that all these blessings proceeded from the fatherly love that God bore them in respect of his son. And for that his benediction is effectual, and performeth presently what it promiseth, with this sweet word he will replenish them with a new, and extraordinary alacrity.   

Possidete paratum vobis regnum a constitutione mundi.  
THirdy, he saith unto them, possess you the kingdom prepared for you from the foundation of the world. In which words I am to ponder what kingdom this is: how long time ago, since it was prepared: that it is prepared for the Righteous, and that to them is given the possession thereof, in all which is resplendent the infinite Charity of our celestial Father. For first he would that the inheritance, and eldership of his Children, should be a kingdom: so sovereign, that for excellency thereof it meriteth the name of a kingdom, for it is no terrene but a celestial kingdom, whose riches are infinite, and the pleasures thereof so inestimable, that they make blessed their possessors. This kingdom was prepared for them from all eternity, predestinating them of his mere mercy to reign with him. And from the foundation of the world he created the Heaven called Empyreal, that it might be a royal City, and habitation of these blessed kings. And with great tenderness he addeth that word Vobis, for you: as who should say. This kingdom was not prepared principally for the Angels, and for want of them for you, entering in place of those that lost the seats of this kingdom: But it was prepared equally for all the just, Angels, ad men, and for you, for your souls, and for your bodies.  
Come then to take peaceable possession of this kingdom so noble, and so ancient, out of the which you shall never be ejected; enter into the joys of my Father, which shall never be taken from you; 
Apocal. 3.21. Colloquy  sit down to reign with me in my throne, as I am seated with my eternal Father in his. O most loving Father, I give thee thanks for this so sovereign kingdom which thou hast prepared for thy elect, to show in them the infinite Riches of thy Grace, and charity. Grant me, o Lord, that I may in such manner prepare my soul, that thou mayst reign therein by thy grace, and afterwards carry it to possess this eternal kingdom of thy Glory. Amen.   

Esurivi enim, & dedistis mihi manducare etc.  
THen declareth the judge the reason of his sentence, and the merits for which he giveth them his kingdom, saying: I was an hungered, and you gave me to eat: I was a thirst, and you gave me to drink: I was a stranger, and you took me in; naked, and you covered me: sick, and you visited me; I was in Prison, and you came to me to set me at liberty. And the just admiring that for so little works he should give them a kingdom so great; and that he should so much esteem these works of mercy, as if they had been done to his own Person, shall ask him, not so much with words, as with affections, and inward feelings of great admiration; saying, Lord, when did we see thee hungry and thirsty, and gave thee to eat, and to drink? Or when did we see the a stranger, naked, sick, or in prison, and used toward thee such mercy? Then our Lord will answer them; Amen, I say unto you, as long as you did it to one of these my leasle brethren, you did it to me; 
Colloquy  for I was in them; and though but little ones. I yet esteem myself to hold them for my brethren. O happy poor, that are accounted as his brethren, by the judge that shall judge them, and by the eternal king that shall reward them, who likewise rewardeth others, for doing them good. O happy works of Mercy whose principal object 〈◊〉 Christ, and whose Reward is his kingdom. O blessed are the merciful, seeing in this day they shall obtain so great mercy!  
Lastly, I will ponder, that albeit Christ our Lord in the Gospel, allegeth only for the reason of his sentence the works of mercy to wards our Neighbours, yet he will also declare the other good works of obedience, and mortification necessary to enter into Heaven. And as the voice of God is of infinite Virtue, he will to every one mentally declare, (in such sort, that all may understand,) the special works for the which he giveth him his kingdom. To the Martyr, he will say, Come thou blessed of my Father, to possess the kingdom prepared for thee, because thou sheddest thy blood formee. And to the Virgin, he will say, Come thou blessed of my Father, for the Virginity which thou preservedst with purity of Body, and soul. And to the Religious man: Come thou blessed of my Father, for thou lestst all things to follow me. And in this manner I may run through all the other Estates of the just O what Content will all receive with the sweet voice of this comfortable sentence, 
Psalm. 50.10. joan. 10.3.  with the which God will give to their ears complete joy, and alacrity, and the Bones that were humbled shall rejoice! Happy the sheep that in this life hear the voice of their shepherd, and follow his steps, for on this day being placed on his right hand, they shall hear the voice that calleth them to the eternal pastures. O sovereign shepherd, 
Colloquy  aid me with thy abundant grace, that I may be worthy to hear so favourable a sentence. Amen.    

The second Point.  
SEcondly, I am to consider, that towards the wicked the judge will turn his Angry Countenance, and with a dreadful voice will say unto them: Depart from me, you cursed, into fire everlasting, which is prepared for the devil, and his Angels, for I was an hungered and you gave me not to eat etc. This sentence like the former we may ponder by the words, for that herein are declared all the kinds of Pains that are in Hell, of the which we shall hereafter make a large consideration.  

Discedite a me.  
1. THe first word is, Depart from me: In the which he condemneth them to that eternal pain, 
Paena Damni. pain of loss: or danation.  which they call of loss or damnation, which is a perpetual Banishment from Heaven, and a depriving them of the sight of God for ever. And the more to wound them, showing himself so glorious unto them, he sayeth. Depart from me that am your God, your first beginning and last end. Depart from me that am your Redeemer: from ●nee that made myself man for your sakes, and received these wounds for your remedy: from me that invited you with pardon, and you would not accept it. Therefore depart for ever from my friendship, from my protection, from my kingdom, from my Paradise, from my clear sight, and from the copious River of my Delights. And for that whosoever is separated from Christ, is also separated from those that go with Christ, in saying to them, Depart from me, he saith likewise: Depart from the Hierarchies, and Quires of my Angels: Depart from my Apostles, Martyrs, Confessors, and Virgins: and Depart from the sweet company of my holy mother, who would also haut been yours, but you would not have her. I did sufficient to attract you to my service, and to my house, but you through your perverse will separated yourselves, and made yourselves strangers. Therefore in punishment hereof, 
Colloquy  I by my just will do banish, and separate you from me, and all mine, without hope ever to have any part in me or any thing that is mine. O my saviour, let not such a Punishment fall upon me, to separate me from thee for ever. Chastise me with what punishment thou wilt so that united with thee in love, I may always be near thee. Amen.   

Maledicti.  
THe second word is, you cursed, with the which being very effectual, he poureth upon them all the eternal Maledictions, and misfortunes, that for their sins they have deserved. Cursed shall their soul be, and cursed their Body: Cursed their Powers, and cursed their senses. 
Deut. 28 16. & deinceps.  There shall light upon them the Malediction of Hunger, and Thirst, of sickness, and Dolour, of infamy, and Dishonour. Cursed in the City where they shall live; in the house where they shall dwell: In the Compagnye that they shall keep; and in all things that shall happen unto them. And he calleth them not Cursed of his Father, as he called the Righteous, blessed of his Father: that they may understand, that Benediction originally springeth from God our Father, who for his part would that they also should have been blessed: but Malediction originally springeth from themselves, 
Psalm. 108.18.  and their sins, according to that of David, He loved cursing, and it shall come to him: and he would not blessing, and it shall be far from him: And he put on cursing as a garment and it entered as water into his inward parts and as oil in his bones. O how raging and mad will the wretches be, to hear this horrid word of their eternal malediction! O what a raving envy shall pierce their entrails, seeing that God blesleth the Righteous, without leaving so much as one only benediction for them. 
Genes. 27.34.  If sau seeing his younger Brother jacob to have got the blessing, Irr●gi●t clamers magno, Roared out with a great cry, and with remediless Tears said to his Father, hast thou not reserved me also a biessing? When these Reprobates figured by Esau, shall see that the Elect figured by jacob, have negotiated the benediction of the heavenly Father, and that not one only blessing remaineth for them; how loud will they cry, and roar? With what rage will they confirm their own Malediction? curfing the day wherein they were borne, and the milk which they sucked desiring rather never to have been bo●ne, then to hear such an affrighting Malediction? 
Ad Gala 3.13.  O most sweet JESUS, who ascending the Cross tookest upon thee the curse of the Law, to deliver us from the curse of sin, and eternal Pain, favour me with thy mercy, that upon me may not fall so terrible misery. Amen.   

In ignem aeternum.  
THe third word is, 
Paena sensus. Pain of Sense.  Into fire everlasting; In thee which he condemneth them to the pain which they call of Sense, which is fire everlasting, as if he should say, I separate you not from me, that you should return to that scope, and Liberty of life that you were wont to have; nor that you should live upon the face of the Earth at your pleasure: but that you should descend to the obscure Prison of Hell, and burn in the terrible fires that are therein: and this not for the space of ten years, nor ten thousand, but for all that time that the fire which is eternal shall last, and shall do his office to torment you throughout all eternity. O what affliction shall that dreadful word cause in those wretched sinners, seeing themselves again condemned to return to the Prison, and fire from whence their soul had come up, that the body also might burn in those flames wherein the soul burned.   

Qui paratus est.  
THe judge addeth that this fire was already prepared, to reduce to their Memory that the divine justice, as it prepared a kingdom to reward the Righteous, so also it prepared a fire to chastise the Wicked, which although it were hidden from the eyes of the body, yet it was so revealed, that they might see it with the eyes of faith, and might endeavour to escape it. With these eyes am I to penetrate the Earth, and to see the terrible fire, that at this day is in the Centre thereof, prepared for the chastisement of my sins, 
Isa. 30.33.  if I do not Penance for them, remembering that of the Prophet Isaias, Praeparata est ab heri Tophet etc. The eternal king, from yesterday, that is, very long since, and from the beginning of the world, prepared a horrid, profound, and spacious place, full of fire, and of much wood, and the breath of our Lord, like a river of Brimstone is kindling it. He calleth it Tophet, 
Matth. 5.29.  as our Saviour Christ calleth it G●henna, which was a place of terrible fires, where the children were burnt that were sacrificed to the I doll Moloch, to advertise us that by the Furnaces, Aetna's, and horrible places of fire, of smoke and, Brimstone, that we see upon the earth, 
4. Reg. 23.10. Nota. Colloquy  we may as it were trace out the terribleness of that fire, that God hath prepared under it, for such as sacrifice their souls to the Devil. O eternal king which preparedst Heaven, and Hell, to cherish in the one the righteous with the gentle breath of thy Charity, and to torment the Wicked in the other with the burning blast of thy indignation: visit me with the breath of thy divine inspiration, that I may always be mindful of these twoe places, preparing myself by thy grace with such a manner of life, that I may attain to the one, and be for ever free from the other. Amen.   

Diabolo, & Angelis eius.  
He saith likewise unto them, that this fire is prepared for the Devil, and his Angels, that they may understand, that they are condemned to the perpetual compagnye of the Devils, matching them with them, that whom they imitated in sin, they might imitate in pain: and seeing they made themselves of the faction of Lucifer, and of his evil Angels, they should have their Punishment with them, and by their means: they being their executioners, that were their seducers. But he saith not to them, Go to the fire prepared for you, as he saith to the righteous, Come to the kingdom that I haut prepared for you: to upbraid them with the great mercy that he would have done them, for he intended not to make Hell to punish men, if they themselves had not through sin made themselves worthy of Punishment: and had they not been like the devils impenitent, they should not have been cast into the eternal fire prepared for them. 
Colloquy  O God of Vengeance, and with all, Father of Mercy, seeing thou rather desirest to pardon sinners with mercy, then to chastise them with Vengeance, give me time of true Penitence, that I be not chastised with the impenitent Devils. Amen.   

Esurivi enim, & non dedistis mihi manducare.  
THen declareth the judge the just reason of his sentence, saying: for I was hungry, and you gave me not to eat, nor exercised to wards me the other works of mercy. And the Danmed desiring to excuse themselves not to have failed with Christ in such works, he will say unto them, What you did not to one of these little ones, you did not to me, for I was in them, and therefore what you did not to them, you did not to me. 
1. joan. 4.20.  For he that loveth not his neighbout, whom he seethe visibly with his eyes, how can he love God that is invisible? and he that forgetteth the Image of God whom he hath present, how will he remember God himself, whom he esteemeth as absent? I will also ponder that Christ our lord in the reason of the sentence all edgeth those sins that seem the lesser, to give us to understand with how much more rigour hec will chastise the greater sins, of which he will also make mention: And especially he will declare to every one (that all shall understand it) the cause wherefore he. condemneth him, saying to the Luxurious: Depart from me ye cursed to the fire everlasting for the luxuries, and Carnallities wherein you lived. And to the Perjured. and Blasphemours: Depart from me, be cause you profaned my holy name, I having had so great care of honouring yours. etc. 
Mathê 7.22.   
Thirdly, I will ponder, that the wicked in the Day of judgement will allege for their discharge some glorious works that they did, saying to Christ. 
Matth. 7.22.  Lord, Lord, did not we prophecy in thy name? and in thy name cast out Devils? and in thy name wrought many miracles? then why dost thou separate us from thee? But our Lord will answer them, I never knew you, Depart from me you workers of iniquity; which is to say, This Faith, and these graces that you had I know, for I gave you them: but you abused them, mingling them with heinous sins: and it had been reaseon that you prophesying to others, should have prophesied to yourselves: and casting out Devils out of other men's bodies, should have cast them out of your own souls: and doing miraculous works, should also have done virtuous works: which seeing you did not do, I neither know you, nor approve you: and though you call me your lord, I will not admit you as my servants, because you were not obedient unto me. From whence I will collect, that if at that time no account shall be made of Prophecy, and the Grace to do miracles without Virtues: less account shall be made of Nobility, Riches, Dignities, sciences, and other much lesser things, which yet are much esteemed of men. For to all in general he will say, I know you not, Depart from me you workers of iniquity.  
The Damned hearing the Thunder of this dreadful sentence, 
Psal. 76.19. Colloquy Psal. 76.19. & 96.4.  a mortal raving sadness shall fall upon them. For if the signs of judgement, (which like Lightnings are precedent to this Thunder) shall whither their bones with fear, what a Terror shall the Thunder itself cause? what affliction the Flash? and what Torment the fire? O sovereign judge, send the Lightnings of thy divine inspirations upon the Earth of my soul, that contemplating what is to pass in judgement, I may tremble, and quake, and so alter my life, that thou mayest alter the sentence. 
Psal. 76.11.  Change my Heart with thy right hand, that in that day I may not be placed on thy left hand. Et cum veneris judicare, noli me condemnare, And when thou comest to judgement do not condemn me. Let thy mercy now pardon me, that then thy justice may not condomne me. Amen.    

The third Point.  
THirdly, I am to consider the execution of these sentences, 
Math. 25.46.  of the which our saviour Christ saith: Et ibunt he in supplicium aeternum, justi autem in vitam aeternam, And these shall go into punishment everlasting, but the just into life everlasting.  
First I will consider the execution of the sentence given against the wicked, for in the instant that it shall be given, without any delay, in view of the Righteous the earth shall open under their feet, and the Divelle laying hold on them, they shall all together descend unto Hell; and the earth shall presently close up again, they remaining for ever buried in that abysm of Fire. Then shall be fulfiled that Malediction written in the Psalm, 
Psalm. 54.16. Apocal. 20.14.  let Death come upon them, and let them go down quick into Hell, And that which Saint john speaketh of in his apocalypse, That the Devil, and Death, and Hell, and all those that were not written in the book of life, were cast into the Lake of fire, and brimstone, where with Antichrist, and the false Prophet they shall be tormented Day, and might for ever, and ever. And this is the second Death bitter and eternal, which comprehendeth the souls, and Bodies, that died the first Death of sin, and the corporal Death that ensued thereupon. O what a furious Raving shall possess the Damned, seeing themselves not able to resist, nor to impeach the execution of this sentence? O what a bitter Envye shall penetrate their entrails, to behold the glory of the righteous from whom they are divided! O what a desperate sadness shall they receive by this second Death, and in their first entrance into that stinking infernal pool! O what raging agonies, beholding themselves covered with mountains of Earth, bolted up with eternal bolts, and bound hands, and feet with Chains of perpetual Damnation! Then shall they see by experience how evil, and bitter it was to have divided themselves from their God, and to have abandoned his holy fear. 
jerem. 2.19.  Fear, o my soul, the terribleness of this second Death, that thou mayst avoid the iniquity of the first Death. Enter with thy spirit into these Openings of the Earth, and hide thyself therein, 
Isai. 2.10.  beholding quietly what passeth there, that thou mayest fear the wrath of the Almighty, and escape his fury.  
I will likewise ponder how joyful the righteous shall be (as David saith) to behold the vengeance that God's justice taketh on wicked. 
Psalm. 57.11.  for although among the Damned be he that was his Father or mother, Brother, or Friend, they shall receive no pain but rather joy, to see the great reason that God hath for what he doth: 
Exod. 15.1. Apocal. 15.3.  so that they shall sing the song that Moses' sung, when the Egyptians were drowned in the sea: or the song of the Lamb which Saint john maketh mention of, saying, Great and mer vailous are thy works lord God omnipotent: just, and true are thy ways king of the worlds. Who shall not fear thee, o Lord, and magnify thy name, because thou only art holy, and thy judgements are manifest to all. From hence I will mount up to ponder the execution of the sentence of the Righteous, beholding how all the blessed are carried above the air, following their Captain jesus, singing a thousand songs of joy, and glorifying God, for having delivered them from such, and so great peril, with those words of the Psalmist: 
Psalm. 123.6,  Blessed be our Lord that hath not given us a prey to their teeth, our soul as a sparrow is delivered from the snare of the fowlers. The snare is broken, and we are delivered, our help is in the name of our Lord which made Heaven, and Earth. And in this manner they shall penetrate the whole Heavens, until they arrive at the Empyreal Heaven, where Christ our Lord shall place them in those Thrones of glory, which they are to possess reigning with him throughout all eternity, with great peace, and tranquillity. 
Colloquy  O happy labours of a virtuous life, which are so well rewarded in life everlasting. Cheer up thyself, o my soul, with the hope of these rewards, and embrace with great fervency these Labours.    

The conclusion of what hath been said.  
THere remaineth for conclusion of what hath formerly been spoken, that I consider myself in this world, as in a middle place between Heaven, and Hell, 
Sermo. 31. ex parvis.  and that I am here (as Saint Bernard sayeth) like as Novices are in a house of Probation, God proving me with the precepts he imposeth upon me, and with the afflictions that he sendeth me, but yet assisting me with his Grace, to issue out of them wellapproved. If I prove ill, following the devils party, by the irrevocable sentence of God, I shall be cast out of the world into Hell: But if I prove well, fullfilling the will of God, by his sentence I shall be exalted from the world unto Heaven. Whereupon it behoveth me to consider very well how I live, that I may issue out of his world well approved. 
Colloquy Psalm. 25.1.  O eternal Cod that madest this Earth like a House of probation, to exercise men whom thou hast ordained for heaven; prove me, and exercise me, preventing me with thy Mercy, that I may obey thee insuchsorte, that at the day of judgement thou mayest approve me, and admit me into thy kingdom. Amen.   

The sixteenth Meditation, of Hell, as concerning the eternity of the pains, and the terribleness of the place: and of the inhabitanies thereof, and the tormentors.  

The first Point.  
FIrst, 
what Hell is.  we must consider what Hell is, in such manner as by Faith we are instructed, that knowing the definition thereof, we may tremble to hear the name. Hell, is a perpetual prison, full of fire, and of innumerable, and very terrible, torments, to chastise perpetually such as die in mortal sin. Or otherwise, Hell is an eternal estate, wherein sinners for the punishment of their sins, want all that Good which they may desire for their content, & endure all kinds of evils which they may fear for their torment. So that in Hell is joined together the privation of all that good which men enjoy in this life, and angels in the other: and the presence of all those evils which afflict men in this life, and the devils in the other.  
This I may ponder, discoursing thouroughout all evils, and miseries that I suffer, or see others suffer, augmenting them, and eternising them with my consideration; for all that in this life is suffered, is little, & lasteth but a little time, because it hath an end: but that which is suffered in Hell is exceeding much, and shall continue an infinite continuance, which hath competency with that of God, for it thall continue as long as God shall continue. If I here suffer Hunger, and thirst, I must understand, that in Hell I shall have another kind of Hunger, and thirst incomparably greater, and besides that everlasting. If I here suffer any dolour, or dishonour, or poverty, or heaviness, or want of friends, etc. All this I shall suffer in Hell with such excess, that that which is here, is at it were painted, or but like a blast: but that there shall all of it be most terrible and shall never have an end; for after it hath continued fifty thousand years, there remain other fifty thousand millions to pass, and these being passed there remain others, and then others without number, or end. For Cain having been in Hell more than five thousand years, is as if he began but to day. And it is some two thousand years now, that the covetous Dives burneth in hell, and asketh but one drop of water, 
Colloquy  and he shall for ever burn, and for ever desire it. Then what folly is it, o my soul, for not suffering in this life so small, and so ●hort afflictions, to put thyself, in danger to suffer evils so great, and so everlasting? How is it, that thou wilt not bear patiently that little, and brief that thou sufferest, seeing thou deservest to suffer so great, and see everlasting for thy sins; O eternal God, illustrate me with thy sovereign leght that by the evils present, I may know the terribleness of those that are eternal, and may live in such manner, that I may merit to be free from them. Amen.   

The Second Point.  
SEcondly, I am to consider the causes, and circumstances of this eternity, pondering how that all that is in Hell is eternal. First, the Damned is eternal, not only as concerning his soul, but also his Body: for he shall be Immortal, neither can he kill himself, 
Apocal. 9.6.  nor can any other kill him, neither will God annihilate him. And though he himself should desire Death, it will fly from him, and God will not accomplish this his Desire: rather his raving to dissolve himself will terribly torment him, seeing he cannot obtain what he desireth.  
Secondly, 
Eccles. 1.2.  the place of the Prison is eternal, and cannot be ruinated: For the Earth (in the midst whereof Hell is) shall continue for ever: 
Isa. 30.33.  The fire likewise shallbe eternal; for the eternal breath of God (as the Prophet Isayes' saith) shall serve for Brimstone to preserve it, and so, that it shall have need of no other fuel. Or if brimstone serve for fuel, it shall likewise be eternal, for the same breath of God shall preserve it. And Fire, which hath the Virtue to burn, 
Psalm. 28.7.  and to consume, hath there by God's Omnipotency, its Virtue divided, for there it burneth, and consumeth not: And so that which forever burneth, forever continueth.  
Thirdly, 
Marc. 9.44.  the Worm that there biteth shall be eternal, and none, (as Christ our Saviour said,) shall be able to kill it. For the Corruption, whereof it is engendered, which is Sin, never endeth; and the lively apprehension thereof, and of the Pain never ceaseth: and so that cruel gnawing which it maketh in the Conscience, shall never have an end. Fourthly, the Decree of God is eternal, and immutable; for he is resolved never to revoke the definitive sentence that he hath given, nor to deliver out of Hell him, that once entereth therein: Quia in inferno nulla est redemptio. For in Hell there is no Redemption of Captives, nor ransoming of Prisoners, nor any price for them, for as much as the blood of Christ passeth not thither. 
D. Tho. 3. p. q. 52. art. 6  And if when it was fresh, and was shed upon mount Caluarye; it drew out of Hell none of the Damned, neither shall it now delivee any.  
Finally, all the Pains shall be eternal, because the sins shall likewise be so. For as much as in Hell there is no pardon of sins, no true Penance, nor satisfaction that may be accepted, neither is the blood of jesus Christ applied unto them. From whence it proceedeth, that whosoever will die without doing penance for his sins, 
Nota. Ex D. Th. 1.2. q. 87. ar. 3. ad 1. cum D. Aug. & D. Greg. quos citat. Meditat. 9 puncto. 4.  he virtually willeth to remain in them for ever, and that his sins should be eternal, and therefore he meriteth that God's justice should chastise him  pains everlasting. And hereupon it is, that allbeeit a sinner die with true Faith, and Hope, yet entering into Hell, he is deprived of them, not only for being (as is aforesaid) unworthy of them, but also for that now there remaineth with him, no object of Hope, neither to obtain pardon of sins, nor to be heard in his petitions, nor to issue out of misery, nor ever to attain to any blessedness. Then how is it, 
Colloquy  o my soul, that thou fearest not this being eternal, obliged to eternal miseries? How is it, that thou art not affrighted with this fiere, this breather, this worm? and this decree of God immutable, and sempiternal? Consider, that yet God will alter the sentence, if thou with penance alterest thy life. Attend not till thy sin be eternal, for then so likewise shallbe thy punishment.   

The third Point.  
THirdly, I am to consider the continuation, and invariablenesse of the pains, which goeth together with eternity. Pondering that the painer shall in such sort for ever endure, that they shallbe perpetual without interruption, and invariable without diminution. So that allbeeit they should continue millions of years, yet shall there not be one only day of vacation; neither shall the pain cease so much as for an hour, or a moment; neither shall the substantial pain be diminished, 
Luc. 16.24.  nor have any refreshing, as is apparent in the rich covetous man, to whom Abraham denied so small a refreshing, as to have his tongue touched with the tip of a finger dipped in water. Rather new accidental torments shall be augmented upon them, by the new entrance of other damned: and that change which here useth to be a refreshing, (if in hell be any change) shallbe there as a new torment. 
job. 24.19.  For if the luxurious (as it is said in job) pass from the ardours of the fire to the waters of snow, it shall be, that the heat may more torment them, through the war that it hath with the cold: and the cold may cause the greater trembling, and gnashing of teeth combating with the heat. Finally although these torments be so lasting, and continual, yet custom in suffering gaineth nothing to be any cause of their ease; rather every day they are as it were renewed, and wax green with new impatience. 
Psalm. 73.23.  For as the pride of these wretches which abhor God (saith the Prophet David) always increaseth; so likewise increaseth their wrath, and envy, their impatience, fury, and rage. Then what sayest thou o my soul, and what dost thou; if thou hast a lively faith of such torments, how is it that thy spirit fails not to consider such terribleness; such perpetuitye? such continuation? such immutability, and eternity? If lying in a soft bed, thou feelest it equal with death to pass a long night in watching, and pain, expecting with grief the refreshing of the day break; how much more shalt thou feel it, to be in an obscure prison, in a bed of fire, in perpetual watching, and in terrible pain, in a night so long, and tedious, that expecteth no refreshing of day break, because it is eternal? 
Colloquy Psalm. 9.2.  O justice of the almighty, who trembleth not in thy presence. Deliver me, o lord, from thy ourathe, and chastise me not in thy fury: but project me with thy mercy, that I fall not into so dreadful, and eternal a misery. Amen.   

The fourth Point.  
FOurthly, descending to the particular I am to consider the dreadefullnesse of that Place which we call Hell.  
1. For first, it is a place under the earth, obscure, and full of darkness, thicker than that of Egypt, where never entereth the light of sun, moon, nor stars. And the fire, allbeeit it burneth, it giveth no light, but smoketh and blindeth the sight: for our Lord for the wicked divideth the flame of the fire, 
Psalm. 28.7.  taking from it the good that it hath, and leaving it the evil.  
2. Item, Hell is a most strait Place devoid of those flowery meadows; and spacious Foresss of the Earth. For allbeeit that Hell, (as Isaias saith) is very deep, 
Isai. 30.33.  large, and wide, and hath his creeks far stretdched out: yet so many are the men that shall descend there into, that hardly there shall be for every one the place of a very narrow grave, and they shall be crowded together like bricks in a fiery furnace, that they shall not be able to wrinche.  
3. Besides this, it is a most distemperate place with excessive heats, having not so much as a chink, where any wind may enter to refresh it. 
Apocal. 19.20. & 20.15.  And for this cause S. john in his Apocalypse calleth it always, a Lake of fire, and brimstone: For as Fishes are in a Lake of Water overwhelmed, and as it were prisoners, without being able to get out: so shall the Damned Bee in that burning lake of terrible fire, mingled with Brimstone melted, of a most abominable smell.  
4. And from hence also it is that Hell is a most stinking Place: For the bodies of the Damned shall reak forth an insupportable sweat, with an abominable stinch. And finally, it shall be fastened on all sides with eternal bolts, that they shall never be able to get out, neither by Force, nor by subtlety. And if by the Dispensation of God, any cometh out, he carrieth with him his Torment, and returneth presently from whence he issued, but that dispensation shall never be given after the day of judgement. O how soft, and sweet would any Dungeon appear unto thee if thou didst well ponder the terribleness of Hell? 
job. 10.21.  O good jesus, aid me to bewail bitterly my sins, that I may not go to this Tenebrous land covered with the shadow of Death, the land of those that are in Despair.   

The fifth Point.  
FIfthly, I am to consider the misery, wretchedness, and discord of the Inhabitants of this place which are Captives in this prison. Pondering how they want all the good respects that are of Bounty, discretion, Nobility, Parentage, Friendship, and loyalltie, and are clothed with all the contrary respects, with strange abomination. For in Hell are all sorts of Persons: some were Angels of several Hierarchies, and Quires, beautiful, Potent, and very resplendent. Others were Emperors, kings, and Princes with diverse estates, and Titles of nobillitye. Others were sage Philosophers, eloquent, and learned in diverse sciences. Others courteours, discreet, affable, liberal, grateful, and well conditioned. Others Parents, kinsmen and Allies; Fathers, and sons: Brothers, or Cousin germans. Others very great friends and acquaintance, Companions, and Neighbours. But in entering into Hell, they lose all these respects, 
job. 10.22.  without having (as job saith) any order or Concord, but confusion, and horror. All make themselves mortal enemies, one to another: filling themselves with wrath, rancour, envy, impatience, and rage's one against another, that one can not endure to see the other, nor to give him a good word. The father abhorreth the son, and the son the Father; the Lord his vassal, and the vassal his Lord: one cursing another, and biting themselves with rage. And specially those which in this life loved with a disordinate love, and were Companions in sins, shall much more abhor one another, and their pains shall be augmented with the rage to see themselves together For as burning coals when they are together, the one kindleth the other: so these infernal Coals, kindled with the fire of their wraths, shall add heat to the ardent heat of their companions.  
Add to this, the most painful imagination, that perforce, & in despite of them, they shall be eternally together, not being able to fly or divide themselves one from another. For flying from one whom thy much abhor, they light upon another that is worse: and so shall they have a perpetual, and cruel war, having no body to pacify, nor to comfort them: for from the earth none will go, though he could; nor none shall come from heaven though he would: For none that is good will deign to entre into so infamous a place. Insomuch that Christ our lord when he descended into Hell, entered not into this place, nor gave them any comfort. What, will Princes than think, to see themselves consorted with plebeians, and entreated by them with such insolency, and hatred? what a torment will it be to live perforce with my enemies that actually abhor me, and curse me, without being able either to stop their mouths, or mine own ears? what a pain will it be never to see person that wisheth me well, nor is compassionate of my miseries, but that rather increaseth them? 
Cassian. collat. 16. c. 2. 1. Cor. 13.13.  O my soul, ground all thy friendshipt upon true charity. For this only is eternal, and perisheth not, and without it all the rest shall perish. Have peace, as much us in thee lieth, with all men, that thou mayest not enter into the company of so man wicked.   

The sixth Point.  
Sixthly I am to consider the terribleness of those hellish tormentors, and executioners. First generally in hell, every one of the damned is a Tormenter of all, and all are torments of one, saying, and doing things, (as is abovesaid) to torment them. Moreover, the devils, are terrible torments of men, revenging themselves upon them, for the rage they have against God, and against JESUS Christ: And therefore they torment them with affrighting visions, with horrible imaginations, and with all other means that their fierce Cruelty can invent. Besides all this, the third and the most cruel tormenter, is the worm of conscience which biteth, and shall eternally bite with terrible cruelty. For the damned wretch, remembering the sins he hath committed, and the inspirations he had to get out of them, and to have freed himself of those torments, and yet that through the sin of his own perverse free-will, he entered into them, himself will be his own torturer, and will bite himself, and would rend himself in pieces with incredible bitterness, and rage: herein fullfilling that punishment, where of S. Augustine speaketeh. 
lib. 1. confessionun.  Thou dist command it o Lord, and so it cometh to pass, that the disordinatt mind should be its own torment, for his sins are his tortures, and his unbridled passions his tormentors: so that he himself, is most grievous to himself. Learn then, o my soul, 
Colloquy Mat. 5.26.  to hearken to this beating of thy conscience, and make peace with thy good Adversary, that priketh thee when thou sinnest: for in hell like a mad dog the will bark, and bite, revenging the injury thou didst her, when in this life thou contemnedst her.  
The fourth tormentor will be the Invisible hand of God, which dischargeth itself upon the damned, sing his omnipotentcie against them: who knowing this, turn their rage against him, breaking out into horrible blasphemies, and desiring that hemight cease to be. 
Colloquy  But all is turned to the increase of their doulour, and torment. O most heavy hand of the omnipotent, who can abide thee? O what a dreadful thing is it to fall into the hands of the living God being offended! sunder, o Lord, very far from me this thy hand of Chastisement, and touch me with that of thy mercy, that being freed from these fears, I may ever enjoy thee world without end Amen.    

The seventeenth Meditation of the pains of the Senses and interior faculties: and of the pain of loss or Damnation, which is suffered in hell.  
AS the sinner embraceth two great evils which are, to separate himself from God the Fountain of living water; 
jerem. 2.13.  and to turn unto the creatures, to enjoy their perishing delights: so in Hell he is punished with two sorts of pains: one which they call of Loss or Damnation, 
Paena Damni. Paena sensus. Heir. 2.  for the first evil: and another which they call of Sense for the second: and with this we will begin, because to have sense is most easy.  

The first Point.  
1. FIrst, 
Paena sensus. Sapien. 11.17.  I am to consider the pain which the Damned do suffer, when they have a body. For according to the laws of God's justice, Per quae quis peccat, per haec & torquetur. By what things a man sinneth, by the same also he is tormented. And seeing sin entereth by the senses; in them must be thee punishment thereof. This may be pondered running through all the five. The Sight shall be tormented by beholding their Enemies near them, and by suffering horrible visions which the devils will set before them, taking these dreadful figures to torment them withal, they not being able to shut their eyels from seeing them, in chastisement of the sins they committed with this sense. The Ear shall always be hearing blasphemies against God, maledictions, and words most injurious, and other most harsh sounds after the manner of horrible howl, and roar, without being able to shut up their Ears, in chastisement of the sins which with them they committed. The smell, shall be smelling stinking things like brimstone, but above all, the abominable stink that shall proceed from the Bodies of the damned, and from his own. The Taste, in the throat, and tongue shall taste things exceeding bitter, 
jerem. 23.15.  yea much more bitter than Gall, or wormwood, with terrible belchings, and vomitings of the stomach: and on the other side it shall suffer the Hunger of a Dog, 
Luc. 16.24.  and a raging thirst, desiring, like the rich covetous man, one little drop of water, which yet shall not be granted him, in chastisement of his sins of Gluttony. The Touching, throughout the whole body shall suffer great torments, from the sole of the foot to the crown of the Head, so that therein shall be assembled the pains of the Eyes, Ears, and teeth, of the side, of the heart, and of the gout, and of all other that torment us in this life. Now if the pain of one only sense cause so great dolour in this life, how much dolour shall that pain cause that entereth by troops into all five? O unhappy sensual delights, whose end are such terrible bitternesses!  
With this consideration I am to animate myself to bewail the sins, which with these five senses I have committed, sorrowing for the liberty that I have given them, 
Hiere. 9.21.  and resolving to mortify, and restrain them, that death, one hell enter not by them.   

The Second Point.  
SEcondly I am to consider the pain of the fire which is so terrible, that in comparison thereof, this here is no more, then as if it were but painted: for it is an instrument of gods justice, and omnipotency to chastise, and torment, not only bodies, but souls alone, and pure spirits. The properties of this fire are: First, that it imbowelleth itself with the damned with such a connexion, that wheresoever the devil goeth, he is tormented with this fire, and we may say, that he carrieth the fire of hell with him, because he carrieth the torment that he receiveth thereby Secondly, though this fire be 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 less. Yea, and he himself that is damned, it shall torment more in one part of his body, then in the other, when that part was a special instrument of his sin. Some it will torment more in the Tongue, because they where murmurers, and perjured. Others in the throat, because they where Gluttons, and drunkards. And all this is wrought by the omnipotency, and justice of god, which taketh it for the instrument thereof. The third is, that it wanteth that which useth to refresh, and retaineth that which is pure torment. For (as already hath been touched it burneth, and giveth no light; it burneth and consumeth not: it burneth perpetually, and never diminisheth; For it is preserved by God. 
Malach. 4.1.  And allbeeit the miserable damned (according to the saying of the Prophet) are like unto straw, this fire layng suddenly hold upon them without any resistance: yet this straw never ceaseth to burn; 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 be to see one of the damned drenched. add over whelmed in a pit of fire, and in an immensity of flames, with pitiful groanings, and exclamations, without finding any refreshing, or hope of ease? O what a terrible evil is sin, seeing that God being infinitely merciful, beholding one that is his own Creature, redeemed with the blood of the Lamb, to suffer such horrible Torments, yet hath no compassion of him, nor pulleth him out of that fire: nay rather from heaven he stands looking on him, 
Isa. 33.14. Colloquy  and rejoicing that he suffereth according to the statute of his justice. O my soul, hear what this our Lord saith: Which of you can devil with devowring fire? O who shall be able to devil in these perpetual ardours? If thou darest not touch the light fire of this life, why dost thou not tremble at the terrible fire of the other? Contemplate this fire with attention, that the fear thereof may consume the fire of thy insatiabel desires, if thourough thy want of fervent Zeal, the fire of gods love be not sufficient to consume them.   

The third Point.  
THirdly, discoursing of all the interior faculties of the soul, I am to consider the pains which they suffer.  
First, 
D. The. in addit. q. 94.  the Imaginative shallbe tormented with horrid Imaginations, more terrible than those which the most melancholy suffer in dreams, or then those the Egyptians did suffer, which (sayeth the Wiseman) were horrible, 
Sap. 17.4. & deinceps.  and dreadful, with most monstrous affrighting visages of wild beasts, and dragons, and with roar, and hissings, that wrought in them great terror, and amazement. Hereupon it is, that the Appetites shall be tormented with the fury of their own Passions, which shall issue out in troops, and with great vehemency: to wit, Fears, Heavinesses, Irksomeness, Agonies, Anger; Desperations, Envies, and Rages, with such a cruel war among themselves, that they shall one rent another in Pieces.  
The Intellectual memory shall be tormented with a continual, 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 think upon, nor call to mind any thing that may ease it, nor divert itself not to think upon its miseries. And if it remember the Pleasures it had in the world, it is for its greater torment. In such sort, that its memory shall be like a most tumultuous sea, with innumerable waves of imaginations, more bitter than gall, some going, and others coming, leaving him not so much as one moment of rest. The Understanding shall be darkened, without being able to discourse, or understand any thing that may please it: it shall be full of errors, and illusions, pondering, and exaggerating his Evils, and judging with pertinacy that God doth him wrong, complaining against him, as against one Injust. The Will shall be obstinate, and obdurate in his sins: and in the Hatred of God, of his saints, and of men, without being able to be appeased, or changed, or to repent what it doth; and desiring to do his own will, he shall never be able to do it in any thing, that may be for his comfort: 
Mat. 22.13.  for already they have bound him hand and foot to cast him into that darkness, not permitting him liberty to exercise the works of light or of joy. Whereupon a man's own will not being fulfiled, shall be the Hell of itself, to chastise it for those many times that in this life it was fulfiled contrary to the will of God.  
Finally I will consider that the Heart of one of the damned, is like a most bitter sea, whereinto enter ten Rivers of most terrible torments. Five for the five exterior senses. And other five for the five interior faculties; to chastise the sins they committed against the ten commandments of God's law, or against any one of them. For (as the Apostle saith) whosoever breaketh one, 
jacob. 2.10. Colloquis  shall pass through the same kind of torment, which he shall, that breaketh all. Then what greater unhappiness can there be, then that those faculties which God our lord gave me to enjoy him, and to ennoble myself, should be converted into my cruel executioners to torment, and confound me? Immense God, aid me to mortify, and subdue the faculties which thou hast given me, and let me be their tormentor in this life, rather than they should be 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 pain which they call of loss or Damnation which is infite, because it depriveth of an infinite good, which is God. So that these wretches shall for ever be banished from heaven, and deprived of the blessedness, and end for the which they were created; and of the clear beholding of God, of the love that maketh blessed, and of that River of delights which proceedeth from all: all which shall give them terrible torment, and heaviness, especially those who in this life believed therein. For allbeeit that their understanding be obscured to know other things, it shall not be so to ponder, and esteem this; Gods divine justice so ordaining it for their greater torment.  
1 The terribleness of this pain may be considered two ways: the first is, by that which holy men feel here, who have the light of heaven to know the greatness of the Glory, and the high felicity that it is, to see God: who hold it for an extreme pain to want this sight, and tremble only to think on it, as is noted in the third point of the sixth Meditation. Thesecond way is, by that which the damned themselves feel by wanting this high felicity, not in so much, as it is an honest Good, for they neither love God, nor any holy thing: But for so much, as they want that which should give them high, and eternal rest, and free them from so horrible a torment. This I may come to find out by some likeness of things of this life: For if men have so much feeling to be deprived of an Inheritance, whereunto they had some right, how much more shall they feel to be deprived of the eternal inheritance of heaven, to which they might have had right, if they had not forfeited it through sin? And if the privation of finite, and limited goods, and delights doth so much grieve the heart, how much more will it be grieved with the privation of an infinite Good, wherein are eminently comprehended all the goods, and pleasures created? And if among terrible things, death is the most terrible, because it divideth the soul from the body, and from this visible world: how much more terrible shall eternal death be, wherein the soul is divided from God, from his kingdom, and from the invisible world? And as neither eye hath seen, nor Ear hath heard, 
1. Cor. 2.9.  nor hath it ascended into the heart of man, what things God hath prepared in Heaven for them that love him: So likewise it is not possible to imagine the terribleness of the evils, that are included in wanting for ever these Goods. O infinite god, 
Colloquy  let all the other pains of sense be discharged upon me, so I may be without sin: rather than thou shouldst chastise me with this pain of less, depriving me through my sin of thy amiable presence.  
To this pain is annexed the wanting of the sight, and company of our Saviour Christ, of his most blessed mother, of the nine Quires of angels, and of all those that are blessed. The which shall inflict much terrible Torment upon these wretches when in the day of judgement they shall see part of the glory of this blessed Company, and shall be divided from them, the memory whereof shall perpetually remain in them with a furious Envy, and rage. Finally by the terrible evils which they suffer, they shall collect what most excellent Goods they want; because they conjecture that God will be as liberal in rewarding, as he is terrible in chastizing: & that, in that most beautiful place of heaven he hath as many Delectations, as there are torments in that most wretched place of hell: of which great goods to see themselves deprived, will exceedingly augment their evils. With these considerations, I will cast deep root in the affections of the fear of God, and detestation of my sins, accompanying them with a great confidence in God's mercy, that he will deliver me from this extreme misery, & so will I beg it of our Lord, saying unto him: I confess, o my god, 
Isa. 26.10.  that I am that miserable sinner, who in the land of the saints committed innumerable sins; for the which I deserve not to see thy glory: nor to be admitted into the company of those that enjoy it. I am sorry for those sins by which I have merited so great punishment. Pardon them, o Lord, through thy mercy, that the work of thy Hands, be not destroyed, nor want that end for which it was created. Let not me help to people Hell, nor to be fuel for that never ending fire: 
Psalm. 6.6.  suffer me not to fall into an estate, wherein I thould curse, and abhor thee: For in hell who shall praise thee? No, no o Lord it must not be so, for I must for ever love, and bless thee, and after this life thou must place me in the other, where I may love, and praise thee world without end. Amen.    

Here follow other Meditations, and forms of Prayer to obtain purity of soul, and perfect Mortification of her vices, and Passions.  
TO obtain perfect Purity of soul, which is the perpetual end of the Purgative way, there are ordained certain forms of Prayer, prescribed in the ninth: §. of the introduction of this book: of which, the first containeth for matter of Meditation the Seven capital, or Principal Vices, commonly called the Seven deadly sins: And the Ten commandments of the law of god: And the Three faculties, and Five senses of man.. And it is very profitable to know more particularly, the multitude, and greatness of our sins: and to learn how to examine the conscience, as well for sacramental Confession, as for the quotidian examination, which is every night to be made. And finally it aideth much to dive deep into the knowledge of ourselves, to discover the roots of our sins, and to apply unto them the remedies thereof.  
In this first place I will set down the meditations of the Seven deadly sins: 
D. Th. 1.2. q. 84. ar. 4. Apocal. 12.3.  For in them as in seven heads the other sins are virtually included, and for this cause our principal battle must be against them; for whosoever perfectly vanquisheth them, vanquisheth the Dragon with the seven heads, which maketh war upon the saints, and destroyeth the seven nations of Enemies which hinder the entrance into the land of promise, 
Deuter. 7.1. Iten Collatine 5. cap. 16.  not terrenne, but celestial, as Cassianus largely prosecuteth it in those books which he wrote of this matter. From whence it proceedeth that the principal end of these Meditations must not be only to know the malice, and deformity of these vices, and to abhor it; but to lay presently hands to the work, and to mortify those disordinate Passions, and Affections, 
Reg. 7 ex fusis.  that have taken deep root in our heart (for as S. Basile saith) Vices are not vanquished, nor virtues gained with bare considerations, but with strong exercises of mortification; for the which Meditation, and prayer is a help, moving our will to be willing to be mortified, and obtaining of our lord, forces to that end. And albeit it is truth, that all mortal sins are taken away together and at an instant by contrition, and confession, wherein one mortal sin is not pardoned without another: yet vicious customs that remain in the soul, & passions of the appetite upon which they are founded, are to be mortified by parcels, & by little, & little; for the which Moses said to his People, speaking of the seven nations above mentioned. 
Deuter. 7.22.  Ipso consumet nationes has in conspectu tuo paulatim, at que per parts, non poteris eas delere pariter: He will consume these nations by little, and little, and by parts: thou canst not destroy them all together: The divine Providence so ordaining it for our exercise, and humiliation; because the war continuing longer, the victory shall be more secure, and more profitable. For this cause we will make a special meditation of every one of these vices, teaching the manner how to make war upon them by their contrary acts. To which end we shall ponder in every one three things. First in what manner a man may sin in every vice, setting down not only great, but also light sins, that those which are desirous of perfection, may know more often what things they are to mortify. The Second shall be, the loss which followeth such a vice, and the temporal punishments, wherewith God useth to chastise it, and the eternal which in the other life are especially correspondent unto it. The third shallbe the great favours, and rewards which they enjoy, that valourously do mortify it, and embrace the contrary virtue, declaring some acts, and excellencies thereof, that fear, and love may animate us to mortification.   

The eighteenth Meditation of pride and Vaineglorye.  

The first Point.  
FIrst, 
D. Tho. 2.2. q. 162.  I am to consider what Pride is, and in what manner a man may sin therein, pondering how contrary it is to all reason, how injurious to God, how pręiudiciall to our Neighbour, and how hurtful to virtue: for all this is discovered in every one, 
Cassian. l. 12. c. 2. & collat. 5. c. 12.  as the fathers have noted it. Pride is a disordinate appetite of excellency: and it is in two manners. The one is carnal, and worldly, which placeth its excellency in corporal goods, as wealth, Parentage, beauty, honnorable office, etc. The other pride is spiritual, which fatteneth itself in the spiritual goods of sciences, and virtues: And this hath four acts. 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 himself that which is Gods, as if it were his own, due to his nature, or acquired by his own Industry, without acknowledging God for the author thereof. The Second is, that although he thinketh that it is from God, what he hath, yet to attribute to his own merits that, which is of pure grace. The Third is, to think of himself that he hath much more good, then in truth he hath; as well in virtue, as in learning, and other natural, or acquired gifts, and to flatter himself with them. The fourth is, to think, that he is singular, and excellent above all, in those good paites which he hath; or to desire-vainely to be so, that all may yield, and subject themselves unto him.  
From pride spring many other vices with sundry acts of sins, the which, 
D. Tho. 2.2. q. 132.  like the seven heads of this infernal dragon, we may reduce unto seven: The first is her eldest daughter, Vain glorio: which is disordinate appetite to be known, esteemed, and praised of men, whose actesare, to boast himself of what he hath, as if he had not received it from God: to boast of what in truth he hath not; or of a thing unworthy of Glory, for being wicked, and most base: to desire vainly to delight men, saying, or doing things that they may praise him: to rejoice vainly when he is praised, delighting to hear his own praises, though they be false flatteries. 
D. Basil. de constit. monast. c. 11. & orat. 17. D. Th. 2.2. q. 112.  This vain glory is most abominable in matter of virtues; for it is a sweet poison, and a secret thief that robbeth, and destroyeth them.  
The Second vice is Boasting, whose acts are to praise himself, telling of those good parts that he hath not, or superfluously exaggerating, and blasoning those that he hath: or discovering without any necessity those which he should cover. 
Hiere. 48 2.2. q. 131.  The third is Ambition, disordinately coveting honours, and dignities, whose disorder, consisteth in coveting those which he deserveth not, or in procuring them by evil means, or with overmuch affection, having no other end but worldly honour. The fourth is Presumption, presuming great matters of himself, more than he is able to perform, and through his vanity casting himself inconsiderately into them. The fifth is hypocrisy, feigning that virtue, and good Intention that he hath not, to be accounted a holy man, and doing good works to this end with a dissembled Goodness. The sixth is Stubbornness in his own judgement, preferring it before the judgement of others, yea although they be his superiors, in matters wherein it were good for him to subject himself to the opinion of others, not to be beguiled. The seventh is, Contempt of others, making small account of them; First of his inferiors, then of his equals, and afterwards of his superiors, until he come to despise God himself. For pride, (as David saith) is always increasing, 
Psalm. 73.23.  and these bud out of it other innumerable sins, Discords, disobediences, maledictions, and blasphemies.  
As I am meditating these vices, I must consider what sins I have committed in every one of them making of them an humble confession in the presence of God, 
Colloquy  saying unto him: I accuse myself, o my God, that I am full of pride, that whatsoever I do is vain glory, my words smell of boasting: and my actions, and desires are poisoned with ambition. O that I had never fallen into such sins, pardon me, o Lord, and deliver me from them. I will also reprehend myself, with these reprehentions which are frequent in holy scripture, 
1. Cor. 4.7.  saying to myself. O vile silly man, what hast thou that thou hast not received? And if thou hast received, why dost thou glory, as if it were thine own? Art thou now full? Art thou now rich? Wouldst thou reign alone, as if thou hadst no need of others? If thou thinkest so, behold God will say unto thee, as he said to another as proud, 
Apo●al. 3.17.  thou art blind, poor, naked, and miserable. Blind because thou knowest not thyself: Poor of virtues: naked of good works: and miserable with grievous sins. Why art thou proud, dust and ashes? 
Eccles. 10.9. Eccles. 25.3.  Why art thou puffed up vile worm? Fly, fly from pride: for being poor and proud, thou shall be abhorred by God.   

The Second Point.  
SEcondly, I am to consider the terrible punishments that God hath inflicted, 
Pro. 16.5.18.19. & 18.12. Mat. 23.12. Luc. 14.11. & 18 14.  and doth inflict upon some proud men in this life, and what he will inflict upon all of them in the other. These chastisements are pointed at in that sentence so frequent in scripture, He that exalteth himself shallbe humbled. Wherein are included three terrible chastisements of the proud: to wit, to deprive them of the excellency they have: to deny them what they desire: and in steed thereof to give them baseness and confusion which they fear; which is verified in many sorts, and may be pondered by diverse examples that have happened. 
Isa. 14.12.  The angels through pride lost the excellencies of grace, and obtained not their pre-eminences in the seats of glory. but were cast from the empireall Heaven, to the abysm of hell. With this example I am to terrify myself, as Christ our Lord terrified his Apostles, when they boasted that the devils obeyed them, saying unto them, 
Luc. 10.18.  I saw Satan as a lightning fall from Heaven. As who should say; So shall you fall, if you be proud: For pride of angels maketh devils: and will make devils of apostles. 
I●ā. 6.71  Through the like chastisements passed Adam, Nabuchodnosor, Cyrus, Herod, and others that desired to be 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 gave him not the glory that is due unto him.  
2 From hence I will ascend to ponder, that the greatest chastisement that God in this life inflicteth upon one sin, is, for that cause to permit many others, and to take from them the special favours of his Grace, which should preserve them from them. And in this manner he chastizeth pride, which is the cause of those interior drinesses discomforts, and abandoning that happen unto us; and through it God permitteth grievous fall into luxuries, and infidelites. Ananias and Saphira (as S. Basile saith) for vain glory sold their goods, to be accounted for perfect, and for this, God permitted them to retain half the price, for the which they died suddenly, losing with their life the honour they desired: which struck a great fear into all the church, and should strike a fear into me, because the punishment of a few, should be a warning for many. And if I be proud, I shallbe peradventure one of these few punished, unless I amend.  
3 Then will I ponder how at the least, I cannot escape from the terrible chastisements of the other life, where all the proud shall suffer special confusion, with terrible shame to see themselves so contemned. And those which here pretended the highest place, shall there have the lowest, at the feet of Lucifer the king of the proud: yea, and the Devils themselves shall scoff at him, using for a mock 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 even as we, thou art made like unto us in punishment, as thou hast been in sin; Thy pride is drawn down to hell, and to the deepest lakes thereof. Then what greater madness can there be, then to seek with pride that excellency whose end is eternal confusion? 
Mat. 7.3 D. Bern. in Apologia ad Guilielmum Ab batem.  And what greater folly then for a glory which passeth like the wind, to oblige me to an ignominy that shall never have end? O pride! what a great beam art thou in the eye foolishly blinding it, that it cannot see its own Hurt? O humble JESUS take from my eyes this great beam, that I fall not by reason of it, into these so exceeding great Losses.   

The third Point.  
1. THe third point is to consider the great good that I shall get, if I mortify pride, and embrace humility, especially for the end that I do pretend, which is to purify my soul. These benefits are comprehended in our saviour Christ's promise, when he said, 
Mat. 23.12. Luc. 14.11. & 1● 14.  He that humbleth himself shallbe exalted, wherein he setteth down three great benefits which he doth to those, that truly humble themselves; freeing them from the miseries whereinto they have fallen: Preserving in them the graces, and excellencies that they have received and exalting them a new to others that are greater: so that those which humble themselves with a contrite heart for having sinned, are exalted by Christ in the very same, wherein they humble themselves: for he pardoneth them their sins; putteth from them the punishments they deserved: giveth them his grace, and charity: exalteth them to the dignity of the sons of God: heareth their prayers, and filleth them with great gifts. 
jacob. 4.6. 3. Reg. 21.29. Luc. 18.10.  For God resisteth the proud, and giveth grace to the humble. King Achab because he humbled himself before God, was delivered from the chastisement that was menaced unto him. The Publican was justified for his humility, the Pharisee being reproved for his Pride.  
In like manner the just humbling themselves are exalted by God in justice itself, augmenting unto them sanctitye, and the gifts of grace, and the honour and glory which thereby they do merit. And hereupon saith the wiseman, 
Eccles. 3.20. Luc 1.48.  The greater thou art humble thyself in all things, and thou shalt find grace before God, as our blessed lady the virgin did, and was exalted to be the mother of God: and the son of God himself became man to destroy pride, and to give example of humility; and because he humbled himself more than all men, 
Ad Phil. 2.9. Colloquy  he was exalted above all the heavens. Therefore, o my soul, fly from Pride, if it be but to avoid thy Hurt; and embrace Humility though it be but for thine own profit. For it is a general law from the which thou shalt not be excepted, that whosoever is proud shallbe humbled, and that whoseuer humbleth himself shall be exalted. Comply thou with that which belongeth to thee, humbling thyself for thy sins, and God will perform what belongeth to him, exalting thee with his gifts.  
lastly, I will examine what degree of pride prçdominateth in my heart, and which of those vices above mentioned holdeth it in subjection, and that I will manfully endeavour to mortify, exercising the contrary acts, taking away the occasions of stumbling, and applying that particular examination which hereafter we shall set down: beginning by mortification, and humiliation in exterior things, which is the most easy: for (as glorious S. 
Serm. 2. in quadragesima.  Bernard saith) Nihil facilius est volenti, quam humiliare semetipsum, there is nothing more facile to him that hath a will, then to humble himself: for if I would make myself great, many will contradict me: but if I will humble myself, there will be none to contradict me, 
Bernar. epist. 78.  and humbling myself I shall come to be humble. For humiliation is the only means to estrange me from pride, and to obtain the virtue of humility.    

The ninetenth Meditation upon the vice of Gluttonye; and the virtue of Temperance:  

The first Point.  
GLoutonye is a disordinate appetite of eating, 
D. T●●. 2.2. q. 148.  & drinking, and herein we may sin five manner of ways: First, in eating meats prohibited by the church, or by breaking of fasts, either those which I am obliged to observe by a special vow: or by the obligation of a regular estate. Secondly, taking meat, or drink, 
D. Greg. lib. 30. moral. cap. 26.  in over great danger of my corporal health, or of my spiritual, which is hereby hindered; or in drinking until I lose, or trouble my judgement. Thirdly, procuring meats, and drinks of such quallitye, as are much more delicate, and precious, than my person, and state requireth, only for pampering, and sensuallitye. Fourthly, eating oftener than is convenient, out of season, and upon an occasion that may do me harm, or in a place not convenient, or contrary to the prohibition, and rule of my religion. Fifthly, in eating with over great affection, savouring what I eat only for pleasure, and after an immodest, and hasty fashion, wholly overwhelmed in what I am doing with thoughts, and words of sensuallitye.  
Upon these five acts, I am to examine myself, & to accuse myself before God, bewailing my imbecilities, & saying: woe to me, 
Colloquy  that do always in a manner sin, even in eating, & drinking, serving rather my own sensuallitye, than my necessity: & seeking rather the delight of my flesh, than the conservation of my life; so that when I pay that debt to my body, I pay the tribute of sin to the devil. Have compassion, o God, of my Weakness and secure me with thy grace that Gluttonye may not drag me after her. With this Understanding, I am to make great Resolutions to mortify this Vice, 
D. Basil lib. de vera virgi.  observing the Rules of Temperance in the five things above mentioned, to wit, in the Precept, quantity, Quallitye, Time, and Manner, endeavouring to take of meat, and drink a competent quantity flying the two extremes that it be neither so much as to overlod me, 
D. Bern. sem. 30. in cantica & ad fratres de monte Dei. Eccles. 37.33.  nor so little, as not to sustain me. And in the Quality, contenting myself with ordinary meats, rather gross then delicate, avoiding all singularity if it be not in a case of manifest necessity. But in the manner. I am to endeavour that which the holy Ghost instructeth. Not to suffer myself to be dragged by my Appetite; so that when the Body is eating, the Spirit be eaten, and swallowed with the meat: But rather with an Imperious Heart to give some food to the Spirit, that may moderate the covetous Desires of the Flesh. The considerations of the Points here ensuing shall much help to move me hereunto.   

The second Point.  
SEcondly; I am to consider the punishments of this Vice reducing them to three Ranks. Some that proceed from Gluttonye itself, like an evil Tree. Others that God our Lord hath added, and doth add in this life to discover how unpleasing this Vice is unto him. And others that he hath reserved for the other life. First Gluttony is a chastisement of itself, and payeth in ready money with pain the delight of the sin: for it over chargeth the Body, taketh away Health, shortneh the life, & Hasteneth Death. Item. it afflicteth the Spirit, dulleth the Understanding, 
Luc. 21.34.  disableth for prayer, and conversation with God, and maketh Incapable of spiritual comforts, for that it suffereth itself to be fiilled with carnal pleasures: and it cowardizeth the heart for great matters in gods service, 
Cassian. lib. 5. ca 13. & 20 & collation 5.  because he that is subjecteth to this enemy that is the weakest, hath no courage to combat against others that are more strong.  
Besides this for Gluttonye God hath inflicted terrible punishments. For the eating of an apple against the precept of God, Adam and Eva, 
Genes. 3.17.  lost their estate of innocency, and were cast out of paradise. The Israelites that disordinately desired to eat fles. he in the desert, 
Psalm. 77.30. Num. 11.33. Exod. 32.6. & 27.  while they had (sayeth David) the morsel in their mouth, the wrath of God came upon them, and the place of their fullness was called the sepulchre of their gluttony; Another time the same Israelites from eating, and drinking rose up to idolatry, gods justice permitting, that those should adore a calf, that took their belly for their God. For the which thirty three thousand of them were put to the sword. And that which is most admirable, a holy Prophet, 
3. Reg. 13.24.  for eating in a place that God had prohibited him, was slain by a Lion: and nothing might excuse him, neither the miracles that he had done, nor the obedience that he first had, nor the necessity that he suffered, nor that he had been 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 Covetous rich man who fared very delicately, came in Hell to suffer such thirst, that he begged to be refreshed by Lazarus with the tip of his finger only dipped in water, and it would not be granted him. So that all there, shall suffer dogs hunger, raging thirst, pangs, and bitternesses of eternal galls according to the sentence pronunced against Babylon; As much as she hath glorified herself, and hath been in delicacies, 
Apocal. 18.7. Colloquy  so much give her torment, and mourning. Then what dost thou, o my soul? why dost thou not bewail thy Gluttonyes'? why dost thou not amend thee of them? Behold that temporal fullness, & drunkenness shall be chastised with eternal hunger, and thirst. And if like Esau for a vile dish of meat thou sellest the inheritance of heaven, 
Genes. 25.33. Ad Heb. 12.17.  thou shalt peradventure have no time to recover it. Consider how many have been chastised for this vice, and beware by other men's harms, lest torment light upon thee for thine own.   

The third Point.  
Thirdly, 
Of Temperance & Fasting.  I am to consider the great Benefits, and Rewards that I shall receive of God, if I mortify Gluttonye, and perfectly embrace Temperance and fasting, reducing them to other three ranks, opposite to the three punishments of Gluttony. Some are proper to themselves, like good fruits of a good tree: others our Lord addeth, to show how much this virtue doth please him: others are rewards of heaven wherewith he rewardeth it. For first abstinence payeth in ready money the pain which it hath in the beginning: for it easeth the body, it preserveth from infirmities, it conserveth the health, it enlargeth the life, it recreateth the soul, it ableth it for prayer and for receiving celestial comforts, it taketh away the Arms of his enemy the flesh, and subjecteth it to the spirit, to encourage it to undertake glorious enterprises in the service of God.  
Besides this, 
Bern. ad fratres de monte Dei.  God being so liberal, and compassionate as he is, consenteth not that we should live void of some pleasures. And therefore those who abstain from bodily food, he recreateth with the food of the soul; and for sensual Consolations, he giveth them spiritual. So that they lose no consolation, but better it, transporting it from the flesh to the spirit. To these he communicateth celestial illuminations, like as to Daniel: and giveth them notable victories, like as to his three companions against Nabuchodonosor: and exalteth them to very high contemplation, as he did Moses; and Helias, 
Mat. 17.3.  giving them part of his glorious Transfiguration in reward of their fasting and mortification.  
3 Finally God rewardeth them in heaven with a spiritual fullness, seating them with Christ at his table, that they may eat and drink in his kingdom of that food which God himself eateth. Therefore o my soul, if thou desirest to attain to great sanctitye upon earth, and to obtain great rewards in heaven, begin with temperance and fasting: for the which God represseth vices, 
Ecclesia in praefat quadragesimae. Ad Gal. 5.24.  exalteth the spirit, granteth virtues, and crowneth with, Rewards. O sweet JESUS, seeing all that are of thy party ought to crucify the flesh with the vices, and desires thereof, grant me that I may mortify mine, as thou didst mortify thine. By that thirst which thou suffered'st on the Cross, and by the Gall and vinegar which they gave thee to drink, grant me, I beseech thee a temperance so perfect, that in eating, and drinking I may satisfy my necessity, and not serve my delight: and a fasting so strict, that like the Ninivites I may appease thy wrath, 
jonae 2.10. & 3.11.  satisfy for my sins, terrify the devils, give joy to the Angels, and be made partaker of thy gifts, world without end Amen.    

The xx. Meditation upon the vice of Luxury, and the virtue of Chastity.  

The first Point.  
LVxurie is a disordinate appetite of sensual pleasures, 
D. Th. 2.2. q. 153.  contrary to the order that God hath appointed therein. In this vice we may sin, first, by thought, consenting with the will to commit this sin, or taking pleasure to think upon dishonest things, with that delectation called by the schoolmen Morosa, detaining ourselves voluntarily in this delight, or weakly resisting it, or not removing the occasion from whence it ariseth.  
2 Secondly we may sin by word, speaking filthy things; by the ear, delighting to hear them, or to hear music, and dishonest songs: by the eye, beholding things that provoke to dishonesty, or seeing such like representations, or reading books that treat of such things: by the smell, and taste, smelling, or eating, and drinking things that provoke to Luxury, having in all, this sensual delight for the end.  
3 Thirdly, we sin by the act committed many ways. If by ones self alone, it is pollution: if with a single woman, it is fornication: if with a married woman, adultery: if with a virgin, deflowering: If with a kinswoman, Incest: if with a religious woman, or contrary to the vow of chastity, it is sacrilege: if with one of the same sex, it is sodomy: if with a beast, beastly brutishness: Touching by one's self, or by others for the same end of delight, are reduced to the sin of the act consummated. In this point we are not in prayer to make much pause, reckoning the particular circumstances of these sins, lest they should be an occasion of new Temptations, and therefore they are rather to be beewailed, then thought upon, saying: 
Colloquy  Wretch that I am, my life is so bestial, and filthy that I am ashamed to consider it, & afraid to look back on it, least I should a new be infected with the evil odour thereof. Look, on it, o my God with thy eyes of mercy, that from my eyes may issue fountains of Tears, wherewith I may purify myself from so great uncleanness.   

The second Point.  
1. SEcondly, I will consider three other forts of Punishments correspondent to luxury, as before we have said of gluttony; but much greater, for that it is a greater sin. The first punishment is, innumerable miseries which this vice draweth with it; our Lord permitting that the Angel of fathan, who with the prick of the flesh overthroweth sinners, should likewise give them cruel buffets, tormenting their bodies with a thousand Crosses, 
2. Cor. 12.7.  with painful, loathsome, and shameful diseases, with infamies, and a thousand other Torments, until they have consumed their wealth, their health, their content, and their life. And as S. 
1. Cor. 5.5.  Paul delivered over to sathan an incestuous christian to Bee bodily tormented, so whosoever giveth himself over to this vice, delivereth both his body and soul to this cruel Tormentor, 
Pro. 23.32.  who though be begin with pleasure, yet finally he stingeth like an adder, and like a basilisk disperseth his poison.  
2. Besides this, God to show the hatred he beareth to this Vice, 
Genes. 6.12 & 19 & 24.  hath inflicted upon it terrible chastisements: for this vice principally, came the deluge that drowned the world: and the fire that burned Sodom, and the great slaughter that Moses made of his Israelites, putting in one day 24. thousand to the sword. And when as Phinees full of great zeal publicly slew a public fornicator, God was so much pleased with this chastisement, that he forth with ceased the slaughter. For the fin of pollution God killed a grandchild of the partriarch jacob: and the sons of Hells the high priest, 
Genes. 38.7. 1. Reg. 2.22. & 4.17. judic. 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 known how dear it cost Samson his sinning with Dalida: and David his adultery with Bethsabee: and Solomon his overgreate affection to strange women. Then if such men were vanquished by Luxury, and suffered for that cause so terrible punishments, how is it that thou fliest not from it? Art thou peradventure more strong than Samson, or more wise than Solomon, or more holy than David, or more privileged than they, that thou shouldest not fall as they fell, nor be chastised as they were?  
3. But in hell the luxurious shall suffer excessive torments, the fire of hell with special torment burning those parts of the body, which were the instruments of sin. The imagination which was delighted in thinking upon these carnallities, shall suffer horrid representations: and the five senses which were five fountains of delight, shall be five pools of incredible torment. Finally from head to foot, they shall be drenched in the lake of fire and brimstone, because during their life they yielded to the odours, and blandissements of the flesh. 
Colloquy  O my soul to eschew the flames of this eternal fire, consider well the flames of hell fire. As one nail driveth out another: so the fear of the one fire shall expel out of thee, the love of the other. From hence am I to draw so firm a resolution to fly this vice (which is not vanquished but by flying) that I may fly also to take in my mouth the name thereof, 
1. Corin. 6.18. Ad Ephe. 5.3.  according to that of S. Paul to the Ephesians, speaking of uncleanness, and fornication. Nec nominetur in vobis. Let it not so much as be named among you, lest the name bring to your remembrance, the thing that is signified. And for that there are two ways to vanquish this vice, one by contenting himself with the lawful delights of matrimony. The other much more perfect, abstaining also from them: the point that ensueth shall be principally touching this second way.   

The third Point.  
THirdly, 
Ex D. Bonavent. in dieta salutis tit. 4. c. 4  we are to consider six acts comprehended in the perfect mortification of luxury, & in the sovereign virtue of chastity, when it hath attained to its due perfection: and other six favours, and rewards that God granteth for them. By reason of which, chastity in scripture is compared to the lily, which hath six very white, and soft leaves, within the which are six little sprigs, with their little buttons guilded, and kindled like fire, signifying by the leaves these six acts, or degrees of purity; and by the sprigs, the six favours, all founded upon the gold, and fire of charity, with the which this virtue is made most amiable, and the mortification most sweet: and to this end we are to ponder them.    

Acts of perfect chastity.  
THe first act of chastity is, to keep purity in the eye, and ear; locking up the doors of these senses, that nothing may enter thereby to awake any evil thought, or filthy imagination. In such sort that my eye must be chaste, and my ear chaste, preserving chaste these senses, 
job. 3. c. 1 Ex D. Basil. lib. de vera virginit.  that they may be the guardians of chastity. The Second act is, purity in things delectable to the senses of smelling, tasting, and touching, separating myself with great rigour from all those sweet, and pleasant things that are any impediment to chastity, labouring to be chaste in my meat, and drink: in my appare TWO, and bed: and chaste in all my touchings, flying (as from fire) all things that are otherwise. The third act is, purity, 
1. Pet. 3.2.  in words, speech and conversation; in looks, laughters, and gestures of the body: and in the exterior garce and fashion, observing in all this such chastity, that christian honesty and decency may be resplendent in all, cutting of what soever shallbe contrary thereunto. The fourth act is, purity in friendship, and in loving, and familiar commerce or conversation with the creatures, carefully avoiding any over great familiarity with any one, that may be any occasion of blemishing chastity, neither giving, nor receiving any presents, or gifts, that may be shares, or stumbling blocks to fail in this virtue. The fist act is, purity in separating ourselves from all occasions, aswell exterior, as interior, which provoke to any thing that may dissillustrate, or overthowe chastity. And therefore he that is perfectly chaste, flieth secret pride, by the which, God permitteth man to fall into manifest Luxury. He flieth wrath, for that it inflameth the blood, 
D. Greg. lib. 11. moral. cap. 8. Eccles. 3.27.  and altereth the flesh. He flieth idleness, because it openeth the gate to fleshly lust. And finally he flieth all places, and persons by whose company he may endanger his chastity: For he that loveth danger, shall perish therein. The sixth, and last degree of chastity is, purity in all the cogitations of the heart, and in the motions, and alterations of the flesh, keeping it low, and subjecteth to reason, not only, in waking, but as much as in us lieth, 
Ex Cassian. collat. 12. cap. 8.  even in our sleeps, endeavouring to give no occasion, that the devil should therein delude us with filthy representations, or alterations. And these are the six pure white leaves of this celestial lily, which although it groweth among the thorns of many temptations, and tribulations which the continent man suffereth, 
Cant. 2.2. Cassian. cit. c. 11. D. Tho. 2.2. q. 155.  before he come to be perfectly chaste: yet if I trust in God's omnipotency, and mercy I may obtain it: wherein I shall be furthered by a profound Consideration of the six favours, and rewards, of which we shall presently discourse.   

The favours, and rewards of perfect chastity.  
THe first favour that God our Lord will do me, if with a generous mind I resolve to fight against the rebellions of the flesh, and to embrace perfect chastity, is, to send angels to assist, and aid me in this war, that I may overcome, and get the victory: For the purer a man is, 
Lib. 1. de virginibus ad sororem. Quo sanctior quisque, eo munitior. Daniel 3.49.  (saith S. Ambrose) the more he is guarded, and encompassed with Angels, who delight to converse with virgins, and chaste men, because of the likeness that is between them. And as when the three chaste young men were in the fiery furnace of Babylon, an Angel descended among them, which divided the flame, and with a humid wind, refreshed the furnace: so unto those that are in the midst of the furnace of sensual temptations, with a purpose to give no consent unto them, Angels favourably repair unto them, to the end that these flames do not burn them, nor touch them in the superior part of their soul: and with wind, and dew of heaven, they quench the heat of the flesh, provoking them to glorify God, for the victory he hath given them against it. And therefore when I shall see myself forced with these temptations, 
Colloquy  I am to call unto them, saying: O ye glorious Angels, guardians of virgins, protectors of the chaste; Friends and companions of men that are pure, come ye, and favour me, that the fire that circlith me, may not burn me: Disperse the flame that burneth within my flesh, that it may neither touch, nor damnify my spirit: and negotiate for me the gentle wind of God's spirit, that it may cool, and refresh the ardours of my flesh.  
2. 
D. Basil. in lib. de vera virginit.  The second favour is, that God himself with a particular protection, assisteth to guard such as are chaste, who by their purity not only make themselves like unto angels, but even to the Lord of the angels himself, the fountain of all purity, who is delighted to converse familiary with the chaste, and to admit them to his friendship. O eternal God that feedest among the lilies, 
Colloquy 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 food, and thy pleasure to converse with chaste souls, endue mine with chastity, that thou mayest deign to inhabit it, and to converse with it.  
From these two favours, I am to collect a most effectual means tovanquishe temptations, when on a sudden, and alone they assail me, by lifting up presently the eyes of my soul unto the Angel which is present: but much more to the presence of God himself, shaming to do before them, what I would not do before men: and with this consideration, I shall answer the temptation like as chaste Susanna did the dishonest old men that solicited her, I will rather die then sin in the presence of my God.  
3 The third favour is, for the carnal marriage that I renounce, to admit me to a spiritual, espousing himself spiritually with my soul, with the espousal of faith, mercy, and charity, and communicating unto me such sovereign delights of the spirit, as I shall forget those of the flesh, fullfilling herein his word which he gave, 
Mat. 19 Ita Cassian. collat. 12. c. 12. & 13  when he said: That whosoever should leave a wife for his love, renouncing that faculty that he had to be married, he would give him an hundred fold in this life, that is, a delight so great, that should a hundred fold exceed the delight he should have in marriage: for so excellent is the sweetness of chastity, 
Colloquia  that it is impossible to know it but by proving it. O spouse of chaste souls, grant me such virtue that thereby mine may be thy spouse. O my soul, seeing thou art such a lover of delights renounce liberally the vile delights of the flesh, that thou mayest enjoy the most sweet delights of the spirit.  
4 The fourth favour is, for those carnal children which I might have had, to give me abundance of spiritual children incomparably better, filling me with good works, with rich merits, and with many souls gained to Christ by my example, and word, of which I may be the spiritual father, and mother, 
Isai. 56.3 Non dicat Eunuchus etc.  fullfilling that which he promised by his prophet, when he said: Let not the eunuch say, behold, I am a dry tree; for I will give him in my house, and within the walls of my church a place, and a name much more excellent than those that have children, a sempiternal name that never shall perish.  
O happy chaste man to whom God granteth the sovereign dignity both of a son, and of a father: of a son by the singular grace of adoption: and of a father in spirit by the copious fruits of Benediction.  
5 The fifth favour, comprehendeth many very singular graces, and privileges, which he granteth them in testimony of the great love he beareth to chastity: for as the chaste elevate themselves above the ordinary laws of nature, living in flesh, as if they had no flesh: so God will sometimes exalt them a 'bove the ordinary laws of grace, in honour of their chastity. The virgin our Blessed Lady, through the rare vow she made of virginity, was exalted to the dignity of the mother of God himself. The evangelist Saint john, for his purity, was much beloved by our Saviour Christ, from whom he received extraordinary favours in the supper, and on the cross, and great revelations: in the which also for this cause were very famous Elias, Eliseus, Daniel, and other sons of the Prophets: and the fire of Babylon touched not the three children, because they had vanquished the fire of Luxury.  
6 The Last favour is, 
Apocal. 14.4.  that singular privilege to follow the lamb in glory where ever he goeth: for whosoever imitateth him in this life, embracing his virginity, 
D. Aug. lib. de vera vir ginit. c. 27. D. Hier. lib. de laud virginit.  and purity, he shall also imitate him in the other, participating of his most excellent glory, united to his sweet company with particular joy. O most pure immaculate lamb, grant me that I may follow thy purity both in body, and spirit, that in issuing out of this strait prison of the world, I may with thee in thy spacious Heaven dilate myself, and rejoice. Amen.  
With the consideration of these six favours, I am to arm myself, to resist those combats which shall happen to me against chastity: saying as chaste joseph said to the woman that solicited him: God having done me so many benefits, 
Genes. 39.9.  and promising me such favours, if I live chaste: Quomodo possum hoc malum facere, & peccare in Deum meum? How can I commit this evil, and sin against my God? 
Colloquy  O Lord of heaven, and of earth, I will leave, not only my cloak like joseph, but my honour, wealth, and life rather than offend thee. For thou madest joseph for his chastity, and loyalty, vice-king of Egypt, but me for mine, thou wilt make a king in thy heaven.   

The xxj. Meditation, of Avarice.  

The first Point.  
AVarice is a disordinate desire of riches, and temporal Goods, wherein we may many ways sin. First, in desiring to take that which is another man's, contrary to the tenth commandment of the law of God: or taking it in deed, or retaining it contrary to the seventh which is not to steal. Secondly, with nigardise abusing that which is our own, not shating it; when the law of justice, or of charity, and mercy obligeth us, with the needy, but being harde-hearted against them. Thirdly, in in seeking after these goods with over great Care, setting our whole heart upon them, treading under foot for this cause the commandments of God, and of his Church, and the obligations of our estate: from whence spring many sins that are the Daughters of avarice: to wit: lies, frauds, perjuries, violences, tyrannies, cruelties, suits, discords, and innumerable others. 
1. Ad Timoth. 6.10.  Whereupon the Apostle said, that covetousness is the root of all evil. Fourthly, whosoever hath made a vow of poverty, sinneth against it in usurping to himself (without licence of his superior,) what is given him by others, or in alienating what is given him, or in hiding it: or in using what he hath to a prohibited use, or after a proprietary manner, that is, with an affection so disordinate, as if it were his own, being sad, or complaining when they by just title deprive him of it. Fifthly, we may sin, doing good works principally for temporal interest, or for only omitting works obligatorye, treading under foot the rules of our estates, and office.  
This examination being made, I will consider whither I have any thing that may be an Idol for my avarice to adore: seeing (S. 
Ad Ephe. 5.5. Ad Coloss. 3.5.  Paul saith) avarice is the service, and adoration of idols. And if I shall find any such thing in my possession, or in my heart any such affection, and desire thereof, I will confess these sins before God our Lord, with great shame that I have coveted any thing against him: resolving to root out this affection, and if I can also, to disapropriate myself of that which is the cause thereof. To which end I shall be aided with these considerations ensuing.   

The Second Point.  
SEcondly, I am to consider the damage, and chastisement of avarice, reducing them to the three kinds that have been spoken of.  
1 First, 
1. ad Timoth. 6.9.  I will ponder, that avarice (as S. Paul sayeth) is the root of two sorts of evils, in the which are summed all the evils of this life, to wit: Transgressions, and pains: sins, and dolours: the which are joined together to chastise the mother, that engendereth, and sustaineth them: so that she is the tormentor of herself, putting the covetous man in great vexations, and afflictions, to gain, or preserve riches with a miserable servitude, and slavery of them. It is likewise a snare of sathan, wherewith he draggeth him through thorns, & pricky shrubs of temptations, clouds of faith, remorses of conscience, and of cares that sting him; and in the end he hangeth him like judas between heaven and earth, neither permitting him to enjoy the goods of the earth, nor to attain to those of heaven.  
2 To these chastisements God sometimes addeth others, to show how much he abhorreth this vice, and such as sin therein in any of the five ways before rehearsed, of every one, I will set down an example. 
joshua 7.25.  Achan because he took certain things of jericho, contrary to the precept of joshua, was by God's commandment stoned to death, and all his wealth consumed with fire. 
1. Reg. 25.27.  Nabal overwhelmed with avarice, denied David the alms that he asked, and because he was hard hearted to him that was needy, he died with his heart as hard 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. joan. 12.6. Act. 1.18.  jezabel with a disordinate desire to have Naboths vinyeard, to get possession thereof, caused him to be put to death: and she was thrown out of a window, and eaten with dogs. Ananias, and Suphira, because when they had vowed poverty, they reserved to themselves, part of the price of the sale of their land, they died disastrously. Giezi vanquished with covetousness, demanded money of Naaman, for the health that Eliseus the prophet had given him, and was therefore strooken with a leprosy. Finally judas harried and drawn by his avarice, admitted sathan to enter into him, and being not content to steal what they gave his master, he sold him, & hanged himself. O my soul, how is it that thou art not afraid of so fierce a vice that assaileth, & overthroweth kings, & plebeians, rich & poor, secular and religious: servants of the prophets, and primitive christians, & one of the twelve apostles?  
3 After these chastisements come the eternal punishments of hell, where the covetous shall suffer very great dolour with the apprehension of their terrible necessity, seeing they want all that their avarice desired: and by how much more rich, and covetous they were here, so much the more they shall there be tormented; like the rich covetous man, whose abundance ended in horrible misery. 
Colloquy  O omnipotent God, rich in doing mercy: deliver me from this avarice, out of which spring so many miseries, for I had rather without it suffer temporal necessities, then with it fall into eternal.   

The third Point.  
THirdly, 
Of Povertya, & liberality.  I am to consider the great benefits that are included in the perfect mortificacation of avarice. And for that there are two ways of mortifying it, one, keeping still the domination of my Riches, and mortifying only the disordinate affection unto them; wherein consisteth the first degree of poverty of spirit, wherewith goeth the virtue of liberality, which distributeth its goods when, and as it is convenient: and the virtue of mercy, which with them remedieth the necessities of the poor. The other way is, forsaking all the riches that I have, or might have, the more to disroote my affections from them; wherein consisteth the voluntary poverty of religion, in both ways are included great benefits: for generally to all the poor of spirit, Christ our Lord promised the kingdom of heaven, 
Mat. 5.3. Ad Rom. 14.17.  as well the kingdom of the other life, as that which is enjoyed in this life, which is justice, peace, and joy in the holy spirit. So that if I mortify, and vanquish avarice, I shall enjoy three benefits: justice with abundance of good works: peace without any noise of disturbance: and spiritual joy free from heaviness, and vexation: because I shall have taken away the root of these evils that hinder this good.  
2 Besides this, avaricie being vanquished, if I shallbe liberal towards God, in giving for his sake what I have, God shallbe most liberal towards me in giving me his benefits, aswell the temporal which shallbe befitting me, as also the spiritual, both in this life, and in the other. For it is he that said: 
Luc. 6.38.  Give, and it shallbe given to you, good measure, and pressed down, and shaken together and running over shall they give into your bosom, where it shallbe very secure, and well loved. And he saith, Dabunt, they shall give, to signify, that our gifts are the cause that God giveth us this measure, with those four conditions that it may have, when it is most abundant. And he addeth, that with the same measure that we shall meet, it shallbe measured to us again: for our liberality increasing towards our neighbours, the liberality of God shall increase toward us, 
2. Cor. 9.6.  so that he that soweth much shall reap much. therefore; o my soul, be liberal towards God, and for his love towards others, & God by himself and by others, willbee liberal towards thee. 
Prou. 11.24.25. Alij dividunt propria, & ditiores fiunt.  For the soul which blesseth, shallbe made fat: that which giveth, shallbe enriched, and he that inebriateth, himself also shall be inebriated, receiving much, because it giveth much.  
3. From hence I will mount to ponder the great benefits that I shall receive, if I embrace the second way of mortifing avarice, forsaking all things for Christ, and giving them to the poor: because as this is a much greater liberality towards God; so God shall be much more liberal towards me, fullfilling the promise which he made, to give in this life a hunger fold for what we give him, and afterwards life everlasting: with a special promise to give us at the day of judgement thrones of great glory, to judge the tribes of Israel, 
Mat. 19.28. Colloquy  and the nations of the world. O happy poveritie that is rewarded with so great riches? O blessed liberality, whose guerdon is a measure so abundant! O if I could mortify the love of terrene riches to obtain divine, possessing all thing in God? O most sweet JESUS that camest from heaven to earth, to give us an example of poverty, by the which we may mount from earth to heaven, and madest choice to die naked upon a cross, departing the world without possessing any thing of the world: grant me to abhor temporal riches, that I may serve thee with perfection, and obtain riches everlasting. Amen.  
4. From these considerations I am to collect a very firm resolution to mortify avarice in all things, that in the first point have been spoken of, observing some manner of poverty conformable to my estate. First living content with my estate, though it be but mean without coveting what is superfluous or what belongeth to others. Secondly, in using well what I have, and being liberal to those that want. Thirdly, in taking away the overgreate love thereof, 
1. Cor. 7.30.  possessing it, as if I possessed it not. Fourthly in delighting sometimes to suffer want of some thing, to imitate in some thing the poverty of my redeemer. Finally endeavouring to serve him, not because he should give me temporal goods, but because he is worthy to be served; with a hope that he will give me goods everlasting. Amen.    

The XXII. Meditation of wrath, and Impatience.  

The first Point.  
Wrath is a disordinate appetite of revenging injuries, 
D. Th. 2.2. q. 158. & 1.2. q. 48.  & a disordered inflaming of the heart, for things that happen against our liking, from whence proceed three sorts of sins. Some of Thought, as are the hatred of our neighbour, determining to be revenged of him; desiring some misfortune to him; rejoicing at his mishaps; sorrowing for his good hap: and taking delight in revenge. Some sins are of the Tongue, to wit: Vindicative, and injurious words in presence: or murmuring in absence: maledictions, high, and vntuned words, demonstrating choler; contention, and perverseness in disputations, to maintain a man's own opinion; and other such like. Other sins there are of Fact, contrary to the fift commandment, as to kill, to strike, or evilly to entreat our neighbour, against reason and justice: or to do some act only to revenge an injury; or to require this revenge of the judges, not for love of justice, but for rancour, and hatred: not to pardon him that hath done the injury when he asketh pardon, but giving exterior demonstrations of enimitye against him. Also discords, processes, brawlings, schisms, factions, and wars proceed from wrath, with many other sins that accompagnie them.  
4 Finally with wrath goeth joined Impatience, for the evils that happen to us against our health, honour, or wealth, overcharging ourselves with heaviness through a vehement, and disordinate desire to be delivered from them; from whence use to proceed many sins against God, against our neighbour, and against ourselves. Such as are complaints against our Lord, because he afflicteth us, with appearances of blasphemy: little conformity to his will: Distrustes, irksomeness of life, impatient desires of death, and ragingly to lay violent hands upon ourselves. To be ill-conditioned, rough, and intractable towards others, giving them occasion of indignation, and living at discord with those of our own house, being angry even with the beasts and insensible things: 
jonae. 3.9.  as jonas was angry with the ivy that withered, when the sun oppressed it with heat. Considering these sins, and finding myself culpable thereof before God, I will convert my wrath against myself only, because I have sinned, beseeching our Lord that he will assist me to vanquish it. O infinite God, whose wrath is terrible, 
Psalm. 4.5. Colloquy  but yet just against those that are angry without measure, clear the eyes of my soul, that considering the terrible chastisements that proceed from thy sacred indignation, I may restrain those evil, and vehement passions that proceed from mine.   

The second Point.  
SEcondly, 
Ex D. Gre. li. 5 moral. c. 30. circa illud job. 5. Stultum interficit iracundia.  I will consider the damages and chastisements of this vice; as well those it bringeth with as those which God of his justice addeth in this life, & in the life to come. First, anger destroyeth the likeness with God, whose works are full of great tranquillity: it disquieteth the conscience: it stoppeth the fountain of God's mercy; it strangleth the spirit of devotion, and the consolations of the holy ghost, who dwelleth, and reposeth in the humble, and meek hearted: 
Ex D. Basil. hom. de Ira.  and flieth from the wrathful, in whom the evil spirit inhabiteth. For furious wrath is a frenesy of the soul, a short madness, and a voluntary devil that prossesseth the spirit with such visages, as the devil maketh when he possesseth the body  
2 Besides this, as our Lord is the God of vengeance he exercizeth it with rigorous justice against those that wrathfully revenge themselves, by killing, or oppressing their neighbours. For the which, sentence was given against the two first wrathful homicides that were in the world, 
Genes. 4.15. & 24  Cain, and Lamech: that of Cain vengeance should be taken seven fold: and of Lamech that was not warned by Cain, seventy times seven: that is, a vengeance so complete, that it comprehendeth all the kinds of torments that are in this life.  
3 But above all, I will ponder what Christ our Lord, 
Mat. 5.23.  said in his gospel against this vice: whosoever is angry with his brother, shallbe in danger of judgement: And whosoever shall say to his brother, Raca; shallbe in danger of a council: and whosoever shall say, thou fool, shallbe guilty of hell fire. So that wrath no sooner beginneth to govern the heart, but the tribunal, and council of the most sacred trinity beginneth to treat of vengeance; the rigour of the punishment increasing, as the sin groweth greater. If anger remaineth but in the heart, the punishment shall be the lesser; if it issue out giving open signs thereof, with scorn, or exterior gestures, upon better advise, the punishment shallbe the greater: but if it cometh to the uttering of grievous, and injurious words, and much more if it mounteth to an actual revenge, the sentence of eternal fire is already given against it: with the which in hell is joined the fire of wrath itself, to be a most cruel tourmentour of the soul: for that which there most tormenteth, is anger, impatience, and rage. And allbeeit the fire of purgatory, and of hell is all one, yet that is sufferable with patience, but this is insufferable with anger. And therefore the wrathful, and impatient have two hells: one in this life by their small patience in temporal afflictions: and another afterward by their rage in the eternal. 
Colloquy  O most patiented JESUS deliver me from wrath, and impatience, seeing there is no greater hell, then to live subjecteth thereunto.  
From these considerations, 
Ex D. Aug. in Psalm. 149.  I will draw two resolutions of very much importance for the perfect mortification of this vice. First, to avoid any motion of anger whatsoever, though it come covered with the cloak of justice, and zeal, fearing least with the zeal of correcting, or chastizing other men's vices, I mingle an affection of my own revenge. The Second shallbe, 
Ex D. Dorothe● serm. 8. Eccles. 11.34. Psalm. 38.2.  speedily to repress whatsoever Passion of anger, before it increaseth: for at one Spark (saith the holy spirit) fire is increased but in the beginning it is an easy thing to appease it: and appeased it shallbe, if I repress the words, and enxteriour signs of anger, our Lord rewarding me the mortification of that exterior, by giving me victory over the interiont.   

The third point.  
THirdly, I will consider the great benefits acquired by the perfect mortification of wrath, comprehending the two virtues that resist it, meekness, and patience. For the first restraineth anger from agrieving of any one. The second suffereth the grievances that it receiveth. The first serveth to make us affable to all. The second to suffer of all. From whence proceed three great benefits to make us perfect in all that pertaineth to ourselves, to our neighbours, and to God.  
1 First meekness, and patience give us quiet, and peaceable signory, 
Mat. 5.4. Luc 21.19.  and possession of ourselves, and of our paisions: For the meek possess the land of their Heart; and in patience we possess our souls, and obtain peace of conscience with cordial alacrity of spirit.  
2 Meekness also maketh us amiable, and patience admirable. 
Eccles. 3.19.  For he (saith the wiseman) that doth his works with meekness, is more to be beloved, than honour, and glory which men love so much: and he that hath valour to repress his anger, and to suffer wrong, crediteth his own person, and edifieth his neighbours: for better, and more admirable, 
Prover. 16.32. Cassian. collat. 1● cap. 13.  is the patiented, than the strong man, and he that ruleth his mind, than the overthrower of cities. It is in some sort a greater miracle to suffer injuries joyfully, then to raise dead men to life.  
3 likewise meekness and patience, make us amiable to God, and give us entrance to a familiar conversation with his majesty, whereas the want of them barreth us the gate. 
Epist. 8. ad Demophilium. 1. ad Timoth. 2.8.  Moses' for his great meekness had very inward familiarity with God: and (as S. Dionysius saith) for failing a little therein, the spirit decreased that he had received. And if I will pray to God in every place, and lift up pure hands to heaven, it must be, having mortified anger, and contention, easing myself with the wings of meekness and patience.  
4. Finally if I be meek, and patiented, I shall partake with excellency, the spirit of Christ JESUS our Saviour, who in these two virtues excelled, giving us a rare example of them in his life, and passion, like a most meek, and patiented lamb, that we might imitate him therein. And to the two Apostles, who with a spirit of Anger and revenge, cloaked with zeal, desired that fire should come down from heaven upon the Samaritans, he said; 
Luc. 9.55.  You know not of what spirit you are. As if he should say, the spirit of my disciples must not be of anger but of meekness; not of vengeance but of sufferance. O meek and patiented jesvs, 
1. Pet. 2.23. Colloquy  who being cursed didst not curse: and suffering Injuries, didst not threaten: and receiving most grievous contempt, either didst answer with divine meekness, or didst hold thy peace with admirable silence: aid me that in imitation of thee I may vanquish Wrath, repress impatience, embrace meekness: and armed with patience, may suffer afflictions willingly, that I may attain to enjoy with thee eternal repose Amen.    

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

The first Point  
Envy is a disordinate sadness for the goods of our neighbour when it excelleth and obscureth ours. It springeth from pride, and is accompanied with wrath: so that the acts of these two vices do accompany it. The most ordinary are to abhor my neighbour because his Prosperity maketh me sad: to rejoice at his fall, to grieve at his exalting: to hear his praise with pain, and his dispraise with delight: to murmur at him and his affairs, procuring to drown, and undervalue them, and using means to attain to this end.  
1. Envy feedeth itself in all kinds both of good and evil: from whence we may collect four sorts of Enuy. The first, and grossest Envy is, to see others surpass me in temporal goods of wealth, honour, dignity, favour with princes, beauty of body, and other such like excellecies. This is proper to worldlings, and springeth from that pride which in the eighth meditation we call worldly pride.  
2 Another greater Envy is fed upon letters, sciences, abilities, and arts, and in those excellencies which touch the understanding. This Envy assaileth those that profess study, and it is mixed with obstinacy, and contentions, and with other unlawful means for a man to exalt his own honour, and to abase, and ungilde another man's.  
3. another much greater feedeth upon spiritu, all virtues, and goods, being sad that any others should have any excellency therein, or should be honoured, and praised as holy men. This proceedeth from that pride which we call spiritual, and setteth upon those that converse with virtue: & it is most familiar, to principiants, and hypocrites.  
4. Finally when this augmenteth it arriveth to the supremest degree, 
D. Th. 2.2. q. 36. ar. 4 ad 2. & q. 14. ar. 2.  which is called Envy of grace, and brotherly charity; and it is one of those sins which are against the holy Ghost, being sad, and heavy that our neighbour should be virtuous, and should have the graces, and gifts of the holy spirit, wishing that he had them not: from whence proceedeth the most grievous sin of scandal; which is, to say, or do something to cause our neighbour to lose grace, and charity. Such was the envy of the devil against man, by the which (saith the wiseman) death entered into the world, 
Sapient. 2.24.  whom all they imitate that are of his faction. This might suffice to abhor this so abominable vice, which maketh me an imitator of sathan. And so confounding myself for the sin which in this matter I have committed, I will say to myself: seeing thou wast called to imitate Christ, imitate not his enemy, for if thou imitatest him inenuie, thou shalt be partaker of the death that entered thereby.   

The second Point.  
SEcondly, I will consider the innumerable evils of sin, and pain that spring from envy, by God's just punishment, that itself might be the most cruel tormentor of him that is subjecteth unto it, aswell in this life, as in the other. First, envy is avenemous breath of the infernal serpent, by the which he casteth out all his poison together, seducing to most grievous sins, obscuring reason, enraging the soul, corrupting the body, and rotting the bones, and much more destroying the strong virtues of the heart. And on the other side, 
Prover. 14 30.  it is like a disease incurable, or very difficult to be cured: for as it is a vice infamous, and proper only to base minds, we are ashamed to manifest it to the spiritual physician; and with what success soever it be, though it be contrary, prosperous, or adverse, it is baited, and augmented. All which may be pondered by certain examples of holy scripture, in all estates of persons, according to the degrees of envy that we spoke of. Cain through envy, 
Genes. 4.8.  that God accepted the sacrifice of his brother Abel, killed him by deceit, and cruelty: yea he would have covered his sin from God, and he despaired of mercy, and remedy. The brethren of joseph through envy, put him in a well, and sold him for a slave; 
Genes. 37.24.  and though he humbled himself unto them, they were not appeased. Core, Dathan, and Abyron, enuing Aaron, and Moses, 
Num. 16 31.  would have usurped their dignity, and have put the people in a tumult: for the which the earth opened, and swallowed them alive. Saul thorough Envy persecuted David with such obstinacy, that he lived as if he had been possessed with a devil, and killed himself, like a man in despair. Finally the jew, for the Envy they bore against our Saviour Christ, committed the greatest sins, and suffered the greatest punishments, that have happened in the world.  
3. From hence I will pass to consider the punishments of hell, where the Enious with incredible rage shall turn against themselves, biting their own flesh, and that cruel worm that gnaweth their consciences shall whet their teetes with Envy, remembering what goods they lost, and others obtained: specially when after the day of judgement, they shall see the glory of the righteous, whom here they despised.  
4 Finally, Envy is so evil, and cruel that it converteth all things to its own hurt. 
Prou. 17.22.  From other men's good, it draweth a spirit of heaviness that drieth up the bones. And from other men's harms, it draweth such a manner of joy, that with the sin it maketh itself partaker of them. And therefore in hell the good, & evil of others, shall be the proper torments of the envious. Now this being so why do not I tremble at this cruel Beast? How dare I dwell with this basilisk that with his eye killeth, & tormenteth me? 
judas Apostolus in sua canonica. 11. Colloquy  O how truly may I apply to myself that of the Apostle: Woe to me that wickedely have followed the ways of Cain, persecuting for envy my brethren: & like Balaam have given them evil counsel to overthrow them in sin: & like Core have pretended to exalt myself, by debasing of them. I have deserved, o my God, that the earth should swallow me as it did Core: that I should perish miserably like Balaam: and that thou shouldst cast me for ever out of thy presence like Cain, imiating in pain those whom I imitated in sin. But herein by thy grace I differ from Cain, confessing that thy mercy is greater than my wickedness, and therefore I hope to obtain entire pardon thereof.   

The third Point.  
THirdly, I will consider the great benefits which are included in the perfect mortification of Envy, & in embracing brotherly charity. Pondering First, the acts of this charity, as they are contrary to envy. The first is, to resist evil motions, 
Ex D. Bern. serm. 49. in cant.  in such sort, that though I feel myself to be assailed with heavienesse for the prosperity of my neighbour, that yet I give not consent thereunto. Another, and better is, to rejoice at his good, as if it were mine own, and to give him, the much good may it do him. The third, and most perfect is, to wish that many had the same excellencies that I have, yea, and greater, if God shall be so pleased, rejoicing the reat for this cause, as if they were mine own. To move me to so excellent acts I am to ponder, that it is the generosity of a christian mind, to seek more Gods pleasure, than mine own; and the glory of God much more than mine own: and that it may be spread amongst many, and in many things. And if it be Gods will, and for his glory, that others should have greater natural, or supernatural gifts than I, it is just, that my will should condescend thereunto. I must not be like joshua the servant of Moses, who was envious that others should prophecy, but like Moses himself, who said: 
Num. 11.27. & 29.  I would I might understand that all did prophecy, that all were wise, prudent, and holy: and that all did serve, and glorify God. I must not be like the disciples of john Baptist, 
joan. 3.26.  who were envious that Christ should baptise, and that all should follow after him; but rather as the Baptist himself, who said: It behoveth that Christ increase, and I diminish: I rejoice that my neighbour is axalted, & I humbled: and so it is meet when God will have it so. Besides this, brotherly charity, contrarily to envy draweth out of all things good to itself: for rejoicing at the good of my neighbour, I make it mine own: and grieving at his evil, I shall free miselfe therefrom: for by such acts I dispose myself, that God may give me the one, and deliver me from the other, in such sort as shall be most convenient for me. Finally, with this charity, whose fruit is peace, and joy in the holy ghost, I shall begin even from earth to taste what is in heaven, where all the blessed are contented, and the least are partakers of their glory, that have most, through the joy they receive thereby. And so I shallbe partaker of the prosperity, and joy of all my neighbours, having so many motives of alacrity, as I shall see good fortunes happen unto them. 
Colloquy Ad Gal. 4.18.  O my soul, begin foortwith to exercise upon earth, the life that thou hopest to enjoy in heaven. If thou wilt needs have envy, let it be a holy envy of the good, imitating them in that which is good, endeavouring to excel all, not to be more honoured, but that in thee God may be more glorified world without end. Amen.    

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

The first Point.  
ACcidia, (which we commonly call by the name of Sloth), is a disordinate heaviness, and fastidious irksommesse of virtuous exercise. Hereein we may sin manifoudly, through the many vices that accompany it. The first is, an overgreate fear of the labour, and hardness of virtue, flying it for this cause: from whence proprocedeth havinesse, and tediousness in the exercizes thereof, performing them with irksomeness. The second is, pussillanimity, 
D. Tho. 2.2. q. 133.  and cowardice in enterprising difficult things in God's service hiding for this cause the talents that God hath given me, & not using them●, when the law of justice, or charity 〈◊〉 obligeth me. The third, is sloth, and negligence in fullfilling and observing the law of God, the evangelical councils, the statues and rules of my estate, and office doing these things a little more or less with break of delays, and repugnancies, for fear, and when I cannot otherwise leave them undone with base ends and servile and subtle intentions. The fourth is inconstancy, in prosecuting the actions of virtue and carrying them to the end: with instabillitie in them, dashing out of one, into another to take away tediousness, until I leave of the good I have begun, returning back, like a dog to his vomit. The Fifth is dismaiednesse, 
2.2. q. 26. ar. 4.  and distrust of getting the upper hand in pretension of virtue: or of getting the victory against temptations, until we fall into the abysm of desperation. The sixth is, rancour, 
Ex D. Greg. lib. 31. moral. cap. 31.  and indignation against spiritual persons, because their virtues, and good examples upbraid me to my face: or because I am offended with the advises, and corrections I receive from them. The seventh is, idleness in losing that precious time which God hath given me to labour. As also overmuch sleep, and drowsiness in good works, specially in the spiritual exercises of prayer, reading, mass, sermons, and speeches concerning God, through the small delight I take in them. The eight is, vagation in diverse unlawful, 
Ex Cassian. lib. 20. c. 2.  and vain things to entertain me: as are voluntary distractions of thought, and imagination: prattling, and looseness of tongue in idle words; vain sports; beholding profane representations; curiosity of the senses; waving of the body, gadding up and down the streets, here, and there for pastime, and recreation; and desiring change; being constant in nothing but in inconstance. Finally to this vice belong all sins of omissions, and negligences in God's service, which are innumerable: and hardly shall you find a good work, but it hath some of these defects, either in the beginning, in the middle, or in the end; wherefore I am greatly to accuse myself before our Lord, 
Colloquy  saying unto him: I confess, o my God, that in this vice only, I have sinned so often, that my sins are numberless: and therefore I throw them alltogither into the numberless multitude of thy infinite mercies, that thou mayest remedy the numberless multitude of my miseries.   

The Second Point.  
SEcondly, I am to consider the most grievous hurts proceeding from sloth: Some that spring from itself: and others added by the just chastisement of God, both in this life, and in the other.  
The first, are the most grievous: For lukewarmness is painful, and perilous, the shadow of death, and very near neighbour to hell: it emptieth the heart of spiritual consolations, 
Ex D. Bern. 3. & 5. de ascen. Luc. 11.25.  it fillethe it with heaviness, and openeth the gate to innumerable temptations of the devil; who cometh to dwell, and settle himself in that soul which he findeth idle, and vacant; bringing with him, seven other worse devils, which are the multitude of sins: for all gather themselves to the slothefull, and idle soul, 
Eccl. 33.29. Prou. 24.30.  which (as Solomon saith) like a vinyeard, or grange which is not cultivated, nor hath no trench, nor enclosure, is full of the nettles of sins, and of the thorns of passions, and amaritudes; it is trodden upon, and trampled by the devils, and by diverse unquiet thoughts, which like passengers enter in, and issue out by it. From whence proceedeth a strange poverty of spiritual goods and an unprofitable beggary, 
Prou. 20.4.  for he that in the winter of this life hath not ploughed, nor laboured, shall beg in the summer of death, and shall find none to give him what he beggeth: like the five foolish virgins, who through sloth falling a sleep, begged oil for their lamps, 
Mat. 25.8.  and none would be given them.  
2 Besides this, the just sustain exceeding great loss by this lukewarmness: which is as it were the canker of virtues, the moth of good works, the aloes of consciences, the banisher of divine consosolations, the diminisher of merits, and the augmenter of their labours: for the lukewarm in virtue, walk full of fears, and desires. Fears oppress them, and desires torment them. They labour much, 
Prou. 18.8. & 21.25. Mat. 20.12.  and thrive but little, for the burden of God's law lieth heavy upon them, and they merit but little in bearing it, because of the great repugnancy, and irksomeness wherewith they bear it: and so they live in peril of forsaking it, and of falling into the malediction of jeremy, which saith. 
Hiere. 48.10.  Cursed be he that doth the work of our Lord fraudulently. And into that other most terrible one, wherewith Christ our Lord menaced a lukewarm bishop, saying unto him: that if he amended not he would vomit him out of his mouth and cast him both from himself, 
Apocal. 3.16.  and out of the mystical body of his church. Finally as the slothful servant which buried the talon of his Lord, lost what he had, 
Matth. 25.  and was cast into utter darkness, wherethere is perpetual weeping, and gnashing of teeth: so the slothful shallbe punished in hell with torment proportioned to his sloth, taking from him the Talon of faith, and hope which he had buried. And because he loved idleness, and trembled at labour, he shall live in perpetual darkness: not working, but suffering, trembling, and gnashing of his teeth for the terribleness of the torments that he suffereth. 
Num. 14.22.  O eternal God by whose sentence the faint hearted, and slothefull perished in the desert, without entering into the land which thou hadst promised them; I confess that for my sloth, I deserve to be cast out of thy house, to be excluded from thy kingdom, and being bound, hand, and foot to be cast into utter darkness. I am grieved, o Lord for my former slackness: deliver me from it for they mercy, that I may merit to enter into the land of eternal promise. Amen.   

The third Point.  
THirdly, I will consider the great benefits that I shall obtain by vanquishing sloth, and embracing spiritual alacritye, and fervour in the service of God: 
Mat. 20.12.  for First, the works of virtue, shallbe easy and sweet unto me: I shall labour little and thrive greatly, increasing much in a little time: like to those workmen, who coming late to the vinyeard, laboured so fervently, that thy merited as great reward in one hour, as the slack did that had laboured many hours, bearing the burden of the day, and of the heat, which burden they had not felt, if they had fervently laboured: for the alacritye of the spirit, maketh the burden of the law very easy, and the yoke thereof very sweet. And besides this, it augmenteth merits, it doubleth the talents received; it causeth great peace in the soul, and it much assureth Perseverance to the obtaining of glory  
2 I may likewise ponder, that God our Lord exceedingly delighteth to be served with zeal, and alacritye: for as he is essentially alacritye itself, and as all the works that he doth, and the rewards that he giveth us, are with great alacritye, rejoicing in doing us good; most justly he commandeth me to serve him, and give him, what he requireth, not with irksomeness, and sadness; not perforce, & with repugnancy, but with fervency, and alacritye of heart: Hilarem enim datorem, 
Psalm. 103.31. Psalm. 99.2. 2. Corin. 9.7. Psalm. 36.4. Psalm. 50.14. Colloquy Psalm. 18.6.  diligit Deus. For God loveth a cheerful giver. To such a one he doth great favours, and heareth the petitions, and desires of his heart. And finally he giveth him a taste of that alacritye that is enjoyed in heaven, because he fulfileth cheerfully Gods will upon earth. And therefore I am most earnestly to beg of God our Lord this most noble spirit of alacritye in his service, saying unto him with David: Render unto me the joy of thy salvation, and confirm me with the principal spirit. O saviour of the world, that reioycedst like a giant to run thy career, though it were very sharp, grant me that health, and alacrity of spirit, that thou gainedst for me, that I may in such manner run my career, that I may merit to gain an eternal crown. Amen.    

The XXV. Meditation, 
D. Th. 1.2. q. 100 ar. 4. & 5. & seq.  upon the ten Commandments of the law of God.  
FOr the end of this meditation, it will much help to form in the imagination a figure like the vision which the Prophet Zacharie had, 
Zachar. 9.1.  wherein he saw a volume, or parchment extended, which was ten cubits in breadth, and twenty in length, wherein were written the sins of him that stealeth, and of him that sweareth falsely, and the malediction that shall therefore light upon him; which volume came flying to his house, and destroyed it, until it had consumed all the wood, and the stone. In the same manner I will imagine before me a great book or parchment very broad and long: and in one side thereof, I will behold written my oaths, thefts, murmurations, and all other sins that I have committed against the ten commandments of the law of God: for as I go writing them in the book of my conscience, God goeth writing them in the book of his justice to chastise the in his time. And on the other side, I will behold written all the maledictions, and punishments that God menaceth to such as break these ten commandments, or any ofthem: making comparison between the sins, and the punishments in number, grievousness, and continuation. For if my sins be many, the punishments shallbe many: and if they were very grievous, and of long continuance, the punishments shallbe very grievous, and of so long continuance, that they shallbe eternal. And for that chastisements when they are beheld very far distant, terrify but little, I will imagine that this book of God's justice, cometh flying very swiftly to light upon the house of my soul, 
Volumen volans.  and peradventure it is allreadye very near, and will this day light upon it, death, or chastisement seizing suddenly upon me. For if I make haste to sin; God will likewise hasten his punishments, and make desolate my body, soul, honour, wealth, and all that I have. With this wholesome apprehension, I will beseech our Lord to illuminate my soul, that I may know the sins that are written in this book, and the chastisements, that I have deserved, aiding me with his grace bitterly to bewail them, that with my penance, I may blot out the sins, and that his mercy may likewise blot out the maledictions, that he had written against them.  
This being presupposed, I will begin the meditation, discoursing upon the ten commandments, of the law of God: with advertissement, that (as Cassianus sayeth) the commandments of God have 
Collat. 14  two senses, one literal, and the other spiritual. 
Collat. 14. cap. 11. & D. Bonavent. opusc. de dieta salutis, tit. 3. & sermon. de 10. praeceptis. t●mo. 2. Exod. 20.3.  The first serveth for ordinary people that pretend no more but to save themselves. The second for those that desire greater perfection, who are not content to fly, only mortal, and venial sin: but also desire to fly whatsoever imperfection is contrary to the end of the precept. And according to this second sense, I will declare in what manner we sin against every commandment.  

The first Point.  
FIrst, I am to consider what God commandeth, and prohibiteth in his holy law, and in what sort we do sin against it, running through the ten commandments, and through that which spiritually they include within them. The first commandment, commandeth the principal works that appertain to the virtue of faith, hope, charity, and religion: that is to say, to adore one only God; to believe firmly all such things as he hath revealed to his church: to expect those which he hath promised, and to love him more than all things that are created. Against this I may sin, First, by idolatry, or infidelity, adoring false Gods, or denying that which God hath revealed, or doubting thereof. I may likewise sin, (as the holy scripture sayeth) adoring the idol of mine own judgement, 
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 works, or not observing due loyalltye unto him. Secondly, I sin, in despairing that I shall obtain heaven, or pardon for my sins, or that God will hear my prayers according to his promise: and contrarily in presuming to obtain this, without using the means that God hath therefore ordained. Thirdly through hatred, or want of love, loving some creature more than God; or rejecting the will of God, to fulfil that of the creature, or in being slack in loving him with all my heart mind, and soul, and with all my force; much forgetting both him, and his benefits.  
2 The second commandment, prohibiteth every defect whatsoever, in the truth, justice, reverence, and necessity of an oath: so that I may not by swearing, affirm any thing contrary to my belief: or promise any thing without intention to fulfil it, or any thing that is evil, or not fulfil that which is good, nor swear without necessity or utility, nor without considering well what I say; nor without that reverence that is due to the sovereign name of God, whensoever I take it in my mouth. I may likewise sin, breaking my vow, or causelessly differing to fulfil it, or being slack in the observation of it, derogating from the perfection that I profess.  
3 In the third of sanctifying the feasts, I may sin in doing in them any servile work, that is prohibited, or in not hearing a whole mass, or in not assisting thereat with due reverence and attention: or wasting such days in things unworthy of the feast, and of the end for the which they were instituted, which is, to pray, and to glorify God.  
4 The fourth commandeth, to honour our parents according to the flesh, to susstaine them in their necessities, and to obey them in their just precepts: and in like manner our spiritual fathers, prelate's, and superious, obeying their ordinances without contradiction, or without perverseness of judgement, without repugnancy of the will, and without delay in the execution. 
Ad Philip. 2.3. 1. Petr. 2.13.  And to draw this out more curiously, I am in humility to hold all for my superiors, honouring all, and subjecting myself to every humane creature for God  
5 The fifth, not to kill, prohibiteth all that hath been declared in the two and twentieth meditation, of wrath: and spiritualizing the several ways of killing. First, I kill my soul by sin, 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, rejecting those good desires wherewith he inspireth me. Thirdly, I crucify Christ with in me, and trample upon his blood, doing works, for which he might again be crucified, if the first crucifying had not sufficed. Fourthly, I kill the souls of my neighbours with scandal, being to them a stumbling block by my evil example: 
D. Amb. d. 16. c. pasce fame morientem, si non pavisti, occidisti. 2. Corin. 2.17. Ex Cassian. collat. 14. cap. 11.  or not succouring them with correction, or counsel, or spiritual alms, when charity obligeth me thereunto: as we call it killing of the poor, when we secure them not with the corporal works of mercy.  
6 The sixth, not to commit fornication, prohibiteth all that which is declared in the 20. meditation of Luxury. But yet there are other sorts of spiritual fornication, and adultery, forsaking God which is the true spouse of our souls, to join mysefe by disordinate love unto some creature; or adulterating the works, and words of God, doing, and saying, them, not to please him, or to engender spiritual children that may be pleasing unto him, but for my own pleasure, or temporal profit. Or finally being alltogither forgetful of God, and diverted with idle occupations. The seventh not to steal, prohibiteth all that hath been spoken of in the one and twentieth meditation of avarice: and besides this, spiritually I rob, and destroy many things pertaining to others, conrarie to the will of their owner. For I rob God of his glory, and play the banqueroute with his gifts: I am an unthrift of the time that I had to spend in his service: I pay him not the debts, that I own him, by reason of my sins, or of his benefits, satisfying for the one, and being thankful unto him for the other. I rob my will which I delivered him by my vow of obedience: 
D. Basil. sermo de abdication rerum.  and I usurp his authority, interposing myself to judge the secrets of my neighbours, which belong to his tribunal. And in like manner, I destroy the charity, and spiritual riches of my neighbours, aiding the Captain of thieves the devil, who is continually busied in robbing them.  
8. The eight not to bear false witness, prohibiteth all sins of the tongue, that are against the honour, and fame of our neighbour, whereof mention was made in the two and twentieth meditation, of wrath. Also, to judge rashly of his affairs, or to suspect evil of them, taking them in the worst part without a sufficient foundation: or to deceive him by any manner of lie, or fiction, as is that of hypocrisy, adulation, flattery, worldly compliments, and offers, having no purpose to fulfil them. And spiritualizing this precept, I bear false witness against God, when I think basely of his goodness, and mercy: of his justice, and providence: And when by my evil works, I defame, and discredit his law, and his doctrine, and am a cause that his holy name is blasphemed among the gentiles, 
Isai. 52.5. Ad Ronvere. 2.24.  or less esteemed, and reverenced among the faithful. I also lie to God, when I fulfil not my word, having given it unto him: nor the resolution that I made to do some thing in his service. The ninth and tenth commandments are declared in the sixth and seventh.  
After I have considered these sins, I am to charge myself with them before our Lord with great dolour, and shame for having committed them. And allbeeit I had broken but one commandment only, 
jaco. 2.10.  I may esteem myself (as the Apostle S. james saith) guilty, and culpable of all: for in every sin I shall find that which is spiritually prohibited in all: for one mortal sin only, in the form that hath been declared, is as idolatry, infidelity, hatred, adultery, theft, infamy, and homicide. And therefore reprehending myself, 
Colloquy  I may call myself by these infamous names, saying. Idolater, infidel, adulterer, thief, hypocrite, and homicide, how hast thou dared to injury so many ways a God of so infinite majesty? Why dost thou not break thy heart with grief, for having broken the so just commandments of thy Lord? O God of my soul, 
Psalm. 118.136  that I might say to thee with David: Mine eyes have gushed forth issues of waters: because they kept not thy law, Grant unto me these tears so abundant, that I may wash therewith my innumerable sins.   

The second Point.  
SEcondly, I am to consider the maledictions that God poureth out upon the breakers of his law, and the terrible punishments that he menaceth unto them, both in this life, and in the other.  
1. This I may ponder discoursing first of the terrible catalogue that Moses maketh of these maledictions in two chapters of deuteronomy, 
Deuter. 27.15. & 28.16.  saying unto the people, that if they broke the law of God, these maledictions should come upon them, and overtake them. Thou shalt be cursed in the city, and in the field. Cursed shallbe the fruit of thy womb, and of thy flocks: God shall send down upon thee famine, and pestilence: he shall chastise thee with poverty, burning fevers, cold, heat, corrupt air, and rottenness until thou perish: The heaven that is above thee shallbe of brass, and the earth that thou treadest shallbe of iron: It shall rain dust upon thy land, and the ashes of heaven shall fall down upon thee. He shall deliver thee into the hands of thy enemies: and thy dead body shallbe food: for the birds of the air, and for the beasts of the earth. And in this manner he goeth on with other horrible maledictions, which after he hath reckoned up, as if they were but little ones, he saith; God shall augment these plagues adding others that are greater. And because the curse of God is not only in word, but in deed, there is none of those that infringe his law that shallbe able to escape, what God shall inflict upon him. An finally all shallbe overtaken with that last which Christ our Saviour shall pronounce at the day of judgement, 
Mat. 25.41.  the terribleness whereof hath already been declared. The effects of these maledictions, the miserable people of the jews had experience of in their time, and many of them ●ee experiment in ours: which with all are advises for our amendment: for that the desire of this divine Lawgiver, is not to entangle us in these maledictions, but to terrify us that we may keep his law, and be delivered from them. O most just lawgiver, 
Colloquy  I confess that in very great justice the heaven should be to me of brass, and the earth of Iron, and that I deserve neither the favour of earth, 
Prou. 21.13. job. 15.16. Psalm. 108.18. Ad Gal. 3.13.  nor heaven. I deserve that thou shouldst stop thy ears against my prayer, because I stoopped mine against thy law. I have drunk wickedness like water, and therefore it is reason that malediction should enter like water into my bowels. But remember, o Lord, that thou didst subject thyself to the curses which the law cast upon him that died orucified, to deliver us from the curses that are menaced by the law. Apply unto me then the fruit of thy death, pardoning me the sins that against the law I have committed, and freeing me from the maledictions that for them I have deseruea.  
2. I may likewise ponder the chastisements that God inflicteth upon those, that break the ten commandments of his law, as they are represented in the ten plagues of Egypt, with the which they are many times punished, that are rebels to the commandment of God, as Pharaoh, 
Exod. 8.6.17.24.9.3.23.10.13.22.12.29.14.24.  and his vasialls were, there coming upon them frogs, flies, gnats, pestilences and grasshoppers, thunders, lightnings, and hail, and darkness exceeding thick: yea, and the Angel of God with his sword drawn, entered their houses, killing their first begotten, and destroying what they loved most, until at last the sea of tribulations, (which giveth free passage to the just) drowneth, and strangleth them for their sins, sinking like lead to the bottom of hell, where they shallbe melted, & tormented in that fire everlasting. 3 And that we may not imagine that these Plagues touched only the ancients before the coming of Christ, when our Lord was called the God of vengeance, there is mention also made of them in the apocalypse. 
Apo●al. 8.2.15.6. & 16.1.  For God's providence which is benign to the observers of his law, is rigorous against those that infringe it: wherefore he hath in readiness seven Angels with seven terrible trumpets, and other seven with seven cups full of his wrath, and indignation, which they power out upon the earth, striking sinners with horrible plagues. 
Colloquy  O my soul, why dost not thou tremble to trespass that law, that hath such terrible, and zealous revengers? How is it, that thou art not terrified with the sound of these trumpets? How is it, that horror is not caused in thee with the horrible wine of these cups? How art thou not affrighted with the dreadfulness of these plagues? O most merciful JESUS that receivedst five wounds on the Cross, and from head to foot wast wounded thereon: cure with thy precious blood the wounds of my sins, that I may be 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 break any special commandments: that is to say. 
Eccl. 2.3.12.  A man that sweareth much shallbe filled with iniquity, and plague shall not departed from his house. Wherein are set down two most grievous hurts of this vice, which are, to fill the house of a man with sins, and punishments, with spiritual, and corporal wounds, and to lay it even with the foundations, 
Zach. 5.1.  as it is manifest by the malediction of the volume, which we put in the beginning of this Meditation. Also against him that despiseth his father, 
Prou. 30.17.  and mother he sayeth: That the ravens shall pull out his eyes, and the Eagles shall eat them: for such a one is not worthy of long life, but of an infamous death and in the other life, the infernal crows, and Eagles shall pull out his eyes, blinding him with obstinacy, & eating his bowels with dolour. And in this sort we may ponder, other chastizemets collected from what hath been declared in the seven Meditations precedent.   

The third Point.  
THirdly, I am to consider the benedictions that God poureth out upon those that observe his law: as well corporal, as spiritual benedictions, and aswell temporal, as eternal.  
1. This I may ponder first running through the catalogue that Moses maketh of them in the same book of deuteronomy, 
Deuter. 28.3.  saying to his people, that if they observed the law of God, all these blessings should come upon them, & overtak them. Thou shalt, (saith he) be blessed in the city and in the field: blessed shallbe the fruit of thy womb, of thy land, of thy flocks: Blessed shall thy garners be, and what thou shalt take out of them; blessed shallbe thy come in, and doings out, and all the works of thy hands. Our Lord shall open his most excellent treasures to enrich thee, and his heaven that it may rain upon thee plentiful showers. He shall make thee the head, and not the feet, thou shalt be superior, and never inferior; and thy enemies shall fall before thee. Our Lord shall exalt thee to be his holy people, and all shall respect thee, because thou art favoured by his holy name.  
These, and other benedictions Moses goeth on with all; which although they are temporal, accommodated to the estate, and condition of that imperfect people: yet they are a sign of others much greater, and spiritual which God giveth to Christian people; who with all, want not these temporal, after a more excellent manner: 
Mat. 6.26.  for the providence of our heavenly Father (as his son himself did promise unto us) is careful to provide for us those that are meet, 
Psalm. 144.16.  giving them for an addition to those that observe his law. For thee that openeth his hand, and filleth with his blessing brute beasts, shall open it much better to replenish his children.  
2. From hence I will ascend, to ponder the spiritual benedictions, which God giveth to those that keep his law, in the keeping whereof, he hath with great excellency included three kinds of good: to wit, honest good, profitable good, and delectable good, 
Psalm. 18.8.  of the which David in the eighteenth Psalm maketh another sweet catalogue. For first the law of God is most pure, and most holy, converting souls, replenishing them with wisdom, and all virtues. It is also most profitable to obtain all good that may be desired, not only for the soul but for the body, as health, 
Prou. 3.2. Psalm. 18.11. & Eccl. 24.27.  long life, sustenance, and prosperity: And therefore it is more to be desired then Gold, or then precious stones, or more than all the treasures of the earth. It is also most delectable, much more than honey, or the honey comb, and cheereth men's hearts with a greater alacritye, than any that can be given, by all the sweet things of this life. From hence it is, that God preventeth principiants with the benediction of delight, 
Psalm. 20.4. Psalm. 83.8.  that they may cheerfully begin the way of his commandments. To those which are proficients, this divine lawgiver giveth his benedietion, that they may increase from virtue to virtue, until they arrive to the height of perfection. 
Prou. 10.6. & Psalm. 23.5. Mat. 25.34.  And upon the heads of the just that are perfect, he powereth his blessing in abundance, giving them some taste of what in glory they shall enjoy. And finally in the day of judgement he will give them the supreme benediction, saying unto them: Come ye blessed of my father, to possess the kingdom prepared for you: as already we have pondered.  
Considering these blessings, and comparing them with the curses which in the precedent point were declared, I am principally to collect three affections of very much importance. The First is agreate Sorrow for having infringed a law so holy, so profitable, and so sweet, making myself unworthy of its celestial benedictions, & incurring the three evils contrary to the three goods that have been spoken of: for together with the breach of the law march those vices that pollute both body, and spirit; all the temporal, and eternal hurts, that body and soul do suffer: and all the heavinesses, and bitternesses wherewith our heart is afflicted.  
2 The Second affection is of Confidence, assuredly hoping that if I observe the law of God, I shall obtain the blessings that he promiseth me, calling to mindethose memorable words of Ecclesiasticus, who saith, Homo sensatus credit legi, & lex illi fidelis, The wise man beleiueth the law of God, 
Eccl. 33.4.  and the law is faithful unto him: which is to say. The just man, and the law are faithful one to another. The just is faithful in obeying the law, and the law is faithful in rewarding the just. It defendeth him in perils: It comforteth him in his adversities: it directeth him in his prosperities: it counseleth him in his doubts: it favoureth him in his businesses: it maketh his prayers to be heard; it aideth him in life: it protecteth him in death: and finally it croweneth him in glory. 
Colloquy  O my soul be faithful to the law of God, and the law shallbe very faithful to thee. Fail not thou in doing what it commandeth thee; and it will not fail to do what it promiseth thee. Praise thy sovereign lawgier with the psalterion of ten strings, keeping his ten commandments, 
Psalm. 32.2. Malach. 3.14.  and thou shalt forthwith be partaker of his promises. Say not with the wicked Israelits: It is a vain thing to serve God, and what prossit have I in keeping his commaundemenis? Convert thyself truly to our Lord, with a contrite heart for having broken them, and thou shalt see by experience the difference between the just, and the sinner: between those that observe his law, and those that infringe it.  
3 The third affection must be great love, and estimation of the law of God, 
Prou. 3. & 7.  endeavouring (as Solomon saith) to write it in the tables of my heart, which are the three faculties of my soul: In my Memory to be always mindful of it: In my Understanding to meditate continually thereon: and in my Will to love it, and if need were, to lay down my life for it: saying, 
Deute. 6.7.  as Moses to his people: I will meditate thereon in my house, and upon the way: at my down lying, and up rising: I will put it as a signal in my hands, to work thereafter: and I will have it before my eyes, to guide me thereby: saying with David; Lord, 
Psalm. 118.97.  how have I loved thy holy law? all the whole day it is the matter of my meditation. O most sweet lawgiver, who when thou becamest man, didst forthwith put this law in the midst of thy heart, and by thy grace write it in the hearts of thy elect, 
Psalm. 36.31. & jeren. 31.33  writ it also in my heart, in such manner as may never be blotted out, that I may be worthy to be written in the book of life, without ever being blotted out thereof, world without end. Amen.    

The Conclusion of what hath been said.  
OF all that hath been said in this meditation, I will recollect a brief sum of the Titles therein; aswell to procure great contrition for having broken the law of God, as to animate myself to keep it with perfection.  
First, because it is just, and holy, and with great excellency embraceth all kind of good. Secondly, to deliver myself from the maledictions, & plagues both temporal, and eternal that it menaceth. Thirdly, to enjoy the innumerable benedictions that it promiseth in this life, and in that to come. Fourthly, and principally, for the lawgiver that gave it, to wit, God infinitely good, wise, and potent: and my infinite benefactor, upon whom dependeth all my good, both temporal and eternal. And this reason only shall suffice to move me to love a law given by such a Father, and to be infinitely sorry to haven broken it:  
The fifth Title is, for that the lawmaker himself becoming man, put it in the midst of his heart, and came to fulfil it entirely, without omitting any jot, or tittle to move me by his example, to the perfect accomplisment thereof.  
The sixth is for the fidelity of the law to those that observe it; and for the experience that I myself have of the great good I shall get by observing it, feeling great peace, and serenity of conscience, and great, alacrity, and confidence in God. And contrarily, of the great evil that befalleth me when I break it, having my Heart broken with sins, excessive fears, remorses of conscience, and many other miseries. And finally, because at the hour of death, nothing will more torment me, then to have broken the law of God nor nothing more content me, then to have observed it, because upon this dependeth my damuation, or salvation. Hereup on I will conclude as Ecclesiastes concluded his book, saying: fear God, and keep his Commandments, 
Cap. ultim 13.  for this is the whole man: that is to say. Herein consisteth the whole being of man, and the accomplishment of the obligations of the whole man: and whosoever faileth herein, faileth in the integrity, and perfection of a man, and doth like a beast.   

The XXVI. Meditation upon the five Senses, and exterior Faculties.  

The first Point.  
THe first point shallbe to recall to my remembrance the sins that I have committed by my five senses, and exterior faculties of my body, accusing myself thereof before our Lord.  
1 First, with my eyes I have sinned, delighting to see beautiful, vain, curious, or hurtful things, only for vanity, or curiosity, or sensuallitye, with immodesty, and liberty of flesh, and disedification of others. So that, many times I sin in the things, that I behold, or in the intention wherewith I behold them, or in the manner of beholding them, carrying falcons eyes, and lightly moving them to one side, and to another. My ears I have had open to hear vain, and curious talk, impertinent novelties, flatering, and praises of myself; murmurings, and detractions of others, without reprehending them, or stopping them, or as much as showing an evil liking of them when I was obliged thereunto. And having so much gust in hearing these things, I have been disgusted to to hear good talk, and displeased to hear sermons, and the advises, and corrections of those that were obliged to give me them.  
With the smell, taste, and touching, I have manifoldly sinned in gluttony, and luxury, as hath been declared in the meditations of these vices.  
2 But of the sins of the tongue what shall I say? For some words I have spoken against the due respect to the name of God: some against the honour, and fame of my neighbour: And some to the great hurt of my soul, as appareth by what hath been set down in the first points of the precedent meditations. Other some words have been vicious, by failing in the due circumstances, speaking things undecent for my estate, and profession: or in places, and times prohibited, as, to talk much in the church, at mass, or at sermon time to the scandal, of others: or when by my rules, if I be religious, I am obliged to keep silence: or when I speak after an ill fashion, hastily, inconsiderately, very affectedly, and untunedly. In such sort, that considering the sins of my words, I may affirm with the apostle S. 
jacob. 3.6.  james, that my tongue hath been universitas iniquitatis, a whole world of iniquities, where they have all been assembled: and a fire that hath inflamed, and burned the wheel of my nativity, throughout the whole course of my life.  
3. With these sins, I may join others of immodesty, and disorder in the use of the rest of the members, and exterior faculties, as are overmuch laughter, scorning, mocking, and light gestures of the head, feet, or hands; or going affectedly, vntu●edly, and overhastily, and other such like, which show but small gravity: 
Eccles. 19.27.  of which the Wiseman saith: That the attire of the body, the laughing of the teeth, and the going of a man, discover what he is, and what virtue he hath.  
Pondering these sins, I am greatly to confound myself, for having so much abused the faculties that God gave me, using them for my own pleasure, pampering, and honour. 
Colloquy  O great god how hast thou suffered in me so great disorder! O miserable man how is it that thou hast dared thus to denounce war against God   

The second Point.  
THen will I consider the great hurt that cometh to me by these senses ill guarded, and unmortified.  
1. For first they are the gates, and windows, whereby (as the Prophet Hieremye saith) the death of sin entereth into the house of my Soul, 
Hierem. 9.21.  destroyeth the life of grace, and suffocateth the vital heat of charity: for by them enter the temptations of the devils, who like thiefs rob the house of my conscience, dispoiling it of the gifts of God, and of all virtue: whereupon saith the same Prophet. 
Thren. 3.51.  My eye hath rob my soul. For as the eye rob Eva of her Original justice, Dyna of her virginity, and David of his chastity, and justice: so it robbeth me sometimes of my temperance, sometimes of my devotion. And the like doth the ear, and tongue. 
Prou. 25.28.  For as a city besieged by enemies, if the gares be left open, and ungarded, is entered, sacked, and destroyed: so is the soul that hath no guard over its senses.  
2 These also give entrance to the images, and figures of visible things, which disquiet the imagination and memory with distractions, and vagations: these disorder the appetites with disagreement of passions, and disturb the heart, casting us out of it And for this cause likewise it is truth, that my eye robbeth my soul, because it robbeth my attention, cogitation, and affection, causing my soul not to be so much within me, as out of me, in the thing that it meditateth, and loveth. And I myself likewise by theses ports, issue out of myself to wander through the whole world, and after me issueth out the spirit of devotion, prayer, and contemplation. So that when I would return to enter into myself, I hit not the right way, nor find any quietness in mine own house, because of the tumults that I experiment therein: and from hence proceed innumerable defects, and damages in prayer, and the privation of the favours of heaven: for God is not pleased to put the liquor of his gifts, 
Deute●. 19.15. Aggei. 1.6.  in a vessel that hath no cover, and that in five parts is full of holes.  
3. Finally, great are the chastisements that God hath inflicted upon those that have been notably reckless in the guard of their senses, and tongue; giving them liberty against the precepts, and counsels of God's law: as may appear by what hath been related in the precedent meditation, Whereupon saith Ecclesiasticus, 
Eccl. 28.28.  hedge in thy ears with thorns, and hearken not to the evil tongue: make a door for thy mouth, and a lock for thy ears: take heed thy tongue slip not, and thou fall before thy enemies; for thy fall may be irremediable, and the cause of thy death; sometimes of thy temporal death, and sometimes of thy eternal in hell: where the five senses (as already hath been noted) shall suffer incredible torments, in chastisement of their unbridled appetites. Therefore, o my soul shut the doors, and windows of thy senses if thou wilt not have death, & disorder enter in thereat. Stop, and bridle thy mouth, that thine own tongue do not kill thee. Hedge in thy ears with Thorns, that others men's tongues do not prick thee, drawing from what thou hearest, sins of thine own.   

The third Point.  
THe third Point shallbe, 
Mortification of the Senses.  to consider the great good which the holy curbing, and mortification of the the senses bringeth with it. First, for that besides shutting the door against so many evils as have been spoken of, it openeth it for the spirit of God to enter into the soul, which willingly inhabiteth in souls mortified to the flesh, and to the delights of the senses. It likewise openeth it to let in the spirit of prayer, devotion, and contemplation: for our Lord loveth to converse with souls that are enclosed gardens, and there he speaketh unto their heart, comforting, and communicating unto them his gifts. And for this cause when we pray, 
Math. 6.6.  he commandeth us, to enter in to the closet of our heart, and to shut after us the gate of our senses, that nothing may enter in to disturb our prayer, & to interrupt the conversation we have with our celestial Father.  
2. Besides this, the senses when they do their acts according to the will of God, which is the end of their mortification, are the doors, and windows whereby life entereth: and what they see and hear, taste, and speak, aideth them to obtain. the spiritual life of grace, and augmentation thereof From whence I am to infer what S. 
Ia●ob. 3.11.  james the apostle saith. That as a fountain giveth not forth out of one hole sweet, and sour water: so from the self same tongue ought not to proceed blessing, and cursing: good words to bless God, and evil words to curse our neighbour: but all aught to be good words, pleasing to God, profitable to my neighbour, and sweet to my own conscience and in like manner in at the self same eyes, and ears ought not to enter life, and death: but they ought always to be shut to all that is an occasion of death: and open to that which should give me life, & herein consisteth their true abnegation.  
3. To this I am to add, that the modesty, and mortification of the senses is a sign, and testimony of the interior virtues: it much edifieth our neighbours, and casteth from it such a fragrancy, that it filleth the house of the Church, 
Ex D. Ambr. lib 2. de virginibus.  and religion with good credit, and renown: for as a good portal honoureth the house, and giveth a desire to enter in, to see what is within: so the modestly, and composing of the senses, and exterior members, is the most beautiful portal of virtue, and a religious life, making it so amiable, that it provoketh a desire to enter in, to enjoy what interiorly is enclosed within it, whereupon said S. 
Ad Phil. 4.5.  Paul, That our modesty should be manifest to all men, for that God is nigh, and present with us, and in the presence of so potent a king, all we his servants ought to carry our selves very modestly.  
Finally the five senses shall receive in heaven, (as afterward shallbe seen) particular crowns of glory, with great pleasure in reward of the mortification that they suffered on earth. And so with the hope of all these benefits, I will encourage myself to mortify them with great fervour.  
I will conclude this meditation with a sweet colloquy with our Lord Christ crucified, pondering the mortification of his five senses, which he suffered on the Cross. The which on the one side was most holy, casting forth resplendent rays of admirable virtues: and on the other side was most painful, with the mixture ofterrible dolours, which he suffered for the sins, that I with my five senses committed. And discoursing how his eyes were obscured with spittle, his ears tormented with blasphemies; his smelling with the smell of mount Caluarye: his taste with gall, and vinegar: and his touching with Whips, thorns, and nails, being compassionate of all this, I will say unto him: 
Colloquy  It grieveth me, o sweet Saviour, for the sins that I with my five senses have committed, for the which thine were so direfully tormented; by the dolours whereof pardon, I beseech thee, the many sins of mine. With the blood that issued out of thy five precious wounds, wash the stains that have issued from these my five impostumated fountains. Cease now, o Lord, their abominable current, and aid me with thy grace to distain it, that imitating the mortification that thou didst exerctze in thy life, and suffered'st in thy death, I may merit to obtain thy glory. Amen.    

The XXVII. Meditation, upon the Interior Faculties of the Soul.  

The first Point.  
THe first point shallbe, to consider the vices, and sins that have their particular seat in the understanding: and the hurts that proceed therefrom, examining that part which appertaineth to me in every one of them, which may in all be reduced to seven.  
1 The first is, 
D. Th. 2.2. q. 77.  ignorance of those things that I am obliged to know; as are, those which I ought to believe, to ask, to receive, and to do; which are included in the creed, and prayer of pater noster, in the sacraments, and in the commandments of God, and in the other obligations proper to every man's estate, and office: for I can but ill accomplish them not understanding them. And (as S. 
1. Corin. 14.38.  Paul saith) if any man know not, he shallbe unknown, God saying unto him, I know thee not. With this vice, ciphreth much the culpable forgetfulness of God, and of his law, and of such things as I may, and aught to remember, of which we may likewise say, that whosoever forgetteth, shall be forgotten: for if I sinfully forget God, and his things, God willbee forgetful of me, and mine.  
2 The second vice is Imprudence, 
D. Tho. 2.2. q. 53.  o● Precipitation, & want, of consideration in those things that I have to do, or say, casting myself into them with violence of passion, without first considering whither they be lawful, or unlawful, or without taking concerning them convenient counsel. From whence proceed innumerable errors, and defects in all the matters of virtue.  
3 The third Vice is temerity, 
2.2. q. 60. ar. 3.  in judging the sayings, and doings of my neighbours, condemning them, or supecting amiss of them, without sufficient foundation, wherein I do injury to God our Lord usurping his authority, and interposing myself to judge that secret, that is properto his tribunal: I likewise do injury to my neighbour, condemning him without sufficient reason therefore: and I do hurt to myself, for ordinarily I come to fall into that, which rashly I would judge of.  
4. 
q. 53. ar. 5.  The fourth vice is Inconstancy, and Mutability in the good, that I have determined, easily altering my opinion: from whence proceedeth the not accomplishing the good resolutions that I had purposed: the not keeping my word with God, and with men: and the easy giving credit to the temptations of the duiell, and to the flattering deceits of the flesh. And with this inconstancy goeth adjoined mutability of thoughts, suffering myself to be carried by foolish imagination, which blunteth the understanding, and maketh it frantic, and inconsiderate in thinking upon diverse things without any order. From hence also proceedeth mutability in good exercises, skipping from one to another, only to satisfy my own pleasure, and by the novelty of them to take away their tediousness.  
5. The fifth vice contrarily, is Perverseness, 
Cassian. collat. 17 cap. 5. & 27.  and pertinacy in my own judgement, and opinion, being unwilling to yield, or submit it to the judgement of my superiors, or those that are more wise, whom I ought to obey, and to give credit unto. This is the idol of discords, from whence spring many sins of disobedience, and rebellion, against our Prelates; many obstinacies, and contentions in disputations, and great errors, 
job. 18.7. D. Th. q. 55. ar. 3.  and illusions of the devil: for as it is said in job, my own counsel is my downfall.  
6 The sixth vice is Subtlety, or fleshly prudence, and worldly wisdom, craftily inventing means to accomplish my carnal, and worldly intents, from whence spring frauds, and deceits in words, and deeds, and hypocrisies. This vice useth to go accompanied with foolishness, simplicity, or dullness of understanding in judging, and discerning the things of God, and the spiritual good of our souls, esteeming basely of them, measuring them with the vain rules of the world, and not with those of God. 
1. Corin. 2.4.  For (as the Apostle saith) the sensual man perceiveth not the things that are of the spirit of God, for it is foolishness to him, and because he is ignorant of them, he blasphemeth them.  
7 The seventh vice is Curiosity, 
judas in epist. canon. 10.2.2. q. 167.  desiring disordinately to know that which is not meet for me, as to desire to know things hurtful to my soul, or which exceed my capacity, by evil means: or things that are unprofitable, and vain, and disagreeing with my estate, and profession: or if they are convenient, to desire to know them with a disordinate affection, and only for curiosity, or vanity, contrary to that of the apostle, desire not to be more wise, 
Ad Ronvere. 12.3.  then behoveth to be wise, but be wise unto sobriety.  
These are the seven vices of the understanding, in the which if I examine myself, I shall find myself very culpable, and thereof I am to accuse myself humbly before God, collecting from hence what estate my poor soul is in, if her understanding, which is that which guideth her, 
Mat. 6.23. & 15.14.  be so miserable. For (as our saviour Christ saith) if the eye be obscured the whole body shallbe in darkness: and if the blind be guide to the blind, both fall into the ditch, falling from the internal darkness, into the eternal of hell. And therefore I am very carefully to endeavour, 
Psalm. 11.7. Isai. 11.2. Colloquy  partly by penance, partly by mortification, to purify myself of these seven vices, that my understanding may be like silver seven times refined, beseeching the holy spirit with his seven gifts to purity me of them. O divine spirit, illustrate my soul with the gift of wisdom, against my ignorance, & dullness. Give me the gift of counsel, against my imprudency: the gift of understanding against my temerity: the gift of science against the perverseness of my judgement: 
Ad Ronvere. 11.20.  the gift of fortitude against my mutability: the gift of piety against fleshly prudence: and the gift of fear to oppose to my curiosity: that be●ing free from these vices, and illuminated with these gifts, I may begin a new, spiritual, and perfect life, following thy divine inspiration, without ever dividing myself therefrom. Amen.   

The Second Point.  
THe second point shallbe to consider the sins that spring from my own will, and what hurt I receive by fillowing it, pondering well, first, that it is my own will: for this only is sufficient to abhor it. My own will is that which attendeth only to seek my own pleasure, omitting that of God, & of my neighbours: And it is called my own, because my will being the workmanship of God, created to conform itself with his divine will, I rebel against that, and appropriate it to myself alone, as if it were mine own, and use it to seek only that which is to my own liking. For what Theft is more unjust, and what Robbery more tyrannical, then to steal, and rob from God the will that he gave me, and therewith to rebel, always contradicting his will? And what, wickedness is there more horrible, then that my will entering into battle with the will of God, mine should remain vanquisher, and Gods will vanquished, treading under foot his will in regard of mine own? 
Colloquy Cassian. collat. 19 c. 8.  O omnipotent God, by thy infinite mercy permit not in me such inustice.  
2 Then will I ponder how my own will is the root of all the vices, and sins that I commit, and of all that are committed in the world, all which we may reduce to three heads. The First is, a general disobedience to all that God commandeth by himself, or by his ministers. So that our own will is the capital enemy of all laws both divine, and humane: but especially of religious laws: for all religion is founded upon the mortification of self will, which if it liveth, religion dieth: and if religion must live, self will must die. The second vice is to wrest, and make abortive the intention, in good that it doth; doing it, not because it is the will of God, but for other ends of their own vain, interessed, and sensual pleasure. 
D. Bern. serm. 71. in Cantic. Isa. 58.3  Whereby the good is converted into evil, and that which might have been pleasing to God, becometh displeasing unto him; as our Lord himself said by the Prophet Isaias. Your fasting is not pleasing to me, because therein you do your own will. The 3. vice is, to appropriate all things to ourselves that we may, without considering what hurt may ensue thereof to others. From whence spring innumerable injustices, avarices', cruelties, contentions, processes, oppressions, & discords: treading under foot all the laws of justice, and of mercy towards our neighbours, as likewise the laws of charity, which (as S. Paul saith) seeketh not her own. 
1. Cor. 13.5.  And therefore self will is the poison, and total destruction, of charity.  
4 From whence it is, that as self will is the queen, and capitanesse of all vices, and sins: so it is the peopler of hell, and the fuel of those eternal fires: whereupon-saieth S. 
Serm. de resurrect.  Bernard: let self Will cease, and there shall be no hell: for if self will cease, there shallbe● 〈◊〉 sins, and then what need is there of hell? And besides this, if there be any Hell in this life, our own will is a hell to itself; for all the miseries of this life, so far are the causes of extreme affliction, and heaviness as they are contrary to our own will, which if it cease, by our conforming ourselves to Gods will, that which is hell, is turned into purgatory, and into augmentation of merit, and of crowning in heaven. Whereupon saith S. 
Lib. 1. de vocatione gentium. ca 8.  Ambrose, Our own will is blind in desires, puffed up in honours, full of anguish in Cares, and unquiet in suspicions: more careful of glory, than of virtue: a greater lover of fame, then of a good conscience: and much more miserable enjoying the things that it loveth, than when it wanteth them: for her experience augmenteth her misery. Out of all this. I will conclude how great my misery hath been, in having subjecteth myself to my own will, contrary to the will of God, bewailing my blindness, and purposing firmly to abhor it, and to deny it, 
joan. 6.38.  in imitation of our Lord Christ, who descended from heaven, not to accomplish his own will, but the will of him that sent him. And being in the heaviness, and agonies of death, he said to his Father. Not my will be done, but thine. O sovereign master I confess that I am not worthy to be called thy disciple, 
Lucae 22.24. Colloquy  because I have not profited by thy example. May thee sorrows, and agony of death come upon me for the times that I have said against thee, not thy will be done, but mine. Separate, o my Saviour; from my mouth, so cursed a word, and favour me with thy grace to mortify my own will, that entirely I may accomplish thine: 
1. Corin. 10.  may I from henceforth seek not that which is mine, but what is thine, and my neighbours, pretending their profit, and thy glory world without end. Amen.   

The third Point.  
THe third Point shallbe to consider the sins & disorders of the other interior faculties of the soul, which are the imagination & sensitive appetites with the hurt that proceedeth from them. First I will ponder that my Imaginative Faculty, is like a hall painted with many images, and figures, some foul, some profane, and others ridiculous, monstrous, and deformed, entertaining itself in painting them; taking pleasure to behold them, soliciting the understanding to gaze upon them, & oftentimes drawing it after it to cogitate upon them. From whence originally spring many sins, which they call delectatio morosa, a continuing, or linger delight in matter of carnallities, revenges, Ambitions, and avarices', delighting myself with the imagination of these things as if they were present.  
2. Then will I ponder, 
Ex D. Th. 1.2. q. 23. a. 4  how my appetitive Faculties are like a rough troubled sea combated with eleven waves of passions, encountering one with another; to wit, love, and hatred; desiring, and flying: heaviness, and joy: hope, and despair: fear, and audacity, and anger. All which for the most part, I apply unto evil with great disorder. For I love that which I ought to abhor, and I abhor that which I ought to love: I desire that which I ought to fly, and I fly that which I ought to desire: I rejoice in that for which I ought to be sorrowful, and I am sorry for that wherein I ought to rejoice. From whence grievous sins do arise: for the appetites with these affections solicit the will, and carry it after them, that with them it may give its consent.  
3 Hereupon it is, that these passions are the arms, and snares of the devils to combat us, 
D. Amb. lib. 1. office ca 4.  and to entangle us in great sins: for in seeing any passion rise up, they are joyful to see it, and presently make use thereof to frame their temptation: so that I myself give unto my enemy the principal arms wherewith he doth combatte, persecute, and destroy me, Besides this, these passions are my torturers, and tormentors, for they make war within me against the poor spirit, molesting me to make me will, 
Ad Rom. 7.15.  what I would not, to do according to the desires of my flesh. And so likewise they are one contrary to another: for the passion of delight maketh me desire that, which the desire of honour abhorreth: and the desire of honour that which the passion of avarice flieth. For (as the wiseman saith) I always will, 
Prou. 13.4.  and I will not: I will virtue 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, 
Colloquy job. 7.20 Ad Rom. 7.24.  are the tormentors of my miserable heart. O with what great reason may I lament me to myself, saying to our Lord: Why hast thou made me so contrary unto thee? And how am I so heavy, & troublesome to myself? Unhappy man that I am, who shall deliver me from the body of this death? Let thy grace, o Lord favour me to deliver me from so great a misery? From this consideration I am to draw a very resolute determination, together with my own will to mortify these passions: for this giveth life to my Passions, and my passions give life unto it: & therefore they must die together to be vanquished, following herein the counsel of Ecclesiasticus who sayeth: walk not after thy own passions, 
Eccl. 18.30.  and desires; and separate thyself from thy own will: for if thou grantest unto thy soul her concupiscences, thy will make thee the laughing stock of thy enemies. To put this in execution, we shall be assisted with the examinations that shallbe setdowne in the meditations ensuing.    

The XXVIII Meditation, wherein is set down a form of praying, making every night an Examination of the Conscience.  
ONe of the most effectual means to purify the soul of vices, 
D. Basil. sermo 1. de instit. Monach. D. Chrisost. Hom in Psal. 4.  is the continual use of examining the conscience every day, before we go to bed, which the holy fathers, and spiritual masters do very earnestly recommend unto us. That form of making this examination, which was taught us in five points by our glorious Father Ignatius, is the most profitable of all that I have seen, for that it containeth a most excellent form of prayer for all sorts of persons.  
For the understanding whereof, 
D. Bern. & alij.  I briefly advertise, that every day we do newly charge ourselves with two debts to our Lord, although very different, and for very diverses respects. The first debt is, for the innumerable benefits we receive of him. The second, for the innumerable sins we commit against him. The first is paid with thanks giving: the second, with dolour. And it is reason that in the end of every day, we should pay them both, beginning with the first debt: aswell because it disposeth to pay well the second: as also because (as saint Basile saith) when we go to prayer; 
De constitutionibus Monasti cis. c. 2.  we are not all ways to enter begging by, and by, for our own profit: for therein it seemeth, we give to understand that we seek therein principally our own interest: but sometimes we must begin with the praises of God, giving him thanks for the favours he hath done us: for hereby we give to understand that we principally seek the glory of God, and that we esteem it more than all other things. 
2.2. q. 83. art. 17.  The same thanksgiving also will serve us (as S. Thomas saith) for a pretext to obtain our petitions: for God willingly giveth us what we ask him, when he seethe that we are thankful unto him for what he hath given us.  
3 Besides this, because I am to stir up the stinking sink of my sins, lest they should cause me such despair, 
Serm. 11 in cantic. cap. 48.9  and heaviness as should swallow, and consume me, it is good (as S. Bernard saith) to prevent me with the remembrance of God's benefits, praising him for them, taking (as Isaias saith) this bridle of praise, which he putteth in my mouth, that I be not thrown down headlong, and perish. And all beeit it is truth (as S. 
In speculo disciplinae. p. 2. cap. 6.  Bonaventure saith) that it is not always necessary to observe this order in the beginning of prayer: Yet in this present exercise it comes much to the purpose for the reasons declared.  

The first Point.  
THe first point shallbe briefly to call to memory the benefits I have received of our Lord, as well general, as special: and particularly those that this very day he hath done me, giving him very hearty thanks for them all, acknowledging how great they are, aswell for the greatness of him that bestoweth them with so great love, as for the baseness of him that receiveth them without meriting them. And reckoning them one by one, I may say: I give thee thanks, o my God, for that thou createdst me of nothing, and hast unto this day preserved my life. I thank thee for that thou redeem dist me with thy precious blood, and madest me a christian, and a member of thy church: blessed be thou, for that thou hast this present day fed me, and clothed me, and delivered me from great perils of body, and soul, and given me many good inspirations, aiding me to fulfil some works of obligation, etc. All the good that is in me is thine, and to thee belongeth the glory thereof, and for it all the thanks that I can, I render unto thee, with the whole affection of my Heart. And I beseech the Quires of angels, and all the blessed spirits to praise thee for me, and to give thee thanks for the favours thou hast done me. Of this point we shall speak largely in the sixth part.   

The second Point.  
THe second point shallbe, to ask of our Lord with great instancy light to know my sins, and grace to be contrite for them, alleging unto him thee respects of my great necessity, and misery in this behalf. The first, is, the great forgetfulness of my memory, The second, the great blindness of my understanding. The third, the great coldness of my will. From whence it proceedeth that the devil holds me strongly tied with a threefold cord of my sins, which hardly I can break: because some sins I forget with the same facility that I commit them: others through ignorance I know not: and those which I do know, through my great coldness I deplore not as I ought. Therefore, o my God, with thy inspiration remedy my forgetfulness: with thy light illuminate my darkness: and with thy fire of love, chaze away my coldness, that I may know my sins, and in such manner bewail them that I may obtain pardon of them.   

The third Point.  
THis petition being made, I will lift my heart to God, beholding him as a judge that is to judge me with great rigour, 
Sophon. 1.12.  searching (as Sophonias saith) the corners of Jerusalem, which is my soul, and the faculties thereof with candles, discovering all the fins that are therein, be they never so small: examining (as David saith) not only my unrighteousness, 
Psalm. 74 3.  but also my righteousness, & good works, with the which, evil circumstances use to be mixed.  
With this consideration, full of a holy fear in the presence of God, I will begin to examine all the sins which in that day I have committed by thought, word, and deed, and by omission, or negligence: and I will very attentively endeavour to find out, 
Psalm. 18.13.  whither I have any of those which David calleth, hidden sins; having committed them through ignorance, or culpable inconsiderateness, or by the illusion, and deceit of the devil, holding them for works of virtue: as if I should hold for zeal, that which is Anger.  
For this examination, that will help much, that hath been said in the first points of the meditations upon the 7. deadly sins, and upon the commandments, senses, & faculties of the soul: for therein, all that may be matter for a very often, and diligent examination, is set down. The manner of making this examination shallbe, dividing the day into parts, and considering what I did in the two first hours of the day: then in the other two, separating the precious from the vile: and if I find any good, I will with thanks attribute it to God, and the evil I will attribute to my corrupted liberty: and of all together, with a very deep shame, and confession, I will make an humble confession before God, fullfilling that of David; I have said, 
Psalm. 31.5.  I will confess to our Lord my unrighteousness against miselfe: that is to say: I have determined to confess my sins before God, not to excuse, but to accuse myself; not lightning, but aggravating my sins, and pondering much the injustice I did against God in committing them: for this is the day to obtain pardon of them.   

The fourth Point.  
THe fourth Point shallbe, to procure so great a dolour for my sins that it may come to be contrition, sorrowing for them principally, for being offences against God my summum Bonum, whom I desire to love, and do love above all things: for with this so perfect dolour, sins are remitted, having a purpose in fit time to confess them; as it happened to David himself, who in saying, 
Psalm. 31.5.  I will confess my unrighteousness, against myself; he presently addeth; And thou didst pardon the impiety of my sin. 
2. Reg. 12.27.  And hardly had he before Nathan the Prophet pronounced this word, I have sinned against our Lord, when the Prophet answered him, Our Lord likewise hath pardoned thy sin. So that if in the examination at night, I say unto God with all my heart: It grieveth me, o my God, that I have offended thee, because I love the above all things created, and would willingly have lost them all, rather than have sinned: and with thy grace I purpose to confess all my sins, with a determination never more to return unto them: at that very instant I remain justified: And if that night I should die suddenly, without being able to confess me, allbeeit I had committed many mortal sins, I should not be condemned for them. Whereby is seen the importance of this dolour before my going to bed: for if I have sinned mortally, and death assault me in my sleep, as he hath assaulted many, with this dolour I shallbe saved, and without it I shallbe damned.  
To provoke me to this contrition, 
Ex. D. Greg. lib. 25. Moral. c. 26.  it is very available to compare that of the first point, with that of the third: that is; the great benefits that in this day God hath done me, with the sins that I have committed, being ashamed of myself for having offended so good a God, and so liberal a benefactor: and grieving that I have answered such benefits, with such offences. To which end serve the meditations ofsinnes, which we haveset down, especially the fifth. And that which shallbe declared in the 31. Meditation.   

The fifth Point.  
THe fifth point is to make a very effectual purpose by God's grace to amend the day following, and not to fall into the like sins, 
Psalm. 118.106  with that earnestness wherewith the Prophet David saith: I have sworn, and determined to keep thy commandments eternally, not for a day, nor for two, but throughout all my life, and all eternity. And that this purpose may be such, (besides that which shallbe declared in the meditation following) it is necessaryeto have examined the occasions that I had to fall, by reason of such a place, or such a person, or such a beesinesse, and withal to determine to separate myself from this occasion, if I can leave it; and if not, to resolve to use greater circumspectness, and to enter into it with prevention. 
Ad Phil. 2.13.  But because our resolutions are very weak, and mutable, if our Lord with his grace do not fortify, and establish them, I am to beseech him, that seeing he gave me such a purpose, he will likewise give me grace to accomplish it; and so I will conclude with the prayer 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, 
Colloquy  the two debts wherewith I am charged for thy benefits, and for my sins: all that I have here done, is but little to satisfy them; for that which wanteth I offer unto thee the most precious blood of thy Son, shed with infinite love, and thankfulness; and with excessive dolour, and pain. For the which I beseech thee, pardon the debts of my sins, and aid me that I may no more return unto them: permit me not to fall into the temptations that shall assail me, but deliver me from all evil for the glory of thy holy name. Amen.    

The XXIX Meditation, wherein is set down another form of praying at three times of the day, making a particular examination of some one vice to pull it up by the Roots.  
BEsides the general care which we ought to have, to cleanse the soul of all her vices and sins, it is very convenient (as the holy fathers say, 
Collat. 5. cap. 14.  and specially Cassianus) to employ a particular study to disroote some one vice of those that use most to endanger us, for with this so special care it shallbe the more easily vanquished; & this vanquished, we may take heart to get the victory of another, until we have vanquished them all: As the 7. nations that were enemies to the Israelites, were vanquished by little, and little, and by parts. To this end our glorious father Ignatius, taught us a form of making a particular examination of one vice, wherein is included another form of praying very profitable, divided into three times of the day, to wit morning, noon, and night, the which are much celebrated in sacred scripture, by that which David saith of himself: In the evening, in the morning, and at midday, 
Psalm. 54.18. Daniel. 6.10.  I will recount unto God my miseries, hoping that he will hear me, and deliver me from them. And of Daniel, the scripture saith: That three times a day he fell on his knees, and adored God, making confession before him of his divine praises, and of his own sins. According unto this, we will divide this form of prayer into three points, which may serve for the three times aforesaid.  

The first Point.  
FIrst in the morning, in clothing me, kneeling on my knees like Daniel, and putting myself in the presence of God, I will adore him, giving him thanks for my life, quietness, and sleep, which he gave me the night passed, and for the perils from which he delivered me, and by the way, I will likewise examine, if since I lay down, sleeping, or waking, any thing that might be a sin, hath happened unto me, and with all my heart to be sorry therefore. 2. Then will I make an offer unto our Lord of all things whatsoever that I shall do that day, ordaining them purely to his honour, and glory, requiring of him preseveraunce in this pure intention until the end of the day, and of my life: and beseeching him to accept my works in the union of those which his only beegotten Son offered unto him for me in this life.  
3 This done, I will make a valiant, and determinate resolution that day, by God's grace to separate myself from all kind of sin, after the manner that David did, 
Psalm. 100.8.  when he said, that in the morning he killed all the sinners of the earth, not with a sword of steel, but with a very steeled, and courageous resolution to destroy them all, so far forth as they were adversaries to God, desiring that in the city of my soul there may nothing live to offend him. But particularly I must most resolutely determine, to depart from that vice which I desire to disroote from my heart, conceiving against it a holy hatred for the hurt that it doth me.  
4. That this purpose may be effectual, it will help me much not to take things by the bulk, being ignorant of their difficulties, but to provide 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 be offered unto me that day, considering the quality of my person, estate, and office, and the affairs, and persons with whom I am to converse. Which having considered, I will endeavour willingly to accept for the love of our Lord God, whatsoever shall happen against my liking, determining by God's grace for no such occasions, to fail in humility, and patience; nor to admit any thing that may be a sin, founding this purpose, not upon my own force, but upon the force that God shall give me, and upon some strong reasons that may convince me, and make me affectionate to execute it: as Christ our redeemer in the garden of gethsemani, set before his eyes all the torments that the day following he was to suffer, and accepting them with great love, 
In the meditation 22. of the 4. part. Collat. 19 cap. 14.  wrestled against fears, and sorrows with discourses, and prayers, as in its place we shall see.  
5. And if those who are very zealous will yet pass farther, and excel more in virtue, they may take the counsel that a holy Abbot, (as Cassianus reporteth) gave to those, who by living in solitariness have no occasions to exercise humillitye, and patience: that they should imagine terrible dolours, injuries, contempts, and torments come upon them by the hands of their enemies, or of their companions under the pretext of piety, such as were those which the martyrs, and holy confessors have suffered, and to accept them all very hearty, yea, and to desire that they might be offered them, and to beg them of our celestial father with those words of David: 
Psalm. 25.2. Colloquy  Prove me, o Lord, and try me, burn my heart, and my reins, for thy great mercy is before me, and therein I trust that thou wilt aude me; and with this confidence, I may say unto t'him. O if in this day, some body would strick me upon one cheek, how willingly for thy love would I offer him the other! Or if any would speak unto me any injurious word, or bear false witness against me, how hearty would I be silent, and suffer it for thy love! O if my prelatet would command me any very sharp, and difificult thing, that I in accomplishing it might show the love that I bear thee! With such purposes as these, virtues are much augmented, and the heart becometh strong to resist vices: but yet the imperfect, and lukewarmee, must walk warily in such like meditations, least perhaps through their imbecility that which should have been a means of their good, turn into a snare of their temptation.   

The second Point.  
SEcondly, at Noon before dinner, setting myself in the presence of God, and having asked of him light to come to the knowledge of my sins, I will examine those which I have committed that morning in that particular vice: which if they were many, I am to be ashamed that I have not fulfiled the resolution that I made, nor kept my word which I gave to God, accusing myself of infidellitye, inconstancy, and mutabillitye, and being sorrowful for my transgressions herein, for being against a God that is so faithful, and constant in benefiting me, and in accomplishing whatsoever he purposeth to do for my good. I am to reprehend myself (as Cassianus saith) saying to myself: 
Collat. 19 cap. 14.  art thou he that this morning didst purpose such great matters, and offeredst thyself to suffer very terrible injuries? then how comes it that so light an occasion hath overthrown thee? Thou didst purpose to kill all the enemies of God, and hast thou rendered thyself to the least of them? Be ashamed of thy cowadize, humble thyself before God, and turn a new to determine, trusting with more vivacity in his mercy, that it may aid thy great weakness. I will likewise examine the cause, and occasion of haviug failed, to avoid it, or to prevent it, wholly resolving upon amendment the rest of the day.  
2. I may likewise at this time remember, that Christ our Lord was crucified at midday, and persevered a great part of the evening, suffering most grievous pains upon the cross with great constancy until he gave up the ghost. And in thankfulness for this benefit, I am to purpose to be very constant in not yielding to the lust of my flesh, nor to my own will in that vice, that it may die in me, or I may die fight against it, until I vanquish it. Sometimes again I may call to mind, that Christ our Lord likewise at midday ascended above all the heavens to enjoy the fruit of his labours. And with this consideration I may animate myself to fight a new against my passions: and with both considerations I may say unto him that of the Canticles: O thou beloved of my soul, 
Cant. 1.6.  show unto me with thy celestial light the place where at midday thou reposest, and feedest thy sheep, that I may there fix my heart, and my desires, and not go wandering any more to seek after vices.   

The third Point.  
AT night before I sleep, 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 evening: and if they were fewer I will give thanks to God for this amendment, because it hath come from his hand; but if they were more, I am to confound myself, to see, that instead of going forward, I turn back: but yet I am not to be dismayed, but to purpose anew, a very hearty amendment: for with such a like battle, 
Proverb, 24.16.  the victory is obtained. For hereupon said the holy Ghost: The just man falleth seven times a day, and shall rise again: giving to understand, that falling, and yet rising again, he shall come by God's favour to stand upright. The same comparison I am to make between the sins of one day, and those of another, according to the counsel of S. Basile: 
Ser. de abdic. re rum sermo. 10.  and between those of one week, and those of another, according to the counsel of S. Dorotheus, helping my memory by noting them with two lines, or streaks for every day in the week: putting in the one line as many prikes as I have sinned times in the morning, and in the other those of the evening.  
It will likewise help me to give myself a stroke on the breast when I fall into this sin: the one to remember the times that I have sinned, by the times that I have strike my breast: and the other, forthwith to move me to contrition for my sin, and to obtain pardon thereof. 
Froverb. 24.16.  For in this sense also said the holy Ghost, the just man falleth seven times a day: and riseth again, giving to understand, that when he falleth, he hath light to know that he hath fallen: and if he falleth while it is day, he stayeth not to rise up at night: rather if he fall seven times, he riseth seven times assoon as he hath fallen, sorrowing for his fall, and purposing amendment: and in this manner, his frequent falling shallbe turned into frequent praying, and into good affections, and purposes, which with new grace repair the hurt of the fall. Other means of examining, and reflecting upon our works, shallbe set down in the sixth part in the meditation of what God said, having finished the work of the Creation of the world.    

Meditations for before Confession and Communion.  
AS the Purity of the soul which is the end of the purgative way, is perfectly obtained with the use of the two sacraments of Confession, and Communion; it shall not be amiss here to set down certain Meditations, whereby we may prepare ourselves worthily to receive them: and by the way, to teach principiants the manner how to make this preparation, causing them to hold in estimation the frequency of these two remedies, that God hath left us for our Salvation.   

The XXX. Meditation of the excellencies of the holy Sacrament of Confession: of the Virtues that are exercised therein: and of the Graces that are received.  

The first Point.  
FIrst, 
D. Tho. 3. p. q. 84. art. 6. & 7.  I am to consider the great favour that God hath done to his church, and to me as a member thereof, in having instituted the holy sacrament of penance, pondering some things that discover the greatness of this benefit, and animate me to the use thereof. First, it being proper to God alone to pardon sins, 
Isai. 43.25. joan. 20.23.  he would put this power in the hands of the priests, assuring us that he would approve in heaven, the sentence that they should give upon earth. And he ordained, that these priests should be men subject likewise to sin, and in need of the self same remedy, that they might be the more compassionate of sinners. And the power that he gave them was so ample, that he reserved to himself alone no sin, how great soever, nor limited unto them the number of sins, nor how often they were to pardon them: for he said to S. 
Matth. 18.22.  Peter, that pardon should be given not only seven times, but seventy times seven, that is, without number, or limitation. In all which is apparent the goodness of this great God, 
Colloquy.  and the desire that he hath to forgive us. O merciful father, seventy and seven times, and thousands of times more may the angels of heaven lawde thee, for the favour thou dost to us sinners that live upon earth. As often as we can sin, so often, if we ask pardon of thee thou will pardon us, for thy mercy is greater than our misery. I will confidently approach to ask pardon for the injury, seeing he himself that is injuried, so liberally doth offer it me.  
2. Secondly, I will ponder how this sovereign judge being to make a most strict judgement of our lives in the end of them, and in the end of the world; would mercifully change this rigorous judgement of our sins, into the merciful judgement that we shall make of them in this sacrament: 
1. Corin. 11.31. D. Cypr. serm. de passione. Nahum. 1.9.  so that (as the Apostle saith) if here we shallbe judged, and absolved, we shall no more be judged, and condemned for those sins: for to this end the scripture saith; that he neither judgeth, nor chastizeth one thing twice. Finally this Sacrament according to the prophecy of Zacharias is a fountain of living water that God hath in his church to wash the uncleanness of our sins; to heal the infirmities, 
Zachar. 13.1.  and wounds of our vices: to restore unto us the life of grace, the beauty of charity, and the splendour of virtues: to repair lost merits, and to remedy the other hurts of our sins. And it is a continual, and open fountain, for it is never dry, nor God will never shut it so long a we live, rather he desireth that assoon as ever we have sinned we should approach to wash ourselves therein. 
Colloquy. Isai. 12.3.  O blessed be the fountain of God's goodness, from whence springeth this fountain of so great mercy. ●ome, o my soul, for water to this fountain of thy Saviour: come with heaviness by reason of thy sin: but with joy through hope to wash thyself therein. This point shallbe handled more largely in the fift part.   

The second Point.  
SEcondly, I am to consider what an excellent work the act of confession is, to affect us the more to exercise, and frequent it; pondering how Christ our Lord instituted this Sacrament in his church, that the faithful might take occasion by their own sins, to exercise excellent acts of virtues, wherewith they might not only repair the losses they received by them, but also might gain new commodities. These acts are principally seven.  
1. The First is of faith, believing firmly that the pardoning of sins, which is proper to God alone, hath been communicated to priests, 
Math. 18 18.  putting in their hands the keys of heaven, wherewith they shall open the gates thereof, that from thence, may descend the celestial giuftes, and graces that justify sinners: and that sinners may enter therein to enjoy the kingdom which is promised to the just.  
The 2. act is of hope above all human hope: for the confession of our own crime, which in the tribunals of the world is a means to condemn the guilty: in this tribunal of heaven is a means to absolve him. The 3. Act is of charity to which it pertaineth to be greatly sorry for having offended the infinite Goodness of God, & lost his grace, and friendship, desiring to repair it by loving, and serving him with all our hearts. The 4. is of heroical humillitye, humbling ourselves not only before God, but before men: discovering unto his ministers the secret things that are to humble us, and to cause in us great shame and confusion, embracing this contempt for the love of God, and delighting that others should hold us in that figure that we hold ourselves. The 5. is of excellent obedience in a matter, (as hath been said) that is so hard, and difficult: and in subjecting ourselves to our confessors, as to our superiors, with a mind to obey them in whatsoever they shall ordain to this end. The 6. is of justice highly elevated, exercising its acts as shall be declared, of accuser, guilty, witness, judge, and executioner: and subjecting ourselves to God's minister, not perforce, but willingly, with a mind to undergo his sentence: and with a zeal to revenge in ourselves, the injuries we have done against God: and to repair, and restore the hurts that we have done to our neighbour. The 7. is of admirable fortitude, ourselves vanquishing ourselves, and the vehement inclination that men have to cover their sins, to defend, and excuse them, like Adam, from whom all men do inherit it. 
job. 31.33.  For which (as holy job noteth) whosoever vanquisheth himself herein is more than a man; and sometimes we had need of no less fortitude to confess with humility the sin committed, 
lib. 22. Moral. cap. 12.  than not to commit it. For (as S. Gregory saith) we use to suffer a greater war in manifesting the sin committed, then would have been suffered in resisting the committing it. And therefore he is no less admirable, that with humility confesseth well his sins, than he that exercizeth other virtues.  
These seven acts so heroical accompany confession, and make it of great merit before God, and of great glory before the angels, and before discreet, and prudent confessors, and therefore I am to endeavour to exercise them with great spirit, that the fruit, and the grace may be more abundant, 
Eccles. 14.16.  saying to myself that of Eccesiasticus: Give, and receive and justify thy soul: and seeing God is willing to give thee pardon of the seven deadly sins, and grace with the seven gifts thereof, give thou unto him these seven acts, wherewith thou mayest dispose thyself to receive them, cry out seven times like the child whom the Prophet Elizeus razed from death, budding out these seven affections, 
4. Reg. 4.35.  that God may exalt thee to a new life, and exalt thee to the height thereof.   

The third Point.  
THirdly, I am to consider the graces, and favours that God doth to those that confess themselves, receiving the sacrament with that disposition which is requisite. The which we 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 kingdom of God, saying, that it is justice, peace, and joy in the holy Ghost; which kingdom is promised to those that truly do penance; First, he granteth them justice, which is the grace of justification, justifying, them of all their sins, making them his friends, and adoptive children, and inheritors of his heaven. And with this grace he giveth them charity, and virtues infused, and the gifts of the holy Ghost, and the true beauty of the soul, which goeth together with humble confession. And if they come to confession with justice, there it is augmented communicating unto them greater grace, and fullfilling that which is said in the apocalypse. 
Apocal. 22.11. Eccl. 18.22.  He that is just, let him be more justified, endeavouring not to cease justifying himself more, and more until death.  
2 Secondly, he granteth them peace supernatural, not only for that he reconcileth them to himself: but also for that in reward of the glorious victory which they obtain of themselves, vanquishing the difficulties of confession, he giveth them three victories over their enemies, destroying some, putting others to flight, and subjecting the rest unto them. He destroyeth sins, casting them into the profundity of the sea: & the devils with their temptation fly away, for there is nothing that, more terrifieth them then to manifest the wounds of the conscience to the physician, 
Prou. 16.7.  that is to cure them. And the passions of the flesh begin to yield themselves to the spirit: for when the ways of a man are pleasing unto God, he will make his enemies to be at peace with him. 
Ex Cassian. collat. 2. c. 10. & 11. D. Bonaven. in speculo disciplina. p. 2. c. 3. Psalm. 10.10.  And therefore it is a great means of vanquishing temptations, and passions to manifest them to the confessor, and spiritual father: for while they remain concealed, the devil is in peace, and we in a terrible conflict: but in discovering them, he flieth, and we remain in peace.  
3 Thirdly, he granteth joy in the holy Ghost, banishing the fears, and heaviness that spring from an evil conscience, replenishing them with alacrity with the news of pardon, according to that of the prophet David; Thou shalt give to my hearing joy, and gladness, and my humbled bones shall rejoice. For taking from them the most heavy burden of their sins, which weigheth them down like lead; and the spirit of sadness, which withered, and consumed them, they grow green again, and lift up their head with the hope of pardon, and with the pledges they receive of life everlasting.  
4 With this consideration, I am to resolve myself to execute all that is necessary for confession, how painful, shameful, and troublesome soever it seemeth, remembering that all is but little, in comparison of the great good that God promiseth me, and of the eternal evil from which he delivereth me. And if I consider what Christ our Saviour did for the pardon of my sins, what dolours, what ignominies, and what pains he suffered for them: that will soon appear but little unto me that God requireth for their pardon. And again if I ponder how much God might require of me, if he would extend his rigour, seeing I merited dolours, ignominies, and eternal torments, I shall presently see that he requireth of me but very little. And therefore I may imagine that the same words are spoken to me, 
4. Reg. 5.13.  which were spoken to leprous Naaman by his servants: Father, if the prophet Elizeus had commanded thee to have done some very grievous thing to cure thy leprosy, thou hadst reason to do it, how much more having told thee a thing so easy as to wash thyself seven times in jordan? 
Colloquy.  O my soul, if God should command thee many things very sharp, and heavy, to heal the leprosy of thy sins, it were reason thou shouldst do them with great promptness, and speed: how much more bidding thee do a thing so easy to do, as is; Confess thy sins, and thou shalt be healed: wash thyself seven times in the jordan of penance, accompanying thy confession, with the seven affections above named, and thou shalt be cleansed of the leprosy of thy sins. Vaunt thyself, like job, 
job. 31.33. Eccles. 4.24.  of not hiding thy sin, as a frail man, nor covering with in thy bosom thy iniquity. Take the counsel of the wiseman who saith, for the salvation of thy soul, be not ashamed to confess the truth: for there is one shame that draweth on a new sin: and another that draweth on great honour, and glory. If vanquished by shame thou concealest thy sin, thou increasest it: but if with shame thou confessest it, thou shalt obtain a crown of great glory for the victory thou gainedst by confessing thy sins.    

The XXXI. Meditation, of Preparation to receive the holy Sacrament of Penance.  
The end of this Meditation is, before my Confession, to make of myself so perfect a judgement, as may make plain all the difficulties that may happen in the sacramental judgement, to be made by the Confessor, that I may be secure in the last judgement, which the supreme judge is to make of me. In this judgement I myself am to execute the office of the accuser, the witness, the judge, and the tormentor. And hereupon S. Gregory saith, that conscientia accusat, 
lib. 25. moral. c. 26.  ratio ludicat, timor ligat, dolour excruciate: My conscience is to accuse me of all my sins without omitting any one. My reason is to judge what I merit for them, sentencing that I am worthy of great punishment for having committed them. The fear of God, and of his rigorous judgement is to bind me, and humbly to subject me to undergo what penance soever that reason shall dictate, and the Confessor shall impose upon me. And dolour as an executioner, is to torment me breaking, 
Psal. 4.5.  and shivering my heart, for the offences I have done to my creator. These four judicial acts, am ●to do within the hall of my heart, quickening them with the considerations which to this end are ordained: 
job. 23.4. & 35.14. Isai. 43.26.  and much more with the remembrance of the presence of God, the judge of the quick, & of the dead, whom I am to behold seated in the Throne of his majesty, as in the 9 Meditation hath been declared: for that the view of this most righteous judge, will be a cause to make me do it with greater diligence.  

The first Point.  
FIrst, I am to consider, 
D. Tho. 3. p. q. 90. act. 2.  that our Lord Christ would that our own acts, should be parts of this sacrament, to wit, contrition, confession, and satisfaction, which answer to the three sorts of sinning by thought, word, and deed, that I myself might concur to the grace of my justification: and that seeing I sinned with my acts, with the same I might dispose myself to receive my pardon. And now that it hath been the good pleasure of our Lord to ennoble my acts, making them the Instruments of his grace, it is reason that I should exercise them, with the greatest excellency that I may, 
Eccles. 33 23.  labouring (as the Wiseman saith) to be in them superexcellent: requiring of the three Persons of the godhead, particular favour for every one of them. Of the holy Spirit, to whom is attributed Charity, I will beg contrition of heart, beseeching him that he will kindle in my soul the fire of his love, from the which may proceed such a dolour, as may consume all the dross of my sins. Of the Son of God, who is the word of the eternal Father, to whom is attribued wisdom, I will beg light to know my sins, and such humble words to confess them that I may be purified, and cleansed of of them. Of the eternal Father, to whom is attributed Power, I will beg force for the works of satisfaction, with perseverance until I have paid all the pains that I own for my sins. 
Colloquy.  O most blessed Trinity assist in my heart, & in my lips, that I may worthily confess all my sins, and obtain, complete remission of them. Amen. Then am I to consider all that is necessary to exercise these three acts with great perfection, discoursing of every one of them.   

The Second Point.  
1. AS concerning the first act, 
Of Contrition.  which is sorrow for sins, I am to procure, to have it the most perfect that may be, not contenting myself with an imperfect sorrow which they call Attrition, proceeding from fear of the pains of hell, but procuring the perfect sorrow which they call Contrition, and proceedeth from the love of God, above all things, as before hath been said. And this sorrow must be the greatest that possibly may be, because it is the measure of the grace that is given in this sacrament. So that if the sorrow be imperfect, and little the grace shallbe little: if it be perfect, and great, the grace shallbe great: for look, as sorrow increaseth, so shall grace: and if there be no sorrow, no grace shallbe given. And therefore the principal part of this preparation, consisteth in the perfection of sorrow: unto the which I am to move myself with the considerations that were set down in the fift Meditation, and with some similitudes deduced out of holy scripture to move us unto the tears of love.  
2. 
Of the tears of love. Hierem. 6.26.  Sometimes it telleth me that I should weep bitterly as a mother weary for the death of her only begothen, upon whom she had laid all her love, and repose: so will I weep for the spiritual death of my soul which is my only one, and by reason is much to be loved: yet I myself have cruelly slain her by sin, and subjecteth her to death everlasting. And seeing I have so great a feeling of the loss of those things that I love, a much greater feeling am I to have of this, because it is the greatest of all: and herein tears are well employed. For a mother, let her weep never so much, she shall not give life to her son that is dead: but I with the tears of Contrition, shall obtain life for my dead soul. O infinite God, 
Colloquy  I am very much grieved for the injury I hune done thee, by killing with sin the soul that thou gavest me, and seeing it is more thine, then mine, have mercy upon it. Deliver my soul from the sword of death, 
Psalm. 21.21.  & my only one from the dog of Hell, that I may live to thee, and confess thy holy name amen.  
2 I will likewise weep for my sins, because with them I have killed the only begotten Son, 
Zacha. 12.10. Ad Heb. 6.6.  who through excellency meriteth this name, Christ jesus my Lord, whom within myself I have crucified again, and have, as much as lieth in me given occasion that he should die. O only begotten Son of the Father, I am exceedingly sorroufull for my sins, 
Colloquy  for having been thereby a cause of thy death: return a Lord to live in my soul with thy grace, seeing thou didst die to give it life.  
3 Othersometimes it telleth me, that I should weep like a Bride that hath by death lost her beloved spouse, upon whom depended her whole remedy, and relief, thereby remaining a widow, poor and abandoned. And so will I weep for my sins, by the which I have lost God the spouse of my soul, and with him have lost the jewels of his grace, and Charity, and the gifts that he had given me, remaining like a widow, not able to engender children of good works, merits of life everlasting, but abandoned, 
Colloquy  and left desolate without the protection of so sweet a spouse. O if my heart would shiver, and break with the force of dolour, for having lost such a spouse, such jewels, and such amiable protection. And yet notwithstanding if I perceive that my heart is still hardened, and melteth not with the considerations of love, 
Ex D. Bern. serm. 16. in Cant.  I will make use of those of fear before mentioned, that fear, (as S Barnard saith), may quickne me, and open the door to love, excitetur ut excitet. Let fear be awakened that it may awake me. Fear o my soul, the face of the judge, whom the powers of heaven do fear, the wrath of the Omnipotent, the face of his fury, the noise of the world that shall perish, the fire that shall burn it, the voice of the Archangel, and the most rigorous words of the final sentence. Fear the teeth of the Dragon, the belly of Hell, the roating of fierce beasts that stand ready to devour, the worm that ever gnaweth, the fire that always burneth, the smoke, the brimstone, the whirlwind, and the exterior darkness. O who can give water to my head, and fountain of tears to my eyes, 
Colloquy  that I may there with prevent the eternal lamentation, the gnashing of teeth, the binding of hands and feet, the weight of the fiery chains that oppress, that gripe, that burn and that never consume. With these tears of fear, I am to dispose myself to pass on to those of love. 
Tract. in illud. ●Ioan. 4. Charitas perfecta foras mittit timorem.  For (as S. Augustine saith) Fear must be like the needle that entereth through the cloth, not to remain within itself, but to make the thread enter, wherewith to join the parts that are disjoined: so fear must serve to make Charity enter, and to join together the affections of the soul, employing them in loving God, and bewaling the offence that it hath done him.   

The Third Point.  
In order to the second act which is Confession: 
Of Confession.  presupposing the examination, and averring of sins in that manner that hath been declared in the third Point of the 30. Meditation. The first purpose must be to confess them all entirely, how ignominious soever they be, vanquishing the shame that may disturb me, with those considerations that were set down in the end of the last meditation, saying to myself: better is shame in the face, then, a spot in the heart? If thou sufferest not now this little confusion, thou shalt suffer a greater in the day of judgement. And seeing God knoweth well all thy iniquities, what is it for his minister to know them, who in his name is to pardon them? Courage then, give glory to God, and confess thyself, for thy confession shall not be like that of Achan to die, but like that of David to live. 
joshua 7. De puritate conscientiae. cap. 1.  Having thus resolved, it is good (as S. Bonaventure adviseth us) to begin confession with that sin that causeth me, most shame: for that vanquishing the greatest of my enemies, it will be easy to vanquish the resteas thegy an't Goliath being vanquished, the Philistians fled. The second purpose must be to manifest my sins, 
Ex D. though quaest. 9 addit. art. ti. 4.  not only with Integrity, but with all the humility that I may, making of all, a clear, pure, sincere, naked, and well Intentioned Confession: not excusing, nor extenuating my sins, not casting the fault upon my neighbour like Adam, 
Psalm. 31 & 24. D. Bernar. de gradibus Humillitatis. simulata confessio D. Bona ventura ubi supr cap. 3. 2. Reg. 12.13.  not upon the Devil like Eva, but upon myself like David, confessing my iniquity against myself, and saying that it is exceeding great. But yet I must avoid another extremity, of so much exaggerating my sins that it may seem to be a feigned confession, to be honoured, & esteemed for humble, for vainglory useth many ways to assail these works of humility, seeking in them her own honour. The third purpose must be, to hear the reprehension of the confessor with great silence, and humility, without interrupting him, though it be very rigorous, as the holy king David heard the terrible reprehension of the Prophet Nathan, acknowledging his fault, and saying, I have sinned against our Lord. For herein shall be vetified that of Ecclesiasticus, Hear silently, and for the reverence that herein thou showest, 
Eccles. 32.9.  Accedet tibi bona gratia Good grace shall be added unto thee, & what better grace, then that which is here given, which is the grace of God himself.  
In all this it will be a great aid unto me, not to guard the Priest as he is a man, 
D. Bonaventura in specul. part. 2. cap. 3. & de informati. norut. c. 12. Colloquy Eccles. 20.4. Ezech. 18.22.  but as he is the Lieutenant of God, or rather as God himself is in him, respecting him with internal, and external reverence: for there would his divine Majesty, that the Confessor should absolve, not praying for pardon, but commanding, and sentencing as God, saying, I absolve thee. O my soul, seeing thou hopest to hear this word of eternal life, what matter is it to suffer some temporal shame? show in thy correction humble repentance, and thou shall remain free from voluntary sin. Discover once all thy sins, seeing God hath promised thee to forget them all.   

The Fourth Point.  
IN order to the third Act of satisfaction, I am to make a most effectual determination, 
Of Satis faction.  to obey my Confessor in whatsoever thing convenient that he shall command me: as well for the medicine of my spiritual infirmities, as to satisfy for the injuries that I have done against God: for it is reason that the sick should obey the Physician, in things that are necessary for the obtaining of his health, and for the escaping the peril and occasion near at hand to destroy it. And it is likewise just, that the debtor should pay that he oweth to his Creditor. And seeing God is willing to pardon me the sin, and to change the eternal into temporal punishment, it is reason to animate myself to receive with a good will, that penance which my Confessor shall assign me to pay it, saying with David: Ego in flagella paratus sum. I am ready for the punishment that my sins deserve: 
Psalm. 37.18.  & my dolour shall ever be with me. I will confess my impiety, & cogitabo pro peccato meo, and I will all ways have a care of my sin, procuring that neither my memory may forgetit, nor my eyes cease to bewaille it, nor my hands to chastise it, until it be wholly blotted out.  
2 To this end it will help me to consider the terrible penance that Christ our Saviour did in satisfaction of my sins. What more rigorous discipline could there be then that of his whippings? What rougher haircloth than the prickles of his thorns, of his passion? What bed harder than that of his Cross? And what fast more terrible than all day to suffer hunger and thirst, and to break his fast with gall, and vinegar? O my soul, 
Colloquy  seeing Christ suffered so much for the sins that he committed not, suffer somewhat for those that thou hast committed, 
Matt. 3.  yield fruit worthy of penance, for the tree that beareth not such fruit as Christ, shall have no part with Christ.  
3 It will much help me likewise to consider the pains of purgatory, whereof soon after we shall speak. For it is a great folly not to be willing to pay the debt, until the Creditor lay his execution upon me, and cast me into prison with costs, and charges: paing in Purgatory with terrible pains, that which in this life I may pay with my short satisfaction, and great profit. For such is the liberality 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 Finally, I am to make another most effectual resolution to amend my life, and no more to return to the sins that I have committed: For if this purpose be wanting, the Contrition is feigned, the Confession sacrilegious, the satisfaction little available, and the absolution of no effect: for his sins are not remitted to him, that hath a purpose to return unto them: and though it were but a venial sin, it shall not be pardoned, unless there be a purpose of amendment of it.  
1. With this preparation, conserving these holy Affections, and purposes, I may securely come to this holy saerament, putting in practice what I have determined with a desire to renew my life, & to make a great change therein, 
Hierem. 31. juxta 70. & D. Hier. ibi, cogitationes operibus tongue.  imagining that that of the Prophet Hieremie is spoken to me: Get thee up to a watch tower, set before thee thy bitternesses, bewailing bitterly thy sins: direct thy heart in the right way wherein thou wast wont to walk. & da cor tuum super humeros tuos, And put thy haite upon thy shoulders, taking with love the yoke of obedience to fulfil what God, and his ministers shall command me.    

The xxxii. Meditation of Thanksgiving after Confession.  
Having ended the Confession of my sins, & receled Absolution, it is very convenient to give some little time to the Confession of praises, for the favour that God hath done me: for both Coufessions our Lord exacteth of us, according to the saying of the Prophet Oseas: 
Oseae 14.3.  Turn, o Israel to the Lord thy God, seeing thou hast fallen through thine own Iniquity: take words with you, and convert you to our Lord, saying unto him. Take from us, o Lord all our sin, receive our good Intention, for we offer unto thee the calves of ourlippes: that is, in steed of the calves which of old they offered thee in sacrifice, we offer unto thee now the calves of words; confessing our sins that that thou mayest remit them, and confessing thy mercies, when thou hast remitted them. 
Psalm. 49.23.  This sacrifice of praise, as David saith, honoureth God much: and in it consisteth the way, and means to obtain perfect health, which is confirmed thereby to the grateful, & is ordinarily much debilitated in the ingrateful. 
Luc. 17.17.  To this end. it will help to consider how much our Lord Christ was pleased with the leprous Samaritan, who going to present himself to the priest, was cured as he went, of his leprosy, and forth with returned back to give thanks for the health that was given him: & contrarily, how much he was displeased with his other nine companions, who having received the like benefit, returned not to acknowledge it, and to give unto God the Glory which thy owed him: as we shall farther consider, in the meditation of this miracle.  
Therefore having ended my Confession, I will recollect myself in the Church before the most blessed Sacrament or in some other convenient place, where being set in the presence of the everliving God, I will revive the Faith of the favour he hath done me, wherein with my bodily ears, I have heard that favourable sentence, and most sweet word. I absolve thee. 
Psalm. ●0. 10. D. Thom. 2.2. quasti● 107 art. 2.  A word powerful to do what it signifieth, to give joy to my ears, and gladness to my humbled bones. And so trusting in the goodness and mercy of God, that he hath made good and ratified this sentence, I will endeavour to exercise three acts of thanks giving: which are, to acknowledge the benefit, to praise God for it, and to offer unto him some service.  

The first Point.  
FIrst, I will ponder in my heart, the manifold benefits that in this holy sacrament I have received: of the which the prophet David made a brief catalogue by way of praise in the 102. Psalm; 
Psalm 102.  and they may be reduced unto six. The 1. is, to pardon me all my sins, not only the confessed, but also the forgotten sins, and those which without my fault; I could not have knowledge of. The 2. is to heal the spiritual Infirmities of my soul, as are vices, and passions, heaviness. and fears, and other afflictions, putting a moderation in all, according to reason. The 3. is to deliver me from the eternal Death, whereunto I was condemned by my sin: and from the most bitter death, which the privation of God's grace bringeth with it. The 4. is to crown me with mercy, and the works of mercy, favouring me to gain the victory of temptations, wherewith I have been, and shallbe combated: delinering me from other innumerable miseries, and offering me his aid, that I may no more return to them. The 5. is to fill my desire with good things, giving me his grace, and Charity with the rest of the virtues, or new augmentation there of. The 6. is to renew my youth like the eagle, unclothing me of the works, and customs of the old man, clothing me with those of the new man, and restoring unto me the first feruour-of spirit, with new gladness of my heart, to exercise new works of virtue with great perfection. These benefits our lord for his part granteth to those that confess themselves 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 given without any merit of ours: and in this behalf the true penitent aught to be the more grateful. And with this spirit, I will greatly exagerrate the infinite liberality of God towards me, and with a silence of admiration, I will yield myself vanquished thereby.   

The second Point.  
THen will I break out into a canticle of praise with great affection, saying the words of this Psalm. 
Psalm. 102.  Bless our Lord o my soul, and all that is within me praise his holy name: bless our lord, o my soul, and be not forgetful of the favour that he hath done thee he remitteth all thy sins, and healeth all thy Infirmities: he redeemeth thy life from death, and crowneth thee with mercy, and merciful works: he filleth with good things thy desire, and like an eagle reneweth thy youth: he hath not chastised me according to my sins, nor inflicted on me that punishment, that my iniquities deserved: as far as the east is distant from the west, so far hath he put from me all my Impieties: as the father hath compassion of his children, so our lord hath compassion of those that fear him, for he well knoweth our weakness, and the mass whereof we were form. 
Colloquy  O God of my soul, if the mercies are so great that thou hast done me, what shall I do not to he behind kande in thanks givings. I desire to procure with thy Aid, that which thou hast begun in me by thy mercy: and seeing thou hast pardoned my sins, I will never more return unto them. Seeing thou hast delivered me from death, I will not again subject myself thereunto; seeing thou hast crowned me with morcies, I will give thee the glory of all my crowns. Add o Lord, this mercy to the former, to fill my desire with thy good things of heaven, giving me grace to occoplish what I offer unto thee, changing my fortitude in such manner, that with great fervour I may walk, 
Isai. 40.31.  run, and fly, like a renewed eagle, until I obtain the eternal crown of thy glory. Amen.  
After this fort, we may make other canticles of praise, inviting those saints that were great sinners to gloriefy God for me, for having pardoned my sins.   

The third Point  
FInallly in order to the third act of thanks giving, I am to do three things, First, to confirm myself much in my intentions of Amendment, imagining that Christ our Lord sayeth unto me, as he said to that other sick man in the Temple, who was giving thanks for the health that he had received: Ecce sanus factus es iam noli p●ceare, 
joan. 5.  ne tibi aliquid deterius contingat. Behold, now thovart whole sin no more, lest some other worse evil happen unto the: 
Prover. 26.11. 2. Petr. 2.22. Luca 11 26.  for the relapse is vsualy worse than the fall. But if like a dog I return to eat what I vomited, after this eating, the first devil will enter with seven other spirits, worse than himself and this second entrance shallbe much worse than the first. And at least I am much to be afraid, of falling near upon my Confession. For if the self sameday, I fall into the self same sins, it will be a sign that my conversion was cold, and imperfect, though it were true: and that of Ecclesiasticus may be said unto me: 
Ecclos. 34.30.  he that was washeth for having touched a dead man, and returneth presently to touch him, what hath his washing availed him? And so the man that fasteth for his sins, & presently returneth to commit them, to what end is his Hamiliation? The praire of this man who shall hear it? 
Proverb. 24.16.  But this I am to consider, to move me to fear, not to distrust, for it is not strange for a man to fall 7 times, and to rise again as often.  
2 The second thing that I ought to do, is forthwith to accomplish all my penance, if it may be accomplished and if not some, part thereof with a spirit, and affection of obedience, and love, to pay somewhat of the much that I own unto God, desiring to have much force to do much more for him, that hath done me so many benefits: and saying that of the other servant. 
Math. 18.26.  Have patience with me o lord, and I will labour to pay thee, the whole debt.  
3. The third thing is, in than kefullnesse of the benefit received in this sacrament of penance, to dispose myself with great fervour, to receive that, of the sacred Communion, because for this end, it is ordained: 
Psalm. 115.12.  according to that of the Prophet David: What shall I give to our Lord etc. I will receive the Chalice of salvation, and will invocat his holy name.    

The XXXIII. Meditation of the most blessed Sacrament of the Altar, before Communion.  
OF the excellencies, and commodities of this nost blessed Sacrament of the Altar, we shall speak in the fourth part among the mysteries of the Supper, but more largely in the sixth part among the divine benefits. Now in this Meditation, I will only point out certain considerations to communicate with reverence, & devotion, in the which I am to fix my eyes upon the ponderation of these four things, to wit: The greatnesses of our Lord that cometh to visit us: the vileness of man whom he cometh to visit: the amiable fashion wherein he cometh: & the ends of his coming: making comparison between the one, & the other, for the greater splendour of the sovereignty of this benefit.  

The First Point.  
First I am to consider the greatnesses of this Lord, that is enclosed in this blessed Sacrament, actuating lively my faith of them all, aswell of those that he hath as he is God, as of those which he hat as he is man.  
1. First I will discourse of the greatnesses of his godhead, and of the works that he doth, 
joan. 1.14. Ad Heb. 1.3.  as he is God, pondering that he that is there, is the very only begotten Son, which is in the bosom of the eternal Father, the brightnesses of his Glory, and the figure of his substance, as Eternal, Immense, Infinite, and Omnipotent as the Father, and the very wisdom, Goodness, and Fortitude, by whom all things were created, and are conserved. There also is the governor of the world, the sanctifier and glorifier of souls, he that is the first beginning & the last end of all creatures. And though he be a Lord of so great majesty that Heaven, nor Larth cannot contain him, yet he was not content to have made himself man for our remedy, but would humble, and restrain himself more, remaining with us in this visible sacrament to comfort, and protect us with his presence, that we might have upon earth some visible throne of his grace, 
Ad Heb. 4.16.  whereunto to approach (as the apostle saith) with great confidence to obtain mercy, and aid in seasonable time for the remedy of all our evelles. O divine word, 
Colloquy  which art in the Immense bosom of thy eternal Father, how is it that thou comest to devil in the strait bosom of a silly man? O king of glory which art in thy heaven seated in a Throne of infinite majesty, how is it that thou humblest thyself to be on earth in a throne of such baseness? Thy infinite Charity hath been the cause of this humiliation to exallt me, & to provoke me to love thee for a work of so great love. O that I could love thee as thou lovest me. O that I could humble me, as thou didst humble thyself, to be able to honour, and serve thee as thou meritest. To this Throne will I approach for the remedy of my evils, with confidence that thou wilt fill my desire with thy good things.  
2 Secondly I will discourse of the mysteries of his most sacred humanity; and of the marvelous work: that he did therein, and of the offices that he exersized, pondering how he himself is in this Sacrament, that was nive months in the womb of our B. Lady the Virgin, enriching her with admirable gifts of his Grace: and from thence in the house of Zachrias sanctified the Baptist, and replenishid with the holy Ghost, both the son, and the mother, And seeing he hath in this sacrament the same goodness and Omnipotency, he may work the same effects in my soul. Likewise he that is there, is the very same that was laid in a manger, and was adored by the shepherds, and Magies, paying them for this service, with an abundant reward, And if I do adore him with the same living Faith, I shall receive the same grace. Again there is he that went through 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 he himself that for my sake was taken, scourged, crowned with thorns, scorned, and crucified, who being nailed on the Cross prayed for his enemies, pardoned the thief, and promised him his paradise. And seeing he himself in parson is in the most blessed Sacrament representing his passion, & with the same blood that he shed therein, he likewise both may, and will work in me the same effects. Finally, he that despoiled hell, rose again in glory. and sitteth on the right hand of his eternal Father, and shall afterwards come to judge the whole world: even he himself with the same glory, is in this holy Sacrament: for not content to have his Court and Throne in heaven, he will also have another Throne on earth, for the comfort of us that live therein. And there he doth to us the offices that he was wont to do in the world, of our Master, Physician, Redeemer, Pastor, and High priest, desiring that we should come unto him with the same Faith, and confidence, as if we did see him in his mortal, and visible flesh, seeing he himself is really there, though covered under the accidents of bread, & wine. O my sweet Redeemer, 
Colloquy  what thanks may I give thee for thy bowls of mercy, wherewith thou comest every day to visit us from on high? Why chall not I confidently come unto thee, seeing thou comest from heaven only for me? I adore thee, & glorify thou in this venerable sacrament: and in spirit I cast myself as thy feet like Mary Magdalen, that thou mayst pardon me: with the woman that had the flux of blood, 
joan. 20.27.  I much thy sacred Vestment that thou mayst cure me: and with S. Thomas I feel thy sovereign Wounds: that thou mayest illuminate me, & quicken my Faith: with the which I say, and confess, that thou art my Lord, and my God, worthy of Highest honour, & glory world without end. Amen.   

The Second Point.  
Secondly, I am to consider in what gentle, and amiable manner, Christ our Lord cometh to visit me, I being so miserable, and abominable a sinner.  
1. 
Numer. 21.8. joan. 3.14.  First, I will ponder, that it might have sufficed for my salvation to behold this most blessed Sacrament, as it sufficed the Israelites being wounded by serpents, that their wounds might be healed, to behold a Breazen serpent erected upon a pole, which was the figure of this Saviour. Or it might have sufficed only to touch it with the hand, 
Luc. 8.44.  as the woman that had the flux of blood, was whole with touching only the hem of his garment: and to give me but this liberty were an overgreate honour. But the Charity of this great God was not contented herewith, but that he will also join himself unto me with the most entire, and penetrating union, that any corporal thing can join itself to man: for in the form of meat, he entereth in at my mouth, and passeth through my throat, and maketh his dwelling, and habitation within my breast, so long as the species of the sacrament do remain; and so reneweth that famous miracle whereof the prophet Hieremye spoke: 
Hierem. 31.22.  a new thing hath God done upon the earth: Famina circundabit virum. A woman shall bear within her a perfect man in wisdom, and sanctity, which is Christ: for every day, whatsoever woman, or other Person that communicateth, beareth within them for that time, this man, perfect in age, and as great, and beautiful as he is in Heaven.  
2 But this will seem a much greater novelltie unto me, if I consider the vileness of the person that beareth it within him, & the baseness, & horrible straightness of the house whereinto he entereth. 
Colloquy  O Sovereign new man, calestial Adam, what new inventions of love are these that show makest to cherish meet knowest thou peraduentur into what house thou entresi● Behold what I am, a vessel of inyquitie, a cave of basilisks, & 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 world of impieties: how shall I touch therewith, him that is the fountain of all good? My throte●●s a sink of gluttony, and drunkenness: then how shall the avathor of purity & sanctity pass through it? My breast is a puddle of wicked cogitations and desires, how shall I harbour therein him that is Charity itself? O Sovereign king, how well it befitteth thee to be the Father of mercy, seeing thou wilt dwell in a house of so great miseries? Reneve it first, o Lord cleanse, & adorn it, that it may be for thee a worthy abiding place. O infinite God, Inclina Caelos ●uos, & descend. Incline thy heavens & descend. 
Psalm. 143.5.  And seeing thou wilt descend, & humble thyself, to dwell within me, what is it for the heavens to humble themselves & descend? Let come the celestial virtues into my soul: let come lively Faith, assured Hope, & much enkindled Charity: let come humility, obedience & devotion, & convert into heaven, that which must be the habitation of the king of heaven himself.  
3, The like Colloquies I am to make to the three persons of the godhead, beseeching them, that they would make me a n●we man, renewed in spirit to receive this new Celestial Adam, that is willing to harbour himself in my soul: & especially I will say to the holy Spirit. O most holy Spirit that didst purify, & adorn the soul of the most sacred Virgin, that it might be aworthy habitation for her some: purify me also, and adorn me with thy grace, seeing the some God that entered into her, is to enter into me.   

The third Point.  
THirdly, I am to consider the ends that Christ our lord pretendeth in this coming, beseeching him assoon as he entereth, to put them in execution, & that my indignity may be no means of the hindrance thereof. This may be pondered running through some of the offices that this our Lord did in the world, which he cometh to exercise in my soul.  
1. First, he cometh as a Saviour to pardon me my sins; applying unto me the price of the blood he shed for them. Secondly, he cometh to cure all my spiritual infirmities, like a Physician, that entereth into the house of a sick man, and cometh near him, to apply unto him his remedies. Thirdly, he cometh as a Master to illustrate me with the light of his inspirations, and to instruct me in the way of virtue, and perfection. Fourthly, he cometh as a high Priest, to apply unto me the fruit of the bloody sacrifice, which he oftred for me upon the Cross: and to move me to offer unto him the sacrifice of an humble and contrite heart, the Hostia of of praise, and the Holocaust of love. Fiftly, he cometh as meat to sustain me, as to a child with the milk of his deliciousness: and to unite himself to me with the union of perfect love: and to give me the kiss of peace, of reconciliation, and perfect amity: fullfilling the desire of the soul that said: Let him kiss me with the kiss of his mouth, 
Cantic. 1.1.  & make peace with me. And in this fort I may run through his other offices, imagining that he cometh as a shepherd to gather me to his fold, as a protector to defend me, and as a consuming fire to purify, & inflame me.  
2 Withal as I am pondering these offices which Christ our Lord is willing to do for me, I will also ponder the great necessity that I have of them: beholding myself as a man captived by the devil for my sins, sick of divers passions, ignorant with many errors, weak, poor, & needy of sustentation for my soul, & to have peace with my Creator, and to be governed, protected, and favoured by my Saviour. And making comparison between him and me, and beeweene his excellent offices, & my innumerable miseries, I will break out on the one side, into affections of admirations: and on the other, into fervent desires of his coming, 
Colloquy 3 Reg. 16.21. 4. Reg. 4.34.  saying unto him; O God of immense majesty, how is it, that I am not beside myself, considering this plot of thy infinite Charity. Helias and Heliseus shrunk up themselves, joining themselves to a dead child to restore him to life: but thou restrainest thyself much more to a morsel of meat, to join thyself unto me, and to raze me again to a new, and fervorous life. It had been sufficient that with thy word thou hadst commanded what thou wouldst, and presently it had been done: or that some servant of thine like Gyezi, had touched me with thy staff that I might live, but thou wouldst not, but come in person to heal me, to revive me, and to recale me. Come then, o my Saviour, and delay not: come, and dissolve the miseries of thy servant Awake thy omnipotency, and come that thou mayest presently save me. 
Isai. 64.17. Isai. 45.8.  O that thou wouldst break the heavens, and come, that with thy coming the mountains of my passions might dissolve, and all my bowels might melt themselves in thy love! O heavens send this dew! O clouds rain down this just one! O land of the living bud out unto me this Saviour! O most sweet Saviour, come to my soul that longeth to receive thee, take from her all impeachements, of thy entrance, exercise in her the offices that thou pretendest by thy coming. join thee speedily unto me, for I desire to see myself united with thee my only summum bonum, world with out end, Amen.  
3. This kind of fervent Desires is much to be exercised in this Point, for Christ our Lord will be received with Desire, and Hunger of his coming. And this meat, with how much the greater Hunger it is eaten, with so much the more profit it entereth. And herein we shall be aided with other places of divine scripture like unto those which have been produced, wherein the holy fathers declared the fenruent desire they had of the coming of the Messiah for the redemption of the world. With these desires I am to join others of carrying the greatest purity of heart that may be, endeavouring that as the body goeth to communicate fasting from all Corporal meat, so that from the midnight before it must not have eaten, nor drunk any thing how little soever; so also the soul may that day go fasting of all sin: In such sort, that as near as possibly may be from the night before, 
2. Corin. 7.1.  it be not spotted with any uncleanness of flesh, or of spirit, and that from my mouth there hath issued no idle word, nor from my heart any evil thought, for Christ our Lord being purity itself, it is our Duty to receive him with the greatest purity that possibly we may. And if through our Imbecility we do fall into any sin, 
1. Corin. 11.28.  we are first to purify ourselves thereof by the means of Confession (the which is obligatory if it be a mortal sin) or by the means of Contrition, when it is but a light sin, and that we were lately at Confession.    

The XXXIV. Meditation of spiritual Communion, which is a disposing for Sacramental Communion; and for hearing Mass profitably.  
Spiritual communion is an exercise of excellent Interior acts: 
3. p. q. 80. a. 1. ad 3.  by the which (as S. Thomas saith) without receiving the Sacrament, we participate the fruit of the Sacrament, which is union with Christ; And it serveth for two times, and for two ends.  
The first is, duly to prepare ourselves before sacramental Communion, adorning the soul with acts of virtues proportioned to this celestial banquet. The 2. is, to hear mass every day with profit. As the priest when he saith mass, together offereth the sacrifice, and receiveth the Sacrament: so when I hear mass, it is good that I do other two such like things. The first is, to offer that sacrifice in thanks giving for the benefits received, or in satisfaction of my sins, or of the sins of them that are departed: And to obtain of God the benefits that I require him, for myself, and for the whole church: for to all this, is this sacrifice ordained, as in the fourth part shall be declared. The 2. is to receive likewise the Sacrament spiritually, eating Christ our Lord with a desire by means of the Acts of the three Theological Virtues, Faith, Hope, & Charity: according to the which the same Lord himself said: I am the bread of life, 
joan. 6.3 s.  he that cometh to me shall not hunger, and he that believeth in me shall never thirst. The manner of this communion disposing itself for the sacramental, is that which followeth  

The first Point.  
First we are to exersize acts of faith, concerning this mystery, 
Acts of Faith.  briefly pondering first the excellency and firmness of the four pillars upon which this Faith relieth, that is to say, that God wanted, not infinite wisdom, to invent this means of our spiritual sustentation, nor goodness to will it, nor omnipotency to execute it. And seeing God is infallible truth in all that he revealeth, and that he hath revealed this mystery, I am to believe him with all assuredness, much more than if I had seen him with my bodily eyes.  
2. Upon this foundation Faith is to exercise her acts, denying the judgement that proceedeth from the senses, and firmly believing, that under those species of bread, and wine, is Christ jesus true God, and man, with all the integrity, glory, & majesty, that he hath in Heaven. And as there he inviteeh, and filleth the Blessed with the clear sight of his Divinity, & humanity: so here he will invite, and fill our desires of good things with the sight, by a lively faith, of himself enclosed in this sacrament. And to this end faith must help itself with meditation, and contemplation, penetrating the greatenesses of this Lord: as hath been said in the first point of the precedent meditation. The acts of faith are to be exercised in this form: I believe that under this vail is covered jesus Christ my Lord, his body, his soul, his blood, and his divinity. I believe that there is present the Son of the everliving God, infinite, eternal, immense, almighty, wise, and holy: yea wisdom, and sanctity itself. I believe that there is my Saviour, my master, my father, my judge, and my glorifier: he that for me was borne in a manger, and was whipped, crowned with thorns, and crucified. All this I believe for that he himself hath revealed it; and I am most assured that he had knowledge, 
Colloquy  power, and will to do it. O my king, and my God, although I see thee not clearly, it sufficeth me to know that thou art there, that I may reverence, adore, and glorify thee, as if I did see thee. I rejoice to have thee present, and I give thee thanks. for that thou daignest to be with me: quicken my faith, o Lord, that I may love ever to be with thee. Amen.   

The second Point. 
Acts of Hope.   
Secondly, are to be exercised the Acts of Hope, resting upon the same four pillars that faith doth: to wit, upon the infinite wisdom, goodness, and omnipotency of God, and upon his fidelity to fulfil all that he promiseth, seeing he hath knowledge, Power, and will to perform it. Upon this foundation, Hope is to exercise its Acts aiding itself with prayer to ask, and obtain what it hopeth, and desireth. And what here is to be hoped, and desired, is the performance, of the promises that Christ our Saviour made, to those that worthily receive him in this sacrament, as may be collected out of the 6. chapter of S. john: saying thus unto him. 
joan. 6.35.50. etc.  I hope, o my Saviour, that if I eat this bread of life I shall never die, I shall live for ever, I shall remain in thee, and thou in me, united thou with me, and I with thee. I hope that as thou livest by thy Father, so I shall live by thee: and by thy means I shall obtain life everlasting, and thou wilt raze me again at the last day. 
Colloquy  O bread of life I come to receive thee, with great confidence that thou wilt quicken my spirit, comfort my heart, cheer up my soul, for tifie my powers, make chaste may flesh, and change me into another man: 
Aug. 7. confess. cap. 10.  for I shall not change thee into me, unless thou changest me into thee. O most sweet Saviour, augment in me confidence, that I may be worthy to obtain thy sovereign promise.  
But hope must pass yet farther, hoping in the goodness, and omnipotency of this our Lord, who is not tied unto the sacrament, but may grant me all these benefits, only for a lively desire in me to receive him: and therefore beholding this divine sacrament, I may exercise these acts of faith, and confidence: 
Math. 8.8.  sometimes with the Centurion saying unto him: Lord, I am not worthy that thou shouldest enter under my roof, but only say the word, and my soul shallbe saved. 
Numer. 21.8.  And sometimes, I will say unto him: If to behold the brazen serpent sufficed to heal those that were wounded: it may likewise suffice me to behold thee with a lively faith, and thee to look upon me with thy mercy, that thou mayest deliver me from all misery. Other sometimes, as the woman that had the flux of blood, 
Luc. 8.44. Actuum 5.15.  I will say within myself, if I can but touch the garment that covereth my Lord, without doubt I shallbe safe. And if the shadow of his apostle healed the sick, how much more shall the shadow of his divine sacrament heal my soul? With this confidence ought I to enter into the church, to assist at mass, and to behold the sacred host and chalice, when they are elevated. For as S. Bernard saith, 
Serm. 38 in Cant.  great faith attaineth to great things: and the more the affection of confidence dilateth itself, the more we shall obtain of God's mercy.   

The third Point.  
FInally, 
Acts of Charity.  Charity is to exercise her acts, with the which spiritually we are united, and joined with Christ our Lord, with the Union of love, which is pretended in the Communion of this blessed sacrament. The principal acts are, to rejoice in the goodness, charity, omnipotency, and liberality of Christ, which is resplendent in this banquet: to joie to see me so beloved of him, that he giveth himself unto me for meat: to desire all ways to be united with him by actual knowledge and love; and to be like unto him in all his virtues. To desire that all may know, love, and reverence him in this most blessed, and sovereign sacrament, and may enjoie the benefits that therein are enclosed. And to offer myself with great earnestness, to have in all things the same willing, and nilling that he hath, placing my whole liking in complying with his. 
Colloquy  O my most sweet Saviour, where soever thou art, thou art exceedingly amiable; but in this sacrament thou art most worthy to be beloved with all the whole forces of love. O that I did love thee with all my heart, with all my soul, with all my spirit, and with all my fortitude? May I love thee, for the bounty that herein thou discoverest, for the love that herein thou demonstratest unto me: for the benefits which herein thou dost me: for the evils from which thou deliverest me: for the good things which thou promisest me: and for the much that thou desirest that I should love thee. Fulfil, o Lord, this desire which thou hast, and which I have, granting me to love thee, as thou desirest to be loved, uniting me unto thee with the union of perfect charity, that it may remain unto life everlasting Amen.  
diverse other Meditations, with several forms of preparing ourselves to communicate, shallbe set down in the parts that follow, following the order of the evangelical history, and shall easily be found by the table.    

The XXXV. Meditation, of thanks giving after Communion.  
AFter we have communicated, it is of greatest Importance, to know how to enjoy the sweet Presence of the guest that we have received: for there is no better time to negotiate with him, then when we have him within us: for here likewise it is truth that he said; that while he is in the little world of every man, he is the light of the world, 
joan. 9 & 12.  and therefore it behoveth us to walk whilst this light lasteth, before it be hidden, and darkness overtake us. And as this divine sacrament is so sovereign a Benefit, and so high a Gift of his divine liberality, so we are to be grateful unto him for it, with the greatest gratitude that possibly we may; applying herein the counsel of the wiseman: Suffer not the good day to pass? Et particula boni doni non te praetereat, 
Eccles. 14.14.  And let not so much as the least parcel of the good gift escape thee, but make use of the good lot that hath befallen thee. For as we much esteem the least part whatsoever of this sacrament, for that whole Christ is therein: so we are to esteem every little part of the day, and time that we have him with in us; seeing in each part thereof he his able to do us great favours, if with a devout and thankful mind we dispose ourselves to receive them, especially for that this sacrament as S. Dionysius saith) is the consummation, 
De Eccles. hi●rar. cap. 3. D. Tho. 4. q. 65. art. 3.  fullfilling, and perfection of all the other, and the most effectual means that God hath given us for our perfection, And seeing we have him present to communicate it unto us, it is reason to enlarge the vessel of our heart to receive it. To this end, we are here to exercise with greatest fervour, the three acts of thanks giving, that were set down in the 34. meditation: spending the time, not so much in new considerations, seeing those that are set down are sufficient, as in new affections, and canticles of praise, and thanks giving, in this form ensuing.  

The first Point.  
1. FIrst I am greatly to quicken my faith of the presence of this our lord that is with in me, beholding the invisible, as if I did visibly behold him: and briefly pondering that he is the same Lord, of whom I conceived so great excellencies, when I prepared myself to communicate. And seeing where the king is, there is the court, I may imagine (as S. Gregory saith) that he is Environed with thousands of the courtiers of heaven, 
Lib. 4. Dialogo. cap. 58.  in whose company prostrate in spirtte before his feet, and admiring that so great a God is harboured in so humble a place, I will break out first into affections of humility, of reverence, and of mine own confusion: sometimes saying with S. Peter; Depart from me, o Lord, and go forth from this wretched little ship, for I am a great sinner. And sometimes with S. 
Luc. 5.8. Luc. 1.43. Psalm. 8.2. Colloquy  Elizabeth I will say unto him: whence is it to me, that my God, and my Lord cometh to visit me? O eternal God what is man that the ●art mindful of him? Or the son of man that thou visitest him? Thou madest him less than the angels by being clothed with vile flesh: and comest thou from heaven accompanied with angels to harbour thyself within him? O our Lord, and God how admirable is thy name throughout all the earth, seeing thou hast made it thy Habitation as well as heaven.  
2. 
In the Preface. Isai. 6.3.  Then will I break out into affections of praise and thanksgiving, using some canticles of the church. Sometime I will say as the Seraphins, Holy, holy, holy is the Lord God of hosts, that hath humbled himself to dwell in this smoky, cloudy temple of my soul. Sometimes, I will cry out with the Hebrew children that accompanied Christ on Palme-sunday, saying: 
Math. 21.15.  O king of Israel and Saviour of the world, blessed be he that that hath come from on high to visit me, I not knowing how to deserve it. 
Daniel. 3.52.  Other sometimes with the three youths that were in the furnace in Babylon, I will invite all creatures to praise our Lord, for this favour that he hath done me,  
3. Or in imitation of this canticle, I will make another, inviting to the same end the nine quires of angels, and the quires of the patriarchs and prophets, of the apostles, and evangelists: of the martyrs, and doctors: bishops, and confessors: priests, and levites: virgins, and widows; 
Colloquy  and all the Saints in heaven in this form: May thy Angels, archangels, and Principalities bless thee, o Lord; may they praise, and glorify thee for ever. May thy powers, Virtues and Dominations bless, praise, and glorify thee world without end. May the Thrones Cherubins and Seraphins bless thee praise thee, etc. Bless our Lord o ye patriarchs and Prophets, praise him and glorify him for ever. Bless our Lord, o ye Apostles and Evangelists praise him etc. And in this manner I may go through all the saints. 
Psalm. 102.1.   
4. I may likewise with David invite all faculties, and senses, and all the cogitations, and affections of my heart, that all together may assemble to adore, and glorify this our Lord, for the part that they all have in this sovereign benefit. May my eyes bless thee, o Lord, for they have seen thee in this sacrament; and my lips for they have touched thee; 
Colloquis  and my tongue and palate for they have tasted thee; and my breast for hat it is thy habitation; 
Psalm. 34.10.  and let all my bones say, O Lord, who is like unto thee? Let my memory bud forth thy praises; my understanding magnify thee, my will love thee, my appetites desire thee, and let them all be dissoved in thy presence. singing the glory of thy Coming.   

The Second Point.  
1 Then am I to recall to my memory the Offices of Christ our lord, and the ends that he had in coming to visit me, being glad, and iojfull to have within me, my Redeemer, my physician, my master, and all my good: and with a great affection, I will spiritually embrace him with the arms of humility, and charity, speaking that of the Canticles: 
Cant. 3.4.  I have found him whom my soul loveth: I will keep him, and not let him go; I will for no cause part from his sweet Company: and for no labour, 
Ad Gal. 4.26.  nor tribulation, will I leave his amity: I will always have him with me, till he carry me to the house of my mother, which is the celestial Jerusalem, where I may enjoy him with perfect security.  
2. Then like David, in the presence of this our lord, I will power forth my prayer, and set before him all my necessities, and miseries, recounting them as if he knew them not, because he delighteth to hear them, beseeching him to do his offices in remedying them, seeing this was the end of his coming, and the coming of so great a prince, should not be in vain. And therefore I may say unto him: I, 
Colloquy  o Lord, am sick of grievous Infirmities and passions, pride, wrath, sensuality, and covetousness have prostrated me: Thou art the Omnipotent physician, and hast come to my soul to cure me: cure me according to thy power and leave me whole: say in this entrance as thou saidst entering into the house of Zacheus, 
Luc. 19.9.  hody salus huic domui facta est, this day salvation is made to this house. And because thy saying is doing, it shallbe as thou sayest. I am likewise full, of ignorances, and errors, in the darkness, and obscurity of death: Thou art my master, my light, and my guide, teach me, illuminate me, and guide me, for this was the end of thy coming. In these and other like petitions, I will spend another while, 
Gene. 32.24.  wrestling like jacob with this angel of the great counsel, with the wrestling of prayers, beseeching him not to depart, without pouring out upon me his most copious Benediction.   

The third Point.  
FInally, I am to make some offers to this our Lord in thankfulness for the favour he hath done me, inviting him, seeing he inviteth me, 
Apoca. 3.20.  for hereupon he sayeth in the apocalypse, that entering into the soul he would sup with her, and she with him: for she suppeth of the celestial gifts that this our Lord communicateth unto her, and he suppeth of the fervent affections, and purposes that she offereth unto him. And so in communicating, I am to invite Christ our lord, considering what is acceptable unto him, and offering unto him what is best to his liking.  
2. And specially I will offer him my heart, for that is the principal thing he requireth of me. And seeing he giveth me his heart, 
Prover. 23.26.  what is it for me to give him mine? with a determination to admit nothing that may be contrary to his love, nor no thought that may separate me from him. 
Ad. Rom. 12.1,  I will likewise exhibit to him my body as a living host, holy, and pleasing to his eyes, with a desire to carry ever with me his Mortification, and the signs of his Passion: resolving particularly to mortify, and make a cruel war against that passion, that most hindereth me to serve him as I ought. And besides this, it shallbe well that day to invite Christ in the poor, bestowing on them some alms according to my ability.  
3. And if I be a religious man, I may anew offer unto him perpetual obedience to his most holy will, most pure chastity, and poverty of spirit, according to my estate. And I will always offer somewhat that I may accomplish the same day, endeavouring to spend it all in thence exercizes of thanksgiving, and Imitation, 
Cant. 1.12. Ad Gal. 2.20. 3. Reg. 19.8.  saying as the spouse. My beloved shallbe to me to day, a nosegay of myrrh, I will bear him between my breasts. And as the apostle: I live, now not I, for I have within me Christ himself, who liveth in me, in whose virtue I will go like another Helias to the mount of God Oreb, ascending from virtue to virtue, until I clearly, and manifestly behold him whom in this blessed sacrament I receive. I will conclude with a colloquy to this our Lord, beseeching him, that allbeeit, the sacramental species being consumed, he departeth, as concerning his corporal presence: that yet he would always remain with me. according to his spiritual presence, awaking my memory, that I may always be mindful of him; illustrating my understanding, that I may always think, and meditate upon him; and inflaming my will, that it may always be united with him, world without end Amen.    

The XXXVI Meditation of Purgatory, to encourage us to the works of Penance.  
THe principal end of this meditation, is to encourage those who walk in the purgative way, to the exercise of penal works, to pay the pains that they own for their sins: and likewise it may be exercised on all soul's day in remembrance of the dead, to move us to have compassion on them and to aid them.  

The first Point.  
First I am to consider, that God our Lord hath ordained that whosoever shall die, 
2. Machab. 12.40. Zachar. 9.11. 1. Cor. 3.12. D. Tho. in addit. q. 69. & 70. Math. 5.26.  having committed mortal, or venial sin, all be it the fault be pardoned him, yet if he have not likewise paid the pain correspondent there unto, he shall not enter into heaven, until he pay it in a prison underneath the earth, deputed to this end, which is called Purgatory, to the which, the soul of the just is carried by his Angel, that he may there satisfy his whole debt, unto the uttermost farthing.  
2. Upon this verity of our faith, I will ponder, first how just God our lord is, and how great is the righteousness of his justice, though it be mixed with mercy. For he will leave no sin without some chastisement: and therefore in the Sacrament of penance when he pardoneth a mortal sin, he changeth the eternal, into some temporal punishment, demonstrating therein his infinite mercy, and his justice. His mercy, in pardoning the most terrible pain that was perpetually to continue, and his justice in requiring satisfaction, with another lighter pain that continueth but a while. With this consideration I will animate myself, to conform myself to his justice, seeing his mercy is so abundant towards me, to change millions of years in a most terrible fire, into a very few of voluntary penance. So that all that I am able to suffer in this life, is to seem little, or nothing unto me, in comparison of what I have deserved, and God hath pardoned me.  
2. Secondly, I will ponder how this temporal pain, if it be not paid in this life with some very deep contrition, or with some penal works, it must of necessity be paid in the other: aswell for the observing the order of the divine justice, as also because God is so great a lover of purity, that he will admit nothing into heaven, but what is very well purged, not only from the sins, but from the pains which are the Relics thereof: for the glorified church, 
Ad Ephes. 5.26. Apocal. 7 14. Colloquy  (saith S. Paul) must neither have spot, nor wrinkle, nor any other like deformity: and therefore I must labour for such purity in this life, that I may have nothing to purge in the other. O lamb of God in whose blood the just wash, and make white their souls, to be admitted into thy kingdom; grant me by the virtue of thy most precious blood. so great compunction for my sins, that I may likewise be free from the pains, that my soul being loosed out of the prison of this body, be not detained in the prison of purgatory, Amen.  
3. 
The grievousness of venial sin. Apoca. 21 27.  From hence I will pass to ponder how great an evil venial sin is, seeing that therewith it is impossible to be able to enter into heaven until it be first purified, for there (as S. john saith) nothing that is polluted may enter. And I shall also perceive how much God abhoreth it, when he there detaineth captives his own friends though they be very holy, until they be purified, and so much humbleth them, that he giveth them for their prison, an obscure place under the earth and near unto hell, discovering hereby how heavy the burden is of any sin whatsoever, or pain that redoundeth thereof, seeing it casteth us into so profound an abysm. From all these considerations, I will collect a great detestation of venial sins, for the good that they deprive me of: for the prison that they menace me: for the burden wherewith they burden me: and above all because God so abhorreth it, as forthwith we shall ponder more at large.   

The Second Point.  
SEcondly, I am to consider, what a great feeling those souls have, and mine shall have of the obscurity, and darkness of that prison, which is to want the sight of God, and what a terrible pain this is, like to that which they call the pain of loss, pondering the causes of this sense and Dolour.  
1. The first is, for that there they have a very lively faith of what God is, and how good, how beautiful, and potent he is: how he is our last end, and eternal blessedness; many of those clouds, and doubts which here we have being taken away. And this liveliness of faith shall kindle their desire to see their last end, and consequently shall increase the pain of their delay of beholding it: 
Proverb. 13.12.  for (as the wiseman saith) Hope that is delayed, afflicteth the heart.  
2. The 2. cause is, for that the love of God is there in its perfection, and exceedingly desireth to see its beloved, to be united with him, and hath nothing to divert it, not entertain it in this life, with meriting new glory, augmenting its perfection, and doing good to its neighbours: all which ceaseth in purgatory. And if with all this, some holy men have here so great longing to behold God, that they are much afflicted with the delay of the accomplishment of their desire, and mourning say with David: Woe to me; for my banishment hath been much delayed, 
Psalm. 119.5.  and my soul hath been a long time a pilgrim on the earth: with how much more feeling, shall the souls detained in purgatory say this, who love, are in pain, and yet thrive not?  
3. The 3 cause of this pain is, the suspension wherein those souls are, not knowing how long time 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 pain, considering that originally it springeth from their own sin; and from their own negligence, and carelessness, aswell insatisfiing for their sins, as in desiring to see God. 
Refert Blosius in monili spiritu all cap. 13.  For as it was revealed to S. Bridget, there is for this culpable lukewarmness, a kind of punishment in the other life, which they call the purgatory of desire, wherewith they are chastised that were but lukewarm in their desire to see God.  
4. This Pain likewise is augmented by wanting the sight of our saviour Christ, of the most blessed virgin, of the sweet society of the angels, and saints in heaven, and the sight of all other things which they believe, and hope to behold: for of them all they have a very lively faith confirmed by the experience of their immortality, and of the purgatory itself which they suffer. The greatness of this pain, I may symbolize, by that which a discreet, wise, and noble man hath, when he is imprisoned in a very obscure prison of the inquisition, without seeing the light of heaven any more but by some chink, or loop hole: without having any communication with his kindred, friends, or acquaintance: and without knowing what passeth in the world, or how long his imprisomnent shall continue. And all beeit it is to be believed, that the Angel guardian cometh now, and then, to comfort the soul of whom he had care: 
Tob. 5.12. Colloquy  yet we may imagine that it answereth him, as blind Tobyas awnsuered to S. Raphael; what Io● can I have being seated in darkness, without seeing the light of heaven, or my sweet Creator, and redeemer? O my soul, seeing thou believest this pain that attendeth thee in purgatory, if thou payest not here what thou owest for thy sins, defer not the payment, that God may not defer thee from beholding him clearly. Desire with great fervency to go to behold him, removing from thee all that may defer the accomplishment of this desire: that with the end of thy life, there may be an end of thy pain, and that thou mayest presently enter into rest, and gloris. Amen.   

The third Point.  
THirdly, I am to consider the pain which they call of sense, which my soul shall suffer in purgatory, tormented by the terrible fire thereof.  
This is to be pondered, first, for that this fire 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 being the instrument of God, and of a wrathful God, whose hand is exceeding heavy when he revengeth his injury. For as the fire melteth the silver, to purify it from dross: so this fire as the Prophet saith, 
Malac. 3.3.  shall melt, that is, shall terribly afflict those souls to purify them from the dross they brought from the world. So that whilst there is any thing to purify, 
D. Aug. in ps.. 37. & D. Greg. in ps. 3. peniten. D. Tho. 3. p. q. 46 ar. 6. ad 3. Colloquy  the dolour shall continue: for there is no sleep, nor distraction, nor nothing else to temper the fury thereof, as there is in this life. And hereupon holy men conclude, that the dolours of purgatory exceed in that which is pain, and torment, the dolours that sinners endure in this life: and those which martyrs have sustained: yea, and those that the king of martyrs himself, Christ jesus our Lord did suffer, to whom I am humbly to say, O most sweet redeemer, chastise me not in thy fury with the fire of hell: and purify me so in this life, that I may have no need of the fire of purgatory.  
From this consideration I am to collect three affections, and Intentions of very much Importance. The 1. is a great Fear of God, and of the rigour of his justice. For if I consider it well, what need I be so much amazed that the majesty of God, stands beholding the souls burn in hell without having compassion of them, seeing they are his enemies, and persist in abhorring him: as that his should see those of Purgatory burn, enduring most terrible pains, and sometimes for very light sins: and yet loving them much, and being beloved of them, he letteth them burn, and be in pain until they pay all that they own? 
Colloquy  Who shall not fear thee, o king of the nations? If thou thus burnest the fruitful tree for a few thorns that were mingled, with the good fruit: how wiltt thou burn, and torment the withered hered barren tree that hath brought forth nothing but the thorns of grievous sins?  
The 2. intention is, to satisfy in this life for my sins, and to embrace willingly whatsoever penances, and afflictions, seeing they are all as nothing in comparison of these other. For that which is suffered in this life is but little, and for a little time, and is very profitable to increase in virtue, and to merit augmentation of grace, and glory: But in purgatory much is suffered, and unproffitably for the ends before said. And therefore I am to beseech our Lord, that if I shall be careless of this payment, it will please him to purify me with the fire of afflictions, that I may pay here with gain that which I shall afterwards pay without gain. O my Saviour that didst promise to purify the sons of thy church, as gold, and silver is purified in the fire, 
Colloquy Malac. 3.3.  purify me as thou wilt in this life, that in departing out of it, I may go to enjoy thee. Amen.  
The 3. intention is, to avoid as much as possibly I may venial sins: 
1. Cor. 3.12.  seeing (as the Apostle saith) they are no other thing, but wood, hay, and stubble to make fuel for the fire that shall burn me in purgatory. The which is a great rashness if I have the eyes of faith to behold it; for if I should see a man cut wood from a mountain, and carry it to his house, and ask him wherefore he carried that wood, he should answer me, that it was to kindle a fire wherein to burn himself, should not I hold him for a mad man? then am not I much more mad, doing things with so great pleasure, 
Colloquy Ex D. Thom. ibidem.  that shall burn me in Purgatory? O my soul, seeing thou art founded upon so precious a foundation as is Christ our Lord, build upon it works of great value, Gold of charity, silver of innocency, And precious stones of solid virtues, which may remain with thee unto life everlasting. Beware thou minglest not with them works that shall perish, the wood of avarice, the hay of sensuality, and the stubble of vanity, loving with some disorder the goods of this life: for this shallbe sewell for the fire that shall burn thee in the life to come. O good jesus, deliver me from such madness, preserving me from these sins by thy grace.   

The fourth Point.  
FOurthly, I am to consider two notable things that are in the souls of purgatory. The first is, the great resignation that they have in the will of God, as touching the greatness, and sustenance of their pains: and the great patience wherewith they suffer, and accept their torments, being pleased that God is just and chastizeth them according to their merits: and that he purifieth them in that fiery furnace, that being refined they may enter into heaven. From whence I will learn, to have patience in my afflictions, if I desire they should be my purgatory, and not my hell: seeing the lesser they are, the more profitable they are to pay my debts with all, and are contrived by God's justice to that end. And seeing what soever is in God, is to be loved, if I love him in deed, I am to rejoice that he is a justicer, 
Cant. 5.16.  and that he hath a place appointed to chastise my sin, being as it is, so worthy of Chastisement.  
The second is, the great desire that these souls have to be aided by the faithful that live upon the earth with sacrifices, prayers, alms, fastings, and other satisfactory works. As also with indulgences, and other suffrages, to get out quickly from those pains, and to go to enjoy God: which ought to move me to favour them, as much I may, though I take it from myself to give unto them. For if I should see my friend burn in a great fire, and could get him out without burning myself, or any other hurt, it were a great cruelty not to get him out. Then if by faith, I see these souls burn in such a terrible fire, and may deliver them with masses, Indulgences, and other good works, it will be a great charity to be careful herein. And if what I would for myself, I am to will for my neighbour, it is just to do what I may to deliver him that paineth in purgatory, as I would that others should do for me when I am there. 
Ex D. Greg. lib. 4. Moral. c. 57  Especially, for that with this care, I make myself worthy that God should then inspire others to aid me: for the merciful shall obtain mercy in that kind wherein they themselves used it. And these very souls when they come to behold God, are very grateful to those that favoured them in their afflictions and will solicit the favour of God for us in ours, And all be it I take from myself the satisfaction, of the work that I apply to the dead: yet in giving it for alms, I augment the merit, for charity increaseth by taking from myself that I had need of, to secure the needy. For all these reasons the holy scripture saith, that it is a holy, 
2. Machab. 12.46.  and meritorious care to pay for the dead, that the pains of their sins may be pardoned them: for of this care follow those benefits that have been declared, to those that pray for them.  
With this meditation is concluded all that appertaineth to the purgative way, and to purity which is the proper end thereof, whose defects if any were in this life, are remedied in the purgatory of the other, to enter with entire purity into glory, which is the final, and last thing of the just; whereof meditations shallbe made in the end of the 6. part; for that it is the last of God's benefits, and the farthest end of the unitive way. In the which the lust shall rest united unto their God, world without end.  
Amen.    
The end of the first part.   

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 down a summary of such things as are comprehended in the practice, and exercise of mental prayer. page. 6.  
§. 1. What mental prayer is. pag. 9  
§. 2. How we at to speak unto God in mental prayer. pag. 14.  
§. 3. Of the virtues that accompany mental prayer, and of their excellencies. pag. 20.  
§. 4. Of the matter of mental prayer for meditation pag. 23.  
§. 5. Of entrance into prayer pag. 29.  
§. 6. Of the manner of meditating, and discoursing in prayer, and how we are to resist distractions, that then, do combat us pag. 34.  
§. 7. Of the manner how we may aid ourselves with the imagination, and the tongue, and the rest of the faculties for mental prayer. pag. 40.  
§. 8. Of the examination of prayer, and of the fruits that may be drawn from thence. pag. 43.  
§. 9 Of the several forms of praying in diverse matters, accommodated to different persons and times. pag. 46.  
§. 10. Of contemplation, and of the manner how some may use mental prayer without manifoldnes of discourse, pag. 50.  
§. 11. Of the extraordinary forms of mental prayer, and in what divers manners God communicateth himself therein pag. 55.  
§. 12. Of the ordinary and extraordinary time, that is to be employed in mental prayer, and of iaculatory prayers. pag. 64.  
§. 13. Certain advertisements concerning the meditations ensuing. pag 70.   

The first part of the meditations of sins, and of the last ends of man, with forms of prayer apprropriated to those, which walk in the Purgative way, to purify themselves of their vices.  
The introduction concerning purity, which is the end of the meditations of the purgative way. 75.  
The first fundamental meditation of the end wherefore man, and all things that serve him were created. pag. 78.  
The II. meditation of the grievousness of sin, by the examples of the sin of the Angels, of Adam, and other particulars. pag 88  
The III. medit. of the multitude of sins, and of the grievousness of them, for being so many, and contrary to reason. 100  
The iv meditat. of the grievousness of sin, by the baseness of man that offendeth God, and by the nothing that he hath of his own 104.  
The. V meditat. of the grievousness of sins, bythe greatness of the infinite majesty of God, against whom they arcommitted 108.  
The VI meditat. of the grievousness of sin, by comparison between the temporal, and eternal pains. wherewith it is chastised 116.  
Meditations of our last things, to move us to a detestation of sins. 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 near his death 131.  
The IX. meditat. of the particular judgement that is to be made of the soul in the instant of death, 140.  
The X. meditat. of that which happeneth to the body after death, and of the grave. 154.  
The XI. meditat. of the remembrance of death, & of the dust whereinto we shall be converted in the grave. 162.  
The XII meditat. of the most grievous deceits, and dangers, which the forgetfulness of death bringeth with it, and of the manner how they are to be remedied. 167.  
The XIII. meditat. of the general judgement, and of the signs and things precedent to that day. 175.  
The XIIII. meditat. of the resurrection of the dead, and the coming of the judge, and what he will do before he give sentence. 183.  
The XV. meditat. of the sentences in favour of the good, and against the wicked, and of the execution of them. 196.  
The XVI. meditat. of Hell, as concerning the eternity of the pains, and the terribleness of the place, and of the inhabitants thereof, and the tormentors. 212.  
The XVII. meditat. of the pains of the senses, & exterioure faculties: and of the pain of loss or damnation, which is suffered in hell. 222.  
Other meditations and manners of prayer, to obtain purity of soul, and perfect mortification of her vices, and passions. 230.  
The XVIII. meditat. of Pride, and vain glory, 232.  
The XIX. meditat. upon the vice of Gluttony; & the virtue of Temperance. 239.  
The XX. meditat. upon the vice of Luxury, and the virtue of Chastity. 244.  
Acts of perfect Chastity. 247.  
The favours and rewards of perfect Chastity. 249.  
The XXI. meditat. of Avarice. 252.  
The XXII. meditat. of wrath, and Impatience, 258.  
The XXIII. meditat. of Envy 263.  
The XXIV. meditat. of Sloth 268.  
The XXV. meditat upon the ten commandments of the law of God. 273.  
The XXVI. meditat. upon the five Senses, and exterior faculties 287.  
The XXVII. meditat. upon the interior faculties of the soul 293.  
The XXVIII. meditat. wherein is set, down, a form of praying, making every night an examination of the conscience. 301.  
The XXIX meditat. wherein is set down another form of praying at three times of the day, making a particular examination of some one vice, to pull it up, by the roots. 307.  
The XXX. meditat. of the excellencies of the holy sacrament of confession; of the virtues that are exercised therein: and of the graces that are received 313,  
The XXXI. meditat. of preparation to receive the holy sacrament of penance. 320.  
The XXXII. meditat. of thanks giving after confession 328.  
The XXXIII. meditat. of the most blessed Sacrament of the altar before Communion. 333.  
The XXXIV. meditat. of spiritual Communion which is a disposing for sacramental Communion, and for hearing mass profitably. 340.  
The XXXV. meditat. of thanksgiving after Communion. 345.  
The XXXVI. meditat of purgatory to encourage us to the works of penance. 351.    

A TABLE OF THE PRINCIPAL 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 prayer. pag. 32.  
Affections. Those of devotion be the end of meditation 11.52. Affections of the love of God. 25. Affections of devotion be of three sorts, 53 affections of sinners that be repent 76.  
Ambition. It is the daughter of pride, and the acts thereof. 234.  
Angels. The evil fell thorough pride. 88 How we may talk to them in prayer. 20. They assist those that pray. 74. They especially assist those that be chaste. 249.  
Anger. The acts and punishments thereof, and the rewards of those that do mortify the same. 359.  
Ashes. See Lent.  
Aspirations. How we may pray with them. 49. Attention in prayer.  
The means to get it, and to resist distractions. 35.  
Avarice. The acts, damages, and chastisements of it. 252. The benefits of mortifying it. 255.  
S. Augustine. His counsel to those that love God. 2.3.5. His order of mental prayer. 14.  
Author. The author of this work hath drawn it from three principal fountains 6.7.8.  
Benedictions. Promised to those that keep the law of God. 282.  
Benefits. That come of mortifying pride. 137. That come of mortifying Gluttony 242. of chastity. 249. of mortifying Avarice. 255. of mortifying wrath 261. of mortifying Envy. 267. of mortifying Sloth. 272. Of God towards us. 111. Blessing See Benedictions.  
Canticles. What spiritual canticles be 16.  
Charity. The acts thereof to be practised in communicating. 344.  
Chastity. The acts and excellencies, the favours and rewards thereof. 247.  
Colloquy. See Speeches.  
Commandments. See Law of God.  
Communion. The manner how to prepare ourselves worthily for sacramental Communion 333. The manner of communicating spiritually. 340. The manner of thanksgiving after Communion. 345.  
Confession. The excellencies of sacramental confession. 313. The virtues that at practised in it. 315. It is a great means to surmount temptations. 316. The manner how to prepare ourselves unto it. 320. The manner of giving thanks after it. 328.  
Confidence in God, See Hope.  
Conscience. How we must hear thee good inspirations and instructions of it, and how it will accuse us in our particular judgement. 145. and how in the universal judgement, 196.  
Consolation. See delight spiritual.  
Contrition. What it is, and wherein it consisteth. 108.305.322  
Conversion. That towards God, how perfect it must be. 76.77.  
Death. The properties of it. 126. It is hastened sometimes for our sins. 127. Three things must afflict in it. 131. What passeth therein with the soul. 140. That of the wicked how terrible it is. 147.170. What passeth with the body at death. 154. the remembrance thereof very profitable. 162. The forgetfulness of it dangerous. 167. Of the dreadful death of king Balthasar. 173.  
Delight spiritual. God hath and useth divers ways to communicate spiritual delight in prayer. 55. It is granted to some to wean them from worldly delits. 62.  
Devotion. Wherein it consisteth 11. It is the tongue of the soul, according to S. Bernard. 18. How it is obtained. 53. See Affections.  
Diligence. That in God's service what good it doth against Sloth. 272.  
Distractions. Those of prayer whence they proceed, and the remedies against then. 35 37.38.39.  
Devil. He presseth and streighteneth us at the hour of death. 138. He accuseth in the particular judgement. 141.142.144. And in the universal. 194.  
Doctors. schooledoctors the third fountain of mystical divinity. 8.  
End. The final end of all Christians. 1. The special end of religious folks. 1. Twoe principal ends of mental prayer. 14.17. The end of mental prayer and meditations contained in this work. 52. The last end of man, and how it is to be sought for. 80. The last end of other visible creatures.  
Envy. 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 prayer. 43. That which God will make of the soul at the particular judgement. 146. and in the universal judgement. 191. How we ought to make it every inght of the sins we commit in the daytime 301. How it must be made of same particular vice to root out and amend the same. 397. How it must be done before confession. 320.  
Exercises spiritual. Those of our glorious Father Ignatius how excellent they are. 7.  
Faith. The acts thereof relying upon four pillars 341.  
Fathers. Holy fathers the masters of mystical divinity. 7.  
Fear. That which afflicteth for giving account at the hour of death. 137. Fear of God's punishments. 116. That which will afflict us in the general judgement. 191. It prepareth us to contrition. 323.  
Fire. Divine and heavenly fire, what property it hath. 3.4. That of hell. 224.  
Gluttony. The acts, harms, and remedies thereof. 239. The rewards of mortifying 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 eternity thereof. 214. The continuation and variety of pains therein. 216. The misery of the inhabitants in it, and their discord. 219. The dreadfullnes of its tormentors. 220. The pain of Sense of the damned in hell. 222. The pain of fire that they endure. 224. The pain of their interior senses. 225. Their pain of loss or damnation. 227.  
Humility. It riseth of the knowledge of ourselves. 76. Humiliation the only means to get it. 238.  
Hope. That which we must have going to communion. 342.  
Hymns. What spiritual hymns be. 15  
jesus. The mysteries of his life. 25.  
Ignatius. His book of spiritual exercises of what authority it is. 7.  
Ignorance. Not knowing in what sort to discourse or meditat, & the remedies of it 35. That of death what evils it causeth. 167. It is a proper vice of the understanding. 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 author's intention in this work. 1.4.  
Intention that we must have in prayer. 32.33.  
joy.. How profitable spiritual joy is. 272. See delight.  
judgement. The particular that is made of the soul at the hour of death, with the circumstances of the Assistants, judge, 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. General judgement and the causes thereof. 175. The signs going before it. 177. That fire that shall before it, burn the world. 180. The resurrection and summoning of the dead to judgement. 183. The coming of the judge. 185. The separation of the good from the evil. 188. The publication of consciences to be made at that time. 191. The terrible accusations that shall flow upon this. 194. The sentences in favour of the good, and against the wicked, and the execution of them. 196. Sacramental judgement in confession, and the acts thereof. 320.321. Rash judgement and the evils of it. 294. Self-iudgment and the hurt thereof. 295.  
Kingdom. That of heaven is given wholly to the elect in the day of judgement. 199. The kingdom of this life and of the other, is promised to the poor of spirit. 256. It is justice peace and joy in the holy Ghost. 256.317.  
Knowledge. That of God, Christ, and of ourselves, the end of mental prayer. 52. Experimental knowledge of God wherein it consisteth, and how it is gotten. 57 Knowledge of our own miseries the root of humility, and how we may obtain it. 76.  
Law of God. Ten commandments of God's law, and two ways of understanding them. 274. The means of sinning against them. 275. Maledictions of those that break them. 279. Benedictions of those that keep them. 282. How they must be written in the tables of our hearts. 289. Reason's moving to observe them. 286.  
Lechery. The acts and chasisements thereof. 244.  
Lent. Of the Ashes which we take in the beginning of Lent. 162.  
Liberality. The rewards of it, as it is contrary to Avarice. 255.  
love. Our love towards God hath three estates, of spiritual childhood, growth, and of perfection. 25.  
Luxury. See Lechery.  
Mass. The manner to hear it by communicating spiritually. 304.  
Meditation. The matter of meditation. 23. How it must be made. 34. It causeth the fountain whence it springeth. 75. See Praire.  
Meekness. The acts and rewards of it. 161.  
Mental prayer. See Prayer.  
Mercy. How much Christ will esteem the works thereof at the day of judgement. 200.  
Modesty. The importance thereof and the manner how to keep it. 292.  
Mortification. Wherein it consisteth, and how it resembleth death. 154. It must be by degrees by little and little, and is most necessary to attain to virtue. 229. Mortifications of the senses, what good it bringeth unto us. 291.  
Oaths. Chastisements of those that be ill made. 273. 282.  
pains. Pains of hell. pag. 212. till 230. See Punishment.  
Patience. It is contrary to Anger. 261.  
Penance. The excellencies of Sacramental Penance. 315. The graces & favours that God bestoweth in it. 317.  
Perfection. All men are called by God to perfection. 2.  
Petitions. To whom they must be directed, and from whence they must be taken 11. why they are to be alleged in prayer 13. How we must present them before God 14. How they be made to God. 17. They depend chiefly of the holy Ghost 18.  
poverty. The contrarity that poverty of spirit hath to covetousness 255.  
Prayer. The holy ghost chief master of mental prayer. 6. What mental prayer is, and how the substance thereof consists in four things. 9.10.11 The order of mental prayer according to S. Augustine 14. Two principal ends of mental prayer 14.17. How in it we may have conference with our own soul, with our B. Lady, Angels and other Saint 19 what virtues accompany mental prayer, and the excellency thereof. 21 23. What the matter of mental prayer is. 23. How it is reduced to there orders fit for three estates of those that meditate 24. Entrance in to prayer how it ought to be made. 29. How we may aid our selves with our imaginations, tongue and other faculties for mental prayer. 40. The examination of prayer ended, and the fruits thereof. 43. divers forms of prayer in divers matters accommodated to sundry persons & times. 46. How mental prayer may be used of some without manifoldnes of discourses. 52.53 Forms ordinary & extraordinary of mental prayer, and how diversly God communicateth himself therein.   

Presence.  
The presence of God necessary to be had by us in prayer 20.  
Pride. The acts and punishments of it. 233.235  
Profit. Spiritual profit and advancement, is gotten by doing and suffering. 26.  
Providence. That of God towards such as resign themselves to him. 86.  
Psalms. Interior psalms what they be 15.  
Punishments. Punishment of the Angels that sinned. 89. Of our first parents. 92. Of any mortal sin. 94.116. That which Christ suffered for sins. 96. Punishments of pride. 235. Of gluttony 240. Of luxury. 245. Of avarice. 154. Of Of wrath. 259. Of envy. 295. Of sloth. 270. Of those that break Gods commandments. 279. See pains.  
Purgatory. The terribleness of it, with other circumstances of the souls that be therein. 35●. How godly a thing it is pray for the souls that be there. 358.359.  
Purity. Pureness of heart is the end of the purgative way. 75.  
Purposes. Good purposes and determinations, how they ought to be made by us in the morning & at prayer time. 308.  
Reading. In reading of good books God speaketh unto us. 70. It is the first step of the spiritual ladder. 74.  
Religion. It, with three ways thereof is a spiritual imitation of death. 157.  
Resignation. That which we ought to have in the use of things created. 85,  
Resurrection. The general of all men with many circumstances. 183.  
Reverence. That which is due to God in prayer. 31.  
Satisfaction. Of that which we must make for our sins, and means to stir us up unto it. 326.  
Scripture. Holiescripture the principal fruit of spiritual science. pag. 7.  
Seeing. How God is seen spiritually, and what is seen in him. 57.58.  
Senses. Sins of our corporal exterior senses, and their chastisements. 287. Mortification of them 291. Internal & spiritual senses. 56.  
sin. It is most contrary to ou● last end. 87. The grivousnes of it by divers examples. 88 By the pains that Christ endured for them. 96. By the multitude of them, and for the being against reason. 100 By the baseness of them that committeth them. 104. by the greatness of God against whom they are committed. 108. By the vile motive that induceth to sin. 115. By comparison betwixt the temporal and eternal pains thereof. 116. It is worse than all the evils of pain laid together that are suffered in hell. 123. Of the seven called deadly sins by order. 230. Sins against the commandments of God. 273. Senses and sins of them, and of the tongue. 287. Sins of the understanding. 293. Those of our own selfewill. 296. How much venial sins is to be abhorred for fear of purgatory. 352.  
Sloth. what it is, the acts, and harms and chastisement thereof. 268. The reward of him that mortifieth it. 272.  
Smelling. How we do spiritually smell God. 60.  
Sorrow. Sorrow for sins some riseth of love. 322. Some of fear preparing us to that other sorrow of love. 323.  
Speeches. Colloquies or speeches how they must be made in prayer with God. 11.17. with ourselves, with our B. Lady, Angels, and saints. 19  
Talk. How we may talk with God in mental prayer. 14. Talk with God cause of great good. 21. Talk of God with us what it is, and what it worketh. 22.59. See Speeches.  
T●st. How we do taste God spiritually. 61:  
Tears. Those of love and fear how they are obtained. 322.  
Temperance. See Abstinence.  
temptations. Those that be against prayer, and their remedies. 39  
Thanksgiving. What they are. 16. The acts thereof, and how to be practised after Confession. 328. How every day in the examination of our conscience. 302. How after communion. 345.  
Things. The last things of man moving us effectually to detest sin. 125.  
Tongue. The sins thereof, and the manner how to mortify it. 288.291.  
touching. How we do and may touch God with union of love. 62.  
Vain glory. The acts and hurts thereof. 233.  
Virtues. They are not obtained by consideration only, but by mortification of our vices. 231.  
Vices. See Sins.  
Virginity. See Chastity.  
Union. divers forms and manners of it pertaining to contemplative life. 62.  
Ways. Three ways, Purgative, Illuminative, and Vnitive; accommodated to three states of persons. ●4.  
Will, Self will what acts it hath, the harms and punishments thereof, and means how to mortify it. 295.296.  
Word. That of God, with what spirit to be ruminated. 48.  
Wrath. See Anger.    

Faults escaped in the printing.  
Pag. 52. contended, read contented p. 53. then, them. p. 51. him, her. p. 172. the, thee. p. 194, which, with. p. 195. regaled, recaled. ibid. vould, would. ibid. out, our. p. 196. perfocre, perforce. ibid. accumsemee, accuse me. ibid. the, them. p. 202. whosoevet, whosoever. ibid. mother, mother. ibid. haut, have. p. 203. perversc, perverse. p. 204. thee, the. p. 206. haut, have. 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. see, so. p. 215. delivee, deliver. p. 220. us, as. ibid. man, many. p. 122. which the damned, which the exterior senses of the damned. p. 224. one, and p. 225. and, and p. 227. from all, from all this. p. 234. these, there. p. 235. shall, shalt. p. 296. purity, purify. 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 find any other which I have omitted, I pray thee of thy courtesy to correct them.   

MEDITATIONS UPON THE MYSTERIES OF OUR HOLY FAITH WITH the practice of mental prayer touching the same, 〈…〉  
Composed in Spanish by the R. F. LVYS DE LA PVENTE of the Society of JESUS, native of Valladolid.  
AND Translated into English by F. RICH. GIBBONS of the same Society.  
THE SECOND PART. The contents of this work are to be seen in the page following.   ornament with sun 
SIT NOMEN DOMINIBENEDICTUM  
IHS  
Printed with privilege M.DC.X   

THE CONTENTS OF THIS WORK.  
These Meditations go divided into six parts, which be correspondent to the three ways, PURGATIVE, ILLUMINATIVE, & unitive: the first two parts for Principiants in Virtue: the other two for those that Go● for●●●●d: and the two last for 〈…〉 And all six do help for Preachers, and Masters of perfection.  
The first part, of Sins, and Last things of man, with Means of prayer to purify the heart from vices.  
The second part, of the Mysteries of the Incarnation, and Childhood of JESUS Christ our Lord, until his Baptism.  
The third part; of the Principal mysteries of his life, divinity, and Miracles, unto the end 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 coming of the holy Ghost, & publishing of the Gospel.  
The sixth part, of the Mysteries of the divinity,  
Trinity, & Perfections of God, & of the Benefits,  
natural & supernatural that proceed from him.  
according to the order of the history there go inserted also meditations of all the Life of our LADY, and of some Saints, of whom the Gospel, and the book of the Acts of the Apostles make mention; of which, and of those that be upon the Gospels of the Sundays, & holy days throughout the year, there be Tables in the end of the whole work.   

TO THE RIGHT WORSHIPFUL, VIRTUOUS, AND DEVOUTE LADY THE LADY LVYSA DE CARVAIAL.  
THIS child borne in Spain your native soil, fertile of such worthy wights & Virtuous Imps, being clod in English attire, though not in Courtlike fashion, as too too delicate for his grave education & religious pretence; but in ordinary suit, yet well beseeming his intention, & in no point disagreeing from his parentage; hath been so bold, encouraged by me his foster-father, as to present himself, Right Virtuous Madam, to your worshipful service: not doubting but that at your devout hands he shall receive such entertainment, as the place from whence he had his beginning, his parents & Allies so addicted to yourself & your noble family, and his own merits do worthily deserve. To all which if I should add my commendation of him, or my diligence, such as it is and yourself may easily perceive, in setting him forwards, & directing him to your presence, although it may seem to many, as to myself it doth, that it were in a manner to cast water into the sea; yet considering that to so kind & noble a heart, as yours is, and so given to piety and devotion, my good will to pleasure, and serve you in this sort, cannot be but acceptable: I do in the best wise that I am able, commend unto your worshipful custody and protection this gracious infant, to be cherished of you, as he is worthy. And so desiring Madam to be remembered in your best devotions, I wish you all hearty contentment in him that is our true contentment.  
Yours Madam in Christ JESUS to command RICH. GIBBONS.   

THE SECOND PART OF MEDITATIONS APPERtaining to the Illuminative way, upon the Mysteries, of the Incarnation, and Childhood of our Lord and Saviour Christ JESUS until his Baptism.  
With these are inserted Meditations of the life of our blessed LADY until the same time.  

THE INTRODUCTION.  
Of the perfect Imitation of our Saviour Christ which is the end of these Meditations.  
THE Meditations pertaining to the Illuminative way, whereof in this second part we begin to entreat, have for their subject the Mysteries of the life of our Saviour Christ, from the time of his Incarnation until his Death upon the Cross. The which (as it appeareth by what hath been said in the Introduction of this book, in the fourth Paragraphe) are divided into three parts: Some of his Incarnation, and Childhood: Othersome of his Preaching: and Others of his Passion, and Death: after the which ensueth the Glorified life, which pertaineth to the Vnitive way, albeit unto this also are much accordant the mysteries of the Passion, wherein our Saviour Christ discovered the fineness of his love, as hereafter shall be declared. All these mysteries the divine wisdom ordained, to the end that with a pleasing variety they might be the spiritual sustentation of those souls that travail to perfection, into the which souls this sovereign King entereth in the wine-cellar of his precious wines. 
Cant. 2.4.  And from these mysteries, as from celestial vessels, he draweth the fervorous wine of Love, and of other most ardent affections, wherewith he cheereth, sustaineth, and maketh them drunken: ordering Charity in them with that order, wherewith our Lord himself exercised his acts: unto the which he inviteth, and exhort●h us, saying: I came into my garden, 
Cant. 5.1.  I reaped my myrrh with mine aromatical spices, I eat my honycombe with my honey, I drank my wine with my milk: eat o friends, and drink, and be inebriated my beloved. Which is to say: By my Incarnation I came into the Garden of my Church, and in entering into the world, I cut the Myrrh of many bitternesses, and mortifications, that I suffered in my Infancy, with the Aromatical spices of most odoriferous virtues. I preached my doctrine, and practised it with as much pleasure, as he that eateth the honeycomb with his honey. I became so drunken with the wine of my love, that I remained naked, and dead upon a Cross, being as much pleased with drinking the chalice of my Passion, as he is that drinketh wine with his milk. Therefore, o my friends, & my beloved, prepare the garden of your souls: for in them I desire to work other three like effects, you yourselves also working them through my grace, to imitate my life. First of all, Cut Myrrh, and the Aromatical Spices of Virtues, that may mortify your Passions, and preserve you from the Corruption of your Sins, imitating herein my Purity. Then eat my honeycomb with his honey, meditating upon the excellent Doctrine that I preached, figured by the Wax of the honeycomb, that giveth light: But you are not to eat it alone, but with the imitation of the Heroical Virtues included therein, figured by the honey, that nourisheth with it sweetness. And finally drink, and be drunk with the Wine of my perfect Love, mingled with the milk that I will give you of my divine Consolations, with the which you shall so easily renounce the Affections of all earthly things, that you shall, if need be, remain naked upon another Cross, to imitate my nakedness, and to love me, as I loved you.  
These are the three principal Exercices of charity well ordered in her three Estates, of Beginning, Augmentation, and Perfection. And these same in that form, and degree prescribed, are the principal ends, whereunto are ordained the Meditations of the Childhood, Preaching, and Passion of our Saviour Christ, whereof the three parts that follow do entreat. Among the which, those of this second part, which are of his Childhood, have this Excellency, that they move us to love him with more tenderness, and to imitate him with more sweetness; for that, as in making himself a Child for us he accommodated himself (as the Prophet Isa●as saith) to eat the 
Isai. 7.15.  food proper to Children, which is milk, and Honey: so also to those that meditate the mysteries of his Infancy, specially to Principian●s, he useth to give more abundantly the milk, and Honey of divine consolations, to wean them from terrene, and to animate them to the imitation of his Heroical Virtues.  
To attain to these ends, we are to procure, by the means of these Meditations, to know Christ JESUS our Lord, true God, and man, with so certain, proper, entire, and perfect a knowledge, that it may arrive to understand, and penetrate the infinite dignity of his Person, and the inestimable riches, & treasures of his grace, with great esteem, and valuation thereof. For in this knowledge (as is testified by our Saviour himself) consisteth Life everlasting: 
joan. 17.3. Psal 38 4.  and from it, as from seed, proceed the means to obtain it: and with the breath thereof is enkindled in meditation the fire of charity, which inflameth us in his Love, 
Sermone de perfecta forma hominis Christiani.  from which springeth fortitude of heart to imitate his Life, with so great perfection, that (according to that of S. Gregory Nyssenus) a Christian may be called alter Christus, Another Christ in Humility, Patience, and all the other Virtues; as we say of a Wiseman, that he is another Solomon.  
The manner of meditating upon these Mysteries, 
Ex Patre Ignatio in primo exerci●io secundae, & tertiae hebdomadae.  to effectuate what we pretend, must be to carry our eyes fixed upon four things, and to ponder them with attention. The first is, to behold the Persons that are interposed in the mystery with the excellencies, and interior affections that are in them. The Second is, to consider the Words they speak, and the end wherefore, and the manner wherewith they speak them. The third is to behold their Works, and the virtues resplendent in those Works. The fourth is, to consider what things they suffer with all their Circumstances, pondering the ends thereof, and motives thereunto. Out of all these four things, I am always to draw some profit to myself, animating myself to imitate what may be imitated, 
In the introduction §. 1. and 2.  with those other Affections, and Colloquyes that we spoke of in the beginning of this Book. All this is to be done in every Point that the meditation shall have, following the Order of the History, as in the Progress thereof shall be seen. And for that among the Persons that are touched in many of these mysteries, (especially in those of this second part) the most principal is our blessed LADY the VIRGIN, we must most principally attend to draw out of these meditations the knowledge, and Love of her, and the imitation of her Heroical Virtues, ascending from the imitation of the mother, to the imitation of her Son, 
1. Cor. 11.1.  seeing she may say unto us much better than Saint Paul. Be ye followers of me, as I also of Christ.  
To dispose us the better to the pretence, and estimation of the end that hath been spoken of, the meditation following of Vocation to imitate our Lord JESUS Christ, will help very much, as a foundation of these meditations, imagining him in the likeness of a most excellent King, elected by God, 
Ex Patre Ignatio in principio secundae hebdomadae.  that should raise up men to make war upon his enemies, inviting his vassals to follow him, and promising them, that if they accompany him in the fight, they shall enjoy with him the spoils of the victory.   

The fundamental Meditation, of the infinite Excellency of the celestial King, Christ JESUS our Lord, and of the Vocation that he maketh, inviting all men to follow him.  

The first Point.  
FIrst, 
The excellencies of our Saviour Christ as he is a King. Psal. 2.6.  I am to consider that our Lord Christ is a most excellent king, elected by the eternal Father to rule, and govern men, commanding all to obey him as their proper king, and lawful Lord; according to that which he himself said by the Prophet David: I am appointed king by him over Zion his holy hill, preaching his precept.  
Upon this truth, I am to ponder first, the infinite Charity of the eternal Father in the election of this sovereign king; for that being resolved to give men a king, he made choice of the best that he could give us: who on the one side should be true man as concerning our nature, that he might be before us with his example, and entreat us with Meekness, and Compassion: and on the other side should be true God, and his only begotten son, that by his infinite power he might remedy, 
Sermon 1. de Nativitate.  and aid us. For (as Saint Leo the Pope saith) If he had been man only, he could not have remedied us: and if he had been God only, he could not have given us Example.  
From hence I will ascend to consider the excellencies of this king, in whom concur all the Qualities, that may be in a most perfect king; as is manifest by those, 
Psalm. 44 3. etc. jere. 23. 5● Zachar. 9.9.  that are attributed unto him by the Prophets. But principally I will ponder his infinite Wisdom, whereby he knoweth our necessities, and miseries: his Omnipotency, to remedy them; his Mercy, in being compassionate of them; his Bounty, and charity, in desiring to remedy them; his Providence, in being careful for our Good; his Meekness, and Affabillitye, in entreating us as brethren: his liberality, and Magnificence, in sharing among us his riches, and giving us all that he hath, even unto his very body, and blood; his justice, and Prudence in Government, directing us with great Integrity, and Uprightness; and finally his Eternity with perpetual Constancy in his celestial Empire, which shall never have an end.  
And to make me more entirely affectionate herein, I will make a comparison between earthly kings, and this heavenly king: 
Isai. 10.13.  for they impose tributes, and taxations upon their vassals, and exact them with rigour; this quitteth all those, and lovingly payeth their debts: they impoverish their vassals to enrich themselves; this impoverisheth himself to enrich them with his poverty: 
2. ad Cor. 8.9.  they err oftentimes in their government through ignorance, passion, or malice: this never erreth, because he is infinitely Wise, Just, & Good. 
Math. 11.23.4. & 29.  They impose very heavy Laws upon their subjects, & yet excuse themselves to fulfil them: this imposeth Laws very sweet, and by his own example animateth men to fulfil them. Finally, those are temporal kings, that end with Death, 
Dani. 2.32.  & their Empires be they of gold, or silver, of brass, or of iron shall perish because they are founded upon feet of Clay: but this king is eternal, and his kingdom shall never have end, because it is founded upon God.  
From these three considerations, and from every one of them, I am to extract several affections of Praise, joy, and Thanksgiving, with great Resolutions, and Offers to do much in the service of this Sovereign king: sometimes to this purpose I will speak to the eternal Father: other sometimes to this royal king his Son; and other sometimes to myself, exhorting myself here unto in this manner. 
Colloquy.  O my Soul, praise, and glorify the celestial Father, for having given thee a King so potent, so wise and so holy: Rejoice at the good fortune that hath befallen thee, to have so loving a king, of whom thou mayest obtain favour, and interior friendship. If men make so much account to be the minions of earthly kings, how much more oughtest thou to account thyself, for being the minion, and favourite of the king of Heaven! O Sovereign king, I rejoice at those so infinite Greatenesses that thou hast, for the which I beseech thee to take me under thy Protection: 
Psal. 22.1  for seeing thou art he that dost govern me, I am sure te want nothing.   

The Second Point.  
SEcondly, I am to consider the speech that this Sovereign king maketh to all his Vassals, 
Psal. 2.6.  persuading them to accomplish the precept of his Father, saying unto them: My most Just Will is, 
1 joa. 3.8. In hoc apparuit filius Dei. ut dissoluat opera diaboli. joan. 12.26.  to make War upon mine Enemies, the Devil, the World, and the Flesh, and upon all Vices, and Sins, and triumphing over them, to enter into the kingdom of my Father: Therefore whosoever will follow me in this enterprise, let him live like me, and he shall reign like me: let him imitate me in the fight, and doubtless he shall have part in the Victory. And this is founded upon that which the same our lord said by S. john: If any man minister unto me, let him follow me: & where I am, there also shall my minister be. which is to say: Whosoever offereth himself to my service, must live as I live, and so shall he enjoy the eternal reward that I enjoy.  
Upon this Vocation I will discourse, pondering the sweetness, and efficacy thereof, and the great reasons that are used to move me to hear, and to follow this lord. First, for that he that calleth me, is a king of so great majesty, so great a Benefactor, and so frank a Giver, that for a thousand respects I am obliged to his service. Secondly, for that the enterprise is Just, and much more to my profit then to his, seeing it is ordained to destroy my Enemies, from whom I receive so great damages. Thirdly, because he goeth fight before me, and descended From Heaven to give me an example hereof: and is it much that a mean Soldier should do that, which his Captain, 
judic. 7.17. & 9.49.  and his king doth? when as Gedoon, and Abimelech, but in saying to their Soldiers, Do what you shall see us do, were Instantly obeyed? Fourthly, for the assurance that he promiseth us of the Victory, and the great reward that he will give us, if we conquer. Fiftly, for the great Glory, and Honour that will ensue hereof, as well to him, as to his Father, and to all his Vassals. O eternal king, 
Colloquy. Osea 11.4.  I give thee thanks for the sweetness where with thou callest us, attracting us to thy service with Adam's cords, woven with so effectual reasons. O that all men by thy divine Light might understand them, that all with ardent Charity might follow thee!   

The third Point.  
THirdly, I will consider the diverse kinds of men that are in the world, to whose notice this Vocation arriveth. The first is, of those that make themselves deaf to this Calling, who being deluded with the goods of this Life, will not follow this king; pondering the Ingratitude, and disloyalty of these wretches, compassionating their Deafness, and condoling that the number of them should be great, for (as S. 
Serm. 21. in Cant.  Bernard saith) All Christians desire to arrive where Christ is, and yet few will follow after Christ: All would have the reward of those that follow him, but there are not many that will endure the travel to follow him: who in chastisement of their disobedience, 
Luc. 14.18.  (like those that were called to the banquet, and excused themselves) shall never attain to enjoy his sweet Society: to whom our Lord swore that they should never more taste of his supper: using likewise unto them that speech of the divine Wisdom: 
Prou. 1.24  Because I called you, and you heard me not, I will laugh at your perdition, chastizing your Rebellion with Death everlasting.  
The second kind is, of those which are willing to follow this king, and to accompany him in this warfare, marry yet not to near, contenting themselves to keep his Commandments, desiring to remain with their Riches, and Dignities, and to enjoy the lawful Pleasures of matrimony, because they have not a mind to arrive to greater perfection: like that young man that from his infancy had kept the Commandments of God, 
Matt. 19.21.  and when Christ said unto him, That if he would be perfect, he should sell all that he had, and give it to the poor, and come follow him, he went away sad, and would not do it, contenting himself with doing what he was wont to do. These, albeit they do what is sufficient for their Salvation: yet as their imitation cometh short, so also their reward shallbe short. For it is a kind of Shortness for a Soldier not to imitate his Captain in all that he can, to his uttermost power, when as his Captain doth for him more, than he is obliged unto.  
The third kind is, of those who with a generous mind offer themselves to follow this king in all, and through all, observing not only his Precepts, but also his Counsels, as he himself observed them; living in poverty, Chastity, and Obedience, renouncing Riches, and the lawful Pleasures of matrimony, yea and their own Liberty, perfectly to imitate their Lord. And these are Religious men, who as they imitate Christ with more perfection, so also they shall receive of him a more copious reward, one in this Life, which is the hundred fold; 
Matt. 19.29.  and the other afterward in Life everlasting. Unto this manner of Life it were reason that we should all of us offer ourselves, not so much for the temporal, and eternal interest that ensueth thereof, as for the infinite obligation that we have to love, and serve this great king. And Because (as the Wiseman saith) It is great Glory to follow our lord with Perfection. 
Eccl. 23.38 Matth. 5.48. Luc. 6.46  And the nearer we follow him, the greater shallbe our glory, labouring to be perfect, as our heavenly Father is perfect: and as is the king, and master, that for our example he hath given us. From hence it is, that those, who by a special Vocation have not been called to this kind of Life, are to make demonstration of the good will they have to serve this Sovereign king, saying unto him with the royal Prophet David: 
Psal. 107.2.  My heart is prepared, o God, my heart is prepared: behold me here ready to fulfil thy precepts, and likewise prepared to observe thy Counsels: I offer myself for thy Love to follow thee in poverty, and Chastity, abandoning my Liberty, and all whatsoever I have for thy Glory, if thou wilt but deign to call me to such a kind of Life.  
To these three kinds of Persons may be added a fourth, which is of those that are called by this celestial king, not only to imitate him in poverty, Chastity, and Obedience: but also to be his instruments to call others, and by his favour to fight, not only against their own Enemies, but also against the Enemves of their neighbours, aiding them to their Salvation, and inviting them (as Wisdom sayeth) to mount up to the Fortress, 
Prou. 9.3.  and to the Walls of the City: that is, to the highest of Christian Perfection. In this kind enter those Religious, whose end is, in imitation of the Apostles, to attend not only to their own Salvation, and Perfection, but also to that of others: and such is the end of our Society of JESUS, for we that are the Religious thereof, profisse to be the Companions of JESUS in this enterprise▪ and those which in this manner are called, aught to be exceedingly contented with their Vocation, considering the highness thereof, and to give many thanks to him that called them, offering themselves with great Courage to undertake whatsoever Travails, and Peregrinations, whither among Christians, or Infidels, even unto the shedding of their blood, if need be, for the Glory of God, and for the Salvation of their Souls, using those words of the Prophet Isaias: 
Isa. 6.8.  Behold me here, o Lord, send me whither thou wilt, and how thou wilt, for I am ready to do whatsoever thou commandest me.   

The Conclusion of what hath been said.  
By what hath been said in this meditation, I Infer with what spirit we are to enter into the Meditations ensuing: every one endeavouring to imitate Christ our Lord most perfectly, conformable to the Estate that he hath chosen. If he be a Religious man, following his proper Institution with Perfection. If he hold an Estate of continency, or priesthood, full filling all his obligations with integrity. And if he be a married man, dispoiling his heart of disordinate Affections to the things that he possesseth, according to the rule of the Apostle which sayeth: 
1 Cor. 7.29.  Those, which have wives, let them be as if they had none: those, which buy, and possess, as if they possessed not: and those which use this World as if they used if not, doing all things in such sort, that for them they neither lose Christ, nor grow cold in his love, and service.  
But those which have not yet taken an Estate, and desire to make choice of that which is most convenient for their Salvation, and Perfection, their end must be, to regard what our Lord Christ doth Inspire them, to imitate him in that degree of Perfection, where unto they shall find they are moved: wherein they shall be aided by the 6.7. and 8. meditation of the third part.    

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 Mankind, lost by the Sin of Adam.  
IN the Entrance of this meditation, and of those ensuing which treat of this mystery, it shall not be amiss to imagine God our Lonrd Three, and One, seated in a Throne of infinite Majestye, 
Apoc. 4.3.  environed (as S. john saw him) with the bow of Heaven, the Symbol of his infinite Mercy, with the three Colours of his infinite Goodness, Wisdom, and Omnipotency, wherewith he governeth all things, and hath both Will, Knowledge, and Abillitye to remedy our miseries. Then will I imagine all mankind, and myself among them, through the sin of Adam, 
Luc. 10.30  prostrate upon the Earth, despoiled, wounded, and half dead, as was that poor man who in the way of jericho fell among thieves. And the three Persons of the Deity beholding them, taking compassion on them, and entering into Counsel what means they should take for their Remedy.  
With this holy representation, prostrate in Spirit before this Throne, and adoring the most blessed trinity, I will humbly beseech him to illuminate me with his divine Light, that I may know to depth of the Counsel that he took for our remedy, in such sort as may profit me. And the lovely view of his celestial Bow, shall encourage me to approach (as S. 
Heb. 4.16  Paul saith) with great Confidence to the Throne of his Grace, hoping to obtain mercy, and aid in time convenient, as is this time of Prayer.  

The first Point.  
THe first Point, 
Ex D. Th. 3. p. q. 1. art. 1. & 2 & q. 4. art. 1.  and the Foundation of those that follow, shallbe, to consider the Decree that God our Lord made in his Eternity, for the Remedy of mankind, that was lost by the Sin of Adam, pondering the causes that moved him thereunto; some in the behalf of his infinite Mercy, and others in the behalf of our own Misery, and of the lamentable means whereby we incurred it.  
First, 
Heb. 1.16 Non Angelos apprehendit, sed semen Abrahae.  I will consider that our Lord having created two sorts of Creatures to his own image, and likeness to serve, and to praise him; to wit, Angels, and Men; Angels in the Empyrean heaven, and men in the terrestrial Paradise: and having seen that a great part of the Angels sinned, and so likewise the men: he determined to demonstrate the terribleness of his rigorous justice by chastizing the Angels, 
1. Petr. 2.4.  bending against them the rigorous Bow of his Indignation, and throwing them immediately From Heaven into Hell, not giving them any time of Repentance. But to men, though they deserved the same punishment, he was desirous to show the Riches of his infinite mercy, determining to remedy them, and to draw them out of those miseries, into which they had fallen, by giving them means to obtain pardon of their sin. For in nothing is the mercy of God so resplendent, 
Sap. 11.10. & 12.1.  as in pardoning Sins, and taking Compassion on his very Enemies: neither were it reason that mercy should omit to show itself in a thing, that so greatly doth magnify it. And thus did he with men, according to that of S. Paul; 
Ad Tit. 3.3.  The benignity, and Kindness toward man of our Saviour God h●th appeared, in that he hath saved us, not by the works of justice which we did, but according to his infinite mercy. For the which every one of us ought to give infinite thanks to this our Lord, considering that we being creatures so vile, that we deserved to be unprotected by his justice; Yet he took us under the protection of his mercy, rejecting the Angels that were much more noble than we. 
Colloquy.  O eternal God true Father of mercy, wherewith shall we repay thee so sovereign a benefit as this, that without any merit of ours, thou givest us a remedy to obtain pardon of our Sins? may the Angels that remain in Heaven laud thee for this favour: may the men that live upon the Earth, acknowledge it, and make use of it: and may my soul melt itself in thy Love, singing the multitude, and Greatness of thy mercy, by the which I beseech thee to pardon my Sins, aiding me, that I may never more return unto them. This Consideration I am to apply to myself, pondering, that allbeeit God our Lord through his mercy hath made a Decree to pardon Sinners, and effectually pardoneth those that submit themselves: yet to the Rebellious Bee useth his rigorous justice, condemning them, as he did the Devils. And therefore I am to endeavour not to resist God's mercy, least I fall into the hands of his justice.  
Then will I ponder the causes that in some sort moved the Divine Mercy, to have Compassion on our misery: One was, for that Adam by his Sin, not only endamaged himself, 
Rom. 5.12  but also all that descended of him; who were to be borne Sinners, condemned to Death, and to perpetual Prison, incurring these damages, not by their own personal Will, but by that which they had in their first Parent. But whereas God was so merciful, that his clemency could not permit, that his whole work, for one man's Transgression, should perish without remedy: and that all this visible world, that was created for man, should be frustrate of his end, serving the sinner, he therefore resolved to find out the Remedy. From whence I will collect two motives to repose my Confidence in Gods mereye, alleging them as David did, for respects, wherefore he should remedy my misery. 
Psal. 50.7  The one, because I was conceived in Sin; from whence originally spring all my miseries: The other, for that I am, the work of his hands, for the which I am, neither to be contemned, nor abhorred; seeing he abhorreth nothing that he made. O most merciful Father, 
Sapient. 11.25. Psal. 102.14.  seeing thou knowest the mass, wheref we thy Children were form, which issued good from thee, and by Adam was made evil, have Compassion on us, remedying the Hurt done by Adam, to reform the Good done by thee. My hands have defaced in me the work of thy Hands: les thine by thy abundant grace, repair what mine did through my great sin.  
Another cause was, 
Sapient. 2.24.  for that man sinned being tempted, and seduced by the Devil, partly for the envy that he had of his good: partly for his rage against God, desiring to revenge himself of the Creator in the Creature, who by him was so favoured, and in whom his divine image was stamped: whereupon God himself moved to Compassion, would take to himself the cause of man, with a determination to remedy him, because his Enemy should not remain for ever victorious. And therefore he said unto him, 
Genes. 3.15.  when Adam had sinned: I will put enmityes between thee, and the Woman, and thy seed, and the seed of her: and they shall break thy Head, vanquishing him that vanquished them, and triumphing over him that triumphed over them. Whereby he also putteth me in hope, that he will have Compassion on me, and take my cause for his own, seeing the Devil now persecuteth me with the like Envy, 
Psalm. 73.22.  and Rage: and so I may say unto him with David: Arise, o Lord, judge thine own cause, aiding me with thy Grace to break the head of the Serpent, who always persecuteth me, because he abhorreth thee.   

The Second Point.  
SEcondly, I am to consider the admirable Decree, made by the most sacred trinity, that the second Person, who is the Son of God, should be made man to redeem mankind, lost by the Sin of Adam; pondering the causes that moved him thereunto, some in regard of our own great necessity, & misery: and others in regard of his infinite Bounty, and Mercy.  
First, I will consider, how the most holy trinity, s●eing in his Eternity many means that he had to remedy men, either by pardoning them by hos sole, and pure mercy: or by creating another new man to satisfy for them: or by imposing this charge on the Seraphines': he would not make choice of a mean that was more easy, nor less perfect; nor would he impose the charge of this work upon another, but chose the best means that was possible, plotting that the Son of God should become man, for the remedy of man: In such wise, that he could not give us a better Remedier, 
Ad Rom. 5.20.  nor a more powerful Remedy, nor a more copious Redemption, willing that where Sin abounded, there Grace should more infinitely abound.  
To ponder this verity the more, I will consider what the first man did against God, and what God doth for man; comparing the Thoughts, and Devises of the one, with those of the other. Adam plotted with Pride to rebel against God himself, desiring to usurp his divinity, and Wisdom; and to have Signorye over all things: whereby he deserved that God should abhor, and humble him, and should annihilate his perverted nature. But God of his infinite Goodness, was not only willing to pardon this injury, but to that end chose a means of the greatest Honour, and profit, for man, and of the greatest humiliation, and Travail for God: for that the Divine word being of infinite Greatness, and Majestye, sticked not (as S. 
Psa. 137.5  Paul saith) upon exinaniting, and humbling himself, to take the form of a Servant, and to Invest himself with the mortal, and passable nature of his very Enemy, joining it to himself in unity of Person, to draw him out of that great misery, whereinto he was fallen through Sin, and to exalt him to that high Honour, and Happiness, that he might lay hold upon by his Grace. 
Phil. 2.6. Ser. 9 de Nativit.  For (as S. Augustine saith) God made himself man to make man God: that by the Virtue of God made man, men might be Gods by Participation.  
Finally, considering this sovereign Decree, I will with great Astonishment admire the infinite Bounty, and Mercy of God, which sometimes with Moses I will magnify, saying: Dominatour Lord God merciful and clement, 
Exo. 34.6  patiented, and of much compassion, and True, which keepest mercy unto thousands of generations, which takest away iniquity, and wicked facts, and Sins; and without whom no man of himself is Innocent before thee. Othertimes with the Seraphines', covering with my wings the face, and feet of God, and adoring this conjunction of his divinity, and Humanity, I will cry out, saying: Holy, 
Isa. 6.3.  Holy, Holy is the Lord God of Hosts all the Earth is full of his Glory through the Greatness of his mercy. And othersometimes, I will give thanks to this our Lord for this so glorious a benefit, saying unto him.  
O Eternal God, 
Colloquy.  I most humbly thank thee for this sovereign Plot which thou inventedst for my remedy, taking upon thee my baseness, to communicate unto me thy Greatness: Grant that I may humble myself to serve thee, as thou didst humble thyself to remedy me; and that I may do all that I can for thy service, seeing thou didst all that thou couldst for my Remedy. O my Soul, do for thy God all that thou canst, for all is but little, 
Ex D. Leo serm. 1. de Nativit.  considering how much thou doest owe him. Learn to esteem God, as he esteemeth thee: and seeing he hath exalted thee to such a Greatness, do not thou any thing that may be unbeseeming it.   

The third Point.  
THirdly, I am to consider, how in this work of the Incarnation, our Lord God pretended withal to discover unto us the infinite Excellency of all his Perfections, and Virtues, employing them with the greatest perfection that was possible, and to our greatest commodity. This may be pondered discoursing briefly of the most principal.  
First, he showed his infinite Bounty in communicating himself with the greatest communication that might be, giving his personal being to a human nature, and in this manner joined in kindred with the whole Lineage of man. He showed his charity in uniting to himself this nature with so strict an union, that one, and the same might be man, and God, to the end that all men might be, one, and the same thing with God, by the union of Love, giving them freely, and liberally the thing that he most loved, 
Ad Rom. 8.32.  and esteemed, and with it all other things whatsoever. He showed his infinite Mercy, brothering it marvelously with justice: 
Psal. 84.11.  for there could not be a greater mercy than for God to come personally to remedy our miseries, and to make himself capable of sorrow, that he might be truly compassionate of them. Nether could there be greater justice, then for God himself made man, to pay our proper debt, suffering therefore the pain of death that our sins had deserved: neither could there be greater Brotherhood, then to apply to us men by mercy, that reward which God man merited by justice: giving me an assurance to obtain all things that are convenient for me, seeing this our Lord gained them all by justice, and applieth unto me his merits by infinite mercy. 
Ex D. Damaso lib. 3. de Fide orthodoxa a principio.  He also showed his immense Wisdom, in inventing a means how to conjoin things so distant, as are God, and Man; Eternal, and Temporal: Impassable, and Passable: and in plotting how to unloose the most difficult knot of our Sins, the Divine mercy pardoning them, without prejudice of his justice. He showed his Omnipotency, in doing for man all that possibly he might to honour, and to enrich him: for among all the divine works there is none greater, then for God to make himself man. Finally, he demonstrated his Sanctitye, and all his Virtues, imprinting them in God made man, that he might be a visible pattern of them all, animating us by his Example to imitate them, and aiding us by his Grace to procure them, which not doing, no man can be excused. For if God love his neighbours, who should not love them? If God do good to his enemies, who should do evil to his? If God humble himself, who should be proud? If God suffer, and endure, who should be impatient, and ill suffering? And if God obey, why should not man be obedient?  
These seven Divine Perfections resplendent in this work, are to move me to praise God seven times a day, yea, seven thousand, if I may, desiring to love and to serve him, with the greatest perfection that may be possible. For if before God made himself man, he required that we should love him with all our Heart & Soul, Spirit, & Forces: 
D●ut. 6.5  with how much greater reason may he now require of me this degree of Love, and fervour in his Service? 
D. Greg. homil. 36. in evang.  And seeing works are the proof of Love, I am in them to demonstrate this my Love, endeavouring to imitate those most excellent Perfections, that he discovered in this work: to wit: his Bounty, charity, liberality, Mercy, and the rest which are imitable, and especially those Virtues, that this God Incarnate exercised in the world for our Example.  
O most blessed trinity, 
Colloquy.  what thanks shall I give thee for having discovered in this work, those infinite Greatenesses, that thou heldst closed in thy breast? What shall I give thee, that shall not be all to little for so sovereign a gift? How shall I love, and serve thee therefore? Behold me here wholly dedicated to thy Service, with a Desire to love thee, as thou lovedst me: and to imitate those Virtues, that thou discoveredst unto me. And seeing thou hast given me that which is more, give me also that which is less, granting me that I may love thee, for the infinite gift that thou gavest me. Amen.    

The Second Meditation. Of GOD'S infinite charity resplendent in this Mystery of the Incarnation, and of the great Benefits that we receive thereby.  
ALlbeeit, all the Divine Perfections are (as hath been said) resplendent in the Decree of the Incarnation: yet above them all, charity most flourisheth, of which this meditation shallbe: (leaving the others to the sixth part.) And it shallbe founded upon that which our Saviour Christ said to Nicodemus: 
joan. 3.16 1 joan. 4. ●.  So God loved the World, that he gave his only-begotten Son; that every one which believeth in him, perish not, but may have Life everlasting. In which words our Saviour deciphered three most principal things of this Sovereign mystery; to wit: The principal Fountain from whence it proceeded: The Greatness thereof: The Ends, and Admirable effects thereof.  

The first Point.  
FIrst, 
Sic Deus dilexit mundum.  I am to consider the infinite Greatness of the Person that loved us, and did us this sovereign benefit, and the infinite Baseness of him that is loved, and to whom this favour is done, comparing the one with the other. First, I will ponder, how the Original of this sovereign benefit was the infinite charity, and Love of God; who as touching his own Profit, and Blessedness, had no need to love any body but himself: for with only beholding, and loving himself, he is infinitely blessed. Yet for all this, of mere Grace he would love the Creatures, and do good to them; only because he is Good, and to demonstrate in them the Riches of his Bounty: according to that of the Apostle: God which is rich in mercy, 
Ephes. 2.4  for his exceeding charity loved us: that is to say: He loved us, not because he had need of us, nor because we of right did merit it: but only for that his Mercy was compassionate of our misery: and his charity would needs break forth from him to love others.  
Secondly I will ponder, how Gods infinite charity passed yet farther, in desiring so to love the World, he being who he is. I call the World the multitude of sinful men, that sinned in Adam, contracting from him the foul spot of Original sin, and afterward through their own Will fell into most grievous, and actual Sins, by the which they made themselves most unworthy to be loved, & deserved to be very much abhorred. In so much that God not only loved men when they were not, and so consequently were neither Friends, nor Enemies: but he loved them also when they were Enemies, Rebels, and Unthankful for other innumerable Benefits that he had done them, to discover herein the infinite Treasures of his Mercy, and charity.  
Thirdly, I will make comparison between that which God doth in Heaven, and that which men do upon Earth: pondering how God loveth the World, that abhorreth him; and how the World abhorreth God, that loveth it. The World employeth itself in offending God: and God desireth to employ himself in benefiting the World: admiring therefore with myself at the abominable Wickedness of the World, and at the infinite Bounty, and charity of God.  
O God of infinite majesty, 
Colloquy.  why daignest thou to love a World of infinite Baseness! Thou knowing what the World is, why dost thou not abhor it? why dost thou not sink, and anthilate it? Blessed be thy immense charity, in whose bosom is contained the Love of so ungrateful a Creature. Domonstrate it, o Lord, towards me, in making me to love thee, as thou lovest me, and to serve thee, as thou dost merit.  
These three things I am to apply to myself, putting myself in the place of the world, who ungratefully, and forgetfully have abhorred, and offended God: and yet for all this, God hath not omitted to love me, desiring to do me good, that I might heartily love him.   

The Second Point.  
SEcondly, 
 Filium suumunigenitum daret.  I am to consider the infinite Greatness of the Gift, that God gave to the World, which was his only begotten Son. Wherein I am first to ponder, that the Love of God is not a Love of Words only, and fair compliment, but a Love of Deed, and of Action, doing good to those whom he loveth: and the more he loveth, the greater Benefits he bestoweth upon the beloved. From hence it is, that to demonstrate the infinite Greatness of his Love, he gave us the most precious thing that he could give us, which was his only begotten Son, of equal dignity with his Father, and one, and the same God with him, willing that he should become man like us, 
Coloss. 2.9  that within one man might dwell the fullness of God, of the which all might participate. And for this cause Christ our Saviour desiring to endear the greatness of the divine Love, said: So God loved the woe ide, 
joan. 3.16  that he gave his only-begotten Son: as whoshould say: He could not love it more than to give his Son; and that not any Son; but his natural, sole, and only begotten Son. And in steed of this word, He loved: he might have put some other like Words, saying: So God esteemed the World; so he honoured it: so he glorified, and exalted it: so he enriched, and protected it, that he gave his only-begotten Son: and this freely, and of mere Grace: for there was none that could merit so infinite a Gift.  
Then will I ponder, upon whom this so precious Gift was bestowed: which was upon a World, perverse, ingrateful, and forgetful: upon a World so bestial, that this great, and onely-begotten Son of God coming to live therein; Mundus eum non cognovit: 
joan. 1.10  The World knew him not; neither esteemed, nor reverenced him, as it ought: neither knew it how to be thankful unto him for the great Honour, and Benefit, which from him it received. And so comparing what God doth for men, which is, to give them his Son: and what men do against God, which is, to offend him, and to be ungrateful for his Gift: I will greatly admire the infinite Charity of God, desiring earnestly to love him for this favour, endeavouring actually to demonstrate my Love, that as God gave me the only Son that he had: so I may give him the only Soul, and the only Heart that I have, employing my Memory, Understanding, and Will, with all my Senses, and Faculties to love, and serve such a Father, that gave such a Son to such a World.  
O eternal Father, 
Colloquy.  I give thee all the thanks that I can, for the infinite Love that thou hast borne us, giving us the most beloved, and precious thing that thou hadst. I desire lo love thee, as thou lovedst me, giving thee the most precious thing that is within me. Receive my Heart in pledge of this Love, that from this day forward, I may not only love thee in Words, 
1 joan. 13 18.  and in Tongue, but in Deed, and in Truth, seeking always thy Glory without mixture of any thing that is profane. Amen.   

The third Point.  
THirdly, I am to consider the end wherefore God gave unto the World this his only-begotten Son, 
 omnis qui credit in ipsum non pereaet: sed habeat vitam aeternam. joan. 12.47.  and what infinite Benefits redound unto men by this Gift: Wherein I am to ponder how the Son of God came into the World (as he giveth testimony of himself:  saluificem Mundum) to save the World with a most perfect Salvation, the which consisteth in two things: First, in taking from it all things that are the cause that it should perish, and be condemned, pardoning it of it Sins, delivering it from the Slavery of the Devil, and from the eternal Prison of Hell, and from all other miseries that are annexed to Sin, and are the cause of returning unto it. Secondly, in giving unto it the Life of Grace, with all the supernatural Virtues that accompany it, and finally Life everlasting. And in these two things are included innumerable others, which hereafter we shall have occasion to speak of.  
And finally to seal up the Greatness of this Benefit, God willeth that it should extend itself to all the men of the World, of what Estate, and Condition soever, without excluding for his part, any that will believe in him with a lively Faith, who shall not perish, but shall all of them obtain Life everlasting. Now this being so, to me also this Benefit is extended, and I may apply all these words to myself, saying with all truth: so God loved me, that he gave me his onely-begotten Son, that believing in him with a lively Faith, I may not perish, but obtain Life everlasting.  
O only-begotten Son of the Father, 
Colloquy.  what thanks shall I give thee, for having come into the World to free us from so many evils, and to heap upon us so many Benefits! Thou pardonest our Sins, dispoylest Hell, openest the Gates of Paradise, Vanquishest the Devil, Triumphest over the World, Tamest our Flesh, Cuttest of our Perils, Comfortest our Heavinesses, Quickenest our Works, Augmentest our Merits, Givest us Perseverance in thy Grace, and finally Crownest us with thy Glory. Without thee we had had nothing of this, and now by thee we possess it all: for by thee descend from Heaven all the Benedictions, and Mercies that replenish the Earth. Blessed be the Father that gave thee unto us for our remedy: and Blessed be thou his Son that camest to remedy us. Remedy me effectually, o Lord, that I may not perish, but obtain by thee Life everlasting. Amen.  
By what hath been said in this, and in the precedent Meditation, it appeareth, that the causes, and motives of the Incarnation, may be reduced to three ranks, inchayned own within another. One, in regard of the divine Perfections, to manifest them: Another, in regard of our miseries, to remedy them. And the third, in regard of the supernatural Riches of Grace, and Glory to communicate them. Of these three things we are to weave a most strong triple Cord, 
Eccl. 4.12  wherewith strongly to bind us to this divine word Incarnate, joining us unto him with perfect Love: seeing we have so many motives to love him, as are the divine Perfections that he hath discovered unto us, and the miseries from which he hath freed us, and the Graces, and Virtues that he hath merited unto us.    

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

The first Point.  
FIrst, 
D. Th' 3. p. q. 31. ar. 4  I am to consider, how God having determined to make himself man, although he might have taken the body of a perfect man, as was that of Adam, yet he would not, but be borne of a Woman (as S. 
Gal. 4.4.  Paul saith) and have a mother, as other men had: And this he revealed in the beginning of the World, saying unto the serpent: 
Gen. 3.15  That the Seed of the Woman should break his Head. To this Determination there were many causes that moved him, wherein, to our profit, he discovered his infinite charity. The first; for that the divine Bounty, which so much loveth to communicate itself to it creatures, might be more dilated, and to greater Greatenesses in both the sexes of human Nature, exalting a Man to the infinite Dignity of the natural Son 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 saith) is in some sort likewise infinite: whereby he giveth us assurances, that without acception of persons, his intention is to do good unto all. 
Gal. 3.28.  For (according to that of the Apostle) in Christ JESUS there is no difference of male, nor female; of Bond, nor of free: of little, nor of Great.  
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 being the Head, and our only Mediator, and Father of the World to come: And secondly, 
Isa. 9.6.  by his Mother, as by his Assistant in the Work of our Redemption: to both whom men should repair for the Remedy of their necessities, with that Confidence, that they use to have recourse to their own Father, and mother. But especially our Lord Christ would have a mother, that she might likewise be the Mother, and Aduocatrice of Sinners; who if through Pusillanimity they should be afraid to have recourse unto him, for that he is not only man, and our Advocate, but also God, and a judge most Just: they might confidently approach to his blessed Mother, 
D. Ansel. lib. de excel. Virg. cap. 6.  to whom it pertaineth not to be a judge, but an Aduocatrice, that she as a Mother full of Mercy, and Pity might be an Intercessor for all. Whereby we may see the great longing that God hath of our Salvation, and that we should be confident to obtain it, seeing he hath invented therefore so great means, so sweet, and so effectual.  
I give thee thanks, 
Colloquy.  o eternal Father, for having given us a Father, and Mother of our own Nature, by whose mediation we may securely negotiate thy Grace. I give thee thanks, o divine word, for that it was thy holy Will to have a Mother, who should likewise be Ours, by whom we should find entrance unto the Throne of thy infinite mercy, that we may not be condemned by the rigour of thy justice.  
The last cause was, for that it was the pleasure of God to make himself a Child for us, and to have a Mother on Earth to whom to obey, and subject himself, like other men: to give us an Example of Humillitye, and of other Virtues, as shall be seen in the ninth Meditation, and in the other ensuing.   

The Second Point.  
SEcondly, I am to consider the election of our blessed LADY the Virgin, to be the Mother of God: pondering how the most holy trinity, among the innumerable Women that he saw in his Eternity, cast gaciously his Eyes upon the blessed Virgin, and made choice of her for those Greatenesses, that in the precedent Point we have spoken of; that is to say: for being the Mother of the Divine word Incarnate, and his Cooperatrice in the Redemption of the World: the Mother, and Aduocatrice of Men: and she to whom God himself, as he was man, did subject himself, and obey. 
Vide Franciscum Suarez tom. 2. in 3. p. disp. 1.  This election (as say the holy Fathers) was the Root of the other Greatenesses of our LADY, of which she always made great estimation, and for which she was ever very thankful, considering that it proceeded from mere Grace, without any merit of hers: for when as almighty God made choice of her to be his mother, he might have chosen many other Women as well as her, and made them like unto her. But yet I am to rejoice that this good Lot fell upon her, and to give her the Much good do it her, therefore saying unto her.  
O most blessed Virgin, 
Colloquy.  I exceedingly rejoice that thou wast elected for so sovereign a dignity, as to be the mother of the same, whose Daughter thou art. And seeing with this dignity, it was granted thee likewise to be the mother, and Aduocatrice of Sinners: show thyself to be our Mother in favouring us, and Aduocating for us, that we may be the worthy Children of him, of whom thou art the Mother.   

The third Point.  
FRom hence I will mount to consider that God our Lord in his Eternity having made choice of our blessed LADY to be his Mother, 
Of the Predestination of our blessed LADY D. Th. 3. p. q. 7. ar. 10 Ex D. Aug. lib. de nat. & great. c. 38. Cant. 6.9.  did withal elect her to be the most excellent Vessel of his Mercy, with whom he would leave in trust all the Greatenesses of Grace, and Glory that were convenient for the Mother of such a Son; and consequently the greatest that might be granted to any one, being but a mere Creature: for the which it is said of her, that she is Electa ut Sol, Elect as the Sun: for as the Sun is only, and singular in his excellencies among all the Stars: So the blessed Virgin was elected to be the only, and most singular in the Gifts of Grace among all the pure Creatures, so that never any should be equal unto her.  
This I may ponder in general, by that saying of S. Paul, 
Ephes. 1.4.  that God elected us,  essemus sancti, & immaculati in conspectu eius in Charitate, That we might be holy, and immaculate in his sight in charity. In all which the Election of our blessed LADY the Virgin was supereminent. For first, she was chosen to be holy with all the Degrees of Sanctitye, and in all kinds of Graces, and Virtues, that were to be bestowed upon all the other creatures, and with much greater Eccellencye upon her, then upon any of them. 
Serm. de Assumpt. to. 4.  For (as Saint Hyerome saith) Those Graces that were distributed among other Saints, were given all together with great fullness unto MARY, because of her was to be borne the Author of all Graces Christ JESUS: 
Matt. 1.21  who as he is the Holy of holies, would sanctify her that was to be his Tabernacle, 
Psal. 45.5.  that among all pure creatures she should be as it were the Holy of holies, superior to all in sanctitye.  
Secondly, she was chosen to be pure, and without spot, withal those degrees of Purity that might be found in a pure Creature, without having any stain of sin, or any trace thereof. For (as S. 
Lib. de concept●… Virg. cap. 18.  Anselme saith) It was convenient that the Virgin should be resplendent with such a Purity, that next unto God none should be greater, because she was to be the Mother of him that is Purity itself: who as in being God, he hath a Father by his Divine Essence, pure, and clean from all Sin: so in being Man, he would have a mother pure, and clean with like Purity through special Grace, that his earthily Mother might herein resemble his heavenly Father.  
Thirdly, she was chosen to be holy, 
In conspectu ●ius in charitate.  and immaculate, not howsoever, but in the presence of God: that is, that with Sanctitye, and Purity, true, and not feigned; not exterior only, but also interior, she should walk in the presence of God: aswell in the presence of his Deity, contemplating, and pleasing him as a faithful daughter in all her Works: as also in the presence of God made man, nourishing him, and ministering unto him as a mother: loving him for both respects with most enkindled charity, and gathering together with such services, innumerable, and most notable merits, for which, he might afterwards communicate unto her, his amiable Presence, and resplendent Countenance with greater Excellency of glory, then to all the rest of the elected. All which proceeded from the infinite charity wherewith the most sacred trinity loved her above all, and predestinated her to so great a Glory. The Father, for that she was to be the mother of his own Son: The Son, for that she was to be his own Mother: And the holy Ghost, for that he was to work in her, the Conception of this Son, true God, and true man.  
And this is the end 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, whom I hold for my Mother. And seeing God our Lord hath also called me through his infinite charity to be holy, and immaculate in his presence, I am in all this to take for my pattern the sacred Virgin, imitating her in the three things that have been declared: and for my Aduocatrice, that she may obtain them for me of her Son; 
2 Pet. 1.10  I, for my part endeavouring (as S. Peter saith) with good Works to make sure my Vocation, and Election.  
O sacred, 
Colloquy.  and sovereign Virgin, I rejoice that as the Sun, thou art elected, in whom there might be no obscurity of Sin, but great Splendour of Grace, and finally bright shining light of Glory, as far exceeding all other Saints, as the Sun excelleth the Stars. Do to me the Office of the Sun, lightning my Darkness, that I may be pure, 
Dan. 12.3  and resplendent, like a Star of the Firmament, shining in perpetual Eternityes. O everliving God by whose charity without our merits we were elected to be immaculate, and Holy in thy Presence; I most humbly thank thee for having elected this sacred Virgin with so sovereign an election: for wh●se sake I beseech thee to purify my Soul from her Sins, and to adorn it with thy Virtues, that I may live for ever in thy Presence, and obtain Life everlasting. Amen.   

The fourth Point.  
FOurthly, I am to consider, 
The Conception of our B. LADY  how the time being come, wherein God would make himself man; to lay the first Stone of this building, he created the B. Virgin that was to be his mother: and in the very instant of her Conception, he communicated unto her most excellent Graces, and singular Privileges, as was meet for such a Son, to give unto his Mother, having chosen her through his own Will, and through his great charity, and being most rich, and Potent to enrich her with the Treasures of his Grace. These Privileges we will reduce unto four, pondering briefly some Reasons thereof, and in what manner we may participate of them.  
The first Privilege he granted her, was to preserve her from Original Sin, into which by being the daughter of Adam she was to fall, sanctifying her Soul in the first instant of her Creation, when he joined it to the body. So that like as God our Lord at one instant gave to the Sun Being, and Light, and to the Angels, and to our first Parents Adam, and Eva, he gave jointely nature, and Grace: So in one, and the same instant, he created, and sanctified the Soul of the B. Virgin, electing it as the Sun, that it might not be touched by the darkness of sin. The reason hereof (beside what hath been said in the precedent Point, was for that our Saviour Christ came into the World, to redeem men, and to free them from all Sin, especially from Original. The which he might do in two sorts: either by drawing them out of Sin, after they were fallen into it: or by preserving them from falling into it. And this second manner is much more excellent: for in it is most resplendent the Omnipotency, and Mercy of the Redeemer, 
1. part in the 6. Meditation.  because, (as before hath been said) as there is no greater misery than the foul stain of Sin: so there is no greater mercy than so to preserve us from Sin, that it may not touch us so much as for an instant. From hence it is, that for the Glory of the Redeemer, and of his Redemption, it was very convenient to use this mercy towards her, that was to be his mother, redeeming her with the best manner of Redemption, that was possible: preserving her from the Infamy, and Misery of Original Sin, at such time as she was to fall into it; honouring, and beautifying her with his Grace, that the mother might be like unto the Son in Purity, they being both conceived without Sin: he by Right, and she by Privilege: he as the Redeemer of the World, and she as his Coadjutrice in the work of the Redemption.  
O Son of the living God, 
Colloquy. Ephe. 5.27  that being borne of the Virgin becamest man, to make a glorious Church without spot, or wrinkle, or any other imperfection. I render unto thee all the thanks that I can, for that it was thy good pleasure, that thy blessed Mother, by special Grace should enjoy even from her Conception, that purity from Sin, that the rest of the Elected obtain in Glory. O most Glorious mother, I rejoice at the Purity wherewith thou entredst into the World, bright shining with the Light of Grace, as entered thy Son, the Sun of justice. Well mayest thou say in this first entrance, as he said in his: 
Psal. 39.9  That thou art ready to accomplish the Will of God, and that in the midst of thy Heart is imprinted his Law, which is, His Grace, and his charity. And seeing my Redeemer granted thee this favour, that thou mightest assist him in his Office; beseech him to apply unto me his Redemption with Excellency, pardoning me my Sins committed, and preserving me from those I am likely to commit, with so great an horror of Sins, that I may not continue in them so much as a moment.  
And this is the principal fruit that I am to collect from this consideration, beholding this spotless Mirror the most sacred Virgin, 
Sap. 7.26  to imitate her Purity with the greatest perfection that possibly I may, remembering what God said to his People: Be perfect, 
Deut. 18.13. Ex D. Th. 3. p. q. 27. ar. 3. & sequent.  and immaculate in my Presence.  
The second Privilege was to take from her Foams Peccati, the Root, Seed, and Food of Sin, which is, the Rebellion of the Flesh against the Spirit, and of Sensuality against Reason: that the house of her Soul with all the inhabitants thereof, which are the Faculties, might have perpetual Peace, and Concord, for that it was to be the Habitation of the Prince of Peace, whose Dwelling place (saith David) is in Peace itself. 
Psal. 75.3.  So that this blessed Lady never felt that interior War, which all we feel, and mourn for: for her flesh lusted not against the Spirit, 
Gal. 5.17  nor the Spirit found any Difficulty in governing the flesh: 
Rom. 7.23  the Law of the Appetites contradicted not the Law of Reason; neither did Reason labour to subdue the Passions of the Appetites; nay rather with great pleasure they were united, and accorded in subjecting themselves to the eternal Law of their God.  
O Princess of Peace, 
Colloquy  much good may it do thee, the interior Peace that thou enjoyedst, without having passed through any Conflict, or War: obtain for me most B. Lady, that the interior War which I suffer, may be moderated, to the end that I may some what enjoy the sweetness of thy Peace.  
The third Privilege was after a most singular manner to confirm her in Grace, so that in all the time of her Life, she should never sin actually, neither in Deed, nor in word, nor so much as in Thought; our Lord assisting her in all her Works with particular Providence, that they might all be (as S. 
Ephe. 5.27  Paul saith of the Church) Works glorious, and pure, in the three Degrees of Purity: that is; without spot of mortal Sin, without wrinkle of Venial Sin, & without any Imperfection at all: she leaving not only Evil, but also Imperfect, & less good, choosing all ways what she held for Best, & imprinting in every work the glorious Purity, that is in the Triumphant Church. This manner of Purity, in that degree that it is possible for me, I am to procure, & to ask it of our Lord, saying unto him:  
O eternal God, that didst sanctify the Tabernacle of thy Mother, 
Colloquy. Psal. 45.5.  assisting immutably in the midst of her, & every day rising very early to aid her in all her Works: sanctify also my Soul, assist her perpetually; & arise early, preventing me with thy Grace, that my Works may be pure, without spot, or wrinkle, or any thing else that may be displeasing unto thee. Amen  
The fourth Privilege, was to replenish her in that instant with Grace, and charity, & with the other Virtues, & Gifts of the Holy Ghost with such Plenty, & Abundance, that she exceeded the Angels, & Seraphins of heaven, to the end she might be the worthy Mother of God, & Queen of the Angelical Hierarchyes, 
Heb. 1.4.  making her so much better, & holier than they, as the name was better which he intended to give her of his mother, then that which they had of Servants, and ministers in his house: so that this sacred Virgin began her Career where the Angels ended theirs: & being on earth had greater Degrees of Sanctitye, than those which lived in heaven (excepting that which is proper to that estate) fullfilling in her, that which the Prophet David sayeth of the City of God, 
Psa. 36.1.  That her foundations were upon the high mountains: for the beginnings of her Life were higher raised in Sanctitye, than the highest height that ever the greatest Saints of the Church arrived unto. O what content received the most B. trinity in beholding the excellency of this Child. The eternal Father rejoiced in having such a daughter. The Son of God was exceed ingly pleased, to see her so beautiful that was to be his mother. And the Holy Spirit was full of joy, to have such a Spouse: And all Three entered in her by grace, & dwelled in her with high Delight.  
O Angels of Heaven that adored afterwards the Son of God, when he entered into the World; 
Colloquy.  come now at this instant to reverence her that is to be his Mother, & your Queen! O Queen of Angels, I now salute thee in the Womb of thy Mother, 
Luc. 1.29  with those Words which shall after be spoken unto thee by the Angel S. Gabriel: Hail, 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 above them all. Beseech him, B. Lady, to purify my Spirit, to bridle my flesh, to moderate my Passions, & to replenish me with his Grace, that I may begin to serve him with great fervour, and perseverance, until I obtain the Crown of Glory. Amen.    

The fourth Meditation. Of the Life of our blessed LADY until the Incarnation: Wherein is treated of her Nativitye: her Presentation in the Temple: and her Betrothing to S. joseph.  

The first Point.  
FIrst, 
Of the Nativitye of our blessed LADY. Nativitas tua gaudium annunciavit universo mundo.  I am to consider, how the nine Months after the Conception of the Virgin being accomplished, she was borne in the house of her Parents to the joy of the whole World; according to the saying of the Church; Pondering the joy of the most holy trinity in seeing the birth of this his beloved Child, by whom he intended to work things so glorious for his own Glory, and our Benefit. And therefore it is to be believed, that upon that day he communicated to the Angels of heaven, and to the Righteous on earth, and to the holy Fathers in Limbus a news of accidental Alacritye, (albeit all knew not the cause thereof) as a Prognostication of the joy that they should receive by the coming of God into the World, whose Mother that Child was to be: as the birth of the Morning causeth a certain kind of joy, and solace in living Creatures, because it is a token of the rising of the sun. For if many rejoiced at the nativity of S. john, 
Luc. 1.14.  because he was the day-star, and forerunner of Christ: many more doubtless rejoiced at the Birth of the blessed VIRGIN, who was to be his mother. And with this consideration, I will move myself to affections of Praise, and joy, giving the Much good do it, to the most holy trinity, for the birth of this Babe: To the eternal Father, for that there is borne unto him such a Daughter: To the Son of God, for that she is borne that is to be his Mother: To the holy Spirit for that there is borne unto him such a spouse. O most blessed trinity, 
Colloquy.  much good may it do thee, the Birth of this thy Beloved, share to me of that joy which thou givest to others; because she was borne also for me.  
From hence I am likewise to collect another motive of great spiritual joy: 
Devotion to our blessed LADY is a sign of predestination.  pondering that as the Nativitye of the Virgin caused Alacritye in the World: for that it was a sign of the coming of the Saviour to redeem it: so also when the Devotion of the Virgin is bred in the soul, it causeth therein wonderful joy: being a great pledge, that almighty God will come to visit it, and to save it. Hereupon said S. Anselme. 
Lib. de excellent. Virgins' cap, 4.  That to be much devoted to our blessed LADY is a sign of being predestinated in heaven. For with devotion to her, enter the effects of Predestination, she negotiating them for such as are devoted unto her. She as a mother soliciteth for us the Inspirations of Heaven; the Vocation of God, the Grace of justification, the Victory of Temptations, the Preservation from falls, the Augmentation of Merits, the Perseveration in Grace, and the Crown of Glory, 
Colloquy. Eccl. 24.16.  as in the discourse of the Meditations ensuing shallbe seen. O sacred, and sovereign Virgin, who by the Commandment of God, layest deep roots in the elected for Heaven, fix in my soul so deep Roots of thy devotion and Imitation, that they may be assured pledges of my eternal Predestination.   

The Second Point.  
SEcondly, 
Of the name of MARIE.  I am to consider, how the Parents of this our blessed Lady gave unto her the Name of mary, as is credibly supposed by revelation from God (who also revealed the name of the baptist) and consequently with the name God pretended to declare the Greatenesses of this Child: 
Luc. 1.13. Nomen Virgins MARIA.  which as they were very many, so also he chose a name, that in diverse languages should have many significations, because she was borne for the good of all. 
Ex D. Bonavent. in specul. B. Virg. c. 3. Num. 24.17.  For mary interpreted, signifieth Star of the sea, or Bitter sea: Lady, or the Exalted: Illuminated, or Illuminatrice, or Mistress of People. And all this is found in the Virgin. She is the Star of the sea, for that she is the Light, Consolation, and Guide of those, that sail in the sea of this World, combated with the great waves, and tempests of temptations, and Perils of their damnation: who by the Prayers of the blessed VIRGIN, with her examples, and with the favours that she doth them, are cheered, and fortified, and guessing at the right way, arrive at the port of Salvation. She is a Bitter Sea for diverse respects: 
Ex D. Ber. serm. 2. in missus est.  a Sea, for the immenseness of celestial Graces contained within her, communicated by the liberality of him that elected her for his Mother. Bitter for the immenseness of Bitternesses that she suffered in the Passion of her Son: for God useth to meet equally the measures of Consolations, and Afflictions and so did he with this sacred VIRGIN. She is a Lady, and Exalted, for that she was supereminently a Lady, and Governess over her Faculties, and Appetites; and over her Imagination, and senses, commanding all with supreme Authority, as already hath been said She is likewise Lady of the Angels exalted above them all: and is that much, when as after a sort she was likewise the Lady of God himself, she commanding him as he was Man, and he obeying her as a son, that was subject unto his Mother? She is the Illuminated, or Illuminatrice, 
Luc. 2.51.  for that she received from God great light of ce: lestiall Wisdom: not alone for herself, but to illuminate others: and therefore she was the Mistress of the Apostles, and of all the faithful, as hereafter we shall see.  
With these brief considerations I will awake in my soul several Affections of joy, and Confidence, and of great Devotion to the sacred name of MARIE; beseeching the VIRGIN to do unto me those offices that her name doth signify. O most sacred VIRGIN, 
Colloquy.  with much reason I may say, that thy blessed name, like that of thy son, is Oil powered out, for that it illuminateth, comforteth, 
Cant. 1.2.  heateth, and rejoiceth my heart. power upon me, this so precious Oil with a liberal hand; and seeing thou art the Star of the Sea, guide and protect me in my temptations, and perils: Seeing thou art a Sea of Graces, and Bitternesses, share them also with me: for it is no lesser a Grace to receive gifts from Christ, then to bewail with bitterness his pains: Be thou my Mistress, illuminating my ignorances, aiding me to be Master of my Passions, and guide me in the path of Perfection, that with the invocation of thy holy name, I may arrive to the top, and excellency thereof. Amen.  
Hear also may be considered, 
Vide Suarez. tom. 2. disp. 3. sect. 7.  how this blessed Babe, beginning to have the use of Reason (whither in the womb of her mother by special privilege, like S. john Baptist: or about three years before she was presented in the Temple) she presently began with great fervour to negotiate with those gifts, and Graces which she had received, by those means which in the fourth point shallbe declared.   

The third Point.  
THirdly, 
Of the Presentation of our blessed LADY in the Temple.  I am to consider, how the blessed VIRGIN being but of small age, (as it is thought of three years) by God's inspiration, was by her Parents presented in the Temple, that she might there be dedicated, and occupied in his divine service, with other Damosels that had made the like Profession. Concerning this Presentation, we are to fix our eyes upon three Persons interposed therein.  
The first was the Majesty of God, who elected this blessed Child, and inspired in her this her retiring into the Temple, demonstrating his Fatherly providence towards her, in drawing her from the noise, and traffics of the World, and attracting her to his house, and Temple, for that she was to be the House where he would be incarnate, and the living Temple where he himself would live. And therefore with great love he said unto her Heart those words of the Psalm: 
Psal. 44.11.  Hear o Daughter, and see, and incline thine ear, and forget thy People and the House of thy father, and the king will covet thy Beauty. The blessed VIRGIN harkened to this Voice, and Inspiration of God, she saw the favour that herein was done her; she inclined her Ear speedily to obey what was commanded: she wholly forgot her People, and renounced the house of her terrestrial Father, to accommodate herself to the good liking of her celestial Father, who called her his Daughter. And so much increased her beauty with this new Obedience, and Humillitye, that the king of Heaven, and of Earth, cast his Affection upon her, and rejoiced for having elected her to be his mother. From hence will I collect, how great a favour God doth to him, whom he effectually inspireth, and withdraweth from the Occasions, and Perils of the World, making him to abandon his Country, and the House of his Father for his service: and how great Reason we all have to be obedient to such an inspiration when we perceive it: seeing it is a true sign that God loveth us, as his well beloved Children, 
Gen. 11.31.12.4.19.12.  drawing us like holy Abraham from the fire of the Chaldeans: or like just Loath from the burning of Sodom.  
Secondly, may be pondered the Devotion of S. joachim, and S. Anne the Parents of the blessed VIRGIN: who as holy people not only diverted not the good desires of their daughter, but took her by the hand, and moved by the inspiration of God himself, offered unto him the only fruit of their womb, returning unto him, what he had given them, esteeming themselves happy, that God might be served by their daughter, and depriving themselves of her to give her unto him. And this they did with no less spirit, 
1. Reg. 1 24.  than Anna the mother of Samuel offered her son unto God, because they knew how acceptable this offering would be to him. From whence I may also learn to offer unto God with spirit and fervour, the only and best beloved daughter of my soul, which is Liberty: & the principal of her Affections which is Love, with determination nothing, but what he willeth; and to love only what he loveth, offering myself to give him what soever he shall ask me.  
Thirdly, I will ponder the Devotion of the blessed Virgin herself in this Presentation, For her parents had no sooner told her, that they would carry her to the Temple but she was replenished with joy saying that of the Prophet David. 
Psal. 121.  I rejoiced in those things that were said unto me, we shall go into the House of our Lord. But in arriving at the Temple, 
Ezech. 40.6.  she began to mount the fifteen degrees or steps with great fervour of spirit, resolving to ascend by all the degrees of Virtue unto the highest top of Perfection, 
Psalm. 83.6.  fullfilling that of the Prophet David. Blessed is the man whose help is from thee: he hath disposed ascensions & increases in his heart in the valle of tears, in the place which to this end, he hath appointed. They shall ascend from Virtue to Virtue, the God of Gods shall be seen in Zion.  
O manlike; 
Colloquy Psal. 45.6.  and blessed Babe, whom God favoured with his aid, and to assist whom, he was early up in the morning, what zealous resolutions makest thou in thy Heart! and how well dost thou dispose the Augmentation of Virtue in this place which thou hast chosen for thy habitation! Ascend now happily by these degrees from Virtue, to virtue: for thou hast an entrance by the Contemplation of almighty God to look into this holy city of Zion. No sooner was the blessed Virgin ascended the Temple, but that prostrate upon the earth, she adored the Divine Majesty, and presented, and offered herself to his perpetual service: for her Intention was not to offer herself for a year, or for ten, like other damosels: but for ever, with a resolution (as much as lay in her) to serve him all her Life in his holy Temple. O how was almighty God pleased with this Offering! With what pleasure might he accept it, and what Thanks, and Gifts might he return unto her! The VIRGIN might say: Behold me here, o Lord, I am come into thy house to be thy perpetual slave: receive me into thy service: for I desire no other Lot more glorious, then to serve thee: To this our Lord might answer within her heart: Come my Spouse, enter into my garden: 
Cant. 5.1  for in thee I will place my Throne: thou shalt be the Sun where I will assent my habitation, 
Psal. 18.6  and issue out of it as the bridegroom from his chamber. Adorn it with the flowers of Virtues: for the time shall speedily come of celebrating therein my marriage.  
In Imitation of this blessed LADY, I am to present myself before God, and to offer myself to his service, as his perpetual slave, with a determination never to separate myself from him.   

The fourth Point.  
FOurthly, 
Of the Life our blessed LADY led in the Temple. Lib 2. do Virg. Prou. 4.18 Eccl. 33.23  I will consider the most excelleut Life that this Child led in the Temple: For first, as she grew in Age, she grew in Spirit before God, and before men. And (as S. Ambrose sayeth) she accompanied every step of her body with exercise, and augmentation of Virtue, increasing like the Light of the morning, until perfect day. For the Holy Spirit solicited her with his Inspirations, and she cooperated with all the force that she had; endeavouring (as sayeth the Wiseman) to be most excellent in all her Works, with four excellencies: First, that in every one she increased in charity, and Sanctitye. Secondly, that they were all works replenished with the greatest proof, & fullness of perfection, that was possible for her Strength. Thirdly, that in every work she used great Wisdom, and Discretion, with singular Constancy, until she had effected it. Fourthly, that with every one she mixed much Variety of Affections, and Virtues, to augment jointely in all. For these four excellencies, the Angels admired her, 
Cant. 6.9  saying: Who is she that cometh forth as the morning rising, fair as the Moon, elect as the Sun, terrible as the Army of a Camp set in array? what is this Child that maketh her Progress from Virtue to Virtue, increasing like the Light of the morning without staying, or turning back? beautiful like the full moon with plenty of Graces, without any waning therein? elected as the Sun, that there is none in Earth to be her equal? And who is this, that being a weak maid by nature, is most firm by Grace, containing within her an army of all Virtues, ordered with the Order of invincible charity? Thus spoke the Angels with Affection of Admiration: and God rejoiced in beholding her fervour: and men that beheld her were edified, in seeing so great Sanctity in so tender years. But I both admiring, and rejoicing hereat, will withal confound myself, considering how far I am from it through my Negligence, and Coldness, and desiring to get out of it, to imitate her example.  
Then will I ponder, how this Child spent a great part of the day in ascending, and descending that mystical Ladder of jacob, 
Gen. 28.12.  which reached from Earth unto Heaven: in whose top stood the Omnipotent God, 
Ex D. Ber. in scala claustralium.  and whose Degrees (as before hath been said) are Reading. Meditation, Prayer, and Contemplation. One while of the day she spent in Reading holy Scriptures, to the great consolation of her Soul, almighty God opening unto her the Sense, that she might penetrate, and understand them. From hence she ascended to meditation, conferring with herself what she had read, searching out new Verities that illustrated her Soul, and inflamed it with the fire of Love, and Devotion. From hence she mounted another space by the Degree of Prayer, desiring of God with great fervency the gifts of his Grace, not only for herself, but for her Companions, and for all the People. And lastly, she ascended to the Degree of Contemplation, wherein she spent very much time, uniting her Soul to God, from whom she received such sweetness, and consolation; and such extraordinary abundance of celestial Gifts, that none can comprehend, or know them, but God that gave them, & she that received them; rejoicing in that hidden Manna, 
Apoc. 21.7  whose taste none attaineth unto, but he that receiveth it. And in these Exercices, she was visited by the Angels, that guard this Ladder, comforting those that ascend it; but much more this blessed Virgin whose Purity was greater than theirs: for seeing her mount up, they spoke with Admiration that of the Canticles: What is she, 
Cant. 3.6.  that ascendeth by the desert, as a little rod of smoke of the aromatical spices of Myrrh, and frankincense, and of all powders of the Apothecary? Who is this young Maiden that liveth in the Desert of this World, and in the Solitariness of this Temple, and sprowteth up not like a Rod, but like a Twig that is small, and humble in her own eyes, but most odoriferous, and gracious in the eyes of God, in the which she goeth always ascending, and increasing with the Myrrh of Mortification, with the Incense of Prayer, and with the continual Exercise of all Virtues?  
Finally, in descending this Ladder, this blessed LADY was exercised in working with her hands for the service of the Temple, & to the commodity of her Companions, mingling her exterior works with Prayer: for which it is said of her, that her Garments smelled of Incense.  
O sovereign VIRGIN, 
Colloquy. Cant. 4.11.  rod that sprungest from the root of less, & ascendedst to thy Beloved, like a most odoriferous Sprig of Perfume: obtain for me, that I also may be little in Humillitye, & careful to mount by the Ladder of Prayer, by which thou ascendedst, 
Isa. 11.1.  until I unite myself with almighty God: descending also to exercise the works of Mortification in myself, & those of Piety towards my neighbours, increasing in all Virtues, & giving unto all men the Odour of good Example: for the which they may glorify God world without end. Amen.   

The fifth Point.  
FIfthly, 
Of her Vow of virginity.  I am to consider, how in this time this Sovereign VIRGIN made another very new offer to our Lord God, and a very pleasing, which was the Vow of perpetual virginity, offering it unto him by special inspiration of the holy Spirit, and with extraordinary Devotion. For the greatness of the Love that she bore unto God, moved her to desire, to deliver unto him her whole Heart, and to take him to her Spouse, occupying herself totally in meditating upon him, and in pleasing him, without dividing herself in other things, 
1 Cor. 7.33.34.  as those are divided that are married. And she knowing that Virginity was more precious with a Vow, then without it, she was not contented with a single Purpose of preserving it, but she made a particular Vow thereof; because she always desired to do what was best, most firm, and most secure, and that which was most to the Glory of God our Lord. Then was fulfiled that which her Spouse said of her: My sister spouse is a Garden enclosed a Garden enclosed, a Fountain sealed up. 
Cant. 4.12.  He twice calleth her an enclosed Garden, for that she was perfectly chaste both in Soul, and in Body, confirming it with a perpetual Vow, which served as a Lock for her greater Security: adding for Guards, Humility, Modesty, Silence, and Abstinence, by reason whereof he also calls her a Garden: to give us to understand, that her Virginity was not barren, but accompanied with many Flowers of Virtues, and with excellent fruits of good Works: Some that beautified the Soul: Others that adorned the Body, that she might be, Sancta corpora, & Spiritu: 
1 Cor. 7.34.  Holy in Body, and in Spirit O how pleasing was this Garden to the divine Spouse! he was recreated with the Vow, & Odour of the Flowers of her Virtues: he eat of the sweet fruits of her good Works: 
Cant. 5.1.  he rejoiced to behold it so well enclosed with a Vow, delighting much in the Lock, & Guards that it had. And therefore he watered it with great abundance of heavenly Consolations, and Gifts; making in them a Fountain, & Well of the living Waters of his Graces, enclosed with his divine Protection.  
From this Heroical Example of the sacred VIRGIN, I will collect a hearty Desire of Chastity, offering myself to preserve it with the greatest perfection that possibly I may, according to my Estate: taking the blessed VIRGIN for my Patroness, & Defendresse in this Enterprise, saying unto her that verse which holy Church singeth: O Virgin singular among all other in meekness, and Purity, deliver us from Sin, and make us meek, and chaste. Amen.  
And in imitation of her, I will shut up the Garden of my Body, and Soul, if God shall inspire me thereunto, under the lock of a Vow: and if in this manner I cannot lock it up, I will place for Garders those Virtues that guard Chastity.   

The sixth Point.  
SIxthly, 
Of the Betrothing to S. joseph. 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 near, the blessed VIRGIN our LADY, by revelation from God, was batrothed to a just man named joseph, she being certified that it should be without peril of her Chastity: to the which she readily obeyed. Upon the which, I will ponder the causes why God our Lord would that his mother should be despoused, wherein he discovereth the Providence he hath of those that are his. The first was, to conceal the mystery of the Incarnation, & the Child bearing of the VIRGIN until the full time: He had likewise herein a Care of the Honour of his Mother, that they might not esteem her as an Adulteress: As also that she might have one to sustain, and serve her in her Afflictions, and to accompany her in her Peregrinations: & that her Son might have a Tutor, or Foster father to bring him up, and provide for him. And finally to have occasion to magnify S. joseph, exalting him to such a Dignity, as to be the Spouse of the Mother of God, & the Foster father of the Son of God.  
O most loving Father, 
Colloquy.  I give thee thanks for the care thou hast of thy Children, & Servants, providing for their Honour, & for their Ease, and sustentation, preventing in time the Remedy of what may molest them, and seeking out Occasions to magnify them. Happy is he that is under thy Wing, and Protection. Provide for me, o Lord, that am thy Creature, that I may always be employed in serving thee, seeing thou art always employed in governing me.  
Secondly, I am to ponder in the VIRGIN, the great Faith, and Confidence that she had in God, that her Chastity should not be endangered by her Marriage: As also the great Obedience that she showed in accepting this Estate which she had so earnestly refused, denying her own will, and resigning it to the Will of God. Wherein, I am to imitate her, according to my Estate, persuading myself, that for my Obedience to God, if I trust in him with a lively Faith, I shall not lose Virtue, nor Consolation, nor any thing whatsoever in reason, I can desire for my Salvation. For God hath both Knowledge, and Power to join Virginity with Wedlock: Contemplation with Occupation, and the Beauty of Rachel, with the fruitefullnesse of Lia, without receiving any harm the one by the other.   

The seventh Point.  
Seventhly, 
Of the fervent zeal wherewith she desired the Incarnation.  I am to consider the fervent Desires the blessed VIRGIN had of the coming of God into the World, the which so much the more increased, by how much the time of the Incarnation approached nearer, the holy Spirit inspiring them into her, whose property is, when he will grant any thing to the elected: to inspire into them lively desires thereof: that with their Desire, & with Prayer they may dispose themselves to receive it.  
Besides this, 
2 Cor. 5.14.  the VIRGIN was solicited by her own charity, with the two most noble Acts thereof: Love of God, and of our neighbour: zeal of the Glory of God, and of the Salvation of Souls: for as she very much loved God, she desired to see him allreadye made man, the better to know his Greatenesses, to behold his marvelous Works, and to converse familiarly with him. Then used she unto him that of the Canticles: 
Cant. 8.1  Who shall giae to me thee my Brother, sucking the Breasts of my mother, that I may find thee without, and kiss thee, and now no man despise me: I will take hold of thee, and bring thee into my Mother's house, there thou shalt teach me, and I will give thee a cup of spiced wine, and new wine of my Pomegranates. O how happy were I, if I might see thee allreadye in human flesh, sucking at the breasts of some Woman, and might find thee out of thy Heaven, conversing visibly with men upon Earth, that I might give, and receive of thee the kiss of Peace. Then would I procure to converse with thee, and to hear thy Doctrine in this Temple, and to invite thee to what thou most of all desirest, giving thee my whole Love with many Affections, and Acts of charity.  
Hereunto was added, that her fervent zeal did eat her up, seeing the offences against God, and the perdition of men: and therefore with many, and great groanings, and Prayers, desiring of God to come to their Remedy: she repeated with great Affection the prayers of David, and of Isaias which the Church useth in the Aduent, 
Psal. 79.3. & 84.8 Isa. 64.1. & 45.8.  saying unto almighty God: Raise, o Lord, thy might, and come to save us: Show us thy mercy, and give us thy Salvation: O that thou wouldst break the Heavens, and descend: Drop dew ye Heavens from above and let the clouds reign the Just: Be the Earth opened, and bud forth a Saviour.  
Finally, the Prayers of the blessed VIRGIN prevailed so much with God our Lord, that though the World were so wicked (as soon after we shall see) and that mankind no ways merited this favour, she only counterpeised the Demerits of all, and with her merits, and Prayers was a mean that the Son of God hastened his Incarnation, without making any account of the Indignity of the World. O marvelous efficacy of the Prayer of the VIRGIN!  
I rejoice, o blessed LADY, 
Colloquy.  that thou wast so powerful with God, as to make him mend his pace, and hasten his coming: beseech him also to make haste to come to visit me: and that I may be worthy of his visitation, Invocate the Divine Spirit to inspire me with fervorous 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 have made choice 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 World, assoon as Adam had sinned: The second, in the middle of it Continuance, 
Abac. 3.2.  which the Prophet Abacuch calleth, In the middle of years. The third, about the end. But the Divine Wisdom made choice of the first time to promise this mystery, as concerning the Remedy of Sin: of the second, to execute it. And of all the rest, to gather the copious fruits that from it were to spring: ordaining it thus for our Good, for the Causes that in the ensuing points shall be pondered.  

The first Point.  
FIrst, 
D. Th. 2.2 q. 2. ar. 7. ex Gen. 3.  I am to consider, that God our Lord; assoon as Adam, and Eva had sinned, was willing to reveal unto them the mystery of the Incarnation for the Remedy of their Sin, and of the Punishment that therefore they had deserved, to demonstrate herein the greatness of his charity, and mercy towards men.  
This was resplendent, in that coming as a judge to take account of Adam, and Eva for their Disobedience, and to denounce unto them the Sentence of Death, which thereby they had incurred; withal as a merciful Father, he promiseth them, not only to make himself man for them, but also to die, to deliver them from Death, pretending herein, that by their Faith in this Redeemer, they should not distrust the Divine mercy, nor of the pardon of their Sin, but that they should forthwith procure it by Penance, grieving to have offended him that had showed them so much love. So that when God cast our first Parents, and all their Posterity, out of the terrestrial Paradise, he than promiseth them him, that shall open the Gates of the Celestial Paradise. And when he chargeth them with Maledictions for Sin, he offereth them of his mere Grace, the Author of all Heavenly Benedictions. And when they are vanquished by the Devil, he assureth them that there shallbe borne of them a man, that shall free them from his tyranny.  
O Father of Mercies, and God of all Consolation, 
Colloquy.  I humbly thank thee, for that in the midst of thy Wrath, thou art mindful of thy infinite mercy: 
Abac. 3.2.  And when all men by the first Adam deserved to be accursed, thou didst promise us the second Adam by whom we should be blessed. Show, o● Lord, this thy mercy to me, delivering me from the Maledictions, which I deserve through my Sins, & replenishing me with the Benedictions which thy Son gained by his Merits. O Son of the ever living God, 
Apoc. 13.  Lamb that wast slain from the beginning of the World, for than was published thy Slaughter, and true Life was given to men that sinned; I humbly thank thee for this favour that thou didst us, for the which I beseech thee, to apply unto me the f●●ite thereof, that being free from the Death of Sin, I may obtain by thee Life of Grace. Amen.  
I will likewise ponder the Infinite mercy of God, in not deferring this promise of our Redemption many Days, nor yet many Hours: but even the self same day that Adam sinned, he came to give him advise both of his Transgression, & of his Remedy, for that he greatly desireth, that the Sinner, allbeeit he sin through frailty, should not detain himself so much as one day in his Sin, for the great Hurt that thereof redoundeth unto him, but should presently be converted, and do Penance. All this I am to apply to myself, considering that many times, our Lord, when I have sinned, in steed of chastizing me with justice, preventeth me with Inspirations, offering me pardon with mercy. For the which I ought humbly to render unto him many thanks, procuring the self same day that I sin, to raze up myself presently through Penance. So that (as S. 
Ephes. 4.16.  Paul saith) the Sun go not down without taking from me Anger, and Pride, and every other Sin whatsoever.   

The Second Point.  
SEcondly, I am to consider the Convenience of the Time, that God chose to execute the Decree of his Incarnation, to the end to make his infinite Mercy the more eminent. Hereupon I am to behold in what state the World stood, when God came to redeem it, running through the Thoughts, Words, and Deeds of men, and comparing them with those of God, 
Isa. 55.9.  the which (as the Prophet Isaias saith) were as different as Heaven, and Earth are distant.  
First, I will lift up my Eyes to Heaven, and behold the most B. trinity in the Throne of his Glory, considering what Thoughts he had, and what plots he was then laying to remedy man, by the means of the Incarnation of the Divine word. And as the three Persons of the Deity, when they would create Adam. 
Cant. 1.26.  said: Let us make man to our own Image, and Likeness: so now they said: Let us remedy man uhome we created repairing the Image, and Likeness that we gave him. O how great Pleasure had they in this Discourse! What Alacritye to behold the time arrived of executing their Determination! And what joy had each Person to prepare themselves for what belonged unto them in this Work! The Father to send his Son into the World. The Son to come, & to unite his Divine Person with our nature. And the holy Spirit to work this so sovereign an Union.  
I thank thee, o most blessed trinity, 
Colloquy.  for that thou hadst pleasure to treat of my Remedy, O that I might treat with much Delight of all that belongeth to thy service.  
Then will I abase my Eyes, to see what then passed in the World, considering how it was then arrived to the Abysm of Iniquity. The Gentiles were grown to such a Height in their Idolatries, that they caused themselves to be adored as Gods. The jews were full of Hypocrisies, Avarice's, Ambitions, and other innumerable Sins. The Earth was wholly drowned with a Deluge of Vncleane-nesses, and Carnallities, one Wave of Blood (as saith the Prophet Oseas) overtaking another. 
Oscae 4.2.   
All this was God beholding from Heaven, for from him nothing is hidden: and though this so great multitude of Sins provoked him to great fury, yet were they no cause to make him defer his Determination. Rather this most merciful God, 
Abac. 3.2  (as said the Prophet Abacuch) when he had most occasion to show his wrath, was then mindful to do us the greatest mercy: and in steed of drowning the World again with another Deluge; or burning it with fire like Sodom; he would drown it with abundance of mercies, and burn it with the fire of his Love, giving it his own Son to remedy it, and his Son coming to redeem it. 
Cant. 8.7  O Infinite charity, whose Flames could not be quenched with the many Waters of the Rivers of innumerable Sins, but rather increased with greater Demonstrations of Love, doing the greatest of all favours to us, that every day made ourselves more unworthy thereof: I give thee thanks, o most loving, and merciful Lord, for this Love which thou didst show us: for the which, I beseech thee, though I as a wicked Wretch deserve thy Indignation, yet that thou as a good God, cease not to favour me with the Greatness of thy Mercy.  
This Consideration I am likewise to apply to myself, pondering how it hath many times happened, that when I was actually offending God by my Works, than was God doing me great Benefits, and devising yet to do me greater; as to draw me out of the World into Religion, or such other like: for the which I am to give him many Thanks.  
From hence I may likewise ascend to ponder, how much the Infinite Mercy of God was resplendent, in having awaited then to make himself man, when judea was in such a Disposition, that men through their wicked Life were to abhor him, and through Envy to persecute him, even to the bereaving him of his Life, taking Occasion from hence to redeem them by his Death.  
O Infinite Wisdom of God, 
Colloquy.  how contrary art thou to the Wisdom of the World, seeing thou treatest of redeeming it, when thou art to have greatest Occasions to suffer for the redemption of it! O how contrary to this Wisdom are the Imaginations of my flesh, which flieth the occasions of Affliction, and seeketh the Occasions of it own Ease! Chase away, so Lord, my Imaginations, that I may follow thine, embracing Affliction, as thou embracedst it for my Example.   

The third Point.  
THirdly, I am to consider, why our Lord deferred his coming into the World, so many thousands of years, pondering especially two causes for my own profit. The first is, for that in this time men by the Experience of their Innumerable, and most grievous Sins, knew the extreme necessity that they had of their Redeemer. Who as he came from Heaven to be the Physician of our Greivances, he expected that they might increase, and be manifested, that his Infinite Wisdom, and Omnipotency might likewise be manifested, in curing so grievous Infirmities with so proportioned remedies. For this cause when Pride was grown to that excessive height in the World, that man would usurp the Greatness of God, then would God take the form of a man, to cure so abominable Pride, with so profound Humillitye. And when the Desire of Riches, Honours, and Delicacyes was most eager, and hot; then would God cloth himself with poverty, Contempt, and Dolour, to cure such an ardent Desire of temporal Goods, with so ardent a Contempt of them.  
O sovereign Physician, 
Colloquy.  I humbly thank thee, for having come in such a season to cure our Infirmities with such precious Medicines. Behold, o Lord, my wounds are much increased, defer not to remedy them, that in me may be discovered the greatness of thy Mercies.  
The second cause of this delay was, for that it is the good Pleasure of our Lord, that his Gifts, especially when they are very great, should be esteemed, required, and solicited with Prayers, and groanings: as did all this time the Fathers that were in Limbo, and the Reighteous that lived on the Earth. And by the way likewise with this deferring, he made proof of the Confidence, and Patience of the Just to whom this promise was made: for it is an Heroical Virtue not to lose Confidence, 
Hebr. 11.  though the accomplishment of the promise be long time deferred. Whereupon said a Prophet: 
Abac. 2.3.  If he shall made tarriance expect him: because coming he will come, and will not slack, that is: Though he delay according to the Desire of thy Heart, he will not delay according to the Order of his divine Providence, to accomplish what thy necessity requireth: for he will come infallibly in his determinate time, when his Coming shall much more avail thee.  
These two Causes I am to apply to myself, pondering how God our Lord sometimes permitteth his Elected a long time to suffer great Afflictions, and Drouthes, that by experience hereof, they may know what need they have of God's Visitation; that they may be grounded in profound Humillitye, and that by this delay the desires of their remedy may increase, and their Faith, and Confidence may be proved: and that so they may come to make great esteem of the Gift of God, and with great Care to preserve it. Herewith entering into Consideration what a great Happiness it was to me, to be borne after this sovereign mystery was executed, to enjoy more abundantly the Graces, and Gifts that were thereby communicated unto men: my Long, and Sighs, my Desires, and groanings must be to this end, that God by his Grace may come unto my Heart, and visit my Soul with abundance of his gifts, taking to name (like another Daniel.) The Man of Desires, 
Dan. 9.23 & 10.19 Aggeis 2.  employing them in desiring the coming of him that took to name, The Desired of Nations: without being weary of soliciting it, though it seem to me to be long deferred: for that there is no day that cometh not at last: And the greater the Solicitation, the lesser the delay, and the greater the Reward.    

The sixth Meditation. Of the coming of the Angel S. Gabriel to annunciate to the Virgin the Mystery of the Incarnation: and of the manner how he saluted her and removed her Fear.  

The first Point.  
FIrst, I am to consider what passed in Heaven, when the appointed time was arrived wheerein God our Lord would make himself man. Imagining how the most sacred trinity being on the Throne of his Glory, desiring to give notice hereof to her that was to be the Mother of the word Incarnate, determined to send her a very glorious Embassage, to move her to accept it, the beginning whereof is recounted by the Evangelist, 
Luc. 1.26  saying: The Angel Gabriel was sent of God into a City of Galilee, called Nazareth, to a Virgin despoused to a Just man, whose name was joseph, of the House of David: and the name of the Virgin was mary.  
In this Embassage I am to ponder, Who sendeth it: Who bringeth it: to whom it cometh: and upon what cause: collecting out of all, Profit to mine own Soul. He that sendeth it is the Omnipotent God, who without having need of his creatures, only of his mere bounty, and to do good unto men, delighteth to communicate with them, and to send them messages, and embassages, using for his ministers herein creatures so noble, as are the Angels: Who (as S. 
Heb. 1.14.  Paul sayeth) are ministers of God for the good of those that are to receive the inheritance of Salvation. And their continual ministry is, to ascend, and descend that Ladder that jacob saw, 
Gen. 28.12.  bringing down messages from God to men, and carrying up messages, and Petitions from men to God.  
O God of Immense majesty, 
Colloquy. Psal. 8.5.  what is man that thou art mindful of him? Or the Son of man, that thou visitest him? May thy Angels praise thee for the tender Love thou hearest unto men.  
He that bringeth this Embassage is an Archangel so excellent, 
Ex D. Gre. hom. 34. in evang.  that he hath to name Gabriel: which is to say: Fortitude of God: to signify the Fortitude that is resplendent in our Lord that sent him: and in him that is to be Incarnate: and in the Works, that the Word Incarnate is to do: and in the ministers that he shall take to publish them, whom this Ambassador representeth: who in the Virtue of God was strong, 
Psal. 102.21.  and Potent to fulfil whatsoever he commanded him; not only in this case that was so glorious, but in any other how humble soever, as hereafter we shall see. 
In the 13. Meditation.  For his Glory is, to do what God willeth: and in imitation of him, I will procure by God's grace, to cloth myself with his Fortitude, to accomplish in all things the Divine Will.  
She, to whom the Embassage cometh, is a poor Virgin, forgotten by the World, despoused to a poor Artificer that lived in a little City of so base esteem, that it was hardly believed that any good could come out of it. 
joa. 1.46  But she was most holy, & pure, and therefore so esteemed of God, that she was preferred before the Daughters of the kings, and Emperors of the World: for in the eyes of God there is no such Greatness as Sanctitye: neither in mine ought there to be, I esteeming only what God esteemeth.  
The Intent of the Embassage is, to require the Consent of the VIRGIN to be the Mother of God: for this our Lord is of so noble a condition, that though he be an absolute Lord, he will not be served by his Creatures in such weighty Affairs, without their free Consent. For though to be the mother of God was a thing very excellent, yet great Afflictions were annexed unto it: it was therefore meet, that the Virgin should of her own free-will accept the Dignity with the Charge, that she might merit the more, and it might be the more sweet, and easy unto her. And so likewise, neither will God enter to inhabit in men by Grace, nor exalt them to the Dignity of the Sons of God, without their free Consent, having attained to the use of Reason.  
From hence I will pass, spiritually to consider this Embassage, applying it to myself, and pondering how God our Lord sendeth me every day Invisibly 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. Bonaventure saith) are the Invisible Ambassadors, and messengers of God: and by them he speaketh unto me, and discovereth his Will, and soliciteth me to give him entrance into my Soul, and to employ myself always in his Service. And therefore in feeling within myself these Inspirations, I am to reverence them as Ambassadors of God, giving him many Thanks, for that he daigneth to speak unto me by them, consenting presently to all that he requireth of me, and beseeching him more often to speak unto me.  
O most loving Father that solicitest my Consent with so great Love, and Care, 
Colloquy.  as if that which importeth me, imported thee: Inspire me what thou wilt, for I am ready to consent to whatsoever thou inspirest me.   

The Second Point.  
SEcondly, I am to consider the Entrance of the Angel to the VIRGIN, and the manner how he saluted her: Pondering how he took of Air, a most beautiful Body of human shape. And in this manner he entered where the blessed VIRGIN abode, with rare Modesty, Reverence, and Gravitye, and with such an exterior semblance of Sanctitye, as well declared what interiorly she was: to instruct us what Apostolical men ought exteriorly to be, who (as S. 
2 Cor. 5.20. Ephe. 6.20.  Paul sayeth) are the Ambassadors of Christ: and likewise what Religious men ought to be, that profess an Angelical Life; whose exterior behaviour ought to represent Sanctitye, and to move thereunto all that behold them.  
The Angel in entering saluted the B. VIRGIN not with vain Salutations, but with those divine Words that God put in his mouth: saying unto her: Hail, 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 Saints) was new, and never heard of in the World, invented by the most holy trinity to honour the sacred VIRGIN, and to declare her rare Sanctitye, & new Dignity, as the Mystery was new for the which it was ordained. 
jer. 31.22  For as Christ was a new man contrary to the old Adam: so the blessed VIRGIN that conceived him, was a new Woman contrary to the old Eua. With this Spirit, and esteem we are to say, and to meditate this new Salutation, pondering in every word, the Greatness that it signifieth, with affections of joy, and Thanks giving: rejoicing that the blessed VIRGIN hath such Greatness, and giving Thanks to God, for giving it her; desiring of him some part thereof, and purposing to imitate what is imitable.  

AVE.  
First, the Angel to manifest his joy, and the joyful news that he brought, and to assure the VIRGIN, entereth saying: ave: which is as much to say, as Hail: or God save thee: peace be with thee, be cheerful, & assured: for the news that I bring is of peace, and Prosperity.  
O sovereign VIRGIN, 
Colloquy.  with all the Affection of my Heart, I salute thee, and say, ave, Hail, God save thee. For by thee began our Salvation, conceiving him that was the Author thereof: 
Ecclesia in Hymno ave maris stella.  Thou hast changed the name of Eva, defeating her miseries, and replenishing us with mercies: The other Eva was the beginning of Sin, thou the beginning of Grace. By the other Death entered into the World: by thee Life. 
Gen. 3.15  The other subjecteth us to the Serpent, thou hast broken his Head. Be cheerful, o blessed VIRGIN, for the good lot that hath befallen thee: and renew my Heart that I may daily sing this new Canticle of Praise with new fervour of Spirit, Amen. 
Psal. 32.3   
Secondly, I am to ponder the cause why the Angel in this first salutation, named not the Virgin by her proper name, saying: Hail mary: but Hail, full of Grace; our Lord is with thee: blessed art thou among Women. This he did, that we might understand, that almighty God gave her new, and most glorious names, as he gave to the Messiah, 
Isa. 9.6.  the which for Excellency are to be attributed unto her in the Church: so that as we call Solomon the Wise: and S. Paul the Apostle: so we 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 us: so the name of the VIRGIN may for excellency be, 
Colloquy.  Our Lord with thee. O most sacred VIRGIN, let others call thee the Rod of jesse, the port of Heaven, the House of Wisdom, and other like names: I will now call thee, as did the Angel, full of Grace, the Inhabitation of our Lord, and the blessed among Women: and declare to thy glory the Greatenesses signified by these names.   

GRATIA PLENA.  
First, I will ponder what fullness this is, and how the blessed VIRGIN was full of Grace with all manner of fullness. She was full of the Grace that justifieth: full of charity, Faith, and Hope, of Humillitye, Obedience, and Patience with the rest of the Virtues: full likewise of Wisdom, of knowledge, of Piety, and the Fear of God, with all the other gifts of the Holy Spirit.  
Her memory was full of holy Cogitations: her Understanding of great Illuminations of God: her Will of fervent Acts, and Affections of Love, and zeal, with inward, and hearty desires of the Glory of God, of the coming of the Messiah, and of the Redemption of the World. And this fullness she actually had, when the Angel entered to salute her: for she was busied in the Contemplation of these mysteries, which was in a manner her continual Occupation. Besides this, she was full of Grace in her Works: for they were all works full, entire, and massive, with that fullness that they might have of pure Intention, fervour, & Love: So that God could not say unto her, as he said to that other Bishop: 
Apoc. 3.2.  I find not thy Works full in my presence.  
Then will I ponder the Greatness of this plenitude: for many Vessels are full of precious liquor; but the greater containeth the greater quantity: So many Saints were full of Grace: but the blessed VIRGIN, (as sayeth S. Thomas) above all: 
3. p. q. 27 art. 5.  for she was a much greater Vessel, & her fullness was conformable to the Dignity of the mother of God, which far exceedeth the Dignities, and offices of the other Saints: and she every day with the use of Graces amplified the Vessel, and made it capable of other greater.  
O most sacred VIRGIN who is able to recount the fullness of Grace that thou hast above all the Saints that were filled therewith! 
Colloquy.  They were like Rivers: but thou according to thy name, art full like the Sea. It gladdeth me that for excellency S. Gabriel calleth thee, the full of Grace, it seeming unto him that there was no other, that had the like fullness: and that he, and his Companions in comparison of thee, might call themselves empty. I thank thee most blessed TRINITY for the fullness of Grace, 
Ecol. 1.7.  that thou gavest to this Sovereign VIRGIN: by whose merits I beseech thee to give me some part thereof, that the Vessel of my Soul though but a little one, may be filled according to the capacity thereof. O Mother of mercy, and Immense Sea of Grace; seeing the rivers issue out of the Sea whereinto they entered, let there issue from thee some River of Graces, to fill the vacant places of my Soul, that my Works may be full, & perfect before God. Amen.   

DOMINUS TECUM.  
In this third word the Angel mounteth to the Height of the Salutation, saying: Our Lord is with thee: that is, he is in thee by excellency in all those manners that he may be in his pure Creatures. He is with thee, not only by Essence, Presence, and Power, as he is with all men: not only by Grace, as he is with all the Righteous: but with eminency of Grace, assisting in thee with special Grace, and Amity, and with strict familiarity. He is with thee in all thy Faculties, uniting them with himself: He is in thy memory, surprising it that thou mayest always remember him: In thy Understanding, illuminating it that thou mayest perpetually know him: and in thy Will, inflaming it, that thou mayest everlastingly love him. He is with thee likewise, assisting in all thy Affairs with special Providence, and Protection, governing thee with his Inspirations, and directing thee in all that thou dost. He is in thee as in his Heaven, in his Temple, in his Chamber, in his House of Recreation: & shortly he will be in thy Womb as thy Son: & therefore for excellency, with a full mouth I say, unto thee, Dominus tecum.  
I will also ponder, that the Angel sayeth not: Our Lord is, was, or shallbe with thee: but, our Lord with thee: to signify that he was, is, & shallbe perpetually with her: as if he should say: from thy Creation God was with thee, and now is, & shallbe throughout all eternity: 
Psal. 45.6  He shall not depart, nor be alienated from thee, neither shall there be in thee any Change that may impair the Divine Providence.  
O blessed VIRGIN, 
Colloquy.  I rejoice at the great good thou hast in having with thee God himself, firmly, and constantly enjoying his sweet Conversation. Beseech him that he will be with me through Grace, possessing me with such Love, that he never depart from me, nor I from him, for ever, and ever. Amen.   

BENEDICTA TV IN MULIERIBUS.  
With this fourth word the Angel concludeth the Salutation, saying: Blessed art thou among Women: for thou shalt be freed from the Curse of Barrenness, with out Loss of virginity: and thou shalt be free from the Malediction of bringing forth with Dolour, because thou shalt not conceive with Pleasure. Thou shhalt be blessed among Women: because as a Woman was the beginning of all the Maledictions, 
Ephe. 1.3  that fell upon men: so thou shalt be the beginning of all the celestial benedictions that shall light upon them, by the blessed fruit of thy Womb, by whom thou shalt break the Head of the 
Gen. 3.15.  Serpent, and deliver them from those Maledictions which his cursed Suggestion heaped upon them. For the which thou shalt be blessed, and praised among all Women; and both the Angels in Heaven, and the men on Earth shall give thee a thousand benedictions, aswell the Righteous, as Sinners: for all have a part in thy copious benediction.  
And I also thy unworthy servant do praise, 
Colloquy.  bless, and glorify thee, and do rejoice that all should praise, bless, and glorify thee: and I beseech thee to make me partaker of those blessings which thy most sweet Son our Head, by thee as by his neck communicated to the Church. Deliver me, o blessed LADY, from the Maledictions of Sin, and Pnnishment whereunto I live subject, that I may bless thy Son, and serve him world without end. Amen.    

The third Point.  
THirdly, I am to consider the manner how the blessed VIRGIN received this Salutation: for having heard it, she was troubled, 
Luc. 1.29.  and thought within herself what manner of Salutation this might be: In which she discovered four excellent Virtues, wheerein we may imitate her: to wit; Chastity, Humillitye, and Prudence with Silence. She showed her excellent Chastity, 
Lib. 2. de Virginib. & in exhortatiene ad Virgins. Yob 31.1  being astonished (as S. Ambrose saith) at the sudden view of a man in her Chamber, she being alone: for it is the property of a modest, circumspect Virgin, to be astonished at any view, or word whatsoever of a man: As it is likewise the property of a chaste man to close up his Eyes like job, least he should have any evil Thought against a Virgin. But principally she showed her rare Humillitye: for that at such time as the Angel entered in form of a man, this B. LADY was recollected in her Chamber, in great Contemplation of the Greatenesses of God, and of the Messiah, and of her that was to be his Mother. Through her profound Humillitye, she held a very mean conceit of herself: And when she heard so strange, and yet so glorious a Salutation, she was astonied, not so much at the sight of the Angel, as because she found in herself no foundation of such Praises, and greatenesses as he declared. And then she showed her Prudence in thinking well, what Salutation this might be, and to what end it was ordained: And therefore she would not thrust to answer inconsiderately, till the Angel had somewhat more opened himself. Whereby she showed how much she loved Silence: holding her peace at that time, and returning for answer the exterior semblance of her humble, & bashful amazement. O most pure VIRGIN, how well befitteth the at this Instant that which thy Spouse said: 
Cant. 1.9  Thy Cheeks are beautiful like the Turtles, a bird shamefast, & chaste: for in them is resplendent the beauty of thy Chastity, & the splendour of thy humble Wisdom.  
These Virtues of the Virgin are more eminent, 
Gen. 3.3.  comparing her with the first Woman Eva, who when she was yet a Virgin, went wandering, and gazing through Paradise, and the first Question that the evil Angel in form of a Serpent did ask her, she made answer, and held a long discourse with him, wheerein she discovered Pride, Curiosity, Imprudence, and Desire of talking, & other Vices, wheerein we her Children do imitate her. Which considering I am to be astonished, imploring the aid of this most prudent VIRGIN, that in the like Occasions I may follow her Virtues.   

The fourth Point.  
THe Angel knowing the holy Disturbance, and Fear of the B. VIRGIN said unto her: Fear not mary, for thou hast found Grace with God. Wheerein I am first to consider, that it is the property of the good Spirit to pacify, and calm any Fear, or Disturbance of the Heart whatsoever, that it may quietly receive the Revelation, and Visitation of God. And allbeeit the Astonishment of the B. VIRGIN was without any kind of Sin, or imperfection: yet thereby we may gather, with what Care the good Angel endeavoureth, to take away those Disturbances that spring from sin, or our own imbecility. And I for my part am to labour to remove them, least they hinder me of the Visitations of God, remembering how Christ our Saviour reprehended Martha, when he said: Martha, Martha, 
Luc. 10.41.  thou art careful, and art sroubled about very many things, when as but one thing only is necessary. And this am I to require of the Angel of my Guard, saying unto him:  
O most blessed Angel, 
Colloquy.  remove from my Heart all vain fear, that it may be capable of Divine Love: appease the Disturbance that it suffereth in earthly things, that it may contemplate the things of Heaven, contenting myself with that one, wheerein consisteth my eternal rest. Amen.  
Secondly, I will ponder that most sweet word added by the Angel, to persuade the blessed Virgin not to fear: For that (sayeth he) thou hast found Grace with God, 
How great a good it is to find grace with God.  which was to say unto her. Thou needest not to fear the Devil, nor Hell, nor visible, nor invisible Enemies: neither hast thou cause to suspect the Greatenesses that I have spoken to thee of in this Salutation; nor other greater that I shall presently tell thee of: for I do 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 whosoever findeth Grace with God, what benefits shall he not receive from his liberal hand? O happy, & a thousand times happy is that Soul that findeth Grace with God If it be held among men for a high felicity to fall in grace with an earthly king: how much greater shall it be to fall in Grace with the king of Heaven? From that grace proceedeth abundance of Riches, Honours, Dignities, and many other temporal benefits that a king bestoweth upon his Favourite: and yet sometimes, all endeth with Disgrace: But from this Grace proceedeth an abundance of Virtues, & heavenly gifts that God bestoweth on his beloved, for the which it is said in holy Scriptures of the greatest Saints, as of Noah, 
Gen. 6.8. Exo. 33.17 Act. 7.46  Moses, David, and other such like, that they found Grace with God: but above all, the most sacred VIRGIN found much greater, and nearer Grace with God; yea so near, that she was always with him, and he with her, even to the containing him in her Womb as his mother.  
O sweetest mother, 
Colloquy.  I rejoice that thou hast found Grace before God with such singular favour. And seeing Queen Esther, for that she found grace before king Assuerus, 
Esth. 2.9  was a cause that her People found the like, and was by him very much favoured: be thou our Mediatrix, that we may find Grace before God, and obtain that perfect Grace which is eternal Glory. Amen.  
But I am very carefully to consider, that allbeeit God doth not this favour through the merits of man, but through his mere mercy: yet Humillitye doth most of all dispose us to obtain it, by the which the blessed VIRGIN obtained it. And therefore said the holy Spirit. The greater thou art, 
Ecol. 3.20  humble thyself in all things, and thou shalt find grace before God: bocause the might of God only is great, and he is honoured of the humble. He sayeth that the Humble do him Honour, for that they attribute unto him, the Honour, and Glory of all that they have: for the which God honoureth them much more, and they find greater Grace before him. Therefore, o my Soul, if like the blessed VIRGIN, thou wilt find Grace near unto God, humble thyself in all things, like her. For God resisteth the proud, and giveth his abundant grace to the Humble. 
jacob. 4.6     

The seventh Meditation. Of the manner how the Angel annunciated, and declared to the blessed VIRGIN the Mystery of the Incarnation.  

The first Point.  
THe Angel having quieted the holy Amazement of the blessed VIRGIN, delivered his Embassage in this manner: 
Luc. 1.31.  Behold thou shalt conceive in thy Womb, and shalt bear a Son: and thou shalt call his name, JESUS. He shallbe great, and shallbe called the Son of the most High; and our Lord God shall give him the seat of David his Father, and he shall reign in the house of jacob for ever, and of his kingdom there shallbe no end.  
In these words are to be pondered the greatenesses, and excellencies of the Son that the Angel promiseth to the Virgin. The first is, that he shallbe JESUS, & the Saviour of the World, with greater excellency than all other that had this name, as hereafter shallbe declared. The second, that he shallbe great above all great, without any Limitation: great in his divinity, and Humanity: great in Wisdom, and Sanctitye: In Life, and in Doctrine: In Example, and in word: and finally great in Power: for that he shall have power above all things, with faculty to make others also great before God, by Participation of his Greatness. The third, that in such manner he shallbe her Son, that he shall be likewise the Son of the most High God. The fourth; that his eternal Father shall give him the Throne, and the Empire over all the Elect, figured by the Seat of David, and by the House of jacob, of whom according to the flesh he descended. The fifth, that his kingdom shallbe eternal, and have no end. O glorious Embassage! O most joyful news! Happy Virgin, to whom such a Son is promised: and blessed Son in whom so great Greatenesses are contained: of all which the Angel gave notice to the Virgin, that she might know, that this Son whom she was to conceive, was the Messiah promised by the Prophets, of whom so great excellencies were written. From whence I will collect a great Estimation, and Love of this sovereign Messiah, rejoicing at each one of these five excellencies rehearsed, and recording the five wounds that he received on the Cross, that unto his Elected, and to me he may apply the fruit of them: for on the Cross they were all made manifest, as hereafter, when time serveth shallbe declared.  
I will now meditate only, how these Greatenesses had their Original from the most profound Humillitye of the only begotten Son of the everliving God, which is included in the first word spoken by the Angel to the Virgin: Ecce concipies in utero. behold, thou shalt conceive in thy womb: as who should say; This Saviour, and this eternal king being so great, yet will so far humble himself, as to straighten himself to the smallness of an infant conceived in the Womb of a Woman. And ●●om this smallness his greatness shall have beginning, complying with that of the Prophet Isaias: 
Isa. 9.6.  A little Child is borne to us, and a Son is given to us, and Principallitye is made upon his Shoulder & his name shallbe called Admirable, Counsellor, God, Puissant, Father of the World to come, Prince of Peace: His Empire shall be multiplied through the whole World, and there shall be no end of Peace.  
O Sovereign Prince that descendedst from Heaven, 
Colloquy. Dan. 2.34.45.  as a Stone without heads, being without thee action of man, conceived in the Womb of a Virgin: and then camest to be so great a mountain as to fill the Whole Earth, dilating therein thy kingdom, which is a kingdom eternal, and without end: I humbly thank thee for having chosen so strange a smallness, to be the Original of so sovereign a Greatness. Grant me, o Lord, that I under-propped not by mine own hands, but by thine, may conceive such resolutions in thy service, that they may increase to very great works of thy Glory. Amen.   

The Second Point.  
THe blessed VIRGIN having heard this Embassage, 
Luc. 1.34  said to the Angel: How shall this be done? because I know not man? As if she should say: I doubt not of God's Omnipotency, nor of thy promise: but I desire to be informed, how I should obey this Commandment, having made a vow not to know man?  
In this answer, the holy VIRGIN discovered aswell great Wisdom, as excessive Love of virginity: and therefore with much reason, Holy Church calleth her, the most Prudent Virgin. For though the promise of the Angel was so great, yet she was not presently hooked therewith, until she might perceive how it would accord with her Vow she had made of Chastity; unto the which she was so entirely affected, that she made difficulty to be the mother, though it were of such a Son, with the Loss thereof. And all be it she knew by the prophecy of the Prophet Isaias: That the Mother of the Messiah should be a VIRGIN, 
Isa. 7.14.  yet she would prudently examine the Revelation of the Angel, to see how it agreed with the Revelation of the Prophet. From whence I will collect a fervent, and hearty Love of Chastity, avoiding, as much as lieth in me, all whatsoever that may be any Occasion to impair it; yea though it carry 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 me to a thing, wherein there may be danger: fearing least it may be the Spirit of Satan, who (as sayeth the Apostle S. 
2 Cor. 11.14.  Paul) transfigureth himself into an Angel of Light, to deceive those which are either very simple, or over-confident, or exceeding zealous of other men's good, without regarding their own.  
Secondly, I am to consider in these words, 
A rule to speak Prudently  (being the first that we read of the blessed VIRGIN) four Circumstances with the which she did speak them; in the which is portrayed an admirable rule how to speak prudently: for these words were but few; and no more than necessary; and in a case of great importance: and in a very humble, and decent manner. It seemeth that the Virgin held firmly in her memory that counsel of Ecclesiasticus, which sayeth: 
Eccl. 32.10.11. Habeat caput responsum tuum.  Young man, speak in thine own cause scarcely more than is needful: if thou be asked awise, let thy answer have an head, that is, let it be brief, and to the purpose. In many things be as it were ignorant: and hear holding thy peace, and withal ask. All this the B. VIRGIN marvelously observed, in these brief Words, which she uttered not till the Angel had spoken to her twice. And though she had occasion to enlarge herself in this Question, yet she touched no more than the necessary Point, and that with great btevitye, declaring the Vow of Chastity that she had made, with humble, and chaste words, but sufficient for the Angel to understand her, saying unto him: I know not man.  
O most sacred VIRGIN, 
Colloquy. Cant. 4.5 11.  with much reason was the divine Spouse pleased with thy Lips, saying: That they were like a girdle of Scarlet in grain, and like the Honnye-combe that distilleth by little, and little: for thy Words are well girt, and much pondered, and uttered with repose, sweetness, and charity. And seeing this rule in speaking is so pleasing unto him; beseech him to imprint it in my Heart, that my Words may proceed from it well ordered, and ruled.   

The third Point.  
TO this Question of the Virgin the Angel made answer saying: 
Spiritus sanctus superueniet in te, etc. Luc. 1.35.  The holy Ghost shall come upon thee; and the power of the most High shall overshadow thee. And therefore also that which of thee shallbe borne Holy, shallbe called the Son of God. In these words may be pondered three most excellent promises made by the Angel to the most sacred VIRGIN; First, that this Conception should not be by the work of man, but by the power of the Holy Ghost, who from Heaven should come upon her to accomplish this work. And for that the Works of the Holy Ghost are perfect, he came withal upon her, with new fuullnesse of Grace to dispose her to so sovereign a work.  
The second, that the Power of the most high should ouersha●owe her, preserving her from sensual Delight in Conception, and forming of her purest blood the Body of this Child; as the bird covering her eggs with her Wings, giveth them Life with her Heat.  
The third Promise was, a Giving a Reason of the other two: Because that which was to be so holily conceived, should be the Son of God; not by Adoption, as the rest of the Just; but by the Union of human nature with the Divine Person: so that he should be Holy, not by Privilege, but by the Power of his holy Conception. O what an exceeding joy caused these three Promises in the Virgin!  
O most blessed VIRGIN, 
Colloquy.  if when the Angel entered thou wast already full of Grace: how much more fuller shalt thou be, the holy Ghost coming upon thee with this new Plenitude? If before our Lord were with thee, for thy Government, Protection, and Consolation: how much more shall he be now, the Power of the most High coming to overshadow thee? now mayest thou, o blessed LADY, say with a new Title: 
Cant. 2.3  I sat under the Shadow of him whom I desired, and his fruit is sweet to my Throat. Thou art seated under the Shadow of the most High, which shall take from thee the sensual Pleasure in Conceiving: and the fruit of thy Conception shallbe Delectable to God, pleasing to the Angels, sweet unto thee, and to the Salvation of us. Much good may do thee, o Purest VIRGIN, so great a fullness, so happy a Shadow with Hope of so sweet a fruit. And seeing thou hast this day found so great Grace with the Holy Spirit, beseech him to come anowe upon me, and with his Power to overshadow me, that being seated under his loving Protection, I may taste the sweet fruits of his Divine Presence.  
From hence I am to collect, that whereas for the Virgin to conceive the Son of God, it was necessary that the Holy Ghost should come upon her from Heaven, to accomplish this Work; and that the Power of the most High should overshadow her: so likewise that I may conceive in my Soul the Spirit of Salvation, 
Isa. 26.8. Ex D: Fulgentio lib. de Incar natione cap. 20.  whereby I become the adoptive Son of God; it is necessary that the Holy Ghost do inspire me, and that the Power, and Omnipotency of God do overshadow me, tempering the Heat of my sensual Concupiscences, and protecting me in all Temptations, & dangers: and in this Faith, I am to cry to Heaven, saying: 
Colloquy.  O most Holy Spirit, come from on High to my poor Soul, sow in it the seed of thy Divine inspiration, that it may conceive within itself the Spirit of Salvation. 
Psal. 16.8. Psa. 139.8  O power of the most High, protect me with the Shadow of thy Wings: cover me with them in the Day of Temptation, that the Puttocks of Hell prevail not against me, and that I lose not through mine own Weakness, what thou hast begun in me by thy Grace. Amen.   

The fourth Point.  
TO what had been said the Angel added: 
Luc. 1.36.  Behold Elizabeth thy Cousin, she also hath conceived a Son in her old age, and this month is the sixth to her that is called barren; because there shall not be impossible with God any word.  
In these Words the Angel pretended three marvelous things: the first, to reveal to the blessed VIRGIN a thing that would give her much Content, because of the Abundance of her charity, 
Rem. 12.15.  whose Property is to weep with those that weep, and to rejoice with those that rejoice. And as the blessed VIRGIN had a feeling of the barrenness of her Cousin, because of the grief that she received thereby: so she rejoiced at the news of her being with Child, because of the great joy that it would give her.  
The second was, to confirm his Embassage with some sensible Token: as if he should say: Seeing she hath conceived that was old, and barren; thou mayest well believe that a Virgin shall conceive, for with God, nothing is impossible, he can do the one with as great facillitye as the other. Whereby we see how it is the Property of the good Spirit, to chastise the incredulous that require a Sign, or a miracle with an affection of Incredulity, as this S. Gabriel himself chastized Za●harias, 
Luc. 1.20.  because he asked a sign to be assured that he should have a Son, himself being old, and his Wife barren, whereas contrarily to those that have Faith, he giveth a Sign, allbeeit they ask it not, as he did to our blessed LADY the VIRGIN, to cheer, and to comfort her, and by the way to confirm her more, and more, in her Faith. From whence I will collect how much it importeth constantly to believe the matters of Faith: for to believers, our Lord useth to give interiorly greater signs of his Truth, 
joan. 15.  which he denieth to the incredulous, 
Isa. 7.9. juxta 70.  according to that of the Prophet Isa●as: If you believe not, you shall not understand.  
The third was, that the Angel pretended to discover the fundamental reason of all that had been spoken, 
Luc. 1.37.  adding that so glorious word, that to God nothing is impossible: which is to say. He can do all that he will, & can accomplish all that he promiseth: especially those two miraculous things that I have told thee of: to wit, That the Barren, and the Virgin may conceive, & bring forth. From whence I will collect two other for my spiritual Comfort. The first, that by the Omnipotency of God our Lord, any Soul whatsoever, that hath been long time barren of good Works, how deep rooted soever this barrenness be in it, may be altered, and become fertile. And as barren Elizabeth conceived john, which signifieth Grace, so it may conceive in itself the fruits of Grace, and of Benediction, very gracious, and pleasing unto God. And with this Hope, I am to cheer, and animate myself to pretend this happy Fertillitye, remembering what is said by the Prophet Isaias, 
Isa. 54.1. Gal. 4.27  and the Apostle S. Paul: Reioite thou barren that bearest not, break forth, and cry thou that travailest not: for more Children shalt thou have that waist barren like Sara, than she that was fruitful like Agar.  
The second is, that as our B. LADY the VIRGIN by Virtue of the Holy Ghost might conceive, and have a Son which should be worth a hundred thousand: so those which promise, and keep Virginity, shall conceive Spiritual Children, which shallbe incomparably more worth, than the Carnal, 
Matt. 19.29. Isa. 56.4.  our Lord fullfilling unto them that Promise, which he made them thereof by the Prophet Isaias, as was declared in the first part, and the 20. Meditation.    

The eight Meditation: Of the final Answer given by the VIRGIN to the Angel, consenting to his Embassage.  

The first Point.  
THe blessed VIRGIN having heard all that was spoken to her by the Angel, said unto him: Behold the Handmaid of our Lord, 
Luc. 1.38  be it done to me according to thy Word. And here I am to consider what a longing desire the Angel had; expecting the Answer of the Virgin: and not only the Angel, but the Holy Ghost himself her Spouse, who spoke unto her Heart that of the Canticles: 
Cant. 2.14  Let thy Voice sound in my Ears, for thy voice is sweet, and pleasing unto me. And he himself likewise inspired into her, the Words she should say, exercising therein some most excellent Virtues, wherewith she perfectly disposed herself to be the Worthy Mother of God.  
The first was, great Faith, giving Credit to the Words of the Angel, and believing that she might be a Mother, and a Virgin, imagining highly of the Omnipotency of God.  
The second was, profound Humillitye in the midst of those Greatenesses that were offered her, calling herself the Handmaid of our Lord: and consequently judging herself unworthy to be his mother, placing herself, as much as lay in her, in the Lowest place, as is that of the Handmaids.  
The third was, great Obedience, and Resignation into the Hands of God, offering herself to fulfil what the Angel said, and all whatsoever God should command. 
Colloquy.  O most prudent Virgin, who hath instructed thee, to conjoin with such excellency things so far distant? If thou believest, that thou art to be the Mother of God, why callest thou thyself his Handmaid? And if thou holdest thyself for a Handmaid, why dost thou offer thyself to be the mother of God? What hath a mother to do with being a Handmaid? And how are they compatible, a Faith of such baseness, with a Faith of so great Highness? and so profound an Humillitye with so exalted a magnanimity? O Height of the Wisdom of God O miracles of his Omnipotency! Thine, o Lord, are these Marvels, and thou art he that hast knowledge, and ability to conieine Mother, and Virgin: Handmaid, and Mother: Humillitye, and magnanimity: and Faith of all this, with human Understanding. O Heavenly Father, 
Matt. 11.25. Prou. 11.2.  thou that hidest thy Secrets from the Proud, and reuealest them to the Humble; and therefore where Humillitye is, there dwelleth thy Wisdom: teach me to choose with Humillitye the lowest place on Earth, and to pretend with magnanimity the highest in Heaven; conjoining the nothing that I am of myself, with the much that I may be by thy Grace.   

The Second Point.  
FOr that the Mysteries are many which are included in these Words of the VIRGIN; it will not be amiss to meditate every one by itself, pondering the Spirit therein contained for our Profit.  

ECCE.  
This word Ecce. Behold, the Scripture useth to denote, or to signify some great thing worthy of much Consideration, and the Angel used it in the beginning of his Embassage, saying: Ecce concipies, Be hold, thou shalt conceive a Son. And therefore also would the most holy VIRGIN use the same in her answer, saying: Ecce Ancilla Domini. Behold the Handmaid of our Lord for as the Angel had great Desires, that our blessed LADY the VIRGIN should ponder the Greatenesses, which he promised her from God: so the Virgin had as great Desires, that the Angel should ponder how mean, and lowly a Handmaid she was of herself, and how fervent long she had to obey, whatsoever God commanded her. For the Humble, when the gifts they have of God are published, do very earnestly desire that the miseries should be known, which they have of themselves: that those Gifts be not attributed to their own merits, but to the bounty of him that gave them, to whom they desire to be very thankful, and therefore very obedient.   

ANCILLA DOMINI.  
In this word, 
What an Honour it is to be Servant, or Bondman of God. Gal. 4. Rom. 8.  Handmaid of our Lord, the blessed VIRGIN declared what a backward Conceit she had always had of herself, ever since she had the use of Reason. And allbeeit the name of Servant, or Bondman, when as it signifieth to serve God with a Spirit of Fear, and as it were by force, is dispraised in holy Scripture: yet when Servant is joined with Love, it is a most glorious name. For the Slave is not his own but his Lords: he hath not Liberty to do what he listeth, but what his Lord commandeth him: He serveth him neither for Salarye, nor Daye-wages, but because he is obliged thereunto: He laboureth not for himself, but for his Lord: neither serveth he him only in person, but also all those of his House, and Family: in the which he holdeth the basest Place, and hath always given him the worst, and that which is most contemptible.  
All this the blessed VIRGIN our LADY imagined in herself, when she called herself the Handmaid of our Lord. For first, she held not herself to be her own, but a thing proper to God our Lord, and in his Possession: aswell for that he created her, as also for that she had wholly dedicated herself to his perpetual Service, saying in her Heart those Words which the Prophet Isaias reporteth of the Righteous: 
Isa. 44.5.  He shall say, I am of God: and with his own hand he shall write, and sign, that he is our Lords. And as the faithful Bondman never flieth from his master, nor is at any time absent, neither will serve any other master, because no man can at once serve two Masters: 
Matt. 6.24  so the blessed VIRGIN never separated herself one moment from the Service of God, neither served she any other Lord but God, 
Matt. 4.10 Deut. 6.13.  fullfilling most perfectly that Precept: Thou shalt adore the Lord thy God, and him only shalt thou serve.  
In all other things also, she did not what she list, but what God commanded, for she had no will of her own, nor Liberty of flesh: but was so fastened to the Will of our Lord, as if she had had no liberty to depart therefrom, esteeming herself as a Handmaid, 
Psal. 12 24.2.  that hath her eyes always placed upon the hands of her Lord, suffering herself to be managed by him, and to be moved by every beck that he should make.  
Besides this, she served not God for salary, or Day-wages, pretending principally any reward: but because as his Handmaid she was obliged thereunto, and took Delight in pleasing her Lord. And therefore she had settled in her Heart that Verity, which afterwards our Saviour Christ taught his Disciples: 
Luc. 17.10  When you shall have done all things that are commanded you; say: We are unprofitable Servants, we have done that which we ought to do.  
From hence it proceeded, that all whatsoever she did, or laboured to do, she attributed it not to herself, but to her Lord: for allbeeit it is Truth, that the Merit, and Reward was for her: yet she attributed all to the Glory of God, & not to her own; saying that of the Canticles. 
Cant. 7.13  All the fruits the new, and the old my beloved I have kept for thee: that is, all the Works of my Life present, and passed, I will that they be to thy Honour, 
Rom. 14.7.8.  & Glory: for I will neither live, nor die to myself, but to thee, because I am thine.  
Finally, the blessed VIRGIN esteemed herself not only as the Handmaid of our Lord to serve him, but also to serve all those of his House, and Family: and therefore she dedicated herself to the Service of her Parents, when she was in the Temple: and of her Husband, when she was in his Company. And much better than Abigail might she have said, 
1 Reg. 25. ●1.  what she said to David: Lo let thy Servant be as an Handmaid, to wash the feet of the Servants of my Lord. And with this Spirit of Humillitye, she always chose for herself the lowest place in the House of God, and the worst, and most contemptible in the World; as hereafter we shall see.  
All these inward feelings had the blessed VIRGIN when she called herself the Handmaid of our Lord, and esteemed very highly of this Title: for she knew how pleasing it was to God, who used to call by the same name of Servant, the Messiah his Son, as he was man: and he himself esteemed highly thereof, as appeareth by what is delivered by the Prophets. 
Isa. 41.8.9. & 44.1.21. Zach. 38. Colloquy. Ps. 115.16  And if I desire to be devoted to our blessed LADY, I am highly to esteem myself for this name, and for the Spirit which she includeth in the said things; saying to God with David. O Lord, I am thy Servant, I am thy Servant, and the Son of thy Handmaid: then hast broken my bonds, I will sacrifice to thee the host of Praise, and will invocate the name of our Lord. O God of my Soul, I highly esteem myself for being thy Servant, because thou createdst me: and again for being thy Servant, because thou redeemedst me: I am the Son of thy Handmaid, because by inheritance, it falleth to my Lot to be thy Slave: but especially I hold myself for the Son of thy Handmaid the blessed VIRGIN thy Mother, by whose merits I beseech thee to unloose the Chains of my Sins, and Passions, that being free from this evil Bondage, I may serve thee with Liberty of Spirit, and may praise, and glorify thy holy name world without end. Amen.   

FIAT MIHI.  
It was not without a mystery, that the B. VIRGIN said not to the Angel: I will do what thou sayest: but this word, Fiat; Be it done: which God our Lord used when he created the World, saying: Be Light made, etc. 
Gen. 1.3.  For the VIRGIN understood that the Incarnation was aswell a Work of the Omnipotency of God, as the Creation of the World: and that with one Fiat of his Omnipotency it might be done, though on her part there was no Merit of so glorious a thing. Allbeeit withal she accepted it, saying: Fiat, as who should say: All though there were no need of my Consent, because I am the Handmaid of God, and he may do with his Handmaid what he will; And allbeeit being but a Handmaid, I merited not that this thing should be done unto me: yet notwithstanding, seeing God will have it so, Fiat: Let i● be done: for I am pleased with all whatsoever that pleaseth him. Whereby we see the sovereign Obedience, and Resignation of the VIRGIN, founded upon the knowledge of her own being nothing, offering herself 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 be done.  
But that we may the better understand the height of this consenting: we are to ponder, that she not only fixed her eyes upon the Greatenesses, foretold her by the Angel: but also upon the terrible Afflictions, which that Son who was offered unto her, was to suffer: the which she knew well by the sacred Scriptures; and that a very great share of them was to light upon his Mother: And yet notwithstanding she accepted this Dignity of a Mother, with the most heavy charge of that office. And hereupon she called herself a Handmaid, as one that accepted it, not to be served as a Lady, but to serve, and suffer as a Handmaid.  
I thank thee, 
Colloquy.  most sacred VIRGIN, for the generous offer that thou makest, with so great magnanimity of Heart: may the Angels in Heaven praise thee, and the righteous on the Earth, as likewise those that were in Limbo, expecting him. And seeing that all have a share in thy Consent, beseech thy Son, to grant me such a resignation of myself unto his holy Will, that I may resist nothing whatsoever he commandeth me, nor any affliction whatsoever that he shall send me; 
1 Reg. 3.18.  but that to all my Reply may be, Fiat. God is my Lord, whatsoever shall seem good in his Eyes, let that be done in me his Servant.   

SECUNDUM VERBUM TWM.  
It is likewise not without a great mystery, that the B. VIRGIN said not to the Angel: Be it done to me as God commandeth, or willeth: but, Be it done to me according to thy word: for herein she declared the perfection of her Faith, & Obedience. For perfect Faith believeth whatsoever God revealeth by himself, or by the means of others: & perfect Obedience obeyeth God, in whatsoever he commandeth either by himself, or by the means of his ministers: for he that heareth them, heareth Christ. Allbeeit, 
Luc. 10.16  I may likewise contemplate that the B. VIRGIN in this Point exalted herself above herself, & above all the Angels, & above all whatsoever is created: directing her Answer, not so much to the Ambassador, as to almighty God himself, who sent the Embassage, saying to the eternal Father: Behold here the Handmaid of thee, o Lord, 
Colloquy.  be it done to me according to thy Word: not only according to what thou commandest by this Word which the Angel delivereth: but according to the Desire of that Word & Speech, which thou speakest within thyself, in thy eternity, which is thy only Son, who also desireth to be mine. And seeing it is his good Pleasure so to be, be it as he commandeth. In Imitation of the B. VIRGIN, I will also oftentimes say unto God, with the same Understanding that she had: Behold here me thy Slave, o Lord, be it down to me, according to thy word: for I am ready to put in practice all, whatsoever shallbe ordained me by thy Divine Word.    

The third Point.  
THe Angel having heard the Answer of the B. VIRGIN, returned to Heaven; Et discessit Angelus ab ea: 
Luc. 1.38  And the Angel departed from her. In this departure, I am to consider, first, how joyful, and contented the Angel was with the Answer of the Virgin, being full of admiration with her Sovereign Prudence, and Virtue, and full of joy for having fulfiled what almighty God gave him in charge: for these two things are matter of special joy to the Angels, and to the Righteous: for there is no joy equal 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 David, consisteth our Life.  
Secondly, I am to consider, how the Angel departed presently to Heaven, without staying any moment more: to give us to understand, that the Angels having fulfiled that ministry, which almighty God incharged them with on Earth, make no tarriance there, but forthwith return to their Centre, which is Heaven, Instructing us, especially such as be Religious, that having fulfiled our ministries with our neighbours, we make no causeless tarriance among them, but that forthwith we retire ourselves to our oratory, which is our Heaven, to repose ourselves with God.  
And as we after our human fashion imagine, that the Angel entering into Heaven, gave account to almighty God of his Embassage, and presented himself ready to serve again in whatsoever he should be commanded: so we having fulfiled our Obligations, are to present ourselves before God, ready to accomplish whatsoever he shall anew impose upon us, or give us in charge: according to that of holy job: 
job 38.35.  Shalt thou peradventure send lightnings, and will they go, and returning shall they say to thee, here we are?  
O eternal, and omnipotent king, 
Colloquy.  make me like one of these celestial lightnings, resplendent with thy light, inflamed with the fire of thy Love, quick in obeying thy holy Will, and thankful in returning to give the thanks, for the accomplishment thereof.  
I may likewise piously contemplate, how the Angel S. Gabriel being entered into heaven, preached to his companions the excellent Humillitye, Wisdom, and Sanctitye of the blessed VIRGIN; all of them being full of alacritye, for that God had found upon earth a Person that was as pleasing, and acceptable unto him, as the inhabitants of heaven: for it is the Property of the Saints to rejoice, that there are many others, that supply what they want in loving, and serving with great fervour our Lord God, to whom be Honour, and Glory, world without end. Amen.    

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

The first Point.  
FIrst, 
D. Th. 3. p. q. 32. & 33  I am to consider, how the blessed VIRGIN having given her Consent; in the very same instant, the Holy Ghost form of her purest blood a most perfect Body, and created a most excellent reasonable Soul, and joined them together with the Person of the eternal word; God being made man, and man God: 
joan. 1.  and God being espoused with human nature in that Virgin Chamber: and the Virgin herself exalted to the Dignity of the Mother of God.  
In this Action we are to ponder the Content of all those Persons, that are interposed herein: principally the Contentment of the most blessed TRINITY to see his promise fulfiled, and to have made this Demonstration of his Omnipotency, and of his Bounty, and charity. O how joyful was the eternal Father, for having given us his Son; and with what infinite Love loved he this his Son, true God, and man! And how was he pleased in him above all that was created! seeing (as S. 
1. p. q. 20. ar. 4. ad. 1  Thomas sayeth) God much more loveth Christ alone, than all the Angels, and men, and then all the Creatures together: 
Phil. 2.9.  for he would give him a name above all names, which is the name, and being of God: And therefore was much more pleased, and did more rejoice to behold him, then to behold all the rest of the Created, or to be created. With this Consideration I will rejoice at this joy of the Father, and will be thankful unto him for the favour he hath done us: beseeching him, that seeing he so much loveth this Son, for his sake he will also love me, and grant me his holy love.  
O eternal Father, and our Protector, 
Colloquy. Psal. 83.10  behold the new face of thy Christ, in whom thou art so much pleased; and seeing he made himself semblable to us in our nature, make us semblable to him in his Grace.  
Then will I ponder what Contentment the eternal word had to see himself made man, and with what hearty Love, he loved that his most sacred Humanity, uniting it to himself, with a purpose never to forsake what once he had taken upon him. And in respect thereof he desired to embrace, and to put into his bowels all mankind, as his kindred. And therefore I may confidently say unto him, as Ruth said to Booz: 
Ruth 3.9 Colloquy.  Spread thy mantle upon thy servant because thou art nigh of kin. O divine Word, true Booz, and Fortitude of the Father, seeing thou hast made thyself of the kindred of men, spread upon me the cloak of thy divine Protection, unite me unto thee in Faith, and charity, and give me the kiss of Peace with the kiss of thy mouth: 
Cant. 1.1 Cant. 2.6  and embrace me with the right hand of thy Omnipotency, that nothing created may be able to separate me from thy Friendship.  
We may likewise contemplate the Contentment of the Holy Ghost, for having acted this Work, which is attributed unto him, because Goodness, and Love is proper to this Person: and it seemeth that then he satisfied fully his Desire, when he had acted the supremest Work of Love that he could. Upon which the Prophet Isaias said: 
Isa. 11.1.  A Rod shall sprout not of the root of less, and from that root a flower, upon which the Spirit of our Lord shall take rest. For in this eternal word Incarnate, figured by this Rod, and flower of jesse, the holy Spirit found rest, and perpetual joy, as in the thing that he most loved.  
From hence I will pass on to consider the joy of that most sacred Humanity, when it saw itself exalted to so great a greatness; and that from the depth of nothing, it had mounted to the height of the Divine essence, saying with great joy that of the Spouse in the Canticles: 
Cant. 3.4  I have found all that which my Soul could desire, I will with great Constancy preserve it, and will never forsake it.  
O most sacred Humanity, 
Colloquy.  I joy for thy joy, and for thy good fortune, and seeing thou art so content with thy beloved, give us part of that Love which thou hast, that together with thee, we also may enjoy it.  
Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation: for God our Lord gave unto her an extraordinary Light, whereby she saw the manner how this mystery was wrought in her Entrails: for when she saw God made man within herself: and sa●e herself a Virgin, and a Mother, and the Mother of such a Son, she was full of unspeakable joy. O what Gratitude, what Praises, and Thanksgiving, and what exultations had she! O what a fullness of good received she in that moment! For as this Visible Sun assoon as it was created in this World, filled it with his Light, and communicated unto it his Heat, and Influences: so the Sun of Righteousness Christ JESUS our Lord, in that very Instant that he was conceived, and form in the abbreviated World of his blessed Mother, filled her with exceeding great Light, and celestial Heat, with the Influences of Life everlasting. So that she, 
D. Th. 3. p. q. 27. ar. 5. ad 2.  that before was full of Grace, was then much more replenished, and heaped up with all Graces, and with inestimable joy in the possession of them.  
O most sacred VIRGIN, 
Colloquy.  much good may it do thee, for being the mother of God made man. And seeing thou likewise beginnest to be the mother of us men, distribute with us that Light, and joy which was given thee, that we may know, love, & serve him, whom thou hast conceived.  
Lastly, I will ponder the great reason that we men have to be contented, to see ourselves of kindred with God, and exalted to so high a Dignity: for the which I am to give him humble Thanks, and to beseech the holy Angels to be therefore thankful unto him, and to get a new, noble, and generous Courage, resolving (as S. 
Ser. 1. de Nativit.  Leo the Pope sayeth) to live as the kinsman of so great a king, without admitting any thing that may be contrary to this nobillitye.   

The Second Point.  
SEcondly, I am to consider the Circumstances of this Incarnation, as concerning the body of this God, and man, beholding it as a body mortal, and passable: and the causes hereof. For according to that which naturally was due to the person of our Lord Christ, his body was not to be mortal, nor passable for 2. causes. First, for that Christ our Lord was absolutely free from Original Sin, not by Privilege, but by right, for being the natural Son of God, and for having been conceived not by the Work of Man, but by the power of the Holy Ghost. And consequently the punishment of mortallitye, and passibilitye due to Original Sin touched not him? and yet for all this, this our Lord to demonstrate his Humillitye, and charity, was willing to leave the Sin, and take the Punishment: and without being a Sinner, 
Rom. 8.3  to take (as S. Paul said) the flesh of a Sinner, subject to all the penalties, and miseries of Sinners, to pay with his Death, and with his Pains our Sins. 
Colloquy.  O blessed be such an Immense charity, from the which sprung so profound an Humillitye. O what reason have I to confound myself for my pride, seeing contrary to this our Lord I would have the Sin, but not the punishment? I am a Sinner, and yet would not suffer the penalties due to Sinners. Animate thyself, o my Soul, to Imitate this example of Humillitye: and seeing thou hast subjecteth thyself to Sin, be content to suffer the Punishment, that thy Sin doth deserve.  
The second cause why the body of our Lord Christ was not to be mortal, is for that his Soul was glorious, and blessed: and so by right his body was to have the four endowments of Glory, which he now hath in Heaven, which are, Perspicuitye, Impassibilitye, Subtillitye, and Agillitye: yet notwithstanding this, our most loving Lord was willing to do this new miracle, and to renounce this right, depriving himself of these endowments of Glory, and investing himself with mortallitye, and with ignominy, with all the rest of our miseries, that his body (as he himself said) might be fit to be an Host, 
Psal. 39.7 Heb. 10.5  and Sacrifice for our Sins upon the Altar of the Cross.  
May the Angels bless thee, o Lord, 
Colloquy.  and may my Soul praise thee for ever, for the charity that thou hast showed in doing miracles, to be able to die, and in renouncing all that which might have excused thee from suffering. O how I am confounded, and ashamed, beholding how carefully I fly from afflictions, desiring sometimes miracles to deliver me from them. I desire from hence forth rather to renounce all that shallbe Honour, and delicacy, to imitate thee in suffering ignominy, and Torment: and seeing thou givest me such a Desire, give me also grace to fulfil it.   

The third Point.  
THirdly, I am to consider the causes why our Lord God was willing to become a Babe, 
Isa. 9.6.  and to be conceived in the Womb of a Woman, when as he might have taken the body of a perfect man, as he form the body of Adam. The causes hereof, omitting those which were touched in the 3. Meditation were these. 
Heb. 2.17 Isa. 46.3.  First to make himself (as the Apostle sayeth) in all things to be like to men his brethren, & to oblige them hereby to love him more tenderly. 
Colloquy.  O most loving God, who as a mother bearest us in thy Womb, who hath made thee a Babe enclosed in the womb of thy mother? Thy Love doubtless is the cause hereof, and the great desire thou hast to be loved: for that if we should not love thee for the Greatness that thou showest, as thou art God, yet we should love thee for the Tenderness thou thewest towards us, as thou art a Babe.  
The second Cause was, to give us an Example of Humillitye, and to affectionate us thereunto, when with the eyes of Faith we should see the God of Majesty made a little little Babe; and see him whom Heaven, & Earth cannot contain, contained in the narrow bounds of the womb of a Woman. And so comparing the greatness of God with this Littleness, I will break into Affection of Admiration, and Imitation, saying to this our Lord: 
Colloquy.  O divine Word, who as thou art God, art in the Immense bosom of thy Father, and as thou art man, inclosedst thyself in the narrow bosom of thy Mother, clear the eyes of my Soul, that considering the greatness thou hast in the one bosom, and the littleness thou hast in the other, admiring at both, I may adore thy greatness with trembling, and embrace thy Littleness with Humillitye.  
The third cause was, 
Ecclesia in Hymno. Non horruisti Virginis uterum.  to enter into the World, giving us an Example of Patience, and most perfect Mortification, suffering for nine months a horrid, obscure, and narrow prison, such as is the Womb of a Woman, in which this Babe was straightened, and pressed, not being able to move himself from one side to another, nor to stir hand, nor foot, nor to see, nor to hear, nor to smell, nor to taste any thing. Of which although other babes have no feeling, because they have not the use of Reason, yet this most blessed Babe having the most perfect use thereof, had a feeling of it, and yet with a good will suffered this Imprisonment, and this mortification of Senses, to free us from the everlasting prison: and to satisfy for the liberty, and overmuch looseness of Eva, who going to recreate herself in Paradise, bebelde the fruit of the Tree, and contrary to God's commandment tasted thereof. And so likewise to satisfy for the liberties, and Lightnesses of my Senses, and to animate me by his Example to mortify them, and to suffer any shutting up, or straightness whatsoever in my Chamber, or bed, or in whatsoever else pertaineth to the pampering of my flesh.  
I humbly thank thee, o divine Word incarnate, 
Colloquy.  for this entrance thou hast made into the World, suffering so straight a goole, such a horrid prison, and so long, and tedious a mortification of thy flesh: by the which I humbly beseech thee to deliver me from the eternal Prison of Hell, and from the troublesome jail of my Vices, aiding me to mortify my passions, and with the spirit to restrain the disordinate use of my Senses.    

The tenth Meditation. Of the excellencies of the most holy Soul of our Saviour Christ, 
D. Th. 3. p. q. 34. & etiam q. 7 cum sequ.  and of the heroical Acts of Virtue that he exercised in the first instant of the Incarnation.  

The first Point.  
FIrst, I am to consider the Graces, and excellencies of our Saviour Christ, as he was man, his Soul being united with the Deity, the which were Immense: for as his Forerunner said of him: 
joa. 3.14.  God gave him not his Spirit by measure, for the Father loveth the Son, and hath given all things into his hand: that is to say: To the rest of the Saints, he giveth them his Spirit by measure: and the graces of the holy Spirit (as S. 
1 Cor. 12.81.  Paul sayeth) are divided among them, some being given to some, & others to others: but to our Saviour Christ, his Father gave him his Spirit without measure, for he gave him these graces all at once, 
Ephes. 4.7  not only for himself, but with power to distribute them to others, giving to every one his measure: for he loveth him as his only begotten Son with a most singular Love, and therefore he communicated unto him such fullness of Wisdom, & Grace, as was fitting for the Glory of such a Son: whereupon his Evangelist S. john said of him: We saw the glory of him, 
joan. 1.14.  glory as it were of the only begotten of the Father, full of Grace, & verity. Besides this, the eternal word having communicated to this most blessed Soul, the principal thing which he had, which was his own personal Essence; it pertained unto his Honour to communicate likewise unto it, the immenseness of those Graces, & gifts, that were convenient for that which had so noble a Being. These graces we may reduce unto 7. heads.  
The first was, Immense Purity: in such sort, 
1 Pet. 2.22  that he neither sinned, nor could sin, nor err, nor be deceived, nor have any Imperfection that might be repugnant to this Purity, and Cleanesnesse of Hearthe: 
joa. 1.17.  for he was the Lamb of God, not the earthly, but the heavenly Lamb, the most Innocent Lamb without any blot, whose coming was to take away the Sins of the World, and so by Right was free himself from them all.  
The second is, the Grace of Sanctitye, the which incomparably exceeded that of men, & Angels all together. And in this measure he had Charity, and Humillitye, and Obedience, and the rest of the Virtues; in such sort, 
Dan. 9.24 Isa. 11.2.  that for Excellency he is called the Holy of holies, in whom the holy Spirit reposed, filling him with his seven gifts with an Immense Plenitude.  
The third was, Grace consummated which is, Blessedness, and the blessed-making Vision: for from that very first instant, his Soul saw the Divine Essence with greater Clearness, than all the Blessed together, and in this proportion it loved God, and rejoiced with unspeakable joy: for the which it is said of him, that God anointed him with the oil of Gladness above all his Companions. 
Psal. 44. ●   
From hence proceeded the 4. 
Colos. 2.3  Grace, which comprehendeth the Treasures of the Wisdom, and knowledge of God, not divided, but all together (as S. Paul saith) that he might know all things created, passed, present, and to come, and that nothing might be covered from him, he being to be the judge of all things, to reward the good, and to chastise the evil.  
The fifth is, the Power of doing miracles, without any Limitation, merely by his own Will: by the which he had power to give Life to the Dead; 
Luc. 4.14 32.36.39.  to heal all that were sick; to cast out Devils out of Bodies possessed; to command the Winds, and the Sea, and all the Elements, all subjecting themselves to his command.  
The sixth is, 
Matt. 6.9 & ultim. 18.  the Power of Excellency in pardoning Sins: converting Sinners, changing their Hearts: ordaining Sacraments, and sacrifices: and distributing among men Graces, and supernatural Gifts.  
The seventh is, 
Colos. 2.10 Eph. 1.22  the Grace of being a Head, as well of the Church militant, as of the Triumphant; of men, and of Angels, being superior to all: and the Fountain of all the celestial blessings, and of all the gifts, and Graces, that proceed from the Father of Light, 
jac. 1.17.  for the good of the mystical Body, whose Head is Christ.  
From hence it is, that this our Lord was the first, and principal, of all the predestinated, for whose respect our Lord predestinated others, that he might have many Companions in Glory: but especially, for that he might be, (as the Apostle S. 
Rom. 8.29  Paul saith) the first borne of many brethren, like, and conformable unto him in the gifts of Grace, as they were in nature: and so he entered first before all men into this Glory, and saw the divine Essence, and opened the Gates of Heaven, that the rest might enter in to behold it.  
Considering these 7. kinds of Graces, that our Saviour Christ hath; and every one of them: I am to collect from them several Affections; sometimes blessing, and praising the eternal Father, for the Gifts he gave to his Son, as he was man: sometimes rejoicing at the benefits which this our Lord hath, giving him the Much good do it him, thereof: and sometimes beseeching him to impart unto me of what he hath: for of his fullness all we have received: 
joan. 1.16  and therefore with great Love I may say unto him:  
O Son of the living God, 
Colloquy. Psal. 44.3 Cant. 5.10. Zacha. 3.9  I rejoice to see thee so beautiful above all the Sons of men, white, & red, elected among a thousand: O living, and corner stone, how sightly thou art with these seven eyes of unspeakable splendour, put into thee by the hand of thy Father! O Son of man, how well do these seven stars become thee, given thee for thy Glory, 
Apoc. 1.16  and to impart of their Light to the whole World? O Word made flesh full of grace, and of verity, 
joan. 1.14  seeing from this thy fullness men do receive one grace for another, every man his: fill my Soul with this grace, that thereby I may be thankful unto thee, and may merit the reward of thy Glory. Amen.   

The Second Point.  
SEcondly, I am to consider the Heroical Acts of Virtue, which this most sanctified Soul of our Saviour Christ exercised in that first Instant towards God our Lord: for as she clearly beheld the divine Essence with that clearness that hath been spoken of: and on the other side beheld the Innumerable benefits, which without any merits of her own she had graciously received: at the instant she very forcibly budded out Four excellent Affections; like the Four Rivers that spring from Paradise: that is to say: a most fervent Love of God: a most great Thankfulness for so great Benefits: a most profound humiliation in his presence, considering the nothing she had of herself: and a most ready Offer to obey him, in all whatsoever might be to his Liking, desiring that Occasion might be offered her actually to make Demonstration hereof. O what sweet Colloquyes had then this blessed Soul with all the most holy trinity! sometimes with the Father, thatunited it to his Son: sometimes with the Son, that had it united to himself: and sometimes with the holy Ghost the Worker of this Union; giving them with the Four Affections beforesaide, a celestial music of Four Voices, the eternal word to whom it was united, as a master of a Chapel guiding it therein.  
O Divino Word give to my Soul part of that Light which thou gavest unto thine, 
Colloquy.  & unite thyself therewith with the Union of charity, that it may make thee such other music as this: Incline my Heart to the lowest with Humillitye: exalt it to the Highest with Thanksgiving: draw it out at length in the Spirit with Love: and accord it in all it Works, with promptness of Obedience, that it may always glorify thee, and accomplish thy holy Will. Amen.  
These Four Affections, I am to exercise in this Consideration, pondering with that Light which I have of Faith, the Infinite Bounty of God, and the multitude of Benefits that he hath done me, without any merit of mine.   

The third Point.  
THirdly, I will consider the most excellent Acts of Virtue, which our Lord Christ exercised in that very Instant towards his neighbours. For first, he beheld the Sins of men, and the great Injuries they did unto God: how the Devil was possessed of the World, & Hell was peopled with Souls: and all this caused him terrible Pain, and Grief; partly to see the Father Injuried whom he so much loved, and whose Glory he so much desired: partly to see how men his brethren, according to human nature were cast away, and destroyed. And this Interior Dolour was the greatest that ever was, or shallbe in this Life, there being in one, & the same Soul, extreme joy through the view of Almighty God, and extreme Sorrow through the view of our Sins.  
O word Incarnate, 
Colloquy.  what a Dolour is this which possesseth thee? If it be an Importunate thing to join Music with Lamentation, 
Eccl. 22.6  why joinest thou so great joy with so great Sorrow! Hardly hadst thou entered into the Womb of thy Mother, but that the zeal of the House of God had eaten thee up. 
Psal. 68.9  Cause, o● Lord, that the like zeal may eat up me, tormenting myself with Sorrow for having offended thee, and consuming in me all, that may be any occasion to offend thee anew. From hence I will collect how great an evil, mortal Sin is; seeing that the Sin of other men was sufficient to cause so extreme Sorrow, in a Soul so full of extreme joy. And is there not much more reason that I should be very sorrowful for mine own Sins, when as Christ JESUS our Saviour was so sorrowful for them? And he deferred not this Sorrow to the end of his Life, but had it even in the first instant thereof, that I should not defer Sorrowing, and doing Penance for my Sins, but should, as soon as I fall into them, be hearty grieved.  
Secondly, I will ponder how this our Lord in that very instant perceived, that it was the will of his Father, that he should be the Redeemer, and Remedier of men; & that herein he would that he should repay the gifts that he had given him, in loving, and remedying them: and that to this end he had given him a Body mortal, and Passable, that he might die for them. And in the very instant that he understood this, with the like force that he loved the Father, he loved us, and offered himself to redeem us, and to die for our remedy; being full of gladness that an occasion was offered, wheerein he might manifest the Love he bore to his Father, and the zeal that he had of his Glory, and of the good of his brethren. And therefore he spoke unto him that of the Psalm: 
Psal. 39.7  The Sacrifice, and oblations of our Elders thou acceptedst not, neither were their Holocaustes sufficient for the remedy of men: but seeing thou hast given me a body fit to be sacrificed, I offer myself thereunto with a good will: 
Heb. 10.5 6  Ecce venio, ut faciam voluntatem tuam Deus. Behold me here, I came into the World, in this, and in all to perform thy holy will, writing thy Law in the midst of mine own Heart. O how pleasing to the eternal Father was this offer, 
Heb. 10.10  and will of his Son, seeing thereby (as S. Paul sayeth) we were all sanctified, he meriting for us Grace, and Sanctification! In Thankfulness for this generous Will, wherewith our Saviour Christ offered himself to be my Redeemer, I will offer unto him a Will to serve him so effectually, that thereby he may dispose me, to receive that Sanctification which he gained for me: and in Imitation of him I will say: Ecce venio ut faciam Voluntatem tuam Deus. 
Colloquy.  Behold me here, o Lord, ready to accomplish thy Will: and thy holy Law shallbe from hence forth ever more in the midst of my Heart. This I would have done in the very first instant that I had use of Reason as thou didst 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 begin to serve thee, with a Resolution so to continue even unto Dear he.   

The fourth Point.  
FInally, the better to know the Greatness of the charity, and Obedience of our Saviour Christ in that instant, I am to consider, how then the eternal Father discovered unto him all the Afflictions that he was to suffer, from the time of his Incarnation to his Death upon the Cross; saying unto him: My Son, it is my Will, that to redeem men, and to give them an example of all Virtue, thou be borne in a poor manger: thou be circumcised, and persecuted by Herod, and the jews; and that thou be taken, whipped, crowned with Thorns, and die upon a Cross with great Dolour, and Contempt. Therefore seeing thou lovest me, for my Love, and for the good of thy brethren, 
joan. 10.18. & 14.31.  accept these Afflictions. To this Will of the Father, which our Lord Christ calleth the Commandment, and precept of his Death, he readily answered, offering himself with a prompt, and ready will to suffer all whatsoever: and then was fulfiled that saying of S. 
Heb. 12.2  Paul: That abandoning the joy of this Life, and contemplating the eternal joy of the other, he embraced the Cross, not regarding that it was very Ignominious. Then also with an effectual Will he drank the bitter chalice of his Passion: and was baptised with the Baptism of his Ignominies, 
Mar. 10.39.  and Dolours, persevering (as he himself said) in the bitterness of this Drink, and of this Baptism, all the days of his Life, until in the end thereof he effectually drank it, accomplishing all that his Father had ordained him.  
But his charity, and Obedience passed yet farther, for that, although that was so much that he was to suffer, yet not contented herewith, with a most generous Heart, and most ardent Thirst, he offered himself to suffer much more, if his Father would ordain it, and that it might be needful for our good: 
Act. 21.13  for if S. Paul when the Prophet Agabus told him, that he was to be bound Prisoner in Jerusalem, answered, that he was ready, not only to be bound, but to die also for the name of our Lord JESUS: how much more would our sweet Lord JESUS, when his Father related unto him the Afflictions of his Life, and Death, immediately answer, that he was prepared not only to suffer those afflictions, but others also much greater for his love.  
And that I may perceive how much I am indebted to this our Lord, I am to consider, how in that instant he presented unto his memory all mankind, and myself among them, and offered himself to suffer all this, for every one in particular, and for me myself, as if I alone had stood in need of his Remedy. So that then was fulfiled that saying of S. Paul: 
Gal 2.20  He that loved me, and delivered himself for me to Death, offering himself thereunto for my love.  
O tender Babe, and valorous Giant, 
Colloquy.  wherewith shall I repay thee the Affection, with which thou this day offerest thyself to run thy Career, 
Psal. 18.6  accepting withal all those Afflictions, which in the course thereof, thou art to endure? May the Angels praise thee for this singular favour that thou hast done unto men, and may my Soul glorify thee for the Love that then thou didst bear me: for the which I offer myself, to suffer whatsoever shall happen unto me in the Career of my Life, thou favouring me with thy grace, that therein I may not fail.    

The eleventh Meditation. Of the journey which the eternal Word Incarnate made in his Mother's Womb, to the House of Zacharias to sanctify his Forerunner S. john the Baptist.  

The first Point.  
FIrst, I will consider, 
Luc. 1.44  how the word made flesh, being yet in the Womb of his blessed mother, with the exceeding great desire he had to save men, presently fixed his eyes upon john, who was in the Belly of S. Elizabeth, and was to be his Forerunner: and seeing him to be in Original Sin, he was grieved thereat, and determined with himself forthwith to free him from that misery, and to sanctify him, taking possession of his Office of Redeemer which was given him in charge. And to this end, he effectually inspired his mother, speedily to go visit her Cousin, that he thereby might effect this his work. Wherein I am to ponder, First, the great Desire that this our Lord hath of our Salvation, thanking him therefore, and confounding myself for the little Desire that I have of mine. As also how careful he is of the good of his elected, and how vigilant in exercising his office of Redeemer, seeing he began it from the Womb of his mother, not desiring to be Idle any moment. I will likewise ponder, what a grievous evil Sin is, and how much our Lord is displeased that his elect should be in Sin but a moment: seeing, for this cause he inspired his mother, so hastily to undertake that journey, to free from Sin his chosen john Baptist.  
O Divine Word that madest thyself man to deliver us from Sin, 
Colloquy.  and derivedst to enact this office with such speed, 
Isa. 8.1.  that thou tookest, for thy Surname: Make speed, hasten, rob, and take Spoils: seeing thy names are not empty, but full, come Lord with speed to free me from my Sins, make haste to sanctify me with thy Grace: rob my Heart for thy Service, and take it for the Spoil of thy Victory, that from hence forth I may begin fervently to serve thee.   

The Second Point.  
SEcondly, I am to consider, how our Lord having power to sanctify the Baptist from the place where he was, would notwithstanding inspire his mother to carry him to the house of S. Elizabeth: and there to work this miraculous sanctification for causes very admirable, and profitable for our instruction. First to give new Demonstrations of his Humillitye, and charity. For as these Virtues moved him to come down from Heaven, and to come into the World to visit it, 
Luc. 1.79. Beda ibid.  and to draw it out of the Darkness, and Shadow of Death wheerein it stood: so likewise they moved him to come from Nazareth to visit john, and to draw him out of Sin: the greater coming to visit the lesser, to honour him; and the Physician, the Sick to cure him.  
The second cause was, that his most blessed Mother might have a share in this Action, taking her for the Instrument of the first sanctification that he wrought in this World, justifying by her means the Child john that was in Sin, and replenishing with the holy Spirit his mother that was just: to the end that we Sinners might understand that to obtain Pardon of our Sins, the blessed Virgin was to be our Mediatrix: & that the Righteous might understand, that by her means they were to obtain fullness of the holy Spirit, and of his grace, with the virtues, and gifts that descend from Heaven; and that therefore all might endeavour to love, and serve her, and to be much devoted unto her.  
O sovereign VIRGIN, 
Colloquy.  seeing to day together with thy Son thou takest possession of the office given thee for our benefit, prosecute it this day with me obtaining for me pardon of my Sins, and abundance of spiritual Craces. Amen.  
The third cause was, 
Inspirations of our Saviour Christ.  for that it is the property of our Saviour Christ in entering into a Soul, to inspire it with exercises of Virtue, and to move it zealously to aspire to the Height of Perfection. Sometimes he inspireth it to exercise Prayer, and Contemplation, and the other Actions of a contemplative Life: Other sometimes to issue out of that retirement, and to exercise the works of the active Life with their neighbours. And so in the instant that he entered into the Womb of the blessed VIRGIN, he moved her to go up to the hill Country of judea, to exercise notable Works of charity, Mercy, and Obedience: He might speak to her Heart that of the Canticles: 
Cant. 2.14  Rise up, make haste my beloved, my Dove, my Beautiful, and come: O fruitful Dove that hast thy nest in the holes of the stone, and in the chink of the Wall, contemplating the Secrets of my Divinity, and Humanity, and living always under my Protection, arise up in haste, issue out of this secret place, and get up to the mountains of judea, that there thou mayst confess, and glorify me with works of charity to the good of those Souls that I have created.  
From hence I will collect, how it is likewise the Property of our Lord Christ, when he entereth into the righteous by the Communion of the most blessed Sacrament of the Altar, to inspire into them the like exercises of Virtue, that they may climb to the perfection of both lives Contemplative, and Active, inspiring every one with what is most convenient for him. And if I feel not in myself these inspirations when I communicate, it is through my wicked Disposition, and through my over much slackness, whereby I make myself unworthy of this favour. For the which I am to confound myself, and to beseech him to use towards me his mercy, inspiring me effectually with what may be agreeable to his holy Will.   

The third Point.  
THirdly, 
Perfect obedience to God's Inspirations.  I am to consider the perfect Obedience of the sacred VIRGIN to this inspiration, the which the Evangelist noteth, saying: mary rising up, went with speed unto the Hill-Countrey of judea: for first she attended no precept nor express order, but assoon as she perceived that it was God's pleasure that she should visit her cozen, this inspiration was sufficient to make her perform it. For the perfectly Obedient fulfileth whatsoever he understandeth, to be most conformable to the Will of God, and of his Superior.  
Secondly she was very prompt, and punctual: for she deferred not for many Days her Visitation, but with what brevity she might, she effected it, and went with great haste through the efficacy of the Spirit, that moved her suddenly to fulfil her Obedience: for the divine Grace is an Enemy of Slowness, and Delay.  
Thirdly, she was very pure in her Intention, pretending only the Glory of God, and the accomplishment of his holy Will, without mixture of terrene ends, such as use to be in like Visitations: 
Ex D. Amb. l. 2. in Lucan.  and she went not (as S. Ambrose sayeth) to the house of Elizabeth through any Curiosity, or Doubt to prove if it were true what the Angel had said: but rather because she was assured thereof, and would glorify God in beholding the Work that he had done.  
Fourthly it was mixed with much charity, Patience, and Humillitye, for without staying upon the Dignity that was given her of being the mother of God, she was pleased to visit one meaner than herself, and to give her the Much good do it her, of the favour that God had done her. And allbeeit the way was long, and rough, and she tender, and unaccustomed to such travel, yet she doubted not to abandon her retirement, and to issue out in public, because such was the good pleasure of our Lord.  
Lastly, I will ponder the manner how this our blessed LADY made her journey: for she carried a rare, and singular modesty, not curiously diverting herself to gaze on those that passed by the way; in such sort, that if any happened to fix their eyes upon her, they were forthwith moved to Sanctitye, and Purity. She carried her Heart nailed to her Son, whom she bore in her Womb, with whom by the way she framed sweet Colloquyes, and with him went so contented that she felt not the travel, nor the poverty, and want of that which was necessary.  
O Sovereign VIRGIN, 
Colloquy.  how full thou art of God, and how delighted to accomplish his Will! O how well it befitteth thee in this Way to be the Litter of the true Solomon, 
Cant. 3.9  builded with admirable Art to carry him from one part to another. The silver Columns are thy Virtues; the Seat of Gold thy Contemplation: the ascent of Purple thy Humility, and Patience: and that in the midst, which is thy Heart, is adorned with charity: for within thee is God himself, who is all charity. And seeing all this was given thee, because of the Daughters of Jerusalem, which are weak Souls, I beseech thee, o most pitiful mother, obtain for me such another like Ornament that imitating thy Virtues, my Soul may be the Litter of thy Son, in the which he may repose, and by which he may be made known to the whole World. Amen.    

The twelfth Meditation. Of what happened in the blessed VIRGIN'S Visitation of S. Elizabeth.  

The first Point.  
FIrst, I will consider the entrance of the VIRGIN into the house of Elizabeth, and the great Benefits that entered in with her. For the blessed Virgin as being the most humble saluted her first, and the word Incarnate which was in her Womb, took the Words of his Mother, for an instrument to act marvelous works in the Babe, that was in the Womb of Elizabeth. He cleansed him from Original Sin, he justified him with his Grace, he filled him with the holy Spirit, he hastened unto him the use of Reason, he made him his Prophet; he gave him Light, and knowledge of the mystery of the Incarnation, and he communicated unto him so great joy, that he leapt for pleasure in his mother's womb, manifesting aswell as he could the Delight that he took in the coming, and Visitation of his Lord: and all this was in one moment, wherein I am to ponder two things of great Consolation.  
The first is, the Omnipotency, and liberality of our Saviour that hath come: seeing so suddenly he doth so great works of his mere grace, without any merit of his that receiveth them, accomplishing herein the saying of the Wiseman: 
Pro. 20.8  The king that sitteth in his Throne of judgement, with his Countenance disperseth all evil: for this king of kings seated in the Throne of the Virgin's womb, beheld with the eyes of mercy his Forerunner, and with this only view in a moment he dissipated all the evil of Sin that he had. Upon which I may build an assured Confidence that he will use mercy towards me, remembering that saying of Ecclesiasticus: 
Eccl. 11.22.23.  Be confident my Son, for in the eyes of God it is an easy thing to remedy the Poor.  
O omnipotent king, 
Colloquy.  show towards me thy Omnipotency, delivering me from my evil, and filling me with thy good, that the greatness of thy mercies may be discovered in one so unworthy of them. Give to me as to thy Praecursor, remission of my Sins, Light and knowledge of thy Incarmatien, add Spiritual Alacritye in thy service. Amen.  
The second thing to be considered, is the efficacy of the word of the blessed VIRGIN, by being the mother of God; and how much she may be able to obtain of her Son in a moment: seeing by her means so many benefits together were suddenly heaped upon the Baptist, who was the first fruits of our Saviour Christ, and of his Redemption: and he by the mediation of his mother, was willing to ripen this first fruit before his due time, to give us Confidence that by her Intercession, we shallbe prevented, and aided by the mercy of God. And therefore I am humbly to beseech this Sovereign Queen, to use in my behalf this her great Power, obtaining for me somewhat of that much, that by her mediation was given to this happy Forerunner.   

The Second Point.  
SEcondly, I am to consider, how S. Elizabeth likewise was replenished with the holy Ghost, almighty God communicating unto her by means of this salutation, the light and knowledge of this mystery, and the gift of prophecy. Whereby he marvelously discovered four effects which these gifts caused in her, in the which are resplendent four properties of the Interious Visitation of our Saviour Christ, and of the presence of the holy Ghost, when he replenisheth Souls with his gifts. 
The Properties of the Interior Visitations of God.   
First, S. Elizabeth with most great affection moved by the holy Ghost broke forth into Praises of God, and of his blessed mother, saying with a loud voice, Blessed art thou among Women, and blessed is the fruit of thy Womb. As if she had said. True it was that the Angel said unto thee, that thou art Blessed among women: to the which I add, that blessed is also the Son of thy Womb: for he being blessed, thou also art blessed, because from him, as from a fountain, proceed all celestial Benedictions. Whereby we may see, that it is the Property of the holy Ghost to move us to glorify Christ, and his mother with great fervour of Spirit, for that such Praises are very acceptable unto him.  
Secondly, she greatly humbled herself with a profound knowledge of her own baseness, and with another very high of the greatness of that blessed LADY that visited her, saying: Whence is this to me, 
Luc. 1.43  that the mother of my Lord cometh to visit me? And then presently with an affection of Thanksgiving, she confessed the greatenesses of God, and published them to one that knew, that for them she was to praise, and glorify him, saying to the Virgin: Assoon as the voice of thy Salutation sounded in my ears, 
Luc. 1.44  the Infant in my Womb did leap for joy. Where I will ponder how it is also the property of the holy Spirit to cause Humility, & thanksgiving in the midst of the favours that he doth us, that they may be profitable unto us, and that his gifts may be secure, holding ourselves as unworthy thereof, and giving Thanks for them to the Giver. And therefore in imitation of this Saint, when our Lord God shall interiorly visit me, or when I shallbe to receive him in the most blessed Sacrament. I am to revive in myself these two knowledges of mine own baseness, and of his height; and beholding the Original from whence so great a Good cometh unto me, which is the mere Bounty of God himself, with great astonishment I will say:  
Whence is this to me that my Lord cometh to visit me? to me so vile a Slave! to me so ingrateful, 
Colloquy.  and wretched a Sinner? to me cometh my Lord, who is a Lord of infinite greatness, and majesty? to visit me, and to enter into my poor Cottage? from whence to me so great a favour? Is it peradventure for my services, or merits? or by my nature, or own industry: O blessed be the immense Charity of God, that merely of his own infinite mercy daigneth to visit so base a Creature.  
Fourthly, S. Elizabeth confirmed the blessed VIRGIN in her Faith, and Resolution, saying unto her: Blessed art thou that believed'st, 
Luc. 1.45  because doubltesse those things shallbe accomplished that were spoken unto thee by our Lord: In the which words she discovered the sovereign gift of prophecy that she had received, knowing all that appertained to the VIRGIN, aswell that passed, which the Angel had said, as the present of being the mother of God, & the accomplishment of that which was to come. Whereby we see that it is the property of the holy Spirit, to inspire the righteous to make use of his gifts to the benefit of their neighbours, confirming them in Faith, and in the Love of God. In these Four marvelous affections, I will endeavour to imitate S. Elizabeth, beseeching her to obtain for me of our Lord, grace to that end. And lastly I will ponder, how this day was published the most glorious name of the VIRGIN, which is the MOTHER OF GOD, which she heard with great Humillitye, and joy; and with it I am to salute her, and to give her the Much good do it her of this name, praising him that gave it her.   

The third Point.  
Wheerein is Meditated the Canticle of Magnificat.  
THe third point shallbe to consider what the VIRGIN answered having heard the Words of S. Elizabeth: for she likewise was forthwith replenished with a most high Spirit of prophecy, and composed thereupon the sovereign Canticle of Magnificat: concerning which we are to ponder, First: how the blessed VIRGIN having heard so great things in her own praise, directed not her answer to S. Elizabeth who praised her, as commonly men use to do, in respect of showing themselves grateful: but all her words she directed to God our Lord, teaching us the manner, how we are to converse with men when they praise us: for the best, and securest is to alter the Discourse, and to speak unto God, from whom proceed those gifts, for which we are praised.  
Secondly, I am to ponder, how the blessed VIRGIN, who was so brief, and so measured her words, when she spoke with Angels, and with men, dilated herself much more when she spoke to God, recounting his Greatenesses. For the first is Prudence, and Respect: but the second is Excess of Love, and Thankfulness, according to that of the Wiseman: 
Eccl. 43.33.  Yea that bless our Lord, exalt him all that you can, for he is greater than all your praise. And as he that is replenished with God, all his Discourse is of God, with affections of God to magnify, and glorify him in all that he is able: for of the abundance of the Heart the mouth speaketh. 
Matt. 12.34  So our blessed LADY the VIRGIN, as she was replenished with God, uttered with her mouth this sovereign Canticle, full of Affections of God; which Canticle hath ten verses, and is as it were a Psalterion, or Harp of ten strings, like to those, 
Psal. 42.4. 91 4. & 143.9.  which David commandeth us to touch for to glorify God: and therefore it shall not be amiss to meditate all her Words, that we may know how spiritually to rehearse them to the honour of the VIRGIN, joining to every word, or Verse some holy Affection, or joy of the Virtues of this our Lady, with the petition, and colloquy belonging unto it.  

My Soul doth magnify our Lord.  
In this first Verse the sacred VIRGIN teacheth us the Spirit of praising God, thinking highly, and magnificently of him, & magnifying that which is his, in all that is possible: that is: his Bounty, and Mercy: his Wisdom, and charity, & the excellency of his Government. And this not only with corporal words, but with the Soul, and all her interior Faculties, inviting them with David to praise our lord 
Psal. 102.1. & 103.1.33.  And she said not: My Soul did magnify, or will magnify, but doth magnify, to signify that her principal office, and perpetual occupation was, to magnify God, doing on Earth that which the Angels do in Heaven.  
O that my Soul might always magnify our Lord! 
Colloquy. Eccl. 43.30.  o Lord of infinite greatness, little can I magnify thee with my praises: But as I may, I praise, and magnify thee, and confess that thou art greater than I am able to say, or to think. O Sovereign VIRGIN, 
Psal. 33.4  whose Soul always magnified our Lord, and like another David invited all others to magnify him, impetrate for me, that my Soul may likewise magnify him, occupying herself continually in singing his Greatenesses world without end. Amen.   

And my Spirit hath rejoiced in God my Saviour.  
In these Words the B. VIRGIN discovereth the manner of our rejoicing in God, 
The manner of rejoicing in God.  nothing five Conditions of this joy to make it pure, and perfect. For first, we are not to place our principal joy, and Alacritye in corporal things, but in things spiritual: nor so much in gifts received, as in the giver of Gifts who is God himself. And allbeeit we are to rejoice in God, as he is our Creator; yet principally as he is our Saviour, and Sanctifier: for in this sort he is the fountain of spiritual Alacritye, which is founded upon the Salvation of the Soul sanctified by God's grace. And this joy is principally to consist in the Spirit, or superior part of the Soul, that it may be the more pure from all, that tasteth of flesh, as the sensual joy of the Body useth to do: allbeeit sometimes the joy of the spirit redoundeth likewise into the flesh, 
Psal. 83.3 & 15.9.  according to that of David: My Heart, and my Flesh rejoiced in the living God. Finally, our Spirit is not to rejoice in itself, as if it had through it own merits those gifts for which it rejoiceth, but our joy is to be in God our Saviour, who gave them unto us, and upon whom our joy is to rest, as saith the Prophet David: My Soul shall rejoice in our Lord, 
Psal. 34.9  and shallbe delighted in our Saviour. Such was the joy of the blessed VIRGIN, who at this instant beheld our Saviour whom she bore in her Womb, and rapt with his exceeding Love, she said: My Spirit hath rejoiced in God my Saviour.  
O my Soul, exalt thyself above thyself in Spirit like the VIRGIN, and rejoice purely in Christ thy Saviour, placing in him only all thy Alacritye. 
Psal. 36.4 joan. 16.32.24. Matt. 25.21.23  If thou desirest joy, rejoice in God, and he shall fulfil the desires, and petitions of thy heart, that thy joy may be full, and that none may deprive thee of it, until at last thou mayest enter into the eternal joy of thy Lord.   

Because he hath regarded the Humility of his Handmaid.  
In this Verse, and in those following, the B. VIRGIN declareth ten sovereign benefits, three special, and seven general: which are the principal causes, and respects that she hath to magnify God, to rejoice in him, and to show herself so thankful.  
The first is, for that he regarded the Humillitye, and lowliness of his Handmaid: In which words the VIRGIN pointeth at two roots of the Divine Benefits. The one principal of God's part; and the other of our part. It is of almighty God's part, that he daigneth to regard us with a good eye, and to be mindful of us, to do us good. For allbeeit it is truth, that he seethe all things: yet he is not said to regard, nor make account of those which he leaveth in the abysm of nothing, or in the profundity of their misery, but of those which he regardeth, to use towards them his great mercy. The root of our part is the acknowledgement of our lowliness, by the which we may dispose ourselves to receive the gifts of his Divine liberality. And so the blessed VIRGIN as illuminated by God, joined both these together, magnifying God, for that he deigned to regard the Humillitye of his Handmaid. By the which words, she confesseth not so much of herself that she hath the Virtue of Humillitye, as she exercizeth it: for as a true humbled one, either she esteemeth not so herself, or she would have concealed it: but with Humillitye she confesseth that she is lowly, base, and contemptible as a Slave, or a Handmaid, and that notwithstanding all this, almighty God disdained not to regard her. Whereby she teacheth us, that the foundation of the Praises of God, and of Thanksgiving for the benefits he doth us, is to be the acknowledging of our own baseness, and indignity: for in this sort there will be no peril of mixing vain self-pleasing, as it happened to the proud Pharisee. 
Luc. 18.14.  Rather this Lowliness is to be the respect why to beseech almighty God to regard me with a good eye, and to do me great favours: 
Psa. 112 6  for his Condition, (as David sayeth) is to behold the lowly things in Heaven, and on Earth, and to do them great mercies. 
Psal. 30.8  And this the said David had experience of, saying of himself: Because God regarded my Humillitye, and lowliness he delivered my Soul from all her miseries.  
O highest God whose Habitation is in the highest Heavens, 
Colloquy. Psa. 112.5.  behold the lowliness of this thy vile Slave, and use towards him thy accustomed mercy, raising this beggar from the Dust, and this poor wretched one from the Dunghill, to place him with Princes, and to sanctify him aswell as they. Amen.   

Behold from henceforth all generations shall call me blessed.  
And this is the second respect that the B. VIRGIN had to magnify God: for that from that moment that he beheld her Humillitye, and that he regarded her, all the nations of men that believed in Christ, aswell the present, as those to come throughout all Ages, should call her blessed. Wherein the VIRGIN taketh not for the motive of her joy, her own praises, but the greatenesses that God had given her, upon which they were founded, and the good that should arise thereof to all those that should serve her, and praise her.  
O Sovereign VIRGIN, 
Colloquy.  I for my part am willing to fulfil this prophecy of thine, and to be one of those that call thee blessed. 
Luc. 11.28  Thou art blessed (as thy Cousin said) because thou beleiuedst: and thou art blessed for bearing our Saviour in thy Womb: but much more blessed for hearing his Word, and keeping it. Thou art blessed likewise with those eight Beatitudes preached by thy Son our Saviour upon the Mount. Thou art poor in spirit, 
Matt. 5.3  and thine is the kingdom of Heaven. Thou art meek, and possesseth the Land of the Living. Thou mournedst for the Sins of the World, & therefore art comforted. Thou didst hunger, and thirst after justice, therefore now thou art filled. Thou art merciful, and obtainedst mercy. Thou art a peacemaker, and therefore for thy excellency, thou art the Daughter of God. Thou art clean of Heart, and now thou art clearly beholding God. Thou suffered'st persecution for justice, and now the kingdom of Heaven is thine, and thou art the supreme Queen of all the Inhabitants thereof. O sovereign Queen, I rejoice that thou art blessed for so many respects. O that all the nations of the World were converted to thy Son, and might all with great Faith call thee blessed, that by thy mediation they might all come to be blessed, imitating here on Earth thy life, and enjoying afterwards thy Glory in Heaven.  
From hence I will likewise collect, what a great motive it is to rejoice in God, to have an assured Hope to be blessed. For the which our Saviour Christ said to his Disciples, 
Luc. 10.20.  Rejoice not in this that the Spirits (to wit the Devils) are subject unto you, but rejoice in this that your names are written in Heaven. 
Rom. 12.12  And S. Paul saith, that we should rejoice in Hope to obtain the blessedness that is promised us.   

Because he that is mighty hath done great things to me, and holy is his name.  
This is the third respect the blessed VIRGIN allegeth to glorify God, for at this instant she revolved in her memory the wonderful things that God had wrought in her, and the great benefits he had done her, from the instant of her Conception until then: especially that great miracle of being a VIRGIN, and a MOTHER, and that not any mother whatsoever, but the mother of God himself: admiring at all which greatenesses, she praised God for them, attributing them to his Omnipotency, and to the Holiness of his name: for with his Omnipotency he wrought them, and with his Holiness he would enact them, that throughout all Ages, his name might be sanctified, and glorified. And in saying that God did great things, to her, she giveth likewise to understand, that he magnified her in those things, that magnify men before God, which is, Sanctitye, and Celestial gifts: for the Son being great, the mother was likewise to be magnified. Whereby it appeareth, that it is not contrary to Humillitye to acknowledge in ourselves the gifts of God: rather (as S. 
1 Cor. 2.10.  Paul sayeth) the divine Spirit itself discovereth them unto us, that we may be thankful for them, attributing them not to our own merits, but to the power, and Sanctitye of God, making a connexion of these two Attributes, as did the four holy Beasts which gave Glory to God, saying: Holy, 
Apoc. 4.8  Holy, Holy, Lord God omnipotent, which was, which is, and which shall come.   

And his mercy from Generation to Generations, to them that fear him.  
This is the fourth respect why the blessed VIRGIN magnifieth God, not only for the benefits received, but for many other which she hopeth to receive: and not only for her own benefits, but also for those which all the nations of the world do receive, rejoicing that the Mercy of God is Continual, Infinite, and Sempiternal, and extendeth itself to all those that serve, and fear him, of what nation soever they be. For it is the property of holy men, when they acknowledge the favours that God hath done them, to expect of his mercy that he will do them many others, as S. Paul said: 
2 Cor. 1.10.  God hath delivered, and doth deliver us out of so great dangers, in whom we hope that he, will yet also deliver us. It is likewise the property of holy Persons, to think that the Sun of justice riseth not upon their houses only, but to conceive highly of his mercy, and that he extendeth himself to many others, and throughout all Ages: for the which they are thankful unto God, taking the general benefit of all, as their own in particular, and rejoicing to have a God so merciful, that he denieth his mercy to none that fear him, as David confesseth in the 102 Psalm, 
Psal. 102.  wheerein he doth nothing else but glorify God for these two respects of mercy towards himself, and towards the rest of the Just.   

He hath showed might in his Arme.  
The fifth respect to glorify God, is, the Works of his Omnipotency, which he hath done by his own Virtue, and Fortitude, without the aid of any other: the which the VIRGIN recorded in her memory, calling to her remembrance the Creation of the World, the Conservation, and Government thereof with so great, and so admirable Providence: the prodigious things that he did delivering his People out of Egypt, and carrying them through the desert unto the Land of promise, with all the other things that the Scripture reporteth: and principally she called to mind this work of the Incarnation, wheerein God showed his power, and the might of his Arme. For all these regards she magnified God, declaring in one word that which David did at large, 
Psal. 135.  recounting all these potent works of God very particularly.  
Besides this, in this Verse, 
NOT●.  and in the following, the VIRGIN not only recounteth what God hath done, but what he useth, and accustometh to do conformable to his Goodness: and therefore she glorifieth him, for that with his Arm he useth to work powerfully, and to do powerful Actions, when, and how he will, and with whom he will; and as he did them in times past, he doth them at this present, and will do them in time to come. All which may be a great motive to make me to rejoice in God, trusting that in me also he will do powerful things with the might of his Arme.   

He hath dispersed the proud in the conceit of their Heart.  
The sixth respect to glorify God is, not only the Omnipotency that he showeth in the works of his Mercy, but also what he hath showed in the Works of his justice, chastising the proud, defeating their inventions, and the imaginations of their heart. This the VIRGIN revolved in her memory, recording how our Lord God had defeated the plottings of proud Lucifer who had said: 
Isa. 14.13  I will ascend up in to Heaven, I will exalt my throne above the Stars of God, & will be like unto the most High. As also the plots of those proud ones that would have builded the tower of Babel: 
Gen. 11.5 Exod. 10. & 11. Dan. 4.28  and the punishments that he inflicted upon Pharaoh, upon Nabuchodonosor, and other such proud ones. And for all these regards she likewise magnified God, seeing for them he is worthy to be praised, as did our Saviour Christ when he said: 
Matt. 11.25  I confess to thee, o Father, Lord of Heaven, and Earth, because thou hast hid these things from the wise, and prudent, & hast revealed them to little ones.   

He hath deposed the mighty from their seat, and hath exalted the humble. The hungry he hath filled with good things, and the rich he hath sent away empty.  
These two Verses contain two other respects of praising God for the conjunction he maketh of his Mercy with his justice, demonstrating his power in deposing the mighty of this World from their Thrones, and Seats, depriving them of the Kingdoms, Dignities, and Greatenesses which they held; and in their place exalting, and inthronizing the lowly, and humble. As he threw from the celestial Throne the proud Angels, and in their place exalted humble men: & from the Throne of this World he cast the proud Prince Satan who had tyrannized over it, and in his place exalted Christ the master of Humillitye: 
Dan. 2.34  who being little as a Stone descended from Heaven without hands, or work of men, overthrew the Statue which signified the Four monarchies of the World, and by his Humility increased till he came to be a great mountain. And this custom he hath always observed, 
job 5.11. & 40.6. & seq.  as it is said in the book of job, fullfilling that which is written. That he that exalteth himself shallbe humbled: and he that humbleth himself shallbe exalted. And in like manner the poor, and hungry that are in necessity, which hunger, and thirst after righteousness, he replenisheth with spiritual benefits fullfilling their desires: and contrarily the rich that think they have abundance, and that they have no necessity of others, he sendeth awny empty; according to that of the Prophet David: The rich were hungry, and in want, 
Psa. 33.11  but those which seek God, shall have abundance of all good things.  
O my Soul magnify thy Lord for this most noble condition that he showeth, 
Colloquy.  in favouring so much the humble, and hungry of the Earth. O my Spirit, rejoice in God thy Saviour, 
Psal. 102.4.5.  for that he crowneth thee with mercies, and filleth thy desire with innumerable benefits. Prise thyself for being lowly, hungry, and full of need, that God may exalt thee, fill thee, and replenish thy Desires: but tremble to be proud, rich, and disdainful, lest he cast thee out of thy seat, and leave thee empty of his Grace.   

He hath received Israel his Child, being mindful of his Mercy, as he spoke to our fathers, to Abraham, and his seed for ever.  
These two Verses contain other two most powerful respects to move us to rejoice in God, and to praise his most holy name. One is, the Care, and Providence that he hath to provide for those whom he hath taken to his charge, as for his Children, and domesticals, coming personally to redeem them. And allbeeit it seemeth that for a time, he forgetteth them: yet when he seethe time he is mindful of his mercy, and remedyeth them, as he was mindful of Israel, and of the whole world, coming to remedy it when he made himself man. The other respect is, the great fidelity that God hath in accomplishing the promises he had made to our fathers, fullfilling them faithfully to all their seed for ever unto the end of the world: As he fulfiled his word to Abraham, and to David which he gave them, that he would come to remedy them, and to give to their Children, life, and Salvation, world without end. These two considerations inflamed the Soul of the VIRGIN to magnify God, and her Spirit to rejoice in God her Saviour: and with these, my Soul, and my Spirit are to be inkindeled with the like affections, seeing every day, I behold this Providence that God hath of his Children, and with what faithfulness he accomplisheth complisheth what he promised to the Apostles our Fathers, not forgetting the faithful which are their seed unto the end of the world.  
And these are the ten causes, and respects alleged in this Canticle by the blessed VIRGIN to glorify God, inspired thereunto by the eternal word Incarnate whom she bore in her Womb: of the which I may make another Psalter, and Harp of ten strings to the same end, praising, and glorifying God, sometimes for one respect, and sometimes for another, which because I cannot do as I ought, I am humbly to beseech the Incarnate word to teach me, as he taught his blessed mother: and her, to obtain it me, for the glory of her Son. Amen.    

The fourth Point.  
FInally, I am to consider how the sacred VIRGIN remained with her Cousin, about three months. Pondering the great good she might do to all that dwelled there, with her Discourses, and with her examples of Modesty, Humillitye, and charity: for if she did so much at her first entrance, it is to be believed, that in those three months she would augment what she then did, especially towards S. Elizabeth, discoursing of these mysteries: and both of them exhorting one another to Prayer, and Conversation with God, and to diverse Exercises of Virtue. For, if because the Ark of the Testament was three months in the house of Obed-enlom, God filled him, 
2 Reg. 6.11.  and all his, with so great benefits, that David with an holy Envy desired to draw the Ark to his own house, that God might cast upon it his benedictions: how much more are we to believe, that this divine Ark of the new Testament, within the which was Christ himself, having remained about three months in this house, would fill it with a thousand benedictions? And if I with a lively Faith could understand them, I would presently be desirous to draw it to my house, and that the Devotion to this Sovereign LADY should dwell in my Soul, not only three months, but all my whole life, that she might replenish me with all spiritual Benedictions. But it is not without a mystery, that our Lord by means of the blessed VIRGIN, having done so great mercies to S. john, and to his mother, yet would not heal his Father Zacharias, nor dispense with the Sentence pronounced by the Angel, that he should be dumb until the birth of the Child: for God is just, and this was convenient, to observe the order of his justice: & also he reserved this his mercy for another time more convenient. From whence I will learn to reverence the secret judgements of God, to humble myself, and to pass over his Devises, expecting the convenient time of his visitation, seeing there is no day that cometh not at last, and what this day he granted to S. Elizabeth, he gave afterwards more largely to Zacharias.    

The thirteenth Meditation. Of the birth of S. john the forerunner of our Saviour Christ.  

The first Point.  
FIrst, 
For the feast of S. john Baptist. Luc. 1.11.  I will consider what happened before the Conception of this Saint: for God having elected him for his forerunner, was willing to honour him, to demonstrate in him the greatness of his mercy, and the height of the office that he gave him in charge, all for the glory of Christ JESUS whose forerunner he was. As first he would that he should be miraculously conceived of barren Parents, that he should be the Son of holy Parents, and the Son of Prayers, & holy Desires: for Prayer is the means that God useth to execute the Devises of his eternal predestination; as S. Gregory sayeth, 
Lib. 1. dial. c. 5.  speaking of the birth of the Patriarch Isaac. Whereby he moveth us to have great Affection, & Confidence in Prayer, though it be concerning things that seem difficult, seeing for all it is available. He would likewise that his Conception should be annunciated by the Angel S. Gabriel, who annunciated that of his Son: and with the self same spirit of prompt Obedience, the Angel came to declare both the one, and the other, because it was God that commanded it. 
Tob. 5.5.  In the same manner that S. Raphael came to serve Tobias in very base things, with no less pleasure than if God had commanded him things of great height: for all the Angels place their Glory in accomplishing the will of God.  
Then will I ponder what Greatenesses S. Gabriel spoke of the Child, 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 Angel himself in God's behalf, gave him the name he was to have, saying, that he should be called john, which is as much to say as Crace, to signify that he should be an absolute Portraiture of Grace, in whom should be shown the riches of God's grace: for he truly found grace before God, who without any merits of his, elected and called him, 
Isa. 49.13  and was mindful of his name even from the Womb of his mother. The second, that he should be great before God in those things, that God esteemeth for greatness, which are Virtues, and Gifts of Sanctitye. So that he should be great in Humillitye, Patience, and Obedience: great in Prayer, and Contemplation; and great in the office that the great ones have of the house of God. The third, that he should be exceeding temperate, without drinking wine, or sicer, as a man of Nazareth, wholly dedicated to the service of God. And for that the Divine promises are not empty but full, giving a sufficient portion for all that is promised, he addeth the fourth excellency, that he should be replenished from the Womb of his mother with the holy Spirit, with that fullness that was requisite for the Dignity of his Office, because he was elected, beginning from the womb of his mother, & going on forward to his Death. The fifth that he should go before our Lord, as his Precursor with the zealous spirit of Elias, converting to God many Israelites, and preparing him a People perfectly industriated to receive the new Law that he was to teach.  
So that, according to the Sentence of the Angel, this Child should be perfect in all manner of perfection, towards God, towards himself, and towards his neighbours. For towards God, he should be great in the gifts of his Grace; towards himself rigorous in the works of mortification, and Penance: and towards his neighbours he should be zealous in seeking their Salvation, not contenting himself to be perfect, but endeavouring that all might be perfect, and ordaining all this to the glory of our Lord Christ. This pattern of perfection (which is the same that is taught us by the Prophet Micheas) I am to set before my eyes for imitation. 
Mich. 6.8. etc.  And of the Greatenesses that God so much esteemeth, I am to pretend for myself those which are convenient for my Estate, beseeching his divine majesty to give me them for the Love he bore to this Precursor, to whom so liberally he granted them.   

The Second Point.  
SEcondly, 
Luc. 1.39.  are to be considered the favours that our Lord did to this holy Babe, being in the womb of his mother in the sixth month of his Conception, the word Incarnate himself coming in the Womb of his mother to visit him, and to sanctify him, as is declared in the precedent meditation, from the which we may recollect three excellencies of this Saint.  
First, that S. john was the first fruits of all the Saints that our Saviour made after his Incarnation: and therefore he sanctified him with great excellency, giving him great Sanctitye, and many graces given gratis after a very perfect manner, granting him the use of reason, and free will: Illuminating his Understanding to know his Incarnation, and Inflaming his will with fervent affections of Admiration, and Love, and with jubilees, and rejoices in the holy Spirit. The second excellency was, that whereas the gifts of God, 
Rom. 11.29 In Luc. 1.  (as S. Paul sayeth) are without repentance; it is to be believed (as sayeth S. Ambrose) that he took not from him the use of reason that he had granted him: and consequently, that whereas the blessed VIRGIN those three months that she was in the house of Zacharias, aided S. Elizabeth to grow in all Virtue: so the Child JESUS that was in the womb of the VIRGIN, aided the Child john who was in the womb of Elizabeth, to grow up in that holiness, that he had granted him, prosecuting it with new acts of his free-will, inflamed with divine grace by the holy Spirit, of whom he was full. The third excellency was (as holy men report) that in respect of the Child john, 
Ambr. & Bed. in Luc.  God did so many favours to his mother, that he filled her with the holy Ghost, and with the Spirit of prophecy, to give us to understand how much he esteemeth this Child, and what good he will do us for his sake. For the which I am to procure great Love to this forerunner, rejoicing at the favours that he received, and giving thanks to God that gave them him; and beseeching him to be an Intercessor for me, that I may have some part in them.   

The third Point.  
THirdly, I am to consider the most special things that happened in the birth of S. john. The first was, that coming to circumcize him, his Parents by God's Inspiration, 
Luc. 1.59  against the will of their kindred, said his name should be john, which is as much to say, as Grace: to signify, that whereas this Child by Circumcision, was laden with the heavy burden of the old Law, 
Luc. 16.16 Lex, & Prophetae usque ad joannem, ex eo regnum Dei evangelizatur.  God gave him most abundant Grace to bear it, and to be after a sort the beginning of the new Law, which was the Law of Grace, of which some part fell to his Lot, and in which, this Grace is granted unto all. And therefore I will beseech our Lord, that seeing he hath imposed upon me the burden of his Law, he will grant me abundance of his grace to fulfil it.  
The second miracle was, 
Luc. 1.64.  to restore unto his father Zacharias his specche, whom he forthwith filled with the holy Spirit, giving him the spirit of prophecy, wherewith he composed the Canticle of Benedictus Dominus Deus Israel, beginning with the praises of God, who showed himself so liberal in coming to visit us, and then with the praises of his Forerunner. For it is the property of the divine Spirit to inspire praises of God for his benefits: & of his Saints for the gifts that he hath given them. But the excellency of this Child, and the much that God loveth him is most resplendent, this being granted to his Father, assoon as he had written in a table the name of john, that we may perceive the grace and favour that he will do for his respect to those, that with devotion shall worship his holy name.  
O glorious Child, 
Colloquy.  I rejoice that thou art so beloved of our Lord, and seeing thou according to thy name, art so full of Grace, obtain for me of our Lord, that I may be replenished therewith, that I may perpetually serve him, and in thy Company may enjoy him world without end. Amen.  
The third that happened, 
Luc. 1.14.65.  was great Alacritye with great Reverence, and Admiration, in all People to whose knowledge these things arrived, fullfilling that which the Angel had said, that many should rejoice in his birth, to signify, that God our Lord gave him to his Church, as the Advocate of spiritual Alacritye, which is the effect of Devotion, & the pledge of Life everlasting.  
The last, and most glorious is, that which the Evangelist sayeth in the beginning of his Life, 
Luc. 1.68  that the hand of our Lord was with him, that is, that his Omnipotency favoured him, and wrought for him great things, and moved, and directed him in all his ways, and protected him in all his necessities: for the which the Church applieth unto him that of the holy Prophet Isaias: 
Cap. 49.  Our Lord hath called me from the womb from the belly of my mother he hath been mindful of my name; he hath protected me in the shadow of his hand, and hath put me as a chosen arrow, in his quiver he hath hidden me.  
O happy Arrow, 
Colloquy.  that movedst not by thine own impulsion, but by the impulsion of the allmightye. O selected arrow, directed by the holy Spirit to great things, never leaving thee out of his powerful hand. O hand of the Almighty that movedst thy Forerunner, move me with thy impulsion to fulfil thy holy Will: and be ever assistant unto me, for thou knowest that without thee, I am able to do nothing.    

The fourteenth Meditation. Of what happened when S. 
Matt. 1.18  joseph would have forsaken the Virgin seeing her with Child: and of the revelation made unto him by the Angel concerning this mystery.  

The first Point.  
FOr the foundation of this Meditation, 
Of the sanctitye of S. joseph.  I am to consider the great Sanctitye of S. joseth, and the Virtues, and Graces granted him by our Lord, for being the worthy Spouse of his mother, and his worthy Foster-father, so that he should be held for his Father, 
Luc. 2.48.  and was so indeed, 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 convenient to exercise worthily the Offices that he incharged them: so also would he replenish S. joseph with most excellent gifts, and graces, with the which he might fulfil those ministries that he recommended unto him, and he so skilfully negotiated with the gifts received, that every day he increased them, and was therefore called joseph, 
Gen. 49.22.  which is to say, Accrescens, Increasing, or he that increaseth.  
First, he increased his Sanctitye above all the Saints that had preceded him: for he had greater Faith, and Obedience then Abraham: more Patience in Afflictions than jacob: more Chastity than his Son joseph: more familiar Conversation with God then Moses: more charity towards the People the samuel: and more Humillitye, and Meekness than David. In these, and other Virtues he was resplendent, and daily augmented them, that being fulfiled in him, that was spoken by the Prophet David: Blessed is the man whose help is from thee; 
Psa. 83.6.  for with thy favour he hath disposed ascensions in his Heart, ascending from one Virtue to another, until he see the God, of Gods in Zion.  
Especially this happy Saint increased mounting that spiritual Ladder, which (as we have said) his Spouse did ascend, by whose example he was aided, these two Seraphins provoking one another to fly with their wings, and to glorify the Holy of holies in their Prayer. 
Isa. 6.3.  And to do this with more liberty of Spirit, by Inspiration of the holy Ghost, he chose to observe perpetual Chastity, 
1 Cor. 7.35.  which (as S. Paul sayeth removeth the impediments of Prayer: and therein he proceeded so far, that by special favour he felt no evil motion, though he conversed with a Virgin exceeding beautiful, but withal so admirably chaste, that merely to behold her, inflamed one with desire of Chastity. And in this very Action, he discovered his great Love to almighty God, for whose sake he renounced the pleasures of matrimony, accepting the burden of that estate, without the delights thereof. With these Virtues he joined other, whereof we shall by and by speak, in the which I am to endeavour to imitate him, beseeching him to be my advocate unto his Spouse, & Christ JESUS our Saviour; for doubtless he may prevail much with them both, for the great services that he did them.  
O glorious Patriarch, 
Colloquy. Gen. 49.26.  whose beauty the Hierarchies of Heaue● do admire, beseech the Desired of the eternal Hills, who powered forth upon thy Head his copious benediction, that he will likewise power it forth upon mine, that in imitation of thee I may increase in good works, and augment in Virtues, persevering with Constancy to the gaining of the everlasting Crown. Amen.   

The Second Point.  
AFter that the blessed VIRGIN came from the house of Zacharias, her Husband seeing her with Child, and not knowing the cause, felt a great affliction: but as he was a just man, he would not carry her to his own house, neither yet would he defame her, but abandon her secretly.  
Upon this verity, I am to consider the secret judgements of God, in not revealing this mystery to S. joseph, as he revealed it to Zacharias, and to S. Elizabeth, whose end was, hereupon to take occasion to exercise the VIRGIN, and her Spouse. For S. joseph perceiving his Wife to be with Child, 
S. August. S. Chryso. & alij.  might without any sin (as many Saints say) have judged that she was an Adulteress, or doubt of a thing that was to him so new, and so strange. And this afflicted him much, it being a case so much to his dishonour: but much greater was the Affliction of his Spouse, from whom this could not be hidden, it being a great Infamy for a Virgin so pure to be held by her own Husband for an Adulteress, and to see herself therefore at the point of being abandoned. All this our Lord disposed of, for the great good that arizeth from these Afflictions, and Humilliations: by the which he pretended to perfect these two notable Saints, and to dispose them to greater things. For as the blessed VIRGIN had received great favours in the Annunciation of the Angel S. Gabriel, and in the house of Elizabeth, our Lord God was willing that she should suffer this Infamy, and humiliation, to exercise her in greater Humillitye, and to dispose her for those favours which soon after she was to receive in the City of Bethleem: for humiliation is the evening of Exaliation, 
Ex D. Ber. ser. 34. in Cant.  and Affliction is the Vigil of a great feast of Consolations. And peradventure for this cause the holy Church singeth the cospel of this mystery on the Vigil of the Nativitye: and for the same reason God exercised S. joseph to receive the revelation of so high a mystery, and that he might be his sufficient witness.  
From hence I will collect, that allbeeit one be very holy, and converse always with holy persons, and employ himself in holy works, yet in this life he shall not fail of Humilliations, and Afflictions, caused sometimes even by those holy things wheerein he converseth. For the life of man is a warfare: and the righteous man ought to be prepared for temptation. 
job. 7.1. Eccl. 2.1.  I am rather to hold Afflictions from God as a favour, especially when they happen without any fault of mine: and much more when they happen in a case that deserveth honour: as the blessed VIRGIN for that which was most excellent in her, came to suffer this humiliation, which likewise her Son did afterwards suffer. Encouraged with these examples, I will with the Prophet David say to our Lord: 
Psal. 25.1 Colloquy.  Prove me, o Lord, and tempt me, burn my reins, and my heart, because thy mercy is before mine eyes, and I am glad in thy Truth. Which is to say: Exercise me in diverse temptations, and Afflictions of body, and Soul, for I am assured of thy mercy, and of thy faithfulness, that thou wilt measure them according to my strength, and wilt convert them into the augmentation of new Gifts.   

The third Point.  
THen will I consider the excellent Virtues, which upon this new Occasion, and proof were discovered, and exercised by these two excellent Saints, for our imitation: seeing for this end also our Saviour permitted those Afflictions which they suffered.  
First S. joseph demonstrated great Patience, and Prudence: Patience he demonstrated in suffering this Injurye with silence, without seeking to be revenged of his Wife by justice, or complaining of her to her parents, & kindred's and without murmuring at her, or speaking to her Injurious words: rather as a Just man that contented not himself with what only was lawful, he sought what was most perfect, resolving himself to be silent, and to suffer his pain within himself. He demonstrated Prudence in seeking, and finding a means how on the one side to preserve the honour of his Wife, and on the other side not to bring to his house her, whom he suspected to be an Adulteress; nor giving her a secret bill of divorce, which was lawful in the old Law: nor with some good occasion absenting himself from her. And likewise he demonstrated Prudence in not doing this rashly, or on a sudden, without first meditating, and considering it well, as may be collected from these words, 
Matt. 1.20  Haec autem eo cogitante, But as he was thus thinking, for he had a great scruple to inhabit with her, that seemed an Adulteress, and he had likewise as great a scruple to abandon her, that seemed a Saint. With this Consideration, I am to confound myself for my small Patience in Affronts; for my much Indignation against those, that do me Injurye; and for the Facillitye wherewith I murmur at, and defame my neighbours, and discover their secret faults: and for that Fury with the which suddenly, & without deliberation, I cast myself into all this. And in this manner confounded, I will beseech our Lord through the merits of this Saint, to aid me to imitate his notable example.  
But the blessed VIRGIN, as she was more holy, discovered more excellent Virtues, exercising four very excellent ones, proper to those that are most perfect in such cases; to wit: rare Humillitye, and Silence: great Confidence in God's providence, & continual Prayer. Through Humillitye she was silent, not desiring to manifest the secret mysteries of God, though her great honour might ensue thereof, nor consenting that S. Elizabeth, or Zacharias should discover them. And allbeeit it is very ordinary among good married folk, to communicate their secrets one to another, yet she communicated not this to S. joseph, all though she conjectured what might happen, if her husband were ignorant thereof. Through Humillitye likewise she was silent, when she saw herself disgraced in the opinion of her Husband, not seeking to excuse herself, nor to stand upon her honour, neither to allege sufficient witness: but absolutely with great Confidence casting herself into the divine Providence, and putting her Honour into the hands of God, she made continual prayer to his majesty, that he would be pleased to remedy that ignominy, in such sort as should to him seem most convenient. With this example I will likewise confound myself for that pride, and vain boasting of mine, wherewith I publish whatsoever may honour me: and for that perverseness wherewith I excuse my faults, standing vainly upon my Puntilloes of Honour: and for my little confidence in God, & less recourse unto Prayer. To this purpose I am to imagine that God speaketh unto me that of Ezechiel: 
Ezech. 43.20. D. Greg. lib. 24. moral. c. 6  Son of man show to the house of Israel the temple, and let them be confounded, at their iniquities: and let them measure the frame, and be ashamed of all things that they have done. O my Soul behold this living Temple of God the blessed VIRGIN, contemplating the marvelous virtues wherewith she is adorned, that thou mayest be confounded at those vices, whereinto thou hast fallen: measure her marvelous frame, pondering the excellency, and harmony of her works, that thou mayest be ashamed of the baseness, and discorder of thine.  
O Temple of the word Incarnate, 
Colloquy.  beseech this great God, whom thou carriest in thy Womb, to adorn me with such Virtues, that I may be a worthy Temple, wheerein he may inhabit by his Grace. O my Soul, 
Matt. 13.21.  consider that the just aught to be like a grain of mustard seed, which when it is ground, discovereth the heat, and force that it hath: therefore if God be pleased to grind thee with Afflictions, animate thyself fervently to exercise these Virtues.   

The fourth Point.  
WHile S. 
Mat. 1.20  joseph was thus thinking, behold the Angel of our Lord appeared to him in sleep, saying: joseph Son of David fear not to take MARAE thy Wife: for that which is borne in her, is not by the work of man, but of the holy Ghost. And she shall bring forth a Son, and thou shalt call his name JESUS: for he shall save his People from their sins.  
Herein is to be considered the fidellitye of the Divine Providence, in coming to remedy the Affliction sof those that are his, when they are arrived to the last, and sharpest point, using divine means, when human means do fail. For whereas our Lord saw that S. joseph could not conceive the cause of that being with Child, he sent an Angel after a very sweet manner to reveal it unto him: for calling him by his proper name joseph, he addeth, Son of David, to reduce to his memory, that to David was made the promise of the Messiah, that he should descend from him. He saith to him, Fear not, to take from him both Scruple, and Anguish; which is the property of good Angels. he saith, that the VIRGIN had conceived by the Holy Ghost, to take from him all suspicion, and to clear the Honour of our LADY. And wholly to convert his mourning into joy, he addeth that she shall bring forth a Son, of whom he must have as tender a care, as if he were his own: and that to him it should belong to give him his name, which should be JESUS, which is as much to say, as Saviour for that he was to be the Saviour of the World. And all this was revealed unto him with so great Illumination, that forthwith he gave entire credit thereunto.  
From hence I will ascend to ponder the alacritye of S. joseph at the hearing of these news, that being fulfiled in him that is written in job: 
job 11.17.  When thou shalt think thyself consumed thou shalt rise like the day star. O how full of Content was he to see himself freed from his suspicion! How ashamed that he had admitted it, though it were ignorantly, and without any fault of his! How wary afterward not to judge evil of any body! How thankful to God, for having given him a Spouse so Holy, and of so great Dignity, & for committing to his charge the care of his only begotten Son! And how joyful to see, that now was the time come of the Redemption of the World!  
I will likewise ponder the great joy of the blessed VIRGIN to see her Husband so fall of quiet, and content; how much she was confirmed in the Hope of God's Providence; and how thankful to our Lord for undertaking her cause; our Lord fullfilling in her, what he spoke by the Prophet Oseas: I will put her in the valley of Anchor, that is, of Affliction, 
Oseae ● 15  to confirm her a new in hope, and she shall renew her Songs to see herself free from her pains.  
I give thee humble thanks, 
Colloquy.  o eternal God, for the great care thou hadst of these two glorious Saints, 
Oseae 2.15  turning for them, as thou art wont, the valley of Anchor into the food, and augmentation of their Spirit. By their merits I beseech thee, to make me worthy to enjoy the fruit of thy fatherly Providence, relying thereupon with great security in the midst of my Afflictions, seeing it is most certain, that thou in thy good time wilt come to remedy them.   

The fifth Point.  
joseph obeying the commandment of the Angel, 
Matt. 1.24  forthwith arose, and carried the VIRGIN to his house, and lived with her most chastely, until the birth of her Son, and much more afterwards. Wherein I am to consider, not so much the obedience of S. joseph (for it was not much to carry to his house so excellent a woman) as the manner thereof: that is, with what Reverence he carried her, speaking to her some words 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 great was his Love, and Affection to our blessed LADY! how careful was he of her! what holy discourses were between them too! what more than Angelical Purity of Life, and what conformity of wills! how subject, and obedient was the VIRGIN to S. joseph, as to her head! how did she reveal unto him the particularities, of what the Angel had declared unto her in the Annunciation, and what had passed in the house of Zacharias! for now was the time come that she might speak, to inform him of the mystery, to the honour, and glory of him that had wrought it.  
O happy Saint, 
Colloquy.  to whose lot it fell to have so good company! O happy is that Soul that serveth them, and learneth of them their obedience, and charity! O Seraphins of the Earth, 
Isa. 6.2.  as pure as those of Heaven, who with your wings fly lightly to accomplish the will of God, inflame my Heart with the Love of this our Lord, that I also may serve him with the like Obedience, that both of you had: and may love all my brethren with that pureness of charity wherewith you loved one another.    

The fifteenth Meditation. Of the expectation of our blessed ladies delivery: and of the preparation for the birth of our Saviour Christ.  
FOr that in Spain eight days before the birth of our Saviour Christ we celebrate the feast of the Expectation of our B. ladies delivery, I insert here this meditation for that day, and the days ensuing till the nativity: in which whee are to consider the lively desires that three persons had of this sovereign Deliverye, and Birth: that is to say: the Child, the VIRGIN, & S. joseph in whom are represented the faithful, that firmly believe this mystery, and in their imitation desire to prepare themselves worthily to celebrate it.  

The first Point.  
FIrst, I am to consider the most fervent desire that our Lord JESUS Christ had, being in the womb of his mother, to perfect, and bring to end the business of our Redemption; and consequently to be borne in the World, to frame all things according to the will of his Father. For even from his mother's belly that Sentence was true, that afterwards he uttered: I am to be baptised with a baptism, 
Luc. 12.50  o how am ● straightened until it be dispatched? For howsoever his body was pressed, and straightened in that strait Womb of his mother, his heart was much more pressed, and straightened with the force of this vehement desire: for the which I ought to give him infinite thanks, and to be correspondent unto him, with such another hearty desire truly to serve him. But notwithstanding this desire, he would not be borne before the nine months, which is the time wherein commonly all other Children are borne. First, to conform himself unto all, and to suffer that prison entirely without omitting as much as a day: for in that which concerned suffering, he would use with himself no dispensation, exception, nor privilege: and therefore he would not be borne at the even months, nor at the eight, but at the wine months complete. Secondly, for that he took all this time, as a time of retiredness for his entrance into the World, spending it in perpetual Prayer, and Contemplation. As he was retired forty days in the Desert, before he manicured himself to the World by his Preaching: ●●●uising us herein, how we ought to recollect ourselves, dedicating some time to retired prayer, and to be vacant to God only, before we issue out in public, and begin any great enterprise: as likewise how we should recollect ourselves to celebrate with Devotion his holy nativity.   

The Second Point.  
SEcondly, I will consider the fervent desires of the most sacred VIRGIN to see her Son borne, and that now was arrived the happy hour of his nativity. First, that she might know face to face him, that was not only her Son, but the Son also of the everliving God; to behold that sacred Humanity that he had taken from her flesh, and to enjoy his excellent Beauty.  
Secondly, to adore him, to serve, and nourish him, and to do towards him the office of a mother, in thankfulness for that great favour that he had done her, in electing her to that end. And therefore with great tenderness of Heart she might apply to him that of the Canticles: Who shall give thee me, o my Son, 
Cant. 8.1.   inveniam te foris, & deosculer te: that I may see thee out of this thy enclosure, to kiss thee, to cherish, and to serve thee, as thou dost merit?  
Thirdly, that the World might enjoy that good, that was enclosed in her: for albeit she exceedingly loved him, yet she would not have him for herself alone, but for all, because he was Incarnate for all universally. 
Prou. 13.12  And as Hope that is delayed afflicteth the heart, every day seemed to her a whole year: though on the other side she was most contented to contain him within her, understanding that such was his pleasure. With these Considerations I am to move my heart, and to awake therein fervent desires, that this Son of God might be borne spiritually within my Soul, and within the Soul of all men, that by all he might be adored, served, and loved, repeating to this end certain verses of the Psalms, and of the Prophets, which holy Church useth in the time of Aduent: which are to say: 
Colloquy. Psal. 79.3 Isai. 64.1 Isa. 45.8.  Awake o Lord, thy power, and make haste to save us. Would thou wouldst break these Heavens, and descend, that in thy presence all my Vices might be dissolved. O Heavens distill from on high this divine dew: O clouds rain for me this Just one: and open o thou Earth, and bud out to me this Saviour: show thy-mercye, o Lord, and graciously give me thy Salvation. To this purpose I may frame certain jaculatorye Prayers, like to those which in these days the holy Church useth, in those seven Antiphone which are sung at Evensong, calling our Saviour Christ by those names, which he holdeth as he is God, or as he is man, by reason of the offices he doth in those Souls, whom he visiteth. 
Colloquy.  And therefore I may say unto him: O infinite Wisdom, come to govern me in the way of Heaven! O Splendour of the glory of the Father, come to illuminate me with the splendour of thy virtues! O Sun of justice, come to give light, & heat of Life to him, that is seated in the Shadow of Death! O King of kings, descend to govern me! O master of nations, come to instruct me! O Saviour of the World, make haste to save me. And in this form may be framed other such like petitions, conforming myself to the Spirit of the Church at this time.  
Finally, I may spiritualize the desires of the blessed VIRGIN, and of her Son whom she bore, in her Womb, quickening my desire, that those good purposes, which by the Inspiration of the holy Ghost I have conceived, may come to light, and be effected in such time, place, and season, as God shall require, absolutely conforming myself to his most holy will. For as the infant conceived, naturally desireth to come into the light of this World at his due time, and if he cometh not, he tormenteth his mother, and dieth, endangering 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 useth to be an occasion of great falls, 
1 Thess. 5.19.  God permitting them as a chastisement, for having extinguished the Spirit, and the good purposes that proceeded from his Inspiration. 
Pro. 21.25  And hereupon the holy Spirit saith, that Desires kill the slothful: that is, Desires conceived by the Virtue of God, and not accomplished through our own Sloth.   

The third Point.  
THirdly, I am to consider the assured hope that our blessed LADY had, that her Virginity should suffer no loss by this birth, firmly believing, that as she was a Virgin in conceiving the Son of God, without the work of man, so likewise should she be in bringing him forth, without any prejudice of her Virginities Integrity; for the experience of what was passed, assured her of what was to come, remembering that both these things were jointely prophesied by the Prophet Isaias, saying: Behold a VIRGIN shall conceive, 
Isa. 7.14. Mat. 1.23  and bring forth a Son, whose name shallbe Emanuel, which is to say being interpreted, God with us. These words she might revolve within herself, and with great admiration might say: Whence to me so great good, that I should be this miraculous VIRGIN? what, is it possible that I have conceived within me that very Son, whom the eternal Father containeth within himself? And that this Emanuel is with me, whom so many have desired to be with them: and that without loss of my virginity, he should issue out of me, to be, & remain with all universally? I give thee thanks, 
Colloquy.  o most blessed Emanuel, for having chosen this humble VIRGIN for thy mother. O that the hour of thy birth were now come, for allbeeit as thou art man, thou issuest out of me, yet as thou art God, thou wilt always remain with me. With such Affections as these might the blessed VIRGIN be at this time, this Hope filling her with great alacritye, for the great Love she bore to virginity.  
From hence it proceeded that she was free from those fears, that other childing women have, and from those cares of their delivery, which use to afflict them with great pain: for she only was careful to prepare her Soul with notable Acts of Virtue, the better to serve her Son, and likewise to provide (as far forth as her poverty would suffer her) for all things needful for his birth. In imitation of her, I am to prepare myself for the nativity, that I expect of the Son of God, removing those impediments that I shall find in my Soul, and adorning it with excellent Acts of Virtue, according to that which in the precedent points we have declared, and to that which holy Church commandeth on those days, 
Luc. 3.4.  with the very words of S. john Baptist: Prepare the way of our Lord: make strait his paths: 
Ex Isai. 49.3.  every valley shallbe filled, and every mountain, and Hill shallbe made low: crooked ways shall become strait, and rough ways plain: and all flesh shall see the salvation of God. Which is to say: Remove from you vices, that are contrary to the Saviour that is borne: and adorn you with Virtues, like unto his. Remove the baseness of Pusillanimity, the loftiness of Pride, crooked Intentions, and rough manners, endeavouring 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 heavenly, without any mixture of what is earthly; being meek, and gentle to all, without giving occasion of stumbling to any; for such is the Saviour that is to be borne, and with such dispositions you are to receive him. These four Virtues opposite to the four Contrary Vices, I am to procure for the end aforesaid, by the mediation of our B. LADY the VIRGIN, saying unto her:  
O most sacred VIRGIN, 
Colloquy.  who with fervent desires expectedst the nativity of thy Son, and with excellent works disposedst thyself to behold, and to embrace him, negotiate for me, that I may remove from me the impediments of his coming, and may with great diligence prepare myself thereunto. Amen.    

The sixteenth Meditation. Of the journey of our blessed LADY the VIRGIN from Nazareth to Bethlehem.  

The first Point.  
FIrst, 
D. Th. 3. p. q. 35. art. 7. & 8.  for the foundation of the meditations ensuing, I will consider, how the word Incarnate being in the womb of his mother, would make the newest, most admirable, and holiest entrance into the World, that ever was, or shallbe, painful to himself, and profitable to us, to settle the foundations of that evangelical perfection, which he was to preach. So that his first entrance into the World, was (as S. 
Serm. de Natiu.  Cyprian sayeth) a Pattern of our first entrance into Christian Religion, that his Disciples might enter by the way he entered, exercising those Virtues that he exercised. And to this end he left all that the world loveth, and seeketh: and sought for all that which the world abhorreth, and flieth. And therefore to be borne, he disposed how to get out of Nazareth, to leave those commodities that he might have had, being borne in the house of his mother, and among his kindred, and friends, where he could not have wanted the shelter of some warm lodging, and coverture, besides some daintiness for his nourishment, which john Baptist failed not of, being borne in his father's house. But he abandoned it all, demonstrating how much he abhorreth the pampering of the flesh, and what a lover he is of poverty: seeing he forsook that little that his poor mother had, and like a stranger would be borne in Bethlehem, and in such a season, when all things should be wanting unto him. With this example I will confound myself, for being so great a Lover of mine own commodities, and delicacyes, that not only I do not fly from them, but I carefully seek for them, and if I find them not, I afflict myself.  
O JESUS of Nazareth, 
Colloquy.  flourishing with the flowers of celestial Virtues, which comest out of Nazareth to abandon the flowers of earthly delights: I humbly beseech thee, by this thy coming from thence, that thou wilt be pleased to favour my imbecility, that I may renounce the flowers, and flatteries of my flesh, desiring only the flowers of thy Virtues, with the which thou mayest so adorn my Soul, that thou mayest deign to be borne therein. Amen.   

The second Point.  
SEcondly, I will consider the occasion that our Saviour Christ took to make this journey, and to issue with his intent: for, In those days there came forth an edict from Caesar Augustus, that the whole world should be enroled. And all went to be enroled, every one into his own City. And joseph also went up from Galilee out of the city of Nazareth into Iewrye, to the city of David that is called Bethlehem, for because he was of the house, and family of David, to be enroled with mary his despoused wife, that was with child. In this Action, I will ponder how different are the thoughts of God, from those of men; those of the king of Heaven from those of the king of Earth. For this his Edict was founded upon Pride, Ambition, Arrogance, and Avarice, commanding more than he might do; that is, that the whole world should be enroled, as if all the world had been his: and desiring that all should profess themselves to be his Vassals, and should pay him tribute were they never so poor, and needy. But contrarily the king of Heaven Christ JESUS, had all his cogitations placed in Humillitye, poverty, and Subjection: and in treading down pomps, Riches, and Vanities. He cometh not to command, nor to be served, but to obey, and serve the whole World. And in confirmation hereof, he willeth that his mother, and he himself in her, should be enroled, and profess themselves to be the Vassals of Augustus Caesar, and pay him tribute; to confound by this his example the Pride, and Covetousness of the World. For if the king of kings, and monarch of all that is created, entereth into the World humbling himself, and protesting Vassalage to an earthly, and evil king: what is it for me to humble myself, 
1 Pet. 2.13  and to be subject to every human Creature for his Love? And what a pride will it be not to humble me to God himself, acknowledging myself for his Vassal, and paying him with Obedience the tribute that I own him?  
O king of Heaven, 
Colloquy.  permit not in me such pride, seeing thou to remedy it, didst so much humble thyself.  
Secondly, I will ponder, that albeit this edict was founded upon Pride, and Avarice, yet God willeth that his should obey it: for he is pleased that we should obey our Superior in all that lawfully they shall command us, albeit they command it for their own interests, 
Matt. 23.3.  and damned ends, acknowledging God in them whose Lieutenants they are. And this Obedience our Saviour Christ himself razed to the height, making this journey to accomplish the will of the eternal Father, who had ordained that his Son should be borne in Bethlehem of juda: 
Mi●h. 5.2. Matt. 2.6  albeit his Providence took this Edict of the Emperor Augustus, as a means to compass his intent. 
joan. 6.32  And as our Lord Christ came into the world not to do his own 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 us might learn to obey.  
O my beloved, 
Colloquy. Psal. 29.6  seeing my life consisteth in doing thy will, may my enterings in, and doings out, and all whatsoever I shall do, be conformable to thy will for ever, and ever. Amen.   

The third Point.  
THirdly, I am to consider the journey of the VIRGIN; the manner how she travailed, and the Virtues that she exercised, with desire to imitate her therein: pondering how she being poor, the way long, and in the rigorous time of winter, she wanted not much trouble; and yet she carried all with admirable patience, and alacritye. She bore a great modesty in her eyes, her heart being placed on God, and on the Son that she bore in her womb, with whom she entertained those Colloquies, and Discourses, which before have been spoken of. If some other while she talked with her Husband, 
In the 10 Meditation, the 3. point.  it was wholly of God, and with very great sweetness: and she was not weary, though she went great with Child, for her Son was not burdensome; and the hope to see him speedily brought forth, gave her great alacritye, and pleasure to part from Nazareth, that she might the more quietly enjoy her Son, being borne out of it. 
Colloquy. Cant. 2.10  O blessed VIRGIN, there is no need to say unto thee, as to the Spouse: That thou shouldst make haste, because Winter was passed, the foul weather was ceased, and the flowers of the spring began to appear: for the desire of suffering, & obeying, maketh thee travel in the rigour of Winter, that the flower of jesse may be brought forth, in whom consisteth our repose. O that I might imitate the Virtues, thou didst exercise in this journey, accompanying thy Steps in Spirit, though it were not granted me to do it with my body.   

The fourth Point.  
FOurthly, I will consider the entrance of the blessed VIRGIN into Bethlehem, which was in an occasion of so great a concourse of People, that she found no body that would lodge her, neither was there any room in the Inn where she was: so that she was forced to have recourse to a poor Stable for beasts: the divine providence so disposing it, that the Son of God might enter into the World begging, and suffering, having no body to be compassionate of his Afflictions.  
Upon this passage, I am to ponder the excellency of this our Lord, who seeketh a Chamber to be borne in, & findeth none: the blindness of men, that know him not, nor provide him one: the benefits whereof they deprive themselves, for not giving him one, and how he chooseth for himself the worst of the world; collecting out of all this, tender Affections: and hearty feelings. First, I will ponder how the men of the World have Palaces, and Houses well accommodated: and the rich of Bethlehem were under good shelter, and warmly lodged at their ease: but the Son of the eternal Father, 
joan. 1.11  lord of all that is created●, coming to seek a Lodging, in his own City, of whence naturally he was, and among those of his own tribe, and family, he findeth none that would harbour him.  
O eternal Word incarnate, 
Colloquy.  how soon the world beginneth to reject thee, thou having come to redeem it! now mayest thou well say, 
Luc. 9.58.  that the foxes have holes, and the fowls of the air have nests wherein to hatch their eggs, and to bring up their little ones: but the Son of man, and his poor mother, find not where to repose their head. The foxes chase thee from their Caves: for the crafty, and rich of the Earth, abhor thy Simplicity, and poverty. The Birds admit thee not into their nests, for the noble, and proud of the world despise thy humility, and lowliness: and therefore thou goest to a poor, and humble Stable, 
Isai. 1. 3●.  where the Ox will know his Owner, and the Ass will leave his manger to resign it to his master. O Lord of Lords, and Owner of all that is created, cast out of my Soul all foxelike Subtleties, and high-soaring Prides that possess it, that thou mayest find therein a fit lodging for thyself.  
From hence I will ascend to consider, how the cause that our Saviour Christ found no harbour in Bethlehem, was the Ignorance of that People: for God coming to their gates, they acknowledged him not, neither knew what good might came to them by admitting him, admitting other guests of whom they could receive little, or no profit. O how happy had he been that had harboured this our Lord, that he might have been borne in his house! what spiritual riches would he have given him? how well would he have recompensed his hospitallitye, as he recompensed Martha, and Zachous? O how happy were my Soul, if it should happen to harbour this our Lord, and to give him place to be borne spiritually therein!  
O infinite God which invironest the ports of my Heart, 
Colloquy. Apoc. 3.20.  calling with Inspirations, that I might open unto thee, with a desire to enter therein, to enrich it with the gifts of thy grace: permit me not to shut the port, not to know thee: nor to dispatch thee away, not to esteem thee: Come, o Lord, come, and call, for I will hear thee; knock at my door, and I will open unto thee: and I will give unto thee the best part of my house, which is my Heart, that thou mayest therein repose at thy pleasure.  
Finally, I am to ponder the Patience wherewith the B. VIRGIN, and S. joseph carried this Affliction, and Abandoning: and with what alacritye they suffered the reproaches of those, who rejected them because they were poor: & with what content they retired themselves to the Stable, taking for themselves the most contemptible place of the Earth: whereby they marvelously insistered Humillitye, & poverty, with Patience, and Alacritye. In imitation of whom, I will endeavour to desire for myself, that which is worst, and most contemptible in the world, carrying it with alacritye, when it falleth to my lot: for there is no better lot then to imitate these glorious Saints, as they imitated our Saviour Christ, in such sort as hereafter we shall see.    

The seventeenth Meditation. Of the birth of our Saviour Christ in a Stable in Bethlehem.  

The first Point.  
FIrst, I am to consider what the word Incarnate did in the womb of his mother, when the hour was come of his deliverance from thence. Pondering, first, that as he would not anticipate the time of his birth, so also he would not defer it, but would puntually be borne at nine months end, to manifest himself unto the world, with an hearty desire to begin his career with great fervour, and Alacritye of Heart; fullfilling that of David: 
Psal. 18.7.  He hath rejoiced as a Giant to rennet he way: his coming forth from the top of Heaven, not staying till he come to the other extreme. For albeit he knew what a sharp career he was to have from his nativity to his Death, yet he rejoiced with fortitude to begin it, issuing out from the womb of the VIRGIN, which was his Heaven, and presently setting his feet upon the vilest, and basest place that was on the Earth. For the which I ought humbly to thank him, beseeching him to give me light to know, and understand what passed in this his entrance.  
O Child more strong, 
Colloquy.  and valiant than a Giant, seeing that, respleudent like a new Sun thou wilt issue by thy Orient, to run thy Career unto the Occident of the Cross, Illuminate my Understanding, and inflame my Will, that I may behold, & contemplate thy egression, and may love with fervent zeal the Virtues thou discoverest therein.  
Then will I ponder how liberal he then showed himself to his mother, 
D. Th. 3. p. q. 35. ar. 6.  like as a mighty, and rich man, having been lodged in the house of a poor labouring man, who hath given him good entertainment, not for any interest, but to serve him, useth at his departure to recompense him well, and to give him some precious gift, either in gratitude, or for alms: so likewise for that the blessed VIRGIN had so well harboured her Son for nine months; at such time as he meant to depart from his lodging, he gave her the richest gifts of grace; a most high Contemplation of that mystery, and certain extraordinary jubilees of gladness, in steed of those pains that other women use to feel when they are in travel of Child. For it was not reason, that she that had no sensual pleasure in conceiving, should have any pain in bringing forth. And allbeeit as touching the suffering Dolours, he dispensed not with himself, yet he would not that his mother in this case should suffer any. In like sort I may consider, that when our Saviour Christ entereth Sacramentally into us, at his first entrance he giveth us Sacramental grace: and if we give him good hospitallitye, before his departure, he giveth us rich jewels of Affections of Devotion, and Contemplation; and jubilees of Alacrity, wherewith he recompenseth the good entertainment, that we give him.  
Therefore, o my Soul, 
Colloquy.  regard how thou harbourest this sovereign guest, that he may leave thee rich, and abundantly stored with the gifts of Heaven.  
Thirdly, 
Before in the 14. Meditation, 3. point.  I will ponder how our Saviour Christ would for the same cause issue out of his mother's womb after a miraculous manner, she not suffering any loss of her virginity; for it was no reason that he should depart out of a house, where he had been so well entertained, with the indammaging of the Integrity that it had; honouring herein his mother, and advising us all, that to entertain him, and to serve him, we shall receive no detriment: rather if need be, he will do some miracle to that end. For though he did none to preserve himself from suffering, yet he useth to do it, to preserve his elected, when it is convenient for them.  
O sovereign master, 
Colloquy.  how well thou teachest me by this Example the Condition of true Love, which is rigorous to itself, and gentle to others! for ●●selfe it will have rigours to afflict it: but for it neighbour, it will have favours to delight him: aid me with thy abundant grace, that in both things I may imitate thy fervent, and admirable charity.   

The Second Point.  
SEcondly, I am to consider what the blessed VIRGIN did, when by those jubilees she knew that the hour of her delivery was come, pondering her Affections, her Actions, and her Words. For recollecting herself in a corner of the stable, and settled in very high Contemplation, she brought forth her only begotten Son, and forthwith she took him in her Arms. O what content, and joy she received at that first view, not staying upon the outward beauty of the body, but passing to the beauty of the Soul, and of the Deity! On the one side she embraced him, and kissed him lovingly as her Son: & on the other side she shrunk back, and humbly retired, considering that he was God: for with these two arms God desireth to be embraced; with charity, and Humillitye; with Love, and Reverence: and the like am I to do spiritually, taking him as it were in my arms, loving him, and reverencing him, approaching to him with Love, and retiring myself with Humillitye.  
This done the VIRGIN swathled her Son in such swaddling clouts, and mantles as she had prepared, and with an Affection of Humillitye she laid him in a manger, esteeming herself unworthy to hold him in her Arms: and falling on her knees she adored him as her God, and her Lord, and very lovingly she spoke unto him, for she was assured that he understood her. She humbly thanked him for the great favours he had done to mankind, in coming to redeem it. She likewise gave him thanks for having taken her for his mother, without any merits of hers: & there she offered to serve him with body, and Soul, and with all her forces, employing them all in his Service: And all this she uttered with such loving words, and tender Affections, as they are rather to be imagined, then possible to be explicated. The like did S. joseph, adoring the Child, humbly thanking him for taking him for his foster-father, acknowledging it for a great favour, and offering himself truly, and really to serve him. The like am I to do, accompanying these Saints in hearty thankfulness, offering unto him my body, and Soul, and all my faculties.  
O most sweet, and most sovereign Lord, 
Colloquy.  what thanks may I give thee, for this great favour thou hast done me, in coming to remedy me, as a Child, and in so extreme poverty? O that I might have been present at that time to serve thee in thy Infancy! I here present myself in Spirit before thy divine majesty, and I offer unto thee all that I am, or may be able to be, to employ it wholly in thy Service: accept, o Lord, this my good Will, and give me thy grace to effect it.   

The third Point.  
THe third, and principal point is, to consider the marvelous greatenesses of that divine Child, laid in the manger. Pondering the Dignity of his person; the Words that he spoke in his Heart: the Works that he did; and the Things that he suffered: and for whom; and how: and the heroical Virtues that he there did exercise. All this I am to ponder, as the most sacred VIRGIN did ponder it, in this form.  
First, I will behold the Person of that Child, 
Of the person of the Child.  making a comparison between what he is, as he is God, and between what he is there, as he is man, with an Affection of Admiration, and Love the greatest that I am able: pondering how this Child is that God of majesty, 
Isa. 66.1. Psal. 79.2.  whose seat is Heaven, whose Throne are the Cherubins, and whose servants the Hierarchies of Angels are, being in the midst of them, as an Emperor, whom all do adore, & to whom all acknowledge subjection. And on the other side, he is laid in a manger in the midst between two dull beasts: 
Abac. 3.2. inxta 70. joan. 1.1.3 Heb. 1.2.3 Ps. 103.2. Heb. 1.3.  And he that is the word of the eternal Father, by whom he created all things, and who sustaineth them with his power, is become a Child not yet able to speak, his hands and feet being swathled, and he not able to stir. And he whose Vesture is the Infinite Light of the Deity, being the brightness of the glory of his Father: he who clotheth his Creatures with beauty, and with a liberal hand giveth them sustenance for the conservation of their Life: he, even he, is wrapped up in poor mantles, and rags, and hath need to be sustained with the milk of his mother.  
O most excellent, 
Colloquy. 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 loved: and the more thou art humbled, the more to be exalted: for in thy Humilliations, thou demonstratest the greatness of thy Incomprehensible charity. O that I could love thee, as thou deservest: 〈◊〉 that I could debase, and humble myself, as I deserve to be: for to debase me with myself, were to magnify me with thee. How is it, o my Soul, that thou art not confounded to see this person so great, and yet so humbled: and to see thy own person so vile, and yet so proud! Learn of this Child to humble thyself: for he that with him shall humble himself on Earth, 
Matt. 18.3. Of the Words  shall by him be magnified, and exalted in Heaven.  
Secondly, I will ponder the words this Child might speak, not with the tongue, but with the spirit: not with voice, but with examples. To his eternal Father, he might speak, giving him thanks, because that hour was come, and that it was his pleasure to have him laid in that manger, offering unto him with great Love all the Afflictions that he was to suffer in the world, and again saying unto him, that which the Apostle pondereth he might say in entering into the world, he added: 
Heb. 10.9 Psal. 39  Behold me here, o Lord, I am come to accomplish thy will. But to men he spoke likewise, and cried out to them with his examples, speaking that from he manger, which he afterwards spoke while he preached: Learn of me, for I am meek, 
Matt. 11.29. & 18.3.4.  & humble of Heart: and unless you be converted, and become as little Children, you shall not enter into the kingdom of Heaven: and whosoever shall humble himself as this Child, he shallbe greater in the kingdom of Heaven. These, & other like words he is there preaching by his Example, which I am to hearken unto with great devotion, beseeching him to open the Ears of my Heart, that I may understand this Language, and put it in practise.  
O sovereign Child, 
Colloquy. Mar. 10.16.  that even from this manger art inviting me to become a Child, & wast always so great a Lover of Children, that thou didst lovingly embrace them: make me like thee, a Child in innocency, a little one in Humillitye, an Infant in Silence, and tender in charity. In these sour things consisteth the making ourselves Children, to become great in the eyes of God.  
Then will I contemplate the works that he doth: 
Of the Works that he doth.  wherein there is one marvelous thing to consider: for being a man as perfect in judgement as when he was thirty years old, he did all the Actions, gestures, and semblances of a Child, not counterfeited, nor feigned, but really, and truly, as other Children do, with an Admirable Harmonye, for him that knoweth how to ponder the connexion of these two things together. In particular I will now ponder that weeping of the Child, and the causes of his tears: he weary not so much for grief of what he suffereth, as other Children do, as for that which we suffer by our Sins, lovingly bewailing them; and with those tears joining interiorly most zealous prayers to the eternal Father, 
Heb. 5.7.  doing as S. Paul said of him: That in the days of his flesh, he offered prayers, and Supplications to God with great Clamour, and Tears. And it is to be believed, that the blessed VIRGIN wept, seeing her Son weep, and considering the causes wherefore he wept.  
O sweet JESUS, 
Colloquy.  why lamentest thou so bitterly my miseries, forgetful of thine own! O my Soul why weepest thou not, seeing this Child weep, that so weary for thee! Weep thou for Compassion to see him weep: weep because thou art the cause of his weeping, and weep for thy Sins that afflict his Heart: and if this make thee not weep, then weep because thou art so hard hearted that thou canst not weep, having so much reason to shed abundance of Tears. 
Matt. 5.5.  O most sacred VIRGIN, obtain for me the gift of Tears, if it be but to accompany thee with them, to comfort thy Son, who is comforted to see us weep, and said: Blessed are they that mourn, for they shallbe comforted.  
Lastly, 
Of the things that he suffereth  I will contemplate what things this Child suffereth: which are, poverty, Contempt, Cold, and Dolour, with other discommodities, all which he suffereth not forcibly, nor of necessity, but willingly, and pleasingly: for as he is God, and man in judgement, 
D. Th. 3. p. q. 35. ar. 8  he maketh choice of all that he suffereth. He chose to be borne in the most rigorous time of the Winter, in the coldest hour of midnight; in the most vile, 
Ex D. Ber. ser. 3. de Natiu.  and contemptible stable of all the City; with the greatest poverty, Contempt, and forgetfulness of men that was possible: and all with such a mask of Humillitye, that being voluntary, it seemed forced, and consequently most vile, and contemptible. Finally, from the manger (as he himself saith in one of the Psalms) he took for his inseparable companions even until death, poverty, Contempt, Dolours, 
Psa. 87.16  and Afflictions: and in all these things he suffered a thousand kinds of Afflictions, electing such a manner of Life contrary to that of the World, to discover by his example the Deceits, and Errors of worldlings that do follow it. For as S. Bernard saith: It is a matter very evident that the world erreth, choosing for his Companions, Riches, Honours, and Delicacies, when as Christ the Infinite wisdom, who can neither deceive himself, nor beguile us, chooseth the contrary. With this Consideration, I am to confound myself in the presence of this most blessed Babe, seeing how contrarily I have lived to that, which he teacheth, purposing to imitate him from hence forward, 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 love.  
O sovereign Child, 
Colloquy. 2 Reg. 23.8.  who like another David art the wisest Prince among three: for of the three divine Persons thou art the second, to whom wisdom is attributed: what dost thou seated here in this chair of the manger, being silent, without speaking unto us? Thou art the most tender little worm of the wood, that violently killest eight hundred: for with the Contempt, and humiliation that thou hast in the worm-eaten wood of thy poor harbour, thou killest with the violence of thy divine Love, the innumerable violences of the Love of the world. O most wise, and most valiant Prince which silently instructest, and silently killest, teach me to follow with silence thy contempts, and kill in my Heart worldly Affections, that making myself a Worm in imitation of thee, I may merit to ascend to behold thee in the throne of thy Glory. Amen.    

The eighteenth Meditation. 
Luc. 2.9. D. Th. 3. p. q. 36.  Of the joy of the Angels at the Nativitye of the Son of God: and of the news which they told to the shepherds.  

The first Point.  
FIrst, I will consider what passed in Heaven, at such time as our Saviour Christ was borne on Earth. For the Hierarchies of the Angels, as they clearly beheld the infinite majesty, and greatness of God: and on the other side saw him so humbled, so thrust up into a corner, and so unknown among men, they extremely admired this so great Humillitye, and being very careful that he should be honoured, and reverenced by all, desired, if God would give them leave, to come down into the World, to manifest him, & make him known. Then did the eternal Father give that commandment unto all, which the Apostle S. 
Heb. 1.6.  Paul pondereth. Et cum iterum introducit primogenitum in orbem terrarum; dicit, & adorent eum omnes Angeli eius. And when again he bringeth in the first begotten into the World, he saith: And let all the Angels of God adore him: he saith all, not excepting any one. And all of them from Heaven adored with high reverence this Babe, who being on Earth beheld what they did. The Seraphines' inflamed in Love, beholding him held themselves as frozen, and with profound Humillitye acknowledged him for their God. The Cherubins full of knowledge, in presence of this Child, esteemed themselves as Ignorant, and with great trembling adored him, and reverenced him as their Lord: And the like did the other Quires of the Angels.  
I rejoice, o all my Good, 
Colloquy.  to see thee adored by thy Angels: and it grieveth me greatly to see thee so forgotten, and unknown among men. I, o Lord, adore thee together with these blessed Spirits, and do hearty desire that all men might know, and adore thee: and if it lie in my power, to give them netice hereof, Ecce ego, mitte me: Behold me here, 
Isa. 6.8.  send me. For if thou sendest me, I will fly with those wings which thou shalt give me; and like the Seraphines' I will cry out through the World, saying: Holy, Holy, Holy art thou Lord God of Hosts, the earth is full of thy glory, albeit with the smoke of the humiliation, which thou hast in this poor Stable, it seemeth to be obscured.   

The Second Point.  
SEcondly, I am to consider how the eternal Father would manifest the birth of his Son to the shepherds, that were near about Bethlehem watching, and keeping their flock, sending to this end an Angel (which as it is thought was S. Gabriel) invested with a resplendent Body, who environing them with a celestial light said unto them: 
Luc. 2.10.  Behold I evangelize to you great joy that shallbe to all the People; because this day is borne to you a Saviour, which is Christ our Lord, in the City of David: And this shallbe a sign to you, you shall find the Infant swaddled in clothes, and la●ed in a manger. Upon this passage, I will consider, first, how God would not manifest this mystery, nor send this Angel to the Sages of Bethlehem, for they were proud; nor to the rich, for they were covetous: nor to the noble, for they were pampered: but to the shepherds, because they were poor, humble labouring men, that were watching, and attending their office, for such dispositions as these God requireth in those, to whom 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 said: that he hideth these things from the wise, 
Matt. 11.25.  and prudent, and revealeth them to the little ones that are humble, and lowly.  
Secondly, I will consider, that it is a matter of very great joy, that a Saviour is borne to us. He is not borne to himself, for he cometh not to save himself: nor he is not borne to the Angels, for he cometh not to save them: but to men, and to me, for he cometh to save me. For me he is borne, and circumcised, and all whatsoever he did, and suffered, it is all for me: And that which passeth in the manger, is all to pardon my Sins, to inflame me in the Love of Virtues, and to enrich me with those merits.  
O sweet JESUS, 
Colloquy.  that which to thee is matter of Dolour, is to me matter of joy. I rejoice that thou art so good, that thou embracest my Dolours, to give me thy joys: let not me, o Lord, be so unhappy, that thou being borne for the good of all men, I should live, as if thou hadst not been borne for the good of me, hunting proudly after greatness, and forgetting thy lewelinesse, and Humillitye.  
Thirdly, I will ponder how the signs to find out the Saviour that is borne, are Infancy, Swaddling Clouts, and a manger.  
O infinite Greatness of God, 
Colloquy.  who would ever have imagined, that things so base should be the signs to find out, and to know the God of majesty! but I now know, o Lord, that thou art delighted with these debasings, and that thou art in the midst of them, to move me to procure them: teaching me by the way, that the signs to know that thou art borne spiritually within me, 
Ex D. Berser. 4. the Resurr.  are Innocency of an Infant in Life, Silence in Tongue, poverty in Habit, and Humillitye in choosing to myself that which is most vile, and contemptible on Earth. Imprint them, o my Saviour, in my Soul, that it may be like unto thee, that thou mayest be pleased to be borne, and to inhabit therein.   

The third Point.  
ANd while the Angel was telling this to the shepherds, 
Luc. 2.13.  suddenly there was with him a multitude of the Heavenly army, praising God, and saying: Glory in the highest to God, and in Earth peace to men of goodwill. Upon this point, I am to consider, who sent these Angels, and to what end: and the Hymn, or Canticle which they repeat. He that sendeth them, is the eternal Father to honour his Son, who was so humbled for his Love: for he had always a care to exalt him, when he humbled himself: and that the Angels likewise might instruct men by their example, what they are to do in this case.  
I humbly thank thee, 
Colloquy.  o eternal Father, for this care that thou hast, to honour him, that humbleth himself. Well hath he merited that thou shouldst honour him, seeing he hath humbled himself to honour thee. And seeing it is just, that I should honour, & praise him, teach me to sing this Hymn of the Angels with the same spirit that they sang it.  

Gloria in Altissimis Deo.  
Glory in the Highest to God: 
Luc. 2.14  In these words the Angels teach us, that all this work of the Incarnation is the Glory of God in a supreme excellency: so that none of his works is so glorious unto him as this, for the which he meriteth to be praised by all such as profess Highness of Life: and in Heaven for this he is especially glorified: and reason would he should be so here on Earth; seeing for this cause it is full of the glory of God, as the Seraphines' said, 
Isa. 6.2.  when the Prophet Isaias saw the glory of this our Lord.  
O king of glory lift up my Heart to the highest, that I may glorify thy name on Earth, 
Colloquy. joa. 12.41 1 Cor. 10.31.  as the Angels do glorify it in Heaven. Whatsoever I shall do, or say, let it be to thy glory, without seeking my own; and from my mouth shall never depart this word, Glory be to God three, and one-Glorye to the Father, and to the Son, and to the Holy Ghost. Glory to the Father, for that he gave me his Son. Glory to the Son, for that he became man for my redemption: and glory to the Holy Ghost from whose Love this Work did proceed.   

Et in terra Pax.  
And in Earth peace: which is to say: 
Luc. 2.14.  By this notable work cometh Peace to the inhabitants of the Earth, and not a peace limited, but very complete: Peace with God, and with Angels: Peace to every one with himself, and with all other men; for this Saviour bringeth Reconciliation of the world to his Father, the Remission of Sins, Victory over the Devils, Subjection of the flesh to the Spirit, Union, and Concord of wills one with another, and with God, from whence proceedeth Alacritye of Conscience, 
Phil. 4.7.  and that Peace which passeth all Understanding.  
O Prince of Peace seeing it is written that in thy days justice should be borne, 
Colloquy.  and Abundance of Peace till the moon should have an end: 
Psal. 71.7  I humbly beseech thee to take from me all worldly mutabillitye, and to fortify me with divine Sanctitye, and Peace.   

Hominibus bonae Voluntatis.  
To men of good will. 
Luc. 2.14  In this third word we are to ponder, that allbeeit Peace originally springeth from the good will that God beareth us, with the which he offereth it unto all men: yet in effect they only enjoy it, that have good Will, well intentioned, conformable to the Will of God, and subject to his divine Law. So that Peace is not promised to men for being of good Understanding, or sharp wit, neither for great abilities, nor notable talents, and natural parts: for with all these things there may be much War, and Discord, and Enmity with God: whereas if all these should fail me, yet Peace shall not be failing unto me, if I have good Will. And therefore I am to make more account thereof, then of all the rest: 
Hom. 5. in evang.  for (as S. Gregory sayeth) Nihil ditius bona voluntate. There is nothing more rich, more amiable, nor more peaceable than good Will. As contrarily there is nothing more miserable, more full of Disturbance, and of Horror, then evil Will. And therefore with great fervency I am to beg of the Saviour that is borne, that he will deliver me from the evil, and give me the good, seeing it lieth in his Gift. Heerepon another Text sayeth: Hominibus bona voluntas. Be good Will unto men.  
O most sweet Saviour, 
Colloquy.  give me this good Will which thou offerest us, that I may deny my own Will, 
Rom. 12.1  and may follow thine, good, pleasing, and most perfect, seeing thine is the beginning of all good; and mine left to it own free will, the root of all evil.    

The fourth Point.  
THe Angels having been a while with the shepherds returned to Heaven: and we may piously believe, that they went by the Inn of Bethlehem without any sensible noise, and that there they renewed their Song, so that the blessed VIRGIN, and S. joseph might hear it, and adore the Child new borne with greater reverence, as their God, and their king. O what content received the blessed VIRGIN with this Music! and how thankful was she to the eternal Father for the honour he did to his Son! and how joyful to behold so great an Host of Angels, and how confirmed in Faith, calling to mind that which is written, 
Heb. 5.6.  Let all his Angels adore him.  
I, o my God, adore thee with them, 
Colloquy.  and with them I sing Gloria in this poor manger of thine; and I desire that all the World may sing it unto thee in thy Church, that by all thou mayest be glorified world without end. Amen.    

The ninetenth Meditation. Of the going of the shepherds to Bethlehem: and what there happened unto them, and all the rest unto the Circumcision.  

The first Point.  
THe Angels being departed, 
Luc. 2.15  the shepherds exhorted one another saying: Let us go over to Bethlehem, and let us see with our eyes this word that is done, which our Lord hath showed to us. And they came with speed; and they found MARIE, and joseph, and the Infant laid in the Manger: Where I am to ponder, first, how the shepherds forgot not this revelation, but charitably animated one another to this journey: for that the Inspirations, and Commandments of God, are not to be forgotten, but executed, exhorting us with words, & examples to the Accomplishment hereof: 
Ezech. 3.13 Greg. l. 24 moral, c. 6  in such sort, as the four holy Beasts following the Impulsion of the holy Spirit, did strike one another with their Wings, provoking as it were one another to follow him the more fervently.  
Secondly, they showed great obedience: for albeit the Angel commanded them not expressly to go to Bethlehem: yet they contented themselves, that he showed that it was the good liking of God, for to this end he revealed, and Inspired it. And to one perfectly obedient, it sufficeth to have any signification whatsoever of the divine Will, to put it presently in practise, albeit it were needful to leave therefore (as the shepherds did) both his flock, and all that he hath.  
Thirdly, they executed the Will of God with great zeal. And hereupon it is said, that they went with speed, moved by the divine Spirit, with a desire to see the word that the Angel had said unto them, which was the eternal word of God made flesh for our sakes. And their zeal made them worthy to find what they sought, the Angel guiding them to the manger where he was.  
O that I might Imitate the zealous obedience, 
Colloquy.  and diligence of these holy shepherds, to seek, and to find out the Saviour. O sovereign Shepherd, whose Sheep all other shepherds are, discover unto me with thy divine Illumination the place where thou liest, and feedest in thy holy Nativitye, that I may so seek thee, and find thee, that I may know, and love thee world without end. Amen.   

The second Point.  
Here is to be considered what these devout shepherds did, when they found what they sought. The first is, to believe that in entering into the Stable, there did shine from the face of the most blessed Babe such a light, and splendour, as penetrated their Understandings, and discovered unto them by a lively faith, how he that was there was God, and man, the Saviour of the world, and the Messiah promised in the Law: and with this light inflamed in his Love, with great reverence prostrating themselves on the ground, they adored him, and were thankful for his coming into the world, beseeching him to go forward with this work, & to be compassionate to his people of Israel: and likewise they offered themselves to serve him with words very full of Devotion. It is likewise credible that they offered him somewhat of what they had, according to their poverty: for our Lord reduced to their memory that of deuteronomy which sayeth: Thou shalt not appear before our Lord empty handed. 
Deut. 16, 16.  O with what affection might they offer, and with what Love might the Child accept, returning unto them such abundant gifts of his grace, that they should not depart empty from his presence. It is also credible, that the blessed VIRGIN was thankful with Humillitye, and that they spoke unto her with great respect, admiring at her resplendent sanctitye, and recounting unto her all that had passed with the Angels: whereat she received exceeding great joy for the glory of her Son.  
O sweet JESUS, 
Colloquy.  I adore thee with these holy shepherds, and I desire to adore thee with that devotion that they adored thee: and not to come empty into thy presence, I offer thee my heart, and liberty, and all that I have. And I beseech thee, o my God, suffer me not to depart empty from thy presence, but fill me with thy grace, that I may therewith serve thee, and obtain Life everlasting. Amen.   

The third Point.  
And the shepherds returned glorifying, 
Luc. 2.20  and praising God in all that they had seen, and heard, and they published it to all that they met, causing great admiration in all: but MARIE kept all these words, conferring them in her heart.  
Concerning this verity, it shall not be amiss to consider for our own profit, four sorts of Persons that were in Bethlehem, and the confines thereof: and the manner how they behaved themselves about this nativity of the Son of God, applying it to myself for my own profit.  
Some came not at all to the Inn in Bethlehem; for albeit they heard what the shepherds said, and admired to hear it: yet notwithstanding we read not, that they went to see it, being drunk in their own Affairs, and Businesses, as there are many now who come not to contemplate these mysteries through Sloth, and through busying themselves in other affairs of their own pleasure. Others by chance entered into the Inn, in passing by, but they neither knew the Infant, nor the mother, nor stayed upon more than that exterior that they saw before their eyes. Such are they who assist in these mysteries with a dead faith, without staying upon them, or sounding the depth of them: and so they gather no profit. Others, like the shepherds entered, being moved by God, and with a lively faith adored the Child, and reaped great profit thereof: but they remained not there, but returned to their office, praising God, and publishing his wonderful works: Such are the just who at times give themselves to Prayer, and Contemplation of these mysteries, and from thence go to fulfil their Obligations, and to preach what they have known of God; moving others to seek, and to know him. Others, finally, as S. joseph, and the blessed VIRGIN were always in the Inn, assisting the Child, and serving him with Love, keeping in their memory all that they saw, and heard, and conferring it in their Heart. O how divine a conference the blessed VIRGIN had of all this. She conferred, what God was in Heaven, with what that Child was upon Earth: what the Prophets said, with what she beheld with her eyes: what the Angel, and shepherds had spoken, with what was present in that manger: and this conference was not dry, but tender, full of great admiration, and of fervent affections of Devotion. And in this she spent the eight days until the Circumcision. This our LADY they imitate, that dedicate themselves largely some days to the Contemplation of these mysteries, making these spiritual conferences in their hearts. Happy are those that in this manner can, and know how to assist this Infant in the manger.  
O sovereign VIRGIN, 
Colloquy.  teach me to confer within myself, what Faith doth dictate unto me of thy Son, and that which thou didst confer of him in thy Heart, that Imprinting it in my spirit, I may never depart from his presence, but employ myself in knowing, loving, and serving him for ever, and ever. Amen.  
In the 26. Meditation, shall be pondered another manner of meditating this mystery.    

The twentieth Meditation. 
D. Th. 3 p. q 37. ar. 1 Luc. 2.14  Of the Circumcision of our Saviour, on the eight day.  

The first Point.  
FIrst, is to be considered how on the eight day after the nativity, the blessed VIRGIN, and S. joseph determined to circumcize the child in accomplishment of the Law, 
Levit. 12.3  with Imposed upon the Parents a precept thereof: upon which I am to ponder. First, the obedience of the VIRGIN, and of S. joseph, which was very puntuall, and prompt to accomplish this precept, though they knew that the execution thereof would be very dolorous, and painful to the Child, whom they so much loved: yet the will of God was to be preferred before all: which the blessed VIRGIN esteemed so much, that if need had been, she herself like another Se hora, would have taken the knife, 
Exod. 4.25  and would have circumcised the Child: some say that she herself did circumcize him: some others that S. joseph did it: but howsoever, certain it is, they were prepared to put in execution, whatsoever they should esteem to be most agreeable to the Will of almighty God.  
Secondly I will ponder the charity, and Devotion of the blessed VIRGIN, who doubtless would be present at this spectacle: both to cherish her Son, & to cure him his Wound, being one whom she so much loved: as also to gather up the most precious blood that he there shed, and to keep that little piece of flesh that was cut of: for she knew it to be the blood of God, and to be of infinite value. O with what devotion did she kiss it with her mouth, and keep it in her breast! O what Loveacts used she with that precious blood! and how did she beseech the eternal Father that for it he would pardon the World, beseeching him, if it were possible, he would content himself with this alone it being so Infinitely worth! She likewise directed her speeches to the holy Ghost, whose spouse she was; saying unto him, as Sephora said to Moses being in an Inn with her Son: 
Exod. 4.25  O most holy Ghost, though thou art to me a Spouse of blood, desiring that the blood of my Son should be shed, bathing therewith his sacred feet, yet for all this, I will not leave thee, as Sephora left Moses, for I esteem more thy Will, than my own, though it were needful to shed my own blood to fulfil it. On the other side the blessed VIRGIN was transperced with Compassion, and Dolour for the suffering of her Son: She wept with him to see him weep, and for the cause for which he wept, saying: O original Sin, how dear dost thou cost my Son! O Sin of the terrestrial Adam, how bitter art thou to this celestial Adam!  
O most B. 
Colloquy.  VIRGIN, that I might accompany thee in this Lamentation, bewailing my Sins, to obtain the remedy of them, by the Virtue of the precious blood of thy Son.   

The second Point.  
SEcondly, I will consider the Heroical Acts of Virtue, which our Saviour Christ exercised in his Circumcision: which in him was not alone an exercise of suffering as in other Children, which want the use of reason; but it was a work of most excellent Virtue. First, it was Obedience to the Law: for albeit that as he was God, and the supreme Lawgiver, he might have dispensed with himself herein, and had sufficient cause therefore, being not obliged by the rigour of the Law, for that he was not conceived by the work of man, nor with the debt of contracting Original Sin: yet for all this, he would of his own will obey this painful, and rigorous precept, protesting therewithal that he would ohserue all the old Law: for (as S. 
Gal. 5.3.  Paul sayeth) every man circumciding himself is a debtor, obliged to accomplish the whole law how burdensome soever it be: and therefore this blessed Child offered himself at that time to undergo this heavy burden, 
Psal. 39.9  setting this whole Law (as himself sayeth by the Prophet David) in the midst of his heart, to the end to give unto us a perfect pattern of obedience.  
O my Soul, 
Colloquy.  why dost not thou offer thyself to bear the burden, and sweet yoke of the new Law, when thy Saviour offereth himself to bear for thee the most heavy burden, and insupportable yoke of the old Law? If he for thy example obeyeth in hard things whereunto he is not obliged: why dost thou deny to obey him in those easy things that he hath commanded thee? Pardon, o Lord, my disobedience, and aid me to follow the example which thou gavest me, obferuing thy Law in such sort, as thou always obseruedst it.  
The second Virtue was Humillitye, for albeit this our Lord could not account himself as a Sinner, seeing he neither was, nor could be so; yet he would be held so to be, subjecting himself to Circumcision, which was the sign of sinful Children; so that such as saw him circumcised, might have said that he was a Sinner: which he ordained for the confusion of us, who being sinners will not seem so to be, but take upon us the mask of being righteous. Therefore, o my Soul, seeing thou art humbled by Truth, 
Ex D. Ber. ser. 42. in Cant.  be humbled also by charity: & seeing thou knowest thyself to be worthy of humiliation for thy Sins, desire with thy Lord, to be humbled, though thou were without sin..  
The third Virtue was Patience, for other Children wanting the use of Reason, fear neither Circumcision, nor the knife, nor the Wound, and till the blow light upon them, they feel it not: but this blessed Child as a perfect man, knew what was in hand, and naturally feared the blow, and the Wound, yet for all this, he was as quiet, without moving himself, as if he had not known it. And though when he felt the Wound, he wept like a Child, and greatly lamented through the delicacy of his Complexion, yet in his Heart 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 Virtue was, most fervent charity, shedding that little blood with so great Love, that if need had been to shed all presently, he would have effected it: and if it had been convenient to receive forthwith many other, and much greater Wounds, he would have offered himself for the Love of his Father, and for our good.  
O Immense charity! o Invincible Patience! 
Colloquy.  o profound Humillitye, and perfect Obedience of my Redeemer! 
Exo. 29.8 Exo. 39.1  O sovereign Virtues wherewith is woven the Preistlike garment of our high priest JESUS, much more precious than Grain, or Purple; then Hyacinthe, and wreathed Holland! O high priest that on this day didst cloth thyself with this garment, to offer this sacrifice of the morning, and didst afterwards again put it on, on the Cross, to offer the sacrifice of the evening: Invest me with such another, that I may offer up my body, 
Rom. 12.1  and Soul a living Host, holy, and pleasing to thy sovereign majesty. I am ashamed, o Lord, 
Apoc. 3.18  to see myself so naked of these four Virtues, let thy grace aid me, to Invest me with them, and to cover my nakedness. Amen.   

The third Point.  
THirdly, I am to consider the spiritual Circumcision that our Lord Christ exacteth of me, with the example of this his corporal Circumcision, wherewith he moveth, & teacheth me to circumcize, and cut of all my Superfluities in Pampering, Honour, 
Rem. 2.28 Colos. 2.11  and commodities of the flesh, mortifying my disordinate Vices, and Affections, to accomplish the Law of God, yea, if need were, therefore to shed my blood: for in this manner is the true Spirit obtained. 
Serm. 10.  And in this sense said an holy man (as S. Dorotheus reporteth) Da sanguinem, & accipe Spiritum. Give blood, and thou shalt receive Spirit: for the perfection of the Spirit is not obtained but with the cost of blood, mortifying, and circumcizing all the affections of flesh, & blood.  
Besides this I am willingly to suffer others to circumcize me, and to aid me to take away these superfluities, whither they do it with a good intention, or with an evil intention to to do me disgrace: suffering them with Patience to circumcize, and cut of from me some of my delicacy, my Honour, and Commodity, although it be with the shedding of my blood: for (as S. 
Heb. 12.1  Paul said) It maketh not much who fighteth against sin, when he cometh not to resist it unto blood, as our Saviour Christ did. Unto whom I am to say, 
Exo. 4.25.  Sponsus sanguinis tu mihi es, My beloved, 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 end, it will help me to consider, that our Saviour Christ shed his precious blood in three places, and by the hands of three sorts of persons. First, in Circumcision by the minister of God that did it to a holy end. Secondly, in the Garden by himself with the consideration of the Afflictions of his Passion, which made him to sweat blood. Thirdly, in the house of Pilate, and on mount Calvary by the hand of the Tormentors, and ministers of Satan, And all this that I may persuade myself, that I am likewise to be prepared to shed my blood, and to suffer in these three sorts. First, subjecting myself to what the ministers of God shall ordain, although it be to the cutting of, and circumcizing what I most love. Secondly, I being the Tormentor of myself, moving myself with such Consideration to works of Penance, and mortification, chastizing my flesh, and depriving myself of whatsoever hindereth me in the Service of God, though it grieveth me never so much. Thirdly, suffering those Dolours, and Afflictions which happen unto me by the hands of my enemies, though they do it with a damnable intent.  
O good JESUS, 
Colloqui●.  by that blood which thou sheddest upon these three occasions, I beseech thee encourage my heart, that if need be, it may offer itself to shed it blood upon the like occasions. And seeing it hath so much to circumcize, which self Love detaineth it from doing; circumcize it, o Lord, by thy own hand, and lay a plot that others may circumcize it, that there may remain in it no superfluous thing that may be displeasing to thy divine majesty. Of this shedding of blood which happened in the Circumcision, there may be made another very devout meditation, in that form that shall be set down in the fourth part, concerning the blood that our Saviour Christ shed in his passion.    

The XXI. Meditation. 
Luc. 2.21 D. Th. 3. p. q. 37. ar. 2  Of Imposing upon our Saviour the name of JESUS.  

The first Point.  
FIrst, I am to consider who Imposeth this name upon the Child, and for what cause, and how he accepteth it. Pondering how the principal giver of this name, was not the VIRgin, nor S. joseph, nor the Angel, but the eternal Father: for the excellency of this Child is so great, that no Creature, neither of Earth, nor of Heaven was able of himself, to give him a name befitting him, but only his eternal Father, who knew him, and knew the end 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 have given him, he would have him called JESUS, which is to say, a Saviour. For his coming into the World was principally to save us, and this was his Office. And albeit others had this name, yet they were but figures, and shadows of this Sovereign Child: who with full mouth, and through his excellency deserveth to be called, JESUS, Saviour, and Deliverer not only of bodies, but also of Souls, which he doth with three admirable excellencies.  
First, for that he delivereth us from all kind of evils, of Ignorances', and Errors, of Sins, and of Punishments aswell temporal, as eternal. So that there is no evil so great, from the which this Saviour is not able to deliver us.  
Secondly, for that he not only delivereth us from evil, but also granteth us most excellent good, that our Health, and Salvation might be most abundant, and perfect: and therefore he communicateth unto us celestial grace, and Wisdom, the Virtues, and Gifts of the holy Ghost, with abundance of merits to gain the crown of glory, until we enter even into the land of promise, not as JESUS the Son of Nun, 
Deut. 31.7.20.  into the land that floweth with the milk, and honey of temporal Delicacies, which recreate the body, but into the Land that floweth the milk, and honey of eternal Delicacyes, which recreate, and fill the Soul without end.  
The third excellency is, in the manner of saving us, by reason of which this name of JESUS could not agtee with him that was only God, nor only man, nor to any of all the Angels that are created, but only to Christ, whose properly it is, by reason of his being true God, and true man: for being man alone he could not save us; being God alone he might have saved us merely by his mercy: but as God, and man, he saveth us also with the rigour of justice, gaining by the Spears point, and by his own merits the Salvation signified by his name. 
Isa. 63.1.  And therefore this our Lord being asked who he was, answered, Ego qui loquor justitiam, & qui propugnator sum adisaluandum. I that speak justice, and am a defender to save.  
O most sweet JESUS, 
Colloquy.  happy may be unto thee this name so glorious, which is given thee this day. I rejoice that it is not an empty name, nor a name of Shadow, as others have had it, but a name full of truth, and of all perfection. Rejoice, o my Soul, with the excellencies of this so sovereign a Saviour, and say with the Prophet: I will joy in our Lord, 
Abac. 3.18  and will rejoice in God my JESUS, and my Saviour: for he is my fortitude: he will give me feet like a Stag to run away from Sin, and as a Conqueror he will exalt me above the Heavens with his Saintas, with whom I may praise him with Hymns, and with Psalms, world without end. Amen.  
I may likewise ponder how our B. LADY the VIRGIN, declared in the Circumcision the name of her Son, whose excellencies she most perfectly knew, since the time that the Angel revealed them unto her, and in her heart she did ruminate, and confer them; and therefore on this day she with great reverence, and devotion took his name in her mouth, & said, his name shallbe JESUS. O what great joy felt the most sacred VIRGIN, when this first time she pronounced this most sweet name of JESUS, and not she only, but glorious S. joseph, and the rest that were present, and heard this name, felt a celestial fragrancy, & sweetness. For than began to be fulfiled that which is written in the Canticles: 
Cant. 1.2  Oil powered out is thy name: therefore have young maids loved thee. Until this hour, this sweetest name made no odour of itself, because it was locked up, and enclosed: now that it manifested itself, it powered out a most sweet, and odoriferous fragrancy, cheering, comforting, and affecting those pure, and chaste Souls that either pronounce it, or hear it, the which are inflamed with the Love of this our Lord, through the sweetness of his holy name, but above all our most blessed LADY the VIRGIN being most pure, and undefiled, and knowing best the sovereign mysteries of this name. O with what pleasure repeated this B. LADY those words of her Canticle: My Soul doth magnify our Lord, and my spirit rejoiceth in God my JESUS, and Saviour: Because he hath regarded the humillitye of his handmaid, for behold from henceforth all generations shall call me blessed: because he that is mighty hath done great things to me, and holy is his name.  
O Sovereign VIRGIN beseech thy Son to imprint in my Heart that estimation, 
Colloquy.  and love of this holy name, that he imprinted in thine. O most sweet name, pour down upon me thy Celestial fragrancy, that my weak, sick, and miserable Soul may be comforted, and healed therewith, and may be free from those miseries wherein it is plunged, enjoying the fruit of her abundant faluation.  
Lastly, I may ponder, how this blessed Babe, accepted the name, and office of our Saviour, and joyed therein, offering with great delight to his eternal Father to stand for the honour of this sweetest name, and entirely to fulfil all whatsoever it signified for the good of men.  
I thank thee, o good JESUS, 
Colloquy.  for this will which thou hadst to save us, accepting the office with the name of Saviour, fulfil it, o Lord, effectually in me, and seeing thou art JESUS, Este mihi JESUS, Be to me JESUS, be my Saviour.   

The Second Point.  
SEcondly, I will consider the causes, why this name was given him on the eight day, at his Circumcision: for albeit the Angel declared it before the Incarnation to the blessed VIRGIN, and afterwards to S. joseph: yet in the Circumcision it was manifested for two principal causes. First, for the honour of the Child, for his father seeing him so humbled, that he bore the likeness of a Sinner, would that he should then be exalted, giving him a name above all names, which is the name of JESUS, that we might understand, that not only he hath no Sin, but that he is the Saviour of Sinners, and pardoner of Sins. This is, to move me to give infinite thanks to the eternal Father, for thus honouring his Son, when for his Love he humbleth himself: whereby he giveth me an assured pledge, that if I humble myself, he will also exalt me, 
Apoc. 2.17  and will give me a new name so glorious, that none shall know how to esteem it, as it ought to be esteemed, until he receive it, and that God communicateth his greatenesses in glory.  
Secondly, to make manifest, that the name, and office of Saviour was to cost him the shedding of blood: for without shedding of blood (saith the Apostle) there is no remission of Sins. 
Heb. 9.22  And therefore our sweet JESUS taking the office of a Redeemer, giveth in earnest of the price that he is to pay for our ransom, a little of that blood which he sheddeth in his Circumcision, with a determination to pay the whole price entirely in his passion, shedding for us all the blood that he hath. True it is, that this little was a sufficient price for all the Sins of the World, yea, if there had been a thousand other Worlds, because it was the blood of God: but his charity, and Liberality would, that the price should be all his blood: to which end he gave licence to all the instruments that are on Earth for shedding of blood, to draw out his blood with grievous Dolour, and Contempt: to wit; the Knife, Whips, Thorns, Nails, & Spear. The knife on this day opened the first fountain of blood, but that was presently closed. The other instruments afterward opened others, which closed not till all his blood was run out.  
O sweetest Saviour, 
Colloquy. Isa. 12.3.  uhose fountains, albeit they are of blood, shed with great dolour, yet they are also fountains of the living water of infinite thanks, which are to be gathered with great rejoicing, and love. May my Soul praise thee for this infinite charity, wherewith thou openest these fountains, commanding me to approach with alacritye, to enjoy the price that thou shedst with such pain. O my Soul what hast thou reason to do for thy own Salvation, when as thy Saviour doth so much for it? If it cost him his blood, is it much that it should cost thee thine? Behold me here, o Lord, ready to shed my blood for thy Love, so that thou wilt make me partaker of thine. Amen.   

The third Point.  
THirdly, I will consider the greatenesses of this sweet name; the great profit that we reap by it; and the manner how we are to make our commodity thereof: but before we enter into this consideration, I am to beseech the eternal Father, that for the glory of this most holy name, he will be pleased to illuminate me, that I may know his greatness for if (as S. 
1 Corint. 12.3.  Paul sayeth) no man can duly say JESUS, but in the holy Ghost: then can no man worthily ponder, and understand what is contained in the name of JESUS if he be not prevented, and aided by the same holy Ghost.  
This presupposed I will consider how the name of JESUS, is a Summarye, and memorial of all the greatenesses that are in Christ our Lord, reducing them to three heads: for that it is the Sum of all the perfection that agree to him as he is God: and of all the graces, and Virtues that he hath, as he is man: and of all the Offices, that as he is God and man, he doth unto men. So that I may well infer, if he is JESUS, then is he infinitely good, holy, wise, omniponent, and full of mercy: and the very Goodness, sanctitye, and Wisdom of God: for all this is needful to comply with the name of JESUS, 
1 Corint. 1.30.  who (as S. Paul sayeth) is made unto us, Wisdom, justice, Sanctification, & Redemption. Likewise, if he be JESUS, than he is exceedingly mild, humble, patiented, courageous, modest, obedient, and Charitable: for he is to be the pattern of all these Virtues; 
joan. 1.16  and of his fullness all men are to receive the Graces, and Virtues wherewith they are to be saved. Again, if he be JESUS, than he is our master, our Physician, our Father, our judge, our Pastor, our Protector, and our Advocate. So that in JESUS only we have all things: and therefore I may say unto him, JESUS meus, & omnia.  
O my JESUS, 
Colloquy.  and my all things: If I be sick, thou art my Health: 
Ex D. Amb. lib. de Virg. ad finem.  and my all things: If I be sick, thou art my Health: if hungry, thou art my fullness: if I be poor, thou art my Riches: if weak, thou art my Strength: if I be ignorant, thou art my Wisdom: and if I am a sinner, thou art my justice, my Sanctification, and Redemption. O my JESUS, and my all things: grant me, that I may love thee above all things, and that in thee only I may seek my repose, and perfect sacietye: for in thee only is altogether all that, which can satiate me: for thou only art my sole summum bonum, to whom be honour, and glory world without end. Amen.  
Hereupon, I may also discourse, how in this sweetest name are included all the glorious names that the Prophets give the Messiah: such as are those related by the Prophet Isaias saying: 
Isa. 9.6.  That he shallbe called God, Strong, Admirable, Counsellor, Father of the World to come, and Prince of Peace. Pondering how the name of God is fitting to JESUS: for if he had not been God, he could not have remedied us; and the name of Strong, or valiant, for he is to fight against, and to vainquish the Devils; the name of Admirable, for all that is in him, his Incarnation, Life, and Death is all new, and marvelous. JESUS likewise is a Counsellor, and the Angel of the great Counsel, for his Doctrine is replete with admirable Counsels. JESUS is the Father of the World to come, engendering us in the being of Grace, and giving us the inheritance of Glory. He is the Prince of Peace, pacifying us with God, and with men, with abundance of all peace.  
O great JESUS, 
Colloquy.  how well befitteth thee the greatness of these names: and seeing they are not names empty, but full, work in me that which all of them signify, that I may glorify thee, for the glory that thou hast from them. Amen.  
From hence I may ascend to ponder the benefits that I have in this sweet name of JESUS: the which, is the only means to obtain pardon of all my Sins: is the reason why I should be heard in my prayers: is the medicine of all my spiritual infirmities: is my offensive, and defensive Armour against the Devils in all my Temptations: is my Protection in all Dangers: is my Light, and my Guide in all my ignorances: is to me a pattern, and Example of all Virtues: and finally is the fire, and prick that inflameth, and inciteth me to procure them. From these Considerations, I am to collect a great Desire that this most holy name may be always fixed in my memory to be mindful of it: in my understanding to meditate on it: and in my Will to love, and to rejoice in it. I am to imprint it in my Heart, that it may be always united with me: and to keep it in my Tongue, to praise, and to bless it, delighting to publish the greatenesses thereof, taking it for the beginning, and end of all my speeches, and naming it with high reverence both interior, and exterior: 
Phil. 2.10.  seeing (as the Apostle sayeth) In the name of JESUS every knee boweth both of Heaven, Earth, and purgatory; yea, and those of Hell in despite of them, shallbe forced to respect him.  
O sweet JESUS, 
Colloquy.  be JESUS unto me in all my faculties, exercising in them the office of JESUS, that they may likewise be exercised in all that pertaineth to thy honour, for ever, and ever. Amen.    

The XXII. Meditation. Of the coming of the three kings of the east to adore the Child: and of their entrance into Jerusalem.  

The first Point.  
FIrst, 
D. Th. 3. p. q 36. ar. 7. & 8. Matt. 2.1  is to be considered the apparition of the Star in the East, when it appeared, for what end, and what effects it wrought in those three kings, or Sages. First, I will ponder how the eternal Father, desiring that his Son new borne in Bethlehem should be known, and adored, not only of some jews, but also of some Gentiles, having sent an Angel to declare the news of this birth to the shepherds, the same day he created in the East, a most beautiful, and bright shining Star, to be a sign that the Messiah, and king of Israel was borne, of whom Balaam had prophesied, 
Num. 24.17.  desiring that they also should come to acknowledge, and to adore him, seeing for the good of all in general he was borne.  
I give thee thanks, o sovereign Father, 
Colloquy.  for the care thou hast, that thy Son should be known, and adored, by the Gentiles, aswell for his Glory, and Honour, as also for the profit of those that are to know, and to adore him. O that all did know, and adored him, that all might participate the fruit of his Coming!  
Secondly. I will ponder, 
Slothfulness in seeking Christ, and the punishment thereof.  how that there were many in the east that saw this Star, that admired at the beauty of it, and that understood what it signified: but there were none that moved, but only the three kings, who resolved to go to seek out this king, whose Star they had seen: the rest would not stir, for they were loath to leave their Houses, their wealth, their Wives, and their friends, and to depart out of their own Country to undertake such a long, and laborious journey, into a strange Land, and to an uncertain place: and the flesh, and the Devil augmented all these difficulties, to hinder them from this journey: that being fulfiled in them which is written: The Sluggard sayeth, A Lion, 
Prou. 22.13. & 26.13.  and a Lioness are in the way, I shallbe killed in the midst of the Street, to avoid this Danger, I will not go from home. But these wretches flying from the Lion encountered with the Bear, 
Amos 5.19.  and flying from temporal Death, fell into eternal: for it is to be believed that this was the cause of their eternal Condemnation, they remaining in the darkness of their Infidellitye. And this I am to apply to myself, pondering how often the Star of divine Inspiration appeareth within my Soul, soliciting me to seek Christ, and to embrace his poverty, Humillitye, and Virtues: and albeit I understand what this Star meaneth, yet I will not move, nor stir a foot to seek him, because I will not lose my Commodities, nor abandon those things that I love, and because I will not suffer a little Affliction, feigning Difficulties when there are none at all: and so flying the frost, 
job 6.16.  which is the Afflictions of the Earth, the snow will fall upon me, which is the Chastisement of Heaven, our Lord God leaving me frozen, and abandoned: and the Star which appeared for my Salvation, shallbe a witness against me to my Condemnation.  
Thirdly, I will ponder the great favour of God to these three kings, in inspiring them so effectually, and illuminating them with such an interior light, to undertake this resolution of leaving their own Countries, and Houses, to come to seek after Christ, letting others alone in their blindness, and misery. And by this shall I know the efficacy of God's divine Inspiration, and will humbly beseech our Lord to prevent me therewith, and to say to me, as he said to Abraham: 
Gen. 12.1  Go forth of thy Country, and out of thy kindred, and out of thy Father's house, and come into a Land which I will show thee. But if God hath already done me this favour, that with the Light of another Star, he hath effectually called me out of the World to seek him in Religion, leaving others in the midst of those turmoils, and traffics, I am to give him many thanks, and am humbly to beseech him, that he will be pleased to send often into my Soul such like Stars, and Illuminations, that they may move me to abandon all, that hindereth me from loving him, and to follow him with perfection.  
Lastly, I will ponder how herein was fulfiled the verity of that dreadful Sentence, 
Matt. 20.13.  that many are called, but few are chosen: for among so many men of the east, three only were chosen for this enterprise, the holy TRINITY selecting them for the first fruits of the elected among the Gentiles.  
O blessed trinity, 
Colloquy.  make me of the number of these three, that following thy divine Vocation, I may confess, adore, and glorify thee, world without end. Amen.   

The Second Point.  
SEcondly, I am to consider the departure of these kings from the east, & their Voyage, till they arrived at Jerusalem. Pondering first, how these kings with that lively faith, which they had, cast themselves into the hands of God, and began their Voyage, carrying with them gifts to offer unto the Child: and setting themselves in their Way, they suddenly perceived the Star to move itself, as if it would be their guide in that journey, whereat they rejoiced with exceeding great joy, praising, & glorifying God for the great Providence, and care he had of them: from whence I will collect, that if trusting in God, & building upon Faith, I begin to seek him, his Providence will not be failing to provide me a guide, and a Helper to prosecute my journey; and the divine Spirit, and the Grace of my Vocation, will go always before me like a Star guiding, and directing my paths, 
Exo. 13.21  as he guided the Israelites through the Desert, going before them, showing them the way by day in a pillar of a cloud, to defend them from the Sun; and by night in a pillar of fire, that might show them light, to be at both times their Guide. So likewise our Lord will guide me, protecting me in the day of Prosperity, and in the night of Adversity, defending me from the heats of sensual, and Worldly temptations, & likewise from Coldenesses, Lukewarmenesses, and Pusillanimities.  
Secondly, I will ponder, how having beheld this, the kings went forward on their way, always following the Star, without turning one way, nor other, staying where it stayed, and going when it moved, endeavouring to do nothing unworthy of our Lord, whom they acknowledged in the Star. And in imitation hereof, I am to take for the Star, and guide of my life, the light of reason, and the light of faith, the Inspiration, or Illumination of the divine Spirit, and the direction of my Prelates, or Confessors. These four Stars, are reduced to one which is God, 
Apoc. 2 28 & 22.16  who guideth us by them. And to me it belongeth directly to follow what this Star dictateth unto me, without turning to the right hand, nor to the left, endeavouring not to do any thing that may be offensive in his eyes.  
Thirdly, I will ponder, how these kings going forward on their ways, and approaching near to Jerusalem, suddenly by God's ordination the Star disappeared, they remaining therefore very sad, and afflicted. This the divine Providence ordained to make proof of their faith, and loyalty, and to give them occasion to exercise great Virtues at their entrance into Jerusalem: and that wanting the guide of Heaven, they might seek such guidance as God hath left on Earth, which is, the Sages, and Teachers of his Law, and the Prelates, and Superiors in his Church, and therefore these Sages were not dismayed, neither accounted they themselves deluded, neither did they leave their enterprise to return to their own Country; but determined to enter into Jerusalem to seek what they desired; instructing me by their example, what I ought to do, when God hideth himself from me, and when sensible devotion faileth me, & when I find myself in darkness, and in temptations: for in such cases, I must not be distrustful, nor turn back from what I have begun, but must use those means that I may, to seek, and to find God, having recourse to his ministers, as it is said in the book of Canticles, that the spouse, that is, 
Cant. 3.6  the just Soul, being thoroug the absence of her Husband in darkness, and in the obscurity of night, she riseth up to seek him in the streets, and corners of the City, exercising herself in holy works, & regarding the examples of other just ones: & then she asketh those which watch, and guard the City, which are the Prelates, whither they have seen whom her Soul desireth, that they may inform her, and teach her where, & how she may find him, & in this manner she found him, & so found him the Sages.  
O eternal God, 
Colloquy.  give me the faith, & Constancy of these men, that I may seek thee with that loyalty, and perseverance that they sought thee, coming with humillitye to take human means, when divine means lie not open unto me.   

The third Point.  
THirdly, I am to consider the entrance of these kings into Jerusalem; & the demand they made, saying: Where is he that is borne king of the jews; wherein are resplendent the great Virtues of these men. For first, they showed great faith, believing what they had not seen, confessing that there was borne a Child, who was the king, & Messiah, promised to the jews, & they doubted not here of, but only of the place where he was to be borne; for he that revealed unto them the first, revealed not the second unto them.  
Secondly, they showed great magnanimity, & fortitude: for deuining what peril they might put themselves unto, of being put to death by Herod, for ask in his Country, and Court for another king: yet for all this, they entered not hiddenly, nor demanded secretly in Corners, but publicly, and in his own palace. O heroical Confidence, o courageous Portitude, inspired by this newe-borne king, who though he hid from these Sages the light of the visible Star, he hide not from them the invisible light of faith, by whose power the Saints overcome kingdoms, 
Heb. 11.33  work, justice, and obtain the fullfilling of all their promises. 
Colloquy.  O my Soul have a lively Faith in thy God, for by his power thou shalt break Walls, 
Psal. 17.30  animate thyself to break through difficulties fear not to set upon Dangers, for he will protect thee, and set thee at liberty from them.  
From this Faith, and Fortitude of these Sages it proceeded, that albeit at the hearing of this demand Herod was troubled, and all Jerusalem with him, yet they themselves were not troubled. Wherein I will ponder how Herod was troubled because he was a Tyrant, and ambitious, and so feared least he that was borne might deprive him of his kingdom. But that which is most to be admired is, that the jews also were troubled at that, for which they should rather have rejoiced, attending more to flatter, and to give Contentment to a Tyrant king, then to the king of Heaven that was promised unto them. Whereby I may learn how perilous a thing it is, to entertain strict amity with potent, and vicious Personages, which are easily troubled with Passions of Hatred, Anger, Revenge, 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 David: 
Psal. 26.1 etc.  Our Lord is my Light, & my Health, whom shall I fear? Our Lord is the Protector of my life, who shall make me tremble? If Armies of enemies come against me, my Heart shall not fear; and though they make great war against me, I will not be dismayed, but will hope in our Lord.   

The fourth Point.  
FOurthly, I am to consider, how Herod having heard this demand, consulted thereupon with the high priests, and the Scribes of the People; who answering him that this king should be borne in Bethlehem of juda, for that it was so foretalde by Micheas the Prophet, 
Mich. 3.2  he said unto the Sages: that they should there inquire, & seek for the Child, whom having found they should give him advise thereof. Wherein the providence of God is many ways resplendent; First, in that he maketh use of the wiched, to favour the intentions of those that are good: as he made use of Herod, to discover unto the Sages the place of the birth of our Saviour: fullfilling that which is written, 
Pro. 11.29 Rom. 8.28  and to them that love God, all things cooperate to their good. Secondly, it is resplendent, in that by means of his ministers, although they are wicked, he discovereth the verity of holy Scripture to those, that desire to know it for their profit: as in this case he consented not, that the high priests, and Teachers of the Law should conceal this verity from the Sages. And if I with a good zeal desire to know the Will of God, God will discover it unto me by the means of his ministers: 
Mala. 2.7  of whom he saith by a Prophet, that their Lips keep knowledge, which they hold as it were in a chest of trust, to teach the doubtful things of the Law to those that demand them, for they are the Angels, and messengers of our Lord, and the manifesters of his will.  
The Providence of God is likewise resplendent in having given us the divine Scriptures, wherein there is most sufficient light to know Christ, to seek, and to find him: without having need of any miraculous Star, or new revelation, but only fervent Prayer, and profound meditation: according to that which our Saviour Christ said unto the jews: Search the Scriptures, 
joan. 5.39  for you think in them to have life everlasting, and the same are they that give testimony of me.  
O sweet JESUS that saidest, Ask, 
Colloquy.  and you shall have, seek, and you shall find: illuminate me that I may seek thee in thy sacred Scriptures, so that I may find thee, and that I may search out the eternal life contained in them, in such sort that I may obtain it.  
Finally, the secret judgements of God resplendent in this case may affright me, and make my hair stand on end: for that the Gentiles coming from Countries so far distant, and with so great labour, and travel to seek Christ: the jews who so many years had expected him, being so near him, yet moved not to seek him. And though they advised the Sages where they might find him, yet they took not this advise to themselves; that the verity of that might be manifested, which was afterwards spoken by this our Lord: 
joa. 6.44  No man can come unto me, unless the Father that sent me, draw him. But these wretches were not drawn by the Father, for they delighted more in pleasing a Tyrant: and deferring their going till the Sages were returned, they never performed it. Wherefore taking warning by other men's harms, I will remove all impediments, that may any ways hinder the eternal Father from calling me by his inspirations, and joining me with Christ, not deferring to another time to obey those which he shall give me: for delay may be peradventure the cause of my perdition?  
O eternal Father, 
Colloquy. Psal. 65.5.  whose judgements upon the Sons of men, are terrible, but yet just; by that Love which thou bearest to thy Son I beseech thee, that seeing thou hast so great a desire, that he should be known, and adored by all men, cast me not of through my own Sin, and slackness, leaving me overwhelmed therein, but with efficacy pull, and draw me unto thee, that I may seek, and find him, know, and adore him, world without end, to thy Glory. Amen.    

The XXIII. Meditation. 
Matt. 2.9  Of the departure of the Sages from Jerusalem, and their entrance into the Inn at Bethlehem, and what happened there.  

The first Point.  
THe Sages having heard Herod's answer, departed from Jerusalem the way of Bethlehem, in quest of the new borne king: and at that very instant, the Star again discovered itself unto them, at whose sight they rejoiced with exceeding great joy: Gavisi sunt gaudio magno valde.  
Hear I am to ponder first the Care of these kings, in prosecuting their intention: for assoon as they had knowledge of what they desired, they departed from Jerusalem, and from the Court of king Herod, flying from the noise, and unquietness thereof: whereby they teach us how puntually we ought to apply ourselves to the business of our Salvation, departing from the noise of the World, and flying to the place where we are to find God, saying with David: 
Psa. 54.7.  Who will give me wings like a Dove to fly, and take my rest? and having them given him, he saith: Behold I presently fled, and retired myself, and inhabited in solitariness, and in the place of Quietness, and peace, where God useth to inhabit. And if king David desired to fly the noise of his own Court; and these Sages the noise of Herod's court: how much more reason is it, that I, if I be a religious man, or if I desire to be a spiritual man, should fly from the Courts of kings, and Princes, except it be, when some precise necessity, and the Will of God obligeth me to remain therein?  
Secondly, I will ponder the loving providence of our God, and his fidellitye in rewarding the travel of those that seek him. For albeit these kings (now they knew the place where the Child was borne) might have gone to Bethlehem without the Star: yet our Lord would that it should again appear unto them, and cause joy in them, and that, no ordinary joy, but an exceeding great joy, herewith to reward the Afflictions they suffered in Jerusalem, the perils whereunto they opposed themselves, their diligence to know where they should find the king they inquired after, and to convert the Sorrows they had passed, into exceeding great joy, fullfilling that of the Prophet David, who said, 
Psa. 93.19  that according to the multitude of his sorrows was the greatness of the Consolations that recreated his Soul.  
O great God, 
Colloquy.  and loving father, who will not carefully seek thee? who will not suffer thy absence with patience? who vill not do his diligence to find thee, when thou treatest with such Love those, that seek thee with perseverance?   

The second Point.  
THe Sages arriving at Bethlehem, 
Matt. 2.9  the Starr● stood over the place where the king, whom they sought, was borne; and entering into the house, they found the Child with mary his mother.  
In this case I will first consider the great novelty, and admiration it caused in the Sages, to see the Star stay over a place so poor, & vile as that Stable: for being such principal men as they were, they might rather have thought, that this king should have been borne in some palace, or in the best house of the City, where other kings used to lie: but being illuminated with an interior light, they acknowledged that the greatness of that king, did not demonstrate itself in the pomps of this World, but in the true Contempt of them: and therefore they subjected their judgement to the testimony of the exterior Star.  
O blessed king, 
Colloquy.  seeing that already thou beginnest to triumph over the World, captivating the Understandings of the Wise for the service of thy faith, captivate also mine very forcibly, that I may triumph over the World, contemning for thy Love, all that therein is.  
Secondly, I will ponder the mystery of these words, they found the Child with mary his mother. The which were likewise spoken of the shepherds; to signify, that regularly JESUS is not found without his mother, nor his mother without JESUS: for whosoever is a true Lover of JESUS, is immediately devoted to his mother: and whosoever is devoted to his mother, obtaineth the Love, and amity of JESUS: and seeing both are so united together, I am to advance myself in the Love, and service of them both: for the love of the one, confirmeth, and perfecteth me in the Love of the other.  
Thirdly, I am to ponder, how in the very instant that the Sages beheld the Child, there issued from his divine Countenance a ray of celestial light, which penetrated their Hearts, and discovered unto them, that he was God, and man, the king and Messiah promised to the jews, and the Saviour of the World: & caused in them such an exceeding interior joy, that it replenished their whole Soul: for if the sight of the material Star caused in them so great joy, 
Apoc. 2.28 & 22.16.  what joy would arise in them to behold JESUS the star of the morning, and Lord of all Stars? O how full of Content were they to behold this divine star? that being proportionally fulfiled in them which was spoken by the Prophet David: 
Psal. 16.15  I shallbe filled when thy shall appear glory.  
O glory of the Father, 
Colloquy.  bright-shining star 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 celestial influence. Happy are they that find thee, though it be in a manger; for the baseness of the place, obscureth not the greatness of thy glory: it rather tempereth the Immensitye of thy splendour, that men may contemplate thee with more taste.   

The third Point.  
THe Sages prostrating themselves on the ground adored the Child, 
Matt. 2.11  & opening their treasures they offered to him gifts; gold, frankincense, & myrrh.  
Three especial things the Sages observed here in service of the Child; all which were prophesied by the royal Prophet David. 
Psal. 71.9  The first was, to prostrate themselves on the ground in token of the great both exterior, & interior reverence that they bore to this Child: for as the body was humbled as much as might be, even to prostrating, and tying itself to the Earth: so the Soul was humbled before this king, acknowledging itself in his presence as Dust, and as nothing. The prophecy of David beginning here to be fulfiled which sayeth: 
Psa. 71.9  Those of Ethyopia shallbe prostrate before him, and those who before were his Enemies shall kiss the Earth in token of subjection.  
The second was to adore him, not only as the kings of the Earth are adored, but with that supreme adoration, which is given only to God, and is called Latria, acknowledging with a lively Faith, that that Child was their true God, and Creator, who was borne for the redemption of the whole world. And in this Faith they spoke unto him, and gave him thanks for the favour he had done them, in having come to redeem them, and especially in having drawn them with his Star to acknowledge him. And there they offered themselves to be his perpetual Vassals, with a determination to serve him for ever, fullfilling that of the Prophet: 
Psa. 71.11  All the kings of the Earth shall adore him, and all nations shall serve him.  
O king of kings, and Lord of Lords, 
Colloquy.  I rejoice to see thee, so reverenced, and adored by these kings, and Sages of the Earth. O that all others would reverence, and adore thee like they. Do, o Lord, 
Isa. 45.24 Psal. 85.9.  that that may be presently fulfiled, which thou spakest by thy Prophets, that all nations should bow their knees before thee: let all people whom thou hast made come prostrate to adore thee, & glorify 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 way, and to offer gifts to the Child in sign of their Vassalage, and in protestation that they would serve him with their persons, and with all that they had. And with the same gifts they protested the faith that they had: for they offered him Gold as to their king: Incense as to a God, & high priest: & Myrrh as to a mortal man. But much greater were the interior gifts wherewith they accompanied these exterior, offering them unto him with the gold of Love, with the Incense of Devotion, & with the myrrh of the mortification of themselves, to serve their Lord, 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 gifts, and presents of Incense, myrrh, & gold with praises of our Lord.  
Then will I ponder how pleasing to the Child JESUS was the offering of these men, beholding the Faith, Devotion, and Love wherewith they did offer it: for if he was so much pleased with the widow 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 great good will offered unto him, like Abel, 
Gen. 4.4.  of the most precious that they had? O what thankfulness demonstrated he unto them, not with exterior words, for he spoke not: but with the interior words of Inspirations, communicating unto them great, and celestial gifts! And here I may piously consider that in return of these three gifts, he gave them other three, largely augmenting in them the gold of Wisdom, and charity: and the Incense of Prayer, & Devotion; & granting unto them the myrrh of Incorruption, preserving them from falling into grievous Sins, with perseverance in love.  
In imitation of these holy kings I am to prostrate myself before the Child JESUS, with all possible Humillitye, 
joan. 4.24  and to adore him, as he will be adored in spirit, and in truth: and to open the treasures of my heart, not in the presence of men to be pleasing unto them: but in the presence of God, only to give him contentment, and to offer unto him the burning, and shining gold of charity, & Love towards God, and towards my neighbours: the most odoriferous Incense of Prayer with high elevated Affections of Devotion: and the most selected myrrh of perfect mortification of myself, exercising virtuous works, without opening my treasures in such manner, that the thieves of Pride, and Vaineglorye may rob me of them. And particularly every exterior work that I shall do, should carry these three gifts for Companions, doing it for Love, with Prayer, and Devotion, and with necessary Mortification, that it may be done well, and perfectly, relying upon the Liberality of this our Lord, who will also reward this my offering, returning me in exchange great augmentation of these gifts: 
Eccles. 31.27. Proverb. 22.29.  seeing hereupon the holy Spirit saith: that, he that is swift, and diligent in his works, shall have no infirmity, and shall obtain favour with kings.  
Besides this, if I be a religious man, I am to offer unto him anew the three vows: that of Chastity with the myrrh of mortification of the flesh; that of poverty with the Gold of all the temporal things, that are in the world, desiring to give him them all, if they were mine: and the vow of Obedience denying myself, & melting molike Incense, in the fire of Divine Love, to give myself wholly to God.  
Go to then, o my Soul, offer thy Vows, 
Colloquy.  and Presents to our Lord, beholding him, not like David, as he is dreadful, and terrible, 
Psal. 75.13  as he taketh away the spirit, and Life from the Princes, and kings of the Earth, but as he is an amiable Child, giving to these kings a divine Spirit, by taking away their worldly spirit, O king of Heaven, accept the Vows, and Gifts that I have offered thee, taking from me my own Spirit, that beguileth me, and giving me thy spirit, that reviveth me.   

The fourth Point.  
THen I am to consider the sweet Conference between the blessed VIRGIN, & these kings, they making relation unto her of the star, which they had seen in the east, and of what had passed in Jerusalem, pondering how they offered themselves to her service, how full of admiration they were to behold the resplendent Sanctitye of our LADY, and to see the poverty of the place where she was. And albeit S. joseph was not present at their first entrance, that the Sages might understand that the Child had no father on earth: 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 hear them? and how might she keep them in her memory, to meditate upon them by herself? How thankful might she be to the Sages for the travel they had undertaken, in coming to adore her Son? and what divine things, might she recount unto them, to confirm them in their faith? 
3 Reg. 10. 1. etc.  O Queen of Saba, that in person of these kings thy Children, comest anew with gifts to behold the true king Solomon, how full of admiration wast thou, contemplating the infinite wisdom that shined in his poor house, and in his poor Company? o with what an affection mightest thou say beholding the blessed VIRGIN, and S. joseph: Blessed, o Lord, are thy Servants, that stand ever before thee, hearing, and learning thy infinite wisdom!  
O Sovereign VIRGIN, 
Colloquy.  more wise than the Queen of Saba, who like a mistress didst on this day teach the Sages the wisdom of Heaven, which the World attaineth not unto; teach me the way how to serve thy Son, as these new Disciples of his, and thine did serve him.  
Finally, I will consider how the Sages being doubtful, whither they should return to Horod, or no, because of their word that they had given him, and desiring to know the will of God, with this care they lay down to sleep: And in their sleep they received an answer, 
Matt. 2.12.  from our Lord, that they should not return to Herod, and so they went back another way into their Country. Wherein is resplendent the providence, and care that God hath over those that serve him, advising these Sages what was meet for them, not only to deliver the Child from the persecution of Herod: but also to free them from the vexations they should have had by that cruel Tyrant, if they had returned unto him. Whereby I may see how happy I shallbe, if I rely upon God, seeing his Providence will not fail me in Afflictions, but will cut of Perils, before I fall into them.  
The Kings having heard this Commandment did presently fulfil it, desiring rather to obey God then men, esteeming more to hear the word that God spoke unto them, then to keep that which they had given unto man: for there is no greater wisdom, nor assuredness, then to hear the voice of God, and to stand for his Government: seeing as our Lord himself said by the Prophet Isaias: 
Isa. 32.17.  all is ordained for our righteousness, and abundant peace. O how full of Contentment returned these kings on their way, and how well did they think their Labour, and Travel employed! for the things of God, although they be painful in the beginnings, they have always good ends. And therefore it is great Wisdom to begin by that Labour, whose end shallbe temporal, and eternal repose, rejoicing in God world without end. Amen.    

The XXIIII. Meditation. Of the Purification of the B. VIRGIN: and of the Presentation of the Child in the Temple.  

The first Point.  
THe old Law commanded, 
Levi. 12 2 Luc. 2.12.  that a woman having conceived by a man, if she brought forth a male child, she should remain forty days retired in her house, as unclean: at the end whereof, she should go to the Temple to be purified, offering for her Sin a Lamb, 
The heroical virtues of the B. Virgin.  & a Turtle: & if she were poor, a pair of Turtles, or Pigeons, desiring the priest to pray unto God for her. This Law the B. VIRGIN accomplished with the exercise of admirable Virtues: especially she exercised six, like the six leaves of the whitest lily, for the which the speech of the celestial spouse is very fitting unto her, 
Cantic. 2.2.  As the lily among Thorns, so is my beloved among the Daughters.  
The first Virtue was, great Love to retiredness, with such delight therein, that albeit the Law had not commanded it, yet it would have pleased her to continue those forty days in her secret Corner, attending only to contemplate the greatenesses of her Son, & to nourish him: wherewith she remained so full of contentment, that in regard of him, she respected not the Company of the whole world. The second Virtue was, great Love to purity, and cleanness of Heart, giving good demonstrations thereof, in that she being most pure, delighted to be more purified, observing the Law of Purification, that her beloved might say of her: Thou art all fair my beloved, 
Cantic. 4.7.  and there is no spot in thee. The third Virtue was, Heroical Obedience, for albeit she knew that she was not obliged to keep this law, for that she had not conceived by the work of man, yet notwithstanding as her Son fulfiled the Law of Circumcision, so she would entirely fulfil this Law, to conform herself with other women, & to observe the common Laws of all, without having exemption, privilege, nor dispensation, and without using therein Ambages, or Interpretations, even in that wherein, she might lawfully have used them. And so the forty days being fully ended, with great puntuallitye, and readiness, she set forward on her way to Jerusalem, with rare modesty, and Alacritye, rejoicing with her Son whom she bore in her arms, by whose example she learned this manner of Obedience.  
The fourth Virtue was rare Humillitye, in willing to be treated as one unclean, and as one that stood in need of being purified, as if she had not been a VIRGIN, demonstrating herein great Love to purity, & humiliation: by whose example I may be ashamed, to see myself so proud, & so desirous to be reputed as pure, and holy, being contrarily a sinner, & that so foul, & abominable, that my righteousness (as saith the Prophet Isaias) is like a cloth stained with menstrueous blood. 
Isa. 64.6.  The fifth Virtue was, great Love to poverty the sister of Humillitye: for though with the gold that these kings gave her, she was able peradventure to buy a Lamb, and to offer it, as rich, & noble Women used to do; yet she would be treated like a poor woman, and offer the Sacrifice that was assigned to the poor, which was a pair of turtles, or two young pigeons.  
The sixth was the great Devotion, and Reverence wherewith she gave this offering to the priest, requesting him with great Humillitye to pray unto God for her, she herself being one that might have prayed for all. For as the Lily within her six leaves, containeth other six little sprigs with their buttons like gold: so the blessed VIRGIN to these six Virtues, conjoined diverse Affections of an intention purely, and directly for the glory of God, enkindled with the fire of charity, and resplendent with the gold of celestial Wisdom.  
O most sacred VIRGIN, 
Colloquy.  I rejoice to behold thee so rich in Virtues, and so careful, and diligent in exercising them; 
Cant. 2.2 Ex D. Ber. serm. in Cant.  now I perceive how exceeding true it is, that thou art as a Lily among Thorns, for in comparison of thee, we are blacked, and besmeared with the thorns of our Sins, and thou art a most white, and pure Lily with the six leaves of these sovereign Virtues. Well may we see, o sovereign Queen, that thou didst always contemplate this king laid in his manger, and in thy lap, seeing thy Spirit like spikenard gave it accustomed odour to imitate him, 
Cant. 1.11  sending out the most sweet odour of Purity, Humillitye, and Obedience, enkindled with the fire of charity: obtain for me, o blessed LADY, that I may behold him, and thee with such a spirit, as may send forth the like odour. Amen.   

The second Point.  
THe Law likewise commanded that all the first borne of the Hebrews should be offered to God as holy, 
Exod. 13.2.  in acknowledgement of the favour he did them, in bringing them out of Egypt, killing in a night all the first borne of the Egyptians. And for the accomplishment of this Law, our blessed LADY the VIRGIN carried her Son to the Temple to offer him to the eternal Father.  
Hear I am to consider first the Spirit, and Devotion, wherewith the blessed VIRGIN made this offering in her name, and in the name of all mankind, saying to the eternal Father: Behold here, o eternal Father, thy only begotten Son as he is God, and my only first borne as he is man, he that was represented by all the first borne that hitherto have been offered unto thee, and whose offering thou so much hast desired. I offer him with all my Heart in thanksgiving, for having given him me, for I have nothing more precious to offer unto thee: thine he is, take him unto thee, in whom he shallbe better employed then in me. I likewise offer him unto thee in the odour of sweetness for the salvation, and redemption of the whole world. Receive, o my God, this offering more precious than that of Abel, more sweet than that of Noah, more holy than that of Abraham, and more excellent than all those that Moses ordained: and by this I beseech thee to pardon all mortal men, and to admit them into thy grace, and friendship. O how well pleased might the eternal Father be with this oblation, aswell for the devotion 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 Child offered himself in the Temple to his eternal Father. Behold here (might he say) o eternal Father, thy only begotten Son, who was made man to obey thee, and cometh into the Temple to honour thee; here I present myself before thy majesty, and I offer myself to thy service, and to the accomplishment of thy Will. 
Psalm. 36.77.51.  And for that neither the Death of so many first borne as perished in Egypt, nor the offering of the first borne of Israel hath been acceptable unto thee, for the salvation of men, I offer myself to die for them, that my Death, and the sacrifice of my blood may appease thy wrath, and deliver thy people from the servitude of sin. In this sort was fulfiled that speech of S. Paul. Qui dilexit nos, 
Ephes. 5.2  & tradidit semetipsum hostiam, & oblationem Deo in odorem suavitatis. Who loved us, and delivered himself for us, an oblation, and host to God in an odour of sweetness. And it is to be believed, that this offering happened in the morning at such time as in the temple was offered the sacrifice of the Lamb, 
Exod. 29.39. Num. 28.4.  called the morning Lamb, that there might be a correspondence between the figure, and the figured. O how sweet was this offering to the eternal Father, & how content remained he therewith, as one that was desirous thereof, for that the offerings of all the other first-born were of no value, but as they were representations of this!  
Thirdly, I am to imagine, that albeit our Saviour Christ made this offering for all men, yet he made it likewise particularly for me, holding me present in his memory, & Heart. And with this consideration in the Temple of my Soul, I will present myself in spirit before the eternal Father, and in company of the blessed VIRGIN, and of the Child himself, I will offer him unto him in Thanksgiving, for having given him to me for my Redeemer, and master, beseeching him to accept this offering, and for it to reconcile me to himself, and to make me partaker of his gifts.  
O sovereign Father with all the affection of my Heart, I offer unto thee thy only begotten Son, 
Colloquy.  and though it being I, that do offer him, I deserve to be rejected, yet the offering being such as it is, I hope to be admitted, receive it, o Lord, in an odour of sweetness, and for it grant me remission of my Sins, that with a pure Heart I may appear in thy presence in the Temple of thy glory. Amen.   

The third Point.  
THe same Law likewise commanded that these first-born should be redeemed for five sickles, 
Exod. 13.13. Leuitic. 27.6.  and so the blessed VIRGIN redeemed her Son, paying them to the Priest, who took them, and returned her Son unto her. Upon this passage I am to consider, who maketh this sale of the Child; who it is that buyeth him; with what price; and for whom; and what benefits arise thereof.  
First, I will consider how the eternal Father, to whom this Child offered himself, will not keep to himself, that which was given him, but would a new give him to the World, and to men, and sell him to them for their good, demonstrating herein his infinite liberality, and Bounty, which is so far from repenting to have given us, what he once gave us, that he ratifieth the Donation, inventing new respects to give us what he hath given us. She that buyeth, and redeemeth him is the blessed VIRGIN, to bring him up as her Son: and yet she also will not detain him to herself, but will nourish him for us, and buy him that he may be employed for our good. The price is no more but five sickles.  
O eternal Father, 
Colloquy.  how cheap dost thou sell a thing that is so precious? why dost thou equal this first-born in price with the rest? if the rest were redeemed for five sickles, this was to be redeemed for many millions, for he is infinitely more worth than all the rest. But I now perceive, o Lord, that this is to advise me, that although the name of this ransom, soundeth sale, and price, yet he is given us freely, and of mere grace, that I may incessantly thank thee for this new grace, for the which mayest thou be glorified, and praised by all thy Creatures world without end. Amen.  
I may also consider the Spirit that is included in the price of these five sickles, by the which is signified the price wherewith is bought the most precious gold of divine Wisdom, which is Christ; 
Apoc. 3.17 Isa. 55.1.  in such sort as it may be bought. This price is the mortification of the five senses, and the acts of the five Virtues which dispose us to obtain Grace, and the perfection thereof: that is to say: Lively faith, Fear of God, Dolour for Sins, Confidence in God's mercy, and an effectual Resolution to obey God, and wholly to accomplish his holy will.  
Therefore, 
Colloquy.  o my Soul, if thou desirest to have Christ to be thine, consider that he is not bought with gold, nor silver, but with these five sickles of the Spirit, offer them to the eternal Father, and he will give him unto thee.  
Fourthly, I will ponder the end wherefore he is redeemed, and bought, which is, to be the Slave, and Servant of men, and to deliver himself for them unto Death.  
O sweet JESUS, 
Colloquy.  how willingly dost thou suffer thyself to be sold, and redeemed, to undo by thy sale, that which I by sinning did with my Soul, and to redeem it with thy ransom, that it might be perpetually thine? and yet thy Love stoppeth not here, for thou art ready to be sold again by a false Disciple, and bought by thy enemies to take from thee thy life, making an end of our redemption with thy Death. Blessed be thy immense charity that is never satisfied, nor wearied in doing us good. O my Soul rejoice, that the blessed VIRGIN hath bought her Son for thee; be glad that JESUS is already thine, seeing his Father hath given him thee for five sickles. O good JESUS thou art mine by this new buying, but I yield myself to be thine, 
Cant. 2.16  and with great Confidence will say: My beloved to me, and I to him: be it so, o Lord, that thou leave not me, nor I never leave thee. Amen.    

The XXV. Meditation. Of what happened in the Presentation, 
Luc. 2.25  with Simeon, and Anna the Prophetess.  

The first Point.  
IN those days there was a man in Jerusalem named Simeon, and this man was just, and religious, expecting the consolation of Israel, and the holy Ghost was in him, and he had received an answer from the holy Ghost, that he should not see death, unless he saw first the Christ of our Lord.  
Upon this point I will consider first, how the holy Ghost desiring to manifest JESUS Christ newly borne, raised up two Prophets that might know him, and manifest him, as he made Zacharias, and Elizabeth Prophets to manifest him before he was borne: to this end he laid his hand upon Simeon, preparing him for his office with those admirable Virtues recounted by the Evangelist: saying first, that he was a just man, and religious, fearing God, and puntuall in the observation of the whole law, without admitting any breach thereof: for no man is said to fear, but he that avoideth the least sins of all, according to that saying of the wiseman: He that feareth God, 
Eccl. 7.19  Nihil negligit, despiseth nothing, by making small account thereof. Secondly, that he had great hope, and therewith fervent desires of the coming of Christ for the salvation of his people. And thirdly he joined thereunto fervent, and continual prayers, earnestly requiring this coming, and that he might be worthy to enjoy it. In this manner he spent his life, and with these Virtues he made himself worthy to be the habitation of the holy spirit. From whence I will collect that great purity, and Sanctitye of life give a man great confidence to ask, and desire great things at God's hands; 
Exod. 33.18. Cant. 1.6.  like Moses when he said unto God: Show me thy glory, and discover thy face unto me. And like the Spouse in the Canticles: Tell me, o thou whom my Soul loveth, where thou feedest thy flock, and where thou reposest at noon day. And like this holy old man who desired to behold the Messiah with his eyes, & obtained it: for (as S. Bernard saith, 
Serm. 32. in Cant.  Great faith meriteth great things, and the farther thou stretchest thy foot of Confidence into the benefits of our Lord, the greater thou shalt obtain of his liberal hand.  
Secondly, I will ponder how the holy Spirit (who doth the will of those that fear him, and heareth the desires of the poor that love him) would consolate, and reward this holy old man, answering to his petitions, with an excellent promise, that he should see Christ before his Death: that we might understand, what a happiness it is, to know how to treat with the holy Ghost, and to have him within us withfullnesse of grace. For he himself (as S. Paul saith) requesteth in us, and for us, 
Rom. 8.  with groanings unspeakable, giving us assurances, that the prayer which proceedeth from him shallbe heard, and dispatched in convenient time, albeit the accomplishment thereof be somewhat delayed; as it happened to holy Simeon: 
Daniel. 10.2.  for God will have us to be unwearied with hoping, & in this manner to dispose ourselves to receive what we hope for.  
Thirdly, I will ponder, how that which is promised to all the Just after their death, is sometimes granted in part to such as are very devout, before their Death: that is, to behold Christ in this life with the eye of Contemplation, 
Matt. 5.8 Exod. 33.20. D. Aug. in Soliloq. c. 1  fullfilling herein unto them, that promise which saith: Blessed are the clean of Heart, for they shall see God. O eternal God, which saidst, No man can see me, and live, Moriar ut te videam, videam ut hic moriar. May I die to behold thee, and may I behold thee that I may die, may I behold thee in this life by contemplation, that I may die to myself with perfect mortification: and may I die this happy death, that I may afterwards behold thee in thy sovereign Glory. Amen.   

The Second Point.  
THe same day that the blessed VIRGIN carried her Son to the Temple, 
Luc. 2.27  holy Simeon inspired, and moved by the holy Ghost went likewise thither, and seeing them enter, he knew by the light of Heaven that that Child was Christ: and taking him in his arms he blessed God, and said: Now thou dost dismiss thy Servant, o Lord, according to thy word in peace, because mine eyes have seen thy Salvation, etc.  
Hear I will consider first the Fidellitye, and liberality of the Spirit in fullfilling his word, and consolating this just man, giving him more than he promised him. He promised him that he should see Christ, and he giveth him leave to take him in his arms, to embrace, and kiss him, and very lovingly to unite him to himself, for as the Apostle said: 
Eph. 3.20  God is powerful to do all things more abundantly than we desire, or understand: wherewith I am to animate myself earnestly to serve this our Lord, who is large in promising, but much more liberal in accomplishing what he promiseth, if there be faith in him that receiveth it. But applying this, to what now passeth, I will consider, that as when as the blessed VIRGIN entered into the Temple, albeit there where there present many persons of all estates, and Conditions, as learned men, priests, noble men, and plebeians: only to Simeon God opened his eyes with his celestial light, that he might know him in reward of his good life, and of the Spirit wherewith he came to the Temple: the rest making no difference between that Child, and others, because exteriorly he differed not from them: so likewise now among many that come unto the Church, there are but few that know with celestial light the presence of JESUS in the blessed Sacrament, and adore him with Devotion, meriting to receive him in their hearts, and with joy to be partakers of his gifts. For albeit our Saviour Christ desireth to give himself to be known of all men, yet few dispose themselves like Simeon, that he may accomplish his desire in them.  
O my Soul come in Spirit to the Temple where JESUS is, that thou mayest enjoy his happy sight, 
Colloquy.  and mayest embrace him with the arms of his sweet love.  
Secondly, I will ponder the great alacritye of this holy man, and the abundance of joy that he received with the beholding, & touching of that holy babe, and the great fullness that his Soul received, acknowledging himself well rewarded for all the Afflictions passed in the long life that he had lived. And as it seemed unto him that he had no more to desire, nor no more to see in this life, having seen the Saviour, he converted all that was in him to glorify God, and to praise him for this favour, protesting that now he should die in peace, whensoever it was God's pleasure.  
O my Soul, 
Colloquy.  seek the eminent knowledge of JESUS, with the which thou shalt esteem all that is created as dung, 
Phil. 3, 8.  that thou mayest gain Christ in whom thou shalls have whatsoever thou canst desire. If thou beholdest him with a lively faith, what more wilt thou behold? If thou embracest him with strict charity, what more wouldst thou possess? And if he be thine, what can be wanting unto thee? Grant me, o good JESUS, by the merits of this Saint, some ray of that light which thou gavest him on this day, that I may know thee, and love thee, as he knew, and loved thee, for over, and ever, Amen.  
From this example of holy Simeon, I am to collect two things very profitable to attain to a good Death; the first, that devout holy men experiment in this life the accomplishment of the divine promises, as is that hundredth times as much as they left for Christ, to be heard in their prayers, to be protected by the divine providence in their necessities, and dangers; and with this experience they recover great hope, that God will accomplish unto them the promises of the life to come: and animated with this hope they desire Death to enjoy them, saying with David: In peace I will sleep, 
Psal. 4.10.  and repose, for thou, o Lord, hast singularly confirmed me in hope. The second is, that those holy men who have arrived by Contemplation to see Christ, & his greatenesses, & have tasted the sweetness of eternal things, are forthwith weary of temporal, as of things vile, and unworthy of their view: and so they hold life in torment, and Death in desire, saying with S. Paul: 
Phil. 1 23  I desire to be dissolved, and to be with Christ, to behold him, and to enjoy him for ever. Therefore, o my Soul, if the peace, and quietness wherein the Saints, and holy men die, be pleasing unto thee, imitate the fervour, and spirit wherein they live, for a fervent life is the cause of a quiet Death.  
Finally, I will ponder what content the B. VIRGIN received to see her Son known, and reverenced, 
Luc. 2.33  and to hear the marvels that were spoken of him: for (as S. Luke the Evangelist reporteth) she, and S. joseph were marveling to hear these things, and glorified the eternal Father, for the knowledge that thereof he gave unto men.   

The third Point.  
THe blessed VIRGIN being in the midst of this joy, Simeon blessing her, 
Luc. 2.34  said unto her with a prophetical Spirit: Behold this Child is set unto the ruin, and unto the resurrection of many in Israel, and for a sign which shallbe contradicted; and thine own Soul shall a sword pierce, that out of many Hearts cogitations may be revealed.  
Concerning this prophecy, I will consider first, the designs of God in allaying the Contentments of the VIRGIN; for that when as she was most joyful of the honour that was done unto her Son, he would discover unto her the Afflictions that the Child was to suffer, & the sword of sorrow that for his sake should pierce her Soul, that forthwith she might begin to bear the piercing of that sword, and might taste the bitterness of his passion.  
O most wise, 
Colloquy.  and most loving God, how much thou likest to give unto thy elected these mixtures of Consolations, and disconsolations! sometimes thou exaltest them unto heaven, 
Ps. 106.26  and again thou abasest them unto the depths: sometimes thou woundest their heart with the wounds of Love, and sometimes with the sword of dolour; demonstrating in the one, and in the other the profundity of thy wisdom, and the sweetness of thy charity: which seeing thou hast so designed, behold me here prepared for all: pierce my Soul with this sword 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 prophesied of the Child: the first, that he was set for the resurrection, and falling of many: for that many for his cause should raise themselves from Sin to a high degree of Sanctitye; and others, for that they would not make their profit of his coming, 
Isa. 8.14. & 15.  should come to fall into the depth of iniquity, of the which they themselves are in the fault; for Christ our Lord for his part desireth to be a resurrection unto all, and not a stone of offence unto any. The second is, that he should be a new prodigious, and admirable sign, but yet a sign which his enemies should contradict, resisting his Doctrine, calumniating his miracles, and persecuting his life, even unto the nailing him to a Cross, 
Isa. 11.10  where he should be to the elected a sign of life, but to the reprobate of Damnation, by whose power should be discovered the fidellitye, and loyalty of the Disciples, which was covered in their Hearts.  
Pondering these two things which continue even to this day, I am to be astonished at the judgements of God in this case, and to be compassionate for the perdition of such a multitude of Infidels, and evil Christians, procuring to have my Soul pierced with the sword of Dolour, as that of the blessed VIRGIN was pierced, and withal beseeching this our Lord, that his coming be not to my fall, but to my resurrection, and that it may be to me a sign of life, in whom I may believe, and hope, and whom I may love, and imitate in being one of his Disciples, whom he calleth by the Prophet Isaias, a sign, and a prodigy, 
Isa. 8.18.  endeavouring that my Words, and Actions may be admirable like his. And if hereupon it shall happen that many do contradict, and persecute me, I am to rejoice thereat, taking it for an assurance that I am much favoured by God, seeing he maketh me so like unto his Son.   

The fourth Point.  
AT this time also the holy Spirit was pleased to manifest the Child to another holy woman, 
Luc. 2.36  as he manifested him to a holy man, choosing to this end an ancient widow whose name was Anne, who spent her life in fasting, and prayer, serving God in the Temple day, and night. And by Inspiration of the holy Spirit she went unto the Temple when the Child entered, and knowing by the light of Heaven that he was the Messiah, she broke forth into the praises of God, and into speaking marvels of the Child to all that expected the redemption of Israel.  
Herein we may contemplate the several ways, that God hath to cherish, and comfort his Servants: for to Simeon before he saw the Saviour, he promised that he should see him, to kindle the desire that he had to see him, and to entertain him with the promise; but unto Anne we know not that he made any such promise, but that he suddenly inspired her to go see Christ our Lord, with whose sight he comforted her, and rewarded the good, and long services that in fourscore, and four years she had done him.  
Secondly, I will ponder six virtues of this holy widow, whereby she made herself worthy of this favour, that is, Chastity, continual Prayer, Fasting, Observation of God's law, Devotion to such things as belonged to the divine worship, with Perseverance in all for many years. In these virtues I am to endeavour to imitate this holy woman, if I desire to obtain that, which by them she obtained.  
O king of glory, 
Colloquy.  give me these six wings of the Seraphines' that serve thee in the temple of thy Church, that I may fly with them in thy service, until I arrive to enjoy thee in the Temple of thy glory world without end. Amen.    

The XXVI. Meditation, wherein is set down a form of Prayer, applying the interior faculties of the Soul to the contemplation of the mysteries, that have been meditated.  
IN the eleventh §. of the Introduction of this book, I made mention of a form of Prayer, by application of the Senses upon the mysteries of our faith; and it is a form rather of Contemplation, then of meditation: for (as there it is said in the tenth §.) Meditation runneth from one thing to another, seeking out bidden verities, as hitherto hath been done: but Contemplation is a simple beholding of the Truth without variety of Discourse, with great affections of Admiration, and Love: and as regularly it is obtained after meditation, so after we have meditated these mysteries of our Saviour Christ, it shall not be amiss to run over each of them again with this manner of affectuous Contemplation, which we call Application of the faculties: for as the exterior faculties do very briefly without the windings of discourses perceive their objects, and are delighted, and pleased in them: so in this Contemplation, the interior senses of the Soul (which are her own interior faculties with the variety of their Acts) without new discourses, presupposing those which have been done at other times, perceive these Verities, and collect from thence marvelous affections of Devotion, our Lord preventing them with his especial grace, without the which we shall err in entering into this manner of Contemplation, as in the place before cited hath been said. albeit we for our part, may somewhat aid ourselves in this manner that followeth.  

The first Point.  
THe first point shallbe to behold with the interior eye of the Soul, be it the Imaginative, or the Intellectual, all such persons as were in the Inn at Bethlehem, or in the Temple of Jerusalem, and what they do, with the circumstances which are the object of the Sight, collecting from them Affections of Admiration, and Love, of joy, or Compassion, or Imitation: and if from these, there happen to proceed any new ponderations, and meditations (as our Lord useth to communicate in these cases) I am to admit them, detaining myself in them all, the time that the light shall continue that was given me.  
The practise is this; beholding God-man laid in a Stable, with Beasts, I will shrink up my shoulders with admiration, and astonishment of so profound Humillitye to be resplendent in a Lord of so great majesty. Beholding him made a tender Babe to make himself more amiable (because Babes ordinarily are amiable) I will melt myself in the Love of so precious, and beautiful a Babe, wantoning with him, as with my elder brother, the heir of my father, and so much mine, that he is borne for me, and for my benefit. Beholding the Heart of the Child burning in Love, and in Desire of my Salvation, shedding tears of Sorrow for my Sins, and offering himself for them to the eternal Father, I will join my Heart unto his, that he may fasten unto it that Love, and that Sorrow, entering into Discourse with him, that he may join me unto himself. So likewise beholding his Virtues, his poverty, Humillitye, Meekness, and Patience, I am to collect them to my own use, as one that gathereth a nosegay of myrrh, to wear before his breast, and to join it to his Heart, saying unto him with great tenderness: 
Cano. 1.12  My beloved shallbe to me as a bundle of myrrh, I will always have him in my eye, that I may never lose the sight of him, nor never forget him. The like may be done, contemplating our blessed LADY the VIRGIN, and Mother, with affections of admiration; contemplating with what Modesty, Devotion, and Reverence she standeth before the Child, with a Desire to imitate her: and beholding what compassion she hath of the Tears of the Child, with a spitit to accompany her; and to be compassionate with her. Beholding likewise S. joseph, or holy Simeon, and the fervour, and Spirit resplendent in them, I will admire at the gifts that God hath given them, with a desire to imitate them in all that I ought, or am able according to my ability.   

The Second Point.  
THe second Point is, to hear with the ears of the Soul the words that are there spoken, attending to hearken unto the interior Words, and Inspirations that God shall speak unto my Heart. Wherein it is to be considered, that not only in this point, but for any other form whatsoever of mental, or vocal Prayer, that (as was pointed at in the third §. of the Introduction of this book) being placed before God, and contemplating these mysteries, it is good for a while to stay with reverence, as one that attendeth to hear what is said, or to receive the alms that is usually given him, placing himself as the Woman of Chanaan said, 
Matt. 15.27  like a whelp that standeth at the table, fixing his eyes upon those that eat, hoping they will cast him some small morsel of bread. 
Psa. 122.2  Or as the Prophet David sayeth, like the good Servant that hath his eyes fixed upon the hands of his Lord, attending what he commandeth him, as did the Prophet Abacuch when he said: 
Abac. 2.1  I will stand upon my watch, and fix ●●y step upon the munition: and I will behold, to see what may be said to me, and what I may answer 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 heart, either reprehending, and correcting me for the evil that I have committed; or comforting, and exhorting me to the good that I ought to do: or giving me some interior answer to what I desire, as the holy Spirit did the like in prayer to S. Simeon. And having continued a while in this silence, if I feel not some Inspiration of our Lord, I am not to stand Idle, but to provoke him to speak unto me, I speaking unto him, and saying with Samuel: 
1 Reg. 3.9 Cant. 2.14.  Speak Lord for thy Servant heareth. Or as he himself said to the Spouse: Let thy Voice sound in my ears, for thy Voice is very sweet unto me.  
O eternal God that saidst by thy Prophet, 
Colloquy.  I will lead her into the wilderness, and will speak unto her heart, 
Ose. 2.14.  cause in my Spirit an interior solitude of wandering Cogitations, that thou only mayest speak unto me with thy Inspirations, and that I may hear, and fulfil what therein thou commandest me.  
Then putting myself in the presence of the Child JESUS, I will with the ear of my Soul hearken unto the words which he speaketh to his eternal Father, and unto the amorous colloquies he holdeth with him upon the business of our Salvation rejoicing to hear them, and making my profit of them: I will also hearken unto the exterior Lamentations that he maketh, and will learn to lament my sins: I will hear what this Child would say unto me, if he should speak to me there where he was, how lovingly he would reprehend my Pride, and Vanity, and Curiosity in attire: how he would exhort me to make myself a child, and to present, and offer myself to the service of his eternal Father. All these words I am to receive, & to hear, beseeching him to inspire them into my spirit with a Determination to fulfil them. I will likewise endeavour to hear what the blessed VIRGIN said, and what the holy Spirit said to Simeon, and what Simeon himself said when he saw his desire accomplished, I learning by those words to speak such other words unto God.   

The third Point.  
THe third point is, to smell with the interior smelling the most sweet odour, & celestial fragrancy that issueth from this Child JESUS, and from his Virtues; meditating how well they smell unto God, unto the Angels, and unto the Just: and how much honour, and glory they are unto our Lord God, and of what edification to his Church. And with this odour I am to comfort, and animate myself to imitate those Virtues. To do this the more effectually, I will ponder how the most sweet odour that issued from the works, and Virtues of that Child, did exceedingly recreate the eternal Father, 
Gen. 27.27.  who might say, as Isaac said of his Son jacob: The savour of my Son is as the savour of a plentiful field which our Lord hath blessed. Then will I ponder how much this odour recreateth the just Souls that smell it, 
Cant. 1.3  as the Spouse that said: we will run after thee, in the odour of thy ointments. For the Poverty of Christ, his Humillitye, and Meekness do cast from them a fragrancy that vanquisheth the heart, and carrieth it after him to join it unto him. From hence I will come to contemplate how sweet an odour both to God, and unto men is Obedience, and Modesty, Humility, Patience, and charity in any person whatsoever, that hath them in excellency, and how much it edifieth the Church, and his neighbours. Whereupon S. 
2 Cor. 2.15.  Paul saith of the Just, that they are the good odour of Christ: and contrarily what an evil odour both to God, and to men is Pride, and Disobedience, Immodestye, and every other vice, pondering how far this evil odour was, from that holy place, where the Child, and his mother was, and how far it ought to be from my Soul, not to give any disguste to whom I own so much duty.  
O sweet Child, whose Vestments, 
Colloquy.  which are thy works, are like a field of odoriferous flowers: cloth me with them, that I may smell well to thy eternal Father, that for thee, he may give me the benediction, that for them thou didst merit, may my Soul resent the fragrancy of thy divine odours, that it may run after thee, imitating thy Virtues, until it arrive to enjoy the reward of them. Amen.   

The fourth Point.  
THe fourth point is with the interior Taste, to taste the sweetness of that blessed Child, and of his Virtues: and how sweet they were to God, and to himself, and are to all those that exercise them in his imitation, applying myself to prove what the Prophet David sayeth: 
Psa. 33.9.  Taste ye and see that our Lord is sweet. O how it pleased the eternal Father, to behold the Virtues of his Son! and what pleasure had the Son to give full content to the Father! O what a sweetness felt this blessed Child to see himself poor, contemned, & laid in a manger among beasts! how sweet unto him were the tears that he shed! and how pleasing was it to him absolutely to fulfil the will of his Father! much more savorye without comparison than the milk that he sucked from the breasts of his mother. And in imitation of him, I will endeavour deeply to resent this sweetness that God putteth in Contempts, and Afflictions; in poverty, and Tears, sweetened with the example of this B. Child. And with this Affection, I will provoke in my Soul, a great hunger to taste of these things, and to savour the pleasing tastes of the Spirit, that the sweetness of the flesh may be made unsavorye unto me. With this affection I will contemplate the sweetness that holy Simeon felt at the presence of the Child, which was so great, that it loathed him to see, and taste any thing of this life, and sweetened unto him even death itself.  
O eternal God, 
Colloquy. Ps. 30.20  how great is the multitude of sweetness which thou hast hidden for those that fear thee? but how much gerater shall it be to those that love thee? give me some part thereof, o Lord, to prove, that I may with a good will renounce the pleasures of the earth, and take pleasure only in those of Heaven. Amen  
Contrarily I may ponder how much bitterness lieth hidden in Vice, and in the Soul that followeth her own will, and yieldeth to her own passions: and making reflection upon what passeth with myself, when I sin, I shall taste this bitterness that I feel in myself, and shall presently abhor it, and spit it up, with a desire never more to taste of it, remembering that of the Prophet Hieremias: 
jere. 2.19  Thy own malice shall reprove thee, and thy own Sin shall reprehend thee: know thou, and see that it is an evil, and bitter, thing for thee, to have abandoned thy Lord God.   

The fifth Point.  
THe fifth point is, with the interior Touching spiritually to touch the Vestments of that Child, the hay of that manger, the earth of that stable, kissing, and embracing it with my Heart, engendering in myself a great estimation, price, and love of it all, choosing it to myself as a thing of great value: and as if I were present at all, I am to come to the Child, and to beg leave of him to touch his feet, to kiss, and embrace them bewailing my Sins, and like Mary Magdalen humbly begging remission of them. And then with greater Confidence to beg leave of him to touch his hands, to kiss them, and to play with them, beseeching him to give me his benediction: or like old holy Simeon, I will take him in my arms, and embrace him with great Love, beseeching him to unite me to himself, not permitting me to be separated from him And if I could attain to the perfection of the Spouse that said: 
Cant. 1.1  Let him kiss me with the kiss of his mouth. I might aspire to the desire to touch that divine face, and to unite myself to his Deity, with the union of perfect Love, satiating myself with only seeing him, and loving him. O what sweetness is felt in this spiritual touching! 
Cant. 5.4  with the which as the same spouse said, all her bowels were moved, & mollified, desiring to admit therein her beloved.  
I am likewise to touch the hardness of the Child's bed, the rigour of the cold that he suffered, the straightness of those mantles wherein he was wrapped, and swaddled: and to apply myself to desire, that for our lords sake my touching may touch always rough, and hard things, avoiding soft, and dainty things which he so much abhorred.  
This meditation should be concluded with a Colloquye to Christ JESUS our Lord, beseeching him to purify, and clear the senses of my Soul, that I may understand him, and love him, according to his will, desiring to reform, and renew my Senses (as S. 
Rom. 12.2.  Paul saith) to prove, and approve effectually what the good, acceptable, and perfect will of God is, to his honour, and glory world without end.  
Amen.    

Another manner of applying in Prayer the interior Senses, with the acts of several Vrrtues.  
Among those Virtues that perfect our Understanding, 
D. Bonau. in Itinerario mentis ad Deum c. 4.  and Will, which are the spiritual Senses of the Soul, those five are most excellent, which are correspondent to the five senses of the body, with whose acts is practised a form of Prayer very profitable, exercising them in this form about the mysteries that have been spoken of. The Sight is the Light of Faith, with the which we see, albeit through a mirror, and in obscurity what God hath revealed in every mystery, actuating it by believing it with admiration, and pause, as hath been declared in the 34. Meditation of the first part, saying to the Child JESUS: Domine, 
Luc. 17.5.  adauge mihi fidem: O Lord increase faith in me, and so quicken it, that I may live before thee, as if thou were still present in my eyes. The Hearing, is the Virtue of Obedience, with the which I am to hear all that God commandeth, or counseleth in that mystery by word, or by example, offering myself to accomplish it with great readiness, and speed, saying unto him: My heart, o Lord, 
Psa. 56.8.  is ready to obey thee, command what thou wilt, and give me what thou commandest me, that I may obey thee according to thy will. The Smelling, which by the odour perceiveth things absent, and distant, is the Virtue of Hope, which comforteth us with assurance of God's promises, before they be manifested, and accomplished: hoping that he will hear my Prayers, that he will aid me with the succours of his grace; that he will have a care of all things belonging to me, and that I may be able to follow his examples, and to obtain his rewards: and that all the rest that is represented in this mystery, may be the object of this Virtue, as hath been said in the place before recited, saying unto our Lord that of the Apostle: 
Colloquy. Rom. 15.13  O God of hope replenish me with all joy, and peace in believing, that I may abound in Hope, and in all Virtues, with the fullness of the holy Ghost. Amen.  
The Taste, is Devotion with Love, to whom it pertaineth to find savour in the things belonging to God; I rejoicing that God is whom he is, and at the greatenesses, and Virtues that are represented in that mystery, applying myself to take a pleasure in imitating him, and in serving him with all the Devotion that I may, saying with the Prophet: 
Abac. 3.18  Ego autem in Domino gaudebo, & exul: abo in Deo JESV meo. I will rejoice in our Lord, and willbe glad in God, my JESUS, and my Saviour.  
The Touching, is perfect charity, which joineth herself to her beloved, and embraceth him with her two arms, which are, the Love 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 united with his: and that his Heart may be as a Seal imprinted in mine.  
O beloved of my Soul, 
Colloquy.  seeing thou commandest me to put thee as a Seal upon my Heart, and upon my arm, that my Affections, and Actions may be like unto thine; conjoin thee so unto me, that I may be united unto thee world without end.  
Amen.   

The 27. Meditation. 
Matt. 2.  Of the flying into Egypt.  

The first Point.  
FIrst, I am to consider what great persecution was raised against our Saviour Christ, being but new borne: the causes thereof: and the means that he chose to defend himself. Pondering first, how our Lord God permitted king Herod instigated by the Devil, and by his occasion the jews to petsecute Christ the king new borne, with a desire to deprive him of his life, albeit for different ends. Herod as a Tyrant, fearing that he would have taken from him his temporal kingdom. The jews as Flatterers to please their earthily king. The Devil as Prince of this World, fearing least this miraculous Child should do him some great Hurt. But the eternal Father ordained this to much higher ends, willing that his Son should from his Infancy walk in the way of Persecutions, and afflictions, 
Psa. 87.16  that beginning to be fulfiled which Simeon had prophesied, 
Luc. 2.34  that he should be a sign which all should contradict, to give us to understand, that his coming was contrary to the Intentions of the World, which abhorreth not, nor persecuteth those that are of it faction, but those which are contrary unto it: And that we may see imprinted in this example the State of the Primitive Church, and of the righteous Souls, which conceiving Christ within themselves, and desiring to manifest him by their works, are to be persecuted by the Dragon of Hell, who (as S. 
Apoc. 12.17  john saith in his apocalypse) desireth in them to kill the Spirit of Christ, that it may not grow up in their Hearts with the exercises of notable Virtues. And this may serve me for an advise, and Consolation, when I shall see myself persecuted for virtues sake, remembering what our Saviour Christ said to his Disciples: 
joan. 15.20.  The Servant is not greater than his maiester: if they have persecuted me, you also they will persecute. Neither is it reason that I should be exempted from that universal rule mentioned by the Apostle. 
2 Tim. 3.12.  All those that will live godly in Christ JESUS shall suffer persecution, the Devil provoking it by himself, and by his ministers the Worldlings.  
Secondly, I will ponder how our Saviour Christ being able to free himself from this persecution by many very easy means, as either by killing Herod, or by making himself invisible, yet he would not, but took this means, of flying, an argument of weakness, and misery: and this he did principally for two causes, the first, because as to be borne in the World, he left the Commodities that he might have had in the City of Nazareth, so also he would leave them throughout all his infancy, going far of from his kindred, and parentage. And for this cause now that he would fly, though he might have gone into the Country of the three Sages, where he should have been known, and adored: he would not, but went into Egypt among Strangers, and Enemies, to have occasion to suffer more, teaching me by this example to fly from that which is pleasing to the flesh; and from being known, and reverenced by men: delighting to conceal, and hide myself until God be pleased to manifest me.  
The second cause of his flying into Egypt was, by the way to do good to that Idolatrous nation abandoned by God: that beginning to be fulfiled which was prophesied: Behold our Lord will ascend upon a light Cloud, 
Isa. 19.1.  and will enter into Egypt, and the idols of Egypt shall be moved at his presence. For our Lord Christ entering into Egypt clothed with the light cloud of his Humanity, in the arms of the resplendent Cloud his mother, began to tread under his feet those Idols which the World adoreth: to wit; Riches, Honours, and Delicacyes, embracing there poverty, Contempt, and Affliction. And with this example he laid the foundation of that perfection which afterwards shone brightly in Egypt, and that which he planted throughout the whole World, traveling throughout it in the light Cloud of his primitive Church, and of the Congregation of his Apostles, and Disciples, and unto this day he ceaseth not to plant it.  
O most sweet JESUS, 
Colloquy.  who in the light cloud of the blessed Sacrament of the Altar interest daily into thy faithful; enter into this dark Egypt of my Heart, and throw down those Idols of earthly affections which it adoreth, that from henceforth I may only love what thou lovest, and abhor what thou abhorrest. Amen,  
Likewise by this flight of our Saviour Christ into Egypt, because of the persecution of Herod, is represented how the Primitive Church flying the persecution of the jews should go to the Gentiles carrying with it the Faith, 
Apoc. 12.6.  and Law of Christ. And genetally, if one man persecute him with his Sins, he is wont to fly, and to seek out another that will receive him: and therefore if Christ have been borne in my Soul, I am to endeavour not to persecute him with my passions, and lukewarmness, 
Apoc, 3.11.  least he forsake me, and go to another, that shall receive my Crown.   

The second Point.  
THe Angel of our Lord appeared in sleep to joseph, saying: Arise, and take the Child, 
Matt. 2.13.  and his mother, and flee into Egypt. and be there until I shall tell thee: for it will come to pass that Herod will seek the Child to destroy him.  
Upon this revelation I am to ponder who imposeth this Obedience, who intimateth it, upon whom it is imposed, and with what words.  
He that principally imposeth this Commandment is the eternal Father, to manifest the Providence that he hath of his only begotten Son: for albeit he had determined that he should die by men, yet because that hour was not yet come, he had a care to defend him; in sign that he hath the like care of the rest of his adoptive Children, for the Love that he beareth to this his natural Son. He that declared this ordinance was an Angel, in the name of God himself, for his divine Majesty will have us accustomed to obey him in his ministers, whose office is not only to do his divine Will, but to declare it to others in his name, and therefore he said of them: 
Luc. 10.16  He that heareth you, heareth me. And for this cause likewise he said by Malachias the Prophet: 
Mala. 2.7  That the priest is the Angel of our Lord, from whose mouth, we are to hear what God commandeth. From hence it is, that this obedience was intimated to S. joseph, and not to the VIRGIN, because joseph was head of that family, and Gods will was, that the VIRGIN should obey S. joseph in all that he said, he had heard of the Angel, and should suffer herself to be governed by him. And so she did: for as she was humble, and obedient, she stood not upon this that the advise was not given to her, but to her Husband: neither did she vainly boast that God, or his Angels should speak unto her; like the other Marry who said: 
Num. 12.1  Hath our Lord spoken by Moses only, hath he not spoken to us also in like manner. Wherein I am to learn this manner of Humillitye, and Obedience of our blessed LADY, desiring to be governed by others, and that greater account should be made of others then of me, holding it for a great happiness to know the Will of God, and to fulfil it, whither I know it by revelation from God, or from his Angels, or by the speech, and ordination of men. For albeit the first seemeth more glorious, yet in the second more humillitye is exercised, subjecting our judgement, and Will, not only to God, but to man also for God's sake. And so the blessed VIRGIN was no less resplendent in obeying S. joseph, then S. joseph was in obeying the Angel, and then the Angel was in obeying God.  
O eternal God, 
Colloquy. 1 Pet. 2.13  grant me that I may subject myself to every human Creature for thy Loan, obeying what thou commandest me by men, as thou in heaven art obeyed by Angels, fullfilling thy will upon Earth with that devotion that it is fulfiled in Heaven. Amen.   

The third Point.  
THen will I consider the Words wherewith the Angel declared the Commandment of our Lord, the which were grave, brief, imperious, and with Circumstances very convenient to make proof of the Obedience of that Saint, to whom they were delivered. For in this sort God useth to command somewhat to men that are perfect, to exercise them that they may make demonstration of their Obedience: as another Angel used the like words in the obedience which he intimated to Abraham, to depart out of his own Country, 
Gen. 121 & 22.2.  and to sacrifice his Son Isaac. And for this cause he entereth not using circumlocutions, or preambles (which the World commonly useth) not requesting, but commanding: Arise, saith he, take the Child, and his mother, and flee into Egypt, and be there until I shall tell thee, etc.  
In these Words we are to ponder the Circumstances that make difficult this Ordination, and declare the value of the Obedience.  
First, 
The manner of imposing obedience upon the perfect. 1 Reg. 3.3 etc.  it was intimated by night, S. joseph, being at rest, and asleep; when men use to have greatest horror of trouble, to signify that in the midst of our ease, and prosperity, we are to be prepared for Afflictions, and that at all times we are to be ready whensoever God shall command to leave our bed, and our rest to obey him; as he proved Samuel calling him three, or four times in the night, and making him arise out of the bed wherein he slept, to exercise him in Obedience, and in the abnegation of his own will.  
Secondly, the Angel commanded him to take only the blessed Child, and his mother leaving the company of all others, and the furniture, and other temporal things that he had in his house, to be able the more freely to fly, and escape from the rigorous intention of king Herod, and to get away with less noise, and disturbance: figuring what I ought to do when God commandeth me to fly from the world, and from Sin, abandoning all temporal things that may hinder me, contenting myself to carry with me God only. But if I carry the Child JESUS, and his mother, what shall be wanting unto me?  
O most sweet JESUS, 
Colloquy.  to fly with thee, is no Affliction; to forsake all, thou remaining with me, is no torment: for having thee, wheresoever, I shall live contented, and in every place shallbe rich. O my Soul take the Son, and his mother, and put thyself under their protection, serving them very truly, for where they two are, there is no Solitariness, and when they accompany thee, there is no dread of peril.  
Thirdly, he assigned unto him the province where he was to go, which was into Egypt a Country of barbarous People, and enemies to the Hebrews: 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 through their own vain liking desire to dwell, persuading themselves that wheresoever God shall place them, they shallbe secure, contented, and profited, albeit it seem to be a place full of trouble, and peril: and contrarily, where they desire to be, they shall perhaps be with great danger, albeit it seemeth to them to be a place very secure: for neither the place, nor the corner, giveth true security to the Soul, but only the protection of God, and with his protection, I shallbe secure in Egypt for my obedience unto him, without which I shall perish in Egypt through my own self will. 
Psal. 83.6.  And therefore the Prophet David sayeth that happy is the man whose help is from God, who hath disposed his ascensions in virtue in the place where he put him, in this valley of Tears: which is to say: He disposed himself to grow up, not in the place where he list to put himself, but where he was put by the disposition of God that aided him thereunto.  
Fourthly, he left him in suspense how long time he should stay in Egypt, saying unto him, be there until I shall tell thee. 
judith 8● 13  For it is not the pleasure of God, as holy judith said, that we should assign the time how long such things shall continue as he disposeth of especially in matter of afflictions, and disconsolations, and in offices, and employments that he imposeth upon us, but his will is that we should leave this care unto him, resigning ourselves to be where he pleaseth, and as long time as he pleaseth, be it little, or much: for God knoweth much better what is fitting for us, than we ourselves: and he greatly desireth that we should rely upon his providence, and Government: for in saying: Be there until I shall otherwise advise thee, he giveth manifestly to understand, that he will have a care to advise him in fit time. And what can be more certain, and assured, then for me to be without care in matters concerning myself, when God, and his Angels take charge of them?  
O most careful God, 
Colloquy. 1 Pet. 5.7  why should not I cast all my Care upon thee, when as I know thou hast so great a care over me?  
Fifthly, he gave him a reason of the Obedience he imposed upon him, saying: For it will come to pass, that Herod will seek the Child to destroy him. Wherein he confirmeth the care that he hath over those that are his, by cutting of Dangers before they happen, and inspiring them with a means to free themselves from them. True it is, that some other times our Lord imposeth some commandment on his Servants, without giving them a reason of what he commandeth, as he did to Abraham in the cases before rehearsed, that they may learn to obey him, not for reason, nor for their own commodity, but merely, for that he commandeth it. For as Faith relieth not principally upon reason, but upon the revelation of God, yet God's Revelation presupposed, reason helpeth to believe with more sweetness, and to fortify our Faith the more: so likewise perfect Obedience, is not principally to rely upon more reason, than God's Commandment, and his Will: yet this principal motive presupposed, our Lord giveth sometimes a reason of what he commandeth, as he gave to S. joseph, that he may be obeyed with more sweetness, and if I cannot attain to understand the reason, yet I am to subject my judgement thereunto, as this holy man did, as forthwith we shall see. From these Considerations I am to collect, if I desire to be perfect, to make demonstration thereof, by having such a disposition, that my Superiors, and Confessors may command me whatsoever they shall judge convenient, and in what manner they shall please, 
Phile. 2●  without suspicion of failing in whatsoever they impose upon me; as S. Paul said to Philemon: Trusting in thy Obedience I have written to thee, requiring thee to receive Onesimus, knowing that thou wilt do ahove that also which I do say.   

The fourth Point.  
joseph no sooner heard this Commandment, but he arose, and took the Child, and his mother by night, and retired into Egypt. 
Four degrees of perfect Obedience.  Wherein I am to ponder the most perfect Obedience of S. joseph, to imitate it: for he had those four degrees of Perfection which this Virtue can comprehend.  
First, he had great submission of his judgement, subjecting himself without reply to God's ordination: and albeit he might have alleged to our Lord, that by other more sweet, and easy means he might have delivered him, or at least, if he must needs fly, that it might not be to Egypt, but to Arabia, or Samaria, yet he made no such reply, but subjected his judgement, and silently obeyed, adoring God's ordination without any questioning, or making show of curiosity, in desiring to know more, than what the Angel had delivered him, liberally fullfilling that Counsel of the Wiseman which sayeth: 
Eccl. 3.22.  Search not to deeply into things beyond thy receche, but meditate always upon what our Lord God commandeth thee, and be not to curious in many of his Works.  
Secondly, he had a great promptness of Will in a matter that was very sharp; as it was to abandon his Country, and his House, and the conversation of his friends, and to depart like a banished man into a strange Country, and in great poverty: and yet for all this he was better pleased to accomplish the Will of God, than his own Will, with more perfection than Abraham; who though he departed from his Country, and kindred to obey God, yet he carried with him a great multitude of Servants, with much riches, and temporal goods.  
Thirdly, in the execution he was very puntuall: for he stayed not in his bed to sleep out the rest of his sleep, but he forthwith aroze, and imparting the revelation to the blessed VIRGIN, they began their journey, leaving all that they had. And they departed by night to fulfil their Obedience with more perfection, by flying in secret: for to this purpose the night is more proper.  
Fourthly, I will ponder with what joy, and Content they traveled, albeit their journey was troublesome, and tedious, and devoid of temporal Commodities, which yet they felt not much, through the greatness of their interior alacritye, which relied upon two things: First, in that it was the will of our Lord God, which they held for their greatest consolation: Secondly, in that they carried with them JESUS, whose Company was sufficient to comfort them in any solitariness, or abandoning whatsoever: without diverting themselves, to regard, or to procure any other refreshing, which travelers use to seek after.  
O omnipotent God, 
Colloquy.  that gavest to these thy beloved Saints such Obedience, by their merits, I beseech thee, to assist me, that I may obey thee with subjection of my judgement, with promptness of Will, with readiness in execution, and with alacritye of Heart, only to fulfil thy Will, relying upon thy providence, that it will have a care of me, if in this manner I obey thee.   

The fifth Point.  
FIfthly, I am to consider how they remained in Egypt, until the Death of the Tyrant Herod; which was five, or seven years, pondering the special things that happened in this time.  
As first, the great poverty wherein they lived, sustaining themselves with the Labour of their Hands, in a poor house, among a strange, and barbarous People, and yet bearing all this very joyfully for the two causes aforesaid.  
From whence proceeded the great Quietness that they there had; in such sort that they neither desired the Death of Herod, nor were afflicted with the delay of their return, but remitted all to God's providence. Being also so zealous as they were of the glory of God, they lived there in continual dolour, for the idolatry, and perdition of that nation: so that of each of them might be said, 
2 Pet. 2.8  as S. Peter said of Lot, when he was in Sodom, that in sight, and hearing he was just, dwelling with them who from day to day vexed the just Soul with unjust works. So it is likely, that the sacred VIRGIN, & S. joseph were vexed in Spirit for the Sins of that People, yet always in the midst of them, they preserved their purity, & Sanctitye, shining like Lights of Heaven in the midst of that wicked nation. And it is to be believed, that the Sanctitye, Modesty, and celestial conversation of our blessed LADY the VIRGIN, and of S. joseph, mollified the hearts of that barbarous people, and caused in them admiration, and respect, and some by their example were converted to God, and came to favour them with alms, and with gifts, which they being poor accepted for their sustenance.  
O happy he, 
Colloquy.  that might be present in this banishment, to accompany, and serve the Child, and the mother. Aid me, o my God, with thy Grace, that in my Exile I may live with alacritye, conforming myself unto thy will, and giving good example to such as live with me, that many by my means, may serve thee with perfection. Amen.    

The XXVIII. Meditation. Of the murder of the holy Innocents': and of the return from Egypt.  

The first Point.  
FIrst, I am to consider how king Herod fearing, lest that king whom the Sages had spoken of, should deprive him of his kingdom: and perceiving that he was deluded by them, 
Matt. 2.16.  he cruelly commanded to be murdered all the men Children that were in Bethlehem, & in all the borders thereof, from two year old, and under.  
Wherein, is first to be considered what an abominable Vice is Ambition, and the Desire of reigning, and commanding, from whence ensued such horrible mischiefs, the chief of all which, was to desire to take away the life of Christ, to usurp his kingdom, and to reign by himself. As also how proper it is to Ambitious men to be suspicious, and timorous, suspecting lest others should deprive them of their greatness, and fearing where there is no need of fear, as the Tyrant Herod was afraid without cause: for our Lord Christ came not to take away temporal kingdoms, but to give celestial.  
Secondly, I will ponder the great grief that our Saviour Christ had being in Egypt: seeing from thence the murder of the holy Innocents' for his sake: for it is to be believed, that the sword which wounded the body of each one of them, pierced his Soul with Dolour of Compassion, through the exceeding love wherewith he loved them, suffering so many martyrdoms in his Spirit, as they altogether suffered in body.  
O most glorious king of Martyrs, 
Colloquy.  who on this day conquerest in them, and sufferest with them, have compassion on my weakness, and aid me with thy grace, vanquishing in me all whatsoever is contrary unto thee.  
Thirdly, I will ponder the great spiritual good, which accrued unto these Children by the temporal Death which they suffered, being assured thereby of their eternal salvation: and therefore that was a loving providence which Christ used towards them, albeit with the cost of the life of their body, which is of less worth than that of the Soul. And for this reason, our Saviour Christ rejoiced at the glorious Death of his martyrs, by the which they became partakers of so glorious, and eternal a life: 
job 9.23.  that being fulfiled here, which holy job sayeth of God, that he laugheth at the pains of the innocent, because be is recreated with the good that cometh unto them thereby. I would, 
Colloquy.  o my God, that I might suffer for thy sake, that my pains might be thy Laughter, and mirth, catching me with death like these Children, before malice change my Heart, 
Sap. 4.11  and Deceit alter my Soul, for I rather desire to die, then to live to offend thee.   

The Second Point.  
ANd when Herod was dead, 
Matt. 2.19.  behold an Angel of our Lord appeared in sleep to joseph in Egypt, saying: Arise, and take the Child, and his mother, and go into the land of Israel, for they are dead that sought the life of the Child.  
Hear is first to be considered, how Herod seeking to take away the life of Christ, d●ed without compassing his intent, and died a disastrous death both of body, and Soul, for the justice of God, though it dissembleth for a time, chastizeth in the end; and though the punishment of the wicked be deferred, yet it cometh at last, and when men least think, than Death seizeth upon them, when as they pay for all their wickedness together: what profit had Herod by his Ambition, and Cruelty, and extreme care to preserve his kingdom? for he lost all in one day, and with all lost his Soul, bewailing this remediless loss, as the rest of the Damned do bewail it, who say: What hath our Pride availed us? 
Sap. 5.8.  and the boasting of our Riches what hath it profited us? all is passed like a Shadow, and now in our wickedness we are consumed, paying the penalty that therefore we deserved.  
Secondly, I will ponder the providence of God, in sending presently his Angel to signify this news to S. joseph, and to free him from his exile, commanding him to return to his Country. O how confirmed was he hereby 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 careless of the success of my own affairs, casting my cares in the hands of God, 
Ps. 30.16.  in the which are my lots, and my times, and my prosperities, and adversities, he taking it to his charge, to dispose them as shallbe most convenient for my good.  
O Father, 
Colloquy.  most careful of thy Children, I cast all my Cares upon thee, because thou art so careful of me. One only desire I have to serve thee, that thou mayest desire to remedy me.  
Thirdly, I will ponder, that aswell in this revelation, as in the other, the Angel calleth not the blessed VIRGIN by her name, nor sayeth unto him, Take thy wife, and the Child: but Take the Child, and his mother: to teach us, that the most glorious name of our B. LADY is to be the mother of God: by this name the Angel calleth her, and the Evangelists, and by this name we ought to call her, reverencing the greatness of that name, and rejoicing therein.  
O mother of God, 
Colloquy.  be thou happy in this name, and make us the worthy Children of him that holdeth thee for his mother.   

The third Point.  
joseph obeying the Commandment of the Angel, 
Matt. 2.19.  departed towards Israel, and fearing to go into judea, he was warned in his sleep to go unto Nazareth, that it might be fulfiled which was said by the Prophets, that Christ shallbe called a Nazarite.  
Hear is first to be considered the grief of all the people of that City, where these Saints had lived, for their departure from them, through the great taste that they had of their holy conversation, and for that it is credible that they left many, whom they had converted to the true Faith.  
Secondly, I will ponder, how S. joseph in all his doubts had recourse to the remedy of Prayer, always turning himself unto God, and how ready God was to hear him, and to free him from his doubts, I collecting from hence desires to have recourse likewise to God in all mine with Prayer, and Confidence. For if I truly desire to be assured of God's holy will, God will give me light for to know it.  
Thirdly, I will ponder that name of our Saviour Christ, Nazarite, which he took of the City where he was conceived, and brought up, and it is as much to say, as holy, or flourishing, signifying by this name that he was to be excellently holy, and the holy of holies, flourishing in all kind of flowers of admirable virtues, and wholly dedicated to God, without having any other employment in this mortal life more than in things belonging to his divine service; giving us an example of being spiritual Nazarites resplendent in virtue in imitation of him.  
O most sweet JESUS with all my Heart, 
Colloquy. Num. 6.3.  I desire to imitate thee, to observe the laws of the spiritual Nazarites, separating myself from whatsoever is created, that may make me drunk with disordinate Love, and not touching any dead thing that may defile my Soul, nor admitting any razor upon my Head, that may cut of the high thoughts, and affections of my Spirit, preserving them all entirely for thy Service. O most florinshing, and most holy Nazarite, aid me to compass my intention, seeing without thy aid, I can neither begin, nor attain the desired end thereof.    

The XXIX. Meditation. Of the coming of our Saviour Christ to the Temple of Jerusalem, and of his remaining there among the Doctors.  

The first Point.  
FIrst, 
Luc. 2.42  I am to consider the Custom of S. joseph, and of the blessed VIRGIN with her Son, to go up every year to the Temple of Jerusalem, to celebrate the Pasche of the Lamb, and with what spirit they went up all three: S. joseph went up with the spirit of Obedience, for that the Law obliged men to go up three times a year to the Temple of Jerusalem, especially to celebrate the principal Pasche of the Lamb. 
Exod. 23.14. Deut. 16.16.  The blessed VIRGIN (albeit this Law obliged not Women) went with S. joseph in a spirit of Devotion to celebrate that feast, and to glorify God therein. The Child JESUS went with a spirit of Obedience to his Parents, who desired to carry him with them, but much more with a spirit of Love to his celestial Father, to glorify him within his Temple. And all three went with a spirit of Thanksgiving, which was the end of the Law, to give thanks to God for his benefits received; and therefore meruaivailous was the Sanctitye that they showed in this Action, great Reverence at their entry into the Temple, great Devotion being therein, and a great spirit in all that they did: for albeit they had a Custom to make these journeys, yet they did them not only for Customs sake, and a little more, or less, but every time with a new Spirit, and an interior feeling, as if that time had been the first. And herein I am to imitate these Saints, endeavouring to observe the good Customs of the Church, and to make a Custom of all things that are virtues; and yet so, that I do them not only for Custom, or because others do the like, but with that spirit which they require. Hear is to be noted, that S. joseph is called the father of Christ, because he was held for his Father.   

The Second Point.  
SEcondly, I am to consider, 
Luc. 2.43.  how the Child JESUS being twelve year old, having gone up to the Temple of Jerusalem with his Parents, when they returned to Nazareth, he remained in the Temple, and his Parents knew it not: pondering some causes that he had so to do. First, he remained in the Temple, to signify how willingly (so far forth as lay in him) he was always in the house of his celestial Father, employing himself there in things belonging to his service, much better than the Child Samuel. And this testimony he gave at twelve years old, when other men begin to have more perfect use of reason, to instruct us, how much it importeth to affectionate ourselves to these exercises of Virtue from our tender youth, according to that of the Prophet Hieremias: 
Three. 3.27  It is good for a man when he beareth the yoke from his youth.  
Secondly, with divine Prudence he would not ask leave of his Parents to remain 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 have remained with him, it might have been an impediment to execute freely what he pretended for the glory of his heavenly Father: and therefore he determined to leave them, and say nothing, teaching us by this example two things of very much importance. First, how regardless he was of the flesh, & how regardless we are all to be, of all that concerneth flesh, and blood, and of carnal Love to our Parents, friends, and acquaintance, leaving them, whensoever it is necessary to attend more carefully to the business of our heavenly Father. And that carnal Parents, & friends may understand, that we are not to remain with them any longer time, than it is the will of God. Secondly, that when I presume that my Parents, or friends would hinder me from accomplishing the Will of God, whither it be by ignorance, or good Zeal; or through malice, or evil Zeal, it is better to leave them, and say nothing, although they grieve, and lament, and reprehend me afterwards for it, treading all this under foot with a manlike Courage, to fulfil the Will of God, according to that which is written. 
Deut. 33.9.  He that said to his Father, and to his mother, I know you not, ank to his brethren, I know you not these kept thy word, and observed thy covenant. Otherwise our Saviour Christ will say unto me, 
Matt. 10 37. Colloquy.  He that loveth Father, or mother more than me, is not worthy of me.  
O most sweet Child I am confounded, to see how I am tied to flesh, and blood, omitting to do the will of thy heavenly Father, for fear of displeasing my carnal Parents, or friends. Give me, o Lord, 
Act. 5.29 Eph. 4.30  a manlike heart, to leave them all for thy love, choosing rather to obey God, than men, and to contristate the human Spirit, rather than the Divine.   

The third Point.  
THirdly, I am to consider how our Lord Christ with that zeal which he had of the salvation of Souls, would then make some demonstration of the wisdom, and grace wherewith he was replenished, discovering somewhat thereof to these Doctors of the Law: the which he did with admirable Modesty, Humillitye, Discretion, and zeal of the Love of God, manifesting these Virtues in a manner accommodated to his age. He showed Modesty in his Countenance, and in the Gravitye of his words, and gestures, the which was so great, that it moved the Doctors to admit him to dispute with them. Humillitye, in that being able to be master of all, he entered among them as a Disciple, demanding, and hearing as one that would learn. Discretion, in answering marvelously to whatsoever they demanded him, in such sort that they all admired his prudence. Zeal, in that he ordained all this, not for vain ostentation of his own Wisdom, but for the glory of God, and good of Souls: and especially to confound the proud Learned men that were there, and to illuminate learned men that were humble, and to open their eyes, that they might know that he was already about the work of their redemption.  
O good JESUS, 
Colloquy.  a Child in years, but a man in Wisdom: a Lamb in meekness, but a Shepherd in Discretion, I rejoice to see thee play the Shepherd with this greater flock, giving them the pasture of eternal Life, fullfilling that which is written; a little Child shall feed them: 
Isa. 11.6.  O that I had been present to hear thy Questions, and to enjoy thy admirable answers! repeat them, o Lord, to my heart, that I may enjoy the fruit thereof.  
From this consideration I am likewise to collect a great desire, to imitate these four virtues of our Saviour Christ, confounding myself in his presence for the want I have of them: especially to see my own little modesty, and humillitye: and that in Words, and gestures I would make demonstration of more knowledge than I have; and that being ignorant, I disdain to learn what I know not, & presume to teach others what I have not learned.   

The fourth Point.  
FOurthly, is to be considered what this most blessed Child might do those three days, that he was in the Temple without his Parents; pondering, how beside the time that he spent with the Doctors, the rest he might spend in perpetual Watching, and Prayer before the eternal Father, for the salvation of the World, and of the People that entered therein. It is also to be believed, that he remained there in the night, taking the ground for his bed, and some bench for his bolster: and that he did eat of such alms as were given him, or passed the time without eating: for of all these temporal matters he made but small reckoning. It is likewise certain, that it was a great torment unto him, to see the unreverence of some that entered there, and the Sins that they there committed, for he had then so fervent a zeal, as when S. john testified of him that of the Psalm: The zeal of thy house hath eaten me, 
joan. 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 poverty, and solitariness, albeit he made small reckoning of his earthly Parents, being in the house of his celestial Father.    

The XXX. Meditation. Of what the blessed VIRGIN did, when she saw she had lost her Son, until she found him.  

The first Point.  
Saint joseph, 
Luc. 2. 4● etc.  and the blessed VIRGIN having traveled a days journey from Jerusalem, on their way to Nazareth, each thinking that the child had been with the other (for they went in several Companies) at night in their Inn they miss the Child, and seeking him among their kinssolke, and acquaintance they found him not. Wherein I am to ponder the Intention of God, in willing to afflict these Saints without any fault of theirs, and upon the occasion of a good Work which they did to honour him, and in a thing which might most of all grieve them, which was the loss of such a Child. All which he plotted to exercise them in Patience, Humillitye, and fervorous Diligence, and in other Virtues that were resplendent in the blessed VIRGIN, and in S. joseph in this case for our example.  
Their Patience was resplendent in that they were not troubled, nor lost the peace of their Soul, nor complained of our Lord, but endured this loss with yielding to God's ordination, though it was an exceeding great loss.  
Their Humillitye, in that like good People they feared a fault, or a negligence where none was, or at least they attributed this to their own Indignity: they feared lest our Lord would already leave them, and follow some other course of Life, or lest themselves had omitted their duty in looking after him, and they confessed themselves to be unworthy of his Company.  
Their Diligence, in that they went forthwith to seek him, full of carefulness, and pain to comply with their obligation, and for that Love solicited them; and though they sought him among their kinsfolk, and acquaintance, yet for all this they found him not; for if Christ would have been with any of his kinsfolk, he would soon have been with his mother.  
To these three things was added the fourth of fervent, and long Prayer. And especially I will ponder what a sad night that was to the blessed VIRGIN, how solitary she was without her Son, and how she spent it wholly in meditating, and mourning like a Dove, praying with great zeal, and beseeching the eternal Father, not so soon to deprive her of the care of her Son, but to look after him wheresoever he was, and not long to defer the restoring him again.  
O Sovereign VIRGIN thou art entered into a perilous Sea, 
Colloquy.  there is no remedy for thee but to pray: the loss of thy beloved hath been to thee a bitter, and tempestuous Sea: the waves of Sorrow have entered into thy Heart, and afflicted it with many Cares, the Darkness of night hath stopped thy passage, and thou art as is were overwhelmed in the depth of Disconsolation; thou findest no ease upon Earth, and therefore with the cables of prayer thou dost presently cast forth the Anchor of thy hope into Heaven, hoping for remedy from thence, and thy hope shall not be deceived: for the Heavenly Pilot, who is thy Father, knoweth not how to love, and to abandon, nor forsaketh he for ever those that hope in him.  
With this Success, and the cause thereof, 
The absence of God in the Soul  I am to lift up my Spirit to consider the mystery that it signifieth: Powdering, how our Lord God many times absenteth, and hideth himself from men, they not knowing, nor perceiving it, according to that of holy job: If he come to me, 
job 9.14. & 21.  I shall not see him, and if he depart from me I shall not understand, all though I shall be simple, the self same my Soul shall be ignorant of. And this ignorance useth to last all day, until it be discovered at night, as in this case it happened to our blessed LADY the VIRGIN, & to S. joseph; and it happeneth diverse ways.  
First, it happeneth through hidden mortal Sin, being committed with culpable Ignorance, or by the Illusion of the Devil under the Cloak of Virtue. And then God absenteth himself, man not knowing it: and this ignorance useth sometimes to last the whole day of this life, until the night of Death, when man thinking he hath God, findeth himself without him: whereupon sayeth the Wiseman: 
Pro. 16.25  There is a way that seemeth right unto a man, and the end thereof leadeth unto Death. And this Absence is most terrible, because after it, followeth the eternal; and therefore I am to beseech our Lord not to absent himself from me in this manner, and to say unto him with David: 
Psal. 18.13 & 24.7.  Cleanse me, o Lord, from my hidden Sins, and call not to mind my Ignorances'.  
Other times it happeneth through a secret Pride, and Vaineglorye, the which consumeth substantial Devotion, and depriveth the Soul of the favourable presence of God: but this is not known during the day of Prosperity, for Vaineglorye useth to put a relish upon good things: but the night of Adversity, and humiliation coming, man beginneth to perceive the absence of God, and the want of true Virtue, and findeth himself disconsolate, and pusillanimous.  
Sometimes again it happeneth through the secret Providence of our Lord God, who absenteth himself, and depriveth us of sensible Devotion to exercise us in Humillitye; and this useth to happen upon solemn festival days, and in the exercises of good exterior Works: and albeit we sometimes perceive not this during our exterior employment, yet we afterwards perceive it in our recollectednesse. In these cases, it is always most secure to presume, that this absence is through my Sins, and in chastisement of my negligences, and Omissions, albeit I know them not, saying with the royal Prophet David: 
Ps. 118.67 75.  Before I was humbled, I sinned; and thou in thy Truth didst humble me, because justly for my Sins I merited this humiliation. But yet all this notwithstanding, I am to believe that when I want the grace of Devotion, and the favourable visitations of God, whither it be through my fault, or no, that all happeneth by the disposing of God's Providence, for my greater good, 
Ps. 118.71.  according to that of the Prophet David: It is good for me, that thou hast humbled me, that I may learn thy justifications.  
In all these Cases, I am to exercise those four Virtues which were resplendent in the blessed VIRGIN, and in S. joseph, laying deep root in Humillitye, arming myself with Patience, animating myself to seek God with Diligence, and soliciting him with fervent Prayers: for it is written, Ask, and it shall be given you, 
Luc. 11.9  seek, and you shall find.  
O sweet JESUS that spakest generally to all: 
Colloquy.  Whosoever seeketh, shall find, grant me such fervour in ask thy sight, that I may obtain it, and aid me to seek thee in such sort, that I may find thee for ever, and ever. Amen.   

The second Point.  
THe next day in the morning S. joseph, 
Luc. 2.45.  and the blessed VIRGIN returned to Jerusalem, to seek the Child JESUS, and the third day entering into the Temple, they found him sitting in the mids of the Doctors, hearing them, and ask them: at the which they marveled greatly.  
Upon this point I am often to consider the Time, and Place where the blessed VIRGIN found the Child: the Company, and business wherein he was employed: and the joy 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 hours (little more, or less) of Affliction, and Desolateness, as she did, from the Passion to the Resurrection, wherein he appeared unto her lively, and glorious. And the mystery hereof is to signify unto us, that when the Soul looseth God, and the grace of Devotion, it findeth him not presently: rather he useth to hide himself for some time, either to chastise it for having lost him, if it were in fault: or to exercise it in Patience, and Humillitye: and that with this delay, it care, and Diligence to seek him may increase, & that it may be made worthy to find him more speedily, and with more abundance of grace. And this is signified by the number of three days, to encourage our Hope that we be not dismayed, by thinking that our remedy shallbe long deferred, according to that saying of the Just in Affliction: 
Osea 6. mysticè.  After two days he will revive us, and the third day he will raze us up again, and we shall live in this presence.  
Secondly, the Place where he was found was the Temple, and House of God, which is the house of Prayer, and of Recollection, dedicated to the Worship, and Works of Divine service: to signify that our Lord Christ is not found in flesh, and blood, nor among the Pamper, and Vanities of the World, but within the Catholic Church, and within the living Temple of our Heart, making it a House of Prayer, and exercising it in exercises of Sanctitye. For hereupon it is said in the book of Canticles, 
Cant. 3.1  that the Spouse found not her beloved, which is God, in the bed, and quietneste of the pampering of the flesh; nor in the streets, and places of the traffic of the world, but in the renunciation of all this: leaving the comfort of the Creatures to find out the Creator. Therefore, o my Soul, look where thou seekest God, if thou hast a desire to find him; for as holy job saith: 
job 28.13  He is not found in the Land of those that live sweetly at their ease.  
Thirdly, I am to ponder what Company he was in, and what he did at such time as the VIRGIN entered into the Temple: for by special Providence he was then in the mids of the Doctors, hearing them, and ask them, that she might thereby understand the cause why he left her, and remained in the Temple; 
Cant. 3.3.4.  and that I might understand, that our Saviour Christ is found among the Doctors of the Church, who by their teaching, and Direction are a means to find him: and that they might understand that Christ is in the mids of them, hearing what they speak, and teach, to chastise them if they speak evil, and likewise to aid them to speak well, if through their fault he be not diverted.  
Fourthly, I will ponder the great joy of our blessed LADY the VIRGIN, when she saw her Son, and found whom she had lost, and sought with such sorrow. She seemed this third day as if she were raised from Death to Life; 
Tob. 10.4  and as Anna the mother of Tobias who bewailed the absence of her Son with remediless tears, when she saw him, wept for pure joy: so it is to be believed that her joy was in as full measure, as her pain, that being fulfiled of the Prophet David: 
Ps. 93.19.  According to the multitude of my dolours in my Heart, thy Consolations have gladded my Soul.  
O Sovereign VIRGIN, 
Colloquy.  I rejoice at the joy that thou hadst at this hour at the sight of thy Son. 
Pro. 13.12  Hope deferred afflicted thy Soul: but the fullfilling of thy desire was unto thee a tree of Life, finding him that is the tree of Life unto all. Obtain for me, most blessed VIRGIN, that I may so seek him, that I may find him, that I may enjoy the life that proceedeth from that tree. Amen.  
But withal I will ponder the modesty wherewith the blessed VIRGIN accompanied this joy: for albeit she saw her Son in the mids of the Doctors with the admiration, & astonishment of all, yet she used not such gestures, and behaviour as other women use to do, boasting to have such. Children: but wondering to see him there, she reverenced what she saw, whereby she teacheth us to conjoin together Modesty, and Alacritye, according to the saying of S. 
Phil. 4.4.  Paul: Rejoice in our Lord always, again I say rejoice; let your modesty be known to all men; our Lord is nigh. As if he should say: So rejoice that you lose not modesty, for our Lord is near you, and beholdeth you, and in his presence there ought to be no immodest joy.   

The third Point.  
THe blessed VIRGIN seeing her Son, 
A form of Prayer mixed with an amorous complaining unto God.  said unto him with an amorous complaining: Son, why hast thou so done to us? behold thy Father, and I, sorrowing did seek thee. All these words are full of mystery, and therefore it shall not be amiss to consider well each one by itself.  
First, we are to consider that word: Fili, cur fecisti nobis sic? Son, why hast thou so done to us? Whereby her intention was not to ask, or demand of him the cause of what he had done, for this had been an excusable curiosity: but only to declare the grief of her Heart: and therefore holy men use this manner of speaking to our Lord when they are afflicted, and it is a manner of Prayer, wherein quietly they ask a remedy of their Affliction, For on the one side they attribute their Affliction to his divine Providence, who ordained, or permitted it for their good: and on the other side they confess that to him it belongeth to remedy, and prevent it. In this manner I may pray, saying sometimes to our Lord with job: Why hast thou set me contrary to thee, 
job 7.20.  and I am become burdenous to myself? why dost thou not take away my Sin, and why dost thou not take away mine Iniquity? Why hidest thou thy face? 
job 13.24.  and thinkest me thine Enemy? Other sometimes, 
Ps. 21.1. etc. Matt. 27.46. Luc. 2.48  I may say with our Saviour Christ himself nailed on the Cross, My God, my God, why hast thou forsaken me? neither was it without a mystery, that the blessed VIRGIN said not, Son, Son, why hast thou done so to me? but to us? for it is the Property of holy People, when they suffer any necessity that is common to many, not to complain of their own hurt only, nor to ask remedy for themselves alone, but to grieve for the hurt of all, and to ask remedy for all: for charity seeketh not only it own good, but the good of many, saying with the royal Prophet: 
Ps. 43.24.  Why turnest thou away thy face from us, and forgettest our poverty, and our tribulation? But in these plaints we are to endeavour not to lose our Love, and Confidence in God; and therefore we are to join therewithal, some word to discover this, as the blessed VIRGIN used this word, Son; and our Saviour Christ upon the Cross this word, My God, my God, which are words of Confidence, and love.  
Secondly, I am to ponder that word, Pater tuus, & ego. Thy Father and I: wherein is resplendent the Humillitye of the blessed VIRGIN, not only in naming S. joseph before herself, 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 conceived by the work of man; which was to her own humiliation; but the sacred VIRGIN being most humble, more esteemed her Husband's honour then her own, in giving him so honourable a name, teaching us by her example how to honour our neighbours, though it be to the impairing of ourselves.  
Thirdly, I am to ponder that word, Dolentes quaerebamus te, Sorrowing did seek thee. Wherein we are advised to seek God with Sorrow proceeding from Love, such as was the Sorrow of the blessed VIRGIN: for true Love causeth all these effects; to wit, Sorrow, 
Psa. 41.4. Sap. 1.1.  and Tears for the absence of it beloved: Purity of intention in seeking him with sincerity, not for it own interest, or sensible Pleasure, but to be joined unto him: Diligence in all the means, and exercizes ordained to find him with perseverance in them, until it compass it intent, according to that of the Prophet David: Seek our Lord, and be confirmed in him, 
Ps. 104.9.  seek always his face. And to that of the Prophet Isaias: If you seek our Lord, seek him, 
Isa. 21.12  that is: seek him in truth, as such a Lord deserveth to be sought, and you shall find him; for he hath said: You shall seek me, 
jer. 29.13  and you shall find me, when you seek me with all your Heart. And if I find him not it is because I fail in some of these things, and therefore making a reflection upon them, I will consider which of them it is, to amend myself, and to procure it.  
Finally I am to ponder the brevity, and succinctenesse of the blessed VIRGINS speeches, not only excusing superfluous words, but also smothering in silence some that might seem necessary to declare her mind more amply, and ciphering them all under that short word, Si●; why hast thou so done? wherein is confirmed the care of our blessed LADY to keep her Tongue, and to measure her words; as at other times hath been 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 heart.   

The fourth Point.  
TO this Question of the VIRGIN, 
Luc. 2.49  our Saviour Christ answered: What is it that you sought me? did you not know that I must be about those things that are my Fathers?  
This answer was no less grave, and admirable, than any of those which this our Lord made to the Demands of the Doctors: and therefore it is to be pondered, as given by the Infinite Wisdom of God. And first, I will ponder that word, Quid est, quod me quaerebatis? What is it that you sought me? or for what cause? which word at first view seemeth dry, harsh, sharp, and reprehensive, as if he should have said: wherefore sought you me with such sorrow, seeing I being what I am could not be lost? And this he said, that it might be understood, that he was more than man: and that the blessed VIRGIN might make Demonstration of her Heroical Patience, and Humillitye, silently suffering this distasteful answer, and reverencing it with great reverence, 
Ex D. joa. Clim. gradu. 4.  and love. And by the way our Lord Christ teacheth us, that such as govern Religious Persons that are desirous of perfection, they are sometimes to exercise them with sharp answers, and with reprehending them, when there is no cause, to discover what Humillitye, and Patience they have, and to make profit thereof: for to be silent when I am reprehended for a fault it is not much, seeing my own Conscience also reprehendeth me: but to be silent when my Conscience excuseth me, is a token of an Heroical Virtue.  
Secondly, I will ponder the other word which he said: Did you not know that I must be about those things that are my Fathers? As if he had said, seeing you know me, and know who I am, you likewise know that I am to be about those things that pertain to the honour of my heavenly Father, for I have no Father on Earth. Wherein our Lord Christ taught us, that his whole business, and employment was wholly to attend to the service of his celestial Father, without diverting to any other thing, confirming that which afterward he said, that he descended from Heaven not to do his own will, 
joa. 6.38.  but the will of him that sent him: and that he must work the works of him that sent him, 
joan. 9.4.  whiles it was day. In imitation of this our Lord, I am to endeavour that my whole employment be not in the things of this world, nor of flesh, nor of self Love, but in the things which are of God, and for God, confounding myself to see how far I have lived from observing this advise, employing myself wholly in my own business, and careless of Gods.  
O good JESUS, 
Colloquy  seeing thou wast so steadfastly set about the things that were thy Fathers, that thou heldest it for a rule, that such as knew thee, should find thee employed therein: Aid me, I beseech thee, that I may never find myself without them, employing myself in Loving & accomplishing them. It is just, o Lord, that my Memory, Understanding, and Will, my Senses, and all that I am should be employed always in thee, and in that which concerneth thy Honour, seeing thou always employest thyself to my profit.   

The fifth Point.  
FIfthly, I will consider how having said thus, without more replying, the Child returned with his mother, and with S. joseph to Nazareth. And it is to be believed that by the Way, the blessed VIRGIN would ask him of all that had passed those three days, and that the Child made relation thereof unto her. And she (as S. 
Luc. 2.51.  Luke said) preserved, and kept all these things in her Heart, recording them, ruminating, and pondering them to her great consolation, and profit. From whence I will learn to recollect in my Memory whatsoever God shall teach me, to make my profit thereof. For otherwise that of the Prophet will happen unto me, 
Aggaei 1.6  that eating much, I shall always be weak; and gathering together great riches, I shall always be poor, because I cast them into a broken sack.  
Finally, I will ponder how wary, and circumspect the blessed VIRGIN was from thenceforth not to lose the sight of her Son, being afraid by what was passed, least such another chance should happen. And the like Circumspection ought I to have not to lose Christ, nor his gifts, taking my advise from what hath happened before times.  
O most sacred VIRGIN, 
Colloquy  I rejoice at thy joy when thou foundest thy Son, and at thy gladness to have him always in thy Company; aid me, that I may never lose him, nor never depart from him, until with thee I enjoy him in his eternal glory. Amen.    

The XXXI. Meditation. Of the life that our Saviour Christ led in Nazareth, until he was thirty years old.  

The first point.  
I Am first to consider how our Saviour Christ all this time (according to S. 
Luc. 2.52  Luke) Proficiebat sapientia, aetate, & gratia apud Deum, & homines. As he grew in age, so also he increased in Wisdom, 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 Wisdom, and Sanctitye that he could not increase therein, yet he increased in the exercizes thereof, giving daily greater demonstrations of Knowledge, and Virtue, of Wisdom, and Sanctitye: like the Sun, which though in itself it increaseth not, yet the light that proceedeth from it, when it riseth in the morning, goeth always increasing until it be midday. This our Lord disposed of, to teach us by his example, what a desire he hath that his Children should daily increase, and profit in Virtue. For between the Sons of the terrestrial Adam, and those of the celestial Adam, 
Gen. 8.21  there is this difference; that they from their youth upward, are inclined to evil, and as they increase in years, they increase in Vices: that of the Prophet David being fulfiled in them, 
Ps. 73.23.  The pride of those that abhor thee, doth always increase. But these (as the Prophet Hieremye saith) from their youth upwards carry the yoke of God's law, 
Thren. 3.27.  and exalt themselves above themselves: for as they increase in years, they increase in Virtues, exalting daily their Spirit above themselves, and above what they before had, that forgetting things passed they may extend themselves to other things that are greater, 
Phil. 3.13  until they arrive to perfection. This so singular a favour our Saviour Christ did to his blessed Mother, and to his forerunner S. john as hath been said: and this he hath done to other notable Saints, who from their infancy began to serve God, and proceeded forward like the Light of the morning, 
Pro. 4.18.  increasing until perfect day.  
But particularizing this more amply, I may likewise consider diverse sorts of men that begin to serve God, either in their Childhood, or in some other part of their Age. Some there are that in steed of going forward turn back, leaving of the virtuous life that they began: of whom our Saviour Christ said: 
Luc. 9.62  No man putting his hand to the plough, and looking back, is apt for the kingllome of God: and then consequently he must be apt for Hell. And therefore I am to tremble at turning back in this manner, taking warning, as our Lord Christ counseled, by Lot's wife, 
Luc. 17.32.  who turning back to look upon Sodom, from whence she had departed, was turned into a statue of salt, and into a markestone to terrify those that prosecute not the way of Virtue. Others there are that begin with fervent zeal, and in steed of increasing therein, they decrease, either omitting some virtuous exercises, or the fervency of zeal wherewith they did them. And these, albeit they be just, yet they are in great danger of destruction, 
Apoc. 2.4.  like that Bishop whom our Saviour Christ praised for his good Life, but yet he said he had a few things against him, for that he had left his first charity, that is, that fervour of charity which he used to have. 
D. Bern. epist. 91.  And then he addeth: Be mindful therefore from whence thou art fallen, and do penance, and do the first works: 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 deprive thee of the Dignity thou hast: as if he should say: take heed, for to lose thy fervour, is to fall from high to low: which if thou repairest not, thou deservest not to be in so high a place as I have placed thee. There be others that begin, and go forward slowly, without desire of increasing, or passing farther, and these albeit outwardly they seem not to impair, yet inwardly they turn back ordinarily, and will altogether shrink: for (as the holy Fathers say) in the way to Heaven there is no stopping, but either to go forward, or turn back.  
Finally there are others, who assoon as they begin, with the aid of our Lord (as the Prophet David sayeth) resolve in their heart to go forward ever increasing, 
Psa. 83.6.  so long as they live in this valley of tears: and the celestial Lawgiver helping them with his copious benediction, they fulfil their resolutions ascending from Virtue to Virtue, until they see the God of Gods in Zion. And these are the true imitators of Christ JESUS, whom it is reason that I should imitate, confounding myself at those many times that I have turned back in the way of Virtue, or that I have fallen from the first fervency that I began with, or that I have walked on in a lukewarm life, as if I had been tired: encouraging myself from hence forward greatly to increase in zeal, saying to our Saviour Christ: 
Colloquy.  O Sun of justice, Illustrate, & Inflame my Soul in such sort, that her paths may be like the light of the morning, 
Pro. 4.18.  which gooth on, and increaseth till it be perfect day. O Sovereign Lawgiver, give me thy copious benediction, that as thou desirest, I may increase in virtue, and Sanctitye, ascending from one degree to another, until I clearly behold thee in thy celestial Zion, world without end. Amen.   

The Second Point.  
SEcondly, 
The manner of increasing in Virtues. Luc. 2.52  I am to consider before what Persons, and in what things our Lord Christ increased, in the manner aforesaid.  
First, the Evangelist S. Luke sayeth, that he increased before God, and before men, teaching us by his example to avoid two vicious extremes. The one is, of zealous indiscrete Persons, who presume to increase before God only, making no account of men, nor of their edification, or disedification, or scandal not remembering that he that loveth God, ought likewise to love his neighbour: and that he so ought to seek his own profit, that it be not to the hurt of others, 
Rom. 15.19.  attending (as S. Paul sayeth) to the edification of all. Another extreme is of Hypocrites, such as feign zeal, who lay all their care in increasing before men, doing whatsoever may help them to increase in Opinion of Sanctitye before them, without attending to the true augmentation, 
Psa. 83.6.  which the Prophet David calleth Augmentation in the Heart. But Christ our Lord by his example teacheth us, to embrace both, not permitting the one to prejudice the other, preposing first, the increasing before God with true increasing in his eyes: and secondly increasing before men, doing likewise (as S. 
Rom. 12.17. 2 Cor. 8.21.  Paul saith) that which is good before them, not that they may honour, or praise us, but that they may glorify God, and may be edified, and profited. And if doing what for my part I ought to do, some through their own fault be disedifyed, or scandalised, yet for all this I will not cease to increase before God, and before those that are wise, and holy, and deserve the name of men.  
Secondly, S. Luke sayeth, that Christ our Lord increased in wisdom, and grace: for in these two things true augmentation ought to consist.  
First in Wisdom, 
Coloss. 4.2.3.  and in the Acts proceeding from her, which are Meditation, and Contemplation of celestial things: Prudence, and discretion in Actions, and Affairs: the Estimation of all things in that degree which they merit, much esteeming eternal things, and temporal things but little: and consequently so speaking thereof, that our Words may be salted with this wisdom. Secondly, we are to increase in grace, and in the Acts of Virtues that make us gracious, & holy before God, and amiable before men: in the which our Saviour Christ did exercise himself at this time: such are the heroical Acts of the Love of God, of the fervent zeal of his glory, and of the salvation of Souls: a vehement dolour for the offences done against God, and for the Souls that perish, and continual Prayer that they may not perish. Herein he was so gracious, and pleasing to God, that (as he himself saith by the Prophet Isaias) his Spirit rejoiced in him. 
Isa. 42.1  Besides this he edified men with rare examples of Modesty, Humillitye, Patience, Meekness, and Subjection; for the which he was pleasing to those Persons with whom he conversed. For (as the same Prophet Isaias sayeth) his conversation was neither sad, 
Isa. 42.1. Matt. 12.19.  nor harsh, nor turbulent, nor offensive, nor distasteful to others.  
O most sweet JESUS, 
Colloquy.  seeing thou art full of Wisdom, and Grace, and that from thy fullness the Just receive augmentation both in the one, and in the other; replenish me abundantly with both, and aid me daily to increase in them.  
Lastly, to animate myself I will ponder, how the most holy VIRGIN made her profit of these two examples of her Son: for contemplating them, she also in imitation of him increased in wisdom, and grace before God, and before men; our Saviour Christ rejoicing to behold the holy emulation that his mother had of him.  
O most blessed mother, 
Colloquy.  aid me with thy intercession, that I may increase as thou encreasedst, imitating him whom thou didst imitate.   

The third Point.  
THirdly, I will consider how in all this time our Saviour Christ (as the same Evangelist sayeth) was subject to his mother, 
Luc. 2.52.  and S. joseph, obeying them in all that they commanded him.  
Hear I am to ponder, who it is that obeyeth, and subjecteth himself, and to whom, in what things, and in what manner. He that obeyeth is God, Infinite, the Creator, and supreme Governor of the World, unto whom all are obliged to obey, and to be subject. And albeit it was not much, that as man he should obey his eternal Father, yet it is admirable, that he should subject himself to obey his mother, and a poor Artificer; the Creator subjecting himself to the Creatures, the Lord to his Servants, and the king to his Vassals: wherewith I may confound my own Pride, and Rebellion; O vile Worm, 
joshua 10.12.13.  why dost not thou subject thyself to man for God, seeing God subjecteth himself to man for thee? If God obeyeth the voice of a man, why dost not thou wretched man obey the voice of God? O Sun of justice, that movedst thyself, and stayedst at the voice of these two men, to whom for my Love thou didst subject thyself, grant me that I may subject myself to those whom thou hast left me in thy place, delighting to deny my own will, to accomplish theirs.  
Then will I ponder the things wherein he obeyed, that is to say; in such base things as are used to be done in the house of a poor Carpenter, and in that manner that Children use to serve in the house of their Parents, when they are poor. And this did our Saviour Christ with great Humillitye, and Punctuallitye, with marvelous promptness, and alacritye, and with all that perfection that perfect Obedience requireth: the which equally embraceth great, and little; easy, and difficult, honourable, and contemptible. For seeing that God himself humbled himself 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 commandeth it: for if God commandeth, it is sufficient to make honourable the execution thereof, as S. Raphael held it for an high honour to serve Tobias in things very base, 
Tob. 5.15. & 20.  because God commanded it. From whence I will collect that the excellency of spiritual Life consisteth not so much in doing works of themselves very glorious, such as are: to preach, to govern, to teach; as in doing those works that God commandeth, though of themselves they be base, but yet after an excellent manner: that is; with much Love of God, with a pure Intention of his glory, with great promptness, and alacritye of Heart, and with a fervent desire in all these things to please him. And in this sense it is that the Wiseman sayeth; 
Eccl. 33.23.  that we should endeavour to excel in all our works, doing them in such sort 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 less excellent in the work of sawing, then in the work of preaching, or doing some miracle. And our blessed LADY the VIRGIN showed no less the excellency of her Sanctitye when she spun, then when she served her Son, or suffered any thing for his sake. And herein I am to imitate our Saviour Christ, and his blessed mother, if by the shortest way I would attain to greatest perfection.   

The fourth Point.  
FOurthly, I will consider how Christ our Lord until he was thirty years old, exercised, the trade of a Carpenter: as may be collected from the speech of those of his own Country, according to the report of S. Mark the Evangelist: Is not this the Carpenter, 
Mar. 6.3.  the Son of MARY? Hear I will ponder the causes that our Saviour Christ had to choose this trade of Life, and to continue it even till after the Death of S. joseph (if it be true that he died before Christ had attained to thirty years of age.) The first was, to avoid Idleness, and to give us an example of labouring, and being ever employed: 
Eccl. 33.29.  for Idleness (as the Wiseman sayeth) is the Original of all mischief. The second was, of his own free will to subject himself to the malediction that God imposed upon Adam, 
Gen. 3.19  when he said unto him: In the sweat of thy brow thou shalt eat thy bread. And therefore all this time, he gained his meat with the labour of his hands: from whence S. Paul, 
Act. 20.34.  and other Saints took example of labouring, to eat of their own labours. The third was, to exercise Humillitye, employing himself in a vile, and contemptible Occupation; for Christ our Lord in the judgment of the World, and of his own countrymen, did not use this occupation of his own will (as some noble, and wise Gentlemen use to learn some mechanic Trade for their pleasure) but of mere necessity, and to get his meat; and so he was then treated by Gentlemen, and those of the principal sort, as at this day such mechanic Artificers are treated. Out of all this, I will collect Affections of Admiration, and Imitation, pondering aswell the Spirit wherewith our Saviour Christ exercised this office, labouring with the body, and praying with the Heart, to imitate him when I shall labour in any bodily works: as did those valiant Soldiers the Maccabees, 
2 Mach. 15.26.27  of whom the Scripture sayeth, that they fought with their hands, and prayed with their Hearts, and therefore obtained a glorious Victory. For (as S. Augustine said in a Tractate that he wrote hereof to certain monks) it standeth well together, 
De opere Monach.  when the hand laboureth, & the Heart, and the Tongue prayeth.   

The fifth Point.  
FIfthly, I will consider how our Saviour Christ containing in himself the treasures of the Wisdom, and knowledge of God, and all the graces, and gifts, and Power to do miracles that before hath been recounted, yet during all this time of thirty years, he would give a rare example, of Humillitye: covering all this with extraordinary silence, without either preaching, or teaching, or coming to the Disputations, and Assemblies of the Learned, nor to the Schools, and Universities; as is collected from what the jews said of him, 
joan. 7.15  How doth this man know letters, whereas he hath not learned? From whence it aroze, that some of his countrymen held him in their Opinion for an Idiot. And therefore when they saw that he began to preach, S. Mark noteth that they would have laid hands upon him, saying: Quoniam in furorem versus est. 
Mar. 3.21.  That he was become mad, or frantic, or possessed with some Devil, not being able to believe that such words, and works could proceed from a man whom they had always known exercise the base trade of a Carpenter.  
By this so rare an example, I may learn silently to cover my gifts, and talents, when there is no need to publish them for the glory of God. As also not lightly to believe myself, in seeking before my time to manifest my own things to honour myself, delighting rather not to be known, or to be held for an ignorant fool, if God shall so permit it. And finally to lay deep root in Humillitye, and Silence, seeing through all this my Redeemer was willing to pass, who having great care of the salvation of Souls, repressed this desire, keeping silence for so long a time: for though he might have preached at five, and twenty years, or before, yet he would not: for by this example of mortification, and Silence he preached, and taught us the secure way of Humillitye. 
D. Greg. homil. 2. in Ezech. 1.  And withal he adviseth us, that none should begin to be a Preacher, or master, till he come to perfect age, wherein he may have learned in silence what he ought to manifest by words, laying deep roots of Humillitye in secret, before he adventure to manifest himself in public. And it is not without a mystery, this his keeping Silence thirty years, to preach only three years, which was but the tenth of thirty: that we might understand how much more time we ought to give to the exercises of Humillitye for our own profit, then to those exercises that are directed to the commodity of others, that without hurting ourselves we may do good unto others.  
O Sovereign master, 
Colloquy.  whose silence preacheth unto me no less than thy word, I confess my Pride to be so great, that being ignorant, I would be held to be wise, and that thorough Vanity, I would make manifest that little wisdom that I have: teach me, o Lord, to walk in the way of Humillitye, following thy footsteps, that humbling myself with thee, I may reign with thee world without end.  
AMEN.    
The end of the second part.  
LAUS DEO, ET DEIPARA. VIRGINI.   

A TABLE OF THE MEDITATIONS OF THIS SECOND PART.  

THe Introduction of the perfect Imitation of our Saviour Christ, which is the end of these Meditations, page 1.  
The fundamental Meditation, of the infinite excellency of the Celestial king Christ JESUS our Lord, and of the Vocation that he maketh, inviting 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 deity should become man for the Redemption of mankind, lost by the sin of Adam. p. 14  
The ij. Meditat. Of GOD'S infinite Charity resplendent in this mystery of the Incarnation, and of the great benefits that we receive 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 granted her, in the instant of her Conception. 30  
The iiij. Meditat. Of the life of our B. LADY until the Incarnation; wherein is treated of her Nativity, of her Presentation in the Temple: and her Betrothing to S. joseph. 42  
The v. Meditat. Of the time that GOD chose to annunciate, and execute the mystery of the Incarnation. pag. 58  
The vi. Meditat. Of the coming of the Angel S. Gabriel, to annunciate to the VIRGIN the mystery of the Incarnation: and of the manner how he saluted her, and removed her Fear. 66  
The seven. Meditat. Of the manner how the Angel annunciated, and declared to the B. VIRGIN the mystery of the Incarnation. 80  
The viii. Meditat. Of the final answer given 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 soul of our Saviour Christ, and of the Heroical Acts of Virtue, that he exercised in the first instant of the Incarnation. 108  
The xi. Meditat. Of the journey which the eternal word Incarnate made in his mother's womb, to the house of Zacharias, to sancttfie his forerunner S. john the Baptist. 117  
The xii. Meditat. Of what happened in the blessed VIRGIN'S Visitation of S. Elizabeth. 123  
The xiii. Meditat. Of the birth of S. john the forerunner of our Saviour Christ. 143  
The xiv. Meditat. Of what happened when S. joseph would have forsaken the VIRGIN seeing her with child: and of the revelation made unto him by the Angel concerning this mystery. 149  
The xv. Meditat. Of the expectation of our B. ladies delivery; and of the preparation for the birth of our Saviour Christ. 159  
The xvi. Meditat. Of the journey of our blessed LADY the VIRGIN from Nazareth to Bethlehem. 166  
The xvij. Meditat. Of the birth of our Saviour Christ in a stable in Bethlehem. 173  
The xviij. Meditation. Of the joy of the Angels at the Nativitye of the Son of GOD, and of the news which they told to the shepherds. p. 182.  
The nineteen. Meditat. Of the going of the Shepherds to Bethlehem, and what there happened unto them, and all the rest unto the Circumcision. p. 190.  
The xx. Meditation. Of the Circumcision of our Saviour on the eight day. 195  
The xxi. Meditat. Of the imposing upon our Saviour the name of JESUS. 201  
The xxij. Meditat. Of the coming of the three kings of the east to adore the child: and of their entrance into jerusalem. 210  
The twenty-three. Meditat. Of the departure of the Sages from jerusalem, and their entrance into the Inn at Bethlehem, and what happened there. p. 220.  
The xxiv. 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 Prophetess. p. 238.  
The xxvi. Meditat. Wherein is set down a form of prayer, applying the interior faculties of the soul to the contemplation of the mysteries, that have been meditated. 247  
Another manner of applying in Prayer the interior senses, with the acts of several Virtues. p. 256.  
The xxvij. Meditation. Of the flying into Egypt. p. 258.  
The xxviij. Meditat. Of the murder of the holy Innocents': and of the return from Egypt. p. 271.  
The xxix. Meditat. Of the coming of our Saviour Christ to the Temple of jerusalem, and of his remaining there among the Doctors. 276  
The thirty. Meditat. Of what the B. VIRGIN did, when she saw she had lost her Son, until she found him. 281  
The xxxi. Meditat. Of the life that our Saviour Christ led in Nazareth, until he was thirty years old. 294    

A TABLE OF THE PRINCIPAL MATTERS CONTAINED IN THIS SECOND PART.  

Absence's of God from the soul of divers sorts and for divers causes. page 283.  
Aduent, how we must prepare ourselves unto the same. 164.  
Affections of devotion wine of the vessels of Gods wine-sellars. 2.  
Angels, with what speediness they do their messages. 66. 67. Though of small importance. 143.  
ave Mary is declared word for word. 70. 125. 126.  
Benefits of God towards us from whence they proceed. 131.  
Charity that God showed men in the mystery of the Incarnation. 25. 26. ours towards God hath three estates. 3.  
Christ, see JESUS.  
Circumcision of Christ. 195. our spiritual Circumcision. 199.  
Grace of God, how great good it is to find grace with God. 78.  
Handmaid of God, what an honour it is, and what excellent spirit was included in these words of the B. VIRGIN. 92.  
Hearing spiritual of the soul. 249.  
Humility findeth grace before God. 78. It is the evening of exaltation if it be well taken. 152 It is to be exercised in base offices. 303. in matters of learning. 304.  
JESUS. The excellencies of this name and the offices that it signifieth. 201. 202. The mysteries of his Incarnation & life till thirty years of age, are declared in this second part by order. Of his Imitation. 1. He is a king, eternal, most worthy, and that inviteth us to follow him. 6.  
Illustrations, see Inspirations.  
Incarnation. The decree of it. 14. The divine excellencies that do shine in the same. 21. The infinite charity of God therein. 25. why God would be incarnate in the womb of a woman. 30. 31. 105. The time that he took 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 soul. 108. The heroical acts of virtue this soul did exercise in the first instant of the Incarnation. 111.  
Inconstancy in goodness how prejudicial it is. 296.  
Innocents' martyrdom. 271.  
Inspirations ambassadors of God. 68 the seed of grace. 86. they move to work speedily. 120.  
Intention, the purity thereof in works is to be procured. 302.  
john Baptist his nativity and excellencies. 143.  
S. joseph, his great holives and virtues. 149. The virtues he discovered seeing our LADY with child. 153. and when he was commanded to fly into Egypt. 263. 267.  
joy spiritual to be joined with modesty. 288. the conditions it must have. 130.  
Life Active and Contemplative joined in our B. LADY. 50.  
Love of carnal parents how to be moderated. 279.  
Magnificat declared at large. 128.  
Marry mother of God, her predestination & election. 30. 31. Her conception. 37. Her nativity and name. 42. Devotion to her a sign of predestination. 43. Her presentation in the Temple. 46. Her vow of Virginity. 52. Of her love towards this virtue. 82. Of her Betrothing to S. joseph. 54. The virtues she discovered in the Annunciation. 75. In visiting S. Elizabeth. 121. In the Cantiele Magnificat. 128. and when her spouse would have left her. 154. in her Purification. 230. when she had lost her son. 282 She was the instrument of the first justification that our Saviour wrought. 119.  
Mercy of God how it showed itself in the Incarnation. 15.  
Mortification is a spiritual circumcision. 199.  
Offices base and abject to be exercised by us. 303.  
Parents carnal must be left when the glory of God so requireth. 278. how regardless we must be of them to imitate Christ. 278.  
Patience in reprehensions. 292.  
Peace which the Angels did announce in the nativity of Christ. 187.  
Prayer, the manner thereof by applying the interior senses. 247. by pausing a while with Reverence to hear what God saith. 250. by manner of a loving complaint to God. 288.  
Preacher must not preach until he be of mature age and well grounded in humility. 305. 306.  
Presence of God in divers sorts. 73.  
Profit spiritual how we must grow in virtues. 290. it must be before God and men. 298.  
Providence of God towards the just afflicted. 156. towards such as be persecuted. 261. 273.  
Purity of heart the end of the vocation and election of the faithful. 36.  
Purposes good ought to be fulfiled, and the damage if they be not. 162.  
Senses, the manner of praying by them. 247  
Silence how to be kept. 83.  
Sin the grievousness thereof by that which our Saviour felt in the instant of his Incarnation. 113.  
Sloth in seeking Christ, and the punishment thereof. 211.  
Speech how to be used discreetly. 83.  
Spirit good taketh away disordinate fear. 77. chastizeth the incredulous, and favoureth such as believe when they ought. 87. the effects of it when it inwardly visteth us. 125.  
Tongue how it must be governed. 83.  
Touching spiritual what, and how performed. 255.  
Tribulations how God by them proveth his elect. 151.  
Visitations of God interior why they be wanting many times. 283. The properties and effects of them. 125.  
Will good how precious a thing it is. 188.   
FINIS.