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

THE SECOND PART OF MEDITATIONS APPER∣taining to the Illuminatiue waye, vpon the Mysteries, of the Incar∣nation, and Childehood of our Lord and Sauiour Christ IESVS vntill his Baptisme.

VVith these are inserted Meditations of the life of our blessed LADIE vntill the same time.

THE INTRODVCTION.

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

THE Meditations pertai∣ning to the Illuminatiue waye, whereof in this se∣cond parte wee begin to intreate, haue for their subiect the Mysteries of the life of our Sauiour Christe, from the time of his Incarnation vntill his Deathe vpon the Crosse. The which (as it ap∣peareth by what hath beene saide in the Intro∣duction of this booke, in the fourthe Paragra∣phe) are diuided into three partes: Some of his Incarnation, and Childhood: Othersome of his

Preaching: and Others of his Passion, and Deathe: after the which ensueth the Glorified life, which pertaineth to the Vnitiue waye, albeit vnto this also are much accordant the mysteries of the Passion, wherein our Sauiour Christe discouered the finenesse of his loue, as hereafter shall bee declared. All these mysteries the diuine wisdome ordained, to the ende that with a pleasing va∣riety they might bee the spirituall sustentation of those soules that trauaile to perfection, into the which soules this soueraigne King entereth in the wineseller of his precious wines. * 1.1 And from these mysteries, as from celestial vessells, hee draweth the feruorous wine of Loue, and of other most ardent affections, wherewith hee cheareth, sustaineth, and maketh them drunken: ordering Charity in them with that order, wher∣with our Lord himselfe exercised his actes: vnto the which hee inuiteth, and exhort••h vs, saying: I came into my garden, * 1.2 I reaped my myrrhe with myne aromaticall spices, I eate my honycombe with my honye, I dranke my wine with my milke: eate o friendes, and drinke, and bee inebriated my beloued. Which is to say: By my Incarnation I came into the Garden of my Churche, and in entring into the worlde, I cut the Myrrhe of many bitternesses, and mor∣tifications, that I suffered in my Infancye, with the Aromaticall spices of most odoriferous ver∣tues. I preached my doctrine, and practized it with as much pleasure, as hee that eateth the hony-combe with his hony. I became so drun∣ken with the wine of my loue, that I remained naked, and deade vpon a Crosse, beeing as much pleased with drinking the chalice of my Passion, as hee is that drinketh wine with his milke. Therefore, ô my frindes, & my beloued, prepare

the garden of your soules: for in them I desire to woorke other three like effectes, you your∣selues also working them thorough my grace, to imitate my lyfe. First of all, Cut Myrrhe, and the Aromaticall Spices of Vertues, that may morti∣fye your Passions, and preserue you from the Corruption of your Sinnes, imitating herein my Puritye. Then eate my hony-combe with his honye, meditating vpon the excellent Doctrine that I preached, figured by the Waxe of the hony-combe, that giueth light: But you are not to eate it alone, but with the imitation of the Heroicall Vertues included therein, figured by the honye, that nourisheth with it sweetenesse. And finally drinke, and bee drunke with the Wine of my perfect Loue, mingled with the milke that I will giue you of my diuine Conso∣lations, with the which you shall so easily re∣nounce the Affections of all earthly things, that you shall, if neede bee, remaine naked vpon a∣nother Crosse, to imitate my nakednesse, and to loue mee, as I loued you.

These are the three principall Exercices of Charitye well ordered in her three Estates, of Beginning, Augmentation, and Perfection. And these same in that forme, and degree prescri∣bed, are the principall endes, wherevnto are ordained the Meditations of the Childhood, Preaching, and Passion of our Sauiour Christe, whereof the three partes that followe doe en∣treate. Among the which, those of this second parte, which are of his Childhood, haue this Excellencye, that thei moue vs to loue him with more tendernesse, and to imitate him with more sweetenesse; for that, as in making him∣selfe a Childe for vs hee accomodated himselfe (as the Prophet Isa••as saieth) to eate the * 1.3

foode proper to Children, which is milke, and Honye: so also to those that meditate the my∣steries of his Infancye, specially to Principian••s, hee vseth to giue more aboundantly the milke, and Honye of diuine consolations, to weane them from terrene, and to animate them to the imitation of his Heroicall Vertues.

To attaine to these endes, wee are to procure, by the meanes of these Meditations, to knowe Christ IESVS our Lorde, true God, and man, with so certaine, proper, entire, and perfect a knowledge, that it may arriue to vnderstand, and penetrate the infinite dignitie of his Person, and the inestimable riches, & treasures of his grace, with greate esteeme, and valuation thereof. For in this knowledge (as is testified by our Sauiour himselfe) consisteth Life euerlasting: * 1.4 and from it, as from seede, proceede the meanes to obtaine it: and with the breathe thereof is inkindled in meditation the fier of Charitye, which inflameth vs in his Loue, * 1.5 from which springeth fortitude of hearte to imitate his Life, with so greate per∣fection, that (according to that of S. Gregory Nyssenus) a Christian may bee called alter Christus, Another Christ in Humillity, Patience, and all the other Vertues; as wee say of a Wiseman, that hee is another Salomon.

The manner of meditating vpon these My∣steries, * 1.6 to effectuate what wee pretende, must bee to carrye our eyes fixed vpon foure things, and to ponder them with attention. The first is, [ 1] to beholde the Persons that are interposed in the Mysterye with the Excellencyes, and in∣teriour affections that are in them. [ 2] The Second is, to consider the Wordes they speake, and the ende wherefore, and the manner wherewith

they speake them. [ 3] The thirde is to beholde their Workes, and the Vertues resplendent in those Workes. [ 4] The fourth is, to consider what things they suffer with all their Circumstances, pon∣dering the endes thereof, and motiues therevnto. Out of all these foure things, I am allwayes to drawe some proffit to my selfe, animating my selfe to imitate what may bee imitated, * 1.7 with those other Affections, and Colloquyes that wee spake of in the beginning of this Booke. All this is to bee donne in euery Pointe that the medi∣tation shall haue, following the Order of the Historye, as in the Progresse thereof shall bee seene. And for that among the Persons that are touched in many of these mysteries, (especially in those of this second parte) the most principall is our blessed LADIE the VIRGIN, wee must most principally attende to drawe out of these meditations the knowledge, and Loue of her, and the imitation of her Heroicall Vertues, ascending from the imitation of the mother, to the imitation of her Sonne, * 1.8 seeing shee may say vnto vs much better then Sainct Paule. Bee yee folowers of mee, as I also of Christ.

To dispose vs the better to the pretense, and estimation of the ende that hath beene spoken of, the meditation folowing of Vocation to imitate our Lord IESVS Christ, will help very much, as a foundation of these meditations, imagining him in the likenesse of a most excel∣lent King, elected by God, * 1.9 that should raise vp men to make warre vpon his enemies, inuiting his vassalls to followe him, and promising them, that if they accompany him in the fight, they shall enioye with him the spoiles of the victorye.

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

The first Pointe.

FIrst, * 1.10 I am to consider that our Lord Christe is a most excellent king, elected by the eter∣nal Father to rule, and gouerne men, com∣maunding all to obey him as their proper king, and lawfull Lord; according to that which hee himselfe saide by the Prophet Dauid: I am appoin∣ted king by him ouer Sion his holy hil, preaching his precept.

Vpon this truthe, I am to ponder first, the in∣finite Charity of the eternall Father in the ele∣ction of this soueraigne king; for that beeing re∣solued to giue men a king, hee made choice of the best that hee could giue vs: whoe on the one side should bee true man as concerning our na∣ture, that hee might bee before vs with his ex∣ample, and entreate vs with Meekenesse, and Compassion: and on the other side should bee true God, and his onely begotten sonne, that by his infinite power hee might remedye, * 1.11 and aide vs. For (as Sainct Leo the Pope saith) If hee had beene man onely, hee could not haue remedied vs: and if hee had beene God onely, hee could not haue giuen vs Example.

From hence I will ascende to consider the ex∣cellencyes of this king, in whome concurre all the Quallities, that may bee in a most perfect

king; as is manifest by those, * 1.12 that are attributed vnto him by the Prophets. But principally I will pōder his infinite Wisdome, whereby hee kno∣weth our necessities, and miseries: his Omni∣potencye, to remedye them; his Mercye, in beeing compassionate of them; his Bountye, and Charitye, in desiring to remedye them; his Pro∣uidence, in being carefull for our Good; his Meekenesse, and Affabillitye, in entreating vs as Bretheren: his Liberallitye, and Magnificence, in sharing among vs his riches, and giuing vs all that hee hath, euen vnto his very bodye, and blood; his Iustice, and Prudence in Gouernment, directing vs with greate Integritye, and Vpright∣nesse; and finally his Eternitye with perpetuall Constancye in his coelestiall Empire, which shal neuer haue an ende.

And to make mee more entirely affectionate herein, [ 3] I will make a comparison betweene earthly kings, and this heauenly king: * 1.13 for they impose tributes, and taxations vpon their vas∣salls, and exact them with rigour; this quitteth all those, and louingly payeth their debtes: they impouerish their vassalls to inrich themselues; this impouerisheth himselfe to inriche them with his Pouertye: * 1.14 they erre oftentimes in their gouernment thorough ignorance, passion, or malice: this neuer erreth, because hee is infini∣tely Wise, Iust, & Good. * 1.15 They impose very heauy Lawes vpon their subjectes, & yet excuse them∣selues to fullfill them: this imposeth Lawes very sweete, and by his owne example animateth men to fullfill them. Finally, those are tēporall kings, that ende with Deathe, * 1.16 & their Empires bee they of golde, or siluer, of brasse, or of iron shall perish because they are founded vpon feete of Clay:

but this king is eternall, and his kingdome shall neuer haue ende, because it is founded vpon God.

From these three considerations, and from euery one of them, I am to extract seuerall affe∣ctions of Praise, Ioy, and Thankesgiuing, with greate Resolutions, and Offers to doe much in the seruice of this Soueraigne king: sometimes to this purpose I will speake to the eternall Fa∣ther: other sometimes to this royall king his Sonne; and other sometimes to my selfe, exhor∣ting my selfe heere vnto in this manner. * 1.17 O my Soule, praise, and glorifye the celestiall Father, for hauing giuen thee a King so potent, so wise and so holy: Rejoice at the good fortune that hath befallen thee, to haue so louing a king, of whome thou maiest obtaine fauour, and interiour freindship. If men make so much accoumpt to bee the minions of earthly kings, how much more oughtest thou to accoumpt thyselfe, for being the minion, and fauorite of the king of Heauen! O Soueraigne king, I rejoice at those so in∣finite Greatenesses that thou hast, for the which I beseeche thee to take mee vnder thy Protection: * 1.18 for seeing thou art hee that doest gouerne mee, I am sure te want nothing.

The Second Pointe.

SEcondly, [ 2] I am to consider the speeche that this Soueraigne king maketh to all his Vas∣salls, * 1.19 perswading them to accomplish the precept of his Father, saying vnto them: My most Iust Will is, * 1.20 to make Warre vpon mine Enemies, the Deuill, the Worlde, and the Fleshe, and vpon all Vices, and Sinnes, and triumphing ouer them, to enter into the kingdome of my Father: Therefore whosoeuer

will followe mee in this enterprize, let him liue like mee, and hee shall raigne like mee: let him imitate mee in the fight, and doubtlesse hee shall haue parte in the Victorye. And this is founded vpon that which the same our lord saide by S. Iohn: If any man minister vnto mee, let him followe mee: & where I am, there also shall my minister bee. which is to say: Whosoeuer offereth himselfe to my seruice, must liue as I liue, and so shall hee enjoye the eternall rewarde that I enjoye.

Vpon this Vocation I will discourse, [ 2] pondering the sweetenesse, and efficacye thereof, and the greate reasons that are vsed to moue mee to heare, [ 1] and to followe this lord. First, for that hee that calleth mee, is a king of so greate maiestie, so greate a Benefactor, and so franke a Giuer, that for a thousand respects I am obliged to his seruice. [ 2] Secondly, for that the enterprize is Iust, and much more to my proffit then to his, seeing it is ordained to destroye my Enemyes, from whome I receiue so greate dammages. Thirdly, [ 3] because hee goeth fighting before mee, and descended From Heauen to giue mee an example heereof: and is it much that a meane Souldiour should doe that, which his Captaine, * 1.21 and his king doth? when as Gedoon, and Abimelech, but in saying to their Souldiours, Doe what you shall see vs doe, were Instantly obeyed? Fourthly, [ 4] for the assurance that hee promiseth vs of the Victorye, and the greate rewarde that hee wil giue vs, [ 5] if wee conquere. Fiftly, for the greate Glorye, and Honour that will ensue heereof, as well to him, as to his Father, and to all his Vassals. O eternall king, * 1.22 I giue thee thankes for the sweetenesse where with thou callest vs, attracting vs to thy seruice with Adams cordes, weaued with

so effectuall reasons. O that all men by thy diuine Light might vnderstand them, that all with ardent Charity might followe thee!

The third Pointe.

THirdly, [ 1] I will consider the diuerse kindes of men that are in the worlde, to whose no∣tice this Vocation arriueth. The first is, of those that make themselues deafe to this Calling, who beeing deluded with the goods of this Life, wil not followe this king; pondering the Ingra∣titude, and disloyaltye of these wretches, com∣passionating their Deafenesse, and condoling that the number of them should bee greate, for (as S. * 1.23 Bernard saieth) All Christians desire to arriue where Christ is, and yet fewe will followe after Christ: All would haue the rewarde of those that followe him, but there are not many that will endure the trauell to followe him: who in chastizement of their disobedience, * 1.24 (like those that were called to the banquet, and excused themselues) shall neuer attaine to enjoye his sweete Society: to whome our Lord swore that they should neuer more taste of his supper: vsing likewise vnto them that speeche of the diuine Wisdome: * 1.25 Because I called you, and you heard mee not, I will laugh at your perdition, chastizing your Rebellion with Deathe euer∣lasting.

The second kinde is, [ 2] of those which are willing to followe this king, and to accompanye him in this warfare, marry yet not to neere, contenting themselues to keepe his Commaun∣dements,

desiring to remaine with their Riches, and Dignities, and to enjoye the lawfull Plea∣sures of Matrimonye, because they haue not a minde to arriue to greater perfection: like that young man that from his infancye had kept the Commaundements of God, * 1.26 and when Christ saide vnto him, That if hee would bee perfect, hee should sell all that hee had, and giue it to the poore, and come followe him, hee went away sad, and would not doe it, contenting himselfe with doing what hee was wont to doe. These, allbeit they doe what is sufficient for their Saluation: yet as their imitation commeth short, so allso their rewarde shallbee short. For it is a kinde of Shortnesse for a Souldier not to imitate his Captaine in all that hee can, to his vttermost power, when as his Captaine doth for him more, then hee is obliged vnto.

The third kinde is, [ 3] of those who with a ge∣nerous minde offer themselues to followe this king in all, and thorough all, obseruing not only his Precepts, but allso his Counsells, as hee himselfe obserued them; liuing in Pouertye, Chastitye, and Obedience, renouncing Riches, and the lawfull Pleasures of Matrimonye, yea and their owne Liberty, perfectly to imitate their Lorde. And these are Religious men, who as they imitate Christ with more perfection, so also they shall receiue of him a more copious rewarde, one in this Life, which is the hundred folde; * 1.27 and the other afterwarde in Life euerlasting. Vnto this manner of Life it were reason that wee should all of vs offer ourselues, not so much for the temporall, and eternall interest that ensueth thereof, as for the infinite obligation that wee haue to loue, and serue this greate king.

And Because (as the Wiseman saieth) It is greate Glorye to followe our lord with Perfection. * 1.28 And the neerer wee followe him, the greater shallbee our glorye, labouring to bee perfect, as our heauenly Father is perfect: and as is the king, and master, that for our example hee hath giuen vs. From hence it is, that those, who by a speciall Vocation haue not beene called to this kinde of Life, are to make demonstration of the good will they haue to serue this Soueraigne king, saying vnto him with the royall Prophet Dauid: * 1.29 My hearte is prepared, o God, my hearte is prepared: beholde mee heere readye to fullfil thy precepts, and likewise prepared to obserue thy Counsells: I offer myselfe for thy Loue to followe thee in Pouertye, and Chastitye, abandoning my Liber∣tye, and all whatsoeuer I haue for thy Glorye, if thou willt but daigne to call mee to such a kinde of Life.

To these three kindes of Persons may bee added a fourth, [ 4] which is of those that are called by this celestiall king, not only to imitate him in Pouertye, Chastitye, and Obedience: but also to bee his instruments to call others, and by his fauour to fight, not only against their owne Enemyes, but also against the Enemves of their neighbours, ayding them to their Saluation, and inuiting them (as VVisdome sayeth) to mount vp to the Fortresse, * 1.30 and to the Walles of the Citty: that is, to the highest of Christian Perfection. In this kinde enter those Religious, whose ende is, in imitation of the Apostles, to attende not only to their owne Saluation, and Perfection, but also to that of others: and such is the ende of our Society of IESVS, for wee that are the Religious thereof, profisse to bee the Cōpanions

of IESVS in this enterprize▪ and those which in this manner are called, ought to bee exceedingly contented with their Vocation, considering the highnesse thereof, and to giue many thankes to him that called them, offering themselues with greate Courage to vndertake whatsoeuer Tra∣uailes, and Peregrinations, whither among Chri∣stians, or Infidells, euen vnto the shedding of their blood, if neede bee, for the Glorye of God, and for the Saluation of their Soules, vsing those wordes of the Prophet Isaias: * 1.31 Beholde mee here, o Lord, send mee whither thou willt, and how thou willt, for I am readye to doe what∣soeuer thou commaundest mee.

The Conclusion of what hath beene saide.

By what hath beene saide in this meditation, I Inferre with what spirit wee are to enter into the Meditations ensuing: euery one endeuouring to imitate Christ our Lord most perfectly, con∣formable to the Estate that hee hath chosen. If hee bee a Religious man, following his proper Institution with Perfection. If hee holde an Estate of Continencye, or Preisthood, full filling all his obligations with integritye. And if hee bee a married man, dispoiling his hearte of disordinate Affections to the things that hee possesseth, ac∣cording to the rule of the Apostle which sayeth: * 1.32 Those, which haue wiues, let them bee as if they had none: those, which buye, and possesse, as if they possessed not: and those which vse this VVorlde as if they vsed if not, doing all things in such sorte, that for them they neither loose Christ, nor growe colde in his loue, and seruice.

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

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

IN the Entrance of this meditation, and of those ensuing which treate of this mysterie, it shall not bee amisse to imagine God our Lōrd Three, and One, seated in a Throne of in∣finite Majestye, * 1.33 inuironed (as S. Iohn sawe him) with the bowe of Heauen, the Symbole of his infinite Mercye, with the three Colours of his infinite Goodnesse, Wisdome, and Omnipoten∣cye, wherewith hee gouerneth all things, and hath both Will, Knowledge, and Abillitye to remedye our miseries. Then wil I imagine all mankinde, and myselfe among them, thorough the sinne of Adam, * 1.34 prostrate vpon the Earthe, dispoiled, wounded, and halfe deade, as was that

poore man who in the waye of Iericho fell among theeues. And the three Persons of the Deitye beholding them, taking compassion on them, and entring into Counsell what meanes they should take for their Remedye.

With this holy representation, prostrate in Spirit before this Throne, and adoring the most blessed Trinitye, I wil humbly beseeche him to illuminate mee with his diuine Light, that I may knowe to depth of the Counsell that hee tooke for our remedye, in such sorte as may proffit mee. And the louely veiwe of his coele∣stiall Bow, shall encourage mee to approache (as S. * 1.35 Paule saieth) with greate Confidence to the Throne of his Grace, hoping to obtaine mercye, and ayde in time conuenient, as is this time of Praier.

The first Pointe.

THe first Pointe, * 1.36 and the Foundation of those that followe, shallbee, to consider the Decree that God our Lord made in his Eter∣nitye, for the Remedye of mankinde, that was lost by the Sinne of Adam, pondering the causes that moued him therevnto; some in the behalfe of his infinite Mercye, and others in the behalfe of our owne Miserye, and of the lamentable meanes whereby wee incurred it.

First, * 1.37 I wil consider that our Lord hauing created two sortes of Creatures to his owne image, and likenesse to serue, and to praise him; to witte, Angells, and Men; Angells in the Empyrean heauen, and men in the terrestriall Paradise: and hauing seene that a greate parte of the Angells

sinned, and so likewise the men: hee determined to demonstrate the terriblenesse of his rigorous Iustice by chastizing the Angells, * 1.38 bending against them the rigorous Bow of his Indignation, and throwing them immediately From Heauen into Hell, not giuing them any time of Repentance. But to men, though they deserued the same punishment, hee was desirous to shewe the Ri∣ches of his infinite mercye, determining to re∣medye them, and to drawe them out of those miseries, into which they had fallen, by giuing them meanes to obtaine pardon of their sinne. For in nothing is the mercye of God so resplen∣dent, * 1.39 as in pardoning Sinnes, and taking Com∣passion on his very Enemyes: neither were it reason that mercy should omitte to shewe it selfe in a thing, that so greately doth magnifye it. And thus did hee with men, according to that of S. Paul; * 1.40 The Benignitye, and Kindnes toward man of our Sauiour God h••th appeared, in that hee hath saued vs, not by the workes of Iustice which wee did, but according to his infinite mercye. For the which euery one of vs ought to giue infinite thankes to this our Lord, considering that wee beeing creatures so vile, that wee deserued to bee vn∣protected by his Iustice; Yet hee tooke vs vnder the protection of his mercye, reiecting the An∣gells that were much more noble then wee. * 1.41 O eternall God true Father of mercye, wherewith shall wee repay thee so soueraigne a benefit as this, that without any merit of ours, thou giuest vs a remedye to obtaine pardon of our Sinnes? may the Angells that remaine in Heauen laude thee for this fauour: may the men that liue vpon the Earth, acknowledge it, and make vse of it: and may my soule melt it selfe in thy Loue, singing the multitude, and Greatenesse of thy

mercye, by the which I beseeche thee to pardon my Sinnes, ayding mee, that I may neuer more returne vnto them. This Consideration I am to applye to myselfe, pondering, that allbeeit God our Lorde thorough his mercye hath made a De∣cree to pardon Sinners, and effectually par∣doneth those that submitte themselues: yet to the Rebellious bee vseth his rigorous Iu∣stice, condemning them, as hee did the Deuills. And therefore I am to endeuour not to resist Gods mercye, leaste I fall into the handes of his Iustice.

Then will I ponder the causes that in some sorte mooued the Diuine Mercye, [ 2] to haue Com∣passion on our miserye: One was, for that Adam by his Sinne, not only indammaged himselfe, * 1.42 but allso all that descended of him; who were to bee borne Sinners, condemned to Deathe, and to perpetuall Prison, incurring these damages, not by their owne personall Will, but by that which they had in their first Parent. But whereas God was so mercifull, that his Clemencye could not permitte, that his whole worke, for one mans Transgression, should perishe without re∣medye: and that all this visible worlde, that was created for man, should bee frustrate of his ende, seruing the sinner, hee therefore resolued to finde out the Remedye. From whence I will collect two motiues to repose my Confidence in Gods mer∣eye, alleaging them as Dauid did, for respectes, wherefore hee should remedye my miserye. [ 1] * 1.43 The one, because I was cōceiued in Sinne; frō whence originally spring all my miseryes: [ 2] The other, for that I am, the worke of his handes, for the which I am, neither to bee contemned, nor abhorred; seeing hee abhorreth nothing that hee made.

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O most mercifull Father, * 1.44 seeing thou knowest the masse, wheref wee thy Children were formed, which issued good from thee, and by Adam was made euill, haue Compassion on vs, remedying the Hurt donne by Adam, to reforme the Good donne by thee. My handes haue defaced in mee the worke of thy Handes: les thine by thy aboundant grace, repaire what mine did thorough my greate sinne.

Another cause was, [ 2] * 1.45 for that man sinned beeing tempted, and seduced by the Deuill, partely for the enuye that hee had of his good: partely for his rage against God, ••esiring to reuenge him∣selfe of the Creator in the Creature, who by him was so fauoured, and in whome his diuine image was stamped: wherevpon God himselfe mooued to Compassion, would take to himselfe the cause of man, with a determination to remedye him, because his Enemye should not remaine for euer victorious. And therefore hee saide vnto him, * 1.46 when Adam had sinned: I will put en∣mityes betweene thee, and the VVoman, and thy seede, and the seede of her: and they shall breake thy Heade, vanquishing him that vanquished them, and triumphing ouer him that triumphed ouer them. Whereby hee also putteth mee in hope, that hee will haue Compassion on mee, and take my cause for his owne, seeing the Deuil now persecuteth mee with the like Enuye, * 1.47 and Rage: and so I may say vnto him with Dauid: Arize, o Lord, Iudge thyne owne cause, ayding mee with thy Grace to breake the heade of the Serpent, who allwayes persecuteth mee, because hee ab∣horreth thee.

The Second Pointe.

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

First, [ 1] I will consider, how the most holy Tri∣nitye, s••eing in his Eternitye many meanes that hee had to remedye men, either by pardoning them by hos sole, and pure mercye: or by crea∣ting another newe man to satisfye for them: or by imposing this charge on the Seraphines: hee would not make choice of a meane that was more easy, nor lesse perfect; nor would hee im∣pose the charge of this worke vpon another, but chose the best meanes that was possible, plot∣ting that the Sonne of God should become man, for the remedye of man: In such wise, that hee coulde not giue vs a better Remedier, * 1.48 nor a more powerfull Remedye, nor a more copious Redemption, willing that where Sinne aboun∣ded, there Grace should more infinitely abound.

To ponder this Veritye the more, [ 2] I will con∣sider what the first man did against God, and what God doth for man; comparing the Thoughtes, and Deuises of the one, with those of the other. Adam plotted with Pride to rebell against God himselfe, desiring to vsurpe his Di∣uinitye, and Wisdome; and to haue Signorye ouer all things: whereby hee deserued that God

should abhorre, and humble him, and should annihilate his peruerted nature. But God of his infinite Goodnesse, was not only willing to par∣don this iniurye, but to that ende chose a meanes of the greatest Honour, and Proffit, for man, and of the greatest Humilliation, and Trauaile for God: for that the Diuine Worde beeing of infi∣nite Greatenesse, and Majestye, sticked not (as S. * 1.49 Paul saithe) vpon exinaniting, and humbling himselfe, to take the forme of a Seruant, and to Inuest himselfe with the mortall, and passible nature of his very Enemye, joyning it to himselfe in vnity of Person, to drawe him out of that greate misery, whereinto hee was fallen thorough Sinne, and to exalt him to that high Honour, and Happinesse, that hee might lay holde vpon by his Grace. * 1.50 For (as S. Augustine saieth) God made himselfe man to make man God: that by the Vertue of God made man, men might bee Gods by Participa∣tion.

Finally, considering this soueraigne Decree, [ 3] I will with greate Astonishment admire the infinite Bounty, and Mercye of God, which sometimes with Moyses I will magnifye, saying: Dominatour Lord God mercifull and clement, * 1.51 patient, and of much compassion, and True, which keepest mercye vnto thousands of generations, which takest away iniquity, and wicked factes, and Sinnes; and without whome no man of himselfe is Innocent before thee. Othertimes with the Seraphines, couering with my wings the face, and feete of God, and adoring this conjunction of his Diui∣nitye, and Humanitye, I will crye out, saying: Holy, * 1.52 Holy, Holy is the Lorde God of Hostes all the Earthe is full of his Glorye thorough the Great∣nesse of his mercye. And othersometimes, I

will giue thankes to this our Lorde for this so glorious a benefit, saying vnto him.

O Eternall God, * 1.53 I most humbly thanke thee for this soueraigne Plot which thou inuentedst for my remedye, taking vpon thee my basenesse, to commu∣nicate vnto mee thy Greatenesse: Graunt that I may humble myselfe to serue thee, as thou diddest humble thyselfe to remedye mee; and that I may doe all that I can for thy seruice, seeing thou diddest all that thou couldest for my Remedye. O my Soule, doe for thy God all that thou canst, for all is but litle, * 1.54 considering how much thou dooest owe him. Learne to esteeme God, as hee esteemeth thee: and seeing hee hath exalted thee to such a Greate∣nesse, doe not thou any thing that may bee vnbe∣seeming it.

The third Pointe.

THirdly, I am to consider, how in this worke of the Incarnation, our Lord God pretended withall to discouer vnto vs the infi∣nite Excellencye of all his Perfections, and Ver∣tues, employing them with the greatest perfe∣ction that was possible, and to our greatest com∣moditye. This may bee pondered discoursing breifely of the most principall.

First, [ 1] hee shewed his infinite Bountye in com∣municating himselfe with the greatest cōmunica∣tion that might bee, giuing his personall beeing to a humane nature, and in this manner joyned in kinred with the whole Linage of man. [ 2] Hee shew∣ed his Charitye in vniting to himselfe this nature with so strict an vnion, that one, and the same might bee man, and God, to the end that all men might bee, one, and the same thing with God, by

the vnion of Loue, giuing them freely, and li∣berally the thing that hee most loued, * 1.55 and estee∣med, and with it all other things whatsoeuer. Hee shewed his infinite Mercye, [ 3] brothering it meruailously with Iustice: * 1.56 for there could not bee a greater mercy then for God to come per∣sonally to remedye our miseries, and to make himselfe capable of sorrowe, that hee might bee truly compassionate of them. Nether could there bee greater Iustice, then for God himselfe made man, to pay our proper debt, suffring therefore the paine of deathe that our sinnes had deserued: neither could there bee greater Brotherhood, then to applye to vs men by mercye, that re∣warde which God man merited by Iustice: giuing mee an assurance to obtaine all things that are conuenient for mee, seeing this our Lord gained them all by Iustice, and applyeth vnto mee his merits by infinite mercye. [ 4] * 1.57 Hee also shewed his immense Wisdome, in inuenting a meanes how to conjoine things so distant, as are God, and Man; Eternall, and Temporall: Impassible, and Passible: [ 5] and in plotting how to vnloose the most difficult knot of our Sinnes, the Diuine mercye pardoning them, without preiudice of his Iustice. Hee shewed his Omnipotencye, [ 6] in doing for man all that possibly hee might to honour, and to inriche him: for among all the diuine workes there is none greater, then for God to make himselfe man. Finally, [ 7] hee demon∣strated his Sanctitye, and all his Vertues, im∣printing them in God made man, that hee might bee a visible patterne of them all, animating vs by his Example to imitate them, and ayding vs by his Grace to procure them, which not doing, no man can bee excused. For if God loue his

neighbours, who should not loue them? If God doe good to his enemyes, who should doe euill to his? If God humble himselfe, who should bee prowde? If God suffer, and endure, who should bee impatient, and ill suffering? And if God obey, why should not man bee obedient?

These seuen Diuine Perfections resplendent in this worke, are to moue mee to praise God seuen times a day, yea, seuen thousand, if I may, desiring to loue and to serue him, with the grea∣test perfection that may bee possible. For if before God made himselfe man, hee required that wee should loue him with all our Hearte & Soule, Spirit, & Forces: * 1.58 with how much greater reason may hee now require of mee this degree of Loue, and Feruour in his Seruice? * 1.59 And seeing workes are the proofe of Loue, I am in them to demōstrate this my Loue, endeuoring to imitate those most excellent Perfections, that hee dis∣couered in this worke: to witte: his Bountye, Charitye, Liberallitye, Mercye, and the rest which are imitable, and especially those Ver∣tues, that this God Incarnate exercised in the worlde for our Example.

O most blessed Trinitye, * 1.60 what thankes shall I giue thee for hauing discouered in this worke, those infinite Greatenesses, that thou heldst closed in thy breaste? VVhat shall I giue thee, that shall not bee all to little for so soueraigne a gift? How shall I loue, and serue thee therefore? Behold mee heere wholely dedicated to thy Seruice, with a Desire to loue thee, as thou louedst mee: and to imitate those Vertues, that thou discoueredst vnto mee. And seeing thou hast giuen mee that which is more, giue mee also that which is lesse, graunting mee that I may loue thee, for the infinite gift that thou gauest mee. Amen.

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

ALlbeeit, all the Diuine Perfections are (as hath beene saide) resplendent in the De∣cree of the Incarnation: yet aboue them all, Charitye most florisheth, of which this meditation shallbee: (leauing the others to the sixt parte.) And it shallbee founded vpon that which our Sauiour Christ saide to Nicodemus: * 1.61 So God loued the VVorlde, that hee gaue his only-begotten Sonne; that euery one which beleeueth in him, perish not, but may haue Life euerlasting. In which wordes our Sauiour disciphered three most principall things of this Soueraigne my∣sterie; to witt: The principall Fountaine from whence it proceeded: The Greatenesse thereof: The Endes, and Admirable effectes thereof.

The first Pointe.

FIrst, * 1.62 I am to consider the infinite Greatenesse of the Person that loued vs, and did vs this soueraigne benefit, and the infinite Basenesse of him that is loued, and to whome this fauour

is donne, comparing the one with the other. First, [ 1] I will ponder, how the Originall of this soueraigne benefit was the infinite Charitye, and Loue of God; who as touching his owne Proffit, and Blessednesse, had no neede to loue any bodye but himselfe: for with only beholding, and louing himselfe, hee is infinitely blessed. Yet for all this, of meere Grace hee would loue the Creatures, and doe good to them; only because hee is Good, and to demonstrate in them the Riches of his Bountye: according to that of the Apostle: God which is riche in mercye, * 1.63 for his exceeding Charitye loued vs: that is to say: Hee loued vs, not because hee had neede of vs, nor because wee of right did merit it: but only for that his Mercye was compassionate of our miserye: and his Charitye would needes breake forth from him to loue others.

Secondly I will ponder, [ 2] how Gods infinite Charitye passed yet farther, in desiring so to loue the Worlde, hee beeing who hee is. I call the Worlde the multitude of sinfull men, that sinned in Adam, contracting from him the foule spot of Originall sinne, and afterwarde thorough their owne Will fell into most greivous, and actuall Sinnes, by the which they made them∣selues most vnwoorthy to bee loued, & deserued to bee very much abhorred. In so much that God not only loued men when they were not, and so consequently were neither Freindes, nor Enemyes: but hee loued them also when they were Enemyes, Rebells, and Vnthankefull for other innumerable Benefits that hee had donne them, to discouer heerein the infinite Treasures of his Mercye, and Charitye.

Thirdly, [ 3] I will make comparison betweene that which God doeth in Heauen, and that which men doe vpon Earthe: pondering how God loueth the Worlde, that abhorreth him; and how the Worlde abhorreth God, that loueth it. The Worlde employeth itselfe in offending God: and God desireth to employ himselfe in benefitting the Worlde: admiring therefore with myselfe at the abhominable Wickednesse of the Worlde, and at the infinite Bountye, and Cha∣ritye of God.

O God of infinite maiesty, * 1.64 why daignest thou to loue a Worlde of infinite Basenesse! Thou knowing what the Worlde is, why doest thou not abhorre it? why doest thou not sinck, and anthilate it? Blessed bee thy immense Charitye, in whose bosome is contained the Loue of so vngratefull a Creature. Domonstrate it, o Lord, towards mee, in making mee to loue thee, as thou louest mee, and to serue thee, as thou doest merit.

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

The Second Pointe.

SEcondly, * 1.65 I am to consider the infinite Greatenesse of the Gift, that God gaue to the Worlde, which was his only begotten Sonne. Wherein I am first to ponder, [ 1] that the Loue of God is not a Loue of Wordes only, and faire compliment, but a Loue of Deede, and of Action, doing good to those whome hee

loueth: and the more hee loueth, the greater Benefits hee bestoweth vpon the beloued. From hence it is, that to demonstrate the infinite Greatenesse of his Loue, hee gaue vs the most precious thing that hee could giue vs, which was his only begotten Sonne, of equall dignitye with his Father, and one, and the same God with him, willing that hee should become man like vs, * 1.66 that within one man might dwell the fullnesse of God, of the which all might parti∣cipate. And for this cause Christ our Sauiour desiring to endeare the greatenesse of the diuine Loue, saide: So God loued the wo lde, * 1.67 that hee gaue his only-begotten Sonne: as who-should say: Hee could not loue it more then to giue his Sonne; and that not any Sonne; but his naturall, sole, and only begotten Sonne. And in steede of this Worde, Hee loued: hee might haue put some other like Wordes, saying: So God esteemed the Worlde; so hee honored it: so hee glorifyed, and exalted it: so hee inriched, and protected it, that hee gaue his only-begotten Sonne: and this freely, and of meere Grace: for there was none that could merit so infinite a Gift.

Then will I ponder, [ 2] vpon whome this so precious Gift was bestowed: which was vpon a Worlde, peruerse, ingratefull, and forgetfull: vpon a Worlde so bestiall, that this greate, and onely-begotten Sonne of God comming to liue therein; Mundus eum non cognouit: * 1.68 The Worlde knewe him not; neither esteemed, nor reuerenced him, as it ought: neither knewe it how to bee thankefull vnto him for the greate Honour, and Benefit, which from him it receiued. And so comparing what God doeth for men, which is, to giue them his Sonne: and what men doe

against God, which is, to offende him, and to bee vngratefull for his Gift: I will greately admire the infinite Charity of God, desiring earnestly to loue him for this fauour, endeavouring actually to demonstrate my Loue, that as God gaue mee the only Sonne that hee had: so I may giue him the onely Soule, and the onely Hearte that I haue, employing my Memory, Vnderstan∣ding, and Will, with all my Senses, and Faculties to loue, and serue such a Father, that gaue such a Sonne to such a Worlde.

O eternall Father, * 1.69 I giue thee all the thankes that I can, for the infinite Loue that thou hast borne vs, giuing vs the most beloued, and precious thing thas thou hadst. I desire lo loue thee, as thou louedst mee, giuing thee the most precious thing that is within mee. Receiue my Hearte in pledge of this Loue, that from this day forward, I may not only loue thee in Wordes, * 1.70 and in Tongue, but in Deede, and in Truthe, seeking allwayes thy Glorye without mixture of any thing that is prophane. Amen.

The third Pointe.

THirdly, I am to consider the ende wherefore God gaue vnto the Worlde this his only-begotten Sonne, * 1.71 and what infinite Benefits re∣dounde vnto men by this Gifte: Wherein I am to ponder how the Sonne of God came into the Worlde (as hee giueth testimonye of himselfe: Vt saluificem Mundum) to saue the Worlde with a most perfect Saluation, the which consisteth in two things: First, [ 1] in taking from it all things that are the cause that it should perish, and bee con∣demned, pardoning it of it Sinnes, deliuering it

from the Slauery of the Deuill, and from the eternall Prison of Hell, and from all other mise∣ries that are annexed to Sinne, and are the cause of returning vnto it. [ 2] Secondly, in giuing vnto it the Life of Grace, with all the supernaturall Ver∣tues that accompanye it, and finally Life euerla∣sting. And in these two things are included innumerable others, which heereafter wee shall haue occasion to speake of.

And finally to seale vp the Greatenesse of this Benefit, [ 3] God willeth that it should extende itselfe to all the men of the Worlde, of what Estate, and Condition soeuer, without excluding for his parte, any that will beleeue in him with a liuely Faithe, who shall not perishe, but shall all of them obtaine Life euerlasting. Now this beeing so, to mee also this Benefit is extended, and I may applye all these wordes to myselfe, saying with all truthe: so God loued mee, that hee gaue mee his onely-begotten Sonne, that beleeuing in him with a liuely Faithe, I may not perish, but obtaine Life euerlasting.

O only-begotten Sonne of the Father, * 1.72 what thankes shall I giue thee, for hauing come into the VVorlde to free vs from so many euills, and to heape vpon vs so many Benefits! Thou pardonest our Sinnes, dispoylest Hell, openest the Gates of Paradise, Vanquishest the Deuill, Triumphest ouer the VVorlde, Tamest our Flesh, Cuttest of our Perills, Comfortest our Heauinesses, Quickenest our VVorkes, Augmentest our Merits, Giuest vs Perseuerance in thy Grace, and finally Crownest vs with thy Glorye. VVithout thee wee had had nothing of this, and now by thee wee possesse it all: for by thee descende from Heauen all the Benedictions, and Mercies that replenish the Earthe. Blessed bee the Father that gaue thee vnto vs for our remedye:

and Blessed bee thou his Sonne that camest to reme∣dye vs. Remedie mee effectually, o Lorde, that I may not perish, but obtaine by thee Life euerlasting. Amen.

By what hath beene saide in this, and in the precedent Meditation, it appeareth, that the causes, and motiues of the Incarnation, may bee reduced to three rankes, inchayned owne within another. One, [ 1] in regarde of the diuine Perfe∣ctions, to manifest them: Another, [ 2] in regarde of our miseries, to remedye them. And the third, [ 3] in regarde of the supernaturall Riches of Grace, and Glorye to communicate them. Of these three things wee are to weaue a most strong triple Corde, * 1.73 wherewith strongly to binde vs to this diuine Worde Incarnate, joyning vs vnto him with perfect Loue: seeing wee haue so many motiues to loue him, as are the diuine Perfe∣ctions that hee hath discouered vnto vs, and the miseries from which hee hath freed vs, and the Graces, and Vertues that hee hath merited vnto vs.

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

The first Pointe.

FIrst, * 1.74 I am to consider, how God hauing determined to make himselfe man, although

hee might haue taken the bodye of a perfect man, as was that of Adam, yet hee would not, but bee borne of a Woman (as S. * 1.75 Paul saithe) and haue a mother, as other men had: And this hee reuealed in the beginning of the Worlde, saying vnto the serpent: * 1.76 That the Seede of the Woman should breake his Heade. To this De∣termination there were many causes that moued him, wherein, to our proffit, hee discouered his infinite Charitye. [ 1] The first; for that the diuine Bountye, which so much loueth to communicate itselfe to it creatures, might bee more dilated, and to greater Greatenesses in both the sexes of Humane Nature, exalting a Man to the infi∣nite Dignitye of the naturall Sonne of God: and exalting a Woman to the Dignity of the Mother of God, which (as S. * 1.77 Thomas saieth) is in some sorte likewise infinite: whereby hee giueth vs assurances, that without acception of persons, his intention is to doe good vnto all. * 1.78 For (according to that of the Apostle) in Christ IESVS there is no difference of male, nor female; of Bond, nor of free: of little, nor of Greate.

[ 2] The second cause was: That as our Perdition began by a Man, and a Woman: so our Redem∣ption should begin by another Man, and another Woman; principally by Christ, as beeing the Heade, and our onely Mediator, and Father of the Worlde to come: And secondly, * 1.79 by his Mother, as by his Assistant in the Worke of our Redemption: to both whome men should repaire for the Remedye of their necessities, with that Confidence, that they vse to haue recourse to their owne Father, and mother. But especially our Lord Christ would haue a mother, that shee

might likewise bee the Mother, and Aduoca∣trice of Sinners; who if thorough Pusillanimitye they should bee afraide to haue recourse vnto him, for that hee is not onely man, and our Aduocate, but also God, and a Iudge most Iust: they might confidently approche to his blessed Mother, * 1.80 to whome it pertaineth not to bee a Iudge, but an Aduocatrice, that shee as a Mother full of Mercye, and Pitty might bee an Inter∣cessour for all. Whereby wee may see the greate longing that God hath of our Saluation, and that wee should bee confident to obtaine it, seeing hee hath inuented therefore so greate meanes, so sweete, and so effectuall.

I giue thee thankes, * 1.81 o eternall Father, for hauing giuen vs a Father, and Mother of our owne Nature, by whose mediation wee may securely negotiate thy Grace. I giue thee thankes, o diuine Worde, for that it was thy holy Will to haue a Mother, who should likewise bee Ours, by whome wee should finde entrance vnto the Throne of thy infinite mercye, that wee may not bee condemned by the rigour of thy Iustice.

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

The Second Pointe.

SEcondly, I am to consider the election of our blessed LADYE the Virgin, to bee the Mother of God: pondering how the most holy Trinitye, among the innumerable Women that

hee sawe in his Eternitye, cast gaciously his Eyes vpon the blessed Virgin, and made choice of her for those Greatenesses, that in the precedent Pointe wee haue spoken of; that is to say: for beeing the Mother of the Diuine Worde Incarnate, and his Cooperatrice in the Redemption of the Worlde: the Mother, and Aduocatrice of Men: and shee to whome God himselfe, as hee was man, did subject himselfe, and obey. * 1.82 This election (as say the holy Fathers) was the Roote of the other Greatenesses of our LADYE, of which shee alwayes made greate estimation, and for which shee was euer very thankefull, considering that it proceeded from meere Grace, without any merit of hers: for when as almighty God made choice of her to bee his mother, hee might haue chosen many other Women as well as her, and made them like vnto her. But yet I am to rejoice that this good Lot fell vpon her, and to giue her the Much good doe it her, therefore saying vnto her.

O most blessed Virgin, * 1.83 I exceedingly rejoice that thou wast elected for so soueraigne a dignitye, as to bee the mother of the same, whose Daughter thou art. And seeing with this dignitye, it was graunted thee likewise to bee the mother, and Ad∣uocatrice of Sinners: shewe thyselfe to bee our Mother in fauouring vs, and Aduocating for vs, that wee may bee the worthy Children of him, of whome thou art the Mother.

The third Pointe.

FRom hence I will mount to consider that God our Lord in his Eternitye hauing made choice of our blessed LADYE to bee his Mother, * 1.84 did withall elect her to bee the most excellent Vessell of his Mercye, with whome hee would leaue in trust all the Greatenesses of Grace, and Glorye that were conuenient for the Mother of such a Sonne; and consequently the greatest that might bee graunted to any one, beeing but a meere Creature: for the which it is saide of her, that shee is Electa vt Sol, Elect as the Sun: for as the Sun is only, and singular in his Excellencyes among all the Starres: So the blessed Virgin was elected to bee the only, and most singular in the Giftes of Grace among all the pure Creatures, so that neuer any should bee equall vnto her.

This I may ponder in generall, by that saying of S. Paul, * 1.85 that God elected vs, Vt essemus sancti, & immaculati in conspectu eius in Charitate, That wee might bee holy, and immaculate in his sight in Charitye. In all which the Election of our blessed LADYE the Virgin was supereminent. For first, [ 1] shee was chosen to bee holy with all the Degrees of Sanctitye, and in all kindes of Graces, and Vertues, that were to bee bestowed vpon all the other creatures, and with much greater Eccellencye vpon her, then vpon any of them. * 1.86 For (as Sainct Hyerome saithe) Those Graces that were distributed among other Sainctes, were giuen all togither with greate fullnesse vnto MARY, because of her was to bee borne the Author of all Graces Christ IESVS: * 1.87 who as hee is the Holy

of Holyes, would sanctifye her that was to bee his Tabernacle, * 1.88 that among all pure creatures shee should bee as it were the Holye of Holyes, superiour to all in sanctitye.

Secondly, [ 2] shee was chosen to bee pure, and without spot, withall those degrees of Puritye that might bee founde in a pure Creature, without hauing any staine of sinne, or any trace thereof. For (as S. * 1.89 Anselme saieth) It was conuenient that the Virgin should bee resplendent with such a Puritye, that next vnto God none should bee greater, because shee was to bee the Mother of him that is Puritye itselfe: who as in beeing God, hee hath a Father by his Diuine Essence, pure, and cleane from all Sinne: so in beeing Man, hee would haue a mother pure, and cleane with like Puritye thorough speciall Grace, that his earthely Mother might heerein resemble his heauenly Father.

[ 3] Thirdly, shee was chosen to bee holy, * 1.90 and immaculate, not howsoeuer, but in the presence of God: that is, that with Sanctitye, and Puritye, true, and not fained; not exteriour only, but also interiour, shee should walke in the presence of God: aswell in the presence of his Deitye, contemplating, and pleasing him as a faithfull daughter in all her Workes: as also in the pre∣sence of God made man, nourishing him, and ministring vnto him as a mother: louing him for both respectes with most inkindled Charitye, and gathering togither with such seruices, innumerable, and most notable merites, for which, hee might afterwardes communicate vnto her, his amiable Presence, and resplendent Countenance with greater Excellencye of glorye, then to all the rest of the elected. All which proceeded from the infinite Charitye wherewith

the most sacred Trinitye loued her aboue all, and predestinated her to so greate a Glorye. The Father, for that shee was to bee the mother of his owne Sonne: The Sonne, for that shee was to bee his owne Mother: And the holy Ghoste, for that hee was to worke in her, the Conception of this Sonne, true God, and true man.

And this is the ende of the Election, and Pre∣destination of the B. Virgin: for the which I am to praise the most holy Trinity, and to rejoice at the Glory that from hence redoundeth to her, whome I holde for my Mother. And seeing God our Lord hath also called mee thorough his infi∣nite Charitye to bee holy, and immaculate in his presence, I am in all this to take for my patterne the sacred Virgin, imitating her in the three things that haue beene declared: and for my Aduocatrice, that shee may obtaine them for mee of her Sonne; * 1.91 I, for my parte endeuouring (as S. Peter saieth) with good Workes to make sure my Vocation, and Election.

O sacred, * 1.92 and soueraigne Virgin, I rejoice that as the Sun, thou arte elected, in whome there might bee no obscurity of Sinne, but greate Splendour of Grace, and finally bright shining light of Glorye, as farre exceeding all other Sainctes, as the Sun excelleth the Starres. Doe to mee the Office of the Sun, lightening my Darkenesse, that I may bee pure, * 1.93 and resplendent, like a Starre of the Firma∣ment, shining in perpetuall Eternityes. O euer-liuing God by whose Charitye without our merites wee were elected to bee immaculate, and Holye in thy Presence; I most humbly thanke thee for hauing elected this sacred Virgin with so soueraigne an ele∣ction: for wh••se sake I beseeche thee to purifye my Soule from her Sinnes, and to adorne it with thy

Vertues, that I may liue for euer in thy Presence, and obtaine Life euerlasting. Amen.

The fourth Pointe.

FOurthly, I am to consider, * 1.94 how the time beeing come, wherein God would make himselfe man; to laye the first Stone of this buil∣ding, hee created the B. Virgin that was to bee his mother: and in the very instant of her Con∣ception, hee communicated vnto her most ex∣cellent Graces, and singular Priuiledges, as was meete for such a Sonne, to giue vnto his Mother, hauing chosen her thorough his owne Will, and thorough his greate Charitye, and beeing most Riche, and Potent to inriche her with the Treasures of his Grace. These Priuiledges wee will reduce vnto foure, pondering breifely some Reasons thereof, and in what manner wee may participate of them.

The first Priuiledge hee graunted her, [ 1] was to preserue her from Originall Sinne, into which by beeing the daughter of Adam shee was to fall, sanctifying her Soule in the first instant of her Creation, when hee joyned it to the bodye. So that like as God our Lord at one instant gaue to the Sun Beeing, and Light, and to the Angells, and to our first Parents Adam, and Eua, hee gaue jointely nature, and Grace: So in one, and the same instant, hee created, and sanctifyed the Soule of the B. Virgin, electing it as the Sun, that it might not bee touched by the darkenesse of Sinne. The reason heereof (beside what hath beene saide in the precedent Pointe, was for that our Sauiour Christ came into the Worlde,

to redeeme men, and to free them from all Sinne, especially from Originall. The which hee might doe in two sortes: either by drawing them out of Sinne, after they were fallen into it: or by pre∣seruing them from falling into it. And this second manner is much more excellent: for in it is most resplendent the Omnipotencye, and Mercye of the Redeemer, * 1.95 because, (as before hath beene saide) as there is no greater miserye then the foule staine of Sinne: so there is no greater mer∣cye then so to preserue vs from Sinne, that it may not touche vs so much as for an instant. From hence it is, that for the Glorye of the Redeemer, and of his Redemption, it was very conuenient to vse this mercye towardes her, that was to bee his mother, redeeming her with the best manner of Redemption, that was possible: preseruing her from the Infamye, and Miserye of Originall Sinne, at such time as shee was to fall into it; honoring, and beautifying her with his Grace, that the mother might bee like vnto the Sonne in Puritye, they beeing both conceiued without Sinne: hee by Right, and shee by Pri∣uiledge: hee as the Redeemer of the Worlde, and shee as his Coadjutrice in the worke of the Redemption.

O Sonne of the liuing God, * 1.96 that beeing borne of the Virgin becamest man, to make a glorious Churche without spot, or wrinkle, or any other imperfection. I render vnto thee all the thankes that I can, for that it was thy good pleasure, that thy blessed Mother, by speciall Grace should enjoye euen from her Conception, that puritye from Sinne, that the rest of the Elected obtaine in Glorye. O most Glorious mother, I rejoice at the Puritye wherewith thou entredst into the Worlde, bright shining with the Light of Grace, as

entred thy Sonne, the Sun of Iustice. Well mayest thou say in this first entrance, as hee saide in his: * 1.97 That thou art readye to accomplish the Will of God, and that in the middest of thy Hearte is imprinted his Lawe, which is, His Grace, and his Charitye. And seeing my Redeemer graunted thee this fauour, that thou mightest assist him in his Office; beseeche him to applye vnto mee his Redemption with Excellencye, pardoning mee my Sinnes committed, and preseruing mee from those I am likely to committe, with so greate an horrour of Sinnes, that I may not continue in them so much as a moment.

And this is the principall fruite that I am to collect from this consideration, beholding this spot-lesse Mirrour the most sacred Virgin, * 1.98 to imitate her Puritye with the greatest perfection that possibly I may, remembring what God saide to his People: Bee perfect, * 1.99 and immaculate in my Presence.

[ 2] The second Priuiledge was to take from her Fomes Peccati, the Roote, Seede, and Foode of Sinne, which is, the Rebelliō of the Fleshe against the Spirit, and of Sensuallity against Reason: that the house of her Soule with all the inhabitants thereof, which are the Faculties, might haue perpetuall Peace, and Concord, for that it was to bee the Habitation of the Prince of Peace, whose Dwelling place (saithe Dauid) is in Peace itselfe. * 1.100 So that this blessed Ladye neuer felt that inte∣riour Warre, which all wee feele, and mourne for: for her flesh lusted not against the Spirit, * 1.101 nor the Spirit founde any Difficulty in gouerning the fleshe: * 1.102 the Lawe of the Appetites contradicted not the Lawe of Reason; neither did Reason labour to subdue the Passions of the Appetites; nay rather with greate pleasure they were vnited,

and accorded in subjecting themselues to the eternall Lawe of their God.

O Princesse of Peace, * 1.103 much good may it doe thee, the interiour Peace that thou enjoyedst, without hauing past thorough any Conflict, or Warre: obtaine for mee most B. Ladye, that the interiour Warre which I suffer, may bee moderated, to the ende that I may some what enjoy the sweetenesse of thy Peace.

The third Priuiledge was after a most singular manner to confirme her in Grace, [ 3] so that in all the time of her Life, shee should neuer sinne actually, neither in Deede, nor in Worde, nor so much as in Thought; our Lord assisting her in all her Workes with particular Prouidence, that they might all bee (as S. * 1.104 Paul saieth of the Churche) Workes glorious, and pure, in the three Degrees of Puritye: that is; without spot of mor∣tall Sinne, without wrinckle of Veniall Sinne, & without any Imperfection at all: shee leauing not only Euill, but also Imperfect, & lesse good, choo∣sing all waies what shee helde for Best, & imprin∣ting in euery worke the glorious Purity, that is in the Triumphāt Church. This manner of Purity, in that degree that it is possible for mee, I am to pro¦cure, & to aske it of our Lord, saying vnto him:

O eternall God, that didst sanctifye the Tabernacle of thy Mother, * 1.105 assisting immutably in the middest of her, & euery day rising very earely to aide her in all her Workes: sanctifye also my Soule, assist her perpetually; & arize earely, preuenting mee with thy Grace, that my VVorkes may bee pure, without spot, or wrinckle, or any thing else that may bee displeasing vnto thee. Amen

The fourth Priuiledge, [ 4] was to replenish her in that instant with Grace, and Charitye, & with the other Vertues, & Giftes of the Holy Ghost with such Plentye, & Aboundance, that shee exceeded the Angells, & Seraphins of heauen, to the end shee

might bee the worthy Mother of God, & Queene of the Angelicall Hierarchyes, * 1.106 making her so much better, & holyer then they, as the name was better which hee intended to giue her of his mother, then that which they had of Seruantes, and mini∣sters in his house: so that this sacred Virgin began her Carreere where the Angells ended theirs: & beeing on earthe had greater Degrees of Sancti∣tye, then those which liued in heauen (excepting that which is proper to that estate) fullfilling in her, that which the Prophet Dauid sayeth of the Citty of God, * 1.107 That her foundations were vpon the high mountaines: for the beginnings of her Life were higher raised in Sanctitye, then the hi∣ghest height that euer the greatest Sainctes of the Church arriued vnto. O what contēt receiued the most B. Trinitye in beholding the excellencye of this Childe. The eternall Father rejoiced in hauing such a daughter. The Sonne of God was exceed in∣gly pleased, to see her so beautifull that was to bee his mother. And the Holy Spirit was full of Ioye, to haue such a Spouse: And all Three entred in her by grace, & dwelled in her with high Delight.

O Angells of Heauen that adored afterwardes the Son∣ne of God, when hee entred into the VVorlde; * 1.108 come now at this instant to reuerence her that is to bee his Mo∣ther, & your Queene! O Queene of Angells, I now salute thee in the VVombe of thy Mother, * 1.109 with those VVordes which shall after bee spoken vnto thee by the Angell S. Gabriell: Haile, full of Grace, our Lord is with thee: Blessed art thou among VVomen: for in the first instant of thy Conception, thou foundest Grace before God aboue them all. Beseeche him, B. Ladye, to purifye my Spirit, to bridle my fleshe, to moderate my Passions, & to replenish mee with his Grace, that I may begin to serue him with greate feruour, and perseuerance, vntill I obtaine the Crowne of Glorye. Amen.

The fourth Meditation. Of the Life of our blessed LADIE vntill the Incarnation: VVherein is treated of her Natiuitye: her Presen∣tation in the Temple: and her Be∣trothing to S. Ioseph.

The first Pointe.

FIrst, * 1.110 I am to consider, how the nine Mo∣neths after the Conception of the Virgin beeing accomplished, shee was borne in the house of her Parents to the ioye of the whole Worlde; according to the saying of the Church; Pondering the ioye of the most holy Trinitye in seeing the birth of this his beloued Childe, by whome hee intended to worke things so glo∣rious for his owne Glorye, and our Benefit. And therefore it is to bee beleued, that vpon that day hee communicated to the Angells of heauen, and to the Righteous on earthe, and to the holy Fathers in Limbus a newes of accidentall Alacritye, (allbeit all knewe not the cause there∣of) as a Prognostication of the Ioy that they should receiue by the comming of God into the Worlde, whose Mother that Childe was to bee: as the birth of the Morning causeth a certaine kinde of ioy, and solace in liuing Creatures, because it is a token of the rising of the sun. For if many reioiced at the natiuitye of S. Iohn, * 1.111 because hee was the Day-starre, and fore-runner of Christe: many more doubtlesse reioiced at the Birth of the blessed VIRGIN, who was to bee his mother. And with this consideration, I will

moue myselfe to affections of Praise, and ioye, giuing the Much good doe it, to the most holy Tri∣nitye, for the birth of this Babe: To the eternall Father, for that there is borne vnto him such a Daughter: To the Sonne of God, for that shee is borne that is to bee his Mother: To the holy Spirit for that there is borne vnto him such a spowse. O most blessed Trinitye, * 1.112 much good may it doe thee, the Birth of this thy Beloued, share to mee of that ioye which thou giuest to others; because shee was borne also for me.

From hence I am likewise to collect another motiue of greate spirituall ioye: [ 2] * 1.113 pondering that as the Natiuitye of the Virgin caused Alacritye in the Worlde: for that it was a signe of the comming of the Sauiour to redeeme it: so also when the Deuotion of the Virgin is bredde in the soule, it causeth therein wonderfull ioye: beeing a greate pledge, that allmighty God will come to visite it, and to saue it. Heerevpon saide S. Anselme. * 1.114 That to bee much deuoted to our blessed LADY is a signe of being predestinated in heauen. For with deuotion to her, enter the effectes of Pre∣destination, shee negotiating them for such as are deuoted vnto her. Shee as a mother sollici∣teth for vs the Inspirations of Heauen; the Vo∣cation of God, the Grace of Iustification, the Victorye of Temptations, the Preseruation from falls, the Augmentation of Merits, the Perse∣ueration in Grace, and the Crowne of Glorye, * 1.115 as in the discourse of the Meditations ensuing shallbee seene. O sacred, and soueraigne Virgin, who by the Commandement of God, layest deepe rootes in the elected for Heauen, fixe in my soule so deepe Rootes of thy deuotion and Imitation, that they may bee assured pledges of my eternall Predestination.

The Second Pointe.

SEcondly, * 1.116 I am to consider, how the Parents of this our blessed Ladye gaue vnto her the Name of MARYE, as is credibly supposed by re∣uelation from God (who also reuealed the name of the Baptiste) and consequently with the name God pretended to declare the Greatenesses of this Childe: * 1.117 which as they were very many, so also hee chose a name, that in diuerse langua∣ges should haue many significations, because shee was borne for the good of all. * 1.118 For MARYE in∣terpreted, signifyeth Starre of the sea, or Bitter sea: Ladye, or the Exalted: Illuminated, or Illuminatrice, or Mistresse of People. And all this is founde in the Virgin. Shee is the Starre of the sea, for that shee is the Light, Consolation, and Guide of those, that sayle in the sea of this Worlde, combated with the greate waues, and tempestes of temp∣tations, and Perills of their damnation: who by the Praiers of the blessed VIRGIN, with her examples, and with the fauours that shee doeth them, are cheered, and fortified, and guessing at the right way, arriue at the Porte of Saluation. Shee is a Bitter Sea for diuerse respectes: * 1.119 a Sea, [ 2] for the Immensenesse of celestial Graces contained within her, communicated by the liberallitye of him that elected her for his Mother. Bitter for the Immensenesse of Bitternesses that shee suf∣fered in the Passion of her Sonne: for God vseth to mete equally the measures of Consolations, and Afflictions and so did hee with this sacred VIRGIN. Shee is a Lady, and Exalted, [ 3] for that shee was supereminently a Lady, and Gouernesse ouer her Faculties, and Appetites; and ouer her Imagination, and senses, commaunding all with

supreame Authority, as already hath beene saide Shee is likewise Ladye of the Angells exalted aboue them all: and is that much, when as after a sorte shee was likewise the Ladye of God himselfe, she commaunding him as hee was Man, and hee obeying her as a sonne, that was subiect vnto his Mother? [ 2] She is the Illuminated, or Illuminatrice, * 1.120 for that shee receiued from God greate light of ce: lestiall Wisdome: not alone for herselfe, but to illuminate others: and therefore shee was the Mistresse of the Apostles, and of all the faithfull, as heereafter wee shall see.

With these breife considerations I will awake in my soule seuerall Affections of Ioye, and Confidence, and of greate Deuotion to the sa∣cred name of MARIE; beseeching the VIRGIN to doe vnto mee those offices that her name doth signifye. O most sacred VIRGIN, * 1.121 with much reason I may say, that thy blessed name, like that of thy sonne, is Oyle powred out, for that it illuminateth, cōforteth, * 1.122 heateth, and reioyceth my hearte. Powre vpon mee, this so pretious Oyle with a liberall hande; and seeing thou art the Starre of the Sea, guide and protect mee in my temptations, and perills: Seeing thou art a Sea of Graces, and Bitternesses, share them also with mee: for it is no lesser a Grace to receiue giftes from Christ, then to bewaile with bitternesse his paines: Bee thou my Mistresse, illuminating my ignorances, ayding mee to bee Master of my Passions, and guide mee in the pathe of Perfection, that with the inuocation of thy holy name, I may arriue to the toppe, and excellencye thereof. Amen.

Heere also may bee considered, * 1.123 how this blessed Babe, beginning to haue the vse of Reason (whither in the wombe of her mother by speciall priuiledge, like S. Iohn Baptist: or about

three yeares before shee was presented in the Temple) shee presently began with greate fer∣uour to negotiate with those giftes, and Graces which shee had receiued, by those meanes which in the fourth pointe shalbe declared.

The third Pointe.

THirdly, * 1.124 I am to consider, how the blessed VIRGIN beeing but of small age, (as it is thought of three yeares) by Gods inspiration, was by her Parents presented in the Temple, that shee might there bee dedicated, and occu∣pied in his diuine seruice, with other Damosells that had made the like Profession. Concerning this Presentation, wee are to fixe our eyes vpon three Persons interposed therein.

The first was the Maiestye of God, [ 1] who elected this blessed Childe, and inspired in her this her retiring into the Temple, demonstrating his Fatherly prouidēce towardes her, in drawing her from the noise, and trafficks of the Worlde, and attracting her to his howse, and Temple, for that shee was to bee the House where hee would bee incarnate, and the liuing Temple where hee himselfe would liue. And therefore with greate loue hee saide vnto her Hearte those wordes of the Psalme: * 1.125 Heare ô Daughter, and see, and incline thyne eare, and forget thy People and the Howse of thy father, and the king will couet thy Beautye. The blessed VIRGIN hearkened to this Voice, and Inspiration of God, shee sawe the fauour that heerein was donne her; shee inclined her Eare speedily to obey what was commanded: shee wholely forgot her People, and renounced the howse of her terrestriall Father, to acco∣modate

herselfe to the good liking of her ce∣lestiall Father, who called her his Daughter. And so much increased her beautye with this newe Obedience, and Humillitye, that the king of Heauen, and of Earthe, cast his Affection vpon her, and reioiced for hauing elected her to bee his mother. From hence will I collect, how greate a fauour God doeth to him, whome hee effectually inspireth, and withdraweth from the Occasions, and Perills of the Worlde, making him to abandon his Countrey, and the House of his Father for his seruice: and how greate Rea∣son wee all haue to bee obedient to such an in∣spiration when wee perceiue it: seeing it is a true signe that God loueth vs, as his well be∣loued Children, * 1.126 drawing vs like holy Abraham from the fier of the Chaldeans: or like iust Loth from the burning of Sodome.

Secondly, [ 2] may bee pondered the Deuotion of S. Ioachim, and S. Anne the Parents of the blessed VIRGIN: who as holy people not only diuerted not the good desiers of their daughter, but tooke her by the hande, and mooued by the in∣spiration of God himselfe, offered vnto him the only fruite of their wombe, retourning vnto him, what hee had giuen them, esteeming them∣selues happye, that God might bee serued by their daughter, and depriuing themselues of her to giue her vnto him. And this they did with no lesse spirit, * 1.127 then Anna the mother of Samuell offered her sonne vnto God, because they knewe how acceptable this offering would bee to him. From whence I may also learne to offer vnto God with spirit and feruour, the onlie and best beloued daughter of my soule, which is Libertye: & the principall of her Affections which is Loue,

with de termination to will nothing, but what hee willeth; and to loue only what hee loueth, offering myselfe to giue him what soeuer hee shall aske mee.

Thirdly, I will ponder the Deuotion of the blessed Virgin herselfe in this Presentation, For her parents had no sooner tolde her, that they would carrye her to the Temple but shee was re∣plenished with ioye saying that of the Prophet Dauid. * 1.128 I reioiced in those things that were saide vnto mee, we shall goe into the House of our Lorde. But in arriuing at the Temple, * 1.129 shee began to mount the fifteene degrees or steps with greate feruour of spirit, resoluing to ascende by all the degrees of Vertue vnto the highest toppe of Perfection, * 1.130 full∣filling that of the Prophet Dauid. Blessed is the man whose helpe is from thee: he hath disposed ascensi∣ons & increases in his hearte in the valle of tears, in the place which to this end, he hath appointed. They shall ascende from Vertue to Vertue, the God of Gods shall be seene in Sion.

O manlike; * 1.131 and blessed Babe, whome God fauoured with his ayde, and to assist whome, hee was earely vp in the morning, what zealous resolutions makest thou in thy Hearte! and how well dost thou dispose the Augmentation of Vertue in this place which thou hast chosen for thy habitation! Ascende now happily by these degrees from Vertue, to vertue: for thou hast an en∣trance by the Contemplation of allmighty God to looke into this holy cittye of Sion. No sooner was the bles∣sed Virgin ascended the Temple, but that prostrate vpon the earthe, shee adored the Diuine Ma∣iestye, and presented, and offered herselfe to his perpetuall seruice: for her Intention was not to offer herselfe for a yeare, or for ten, like other damosells: but for euer, with a resolution (as

much as lay in her) to serue him all her Life in his holy Temple. O how was allmighty God pleased with this Offering! With what pleasure might hee accept it, and what Thankes, and Giftes might hee retourne vnto her! The VIRGIN might say: Beholde mee heere, o Lord, I am come into thy house to bee thy perpetuall slaue: receiue mee into thy seruice: for I desire no other Lot more glorious, then to serue thee: To this our Lord might aunswere within her hearte: Come my Spouse, enter into my garden: * 1.132 for in thee I will place my Throne: thou shalt bee the Sun where I will assent my habitation, * 1.133 and issue out of it as the bridegroome from his chamber. Adorne it with the flowers of Vertues: for the time shall speedily come of celebrating therein my ma∣riage.

In Imitation of this blessed LADYE, I am to present myselfe before God, and to offer myselfe to his seruice, as his perpetuall slaue, with a determination neuer to seperate myselfe from him.

The fourth Pointe.

FOurthly, * 1.134 I will consider the most excelleut Life that this Childe ledde in the Temple: For first, [ 1] as shee grewe in Age, shee grewe in Spirit before God, and before men. And (as S. Ambrose sayeth) shee accompanied euery step of her body with exercice, and augmentation of Vertue, increasing like the Light of the morning, vntill per∣fect day. For the Holy Spirit sollicited her with his Inspirations, and shee cooperated with all the force that shee had; endeuouring (as sayeth the Wiseman) to bee most excellent in all her

Workes, with foure Excellencyes: First, [ 1] that in euery one shee increased in Charitye, and Sanctitye. Secondly, [ 2] that they were all workes replenished with the greatest proofe, & fullnesse of perfection, that was possible for her Strength. Thirdly, [ 3] that in euery worke shee vsed greate Wisdome, and Discretion, with singular Con∣stancye, vntill shee had effected it. Fourthly, [ 4] that with euery one shee mixed much Variety of Affections, and Vertues, to augment iointely in all. For these foure Excellencyes, the Angells admired her, * 1.135 saying: VVhoe is shee that cometh forth as the morning rysing, faire as the Moone, elect as the Sunne, terrible as the Army of a Campe set in aray? what is this Childe that maketh her Progresse from Vertue to Vertue, increasing like the Light of the morning without staying, or turning backe? beautifull like the full moone with plenty of Graces, without any waning therein? elected as the Sun, that there is none in Earthe to bee her equall? And who is this, that beeing a weake maide by nature, is most firme by Grace, containing within her an armye of all Vertues, ordered with the Order of inuincible Charitye? Thus spake the Angells with Affection of Admiration: and God rejoiced in beholding her Feruour: and men that behelde her were edified, in seeing so greate Sanctity in so tender yeares. But I both admiring, and rejoicing heereat, will withall confound myselfe, considering how farre I am from it thorough my Negligence, and Coldnesse, and desiring to get out of it, to imitate her example.

Then will I ponder, [ 2] how this Childe spent a greate parte of the daye in ascending, and descending that mysticall Ladder of Iacob, * 1.136 which reached from Earthe vnto Heauen: in whose top

stood the Omnipotent God, * 1.137 and whose Degrees (as before hath beene saide) are Reading. Medi∣tation, Praier, and Contemplation. One while of the daye shee spent in Reading holy Scriptures, to the greate consolation of her Soule, allmighty God opening vnto her the Sense, that shee might penetrate, and vnderstand them. From hence shee ascended to meditation, conferring with herselfe what shee had reade, searching out newe Veri∣ties that illustrated her Soule, and inflamed it with the fier of Loue, and Deuotion. From hence shee mounted another space by the Degree of Prayer, desiring of God with greate feruencye the giftes of his Grace, not only for herselfe, but for her Companions, and for all the People. And lastly, shee ascended to the Degree of Con∣templation, wherein shee spent very much time, vniting her Soule to God, from whome shee receiued such sweetenesse, and consolation; and such extraordinary abundance of celestiall Giftes, that none can comprehend, or knowe them, but God that gaue them, & shee that receiued them; rejoicing in that hidden Manna, * 1.138 whose taste none attaineth vnto, but hee that receiueth it. And in these Exercices, shee was visited by the Angells, that garde this Ladder, comforting those that ascende it; but much more this blessed Virgin whose Puritye was greater then theirs: for seeing her mount vp, they spake with Admiration that of the Canticles: VVhat is shee, * 1.139 that ascendeth by the desert, as a little rodde of smoke of the aroma∣ticall spices of Myrrhe, and frankincense, and of all pouders of the Apothecary? Who is this young Maiden that liueth in the Desert of this Worlde, and in the Solitarinesse of this Temple, and sprowteth vp not like a Rodde, but like a Twigge

that is small, and humble in her owne eyes, but most odoriferous, and gracious in the eyes of God, in the which shee goeth allwayes ascending, and increasing with the Myrrhe of Mortification, with the Incense of Praier, and with the conti∣nuall Exercize of all Vertues?

Finally, in descending this Ladder, [ 3] this blessed LADYE was exercized in working with her handes for the seruice of the Temple, & to the commodity of her Cōpanions, mingling her ex∣teriour workes with Praier: for which it is saide of her, that her Garments smelled of Incense.

O soueraigne VIRGIN, * 1.140 Rodde that sprungest from the roote of lesse, & ascendedst to thy Beloued, like a most odoriferous Sprigge of Perfume: obtaine for mee, that I also may bee litle in Humillitye, & carefull to mount by the Ladder of Praier, by which thou ascen∣dedst, * 1.141 vntill I vnite myselfe with allmighty God: descending also to exercize the workes of Mortification in myselfe, & those of Piety towardes my neighbours, increasing in all Vertues, & giuing vnto all men the Odour of good Example: for the which they may glo∣rifye God worlde without ende. Amen.

The fifth Pointe.

FIfthly, * 1.142 I am to consider, how in this time this Soueraigne VIRGIN made another very newe offer to our Lord God, and a very pleasing, which was the Vowe of perpetuall Virginitye, offering it vnto him by speciall inspi∣ration of the holy Spirit, and with extraordinary Deuotion. For the greatenesse of the Loue that shee bare vnto God, mooued her to desire, to deliuer vnto him her whole Heart, and to take him to her Spouse, occupying herselfe totally in

meditating vpon him, and in pleasing him, without diuiding herselfe in other things, * 1.143 as those are diuided that are married. And shee knowing that Virginity was more precious with a Vowe, then without it, shee was not conten∣ted with a single Purpose of preseruing it, but shee made a particular Vowe thereof; because shee allwaies desired to doe what was best, most firme, and most secure, and that which was most to the Glorye of God our Lord. Then was fullfilled that which her Spouse sayed of her: My sister spouse is a Garden inclosed a Garden inclosed, a Fountaine sealed vp. * 1.144 Hee twise calleth her an inclosed Garden, for that shee was per∣fectly chaste both in Soule, and in Bodye, con∣firming it with a perpetuall Vowe, which serued as a Locke for her greater Security: adding for Gardes, Humillity, Modestye, Silence, and Absti∣nence, by reason whereof hee also callet•• her a Garden: to giue vs to vnderstand, that her Virginity was not barren, but accompanied with many Flowers of Vertues, and with excellent fruites of good Workes: Some that beautified the Soule: Others that adorned the Bodye, that shee might bee, Sancta corpora, & Spiritu: * 1.145 Holy in Body, and in Spirit O how pleasing was this Gar∣den to the diuine Spouse! hee was recreated with the Vowe, & Odour of the Flowers of her Ver∣tues: hee eate of the sweete fruictes of her good Workes: * 1.146 hee rejoiced to beholde it so well in∣closed with a Vowe, delighting much in the Locke, & Gardes that it had. And therefore hee watered it with greate abundance of heauenly Consolations, and Giftes; making in them a Fountaine, & Well of the liuing Waters of his Graces, inclosed with his diuine Protection.

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

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

The Sixt Pointe.

SIxthly, * 1.147 I am to consider, how the time of the Incarnation approaching very neere, the blessed VIRGIN our LADYE, by reuelation from God, was batrothed to a just man named Ioseph, shee beeing certified that it should bee without perill of her Chastitye: to the which shee readily obeyed. Vpon the which, [ 1] I will ponder the causes why God our Lord would that his mother should bee despoused, wherein hee discouereth the Prouidence hee hath of those that are his. The first was, [ 1] to conceale the mystery of the Incarnation, & the Childe bearing of the VIRGIN vntill the full time: [ 2] Hee had likewise heerein a Care of the Honour of his Mother, that they might not esteeme her as an Adulteresse: [ 3] As also that shee might haue one to sustaine, and serue her in her Afflictions, and

to accompany her in her Peregrinations: [ 4] & that her Sonne might haue a Tutour, or Foster father to bring him vp, [ 5] and prouide for him. And finally to haue occasion to magnifye S. Ioseph, exalting him to such a Dignitye, as to bee the Spouse of the Mother of God, & the Foster father of the Sonne of God.

O most louing Father, * 1.148 I giue thee thankes for the care thou hast of thy Children, & Seruants, prouiding for their Honour, & for their Ease, and sustentation, preuenting in time the Remedye of what may molest them, and seeking out Occasions to magnifye them. Happy is hee that is vnder thy Wing, and Protection. Prouide for mee, o Lord, that am thy Creature, that I may allwayes bee imployed in seruing thee, seeing thou art allwayes imployed in gouerning mee.

Secondly, [ 2] I am to ponder in the VIRGIN, the greate Faithe, and Confidence that shee had in God, that her Chastitye should not bee indaungered by her Mariage: As also the greate Obedience that shee shewed in accepting this Estate which shee had so earnestly refused, denying her owne will, and resigning it to the Will of God. Wherein, I am to imitate her, according to my Estate, perswading myselfe, that for my Obedience to God, if I trust in him with a liuely Faithe, I shall not loose Vertue, nor Consolation, nor any thing whatsoeuer in reason, I can desier for my Saluation. For God hath both Knowledge, and Power to ioyne Virginity with Wedlocke: Contemplation with Occupa∣tion, and the Beautye of Rachel, with the fruitefullnesse of Lia, without receiuing any harme the one by the other.

The seuenth Pointe.

SEuenthly, [ 1] * 1.149 I am to consider the feruent Desires the blessed VIRGIN had of the comming of God into the Worlde, the which so much the more increased, by how much the time of the Incarnation approached neerer, the holy Spirit inspiring them into her, whose pro∣pertye is, when hee will graunt any thing to the elected: to inspire into them liuely desires the∣reof: that with their Desier, & with Praier they may dispose themselues to receiue it.

Besides this, [ 2] * 1.150 [ 2] the VIRGIN was sollicited by her owne Charitye, with the two most noble Actes thereof: Loue of God, and of our neigh∣bour: zeale of the Glorye of God, and of the Saluation of Soules: for as shee very much loued God, shee desired to see him allreadye made man, the better to knowe his Greatenesses, to beholde his meruailous Workes, and to con∣uerse familiarly with him. Then vsed shee vnto him that of the Canticles: * 1.151 VVho shall giae to me thee my Brother, sucking the Breastes of my mother, that I may finde thee without, and kisse thee, and now no man dispise mee: I will take holde of thee, and bring thee into my Mothers howse, there thou shallt teache mee, and I will giue thee a cuppe of spiced wine, and new wine of my Pomegranates. O how happy were I, if I might see thee allreadye in humane fleshe, sucking at the breastes of some Woman, and might finde thee out of thy Heauen, conuersing visibly with men vpon Earthe, that I might giue, and receiue of thee the kisse of Peace. Then would I procure to conuerse with thee, and to heare thy Doctrine in this Temple, and to inuite thee to

what thou most of all desirest, giuing thee my whole Loue with many Affections, and Actes of Charitye.

Hereunto was added, [ 3] that her feruent zeale did eate her vp, seeing the offences against God, and the perdition of men: and therefore with many, and greate Gronings, and Praiers, desiring of God to come to their Remedye: shee repeated with greate Affection the praiers of Dauid, and of Isaias which the Church vseth in the Aduent, * 1.152 saying vnto allmighty God: Raise, o Lord, thy might, and come to saue vs: Shewe vs thy mercye, and giue vs thy Saluation: O that thou wouldest breake the Heauens, and descende: Drop dewe ye Heauens from aboue and let the clowdes raigne the Iust: Be the Earthe opened, and bud forth a Sauiour.

Finally, [ 4] the Praiers of the blessed VIRGIN preuailed so much with God our Lorde, that though the Worlde were so wicked (as soone after wee shall see) and that mankinde no wayes merited this fauour, shee only counterpeised the Demerits of all, and with her merits, and Praiers was a meane that the Sonne of God hastened his Incarnation, without making any accoumpt of the Indignitye of the Worlde. O meruailous efficacye of the Praier of the VIRGIN!

I rejoice, o blessed LADYE, * 1.153 that thou wast so powerfull with God, as to make him mende his pace, and hasten his comming: beseeche him also to make haste to come to visit mee: and that I may bee worthy of his visitation, Inuocate the Diuine Spirit to inspi∣re mee with feruerous Desires thereof. Amen.

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

THree times might our Lord God haue made choise of, * 1.154 to execute the Decree of his Incarnation. The first, was in the beginning of the Worlde, assoone as Adam had sinned: The second, in the middle of it Conti∣nuance, * 1.155 which the Prophet Abacuch calleth, In the midle of yeares. The third, about the ende. But the Diuine Wisdome made choise of the first time to promise this mysterie, as concerning the Remedye of Sinne: of the second, to execute it. And of all the rest, to gather the copious fruites that from it were to spring: ordaining it thus for our Good, for the Causes that in the ensuing pointes shall bee pondered.

The first Pointe.

FIrst, * 1.156 I am to consider, that God our Lord; assoone as Adam, and Eua had sinned, was willing to reueale vnto them the mysterye of the Incarnation for the Remedye of their Sinne, and of the Punishment that therefore they had deserued, to demonstrate heerein the greatenesse of his Charitye, and mercye towardes men.

This was resplendent, [ 1] in that comming as a Iudge to take accoumpt of Adam, and Eua for their Disobedience, and to denounce vnto them the Sentence of Deathe, which thereby they had incurred; withall as a mercifull Father, hee

promiseth them, not only to make himselfe man for them, but also to dye, to deliuer them from Deathe, pretending heerein, that by their Faithe in this Redeemer, they should not distrust the Diuine mercye, nor of the pardon of their Sinne, but that they should forthwith procure it by Penance, greiuing to haue offended him that had shewed them so much Loue. So that when God cast our first Parents, and all their Posteritye, out of the terrestriall Paradise, hee then promiseth them him, that shall open the Gates of the Celestiall Paradise. And when hee chargeth them with Maledictions for Sinne, hee offereth them of his meere Grace, the Author of all Heauenly Benedictions. And when they are vanquished by the Diuell, hee assureth them that there shallbee borne of them a man, that shall free them from his Tirannye.

O Father of Mercyes, and God of all Consolation, * 1.157 I humbly thanke thee, for that in the middest of thy Wrathe, thou art mindefull of thy infinite mercye: * 1.158 And when all men by the first Adam deserued to bee accursed, thou didst promise vs the second Adam by whome wee should bee blessed. Shewe, o•• Lord, this thy mercye to mee, deliuering mee from the Maledictions, which I deserue thorough my Sinnes, & replenishing mee with the Benedictions which thy Sonne gained by his Merites. O Sonne of the euer liuing God, * 1.159 Lambe that wast slaine from the beginning of the VVorlde, for then was published thy Slaughter, and true Life was giuen to men that sinned; I humbly thanke thee for this fauour that thou diddest vs, for the which I beseeche thee, to applye vnto mee the f••••ite thereof, that beeing free from the Deathe of Sinne, I may obtaine by thee Life of Grace. Amen. [ 1]

I will likewise ponder the Infinite mercye

of God, in not deferring this promise of our Redemption many Dayes, nor yet many Howers: but euen the selfe same day that Adam sinned, hee came to giue him aduise both of his Trans∣gression, & of his Remedye, for that hee greately desireth, that the Sinner, allbeeit hee sinne tho∣rough frailtye, should not detaine himselfe so much as one day in his Sinne, for the greate Hurt that thereof redoundeth vnto him, but should presently bee conuerted, and doe Pe∣nance. All this I am to applye to myselfe, consi∣dering that many times, our Lord, when I haue sinned, in steede of chastizing mee with Iustice, preuenteth mee with Inspirations, offering mee pardon with mercye. For the which I ought humbly to render vnto him many thankes, pro∣curing the selfe same day that I sinne, to raize vp myselfe presently thorough Penance. So that (as S. * 1.160 Paul saieth) the Sun goe not downe without taking from mee Anger, and Pride, and euery other Sinne whatsoeuer.

The Second Pointe.

SEcondly, I am to consider the Conuenience of the Time, that God chose to execute the Decree of his Incarnation, to the ende to make his infinite Mercye the more eminent. Heerevpon I am to beholde in what state the Worlde stood, when God came to redeeme it, running thorough the Thoughtes, Wordes, and Deedes of men, and comparing them with those of God, * 1.161 the which (as the Prophet Isaias saieth) were as different as Heauen, and Earthe are distant.

First, [ 1] I will lift vp my Eyes to Heauen, and beholde the most B. TRINITYE in the Throne of his Glorye, considering what Thoughtes hee had, and what plots hee was then laying to remedye man, by the meanes of the Incarnation of the Diuine Worde. And as the three Persons of the Deitye, when they would create Adam. * 1.162 saide: Let vs make man to our owne Image, and Likenesse: so now they sayed: Let vs remedye man vhome wee created repairing the Image, and Like∣nesse that wee gaue him. O how greate Pleasure had they in this Discourse! What Alacritye to beholde the time arriued of executing their Determination! And what Ioy had eache Person to prepare themselues for what belonged vnto them in this Worke! The Father to sende his Sonne into the Worlde. The Sonne to come, & to vnite his Diuine Person with our nature. And the holy Spirit to worke this so soueraigne an Vnion.

I thanke thee, o most blessed TRINITYE, * 1.163 for that thou hadst pleasure to treate of my Remedye, O that I might treate with much Delight of all that belongeth to thy seruice.

Then will I abase my Eyes, [ 2] to see what then passed in the Worlde, considering how it was then arriued to the Abysme of Iniquitye. The Gentiles were growen to such a Heigth in their Idolatries, that they caused themselues to bee adored as Gods. The Iewes were full of Hypo∣crisies, Auarices, Ambitions, and other innume∣rable Sinnes. The Earthe was wholely drowned with a Deluge of Vncleane-nesses, and Carnalli∣ties, one Waue of Blood (as saith the Prophet Oseas) ouertaking another. * 1.164

All this was God beholding from Heauen, for from him nothing is hidden: and though this so

greate multitude of Sinnes prouoked him to greate furye, yet were they no cause to make him deferre his Determination. Rather this most mercifull God, * 1.165 (as saide the Prophet Abacuch) when hee had most occasion to shewe his wrathe, was then mindefull to doe vs the greatest mer∣cye: and in steede of drowning the Worlde againe with another Deluge; or burning it with fier like Sodome; hee would drowne it with abundance of mercies, and burne it with the fier of his Loue, giuing it his owne Sonne to remedye it, and his Sonne comming to redeeme it. * 1.166 O Infinite Charitye, whose Flames could not bee quenched with the many Waters of the Riuers of innumerable Sinnes, but rather increased with greater Demonstrations of Loue, doing the greatest of all fauours to vs, that euery day made ourselues more vnworthy thereof: I giue thee thankes, o most louing, and mercifull Lord, for this Loue which thou didst shewe vs: for the which, I beseeche thee, though I as a wicked VVretche deserue thy Indignation, yet that thou as a good God, cease not to fauour mee with the Greatenesse of thy Mercye.

This Consideration I am likewise to applye to myselfe, pondering how it hath many times happened, that when I was actually offending God by my Workes, then was God doing mee greate Benefits, and deuising yet to doe mee greater; as to drawe mee out of the Worlde into Religion, or such other like: for the which I am to giue him many Thankes.

From hence I may likewise ascende to ponder, [ 3] how much the Infinite Mercye of God was res∣plendent, in hauing awaited then to make him∣selfe man, when Iudea was in such a Disposition, that men thorough their wicked Life were to

abhorre him, and thorough Enuye to persecute him, euen to the bereauing him of his Life, taking Occasion from hence to redeeme them by his Deathe.

O Infinite VVisdome of God, * 1.167 how contrary art thou to the VVisdome of the VVorlde, seeing thou treatest of redeeming it, when thou art to haue greatest Oc∣casions to suffer for the redemption of it! [ 2] O how contrary to this VVisdome are the Imaginations of my fleshe, which flyeth the occasions of Affliction, and seeketh the Occasions of it owne Ease! Chase away, so Lord, my Imaginations, that I may followe thine, embracing Affliction, as thou embracedst it for my Example.

The third Pointe.

THirdly, I am to consider, why our Lord deferred his comming into the Worlde, so many thousands of yeares, pondering especially two causes for my owne proffit. [ 1] The first is, for that in this time men by the Experience of their Innumerable, and most greiuous Sinnes, knewe the extreeme necessitye that they had of their Redeemer. Who as hee came from Heauen to bee the Phisition of our Greiuances, hee ex∣pected that they might increase, and bee mani∣fested, that his Infinite Wisdome, and Omnipo∣tencye might likewise bee manifested, in curing so greiuous Infirmities with so proportioned Remedyes. For this cause when Pride was growne to that excessiue heighth in the Worlde, that man would vsurpe the Greatenesse of God, then would God take the forme of a man, to cure so abhominable Pride, with so profounde

Humillitye. And when the Desier of Riches, Honours, and Delicacyes was most egre, and hot; then would God clothe himselfe with Pouertye, Contempt, and Dolour, to cure such an ardent Desier of temporall Goods, with so ardent a Contempt of them.

O soueraigne Phisition, * 1.168 I humbly thanke thee, for hauing come in such a season to cure our Infir∣mities with such precious Medicines. Beholde, o Lorde, my woundes are much increased, deferre not to re∣medye them, that in mee may bee discouered the greatenesse of thy Mercies.

The second cause of this delaye was, [ 1] for that it is the good Pleasure of our Lord, that his Giftes, especially when they are very greate, should bee esteemed, required, and solicited with Praiers, and Gronings: as did all this time the Fathers that were in Lymbo, and the Reighteous that liued on the Earthe. And by the waye likewise with this deferring, hee made proofe of the Confidence, and Patience of the Iust to whome this promise was made: for it is an Heroicall Vertue not to loose Confi∣dence, * 1.169 though the accomplishment of the pro∣mise bee long time deferred. Whereupon saide a Prophet: * 1.170 Yf hee shall made tariance expect him: because comming hee will come, and will not slacke, that is: Though hee delaye according to the Desier of thy Hearte, hee will not delaye according to the Order of his diuine Proui∣dence, to accomplish what thy necessity re∣quireth: for hee will come infallibly in his de∣terminate time, when his Comming shall much more auaile thee.

These two Causes I am to applye to my∣selfe, pondering how God our Lord some∣times

permitteth his Elected a long time to suffer greate Afflictions, and Drouthes, that by experience heereof, they may knowe what neede they haue of Gods Visitation; that they may bee grounded in profound Humillitye, and that by this delaye the desiers of their remedye may increase, and their Faithe, and Confidence may bee prooued: and that so they may come to make greate esteeme of the Gift of God, and with greate Care to preserue it. Heerewith entring into Conside∣ration what a greate Happinesse it was to mee, to bee borne after this soueraigne misterye was executed, to enjoy more abundantly the Graces, and Giftes that were thereby commu∣nicated vnto men: my Longings, and Sighes, my Desiers, and Gronings must bee to this ende, that God by his Grace may come vnto my Hearte, and visite my Soule with abun∣dance of his giftes, taking to name (like another Daniel.) The Man of Desiers, * 1.171 employing them in desiring the comming of him that tooke to name, The Desired of Nations: without beeing weary of solliciting it, though it seeme to mee to bee long deferred: for that there is no daye that commeth not at last: And the greater the Sollicitation, the lesser the delaye, and the greater the Rewarde.

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

The first Pointe.

FIrst, I am to consider what passed in Heauen, when the appointed time was arriued wheerein God our Lord would make himselfe man. Imagining how the most sacred TRINITYE beeing on the Throne of his Glory, desiring to giue notice heereof to her that was to bee the Mother of the Worde Incarnate, determined to send her a very glorious Em∣bassage, to moue her to accept it, the beginning whereof is recounted by the Euangelist, * 1.172 saying: The Angell Gabriel was sent of God into a Cittye of Galilee, called Nazareth, to a Virgin despoused to a Iust man, whose name was Ioseph, of the House of Dauid: and the name of the Virgin was MARYE.

In this Embassage I am to ponder, Who sendeth it: Who bringeth it: to whome it com∣meth: and vpon what cause: collecting out of all, Proffit to myne owne Soule. [ 1] Hee that sendeth it is the Omnipotent God, who without hauing neede of his creatures, only of his meere bountye, and to doe good vnto men, delighteth to communicate with them, and to sende them messages, and embassages, vsing for his ministers

heerein creatures so noble, as are the Angells: Who (as S. * 1.173 Paul sayeth) are ministers of God for the good of those that are to receiue the inhe∣ritance of Saluation. And their continuall mi∣nistery is, to ascende, and descende that Ladder that Iacob sawe, * 1.174 bringing downe messages from God to men, and carrying vp messages, and Pe∣titions from men to God.

O God of Immense maiestye, * 1.175 what is man that thou art mindefull of him? Or the Sonne of man, that thou visitest him? May thy Angells praise thee for the tender Loue thou hearest vnto men.

Hee that bringeth this Embassage is an Ar∣changell so excellent, [ 2] * 1.176 that hee hath to name Gabriel: which is to say: Fortitude of God: to signifye the Fortitude that is resplendent in our Lord that sent him: and in him that is to bee Incarnate: and in the Workes, that the Word Incarnate is to doe: and in the ministers that hee shall take to publish them, whome this Em∣bassadour representeth: who in the Vertue of God was strong, * 1.177 and Potent to fullfill what∣soeuer hee commaunded him; not only in this case that was so glorious, but in any other how humble soeuer, as heereafter wee shall see. * 1.178 For his Glorye is, to doe what God willeth: and in imitation of him, I will procure by Gods grace, to clothe myselfe with his Fortitude, to accom∣plish in all things the Diuine Will.

Shee, [ 3] to whome the Embassage commeth, is a poore Virgin, forgotten by the Worlde, despoused to a poore Artificer that liued in a litle Citty of so base esteeme, that it was hardely beleiued that any good could come out of it. * 1.179 But shee was most holy, & pure, and therefore so esteemed of God, that shee was preferred

before the Daughters of the kings, and Em∣perours of the Worlde: for in the eyes of God there is no such Greatenesse as Sanctitye: neither in mine ought there to bee, I esteeming only what God esteemeth.

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

From hence I will passe, spiritually to con∣sider this Embassage, applying it to myselfe, and pondering how God our Lord sendeth mee euery day Inuisibly many Embassages with his Inspirations: * 1.180 the which (as S. Bonauenture saieth) are the Inuisible Embassadours, and messengers of God: and by them hee speaketh vnto mee, and discouereth his Will, and solliciteth mee to giue him entrance into my Soule, and to employ myselfe allwayes in his Seruice. And therefore in feeling within myselfe these Inspi∣rations, I am to reuerence them as Embassa∣dours of God, giuing him many Thankes, for

that hee daigneth to speake vnto mee by them, consenting presently to all that hee requireth of mee, and beseeching him more often to speake vnto mee.

O most louing Father that solicitest my Consent with so greate Loue, and Care, * 1.181 as if that which importeth mee, imported thee: Inspire mee what thou willt, for I am ready to consent to whatsoeuer thou inspirest mee.

The Second Pointe.

SEcondly, I am to consider the Entrance of the Angell to the VIRGIN, and the manner how hee saluted her: [ 1] Pondering how hee tooke of Ayer, a most beautifull Bodye of Humane shape. And in this manner hee entered where the blessed VIRGIN abode, with rare Modestye, Reuerence, and Grauitye, and with such an exteriour semblance of San∣ctitye, as well declared what interiourly shee was: to instruct vs what Apostolicall men ought exteriourly to bee, who (as S. * 1.182 Paul sayeth) are the Embassadours of Christ: and likewise what Religious men ought to bee, that professe an Angelicall Life; whose exteriour behauiour ought to represent Sanctitye, and to mooue thereunto all that beholde them.

The Angell in entring saluted the B. [ 2] VIRGIN not with vaine Salutations, but with those di∣uine Wordes that God put in his mouthe: saying vnto her: HAILE, full of Grace, * 1.183 our Lord is with thee; Blessed art thou among Women. This Salu∣tation, (as say the holy Saintes) was newe, and neuer heard of in the Worlde, inuented by the most holy TRINITYE to honour the sacred

VIRGIN, and to declare her rare Sanctitye, & newe Dignitye, as the Misterye was newe for the which it was ordained. * 1.184 For as Christ was a newe man contrarye to the olde Adam: so the blessed VIRGIN that conceiued him, was a newe Woman contrary to the olde Eua. With this Spirit, and esteeme wee are to say, and to meditate this newe Salutation, pondering in euery worde, the Greatenesse that it signifyeth, with affections of Ioy, and Thankes giuing: rejoicing that the blessed VIRGIN hath such Greatenesse, and giuing Thankes to God, for giuing it her; desiring of him some parte thereof, and purposing to imitate what is imitable.

AVE.

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

O soueraigne VIRGIN, * 1.185 with all the Affection of my Hearte, I salute thee, and say, Aue, Haile, God saue thee. For by thee began our Saluation, conceiuing him that was the Author thereof: * 1.186 Thou hast changed the name of Eua, defeating her miseries, and reple∣nishing vs with mercyes: The other Eua was the beginning of Sinne, thou the beginning of Grace. By the other Deathe entred into the VVorlde: by thee Life. * 1.187 The other subiected vs to the Serpent, thou hast broken his Heade. Bee cheerefull, o blessed VIRGIN, for the good lot that hath befallen thee: and renew my Hearte that I may daily sing this newe Canticle

of Praise with newe feruour of Spirit, Amen. * 1.188

Secondly, [ 2] I am to ponder the cause why the Angell in this first salutation, named not the Virgin by her proper name, saying: Haile MA∣RYE: but Haile, full of Grace; our Lord is with thee: blessed art thou among VVomen. This hee did, that wee might vnderstand, that allmighty God gaue her newe, and most glorious names, as hee gaue to the Messias, * 1.189 the which for Excellencye are to bee attributed vnto her in the Church: so that as wee call Salomon the VVise: and S. Paul the Apostle: so wee may call the blessed VIRGIN the Full of Grace, or the Blessed among VVomen. * 1.190 And as the name of the Mossias is Emanuel, which is as much to say as God with vs: so the name of the VIRGIN may for excellency bee, * 1.191 Our Lord with thee. O most sacred VIRGIN, let others call thee the Rod of Iesse, the Porte of Heauen, the House of VVisdome, and other like names: I will now call thee, as did the Angell, full of Grace, the Inhabitation of our Lorde, and the blessed among VVomen: and declare to thy glorye the Greatenesses signified by these names.

GRATIA PLENA.

First, [ 1] I will ponder what fullnesse this is, and how the blessed VIRGIN was full of Grace with all manner of fullnesse. Shee was full of the Grace that Iustifieth: full of Charitye, Faithe, and Hope, of Humillitye, Obedience, and Pa∣tience with the rest of the Vertues: full likewise of Wisdome, of knowledge, of Pietye, and the Feare of God, with all the other giftes of the Holy Spirit.

Her memory was full of holy Cogitations:

her Vnderstanding of greate Illuminations of God: her Will of feruent Actes, and Affections of Loue, and zeale, with inward, and hearty desires of the Glory of God, of the comming of the Messias, and of the Redemption of the Worlde. And this fullnesse shee actually had, when the Angell entred to salute her: for shee was busied in the Contemplation of these my∣steries, which was in a manner her continuall Occupation. Besides this, shee was full of Grace in her Workes: for they were all workes full, entire, and massiue, with that fullnesse that they might haue of pure Intention, feruour, & Loue: So that God could not say vnto her, as hee saide to that other Bishop: * 1.192 I finde not thy VVorkes full in my presence.

Then will I ponder the Greatenesse of this plenitude: [ 2] for many Vessells are full of pre∣cious liquor; but the greater containeth the greater quantitye: So many Sainctes were full of Grace: but the blessed VIRGIN, (as sayeth S. Thomas) aboue all: * 1.193 for shee was a much greater Vessell, & her fullnesse was conformable to the Dignitye of the mother of God, which farre exceedeth the Dignityes, and offices of the other Sainctes: and shee euery day with the vse of Graces amplifyed the Vessell, and made it capable of other greater.

O most sacred VIRGIN who is able to recount the fullnesse of Grace that thou hast aboue all the Sainctes that were filled therewith! * 1.194 They were like Riuers: but thou according to thy name, art full like the Sea. It gladdeth me that for excellencye S. Ga∣briel calleth thee, the full of Grace, it seeming vnto him that there was no other, that had the like fullnesse: and that he, and his Companions in compa∣rison

of thee, might call themselues emptye. I thanke thee most blessed TRINITYE for the fullnesse of Grace, * 1.195 that thou gauest to this Soueraigne VIR∣GIN: by whose merits I beseeche thee to giue mee some parte thereof, that the Vessell of my Soule though but a litle one, may bee filled according to the capacitye thereof. O Mother of mercye, and Immense Sea of Grace; seeing the Riuers issue out of the Sea whereinto they entred, let there issue from thee some Riuer of Graces, to fill the vacant places of my Soule, that my VVorkes may bee full, & perfect before God. Amen.

DOMINVS TECVM.

In this third Worde the Angell mounteth to the Heigth of the Salutation, [ 3] saying: Our Lord is with thee: that is, he is in thee by excellencye in all those manners that hee may bee in his pure Creatures. He is with thee, not only by Essence, Presence, and Power, as hee is with all men: not only by Grace, as hee is with all the Righteous: but with eminencye of Grace, assi∣sting in thee with speciall Grace, and Amitye, and with strict familiaritye. He is with thee in all thy Faculties, vniting them with himselfe: He is in thy memorye, surprizing it that thou mayest allwayes remember him: In thy Vnder∣standing, illuminating it that thou mayest per∣petually knowe him: and in thy Will, infla∣ming it, that thou mayest euerlastingly loue him. He is with thee likewise, assisting in all thy Affaires with speciall Prouidence, and Protection, gouerning thee with his Inspira∣tions, and directing thee in all that thou doest. He is in thee as in his Heauen, in his Temple,

in his Chamber, in his House of Recreation: & shortly hee will bee in thy Wombe as thy Sonne: & therefore for excellencye, with a full mouthe I say, vnto thee, Dominus tecum.

I will also ponder, that the Angell sayeth not: Our Lord is, was, or shallbee with thee: but, our Lord with thee: to signifye that hee was, is, & shallbee perpetually with her: as if hee should say: from thy Creation God was with thee, and now is, & shallbee thoroughout all eternitye: * 1.196 He shall not departe, nor be alienated from thee, neither shall there bee in thee any Chaunge that may impaire the Diuine Prouidence.

O blessed VIRGIN, * 1.197 I rejoice at the greate good thou hast in hauing with thee God himselfe, fir∣mely, and constantly enioying his sweete Conuersation. Beseeche him that he will be with me thorough Grace, possessing me with such Loue, that hee neuer departe from mee, nor I from him, for euer, and euer. Amen.

BENEDICTA TV IN MVLIERIBVS.

With this fourth Worde the Angell conclu∣deth the Salutation, saying: [ 3] Blessed art thou among VVomen: [ 1] for thou shallt be freed from the Curse of Barrennesse, with out Losse of Virginitye: and thou shallt bee free from the Malediction of bringing forth with Dolour, because thou shallt not conceiue with Pleasure. [ 2] Thou shhalt be blessed among Women: because as a Woman was the beginning of all the Maledictions, * 1.198 that fell vpon men: so thou shalt be the beginning of all the caelestiall benedictions that shall light vpon them, by the blessed fruite of thy Wombe, by whome thou shalt breake the Heade of the * 1.199

Serpent, and deliuer them from those Maledi∣ctions which his cursed Suggestion heaped vpon them. [ 3] For the which thou shalt be blessed, and praised among all Women; and both the Angells in Heauen, and the men on Earthe shall giue thee a thousand benedictions, aswell the Righteous, as Sinners: for all haue a parte in thy copious benediction.

And I also thy vnworthy seruaunt doe praise, * 1.200 blesse, and glorify thee, and doe reioice that all should praise, blesse, and glorifye thee: and I beseeche thee to make mee partaker of those blessings which thy most sweete Sonne our Heade, by thee as by his necke communicated to the Church. Deliuer mee, o blessed LADYE, from the Maledictions of Sinne, and Pnnishment whereunto I liue subiect, that I may blesse thy Sonne, and serue him worlde without ende. Amen.

The third Pointe.

THirdly, I am to consider the manner how the blessed VIRGIN receiued this Saluta∣tion: for hauing hearde it, shee was troubled, * 1.201 and thought within herselfe what manner of Sa∣lutation this might bee: In which shee discouered foure excellent Vertues, wheerein wee may imitate her: to wit; Chastitye, Humillitye, and Prudence with Silence. [ 1] Shee shewed her excel∣lent Chastitye, * 1.202 beeing astonished (as S. Ambrose saieth) at the sodaine veiwe of a man in her Chamber, shee being alone: for it is the pro∣perty of a modest, circumspect Virgin, to bee astonished at any veiwe, or worde whatsoeuer of a man: As it is likewise the propertye of a chaste man to close vp his Eyes like Iob, leaste hee should haue any euil Thought against a Vir∣gin.

But principally shee shewed her rare Humil∣litye: [ 1] for that at such time as the Angell entred in forme of a man, this B. LADYE was recol∣lected in her Chamber, in greate Contemplation of the Greatenesses of God, and of the Messias, and of her that was to bee his Mother. Thorough her profounde Humillitye, shee helde a very meane conceite of herselfe: And when shee heard so straunge, and yet so glorious a Salutation, shee was astonnied, not so much at the sight of the Angell, as because shee founde in her selfe no foundation of such Praises, and greatenesses as hee declared. [ 3] And then shee shewed her Pru∣dence in thinking well, what Salutation this might bee, and to what ende it was ordained: And therefore shee would not thrust to aunswere inconsiderately, till the Angell had somewhat more opened himselfe. [ 4] Whereby shee shewed how much shee loued Silence: holding her peace at that time, and retourning for aunswere the exteriour semblance of her humble, & bashefull amazement. O most pure VIRGIN, how well befitteth the at this Instant that which thy Spouse saide: * 1.203 Thy Cheekes are beautifull like the Turtles, a bird shamefast, & chaste: for in them is resplendent the beautye of thy Chastitye, & the splendour of thy humble VVisdome.

These Vertues of the Virgin are more emi∣nent, * 1.204 comparing her with the first Woman Eua, who when shee was yet a Virgin, went wande∣ring, and gazing thorough Paradise, and the first Question that the euill Angell in forme of a Serpent did aske her, shee made aunswere, and helde a long discourse with him, wheerein shee discouered Pride, Curiositye, Imprudence, and Desire of talking, & other Vices, wheerein wee

her Children doe imitate her. Which consi∣dering I am to bee astonished, imploring the ayde of this most prudent VIRGIN, that in the like Occasions I may followe her Vertues.

The fourth Pointe.

THe Angell knowing the holy Disturbance, and Feare of the B. VIRGIN saide vnto her: Feare not MARYE, for thou hast found Grace with God. [ 1] Wheerein I am first to consider, that it is the propertye of the good Spirit to pacify, and calme any Feare, or Disturbance of the Hearte whatsoeuer, that it may quietly receiue the Reuelation, and Visitation of God. And allbeeit the Astonishment of the B. VIRGIN was without any kinde of Sinne, or imper∣fection: yet thereby wee may gather, with what Care the good Angell endeuoreth, to take away those Disturbances that spring from sinne, or our owne imbecillitye. And I for my parte am to labour to remoue them, leaste they hinder mee of the Visitations of God, remem∣bring how Christ our Sauiour reprehended Martha, when hee saide: Martha, Martha, * 1.205 thou art carefull, and art sroubled about very many things, when as but one thing only is necessarye. And this am I to require of the Angell of my Garde, saying vnto him:

O most blessed Angell, * 1.206 remoue from my Heart all vaine feare, that it may bee capable of Diuine Loue: appease the Disturbance that it suffereth in earthly things, that it may contemplate the things of Heauen, contenting myselfe with that one, wheerein consisteth my eternall rest. Amen.

Secondly, [ 2] I will ponder that most sweete Worde added by the Angell, to perswade the blessed Virgin not to feare: For that (sayeth hee) thou hast founde Grace with God, * 1.207 which was to say vnto her. Thou needest not to feare the Deuill, nor Hell, nor visible, nor inuisible Ene∣myes: neither hast thou cause to suspect the Greatenesses that I haue spoken to thee of in this Salutation; nor other greater that I shall presently tell thee of: for I doe thee to wit, that thou art fallen into Grace with God. And this is sufficient to secure thee: for from hence it proceedeth that thou art full of Grace: that our Lord is with thee: and, that thou art blessed among Women: for whosoeuer findeth Grace with God, what benefits shall hee not receiue from his liberall hande? O happy, & a thousand times happy is that Soule that findeth Grace with God! If it be helde among men for a high felicitye to fall in grace with an earthly king: how much greater shall it bee to fall in Grace with the king of Heauen? From that grace proceedeth abundance of Riches, Honours, Dignityes, and many other temporall benefits that a king bestoweth vpon his Fauorite: and yet sometimes, all endeth with Disgrace: But from this Grace proceedeth an abundaunce of Vertues, & heauenly giftes that God bestoweth on his beloued, for the which it is saide in holy Scriptures of the greatest Sainctes, as of Noe, * 1.208 Moyses, Dauid, and other such like, that they founde Grace with God: but aboue all, the most sacred VIRGIN founde much greater, and neerer Grace with God; yea so neere, that shee was allwayes with him, and hee with her, euen to the containing him in her Wombe

as his mother.

O sweetest mother, * 1.209 I rejoice that thou hast founde Grace before God with such singular fauour. And seeing Queene Esther, for that shee founde grace before king Assuerus, * 1.210 was a cause that her People founde the like, and was by him very much fauoured: bee thou our Mediatrix, that wee may finde Grace before God, and obtaine that perfect Gra∣ce which is eternall Glorye. Amen.

But I am very carefully to consider, that allbeeit God doth not this fauour thorough the merits of man, but thorough his meere mercye: yet Humillitye doth most of all dis∣pose vs to obtaine it, by the which the blessed VIRGIN obtained it. And therefore saide the holy Spirit. The greater thou art, * 1.211 humble thyselfe in all things, and thou shallt finde grace before God: bocause the might of God only is greate, and he is honoured of the humble. Hee sayeth that the Humble doe him Honour, for that they attribute vnto him, the Honour, and Glorye of all that they haue: for the which God ho∣noreth them much more, and they finde grea∣ter Grace before him. Therefore, o my Soule, if like the blessed VIRGIN, thou willt finde Grace neere vnto God, humble thyselfe in all things, like her. For God resisteth the prowde, and giueth his abundant grace to the Humble. * 1.212

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

The first Pointe.

THe Angell hauing quieted the holy Ama∣zement of the blessed VIRGIN, deliuered his Embassage in this manner: * 1.213 Beholde thou shallt conceiue in thy Wombe, and shalt beare a Sonne: and thou shalt call his name, IESVS. He shallbee greate, and shallbee called the Sonne of the most High; and our Lord God shall giue him the seate of Dauid his Father, and hee shall reigne in the house of Iacob for euer, and of his kingdome there shallbee no ende.

In these wordes are to bee pondered the greatenesses, and Excellencyes of the Sonne that the Angell promiseth to the Virgin. The first is, that hee shalbee IESVS, [ 1] & the Sauiour of the Worlde, with greater excellencye then all other that had this name, as heereafter shallbee declared. The second, [ 2] that hee shallbee greate aboue all greates, without any Limita∣tion: greate in his Diuinitye, and Humanitye: greate in Wisdome, and Sanctitye: In Life, and in Doctrine: In Example, and in Worde: and finally greate in Power: for that hee shall haue power aboue all things, with facultye to make others also greate before God, by Participation of his Greatenesse. The third, [ 3] that in such

manner he shallbe her Sonne, that hee shall bee likewise the Sonne of the most High God. The fourth; [ 4] that his eternall Father shall giue him the Throne, and the Empire ouer all the Elect, figured by the Seate of Dauid, and by the House of Iacob, of whome according to the fleshe hee descended. [ 5] The fifth, that his kingdome shallbee eternall, and haue no ende. O glorious Embas∣sage! O most ioyfull newes! Happye Virgin, to whome such a Sonne is promised: and blessed Sonne in whome so greate Greatenesses are contained: of all which the Angell gaue notice to the Virgin, that shee might knowe, that this Sonne whome shee was to conceiue, was the Messias promised by the Prophets, of whome so greate Excellencyes were written. From whence I will collect a greate Estimation, and Loue of this soueraigne Messias, rejoicing at eache one of these fiue Excellencyes rehearsed, and recording the fiue woundes that hee re∣ceiued on the Crosse, that vnto his Elected, and to mee hee may applye the fruite of them: for on the Crosse they were all made manifest, as heereafter, when time serueth shallbee de∣clared.

I will now meditate only, how these Grea∣tenesses had their Originall from the most pro∣founde Humillitye of the only begotten Sonne of the euerliuing God, which is included in the first Worde spoken by the Angell to the Vir∣gin: Ecce concipies in vtero. ••eholde, thou shallt conceiue in thy wombe: as who should say; This Sauiour, and this eternall king beeing so greate, yet will so farre humble himselfe, as to streighten himselfe to the smallnesse of an infant conceiued in the Wombe of a Woman. And ••••om this

smallnesse his greatenesse shall haue beginning, complying with that of the Prophet Isaias: * 1.214 A litle Childe is borne to vs, and a Sonne is giuen to vs, and Principallitye is made vpon his Shoulder & his name shallbee called Admirable, Counsellour, God, Puissaunt, Father of the Worlde to come, Prince of Peace: His Empire shall bee multiplied thorough the whole Worlde, and there shall bee no ende of Peace.

O Soueraigne Prince that descendedst from Heauen, * 1.215 as a Stone without heades, beeing without thee action of man, conceiued in the VVombe of a Virgin: and then camest to bee so greate a mountaine as to fill the VVhole Earthe, dilating therein thy kingdome, which is a kingdome eternall, and without ende: I humbly thanke thee for hauing chozen so straunge a smallnesse, to bee the Originall of so soueraigne a Greatenesse. Graunt mee, o Lord, that I vnder-propped not by mine owne handes, but by thine, may conceiue such resolutions in thy seruice, that they may increase to very greate workes of thy Glorye. Amen.

The Second Pointe.

THe blessed VIRGIN hauing heard this Embassage, * 1.216 saide to the Angell: How shall this bee donne? because I knowe not man? As if shee should say: I doubt not of Gods Omnipo∣tencye, nor of thy promise: but I desire to bee informed, how I should obey this Commaun∣dement, hauing made a vowe not to knowe man?

In this aunswere, [ 1] the holye VIRGIN discouered aswell greate Wisdome, as excessiue Loue of Virginitye: and therefore with much reason, Holy Church calleth her, the most Pru∣dent

Virgin. For though the promise of the Angell was so greate, yet shee was not presently hooked therewith, vntill shee might perceiue how it would accord with her Vowe shee had made of Chastitye; vnto the which shee was so entirely affected, that shee made difficulty to bee the mother, though it were of such a Sonne, with the Losse thereof. And all bee it shee knewe by the Prophecye of the Prophet Isaias: That the Mother of the Messias should bee a VIR∣GIN, * 1.217 yet shee would prudently examine the Reuelation of the Angell, to see how it agreed with the Reuelation of the Prophet. From whence I will collect a feruent, and heartye Loue of Chastitye, auoyding, as much as lyeth in mee, all whatsoeuer that may bee any Occa∣sion to impaire it; yea though it carrye with it an appearance of Piety, and Religion. For in imitation of the most sacred VIRGIN, I am to examine well the Spirit, that shall incline mee to a thing, wherein there may bee daunger: fearing leaste it may bee the Spirit of Sathan, who (as sayeth the Apostle S. * 1.218 Paul) transfigureth himselfe into an Angell of Light, to deceiue those which are either very simple, or ouer∣confident, or exceeding zealous of other mens good, without regarding their owne.

Secondly, [ 2] I am to consider in these wordes, * 1.219 (beeing the first that wee reade of the blessed VIRGIN) foure Circumstances with the which shee did speake them; in the which is pourtrayed an admirable rule how to speake prudently: for these wordes were but fewe; and no more then necessarye; and in a case of greate importance: and in a very humble, and decent manner. It seemeth that the Virgin helde firmely in her

memorye that counsell of Ecclesiasticus, which sayeth: * 1.220 Young man, speake in thine owne cause scarcely more then is needefull: if thou bee asked ••wise, let thy aunswere haue an head, that is, let it bee breife, and to the purpose. In many things bee as it were ignorant: and heare holding thy peace, and withall asking. All this the B. VIRGIN meruailously obserued, in these breife Wordes, which shee vttered not till the Angell had spoken to her twise. And though shee had occa∣sion to inlarge herselfe in this Question, yet shee touched no more then the necessarye Pointe, and that with greate bteuitye, declaring the Vowe of Chastitye that shee had made, with humble, and chaste wordes, but sufficient for the Angell to vnderstand her, saying vnto him: I knowe not man.

O most sacred VIRGIN, * 1.221 with much reason was the diuine Spouse pleased with thy Lippes, saying: That they were like a girdle of Scarlet in graine, and like the Honnye-combe that distilleth by litle, and litle: for thy Wordes are well girt, and much pondered, and vttered with repose, sweetnesse, and Charitye. And seeing this rule in speaking is so pleasing vnto him; beseeche him to imprint it in my Hearte, that my Wordes may proceede from it well ordered, and ruled.

The third Pointe.

TO this Question of the Virgin the Angell made aunswere saying: * 1.222 The holy Ghost shall come vpon thee; and the power of the most High shall ouershadowe thee. And therefore also that which of thee shallbee borne Holye, shallbee called the Sonne of God. In these wordes may bee

pondered three most excellent promises made by the Angell to the most sacred VIRGIN; First, [ 1] that this Conception should not bee by the worke of man, but by the power of the Holy Ghoste, who from Heauen should come vpon her to accomplish this Worke. And for that the Workes of the Holye Ghoste are perfect, hee came withall vpon her, with newe fuullnesse of Grace to dispose her to so soue∣raigne a Worke.

The second, [ 2] that the Power of the most high should ouersha••owe her, preseruing her from sensuall Delight in Conception, and forming of her purest blood the Bodye of this Childe; as the bird couering her egges with her Wings, giueth them Life with her Heate.

The third Promise was, [ 3] a Giuing a Reason of the other two: Because that which was to bee so holily conceiued, should bee the Sonne of God; not by Adoption, as the rest of the Iust; but by the Vnion of Humane nature with the Diuine Person: so that hee should bee Holy, not by Priuiledge, but by the Power of his holy Con∣ception. O what an exceeding ioye caused these three Promises in the Virgin!

O most blessed VIRGIN, * 1.223 if when the Angell entred thou wast already full of Grace: how much more fuller shallt thou bee, the holy Ghost comming vpon thee with this newe Plenitude? If before our Lord were with thee, for thy Gouernment, Protection, and Consolation: how much more shall hee bee now, the Power of the most High comming to ouershadowe thee? now mayest thou, o blessed LADYE, say with a newe Title: * 1.224 I sate vnder the Shadowe of him whome I desired, and his fruite is sweete to my Throate. Thou art seated vnder the Shadowe of the most High,

which shall take from thee the sensuall Pleasure in Conceiuing: and the fruite of thy Conception shallbee Delectable to God, pleasing to the Angells, sweete vnto thee, and to the Saluation of vs. Much good may doe thee, o Purest VIRGIN, so greate a fullnesse, so happye a Shadowe with Hope of so sweete a fruite. And seeing thou hast this day founde so greate Grace with the Holy Spirit, beseeche him to come anowe vpon mee, and with his Power to ouershadowe mee, that beeing seated vnder his louing Protection, I may taste the sweete fruites of his Diuine Presence.

From hence I am to collect, that whereas for the Virgin to conceiue the Sonne of God, it was necessary that the Holy Ghost should come vpon her from Heauen, to accomplish this Worke; and that the Power of the most High should ouershadowe her: so likewise that I may conceiue in my Soule the Spirit of Salua∣tion, * 1.225 whereby I become the adoptiue Sonne of God; it is necessary that the Holy Ghost doe inspire mee, and that the Power, and Omnipo∣tencye of God doe ouershadowe mee, tempering the Heate of my sensuall Concupiscences, and protecting mee in all Temptations, & daungers: and in this Faithe, I am to crye to Heauen, saying: * 1.226 O most Holy Spirit, come from on High to my poore Soule, sowe in it the seede of thy Diuine inspiration, that it may conceiue within itselfe the Spirit of Saluation. * 1.227 O power of the most High, protect mee with the Shadowe of thy VVings: couer mee with them in the Day of Temptation, that the Puttockes of Hell preuaile not against mee, and that I loose not through myne owne VVeakenesse, what thou hast begun in mee by thy Grace. Amen.

The fourth Pointe.

TO what had beene saide the Angell added: * 1.228 Beholde Elizabeth thy Cosin, shee also hath conceiued a Sonne in her olde age, and this moneth is the sixt to her that is called barren; because there shall not bee impossible with God any worde.

In these Wordes the Angell pretended three meruailous things: [ 1] the first, to reueale to the blessed VIRGIN a thing that would giue her much Content, because of the Abundance of her Charitye, * 1.229 whose Propertye is to weepe with those that weepe, and to rejoice with those that rejoice. And as the blessed VIRGIN had a feeling of the Barennesse of her Cosin, because of the greife that shee receiued thereby: so shee rejoiced at the newes of her beeing with Childe, because of the greate Ioye that it would giue her.

The second was, [ 2] to confirme his Embassage with some sensible Token: as if hee should say: Seeing shee hath conceiued that was olde, and barren; thou maiest well beleeue that a Virgin shall conceiue, for with God, nothing is im∣possible, hee can doe the one with as greate facillitye as the other. Whereby wee see how it is the Propertye of the good Spirit, to chastize the incredulous that require a Signe, or a mi∣racle with an affection of Incredulitye, as this S. Gabriel himselfe chastized Za••harias, * 1.230 because hee asked a signe to bee assured that hee should haue a Sonne, himselfe beeing olde, and his Wife barren, whereas contrarily to those that haue Faithe, hee giueth a Signe, allbeeit they aske it not, as hee did to our blessed LADYE

the VIRGIN, to chere, and to comfort her, and by the waye to confirme her more, and more, in her Faithe. From whence I will col∣lect how much it importeth constantly to be∣leeue the matters of Faithe: for to beleeuers, our Lord vseth to giue interiourly greater si∣gnes of his Truthe, * 1.231 which hee denyeth to the incredulous, * 1.232 according to that of the Pro∣phet Isa••as: If you beleiue not, you shall not vnderstand.

The third was, [ 3] that the Angell pretended to discouer the fundamentall reason of all that had beene spoken, * 1.233 adding that so glorious Worde, that to God nothing is impossible: which is to say. Hee can doe all that hee will, & can accomplish all that hee promiseth: especially those two miraculous things that I haue tolde thee of: to witte, That the Barren, and the Vir∣gin may conceiue, & bring forth. From whence I will collect two other for my spirituall Comfort. The first, [ 1] that by the Omnipotencye of God our Lord, any Soule whatsoeuer, that hath beene long time barren of good Workes, how deepe rooted soeuer this Barennesse bee in it, may bee altered, and become fertile. And as barren Elizabeth conceiued Iohn, which signifieth Grace, so it may conceiue in itselfe the fruites of Grace, and of Benediction, very gracious, and pleasing vnto God. And with this Hope, I am to cheere, and animate myselfe to pretende this happye Fertillitye, remembring what is saide by the Prophet Isaias, * 1.234 and the Apostle S. Paule: Reioite thou barren that bearest not, breake forth, and crye thou that trauailest not: for more Children shalt thou haue that wast barren like Sara, then shee that was fruitefull like Agar.

The second is, [ 2] that as our B. LADYE the VIRGIN by Vertue of the Holy Ghoste might conceiue, and haue a Sonne which should bee worth a hundred thousand: so those which promise, and keepe Virginity, shall conceiue Spirituall Children, which shallbee incompa∣rably more worthe, then the Carnall, * 1.235 our Lord fullfilling vnto them that Promise, which hee made them thereof by the Prophet Isaias, as was declared in the first Parte, and the 20. Me∣ditation.

The eigth Meditation: Of the finall Answere giuen by the VIRGIN to the Angell, consenting to his Embassage.

The first Pointe.

THe blessed VIRGIN hauing heard all that was spoken to her by the Angell, saide vnto him: Beholde the Handmaide of our Lord, * 1.236 bee it donne to mee according to thy VVorde. And heere I am to consider what a longing desire the Angell had; expecting the Aunswere of the Virgin: and not only the Angell, but the Holy Ghoste himselfe her Spouse, who spake vnto her Hearte that of the Canticles: * 1.237 Let thy Voice sounde in my Eares, for thy voice is sweete, and pleasing vnto mee. And hee himselfe likewise inspired into her, the Wordes shee should say, exercising therein some most excellent Vertues, wherewith shee perfectly disposed herselfe to bee the Worthy Mother of God.

The first was, greate Faithe, [ 1] giuing Credit to the Wordes of the Angell, and beleeuing that shee might bee a Mother, and a Virgin, imagining highly of the Omnipotencye of God.

The second was, [ 2] profounde Humillitye in the midst of those Greatenesses that were offered her, calling herselfe the Handmaide of our Lord: and consequently judging herselfe vnworthy to bee his mother, placing herselfe, as much as lay in her, in the Lowest place, as is that of the Handmaides.

The third was, greate Obedience, [ 3] and Resi∣gnation into the Handes of God, offering herselfe to fullfill what the Angell saide, and all what∣soeuer God should commaunde. * 1.238 O most prudent Virgin, who hath instructed thee, to conioine with such excellencye things so farre distant? If thou beleeuest, that thou art to be the Mother of God, why callest thou thyselfe his Handmaide? And if thou holdest thyselfe for a Handmaide, why doest thou offer thyselfe to bee the mother of God? What hath a mother to doe with beeing a Handmaide? And how are they compatible, a Faithe of such basenesse, with a Faithe of so greate Highnesse? and so profounde an Humillitye with so exalted a magnanimitye? O Heigth of the Wisdome of God! O miracles of his Omnipotencye! Thine, o Lord, are these Meruailes, and thou art hee that hast knowledge, and abillity to conieine Mother, and Virgin: Handmaide, and Mother: Humillitye, and Magnanimitye: and Faithe of all this, with Humane Vnderstanding. O Heauenly Father, * 1.239 thou that hidest thy Secrets from the Prowde, and reuealest them to the Humble; and therefore where Humillitye is, there dwelleth thy VVisdome: teache mee to choose with Humillitye the lowest place on Earthe, and to pretende with Magnanimitye the

highest in Heauen; conioining the nothing that I am of myselfe, with the much that I may bee by thy Grace.

The Second Pointe.

FOr that the Mysteries are many which are included in these Wordes of the VIRGIN; it will not bee amisse to meditate euery one by itselfe, pondering the Spirit therein contained for our Proffit.

ECCE.

This Worde Ecce. Beholde, the Scripture vseth to denote, or to signifye some greate thing worthy of much Consideration, and the Angell vsed it in the beginning of his Embassage, saying: Ecce concipies, Be holde, thou shallt conceiue a Sonne. And therefore also would the most holy VIR∣GIN vse the same in her aunswere, saying: Ecce Ancilla Domini. Beholde the Handmaide of our Lorde for as the Angell had greate Desiers, that our blessed LADYE the VIRGIN should ponder the Greatenesses, which hee promised her from God: so the Virgin had as greate Desiers, that the Angell should ponder how meane, and lowely a Handmaide shee was of herselfe, and how feruent longings shee had to obey, whatsoeuer God commaunded her. For the Humble, when the giftes they haue of God are published, doe very earnestly desire that the miseries should bee knowen, which they haue of themselues: that those Giftes bee not attri∣buted to their owne merittes, but to the bounty of him that gaue them, to whome they desier

to bee very thankefull, and therefore very obedient.

ANCILLA DOMINI.

In this Worde, * 1.240 Handmaide of our Lord, the blessed VIRGIN declared what a backwarde Conceipte shee had allwayes had of herselfe, euer since shee had the vse of Reason. And allbeeit the name of Seruant, or Bondman, when as it signifieth to serue God with a Spirit of Feare, and as it were by force, is dispraised in holy Scripture: yet when Seruant is joyned with Loue, it is a most glorious name. For the Slaue is not his owne but his Lordes: hee hath not Libertye to doe what hee listeth, but what his Lord commaundeth him: Hee serueth him neither for Salarye, nor Daye-wages, but because hee is obliged thereunto: Hee laboureth not for himselfe, but for his Lord: neither serueth hee him only in person, but also all those of his House, and Familye: in the which hee holdeth the basest Place, and hath alwayes giuen him the worst, and that which is most contemptible.

All this the blessed VIRGIN our LADYE imagined in herselfe, when shee called herselfe the Handmaide of our Lorde. For first, shee helde not herselfe to bee her owne, but a thing proper to God our Lord, and in his Pos∣session: aswell for that hee created her, as also for that shee had wholye dedicated herselfe to his perpetuall Seruice, saying in her Hearte those Wordes which the Prophet Isaias re∣porteth of the Righteous: * 1.241 Hee shall say, I am of God: and with his owne hande hee shall

write, and signe, that hee is our Lordes. And as the faithfull Bondman neuer flyeth from his master, nor is at any time absent, neither will serue any other master, because no man can at once serue two Masters: * 1.242 so the blessed VIRGIN neuer seperated herselfe one moment from the Seruice of God, neither serued shee any other Lord but God, * 1.243 fullfilling most perfectly that Precept: Thou shallt adore the Lord thy God, and him only shallt thou serue.

In all other things also, [ 2] shee did not what shee list, but what God commaunded, for shee had no will of her owne, nor Liberty of fleshe: but was so fastned to the Will of our Lord, as if shee had had no liberty to departe there∣from, esteeming herselfe as a Handmaide, * 1.244 that hath her eyes allwayes placed vpon the handes of her Lord, suffering herselfe to bee managed by him, and to bee moued by euery becke that hee should make.

Besides this, [ 3] shee serued not God for sala∣rye, or Day-wages, pretending principally any rewarde: but because as his Handmaide shee was obliged thereunto, and tooke Delight in pleasing her Lorde. And therefore shee had setled in her Hearte that Verity, which after∣wardes our Sauiour Christe taught his Disci∣ples: * 1.245 VVhen you shall haue donne all things that are commaunded you; say: VVee are vnproffitable Seruantes, wee haue donne that which wee ought to doe.

From hence it proceeded, [ 4] that all whatsoeuer shee did, or laboured to doe, shee attributed it not to her selfe, but to her Lord: for allbeeit it is Truthe, that the Merit, and Rewarde was for her: yet shee attributed all to the Glorye

of God, & not to her owne; saying that of the Canticles. * 1.246 All the fruites the newe, and the olde my beloued I haue kept for thee: that is, all the Workes of my Life present, and passed, I will that they bee to thy Honour, * 1.247 & Glory: for I will neither liue, nor dye to myselfe, but to thee, because I am thine.

Finally, [ 5] the blessed VIRGIN esteemed herselfe not only as the Handmaide of our Lord to serue him, but also to serue all those of his House, and Familye: and therefore shee dedicated herselfe to the Seruice of her Parents, when shee was in the Temple: and of her Husband, when shee was in his Companye. And much better then Abigail might shee haue saide, * 1.248 what shee saide to Dauid: Loe let thy Seruant bee as an Handmaide, to washe the feete of the Seruantes of my Lord. [ 6] And with this Spirit of Humillitye, shee allwaies chose for herselfe the lowest place in the House of God, and the worst, and most contemptible in the Worlde; as heereafter wee shall see.

All these inward feelings had the blessed VIRGIN when shee called herselfe the Handmaide of our Lord, and esteemed very highly of this Title: for shee knewe how pleasing it was to God, who vsed to call by the same name of Seruant, the Messias his Sonne, as hee was man: and hee himselfe esteemed highly thereof, as appeareth by what is deliuered by the Prophets. * 1.249 And if I desier to bee deuoted to our blessed LADYE, I am highly to esteeme myselfe for this name, and for the Spirit which shee includeth in the saide things; saying to God with Dauid. O Lord, I am thy Seruant, I am thy Seruant, and the Sonne of thy Handmaide: then

hast broken my bondes, I will sacrifize to thee the host of Praise, and will inuocate the name of our Lord. O God of my Soule, I highly esteeme myselfe for beeing thy Seruant, because thou createdst mee: and againe for beeing thy Seruant, because thou redeemedst mee: I am the Sonne of thy Handmaide, because by inhe∣ritance, it falleth to my Lot to bee thy Slaue: but especially I holde myselfe for the Sonne of thy Hand∣maide the blessed VIRGIN thy Mother, by whose merits I beseeche thee to vnloose the Chaines of my Sinnes, and Passions, that beeing free from this euill Bondage, I may serue thee with Libertye of Spirit, and may praise, and glorifye thy holy name worlde without ende. Amen.

FIAT MIHI.

It was not without a mysterie, that the B. VIRGIN saide not to the Angell: I will doe what thou sayest: but this Worde, Fiat; Bee it donne: which God our Lord vsed when hee crea∣ted the Worlde, saying: Bee Light made, &c. * 1.250 For the VIRGIN vnderstoode that the Incarnation was aswell a Worke of the Omnipotencye of God, as the Creation of the Worlde: and that with one Fiat of his Omnipotencye it might bee donne, though on her parte there was no Merit of so glorious a thing. Allbeeit withall shee accepted it, saying: Fiat, as who should say: Al though there were no neede of my Consent, because I am the Handmaide of God, and hee may doe with his Handmaide what hee will; And allbeeit beeing but a Handmaide, I merited not that this thing should bee donne vnto mee: yet notwithstanding, seeing God will haue it so, Fiat: Let i•• bee donne: for I am pleased with

all whatsoeuer that pleaseth him. Whereby wee see the soueraigne Obedience, and Resignation of the VIRGIN, founded vpon the knowledge of her owne beeing nothing, offering herselfe not to resist the Fiat of God: as the Insensible Creatures resist it not, or as that which is nothing resisteth not, when God sayeth, Let it bee donne.

But that wee may the better vnderstand the heigth of this consenting: wee are to ponder, that shee not only fixed her eyes vpon the Greatenesses, foretolde her by the Angell: but also vpon the terrible Afflictions, which that Sonne who was offered vnto her, was to suffer: the which shee knewe well by the sacred Scri∣ptures; and that a very greate share of them was to light vpon his Mother: And yet not∣withstanding shee accepted this Dignitye of a Mother, with the most heauye charge of that office. And heereupon shee called herselfe a Handmaide, as one that accepted it, not to bee serued as a Ladye, but to serue, and suffer as a Handmaide.

I thanke thee, * 1.251 most sacred VIRGIN, for the generous offer that thou makest, with so greate Ma∣gnanimitye of Hearte: may the Angells in Heauen praise thee, and the righteous on the Earthe, as likewise those that were in Lymbo, expecting him. And seeing that all haue a share in thy Consent, beseeche thy Sonne, to graunt mee such a resignation of myselfe vnto his holy VVill, that I may resist nothing whatsoeuer hee commaundeth mee, nor any affliction whatsoeuer that hee shall send mee; * 1.252 but that to all my Replye may bee, Fiat. God is my Lorde, whatsoeuer shall seeme good in his Eyes, let that bee donne in mee his Seruant.

SECVNDVM VERBVM TVVM.

It is likewise not without a greate mysterye, that the B. VIRGIN saide not to the Angell: Bee it donne to mee as God commaundeth, or willeth: but, Bee it donne to mee according to thy Worde: for heerein shee declared the perfection of her Faithe, & Obedience. For perfect Faithe beleeueth whatsoeuer God reuealeth by himselfe, or by the meanes of others: & perfect Obedience obeyeth God, in whatsoeuer hee commaundeth either by himselfe, or by the meanes of his ministers: for hee that heareth them, heareth Christ. Allbeeit, * 1.253 I may likewise contemplate that the B. VIRGIN in this Pointe exalted herselfe aboue herselfe, & aboue all the Angells, & aboue all whatsoeuer is created: directing her Aunswere, not so much to the Ambassadour, as to allmighty God himselfe, who sent the Embassage, saying to the eternall Father: Beholde heere the Handmaide of thee, o Lord, * 1.254 bee it donne to mee according to thy VVorde: not only according to what thou commaundest by this VVorde which the Angell deliuereth: but according to the Desier of that VVorde & Speeche, which thou speakest within thyselfe, in thy eternitye, which is thy only Sonne, who also desireth to bee mine. And seeing it is his good Pleasure so to bee, bee it as he commaundeth. In Imitation of the B. VIRGIN, I will also oftentimes say vnto God, with the same Vnder∣standing that shee had: Beholde heere mee thy Slaue, o Lord, bee it doune to mee, according to thy Worde: for I am readye to put in practise all, whatsoeuer shallbee ordained mee by thy Diuine VVorde.

The third Pointe.

THe Angell hauing heard the Aunswere of the B. VIRGIN, retourned to Heauen; Et discessit Angelus ab ea: * 1.255 And the Angell departed from her. In this departure, I am to consider, first, how ioyfull, [ 1] and contented the Angell was with the Aunswere of the Virgin, beeing full of admiration with her Soueraigne Prudence, and Vertue, and full of Ioye for hauing fullfilled what allmighty God gaue him in charge: for these two things are matter of speciall Ioye to the Angells, and to the Righteous: for there is no Ioye equall to the accomplishing the Will of God, and to see it accomplished by others: for therein, * 1.256 according to that of the Prophet Dauid, consisteth our Life.

Secondly, I am to consider, [ 2] how the Angell departed presently to Heauen, without staying any moment more: to giue vs to vnderstand, that the Angells hauing fullfilled that ministery, which allmighty God incharged them with on Earthe, make no tariaunce there, but forthwith retourne to their Center, which is Heauen, Instructing vs, especially such as bee Religious, that hauing fullfilled our Ministeries with our neighbours, wee make no causelesse tariaunce among them, but that forthwith wee retire ourselues to our Oratorye, which is our Heauen, to repose ourselues with God.

And as wee after our humane fashion imagine, [ 3] that the Angell entring into Heauen, gaue account to allmighty God of his Embassage, and presented himselfe readye to serue againe in whatsoeuer hee should bee commaunded: so

wee hauing fullfilled our Obligations, are to present ourselues before God, ready to accom∣plish whatsoeuer hee shall anewe impose vpon vs, or giue vs in charge: according to that of holy Iob: * 1.257 Shalt thou peraduenture send lighte∣nings, and will they goe, and returning shall they saye to thee, heere wee are?

O eternall, and omnipotent king, * 1.258 make mee like one of these caelestiall lightenings, resplendent with thy light, inflamed with the fier of thy Loue, quicke in obeying thy holy VVill, and thankefull in retour∣ning to giue the thankes, for the accomplishment thereof.

I may likewise piously contemplate, [ 4] how the Angell S. Gabriell beeing entred into heauen, preached to his companions the excellent Humillitye, Wisdome, and Sanctitye of the blessed VIRGIN; all of them beeing full of alacritye, for that God had founde vpon earthe a Person that was as pleasing, and ac∣ceptable vnto him, as the inhabitantes of heauen: for it is the Propertye of the Saintes to rejoice, that there are many others, that supplye what they want in louing, and seruing with greate feruour our Lord God, to whome bee Honour, and Glorye, worlde without ende. Amen.

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

The first Pointe.

FIrst, * 1.259 I am to consider, how the blessed VIRGIN hauing giuen her Consent; in the very same instant, the Holy Ghoste formed of her purest blood a most perfect Bodye, and created a most excellent reasonable Soule, and joyned them togither with the Person of the eternall Worde; God beeing made man, and man God: * 1.260 and God beeing espoused with Humane nature in that Virgin Chamber: and the Virgin herselfe exalted to the Dignitye of the Mother of God.

In this Action wee are to ponder the Con∣tent of all those Persons, [ 1] that are interposed heerein: principally the Contentment of the most blessed TRINITYE to see his promise fullfilled, and to haue made this Demonstra∣tion of his Omnipotencye, and of his Bountye, and Charitye. O how joyfull was the eternall Father, for hauing giuen vs his Sonne; and with what infinite Loue loued hee this his Sonne, true God, and man! And how was hee pleased in him aboue all that was created! seeing (as S. * 1.261 Thomas sayeth) God much more loueth Christ alone, then all the Angells, and

men, and then all the Creatures togither: * 1.262 for hee would giue him a name aboue all names, which is the name, and beeing of God: And therefore was much more pleased, and did more rejoice to beholde him, then to beholde all the rest of the Created, or to be created. With this Consideration I will rejoice at this Ioye of the Father, and will bee thankefull vnto him for the fauour hee hath donne vs: beseeching him, that seeing hee so much loueth this Sonne, for his sake hee will also loue mee, and graunt mee his holy Loue.

O eternall Father, and our Protector, * 1.263 beholde the newe face of thy Christ, in whome thou art so much pleased; and seeing hee made himselfe semblable to vs in our nature, make vs semblable to him in his Grace.

Then will I ponder what Contentment the eternall Worde had to see himselfe made man, [ 2] and with what hearty Loue, hee loued that his most sacred Humanitye, vniting it to himselfe, with a purpose neuer to forsake what once hee had taken vpon him. And in respect thereof hee desired to embrace, and to put into his bowells all mankinde, as his kinred. And therefore I may confidently say vnto him, as Ruth saide to Booz: * 1.264 Spreade thy mantel vpon thy seruant because thou art nigh of kinne. O di∣uine VVorde, true Booz, and Fortitude of the Father, seeing thou hast made thyselfe of the kinred of men, spreade vpon mee the cloke of thy diuine Protection, vnite mee vnto thee in Faithe, and Charitye, and giue mee the kisse of Peace with the kisse of thy mouthe: * 1.265 and embrace mee with the right hande of thy Omnipotencye, that nothing created may bee able to seperate mee from thy Friendship.

Wee may likewise contemplate the Con∣tentment of the Holy Ghoste, [ 3] for hauing acted this Worke, which is attributed vnto him, because Goodnesse, and Loue is proper to this Person: and it seemeth that then hee satisfied fully his Desier, when hee had acted the su∣premest Worke of Loue that hee could. Vpon which the Prophet Isaias saide: * 1.266 A Rodde shall sproute not of the roote of lesse, and from that roote a flower, vpon which the Spirit of our Lord shall take rest. For in this eternall Worde Incarnate, figured by this Rodde, and flower of Iesse, the holy Spirit founde rest, and perpetuall Ioye, as in the thing that hee most loued.

From hence I will passe on to consider the Ioye of that most sacred Humanitye, [ 4] when it sawe itselfe exalted to so greate a greatenesse; and that from the depth of nothing, it had mounted to the heighth of the Diuine essence, saying with greate Ioye that of the Spouse in the Canticles: * 1.267 I haue founde all that which my Soule could desire, I will with greate Con∣stancye preserue it, and will neuer forsake it.

O most sacred Humanitye, * 1.268 I ioye for thy Ioye, and for thy good fortune, and seeing thou art so content with thy beloued, giue vs parte of that Loue which thou hast, that togither with thee, wee also may enjoye it.

Then will I ponder the Content of the most blessed VIRGIN in that instant of the Incarnation: [ 5] for God our Lorde gaue vnto her an extraordinary Light, whereby shee sawe the manner how this misterye was wrought in her Intrailes: for when shee sawe God made man within herselfe: and sa••e herselfe a Virgin, and a Mother, and the Mother of such a Sonne,

shee was full of vnspeakeable Ioye. O what Gratitude, what Praises, and Thankesgiuing, and what exultations had shee! O what a fullnesse of good receiued shee in that moment! For as this Visible Sun assoone as it was created in this Worlde, filled it with his Light, and com∣municated vnto it his Heate, and Influences: so the Sun of Righteousnesse Christ IESVS our Lord, in that very Instant that hee was con∣ceiued, and formed in the abbreuiated Worlde of his blessed Mother, filled her with exceeding greate Light, and caelestiall Heate, with the In∣fluences of Life euerlasting. So that shee, * 1.269 that before was full of Grace, was then much more replenished, and heaped vp with all Graces, and with inestimable Ioye in the possession of them.

O most sacred VIRGIN, * 1.270 much good may it doe thee, for beeing the mother of God made man. And seeing thou likewise beginnest to bee the mother of vs men, distribute with vs that Light, and Ioye which was giuen thee, that wee may knowe, loue, & serue him, whome thou hast conceiued.

Lastly, [ 6] I will ponder the greate reason that wee men haue to be contented, to see ourselues of kinred with God, and exalted to so high a Dignitye: for the which I am to giue him humble Thankes, and to beseeche the holy Angells to bee therefore thankefull vnto him, and to get a newe, noble, and generous Cou∣rage, resoluing (as S. * 1.271 Leo the Pope sayeth) to liue as the kinsman of so greate a king, without admitting any thing that may bee contrary to this nobillitye.

The Second Pointe.

SEcondly, I am to consider the Circumstances of this Incarnation, as concerning the bodye of this God, and man, beholding it as a bodye mortall, and passible: and the causes heereof. For according to that which naturally was due to the person of our Lord Christ, his bodye was not to bee mortall, nor passible for 2. causes. First, [ 1] for that Christ our Lorde was absolutely free from Originall Sinne, not by Priuiledge, but by right, for beeing the naturall Sonne of God, and for hauing beene conceiued not by the Worke of Man, but by the power of the Holy Ghoste. And consequently the punishment of mortallitye, and passibilitye due to Originall Sinne touched not him? and yet for all this, this our Lord to demonstrate his Humillitye, and Charitye, was willing to leaue the Sinne, and take the Punishment: and without beeing a Sinner, * 1.272 to take (as S. Paule saide) the fleshe of a Sinner, subject to all the penalties, and miseries of Sinners, to pay with his Deathe, and with his Paines our Sinnes. * 1.273 O blessed bee such an Immense Charitye, from the which sprung so profounde an Humillitye. O what reason haue I to confounde myselfe for my pride, seeing contrary to this our Lorde I would haue the Sinne, but not the punishment? I am a Sinner, and yet would not suffer the penalties due to Sinners. Animate thy∣selfe, o my Soule, to Imitate this example of Hu∣millitye: and seeing thou hast subiected thyselfe to Sinne, bee content to suffer the Punishment, that thy Sinne doth deserue.

The second cause why the bodye of our Lord [ 2]

Christ was not to bee mortall, is for that his Soule was glorious, and blessed: and so by right his bodye was to haue the foure endowments of Glorye, which he now hath in Heauen, which are, Perspicuitye, Impassibilitye, Subtillitye, and Agillitye: yet notwithstanding this, our most louing Lorde was willing to doe this newe miracle, and to renounce this right, depriuing himselfe of these endowments of Glorye, and inuesting himselfe with mortallitye, and with Ignominye, with all the rest of our miseries, that his bodye (as hee himselfe saide) might bee fit to bee an Hoste, * 1.274 and Sacrifice for our Sinnes vpon the Altar of the Crosse.

May the Angells blesse thee, o Lord, * 1.275 and may my Soule praise thee for euer, for the Charitye that thou hast shewed in dooing miracles, to bee able to dye, and in renouncing all that which might haue excused thee from suffering. O how I am confounded, and ashamed, beholding how carefully I flye from afflictions, desiring sometimes miracles to deliuer mee from them. I desier from hence forth rather to renounce all that shallbee Honour, and Delicacye, to imitate thee in suffering Ignominye, and Torment: and seeing thou giuest mee such a Desier, giue mee also grace to fullfill it.

The third Pointe.

THirdly, I am to consider the causes why our Lord God was willing to become a Babe, * 1.276 and to bee conceiued in the Wombe of a Woman, when as hee might haue taken the bodye of a perfect man, as hee formed the bodye of Adam. The causes heereof, omitting those

which were touched in the 3. Meditation were these. * 1.277 First to make himselfe (as the Apostle sayeth) in all things to bee like to men his bretheren, & to oblige them heereby to loue him more tenderly. * 1.278 O most louing God, who as a mother bearest vs in thy Wombe, who hath made thee a Babe inclosed in the wombe of thy mother? Thy Loue doubtlesse is the cause heereof, and the greate desier thou hast to bee loued: for that if wee should not loue thee for the Greatenesse that thou shewest, as thou arte God, yet wee should loue thee for the Tendernesse thou thewest towardes vs, as thou arte a Babe.

The second Cause was, [ 2] to giue vs an Example of Humillitye, and to affectionate vs thereunto, when with the eyes of Faithe wee should see the God of Maiestye made a litle litle Babe; and see him whome Heauen, & Earthe cannot containe, contained in the narrowe boundes of the wombe of a Woman. And so comparing the greatenesse of God with this Littlenesse, I will breake into Affection of Admiration, and Imitation, saying to this our Lorde: * 1.279 O diuine VVorde, who as thou art God, art in the Immense besome of thy Father, and as thou art man, inclosedst thyselfe in the narrowe bosome of thy Mother, cleare the eyes of my Soule, that considering the greatenesse thou hast in the one bosome, and the litlenesse thou hast in the other, ad∣miring at both, I may adore thy greatenesse with trembling, and embrace thy Littlenesse with Humil∣litye.

The third cause was, * 1.280 to enter into the Worlde, [ 3] giuing vs an Example of Patience, and most perfect Mortification, suffering for nine moneths a horrid, obscure, and narrow prison, such as is the Wombe of a Woman, in which this Babe was streightned, and pressed, not beeing able to

mooue himselfe from one side to another, nor to stirre hande, nor foote, nor to see, nor to heare, nor to smell, nor to taste any thing. Of which although other babes haue no feeling, because they haue not the vse of Reason, yet this most blessed Babe hauing the most perfect vse thereof, had a feeling of it, and yet with a good will suffered this Imprisonment, and this mortification of Senses, to free vs from the euerlasting prison: and to satisfye for the liber∣tye, and ouermuch loosenesse of Eua, who going to recreate herselfe in Paradise, bebelde the fruite of the Tree, and contrary to Gods com∣maundement tasted thereof. And so likewise to satisfye for the libertyes, and Lightnesses of my Senses, and to animate mee by his Example to mortifye them, and to suffer any shutting vp, or streightnesse whatsoeuer in my Chamber, or bed, or in whatsoeuer else pertaineth to the pampering of my fleshe.

I humbly thanke thee, o diuine VVorde incarnate, * 1.281 for this entrance thou hast made into the VVorlde, suffering so streight a goole, such a horride prison, and so long, and tedious a mortification of thy fleshe: by the which I humbly beseeche thee to deliuer mee from the eternall Prison of Hell, and from the trou∣blesome gaole of my Vices, ayding mee to mortifye my passions, and with the spirite to restraine the disordinate vse of my Senses.

The tenth Meditation. Of the excellencyes of the most holye Soule of our Sauiour Christ, * 1.282 and of the heroycall Actes of Vertue that hee exercised in the first instant of the Incar∣nation.

The first Pointe.

FIrst, I am to consider the Graces, and Excel∣lencyes of our Sauiour Christ, as hee was man, his Soule beeing vnited with the Deitye, the which were Immense: for as his Fore-runner saide of him: * 1.283 God gaue him not his Spirite by measure, for the Father loueth the Sonne, and hath giuen all things into his hande: that is to say: To the rest of the Sainctes, hee giueth them his Spi∣rit by measure: and the graces of the holy Spirit (as S. * 1.284 Paule sayeth) are diuided among them, some beeing giuen to some, & others to others: but to our Sauiour Christ, his Father gaue him his Spirit without measure, for hee gaue him these graces all at once, * 1.285 not only for himselfe, but with power to distribute them to others, giuing to euery one his measure: for hee loueth him as his only begotten Sonne with a most singular Loue, and therefore hee communicated vnto him such fullnesse of Wisdome, & Grace, as was fitting for the Glorye of such a Sonne: whereupon his Euangelist S. Iohn saide of him: VVee sawe the glory of him, * 1.286 glory as it were of the

only begotten of the Father, full of Grace, & Veritye. Besides this, the eternall Worde hauing com∣municated to this most blessed Soule, the princi∣pall thing which hee had, which was his owne personall Essence; it pertained vnto his Honour to communicate likewise vnto it, the Immense∣nesse of those Graces, & giftes, that were conue∣nient for that which had so noble a Beeing. These graces wee may reduce vnto 7. heades.

The first was, [ 1] Immense Puritye: in such sorte, * 1.287 that hee neither sinned, nor could sinne, nor erre, nor bee deceiued, nor haue any Imperfection that might bee repugnant to this Puritye, and Cleanesnesse of Hearthe: * 1.288 for hee was the Lambe of God, not the earthly, but the heauenly Lambe, the most Innocent Lambe without any blot, whose comming was to take away the Sinnes of the Worlde, and so by Right was free him∣selfe from them all.

The second is, [ 2] the Grace of Sanctitye, the which incomparably exceeded that of men, & Angells all togither. And in this measure hee had Charity, and Humillitye, and Obedience, and the rest of the Vertues; in such sorte, * 1.289 that for Excellencye hee is called the Holye of Holyes, in whome the holy Spirite reposed, filling him with his seuen giftes with an Immense Plenitude.

The third was, [ 3] Grace consummated which is, Blessednesse, and the blessed-making Vision: for from that very first instant, his Soule sawe the Diuine Essence with greater Clearenesse, then all the Blessed togither, and in this proportion it loued God, and rejoiced with vnspeakeable Ioye: for the which it is saide of him, that God annointed him with the oyle of Gladnesse aboue all his Companions. * 1.290

From hence proceeded the 4. * 1.291 Grace, [ 4] which comprehendeth the Treasures of the Wisdome, and knowledge of God, not diuided, but all togither (as S. Paule saieth) that hee might knowe all things created, passed, present, and to come, and that nothing might bee couered from him, hee beeing to bee the Iudge of all things, to rewarde the good, and to chastize the euill.

The fifth is, the Power of doing miracles, [ 5] without any Limitation, meerely by his owne Will: by the which hee had power to giue Life to the Deade; * 1.292 to heale all that were sicke; to cast out Deuills out of Bodyes possessed; to commaunde the Windes, and the Sea, and all the Elements, all subiecting themselues to his commaunde.

The sixt is, * 1.293 [ 6] the Power of Excellencye in par∣doning Sinnes: conuerting Sinners, chaunging their Heartes: ordaining Sacraments, and Sacrifizes: and distributing among men Graces, and super∣naturall Giftes.

The seuenth is, * 1.294 the Grace of beeing a Heade, [ 7] as well of the Church militant, as of the Trium∣phant; of men, and of Angells, beeing superiour to all: and the Fountaine of all the celestiall blessings, and of all the giftes, and Graces, that proceede from the Father of Light, * 1.295 for the good of the mysticall Bodye, whose Heade is Christe.

From hence it is, that this our Lorde was the first, and principall, of all the predestinated, for whose respect our Lorde predestinated others, that hee might haue many Companions in Glory: but especially, for that hee might bee, (as the Apostle S. * 1.296 Paul saieth) the first borne of many Bretheren, like, and conformable vnto him in the giftes of Grace, as they were in nature: and so hee entred first before all men into this

Glorye, and sawe the diuine Essence, and opened the Gates of Heauen, that the rest might enter in to beholde it.

Considering these 7. kindes of Graces, that our Sauiour Christ hath; and euery one of them: I am to collect from them seuerall Affections; sometimes blessing, and praysing the eternall Father, for the Giftes hee gaue to his Sonne, as hee was man: sometimes rejoicing at the benefits which this our Lord hath, giuing him the Much good doe it him, thereof: and sometimes be∣seeching him to imparte vnto mee of what hee hath: for of his fullnesse all wee haue receiued: * 1.297 and therefore with greate Loue I may say vnto him:

O Sonne of the liuing God, * 1.298 I reioice to see thee so beautifull aboue all the Sonnes of men, white, & red, elected among a thousand: O liuing, and corner stone, how sightly thou art with these seuen eyes of vnspeakeable splendour, put into thee by the hande of thy Father! O Sonne of man, how well doe these seuen starres become thee, giuen thee for thy Glorye, * 1.299 and to imparte of their Light to the whole VVorlde? O VVorde made fleshe full of grace, and of Veritye, * 1.300 seeing from this thy fullnesse men doe receiue one grace for another, euery man his: fill my Soule with this grace, that thereby I may bee thankefull vnto thee, and may merite the rewarde of thy Glorye. Amen.

The Second Pointe.

SEcondly, I am to consider the Heroycall Actes of Vertue, which this most sanctified Soule of our Sauiour Christ exercized in that first Instant towardes God our Lorde: for as shee clearely behelde the diuine Essence with that

clearenesse that hath beene spoken of: and on the other side behelde the Innumerable benefits, which without any merits of her owne shee had graciously receiued: at the instant shee very forcibly budded out Foure excellent Affections; like the Foure Riuers that spring from Paradise: that is to say: a most feruent Loue of God: [ 1] a most greate Thankefullnesse for so greate Benefits: [ 2] a most profounde Humilliation in his presence, [ 3] considering the nothing shee had of herselfe: and a most readye Offer to obey him, [ 4] in all what∣soeuer might bee to his Liking, desiring that Occasion might bee offered her actually to make Demonstration heereof. O what sweete Collo∣quyes had then this blessed Soule with all the most holy Trinitye! sometimes with the Father, thatvnited it to his Sonne: sometimes with the Sonne, that had it vnited to himselfe: and some∣times with the holy Ghoste the Worker of this Vnion; giuing them with the Foure Affections before-saide, a celestiall musicke of Foure Voices, the eternall Worde to whome it was vnited, as a master of a Chappell guiding it therein.

O Diuino VVorde giue to my Soule parte of that Light which thou gauest vnto thine, * 1.301 & vnite thyselfe therewith with the Vnion of Charitye, that it may make thee such other musicke as this: Incline my Hearte to the lowest with Humillitye: exalt it to the Highest with Thankesgiuing: drawe it out at length in the Spirit with Loue: and accorde it in all it VVorkes, with promptnesse of Obedience, that it may allwayes glorifye thee, and accomplish thy holy VVill. Amen.

These Foure Affections, I am to exercise in this Consideration, pondering with that Light which I haue of Faithe, the Infinite Bountye of

God, and the multitude of Benefits that hee hath donne mee, without any merit of mine.

The third Pointe.

THirdly, I will consider the most excellent Actes of Vertue, which our Lord Christ exercised in that very Instant towardes his neigh∣bours. [ 1] For first, hee behelde the Sinnes of men, and the greate Injuries they did vnto God: how the Diuell was possessed of the Worlde, & Hell was peopled with Soules: and all this caused him terrible Paine, and Greefe; partely to see the Father Injuried whome hee so much loued, and whose Glorye hee so much desired: partely to see how men his Bretheren, according to Humane nature were cast away, and destroyed. And this Interiour Dolour was the greatest that euer was, or shallbee in this Life, there beeing in one, & the same Soule, extreeme Ioy thorough the viewe of Almighty God, and extreeme Sorrowe thorough the viewe of our Sinnes.

O Worde Incarnate, * 1.302 what a Dolour is this which possesseth thee? If it bee an Importunate thing to ioyne Musicke with Lamentation, * 1.303 why ioynest thou so greate Ioy with so greate Sorrowe! Hardely hadst thou entered into the VVombe of thy Mother, but that the zeale of the House of God had eaten thee vp. * 1.304 Cause, o•• Lord, that the like zeale may eate vp mee, tormenting myselfe with Sorrowe for hauing offended thee, and consuming in mee all, that may bee any occasion to offende thee anewe. From hence I will collect how greate an euill, mortall Sinne is; seeing that the Sin of other men was sufficient to cause so extreeme Sorrowe, in a Soule so full of extreeme Ioye. And is there not much

more reason that I should bee very sorrowfull for myne owne Sinnes, when as Christ IESVS our Sauiour was so sorrowfull for them? And hee deferred not this Sorrowe to the ende of his Life, but had it euen in the first instant thereof, that I should not deferre Sorrowing, and doing Penance for my Sinnes, but should, as soone as I fall into them, bee heartily greiued.

Secondly, [ 2] I will ponder how this our Lorde in that very instant perceiued, that it was the will of his Father, that hee should bee the Redeemer, and Remedier of men; & that heerein hee would that hee should repay the giftes that hee had giuen him, in louing, and remedying them: and that to this ende hee had giuen him a Bodye mortall, and Passible, that hee might dye for them. And in the very instant that hee vnderstood this, with the like force that hee loued the Father, hee loued vs, and offered himselfe to redeeme vs, and to dye for our re∣medye; beeing full of gladnesse that an occasion was offered, wheerein hee might manifest the Loue hee bare to his Father, and the zeale that hee had of his Glorye, and of the good of his Bretheren. And therefore hee spake vnto him that of the Psalme: * 1.305 The Sacrifice, and oblations of our Elders thou acceptedst not, neither were their Holocaustes sufficient for the remedye of men: but seeing thou hast giuen mee a bodye fit to bee sacrifized, I offer myselfe thereunto with a good will: * 1.306 Ecce venio, vt faciam volunta∣tem tuam Deus. Beholde mee heere, I came into the Worlde, in this, and in all to performe thy holy will, writing thy Lawe in the middest of myne owne Hearte. O how pleasing to the

eternall Father was this offer, * 1.307 and will of his Sonne, seeing thereby (as S. Paul sayeth) wee were all sanctifyed, hee meriting for vs Grace, and Sanctification! In Thankefullnesse for this generous Will, wherewith our Sauiour Christ offered himselfe to bee my Redeemer, I will offer vnto him a Will to serue him so effectually, that thereby hee may dispose mee, to receiue that Sanctification which hee gained for mee: and in Imitation of him I will say: Ecce venio vt faciam Voluntatem tuam Deus. * 1.308 Beholde mee heere, o Lord, ready to accomplish thy VVill: and thy holy Lawe shallbee from hence forth euer more in the middest of my Hearte. This I would haue donne in the very first instant that I had vse of Reason as thou diddest in the very first instant of thy Life: * 1.309 but allbeeit I did it not then, I now say, Nunc coepi, Now I will beginne to serue thee, with a Resolution so to continue euen vnto Deat he.

The fourth Pointe.

FInally, [ 1] the better to knowe the Greatenesse of the Charitye, and Obedience of our Sauiour Christe in that instant, I am to consider, how then the eternall Father discouered vnto him all the Afflictions that hee was to suffer, from the time of his Incarnation to his Deathe vpon the Crosse; saying vnto him: My Sonne, it is my Will, that to redeeme men, and to giue them an example of all Vertue, thou bee borne in a poore manger: thou bee circumcized, and persecuted by Herod, and the Iewes; and that thou bee taken, whipped, crowned with Thornes, and dye vpon a Crosse with greate Dolour, and Contempt. Therefore seeing thou

louest mee, for my Loue, and for the good of thy Bretheren, * 1.310 accept these Afflictions. To this Will of the Father, which our Lord Christ calleth the Commaundement, and precept of his Deathe, hee readily aunswered, offering himselfe with a prompt, and ready will to suffer all whatsoeuer: and then was fullfilled that saying of S. * 1.311 Paule: That abandoning the Ioye of this Life, and contemplating the eternall Ioye of the other, hee embraced the Crosse, not regarding that it was very Ignominious. Then allso with an effe∣ctuall Will hee dranke the bitter chalice of his Passion: and was baptized with the Baptisme of his Ignominies, * 1.312 and Dolours, perseuering (as hee himselfe saide) in the bitternesse of this Drinke, and of this Baptisme, all the dayes of his Life, vntill in the ende thereof hee effe∣ctually dranke it, accomplishing all that his Father had ordained him.

But his Charitye, [ 2] and Obedience passed yet farther, for that, allthough that was so much that hee was to suffer, yet not contented heere∣with, with a most generous Hearte, and most ardent Thirst, hee offered himselfe to suffer much more, if his Father would ordaine it, and that it might bee needefull for our good: * 1.313 for if S. Paule when the Prophet Agabus tolde him, that hee was to bee bounde Prisoner in Hierusalem, aunswered, that hee was readye, not only to bee bounde, but to dye also for the name of our Lord IESVS: how much more would our sweete Lord IESVS, when his Father related vnto him the Afflictions of his Life, and Deathe, imme∣diately aunswere, that hee was prepared not only to suffer those afflictions, but others also much greater for his Loue.

And that I may perceiue how much I am indebted to this our Lorde, [ 3] I am to consider, how in that instant hee presented vnto his me∣mory all mankinde, and myselfe among them, and offered himselfe to suffer all this, for euery one in particular, and for mee myselfe, as if I alone had stoode in neede of his Remedye. So that then was fullfilled that saying of S. Paul: * 1.314 Hee that loued mee, and deliuered himselfe for mee to Deathe, offering himselfe thereunto for my Loue.

O tender Babe, and valorous Gyaunt, * 1.315 wherewith shall I repaye thee the Affection, with which thou this day offerest thyselfe to runne thy Carreere, * 1.316 ac∣cepting withall all those Afflictions, which in the course thereof, thou art to endure? May the Angells praise thee for this singular fauour that thou hast donne vnto men, and may my Soule glorifye thee for the Loue that then thou diddest beare mee: for the which I offer myselfe, to suffer whatsoeuer shall happen vnto mee in the Carreere of my Life, thou fauouring mee with thy grace, that therein I may not faile.

The eleuenth Meditation. Of the Iourney which the eternall VVorde Incarnate made in his Mothers VVombe, to the House of Zacharias to sanctifye his Fore∣runner S. Iohn the Baptist.

The first Pointe.

FIrst, I will consider, * 1.317 how the Worde made fleshe, beeing yet in the Wombe of his

blessed mother, with the exceeding greate desire hee had to saue men, presently fixed his eyes vpon Iohn, who was in the Belly of S. Elizabeth, and was to bee his Fore-runner: and seeing him to bee in Originall Sinne, hee was greiued thereat, and determined with himselfe forthwith to free him from that miserye, and to sanctifye him, taking possession of his Office of Redeemer which was giuen him in charge. And to this ende, hee effectually inspired his mother, speedily to goe visit her Cosin, that hee thereby might effect this his Worke. Wherein I am to ponder, First, [ 1] the greate Desier that this our Lorde hath of our Saluation, thanking him therefore, and confounding myselfe for the litle Desier that I haue of mine. [ 2] As also how carefull hee is of the good of his elected, and how vigilant in exercizing his office of Redeemer, seeing hee began it from the Wombe of his mother, not desiring to bee Idle any moment. [ 3] I will likewise ponder, what a greiuous euill Sinne is, and how much our Lord is displeased that his elect should bee in Sinne but a moment: seeing, for this cause hee inspired his mother, so hastily to vndertake that iourney, to free from Sinne his chosen Iohn Baptist.

O Diuine VVorde that madest thyselfe man to deliuer vs from Sinne, * 1.318 and deriuedst to enact this office with such speede, * 1.319 that thou tookest, for thy Surname: Make speede, hasten, robbe, and take Spoyles: seeing thy names are not emptye, but full, come Lord with speede to free mee from my Sinnes, make haste to sanctifye mee with thy Grace: robbe my Hearte for thy Seruice, and take it for the Spoyle of thy Victorye, that from hence forth I may begin feruently to serue thee.

The Second Pointe.

SEcondly, I am to consider, how our Lord hauing power to sanctifye the Baptist from the place where hee was, would notwithstanding inspire his mother to carrye him to the house of S. Elizabeth: and there to worke this mira∣culous sanctification for causes very admirable, and proffitable for our instruction. [ 1] First to giue newe Demonstrations of his Humillitye, and Charitye. For as these Vertues mooued him to come downe from Heauen, and to come into the Worlde to visite it, * 1.320 and to drawe it out of the Darkenesse, and Shadowe of Deathe wheerein it stood: so likewise they mooued him to come from Nazareth to visite Iohn, and to drawe him out of Sinne: the greater comming to visite the lesser, to honour him; and the Phisicion, the Sicke to cure him.

The second cause was, [ 2] that his most blessed Mother might haue a share in this Action, taking her for the Instrument of the first sanctification that hee wrought in this Worlde, iustifying by her meanes the Childe Iohn that was in Sinne, and replenishing with the holy Spirit his mother that was just: to the ende that wee Sinners might vnderstand that to obtaine Pardon of our Sinnes, the blessed Virgin was to be our Me∣diatrix: & that the Righteous might vnderstande, that by her meanes they were to obtaine full∣nesse of the holy Spirit, and of his grace, with the vertues, and giftes that descende from Heauen; and that therefore all might endeuour to loue, and serue her, and to be much deuoted vnto her.

O soueraigne VIRGIN, * 1.321 seeing to day togither with thy Sonne thou takest possession of the office giuen thee for our benefit, prosecute it this day with mee obtaining for mee pardon of my Sinnes, and abundance of spirituall Craces. Amen.

The third cause was, [ 3] * 1.322 for that it is the pro∣pertye of our Sauiour Christe in entring into a Soule, to inspire it with exercises of Ver∣tue, and to mooue it zealously to aspire to the Heigth of Perfection. Sometimes hee ins∣pireth it to exercise Praier, and Contempla∣tion, and the other Actions of a contempla∣tiue Life: Other sometimes to issue out of that retirement, and to exercize the workes of the actiue Life with their neighbours. And so in the instant that he entred into the Wombe of the blessed VIRGIN, hee mooued her to goe vp to the hill Countrey of Iudea, to exercize notable Workes of Charitye, Mer∣cye, and Obedience: He might speake to her Hearte that of the Canticles: * 1.323 Rise vp, make haste my beloued, my Doue, my Beautifull, and come: O fruitefull Doue that hast thy nest in the holes of the stone, and in the chinke of the VVall, con∣templating the Secrets of my Diuinity, and Huma∣nitye, and liuing allwaies vnder my Protection, arize vp in haste, issue out of this secret place, and get vp to the mountaines of Iudea, that there thou maist confesse, and glorifye mee with workes of Charitye to the good of those Soules that I haue created.

From hence I will collect, how it is likewise the Propertye of our Lord Christe, when hee entreth into the righteous by the Communion of the most blessed Sacrament of the Altar, to inspire into them the like exercizes of Vertue,

that they may clime to the perfection of both Liues Contemplatiue, and Actiue, inspiring euery one with what is most conuenient for him. And if I feele not in myselfe these inspi∣rations when I communicate, it is thorough my wicked Disposition, and thorough my ouer much slackenesse, whereby I make my∣selfe vnworthy of this fauour. For the which I am to confounde myselfe, and to beseeche him to vse towardes mee his mercye, inspiring mee effectually with what may bee agreable to his holy Will.

The third Pointe.

THirdly, * 1.324 I am to consider the perfect Obe∣dience of the sacred VIRGIN to this inspiration, the which the Euangelist noteth, saying: MARYE rising vp, went with speede vnto the Hill-Countrey of Iudea: [ 1] for first shee atten∣ded no precept nor expresse order, but assoone as shee perceiued that it was Gods pleasure that shee should visite her Cosen, this inspi∣ration was sufficient to make her performe it. For the perfectly Obedient fullfilleth what∣soeuer hee vnderstandeth, to bee most confor∣mable to the Will of God, and of his Supe∣riour.

Secondly [ 2] shee was very prompt, and punctuall: for shee deferred not for many Dayes her Vi∣sitation, but with what breuitye shee might, shee effected it, and went with greate haste thorough the efficacye of the Spirit, that moued her sodainely to fullfill her Obedience: for the diuine Grace is an Enemye of Slownesse, and Delay.

Thirdly, shee was very pure in her Intention, [ 3] pretending only the Glory of God, and the ac∣complishment of his holy Will, without mixture of terrene endes, such as vse to be in like Visitations: * 1.325 and shee went not (as S. Ambrose sayeth) to the house of Elizabeth thorough any Curiositye, or Doubt to prooue if it were true what the Angell had saied: but rather because shee was assured thereof, and would glorifye God in beholding the Worke that hee had donne.

Fourthly it was mixed with much Charitye, [ 4] Patience, and Humillitye, for without staying vpon the Dignitye that was giuen her of beeing the mother of God, shee was pleased to visite one meaner then herselfe, and to giue her the Much good doe it her, of the fauour that God had donne her. And allbeeit the waye was long, and rough, and shee tender, and vnaccustomed to such trauell, yet shee doubted not to abandon her retirement, and to issue out in publike, because such was the good pleasure of our Lord.

Lastly, [ 5] I will ponder the manner how this our blessed LADYE made her iourney: for shee carried a rare, and singular modestye, not cu∣riously diuerting herselfe to gaze on those that passed by the way; in such sorte, that if any happened to fixe their eyes vpon her, they were forthwith moued to Sanctitye, and Puritye. Shee carried her Hearte nailed to her Sonne, whome shee bare in her Wombe, with whome by the way shee framed sweete Colloquyes, and with him went so contented that shee felt not the trauell, nor the pouertye, and want of that which was necessarye.

O Soueraigne VIRGIN, * 1.326 how full thou art of God, and how delighted to accomplish his VVill! O how well it befitteth thee in this VVay to bee the Litter of the true Salomon, * 1.327 builded with admirable Arte to carry him from one parte to another. The siluer Columnes are thy Vertues; the Seate of Golde thy Contemplation: the ascent of Purple thy Humillity, and Patience: and that in the middest, which is thy Hearte, is adorned with Charitye: for within thee is God himselfe, who is all Charitye. And seeing all this was giuen thee, because of the Daughters of Hierusalem, which are weake Soules, I beseeche thee, o most pittifull mother, obtaine for mee such another like Ornament that imitating thy Vertues, my Soule may bee the Litter of thy Sonne, in the which hee may repose, and by which hee may bee made knowen to the whole VVorlde. Amen.

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

The first Pointe.

FIrst, I will consider the entrance of the VIRGIN into the house of Elizabeth, and the greate Benefits that entred in with her. For the blessed Virgin as beeing the most humble saluted her first, and the Worde Incarnate which was in her Wombe, tooke the Wordes of his Mother, for an instrument to acte meruailous workes in the Babe, that was in the Wombe of Elizabeth. He cleansed him from Originall Sinne, hee iustified him with his Grace, hee

filled him with the holy Spirit, he hastened vnto him the vse of Reason, he made him his Prophet; he gaue him Light, and knowledge of the mysterye of the Incarnation, and he communicated vnto him so greate Ioy, that he leaped for pleasure in his mothers wombe, manifesting aswell as he could the Delight that hee tooke in the comming, and Visita∣tion of his Lorde: and all this was in one moment, wherein I am to ponder two things of greate Consolation.

The first is, the Omnipotencye, [ 1] and Libe∣rallitye of our Sauiour that hath come: seeing so sodainely hee doth so greate workes of his meere grace, without any merit of his that re∣ceiueth them, accomplishing heerein the saying of the Wiseman: * 1.328 The king that sitteth in his Throne of Iudgement, with his Countenance disper∣seth all euill: for this king of kings seated in the Throne of the Virgins wombe, behelde with the eyes of mercye his Fore-runner, and with this only viewe in a moment he dissipa∣ted all the euill of Sinne that he had. Vpon which I may builde an assured Confidence that he will vse mercye towardes me, remembring that saying of Ecclesiasticus: * 1.329 Be confident my Sonne, for in the eyes of God it is an easy thing to reme∣dye the Poore.

O omnipotent king, * 1.330 shewe towardes mee thy Omnipotencye, deliuering mee from my euill, and filling me with thy good, that the greatenesse of thy mercies may bee discouered in one so vnworthy of them. Giue to mee as to thy Praecursor, remission of my Sinnes, Light and knowledge of thy Incar∣matien, add Spirituall Alacritye in thy seruice. Amen.

The second thing to bee considered, is the efficacye of the Worde of the blessed VIRGIN, by beeing the mother of God; and how much shee may bee able to obtaine of her Sonne in a moment: seeing by her meanes so many benefits togither were sodainely heaped vpon the Baptist, who was the first fruites of our Sauiour Christ, and of his Redemption: and he by the media∣tion of his mother, was willing to ripen this first fruite before his due time, to giue vs Confidence that by her Intercession, we shallbe preuented, and ayded by the mercye of God. And there∣fore I am humbly to beseeche this Soueraigne Queene, to vse in my behalfe this her greate Power, obtaining for me somewhat of that much, that by her mediation was giuen to this happy Fore-runner.

The Second Pointe.

SEcondly, [ 2] I am to consider, how S. Elizabeth likewise was replenished with the holy Ghoste, allmighty God communicating vnto her by meanes of this salutation, the light and knowledge of this mysterye, and the gift of Prophecye. Whereby he meruailously discoue∣red fower effectes which these giftes caused in her, in the which are resplendent fower properties of the Interious Visitation of our Sauiour Christ, and of the presence of the holy Ghoste, when hee replenisheth Soules with his giftes. * 1.331

First, [ 1] S. Elizabeth with most greate affection mooued by the holy Ghoste brake forth into Praises of God, and of his blessed mother, saying with a lowde voice, Blessed art thou among

VVomen, and blessed is the fruite of thy VVombe. As if shee had saide. True it was that the Angell saide vnto thee, that thou art Blessed among women: to the which I adde, that blessed is also the Sonne of thy Wombe: for hee beeing blessed, thou also art blessed, because from him, as from a fountaine, proceede all celestiall Benedictions. Whereby wee may see, that it is the Propertye of the holy Ghoste to moue vs to glorifye Christ, and his mother with greate feruour of Spirit, for that such Praises are very acceptable vnto him.

Secondly, [ 2] shee greately humbled herselfe with a profounde knowledge of her owne basenesse, and with another very high of the greatenesse of that blessed LADYE that visited her, saying: VVhence is this to mee, * 1.332 that the mother of my Lorde commeth to visite mee? [ 2] And then presently with an affection of Thankesgiuing, shee confessed the greatenesses of God, and published them to one that knewe, that for them shee was to praise, and glorifye him, saying to the Virgin: Assoone as the voice of thy Salutation sounded in my eares, * 1.333 the Infant in my VVombe did leape for Ioye. Where I will ponder how it is also the pro∣pertye of the holy Spirit to cause Humillity, & thankesgiuing in the middest of the fauours that hee doeth vs, that they may bee proffitable vnto vs, and that his giftes may bee secure, holding ourselues as vnworthy thereof, and giuing Thankes for them to the Giuer. And therefore in imitation of this Sainct, when our Lord God shall interiourly visite me, or when I shallbee to receiue him in the most blessed Sacrament. I am to reuiue in myselfe these two knowledges of myne owne basenesse, and of

his heigth; and beholding the Originall from whence so greate a Good commeth vnto mee, which is the meere Bountye of God himselfe, with greate astonishment I will say:

VVhence is this to me that my Lord commeth to visite me? to me so vile a Slaue! to mee so ingratefull, * 1.334 and wretched a Sinner? to me commeth my Lord, who is a Lord of infinite greatenesse, and maiestie? to visite mee, and to enter into my poore Cottage? from whence to mee so greate a fauour? Is it perad∣uenture for my seruices, or merits? or by my nature, or owne industrie: O blessed bee the immense Charity of God, that meerely of his owne infinite mercye daigneth to visite so base a Creature.

Fourthly, [ 4] S. Elizabeth confirmed the blessed VIRGIN in her Faithe, and Resolution, saying vnto her: Blessed art thou that beleeuedst, * 1.335 because doubltesse those things shallbee accomplished that were spoken vnto thee by our Lord: In the which wordes shee discouered the soueraigne gift of Prophecye that shee had receiued, knowing all that apper∣tained to the VIRGIN, aswell that passed, which the Angell had saide, as the present of being the mother of God, & the accomplishment of that which was to come. Whereby wee see that it is the propertye of the holy Spirit, to inspire the righteous to make vse of his giftes to the benefit of their neighbours, confirming them in Faithe, and in the Loue of God. In these Fower meruailous affections, I will endeuour to imitate S. Elizabeth, beseeching her to obtaine for me of our Lord, grace to that ende. And lastly I will ponder, how this day was published the most glorious name of the VIRGIN, which is the MOTHER OF GOD, which shee heard with greate Humillitye, and Ioye; and with it

I am to salute her, and to giue her the Much good doe it her of this name, praising him that gaue it her.

The third Pointe.

VVheerein is Meditated the Canticle of Magnificat.

THe third pointe shallbee to consider what the VIRGIN aunswered hauing hearde the Wordes of S. Elizabeth: for shee likewise was forthwith replenished with a most high Spirit of Prophecye, and composed thereupon the soueraigne Canticle of Magnificat: concerning which wee are to ponder, First: [ 1] how the blessed VIRGIN hauing heard so greate things in her owne praise, directed not her aunswere to S. Elizabeth who praised her, as commonly men vse to doe, in respect of shewing themselues gratefull: but all her wordes shee directed to God our Lord, teaching vs the manner, how wee are to conuerse with men when they praise vs: for the best, and securest is to alter the Discourse, and to speake vnto God, from whome proceede those giftes, for which wee are praised.

Secondly, I am to ponder, [ 2] how the blessed VIRGIN, who was so breefe, and so measured her wordes, when shee spake with Angells, and with men, dilated herselfe much more when she spake to God, recounting his Greatenesses. For the first is Prudence, and Respect: but the second is Excesse of Loue, and Thankefullnesse, according to that of the Wiseman: * 1.336 Yea that blesse our Lord, exalt him all that you can, for hee is

greater then all your praise. [ 3] And as he that is replenished with God, all his Discourse is of God, with affections of God to magnify, and glorifye him in all that he is able: for of the abundance of the Hearte the mouthe speaketh. * 1.337 So our blessed LADYE the VIRGIN, as shee was replenished with God, vttered with her mouthe this soueraigne Canticle, full of Affe∣ctions of God; which Canticle hath ten verses, and is as it were a Psalterion, or Harpe of ten strings, like to those, * 1.338 which Dauid commaundeth vs to touche for to glorifye God: and therefore it shall not bee amisse to meditate all her Wordes, that wee may knowe how spiritually to rehearse them to the honour of the VIRGIN, ioyning to euery worde, or Verse some holy Affection, or ioye of the Vertues of this our Ladye, with the peticion, and colloquye be∣longing vnto it.

My Soule doth magnifie our Lord.

In this first Verse the sacred VIRGIN teacheth vs the Spirit of praising God, thinking highly, and magnificently of him, & magnifying that which is his, in all that is possible: that is: his Bountye, and Mercye: his Wisdome, and Charitye, & the excellencye of his Gouernment. And this not only with corporall wordes, but with the Soule, and all her interiour Faculties, inuiting them with Dauid to praise our Lord. * 1.339 And shee sayed not: My Soule did magnifye, or will magnifye, but doth magnifye, to signifye that her principall office, and perpetuall occupation was, to magnifye God, doing on Earthe that

which the Angells doe in Heauen.

O that my Soule might allwayes magnifye our Lorde! * 1.340 o Lord of infinite greatenesse, litle can I ma∣gnifye thee with my praises: But as I may, I praise, and magnifye thee, and confesse that thou art greater then I am able to say, or to thinke. O Soueraigne VIRGIN, * 1.341 whose Soule allwayes magnified our Lord, and like another Dauid inuited all others to ma∣gnifye him, impetrate for mee, that my Soule may likewise magnifye him, occupying herselfe continually in singing his Greatenesses worlde without ende. Amen.

And my Spirit hath rejoiced in God my Sauiour.

In these Wordes the B. VIRGIN discouereth the manner of our rejoicing in God, * 1.342 nothing fiue Conditions of this Ioye to make it pure, and perfect. For first, [ 1] wee are not to place our principall Ioye, and Alacritye in corporall thinges, but in things spirituall: [ 2] nor so much in giftes receiued, as in the giuer of Giftes who is God himselfe. [ 3] And allbeeit we are to rejoice in God, as he is our Creator; yet principally as he is our Sauiour, and Sanctifyer: for in this sorte he is the fountaine of spirituall Alacritye, which is founded vpon the Saluation of the Soule sanctified by Gods grace. [ 4] And this loye is principally to consist in the Spirit, or superiour parte of the Soule, that it may be the more pure from all, that tasteth of fleshe, as the sensuall Ioye of the Bodye vseth to doe: allbeeit some∣times the Ioye of the spirit redoundeth likewise into the fleshe, * 1.343 according to that of Dauid: My Hearte, and my Fleshe reioiced in the liuing God.

Finally, [ 5] our Spirit is not to reioice in itselfe, as if it had thorough it owne merites those giftes for which it reioiceth, but our Ioye is to bee in God our Sauiour, who gaue them vnto vs, and vpon whome our ioye is to rest, as saithe the Prophet Dauid: My Soule shall reioice in our Lorde, * 1.344 and shallbee delighted in our Sauiour. Such was the Ioye of the blessed VIRGIN, who at this instant behelde our Sauiour whome shee bare in her Wombe, and rapt with his exceeding Loue, shee saide: My Spirit hath reioiced in God my Sauiour.

O my Soule, exalt thyselfe aboue thyselfe in Spirit like the VIRGIN, and reioice purely in Christ thy Sauiour, placing in him only all thy Alacritye. * 1.345 If thou desirest Ioye, reioice in God, and hee shall fullfill the desires, and petitions of thy hearte, that thy ioye may bee full, and that none may depriue thee of it, vntill at last thou maiest enter into the eternall ioye of thy Lorde.

Because he hath regarded the Humillity of his Handmaide.

In this Verse, and in those following, the B. VIRGIN declareth ten soueraigne benefits, three speciall, and seuen generall: which are the prin∣cipall causes, and respectes that shee hath to magnifye God, to reioice in him, and to shewe herselfe so thankefull.

The first is, [ 1] for that he regarded the Humil∣litye, and lowlinesse of his Handmaide: In which wordes the VIRGIN pointeth at two rootes of the Diuine Benefits. The one principall of Gods parte; and the other of our parte. It is of allmighty Gods parte, that he daigneth to regarde vs with a good eye, and to be mindefull

of vs, to doe vs good. For allbeeit it is truthe, that he seeth all things: yet he is not saide to regarde, nor make account of those which he leaueth in the abysme of nothing, or in the profunditye of their miserye, but of those which he regardeth, to vse towardes them his greate mercye. [ 2] The roote of our parte is the acknowledgement of our Lowelinesse, by the which we may dispose ourselues to receiue the giftes of his Diuine Liberallitye. And so the blessed VIRGIN as illuminated by God, joyned both these togither, magnifying God, for that he daigned to regarde the Humilli∣tye of his Handmaide. By the which wordes, shee confesseth not so much of herselfe that she hath the Vertue of Humillitye, as she exercizeth it: for as a true humbled one, either she esteemeth not so herselfe, or she would haue concealed it: but with Humillitye shee confesseth that she is lowly, base, and con∣temptible as a Slaue, or a Handmaide, and that notwithstanding all this, allmighty God dis∣dained not to regarde her. Whereby shee teacheth vs, that the foundation of the Praises of God, and of Thankesgiuing for the bene∣fits he doth vs, is to bee the acknowledging of our owne basenesse, and indignitye: for in this sorte there will be no perill of mixing vaine selfe-pleasing, as it happened to the prowde Pharisee. * 1.346 Rather this Lowlinesse is to be the respect why to beseeche allmighty God to regarde mee with a good eye, and to doe mee greate fauours: * 1.347 for his Condition, (as Dauid sayeth) is to beholde the lowely things in Heauen, and on Earthe, and to doe them greate mercyes. * 1.348 And this the saide Dauid had

experience of, saying of himselfe: Because God regarded my Humillitye, and Lowelinesse he deliuered my Soule from all her miseries.

O highest God whose Habitation is in the highest Heauens, * 1.349 beholde the lowelinesse of this thy vile Slaue, and vse towardes him thy accustomed mer∣cye, raising this begger from the Dust, and this poore wretched one from the Dunghill, to place him with Princes, and to sanctifye him aswell as they. Amen.

Beholde from henceforth all generations shall call me blessed.

And this is the seconde respect that the B. [ 2] VIRGIN had to magnifye God: for that from that moment that he behelde her Humillitye, and that he regarded her, all the nations of men that beleeued in Christ, aswell the present, as those to come thoroughout all Ages, should call her blessed. Wherein the VIRGIN taketh not for the motiue of her Ioy, her owne praises, but the greatenesses that God had giuen her, vpon which they were founded, and the good that should arize thereof to all those that should serue her, and praise her.

O Soueraigne VIRGIN, * 1.350 I for my parte am willing to fullfill this prophecye of thine, and to be one of those that call thee blessed. * 1.351 Thou art blessed (as thy Cosin saide) because thou beleiuedst: and thou art blessed for bearing our Sauiour in thy Wombe: but much more blessed for hearing his VVorde, and keeping it. Thou art blessed likewise with those eight Beatitudes preached by thy Sonne our Sauiour vpon the Mount. [ 1] Thou art poore in spirit, * 1.352 and thine is

the kingdome of Heauen. Thou art meeke, [ 2] and pos∣sesseth the Lande of the Liuing. [ 3] Thou mournedst for the Sinnes of the VVorlde, & therefore art comforted. Thou didst hunger, and thirst after Iustice, [ 4] therefore now thou art filled. Thou art mercifull, [ 5] and obtainedst mercye. Thou art a peace-maker, [ 6] and therefore for thy excellencye, thou art the Daughter of God. [ 7] Thou art cleane of Heart, and now thou art clearely be∣holding God. Thou sufferedst persecution for Iustice, [ 8] and now the kingdome of Heauen is thine, and thou art the supreme Queene of all the Inhabitantes the∣reof. O soueraigne Queene, I reioice that thou art blessed for so many respectes. O that all the nations of the VVorlde were conuerted to thy Sonne, and might all with greate Faithe call thee blessed, that by thy mediation they might all come to be blessed, imita∣ting heere on Earth thy life, and enioying afterwardes thy Glory in Heauen.

From hence I will likewise collect, what a greate motiue it is to rejoice in God, to haue an assured Hope to be blessed. For the which our Sauiour Christ saide to his Disciples, * 1.353 Reioice not in this that the Spirits (to wit the Diuells) are sub∣iect vnto you, but reioice in this that your names are written in Heauen. * 1.354 And S. Paule saithe, that wee should rejoice in Hope to obtaine the bles∣sednesse that is promised vs.

Because he that is mighty hath done greate things to me, and holy is his name.

This is the third respect the blessed VIRGIN alledgeth to glorifye God, [ 3] for at this instant shee reuolued in her memory the wonderfull things

that God had wrought in her, and the greate benefits he had donne her, from the instant of her Conception vntill then: especially that greate miracle of beeing a VIRGIN, and a MOTHER, and that not any mother what∣soeuer, but the mother of God himselfe: ad∣miring at all which greatenesses, she praised God for them, attributing them to his Omnipoten∣cye, and to the Holinesse of his name: for with his Omnipotencye hee wrought them, and with his Holinesse he would enact them, that tho∣roughout all Ages, his name might be sanctifyed, and glorifyed. And in saying that God did greate things, to her, she giueth likewise to vnderstand, that hee magnified her in those things, that ma∣gnifye men before God, which is, Sanctitye, and Caelestiall giftes: for the Sonne beeing greate, the mother was likewise to be magnifyed. Whe∣reby it appeareth, that it is not contrary to Humillitye to acknowledge in ourselues the giftes of God: rather (as S. * 1.355 Paul sayeth) the di∣uine Spirit itselfe discouereth them vnto vs, that wee may bee thankefull for them, attributing them not to our owne merits, but to the power, and Sanctitye of God, making a connexion of these two Attributes, as did the foure holy Beastes which gaue Glory to God, saying: Holy, * 1.356 Holy, Holy, Lord God omnipotent, which was, which is, and which shall come.

And his mercye from Generation to Generations, to them that feare him.

This is the fourth respect why the blessed VIRGIN magnifieth God, [ 4] not only for the

benefits receiued, but for many other which she hopeth to receiue: and not only for her owne benefits, but also for those which all the nations of the worlde doe receiue, rejoicing that the Mercye of God is Continuall, Infinite, and Sempiternall, and extendeth itselfe to all those that serue, and feare him, of what nation soeuer they bee. For it is the propertye of holy men, when they acknowledge the fauours that God hath donne them, to expect of his mercye that hee will doe them many others, as S. Paul saide: * 1.357 God hath deliuered, and doth deliuer vs out of so great dangers, in whome we hope that hee, will yet also deliuer vs. It is likewise the pro∣pertye of holy Persons, to thinke that the Sun of Iustice rizeth not vpon their houses only, but to conceiue highly of his mercye, and that he extendeth himselfe to many others, and thoroughout all Ages: for the which they are thankefull vnto God, taking the generall be∣nefit of all, as their owne in particular, and rejoicing to haue a God so mercifull, that hee denyeth his mercye to none that feare him, as Dauid confesseth in the 102 Psalme, * 1.358 wheerein hee doth nothing els but glorifye God for these two respectes of mercye towardes him∣selfe, and towardes the rest of the Iust.

He hath shewed might in his Arme.

The fifth respect to glorifye God, is, [ 5] the Workes of his Omnipotencye, which hee hath donne by his owne Vertue, and Fortitude, without the aide of any other: the which the

VIRGIN recorded in her memorye, calling to her remembrance the Creation of the Worlde, the Conseruation, and Gouernment thereof with so greate, and so admirable Prouidence: the pro∣digious things that he did deliuering his People out of Egipt, and carrying them thorough the desert vnto the Lande of promise, with all the other things that the Scripture reporteth: and principally shee called to minde this worke of the Incarnation, wheerein God shewed his power, and the might of his Arme. For all these regardes she magnified God, declaring in one worde that which Dauid did at large, * 1.359 re∣counting all these potent workes of God very particularly.

Besides this, in this Verse, * 1.360 and in the following, the VIRGIN not only recounteth what God hath donne, but what he vseth, and accustometh to doe conformable to his Goodnesse: and therefore shee glorifieth him, for that with his Arme hee vseth to worke powerfully, and to doe powerfull Actions, when, and how he will, and with whome he will; and as he did them in times past, he doth them at this present, and will doe them in time to come. All which may be a greate motiue to make me to rejoice in God, trusting that in me also he will doe powerfull things with the might of his Arme.

He hath dispersed the prowde in the conceite of their Hearte.

The sixth respect to glorifye God is, [ 6] not only the Omnipotencye that he sheweth in the

workes of his Mercye, but also what he hath shewed in the Workes of his Iustice, chastising the prowde, defeating their inuentions, and the imaginations of their heart. This the VIRGIN reuolued in her memorye, recording how our Lord God had defeated the plottings of prowde Lucifer who had saide: * 1.361 I will ascend vp in to Heauen, I will exalt my throne aboue the Starres of God, & will be like vnto the most High. As also the plots of those prowde ones that would haue builded the towre of Babel: * 1.362 and the punishments that he inflicted vpon Pharao, vpon Nabuchodonosor, and other such prowde ones. And for all these regardes she likewise magnified God, seeing for them he is worthy to be praised, as did our Sauiour Christ when he saide: * 1.363 I confesse to thee, o Father, Lord of Heauen, and Earthe, because thou hast hid these things from the wise, and prudent, & hast reuealed them to litle ones.

He hath deposed the mighty from their seate, and hath exalted the humble. The hungrye he hath filled with good things, and the riche he hath sent away emptye.

These two Verses [ 7] containe two other respectes of praising God [ 8] for the coniunction he maketh of his Mercye with his Iustice, demonstrating his power in deposing the mighty of this Worlde from their Thrones, and Seates, de∣priuing them of the Kingdomes, Dignities, and Greatenesses which they helde; and in their place exalting, and inthronizing the lowely, and humble. As he threwe from the celestiall Throne

the prowde Angells, and in their place exalted humble men: & from the Throne of this Worlde he cast the prowde Prince Sathan who had ti∣rannized ouer it, and in his place exalted Christ the master of Humillitye: * 1.364 who beeing litle as a Stone descended from Heauen without handes, or worke of men, ouerthrewe the Statue which signified the Foure monarchies of the Worlde, and by his Humillity increased till he came to be a greate mountaine. And this custome he hath alwayes obserued, * 1.365 as it is saide in the booke of Iob, fullfilling that which is written. That he that exalteth himselfe shallbee humbled: and he that humbleth himselfe shallbee exalted. And in like manner the poore, and hungrye that are in necessitye, which hunger, and thirst after righteousnesse, he replenisheth with spirituall benefits fullfilling their desiers: and contrarily the riche that thinke they haue abundance, and that they haue no necessity of others, he sendeth awny emptye; according to that of the Prophet Dauid: The riche were hungrye, and in want, * 1.366 but those which seeke God, shall haue abundance of all good things.

O my Soule magnifye thy Lord for this most noble condition that hee sheweth, * 1.367 in fauoring so much the humble, and hungrye of the Earthe. O my Spirit, reioice in God thy Sauiour, * 1.368 for that he crowneth thee with mercyes, and filleth thy desier with innume∣rable benefits. Prize thyselfe for beeing lowely, hungry, and full of neede, that God may exalt thee, fill thee, and replenish thy Desiers: but tremble to be prowde, riche, and disdainefull, least hee cast thee out of thy seate, and leaue thee emptye of his Grace.

He hath receiued Israel his Childe, beeing mindefull of his Mercye, as he spake to our fathers, to Abraham, and his seede for euer.

These two Verses [ 9] containe other two most powerfull respectes [ 10] to moue vs to rejoice in God, and to praise his most holy name. One is, the Care, and Prouidence that hee hath to prouide for those whome he hath taken to his charge, as for his Children, and Domesti∣calls, comming personally to redeeme them. And allbeeit it seemeth that for a time, he forgetteth them: yet when he seeth time he is mindefull of his mercye, and remedyeth them, as he was mindefull of Israel, and of the whole worlde, comming to remedye it when he made himselfe man. The other respect is, the greate fidelitye that God hath in accomplishing the promises hee had made to our fathers, fullfilling them faithefully to all their seede for euer vnto the ende of the worlde: As he fullfilled his Worde to Abraham, and to Dauid which he gaue them, that hee would come to remedye them, and to giue to their Children, life, and Saluation, worlde without ende. These two considerations inflamed the Soule of the VIRGIN to magnifye God, and her Spirit to rejoice in God her Sauiour: and with these, my Soule, and my Spirit are to bee inkindeled with the like affections, seeing euery day, I beholde this Prouidence that God hath of his Children, and with what faithfullnesse he ac∣complisheth

complisheth what he promised to the Apostles our Fathers, not forgetting the faithfull which are their seede vnto the ende of the worlde.

And these are the ten causes, and respectes alledged in this Canticle by the blessed VIR∣GIN to glorifye God, inspired thereunto by the eternall Worde Incarnate whome shee bare in her Wombe: of the which I may make another Psalter, and Harpe of ten strings to the same ende, praising, and glorifying God, some∣times for one respect, and sometimes for another, which because I cannot doe as I ought, I am humbly to beseeche the Incarnate Worde to teache mee, as he taught his blessed mother: and her, to obtaine it me, for the glorye of her Sonne. Amen.

The fourth Pointe.

FInally, [ 1] I am to consider how the sacred VIR∣GIN remained with her Cosin, about three moneths. Pondering the greate good shee might doe to all that dwelled there, with her Discour∣ses, and with her examples of Modestye, Hu∣millitye, and Charitye: for if she did so much at her first entrance, it is to be beleiued, that in those three moneths she would augment what she then did, especially towardes S. Eli∣zabeth, discoursing of these mysteries: and both of them exhorting one another to Praier, and Conuersation with God, and to diuerse Exercises of Vertue. For, if because the Arke of the Testament was three moneths in the house of Obed-enlom, God filled him, * 1.369 and all his, with so greate benefits, that Dauid with an

holy Enuye desired to drawe the Arke to his owne house, that God might cast vpon it his benedictions: how much more are we to beleeue, that this diuine Arke of the newe Testament, within the which was Christ himselfe, hauing remained about three moneths in this house, would fill it with a thousand benedictions? And if I with a liuely Faithe could vnderstand them, I would presently be desirous to drawe it to my house, and that the Deuotion to this Soueraigne LADYE should dwell in my Soule, not only three moneths, but all my whole life, that she might replenish mee with all spirituall Benedi∣ctions. But it is not without a mysterye, [ 2] that our Lord by meanes of the blessed VIRGIN, hauing donne so greate mercyes to S. Iohn, and to his mother, yet would not heale his Father Zacharias, nor dispense with the Sentence pro∣nounced by the Angell, that hee should be dumbe vntill the birth of the Childe: for God is just, and this was conuenient, to obserue the order of his Iustice: & also he reserued this his mercye for another time more conuenient. From whence I will learne to reuerence the secret Iudgements of God, to humble myselfe, and to passe ouer his Deuises, expecting the conuenient time of his visitation, seeing there is no day that commeth not at last, and what this day hee graunted to S. Elizabeth, he gaue afterwardes more largely to Zacharias.

The thirtenth Meditation. Of the birth of S. Iohn the fore-runner of our Sauiour Christe.

The first Pointe.

FIrst, * 1.370 I will consider what happened before the Conception of this Sainct: for God ha∣uing elected him for his fore-runner, was willing to honour him, to demonstrate in him the great∣nesse of his mercye, and the heigth of the office that he gaue him in charge, all for the glorye of Christ IESVS whose fore-runner he was. As first he would that he should be miraculously conceiued of barren Parents, [ 1] that he should be the Sonne of holy Parents, and the Sonne of Praiers, & holy Desiers: for Praier is the meanes that God vseth to execute the Deuises of his eternall predestination; as S. Gregory sayeth, * 1.371 speaking of the birth of the Patriarch Isaac. Whereby he moueth vs to haue greate Affection, & Confidence in Praier, though it be concerning things that seeme difficult, seeing for all it is auaileable. [ 2] He would likewise that his Conce∣ption should be annunciated by the Angell S. Gabriel, who annunciated that of his Sonne: and with the selfe same spirit of prompt Obedience, the Angell came to declare both the one, and the other, because it was God that commaunded it. * 1.372 In the same manner that S. Raphael came to serue Tobias in very base things, with no lesse pleasure then if God had commaunded him things of greate heigth: for all the Angells place their Glory

in accomplishing the will of God.

Then will I ponder what Greatenesses S. Ga∣briel spake of the Childe, that he might be esteemed by all, and to instruct his Father in the manner of his education for so high an office. The first was, [ 1] that the Angell himselfe in Gods behalfe, gaue him the name he was to haue, saying, that he should be called Iohn, which is as much to say as Crace, to signifye that he should be an absolute Portraiture of Grace, in whome should be shewen the riches of Gods grace: for he truely founde grace before God, who without any merits of his, elected and called him, * 1.373 and was mindefull of his name euen from the Wombe of his mother. The second, [ 2] that he should be greate before God in those things, that God esteemeth for greatenesse, which are Vertues, and Giftes of Sanctitye. So that he should be greate in Humillitye, Patience, and Obedience: greate in Praier, and Contemplation; and greate in the office that the greate ones haue of the house of God. The third, [ 3] that he should be exceeding temperate, without drinking wine, or sicer, as a man of Nazareth, wholely dedi∣cated to the seruice of God. And for that the Diuine promises are not emptye but full, giuing a sufficient portion for all that is promised, he addeth the fourth excellencye, [ 4] that hee should be replenished from the Wombe of his mother with the holy Spirit, with that fullnesse that was requisite for the Dignitye of his Office, because he was elected, beginning from the wombe of his mother, & going on forwarde to his Deathe. The fifth that he should goe before our Lord, [ 5] as his Precursor with the zealous spirit of Elias, conuerting to God many Israelites, and preparing

him a People perfectly industriated to receiue the newe Lawe that he was to teache.

So that, according to the Sentence of the Angell, this Childe should be perfect in all manner of perfection, towardes God, towardes himselfe, and towardes his neighbours. For towardes God, he should be greate in the giftes of his Grace; towards himselfe rigorous in the workes of mortification, and Penance: and towardes his neighbours he should be zealous in seeking their Saluation, not contenting him∣selfe to be perfect, but endeuoring that all might be perfect, and ordaining all this to the glorye of our Lord Christ. This patterne of perfection (which is the same that is taught vs by the Prophet Micheas) I am to set before my eyes for imitation. * 1.374 And of the Greatenesses that God so much esteemeth, I am to pretende for myselfe those which are conuenient for my Estate, beseeching his diuine maiestie to giue mee them for the Loue he bare to this Precursor, to whome so liberally he graunted them.

The Second Pointe.

SEcondly, * 1.375 are to be considered the fauours that our Lord did to this holy Babe, beeing in the wombe of his mother in the sixth mō∣neth of his Conception, the Worde Incarnate himselfe comming in the Wombe of his mother to visite him, and to sanctify him, as is de∣clared in the precedent meditation, from the which wee may recollect three excellencyes of this Sainct.

First, [ 1] that S. Iohn was the first fruites of all

the Sainctes that our Sauiour made after his In∣carnation: and therefore he sanctifyed him with greate excellencye, giuing him greate Sanctitye, and many graces giuen gratis after a very perfect manner, graunting him the vse of reason, and free will: Illuminating his Vnderstanding to knowe his Incarnation, and Inflaming his will with feruent affections of Admiration, and Loue, and with Iubilees, and rejoicings in the holy Spirit. The second excellencye was, [ 2] that whereas the giftes of God, * 1.376 (as S. Paul sayeth) are without repentance; it is to be beleeued (as sayeth S. Ambrose) that he tooke not from him the vse of reason that he had graunted him: and conse∣quently, that whereas the blessed VIRGIN those three moneths that she was in the house of Zacharias, ayded S. Elizabeth to growe in all Vertue: so the Childe IESVS that was in the wombe of the VIRGIN, ayded the Childe Iohn who was in the wombe of Elizabeth, to growe vp in that holinesse, that he had graunted him, prosecuting it with newe actes of his free∣will, inflamed with diuine grace by the holy Spirit, of whome hee was full. [ 3] The third excel∣lencye was (as holy men reporte) that in respect of the Childe Iohn, * 1.377 God did so many fauours to his mother, that he filled her with the holy Ghost, and with the Spirit of Prophecye, to giue vs to vnderstand how much he esteemeth this Childe, and what good he will doe vs for his sake. For the which I am to procure greate Loue to this fore-runner, rejoicing at the fa∣uours that he receiued, and giuing thankes to God that gaue them him; and beseeching him to bee an Intercessor for mee, that I may haue some parte in them.

The third Pointe.

THirdly, I am to consider the most speciall things that happened in the birth of S. Iohn. The first was, [ 1] that comming to circumcize him, his Parents by Gods Inspiration, * 1.378 against the will of their kinred, saied his name should bee Iohn, which is as much to say, as Grace: to signifye, that whereas this Childe by Circumcision, was loden with the heauy burthen of the olde Lawe, * 1.379 God gaue him most abundant Grace to beare it, and to be after a sorte the beginning of the newe Lawe, which was the Lawe of Grace, of which some parte fell to his Lot, and in which, this Grace is graunted vnto all. And therefore I will beseeche our Lord, that seeing he hath imposed vpon me the burthen of his Lawe, he will graunt me abundance of his grace to full∣fill it.

The second miracle was, [ 2] * 1.380 to restore vnto his father Zacharias his specche, whome he forth∣with filled with the holy Spirit, giuing him the spirit of Prophecye, wherewith he composed the Canticle of Benedictus Dominus Deus Israel, beginning with the praises of God, who shewed himselfe so liberall in comming to visite vs, and then with the praises of his Fore-runner. For it is the propertye of the diuine Spirit to inspire praises of God for his benefits: & of his Sainctes for the giftes that he hath giuen them. But the excellencye of this Childe, and the much that God loueth him is most resplendent, this being graunted to his Father, assoone as he had written in a table the name of Iohn, that we may per∣ceiue the grace and fauour that he will doe for

his respect to those, that with deuotion shall worship his holy name.

O glorious Childe, * 1.381 I reioice that thou art so beloued of our Lord, and seeing thou according to thy name, art so full of Grace, obtaine for me of our Lord, that I may be replenished therewith, that I may perpetually serue him, and in thy Companye may enioy him worlde without ende. Amen.

The third that hapned, * 1.382 [ 3] was greate Alacritye with greate Reuerence, and Admiration, in all People to whose knowledge these things ar∣riued, fullfilling that which the Angell had saied, that many should rejoice in his birth, to signifye, that God our Lord gaue him to his Church, as the Aduocate of spirituall Alacritye, which is the effect of Deuotion, & the pledge of Life euerlasting.

The last, and most glorious is, [ 4] that which the Euangelist sayeth in the beginning of his Life, * 1.383 that the hande of our Lord was with him, that is, that his Omnipotencye fauored him, and wrought for him greate things, and moued, and directed him in all his wayes, and protected him in all his necessities: for the which the Churche applyeth vnto him that of the holy Prophet Isaias: * 1.384 Our Lord hath called mee from the wombe from the belly of my mother he hath beene mindefull of my name; he hath protected me in the shadowe of his hande, and hath put me as a chosen arrowe, in his quiuer he hath hidden me.

O happy Arrowe, * 1.385 that mouedst not by thyne owne impulsion, but by the impulsion of the all-mightye. O selected arrowe, directed by the holy Spirit to greate things, neuer leauing thee out of his power∣full hande. O hande of the Allmighty that mo∣uedst

thy Fore-runner, moue me with thy impulsion to fullfill thy holy VVill: and be euer assistant vnto mee, for thou knowest that without thee, I am able to doe nothing.

The fourtenth Meditation. Of what hapned when S. * 1.386 Ioseph would haue forsaken the Virgin seeing her with Childe: and of the reuelation made vnto him by the Angel concerning this mysterye.

The first Pointe.

FOr the foundation of this Meditation, * 1.387 I am to consider the greate Sanctitye of S. Ioseth, and the Vertues, and Graces graunted him by our Lord, for being the worthye Spouse of his mother, and his worthy Foster-father, so that he should be helde for his Father, * 1.388 and was so indeede, as concerning the office of educating, and sustaining him. For as our Lord filled with grace, and with the holy Spirit, the Baptist, and the Apostles with that abundance that was conuenient to exercize worthily the Offices that he incharged them: so also would he replenish S. Ioseph with most excellent giftes, and graces, with the which he might fullfill those ministeries that he recommended vnto him, and he so skillfully negotiated with the giftes receiued, that euery daye he encreased them, and was therefore called Ioseph, * 1.389 which is to say, Accrescens, Encreasing, or he that en∣creaseth.

First, [ 2] he encreased his Sanctitye aboue all the Sainctes that had preceded him: for he had greater Faithe, and Obedience then Abraham: more Patience in Afflictions then Iacob: more Chastitye then his Sonne Ioseph: more familiar Conuersation with God then Moyses: more Cha∣ritye towardes the People the ••amuel: and more Humillitye, and Meekenesse then Dauid. In these, and other Vertues he was resplendent, and daily augmented them, that being fullfilled in him, that was spoken by the Prophet Dauid: Blessed is the man whose helpe is from thee; * 1.390 for with thy fauour hee hath disposed ascensions in his Hearte, ascending from one Vertue to another, vntill he see the God, of Gods in Sion.

Especially this happy Sainct increased moun∣ting that spirituall Ladder, [ 2] which (as we haue saide) his Spouse did ascende, by whose example he was ayded, these two Seraphins prouoking one another to flye with their wings, and to glorifye the Holye of Holyes in their Praier. * 1.391 And to doe this with more libertye of Spirit, by Inspiration of the holy Ghost, he chose to obserue perpe∣tuall Chastity, * 1.392 which (as S. Paul sayeth remoueth the impediments of Praier: and therein he proceeded so farre, that by speciall fauour he felt no euill motion, though he conuersed with a Virgin exceeding beautifull, but withall so admirably chaste, that meerely to beholde her, inflamed one with desier of Chastitye. And in this very Action, he discouered his greate Loue to allmighty God, for whose sake he renounced the pleasures of matrimonye, accepting the burthen of that estate, without the delightes thereof. With these Vertues he joyned other, whereof wee shall by and by speake, in the

which I am to endeuour to imitate him, besee∣ching him to be my aduocate vnto his Spouse, & Christ IESVS our Sauiour; for doubtlesse he may preuaile much with them both, for the great seruices that he did them.

O glorious Patriarch, * 1.393 whose beautye the Hierar∣chies of Heaue•• doe admire, beseeche the Desired of the eternall Hilles, who powred forth vpon thy Heade his copious benediction, that he will likewise powre it forth vpon mine, that in imitation of thee I may encrease in good workes, and augment in Vertues, perseuering with Constancye to the gaining of the euerlasting Crowne. Amen.

The Second Pointe.

AFter that the blessed VIRGIN came from the house of Zacharias, her Husband seeing her with Childe, and not knowing the cause, felt a greate affliction: but as he was a just man, he would not carrye her to his owne house, neither yet would he defame her, but abandon her secretly.

Vpon this Veritye, I am to consider the se∣cret Iudgements of God, in not reuealing this mysterye to S. Ioseph, as he reuealed it to Zacha∣rias, and to S. Elizabeth, whose ende was, here∣vpon to take occasion to exercize the VIRGIN, and her Spouse. For S. Ioseph perceiuing his Wife to be with Childe, * 1.394 might without any sinne (as many Sainctes say) haue judged that she was an Adulteresse, or doubt of a thing that was to him so newe, and so straunge. And this afflicted him much, it beeing a case so much to his dishonour: but much greater was the Affli∣ction of his Spouse, from whome this could

not bee hidden, it being a greate Infamye for a Virgin so pure to bee helde by her owne Husband for an Adulteresse, and to see herselfe therefore at the pointe of beeing abandoned. All this our Lorde disposed of, for the greate good that arizeth from these Afflictions, and Humilliations: by the which he pretended to perfect these two notable Sainctes, and to dis∣pose them to greater things. For as the blessed VIRGIN had receiued greate fauours in the Annunciation of the Angel S. Gabriel, and in the house of Elizabeth, our Lord God was willing that she should suffer this Infamye, and Humilliation, to exercize her in greater Hu∣millitye, and to dispose her for those fauours which soone after shee was to receiue in the Citty of Bethleem: for Humilliation is the euening of Exaliation, * 1.395 and Affliction is the Vigill of a greate feaste of Consolations. And peraduenture for this cause the holy Churche singeth the Cospell of this mysterye on the Vigill of the Natiuitye: and for the same reason God exercized S. Io∣seph to receiue the reuelation of so high a mysterye, and that he might be his sufficient witnesse.

From hence I will collect, that allbeeit one be very holy, and conuerse allwayes with holy persons, and employ himselfe in holye workes, yet in this life he shall not faile of Humillia∣tions, and Afflictions, caused sometimes euen by those holy things wheerein he conuerseth. For the life of man is a warfare: and the righteous man ought to be prepared for tempta∣tion. * 1.396 I am rather to holde Afflictions from God as a fauour, especially when they happen without any fault of mine: and much more when

they happen in a case that deserueth honour: as the blessed VIRGIN for that which was most excellent in her, came to suffer this Hu∣milliation, which likewise her Sonne did after∣wardes suffer. Encouraged with these examples, I will with the Prophet Dauid say to our Lord: * 1.397 Prooue me, o Lord, and tempt me, burne my reines, and my hearte, because thy mercye is before myne eyes, and I am glad in thy Truthe. Which is to say: Exercize me in diuerse temptations, and Af∣flictions of bodye, and Soule, for I am assured of thy mercye, and of thy faithfullnesse, that thou willt measure them according to my strength, and willt conuert them into the augmentation of newe Giftes.

The third Pointe.

THen will I consider the excellent Vertues, which vpon this newe Occasion, and proofe were discouered, and exercized by these two ex∣cellent Sainctes, for our imitation: seeing for this ende also our Sauiour permitted those Af∣flictions which they suffered.

First S. [ 1] Ioseph demonstrated greate Patience, and Prudence: Patience hee demonstrated in suffering this Injurye with silence, without seeking to be reuenged of his Wife by Iustice, or complaining of her to her parents, & kindred•• and without murmuring at her, or speaking to her Injurious wordes: rather as a Iust man that contented not himselfe with what only was lawfull, he sought what was most perfect, re∣soluing himselfe to be silent, and to suffer his paine within himselfe. He demonstrated Pru∣dence in seeking, and finding a meanes how on

the one side to preserue the honour of his Wife, and on the other side not to bring to his house her, whome he suspected to be an Adulteresse; nor giuing her a secret bill of diuorce, which was lawfull in the olde Lawe: nor with some good occasion absenting himselfe from her. And likewise he demonstrated Prudence in not doing this rashly, or on a sodaine, without first medita∣ting, and considering it well, as may be collected from these wordes, * 1.398 Haec autem eo cogitante, But as he was thus thinking, for he had a greate scruple to inhabite with her, that seemed an Adulteresse, and he had likewise as greate a scruple to aban∣don her, that seemed a Sainct. With this Con∣sideration, I am to confound myselfe for my small Patience in Affronts; for my much Indignation against those, that doe me Injurye; and for the Facillitye wherewith I murmure at, and defame my neighbours, and discouer their secret faultes: and for that Furye with the which sodainely, & without deliberation, I cast myselfe into all this. And in this manner confounded, I will beseeche our Lord thorough the merits of this Sainct, to ayde me to imitate his notable example.

But the blessed VIRGIN, [ 2] as she was more holy, discouered more excellent Vertues, exer∣cizing foure very excellent ones, proper to those that are most perfect in such cases; to witte: rare Humillitye, and Silence: greate Confidence in Gods prouidence, & continuall Praier. Thorough Humillitye shee was silent, not desiring to mani∣fest the secret mysteries of God, though her greate honour might ensue thereof, nor consen∣ting that S. Elizabeth, or Zacharias should discouer them. And allbeeit it is very ordinary among good maried folke, to communicate their secrets

one to another, yet she communicated not this to S. Ioseph, all though shee conjectured what might happen, if her husband were ignorant thereof. Thorough Humillitye likewise she was silent, when shee sawe herselfe disgraced in the opinion of her Husband, not seeking to excuse herselfe, nor to stand vpon her honour, neither to alledge sufficient witnesse: but absolutely with greate Confidence casting herselfe into the diuine Prouidence, and putting her Honour into the handes of God, she made continuall praier to his maiestie, that he would be pleased to remedye that Ignominye, in such sorte as should to him seeme most conuenient. With this example I will likewise confounde myselfe for that pride, and vaine boasting of mine, wherewith I publish whatsoeuer may honour mee: and for that per∣uersenesse wherewith I excuse my faultes, stan∣ding vainely vpon my Puntillos of Honour: and for my litle confidence in God, & lesse recourse vnto Praier. To this purpose I am to imagine that God speaketh vnto me that of Ezechiel: * 1.399 Sonne of man shewe to the howse of Israel the temple, and let them be confounded, at theire ini∣quities: and let them measure the frame, and be ashamed of all things that they haue donne. O my Soule beholde this liuing Temple of God the blessed VIRGIN, contemplating the meruailous vertues wherewith she is adorned, that thou maiest be confounded at those vices, whereinto thou hast fallen: measure her meruailous frame, pondering the excellencye, and harmonye of her workes, that thou maiest be ashamed of the basenesse, and discorder of thine.

O Temple of the Worde Incarnate, * 1.400 beseeche this greate God, whome thou carriest in thy Wombe, to

adorne me with such Vertues, that I may be a worthy Temple, wheerein he may inhabite by his Grace. O my Soule, * 1.401 consider that the iust ought to be like a graine of mustard seede, which when it is ground, discouereth the heate, and force that it hath: there∣fore if God be pleased to grinde thee with Affli∣ctions, animate thyselfe feruently to exercize these Vertues.

The fourth Pointe.

WHile S. * 1.402 Ioseph was thus thinking, beholde the Angell of our Lord appeared to him in sleepe, saying: Ioseph Sonne of Dauid feare not to take MARAE thy VVife: for that which is borne in her, is not by the worke of man, but of the holy Ghoste. And she shall bring forth a Sonne, and thou shallt call his name IESVS: for he shal saue his People from their sinnes.

Heerein is to be considered the fidellitye of the Diuine Prouidence, [ 1] in comming to re∣medye the Affliction sof those that are his, when they are arriued to the last, and sharpest pointe, vsing diuine meanes, when humane meanes doe faile. For whereas our Lord sawe that S. Ioseph could not conceiue the cause of that beeing with Childe, he sent an Angell after a very sweete manner to reueale it vnto him: for calling him by his proper name Ioseph, he addeth, Sonne of Dauid, to reduce to his me∣mory, that to Dauid was made the promise of the Messias, that he should descende from him. He saieth to him, Feare not, to take from him both Scruple, and Anguish; which is the pro∣pertye of good Angells. he saieth, that the VIR∣GIN had conceiued by the Holy Ghoste, to take

from him all suspicion, and to cleare the Honour of our LADYE. And wholely to conuerte his mourning into Ioye, he addeth that she shall bring farth a Sonne, of whome he must haue as tender a care, as if he were his owne: and that to him it should belong to giue him his name, which should be IESVS, which is as much to say, as Sauiour for that he was to be the Sauiour of the Worlde. And all this was reuealed vnto him with so greate Illumination, that forthwith he gaue entire credit thereunto.

From hence I will ascende to ponder the ala∣critye of S. [ 2] Ioseph at the hearing of these newes, that beeing fullfilled in him that is written in Iob: * 1.403 VVhen thou shalt think thyselfe consumed thou shalt rise like the daye starre. O how full of Con∣tent was he to see himselfe freed from his suspicion! How ashamed that he had admitted it, though it were ignorantly, and without any fault of his! How warye afterward not to iudge euill of any bodye! How thankefull to God, for hauing giuen him a Spouse so Holy, and of so greate Dignitye, & for committing to his charge the care of his only begotten Sonne! And how joyfull to see, that now was the time come of the Redemption of the Worlde!

I will likewise ponder the greate Ioy of the blessed VIRGIN to see her Husband so fall of quiet, [ 3] and content; how much she was confir∣med in the Hope of Gods Prouidence; and how thankefull to our Lord for vndertaking her cause; our Lord fullfilling in her, what he spake by the Prophet Oseas: I will put her in the valley of Achor, that is, of Affliction, * 1.404 to confirme her a newe in hope, and she shal renewe her Songs to see herselfe free from her paines.

I giue thee humble thankes, * 1.405 o eternall God, for the greate care thou hadst of these two glorious Sainctes, * 1.406 turning for them, as thou art wont, the valley of Achor into the foode, and augmentation of their Spirit. By their merits I beseeche thee, to make me worthy to enioy the fruite of thy fatherly Prouidence, relying thereupon with greate securitye in the middest of my Afflictions, seeing it is most certaine, that thou in thy good time wilt come to remedye them.

The fifth Pointe.

IOseph obeying the commaundement of the Angell, * 1.407 forthwith arose, and carryed the VIRGIN to his house, and liued with her most chastely, vntill the birth of her Sonne, and much more afterwardes. Wherein I am to consider, not so much the obedience of S. Ioseph (for it was not much to carrye to his house so excellent a woman) as the manner thereof: that is, with what Reue∣rence he carried her, speaking to her some wordes like to those of S. * 1.408 Elizabeth; Whence is this to me, that the mother of my Lord entereth into my house! O how greate was his Loue, and Affection to our blessed LADYE! how carefull was he of her! what holy discourses were betweene them two! what more then An∣gelicall Puritye of Life, and what conformitye of willes! how subject, and obedient was the VIRGIN to S. Ioseph, as to her heade! how did shee reueale vnto him the particularities, of what the Angell had declared vnto her in the Annun∣ciation, and what had passed in the house of Zacharias! for now was the time come that shee might speake, to informe him of the my∣sterye,

to the honour, and glorye of him that had wrought it.

O happy Sainct, * 1.409 to whose lot it fell to haue so good companye! O happy is that Soule that serueth them, and learneth of them their obedience, and Charitye! O Seraphins of the Earthe, * 1.410 as pure as those of Heauen, who with your wings flye lightly to accomplish the will of God, inflame my Hearte with the Loue of this our Lord, that I also may serue him with the like Obedience, that both of you had: and may loue all my Bretheren with that purenesse of Charitye wherewith you loued one another.

The fiftenth Meditation. Of the expectation of our blessed LADYES deliuerye: and of the preparation for the birth of our Sauiour Christ.

FOr that in Spaine eight dayes before the birth of our Sauiour Christ wee celebrate the feaste of the Expectation of our B. LADYES deliuerye, I insert heere this meditation for that daye, and the dayes ensuing till the natiuitye: in which whee are to consider the liuely desiers that three persons had of this soueraigne De∣liuerye, and Birth: that is to say: the Childe, the VIRGIN, & S. Ioseph in whome are represented the faithfull, that firmely beleeue this mysterye, and in their imitation desire to prepare them∣selues worthily to celebrate it.

The first Pointe.

FIrst, I am to consider the most feruent de∣sier that our Lord IESVS Christ had, being

in the wombe of his mother, to perfect, and bring to ende the businesse of our Redemption; and consequently to be borne in the Worlde, to frame all things according to the will of his Father. For euen from his mothers belly that Sentence was true, that afterwardes he vttered: I am to be baptized with a bapt••me, * 1.411 o how am •• straitened vntill it be dispatched? For howsoeuer his bodye was pressed, and straitened in that straite Wombe of his mother, his hearte was much more pressed, and straitened with the force of this vehement desier: for the which I ought to giue him infinite thankes, and to be correspondent vnto him, with such another hearty desier truely to serue him. But notwith∣standing this desier, he would not be borne be∣fore the nine moneths, which is the time wherein commonly all other Children are borne. First, to conforme himselfe vnto all, [ 1] and to suffer that prison entirely without omitting as much as a daye: for in that which concerned suffering, he would vse with himselfe no dis∣pensation, exception, nor priuiledge: and there∣fore he would not be borne at the euen moneths, nor at the eight, but at the wine mo∣neths compleate. Secondly, [ 2] for that he tooke all this time, as a time of retirednesse for his en∣trance into the Worlde, spending it in perpetuall Praier, and Contemplation. As he was r••••ired fortye dayes in the Desert, before he mani••••••ed himselfe to the Worlde by his Preaching: ••••••ui∣sing vs heerein, how we ought to recollect ••ur∣selues, dedicating some time to retired praier, and to be vacant to God only, before we issue out in publike, and begin any greate enterprize: as likewise how we should recollect ourselues

to celebrate with Deuotion his holy natiuitye.

The Second Pointe.

SEcondly, I will consider the feruent desiers of the most sacred VIRGIN to see her Sonne borne, and that now was arriued the happy hower of his natiuitye. [ 1] First, that she might knowe face to face him, that was not only her Sonne, but the Sonne also of the euer∣liuing God; to behold that sacred Humanitye that he had taken from her flesh, and to enioy his excellent Beautye.

Secondly, [ 2] to adore him, to serue, and nourish him, and to doe towardes him the office of a mother, in thankefullnesse for that greate fauour that he had donne her, in electing her to that ende. And therefore with greate tendernesse of Hearte she might applye to him that of the Canticles: Who shall giue thee me, o my Sonne, * 1.412 Vt inueniam te foris, & deosculer te: that I may see thee out of this thy inclosure, to kisse thee, to cherish, and to serue thee, as thou doest merit?

Thirdly, [ 3] that the Worlde might enioy that good, that was inclosed in her: for allbeit she exceedingly loued him, yet she would not haue him for herselfe alone, but for all, because he was Incarnate for all vniuersally. * 1.413 And as Hope that is delayed afflicteth the hearte, euery day seemed to her a whole yeare: though on the other side she was most contented to containe him within her, vnderstanding that such was his pleasure. With these Considerations I am to moue my hearte, and to awake therein feruent desiers, that this Sonne of God might be borne

spiritually within my Soule, and within the Soule of all men, that by all he might be adored, serued, and loued, repeating to this ende certaine verses of the Psalmes, and of the Prophets, which holy Church vseth in the time of Aduent: which are to say: * 1.414 Awake o Lord, thy power, and make haste to saue vs. Would thou wouldest breake these Heauens, and descende, that in thy presence all my Vices might be dissolued. O Heauens distill from on high this diuine dewe: O clowdes raine for me this Iust one: and open o thou Earthe, and bud out to me this Sauiour: shewe thy-mercye, o Lord, and graciously giue me thy Saluation. To this purpose I may frame certaine Iaculatorye Praiers, like to those which in these dayes the holy Church vseth, in those seuen Antiphone which are sung at Euensong, calling our Sauiour Christ by those names, which hee holdeth as he is God, or as he is man, by reason of the offices he doth in those Soules, whome he visiteth. * 1.415 And therefore I may say vnto him: O infinite Wisdome, come to gouerne me in the way of Heauen! O Splendour of the glorye of the Father, come to illuminate me with the splendour of thy vertues! O Sun of Iustice, come to giue light, & heate of Life to him, that is seated in the Shadowe of Deathe! O King of kings, descende to gouerne me! O master of nations, come to instruct me! O Sauiour of the VVorlde, make hast to saue me. And in this forme may be framed other such like petitions, conforming myselfe to the Spirit of the Church at this time.

Finally, I may spiritualize the desiers of the blessed VIRGIN, and of her Sonne whome she bare, in her Wombe, quickening my desier, that those good purposes, which by the Inspiration of the holy Ghost I haue conceiued, may come

to light, and be effected in such time, place, and season, as God shall require, absolutely confor∣ming myselfe to his most holy will. For as the infant conceiued, naturally desireth to come into the light of this Worlde at his due time, and if he commeth not, he tormenteth his mother, and dieth, indaungering likewise her life; So the good purpose, which the holy Ghost inspi∣reth me with, of altering, or bettering my life, is as it were crying, and desiring to come to light in his due time. And if by negligence, or Contempt, it be not effected, it tormenteth the Conscience with remorses, and vseth to be an occasion of greate falles, * 1.416 God permitting them as a chastizement, for hauing extinguished the Spirit, and the good purposes that proceeded from his Inspiration. * 1.417 And heereupon the holy Spirit saieth, that Desiers kill the slouthfull: that is, Desiers conceiued by the Vertue of God, and not accomplished thorough our owne Slothe.

The third Pointe.

THirdly, [ 1] I am to consider the assured hope that our blessed LADYE had, that her Virginity should suffer no losse by this birth, firmely beleeuing, that as she was a Virgin in conceiuing the Sonne of God, without the worke of man, so likewise should she be in bringing him forth, without any prejudice of her Virginities Integritye; for the experience of what was passed, assured her of what was to come, remembring that both these things were jointely prophecyed by the Prophet Isaias, saying: Beholde a VIRGIN shall conceiue, * 1.418 and bring forth a Sonne, whose name shallbee Emanuel, which is to

say being interpreted, God with vs. These wordes shee might reuolue within herselfe, and with greate admiration might say: VVhence to me so greate good, that I should be this miraculous VIR∣GIN? what, is it possible that I haue conceiued within me that very Sonne, whome the eternall Father con∣taineth within himselfe? And that this Emanuel is with me, whome so many haue desired to be with them: and that without losse of my Virginitye, he should issue out of me, to bee, & remaine with all vniuersally? I giue thee thankes, * 1.419 o most blessed Emanuel, for hauing chosen this humble VIRGIN for thy mother. O that the hower of thy birth were now come, for allbeeit as thou art man, thou issuest out of mee, yet as thou art God, thou willt alwaies remaine with mee. With such Affections as these might the blessed VIRGIN be at this time, this Hope filling her with greate alacritye, for the greate Loue she bare to Vir∣ginitye.

From hence it proceeded that shee was free from those feares, that other childing women haue, and from those cares of their deliuerye, which vse to afflict them with greate paine: for she only was carefull to prepare her Soule with notable Actes of Vertue, the better to serue her Sonne, and likewise to prouide (as farre forth as her Pouertye would suffer her) for all things needefull for his birth. In imitation of her, I am to prepare myselfe for the natiuitye, that I expect of the Sonne of God, remouing those impediments that I shall finde in my Soule, and adorning it with excellent Actes of Vertue, according to that which in the precedent pointes we haue declared, and to that which holy Church commaundeth on those dayes, * 1.420 with the very wordes of S. Iohn Baptist: Prepare the waye of our

Lorde: make straight his pathes: * 1.421 euery valley shallbe filled, and euery mountaine, and Hill shallbe made lowe: crooked wayes shal become straight, and rough waies plaine: and all fleshe shall see the saluation of God. Which is to say: Remoue from you vices, that are contrary to the Sauiour that is borne: and adorne you with Vertues, like vnto his. Remoue the basenesse of Pusillanimitye, the loftinesse of Pride, crooked Intentions, and rough manners, endeuouring in all that is possi∣ble, to exalt your Spirit to the highest with Confidence, and to abase it to the lowest with Humillitye; directing your intentions to that which is heauenly, without any mixture of what is earthly; being meeke, and gentle to all, without giuing occasion of stumbling to any; for such is the Sauiour that is to be borne, and with such dispositions you are to receiue him. These foure Vertues opposite to the foure Contrary Vices, I am to procure for the ende aforesaide, by the mediation of our B. LADYE the VIRGIN, saying vnto her:

O most sacred VIRGIN, * 1.422 who with feruent desiers expectedst the natiuitye of thy Sonne, and with excellent workes disposedst thyselfe to beholde, and to embrace him, negociate for me, that I may remoue from me the impediments of his comming, and may with greate dilligence prepare myselfe there∣unto. Amen.

The sixtenth Meditation. Of the Iourney of our blessed LADYE the VIRGIN from Nazareth to Bethlehem.

The first Pointe.

FIrst, * 1.423 for the foundation of the meditations ensuing, I will consider, how the Worde Incarnate beeing in the wombe of his mother, would make the newest, most admirable, and holyest entrance into the Worlde, that euer was, or shalbe, painefull to himselfe, and profitable to vs, to settle the foundations of that Euan∣gelicall perfection, which he was to preache. So that his first entrance into the Worlde, was (as S. * 1.424 Cyprian sayeth) a Patterne of our first entrance into Christian Religion, that his Disciples might enter by the way he entred, exercizing those Vertues that he exercized. And to this ende he left all that the worlde loueth, and seeketh: and sought for all that which the worlde abhorreth, and flyeth. And therefore to be borne, he disposed how to get out of Nazareth, to leaue those commodities that he might haue had, beeing borne in the house of his mother, and among his kinred, and freindes, where he could not haue wanted the shelter of some warme lodging, and couerture, besides some daintinesse for his nourishment, which Iohn Baptist failed not of, beeing borne in his fathers house. But he aban∣doned it all, demonstrating how much he ab∣horreth the pampering of the flesh, and what

a louer he is of Pouertye: seeing he forsooke that litle that his poore mother had, and like a straunger would be borne in Bethlehem, and in such a season, when all things should be wanting vnto him. With this example I will confounde myselfe, for beeing so greate a Louer of myne owne commodities, and delicacyes, that not only I doe not flye from them, but I carefully seeke for them, and if I finde them not, I afflict myselfe.

O IESVS of Nazareth, * 1.425 florishing with the flowers of celestiall Vertues, which commest out of Nazareth to abandon the flowers of earthly delightes: I humbly beseeche thee, by this thy comming from thence, that thou wilt be pleased to fauour my im∣becillitye, that I may renounce the flowers, and flat∣teries of my fleshe, desiring only the flowers of thy Vertues, with the which thou maiest so adorne my Soule, that thou maiest daigne to be borne therein. Amen.

The second Pointe.

SEcondly, I will consider the occasion that our Sauiour Christ tooke to make this iourney, and to issue with his intent: for, In those dayes there came forth an edict from Caesar Augustus, that the whole worlde should be enrolled. And all went to be enrolled, euery one into his owne Cittye. And Io∣seph also went vp from Galilee out of the cittye of Nazareth into Iewrye, to the cittye of Dauid that is called Bethlehem, for because he was of the house, and familye of Dauid, to be enrolled with MARYE his despoused wife, [ 1] that was with childe. In this Action, I will ponder how different are the thoughtes of God, from those of men; those

of the king of Heauen from those of the king of Earthe. For this his Edict was founded vpon Pride, Ambition, Arrogance, and Auarice, com∣maunding more then he might doe; that is, that the whole worlde should be enrolled, as if all the worlde had beene his: and desiring that all should professe themselues to be his Vassalls, and should pay him tribute were they neuer so poore, and needye. But contrarily the king of Heauen Christ IESVS, had all his cogitations placed in Humillitye, Pouertye, and Subjection: and in treading downe Pompes, Riches, and Vanities. He commeth not to commaunde, nor to be serued, but to obey, and serue the whole Worlde. And in confirmation heereof, he willeth that his mother, and he himselfe in her, should be enrolled, and professe themselues to be the Vassalls of Augustus Caesar, and pay him tribute; to confounde by this his example the Pride, and Couetousnesse of the Worlde. For if the king of kings, and monarche of all that is created, entreth into the Worlde humbling him∣selfe, and protesting Vassallage to an earthly, and euill king: what is it for me to humble my∣selfe, * 1.426 and to be subject to euery humane Crea∣ture for his Loue? And what a pride will it be not to humble me to God himselfe, acknowled∣ging myselfe for his Vassall, and paying him with Obedience the tribute that I owe him?

O king of Heauen, * 1.427 permitte not in me such pride, seeing thou to remedye it, didst so much humble thyselfe.

Secondly, I will ponder, [ 2] that allbeit this edict was founded vpon Pride, and Auarice, yet God willeth that his should obey it: for he is pleased that we should obey our Superiour in all that

lawfully they shall commaunde vs, albeit they commaunde it for their owne interests, * 1.428 and damned endes, acknowledging God in them whose Lieutenantes they are. And this Obe∣dience our Sauiour Christ himselfe raized to the heigth, making this iourney to accomplish the will of the eternall Father, who had ordained that his Sonne should be borne in Bethlehem of Iuda: * 1.429 albeit his Prouidence tooke this Edict of the Emperour Augustus, as a meanes to com∣passe his intent. * 1.430 And as our Lord Christ came into the worlde not to doe his owne will, but the will of him that sent him, he would be borne in that place which his Father had ordained, and be borne obeying, as he died obeying, that all of vs might learne to obey.

O my beloued, * 1.431 seeing my life consisteth in doing thy will, may my entrings in, and goings out, and all whatsoeuer I shall doe, be conformable to thy will for euer, and euer. Amen.

The third Pointe.

THirdly, I am to consider the iourney of the VIRGIN; the manner how she trauailed, and the Vertues that she exercized, with desier to imitate her therein: pondering how she beeing poore, the waye long, and in the rigorous time of winter, she wanted not much trouble; and yet she carried all with admirable patience, and alacritye. She bare a greate modestye in her eyes, her harte beeing placed on God, and on the Sonne that she bare in her wombe, with whome shee entertained those Colloquies, and Discourses, which before haue bene spoken of.

If some other while she talked with her Hus∣band, * 1.432 it was wholely of God, and with very great sweetenesse: and she was not wearye, though she went greate with Childe, for her Sonne was not burthensome; and the hope to see him speedily brought forth, gaue her greate alacritye, and pleasure to parte from Nazareth, that she might the more quietly enjoy her Sonne, beeing borne out of it. * 1.433 O blessed VIRGIN, there is no neede to say vnto thee, as to the Spouse: That thou shouldst make haste, because VVinter was passed, the foule weather was ceazed, and the flowers of the spring began to appeare: for the desire of suffering, & obeying, maketh thee trauell in the rigour of VVinter, that the flower of Iesse may bee brought forth, in whome consisteth our repose. O that I might imitate the Vertues, thou didst exercize in this iourney, accom∣panying thy Steps in Spirit, though it were not graunted me to doe it with my bodye.

The fourth Pointe.

FOurthly, I will consider the entrance of the blessed VIRGIN into Bethlehem, which was in an occasion of so greate a concourse of People, that shee founde no bodye that would lodge her, neither was there any roome in the Inne where shee was: so that she was forced to haue recourse to a poore Stable for beastes: the di∣uine prouidence so disposing it, that the Sonne of God might enter into the Worlde begging, and suffering, hauing no bodye to be compas∣sionate of his Afflictions.

Vpon this passage, I am to ponder the excel∣lencye of this our Lord, who seeketh a Chamber to bee borne in, & findeth none: the blindenesse

of men, that knowe him not, nor prouide him one: the benefits whereof they depriue them∣selues, for not giuing him one, and how he chooseth for himselfe the worst of the worlde; collecting out of all this, tender Affections: and harty feelings. [ 1] First, I will ponder how the men of the Worlde haue Palaces, and Howses well accommodated: and the riche of Bethlehem were vnder good shelter, and warmely lodged at their ease: but the Sonne of the eternall Father, * 1.434 lord of all that is created••, comming to seeke a Lodging, in his owne Citty, of whence naturally he was, and among those of his owne tribe, and familye, he findeth none that would harbour him.

O eternall VVorde incarnate, * 1.435 how soone the worlde beginneth to reiect thee, thou hauing come to redeeme it! now maiest thou well say, * 1.436 that the foxes haue holes, and the foules of the aire haue nestes wherein to hatche their egges, and to bring vp their little ones: but the Sonne of man, and his poore mother, finde not where to repose their heade. The foxes chase thee from their Caues: for the craftye, and riche of the Earthe, abhorre thy Simplicitye, and Pouertye. The Birdes admitte thee not into their nestes, for the noble, and prowde of the worlde despise thy humillity, and lowlinesse: and therefore thou goest to a poore, and humble Stable, * 1.437 where the Oxe will knowe his Owner, and the Asse will leaue his maunger to resigne it to his master. O Lord of Lords, and Owner of all that is created, cast out of my Soule all foxelike Subtleties, and high-soaring Prides that possesse it, that thou mayest finde therein a fit lodging for thyselfe.

From hence I will ascende to consider, [ 2] how the cause that our Sauiour Christ founde no

harbour in Bethlehem, was the Ignorance of that People: for God comming to their gates, they acknowledged him not, neither knewe what good might came to them by admitting him, admitting other guestes of whome they could receiue litle, or no proffit. O how happy had he beene that had harboured this our Lorde, that he might haue beene borne in his house! what spirituall riches would he haue giuen him? how well would hee haue recompensed his hospitallitye, as he recom∣pensed Martha, and Zachous? O how happy were my Soule, if it should happen to harbour this our Lorde, and to giue him place to be borne spi∣ritually therein!

O infinite God which inuironest the portes of my Hearte, * 1.438 calling with Inspirations, that I might open vnto thee, with a desier to enter therein, to inriche it with the giftes of thy grace: permitte me not to shut the porte, not to knowe thee: nor to dispatche thee away, not to esteeme thee: Come, o Lord, come, and call, for I will heare thee; knocke at my dore, and I will open vnto thee: and I will giue vnto thee the best parte of my house, which is my Hearte, that thou maiest therein repose at thy pleasure.

Finally, [ 3] I am to ponder the Patience where∣with the B. VIRGIN, and S. Ioseph carried this Affliction, and Abandoning: and with what ala∣critye they suffered the reproches of those, who rejected them because they were poore: & with what content they retired themselues to the Stable, taking for themselues the most contem∣ptible place of the Earthe: whereby they mer∣uailously insistered Humillitye, & Pouertye, with Patience, and Alacritye. In imitation of whome, I will endeuour to desier for myselfe, that which is worst, and most contemptible in the worlde,

carrying it with alacritye, when it falleth to my lot: for there is no better lot then to imitate these glorious Sainctes, as they imitated our Sauiour Christ, in such sorte as heereafter we shall see.

The seuententh Meditation. Of the birth of our Sauiour Christe in a Stable in Bethlehem.

The first Pointe.

FIrst, I am to consider what the Worde In∣carnate did in the wombe of his mother, when the hower was come of his deliuerance from thence. [ 1] Pondering, first, that as he would not anticipate the time of his birth, so also hee would not deferre it, but would puntually be borne at nine moneths ende, to manifest him∣selfe vnto the worlde, with an hearty desier to begin his carreere with greate feruour, and Ala∣critye of Hearte; fullfilling that of Dauid: * 1.439 He hath reioiced as a Gyaunt to runnet he waye: his comming forth from the top of Heauen, not staying till he come to the other extreeme. For albeeit he knewe what a sharpe carreere he was to haue from his natiuitye to his Deathe, yet he rejoiced with fortitude to begin it, issuing out from the wombe of the VIRGIN, which was his Heauen, and presently setting his feete vpon the vilest, and basest place that was on the Earthe. For the which I ought humbly to thanke him, beseeching him to giue mee light to knowe, and vnderstand what passed in this his entrance.

O Childe more strong, * 1.440 and valiant then a Gyant, seeing that, respleudent like a newe Sun thou wilt issue by thy Orient, to run thy Carreere vnto the Oc∣cident of the Crosse, Illuminate my Vnderstanding, and inflame my Will, that I may beholde, & contem∣plate thy egression, and may loue with feruent zeale the Vertues thou discouerest therein.

Then will I ponder how liberall he then shewed himselfe to his mother, * 1.441 like as a mighty, [ 2] and riche man, hauing beene lodged in the house of a poore labouring man, who hath giuen him good entertainement, not for any interest, but to serue him, vseth at his departure to re∣compense him well, and to giue him some pre∣cious gift, either in gratitude, or for almes: so likewise for that the blessed VIRGIN had so well harboured her Sonne for nine moneths; at such time as he meant to departe from his lodging, hee gaue her the richest giftes of grace; a most high Contemplation of that mysterye, and certaine extraordinary Iubilees of gladnesse, in steede of those paines that other women vse to feele when they are in trauell of Childe. For it was not reason, that she that had no sensuall pleasure in conceiuing, should haue any paine in bringing forth. And allbeeit as touching the suffering Dolours, he dispensed not with him∣selfe, yet he would not that his mother in this case should suffer any. In like sorte I may con∣sider, that when our Sauiour Christ entreth Sa∣cramentally into vs, at his first entrance he giueth vs Sacramentall grace: and if we giue him good hospitallitye, before his departure, he giueth vs riche Iewells of Affections of Deuotion, and Contemplation; and Iubilies of Alacrity, where∣with he recompenseth the good entertainement,

that we giue him.

Therefore, o my Soule, * 1.442 regarde how thou harbourest this soueraigne guest, that he may leaue thee riche, and abundantly stored with the giftes of Heauen.

Thirdly, [ 3] * 1.443 I will ponder how our Sauiour Christ would for the same cause issue out of his mothers wombe after a miraculous manner, shee not suffring any losse of her Virginitye; for it was no reason that he should departe out of a house, where he had beene so well entertained, with the indammaging of the Integritye that it had; honoring heerein his mother, and aduising vs all, that to entertaine him, and to serue him, wee shall receiue no detriment: rather if neede be, he will doe some miracle to that ende. For though he did none to preserue himselfe from suffering, yet he vseth to doe it, to preserue his elected, when it is conuenient for them.

O soueraigne master, * 1.444 how well thou teachest me by this Example the Condition of true Loue, which is rigorous to itselfe, and gentle to others! for ••••selfe it will haue rigours to afflict it: but for it neighbour, it will haue fauours to delight him: ayde me with thy abundant grace, that in both things I may imitate thy feruent, and admirable Charitye.

The Second Pointe.

SEcondly, I am to consider what the blessed VIRGIN did, when by those Iubilies she knewe that the hower of her deliuery was come, pondering her Affections, her Actions, and her Wordes. For recollecting herselfe in a corner of the stable, and setled in very high Contem∣plation, she brought forth her only begotten

Sonne, and forthwith she tooke him in her Armes. O what content, and Ioye she receiued at that first viewe, not staying vpon the outward beautye of the bodye, but passing to the beautye of the Soule, and of the Deitye! On the one side she embraced him, and kissed him louingly as her Sonne: & on the other side shee shruncke backe, and humbly retired, considering that he was God: for with these two armes God desireth to bee embraced; with Charitye, and Humilli∣tye; with Loue, and Reuerence: and the like am I to doe spiritually, taking him as it were in my armes, louing him, and reuerencing him, ap∣proaching to him with Loue, and retiring my∣selfe with Humillitye.

This donne the VIRGIN swathled her Sonne in such swathling cloutes, and mantles as she had prepared, and with an Affection of Hu∣millitye shee layed him in a maunger, esteeming herselfe vnworthy to holde him in her Armes: and falling on her knees she adored him as her God, and her Lord, and very louingly she spake vnto him, for she was assured that hee vnder∣stood her. She humbly thanked him for the greate fauours he had donne to mankinde, in comming to redeeme it. She likewise gaue him thankes for hauing taken her for his mother, without any merits of hers: & there she offered to serue him with bodye, and Soule, and with all her forces, employing them all in his Seruice: And all this she vttered with such louing wordes, and tender Affections, as they are rather to be imagined, then possible to be explicated. The like did S. Ioseph, adoring the Childe, humbly thanking him for taking him for his foster∣father, acknowledging it for a greate fauour,

and offering himselfe truely, and really to serue him. The like am I to doe, accompanying these Sainctes in heartye thankefullnesse, offering vnto him my bodye, and Soule, and all my faculties.

O most sweete, and most soueraigne Lord, * 1.445 what thankes may I giue thee, for this greate fauour thou hast donne mee, in comming to remedye mee, as a Childe, and in so extreeme Pouertye? O that I might haue beene present at that time to serue thee in thy Infancye! I heere present myselfe in Spirit before thy diuine maiestie, and I offer vnto thee all that I am, or may bee able to bee, to employ it wholely in thy Seruice: accepte, o Lord, this my good Will, and giue me thy grace to effect it.

The third Pointe.

THe third, and principall pointe is, to con∣sider the meruailous greatenesses of that diuine Childe, layed in the maunger. Pondering the Dignitye of his person; the Wordes that he spake in his Hearte: the Workes that he did; and the Things that he suffered: and for whome; and how: and the heroycall Vertues that he there did exercize. All this I am to ponder, as the most sacred VIRGIN did ponder it, in this forme.

First, [ 1] I will beholde the Person of that Childe, * 1.446 making a comparison betweene what he is, as he is God, and betweene what he is there, as he is man, with an Affection of Admiration, and Loue the greatest that I am able: pondering how this Childe is that God of maiestie, * 1.447 whose seate is Heauen, whose Throne are the Cheru∣bins, and whose seruants the Hierarchies of Angells are, beeing in the middest of them, as

an Emperour, whome all doe adore, & to whome all acknowledge subiection. And on the other side, he is layed in a maunger in the middest betweene two dull beastes: * 1.448 And he that is the worde of the eternall Father, by whome he created all things, and whoe sustaineth them with his power, is become a Childe not yet able to speake, his handes and feete beeing swathled, and he not able to stirre. And he whose Vesture is the Infinite Light of the Deitye, beeing the brightnesse of the glorye of his Father: he who clotheth his Creatures with beautye, and with a liberall hande giueth them sustenance for the conseruation of their Life: he, euen he, is wrapped vp in poore mantles, and ragges, and hath neede to be sustained with the milke of his mother.

O most excellent, * 1.449 and most humbled Babe, and in all venerable, and amiable in all: yet, quanto pro me vilior, tanto mihi carior, the more thou art despised for me, the more worthy thou art to be loued: and the more thou art humbled, the more to be exalted: for in thy Humilliations, thou demon∣stratest the greatenesse of thy Incomprehensible Cha∣ritye. O that I could loue thee, as thou deseruest: 〈◊〉〈◊〉 that I could debase, and humble myselfe, as I deserue to be: for to debase me with myselfe, were to magni∣fye me with thee. How is it, o my Soule, that thou art not confounded to see this person so greate, and yet so humbled: and to see thy owne person so vile, and yet so prowde! Learne of this Childe to humble thyselfe: for he that with him shall humble him∣selfe on Earthe, * 1.450 shall by him be magnified, and exalted in Heauen.

Secondly, [ 2] I will ponder the wordes this Childe might speake, not with the tongue, but with

the spirit: not with voice, but with examples. To his eternall Father, he might speake, giuing him thankes, because that hower was come, and that it was his pleasure to haue him layed in that maunger, offering vnto him with greate Loue all the Afflictions that he was to suffer in the worlde, and againe saying vnto him, that which the Apostle pondereth he might say in entring into the worlde, he added: * 1.451 Beholde me heere, o Lord, I am come to accomplish thy will. But to men he spake likewise, and cryed out to them with his examples, speaking that from he maunger, which he afterwardes spake while he preached: Learne of me, for I am meeke, * 1.452 & humble of Hearte: and vnlesse you be conuerted, and become as litle Children, you shall not enter into the kingdome of Heauen: and whosoeuer shall humble himselfe as this Childe, he shalbe greater in the kingdome of Heauen. These, & other like wordes he is there preaching by his Example, which I am to hearken vnto with greate deuotion, beseeching him to open the Eares of my Hearte, that I may vnderstand this Language, and put it in practize.

O soueraigne Childe, * 1.453 that euen from this maunger art inuiting mee to become a Childe, & wast allwayes so greate a Louer of Children, that thou didst louingly embrace them: make me like thee, a Childe in Inno∣cencye, a litle one in Humillitye, an Infant in Silence, and tender in Charitye. In these soure thinges con∣sisteth the making ourselues Children, to become greate in the eyes of God.

Then will I contemplate the workes that he doth: [ 3] * 1.454 wherein there is one meruailous thing to consider: for being a man as perfect in Iudge∣ment as when he was thirtie yeares olde, he did all the Actions, gestures, and semblances of a

Childe, not counterfaited, nor fained, but really, and truely, as other Children doe, with an Admirable Harmonye, for him that knoweth how to ponder the connexion of these two things togither. In particular I will now ponder that weeping of the Childe, and the causes of his teares: he weepeth not so much for greife of what he suffereth, as other Children doe, as for that which we suffer by our Sinnes, louingly bewailing them; and with those teares joyning interiourly most zealous praiers to the eternall Father, * 1.455 doing as S. Paule sayed of him: That in the dayes of his fleshe, he offred praiers, and Supplications to God with greate Clamour, and Teares. And it is to be beleeued, that the blessed VIRGIN wept, seeing her Sonne weepe, and considering the causes wherefore he wept.

O sweete IESVS, * 1.456 why lamentest thou so bitterly my miseries, forgetfull of thine owne! O my Soule why weepest thou not, seeing this Childe weepe, that so weepeth for thee! Weepe thou for Compassion to see him weepe: weepe because thou art the cause of his weeping, and weepe for thy Sinnes that afflict his Hearte: and if this make thee not weepe, then weepe because thou art so harde hearted that thou canst not weepe, hauing so much reason to shed abundance of Teares. * 1.457 O most sacred VIRGIN, obtaine for me the gift of Teares, if it be but to accompanye thee with them, to comfort thy Sonne, who is comforted to see vs weepe, and sayed: Blessed are they that mourne, for they shalbe comforted.

Lastly, * 1.458 [ 4] I will contemplate what things this Childe suffereth: which are, Pouertye, Contempt, Colde, and Dolour, with other discommodities, all which he suffereth not forcibly, nor of neces∣sitye,

but willingly, and pleasingly: for as he is God, and man in Iudgement, * 1.459 he maketh choise of all that he suffereth. He chose to be borne in the most rigorous time of the Winter, in the coldest hower of midnight; in the most vile, * 1.460 and contemptible stable of all the Cittye; with the greatest Pouertye, Contempt, and forgetfullnesse of men that was possible: and all with such a maske of Humillitye, that beeing voluntary, it seemed forced, and consequently most vile, and contemptible. Finally, from the maunger (as he himselfe saieth in one of the Psalmes) hee tooke for his inseparable companions euen vntill deathe, Pouertye, Contempt, Dolours, * 1.461 and Af∣flictions: and in all these thinges he suffered a thousand kindes of Afflictions, electing such a manner of Life contrary to that of the Worlde, to discouer by his example the Deceites, and Errours of worldelings that doe followe it. For as S. Bernard saieth: It is a matter very eui∣dent that the worlde erreth, choosing for his Com∣panions, Riches, Honours, and Delicacies, when as Christ the Infinite wisdome, who can neither de∣ceiue himselfe, nor beguile vs, chooseth the con∣trarye. With this Consideration, I am to con∣founde myselfe in the presence of this most blessed Babe, seeing how contrarily I haue liued to that, which he teacheth, purposing to imitate him from hence forwarde, choosing to suffer what he suffereth, and beseeching him to make me worthy to suffer with him, and as he; not of necessity, but acceptably, and willingly for his Loue.

O soueraigne Childe, * 1.462 who like another Dauid art the wisest Prince among three: for of the three diuine Persons thou art the second, to whome wisdome is

attributed: what doest thou seated here in this chaire of the maunger, being silent, without speaking vnto vs? Thou art the most tender litle worme of the wood, that violently killest eight hundred: for with the Contempt, and Humilliation that thou hast in the worme-eaten wood of thy poore harbour, thou killest with the violence of thy diuine Loue, the innumerable violences of the Loue of the worlde. O most wise, and most valiant Prince which silently instructest, and silently killest, teache me to followe with silence thy Contemptes, and kill in my Hearte worldely Affections, that making myselfe a Worme in imitation of thee, I may merit to ascende to beholde thee in the throne of thy Glorye. Amen.

The eightenth Meditation. * 1.463 Of the Ioye of the Angels at the Natiuitye of the Sonne of God: and of the newes which they tolde to the Shepheardes.

The first Pointe.

FIrst, I will consider what passed in Heauen, at such time as our Sauiour Christe was borne on Earthe. For the Hierarchies of the Angells, as they clearely behelde the infinite maiestie, and greatenesse of God: and on the other side sawe him so humbled, so thrust vp into a corner, and so vnknowne among men, they extremely admired this so greate Humil∣litye, and being very carefull that he should bee honored, and reuerenced by all, desired, if God would giue them leaue, to come downe into the

Worlde, to manifest him, & make him knowne. Then did the eternall Father giue that com∣maundement vnto all, which the Apostle S. * 1.464 Paule pondereth. Et cum iterum introducit primogenitum in orbem terrarum; dicit, & adorent eum omnes An∣geli eius. And when againe he bringeth in the first begotten into the Worlde, hee sayth: And let all the Angells of God adore him: he saieth all, not excepting any one. And all of them from Heauen adored with high reuerence this Babe, who being on Earthe behelde what they did. The Seraphines inflamed in Loue, beholding him helde themselues as frozen, and with profounde Humillitye acknowledged him for their God. The Cherubins full of knowledge, in presence of this Childe, esteemed themselues as Ignorant, and with greate trembling adored him, and re∣uerenced him as their Lord: And the like did the other Quires of the Angells.

I reioice, o all my Good, * 1.465 to see thee adored by thy Angells: and it greiueth me greately to see thee so forgotten, and vnknowne among men. I, o Lord, adore thee togither with these blessed Spirits, and doe heartily desire that all men might knowe, and adore thee: and if it lye in my power, to giue them netice heereof, Ecce ego, mitte me: Beholde me here, * 1.466 send me. For if thou sendest me, I will flye with those wings which thou shalt giue me; and like the Sera∣phines I will crye out thorough the Worlde, saying: Holye, Holye, Holy art thou Lord God of Hostes, the earthe is full of thy glorye, albeit with the smoke of the Humilliation, which thou hast in this poore Stable, it seemeth to be obscured.

The Second Pointe.

SEcondly, I am to consider how the eternall Father would manifest the birth of his Sonne to the Shepheardes, that were neere about Bethlehem watching, and keeping their flocke, sending to this ende an Angell (which as it is thought was S. Gabriel) inuested with a resplendent Bodye, who inuironing them with a celestiall light sayed vnto them: * 1.467 Beholde I euangelize to you greate Ioy that shallbee to all the People; because this day is borne to you a Sauiour, which is Christe our Lord, in the Citye of Dauid: And this shalbe a signe to you, you shall finde the Infant swadled in clothes, and la••ed in a manger. Vpon this passage, I will consider, first, [ 1] how God would not manifest this mysterye, nor send this Angell to the Sages of Bethlehem, for they were prowde; nor to the Riche, for they were couetous: nor to the noble, for they were pampered: but to the Shepheardes, be∣cause they were poore, humble labouring men, that were watching, and attending their office, for such dispositions as these God requireth in those, to whome he imparteth his mysteries, and if he Imparteth them not with me, it is because I want such a disposition; seeing it was for this, that he saied: that he hideth these things from the wise, * 1.468 and prudent, and reuea∣leth them to the litle ones that are humble, and lowely.

Secondly, I will consider, [ 2] that it is a matter of very greate Ioy, that a Sauiour is borne to vs. He is not borne to himselfe, for he com∣meth

not to saue himselfe: nor he is not borne to the Angels, for he commeth not to saue them: but to men, and to me, for he commeth to saue me. For me he is borne, and circumcized, and all whatsoeuer he did, and suffered, it is all for me: And that which passeth in the manger, is all to pardon my Sinnes, to inflame me in the Loue of Vertues, and to inriche me with those merits.

O sweete IESVS, * 1.469 that which to thee is matter of Dolour, is to me matter of Ioye. I reioice that thou art so good, that thou embracest my Dolours, to giue mee thy Ioyes: let not me, o Lord, be so vnhappye, that thou being borne for the good of all men, I should liue, as if thou hadst not beene borne for the good of mee, hunting prowdely after greatenesse, and for∣gettyng thy lewelinesse, and Humillitye.

Thirdly, [ 3] I will ponder how the signes to finde out the Sauiour that is borne, are Infancye, Swadling Cloutes, and a maunger.

O infinite Greatenesse of God, * 1.470 who would euer haue imagined, that things so base should be the signes to finde out, and to knowe the God of maiestie! but I now knowe, o Lord, that thou art delighted with these debasings, and that thou art in the middest of them, to moue me to procure them: teaching me by the waye, that the signes to knowe that thou art borne spiritually within me, * 1.471 are Innocency of an Infant in Life, Silence in Tongue, Pouertye in Habit, and Humillitye in choosing to myselfe that vhich is most vile, and contemptible on Earthe. Imprint them, o my Sauiour, in my Soule, that it may be like vnto thee, that thou maiest be pleased to be borne, and to inhabite therein.

The third Pointe.

ANd while the Angell was telling this to the Shepheardes, * 1.472 sodainely there was with him a multitude of the Heauenly armye, praising God, and saying: Glory in the highest to God, and in Earthe peace to men of goodwill. Vpon this pointe, I am to consider, who sent these Angells, and to what ende: and the Hymne, or Canticle which they repeate. He that sendeth them, is the eternall Father to honour his Sonne, who was so humbled for his Loue: for he had allwaies a care to exalt him, when he humbled himselfe: and that the Angells likewise might instruct men by their example, what they are to doe in this case.

I humbly thanke thee, * 1.473 o eternall Father, for this care that thou hast, to honour him, that humbleth himselfe. VVell hath he merited that thou shouldst honour him, seeing he hath humbled himselfe to honour thee. And seeing it is iust, that I should honour, & praise him, teache me to sing this Hymne of the Angells with the same spirit that they sang it.

Gloria in Altissimis Deo.

Glorye in the Highest to God: * 1.474 In these wordes the Angells teache vs, that all this worke of the Incarnation is the Glorye of God in a supreame excellencye: so that none of his workes is so glorious vnto him as this, for the which he meriteth to be praised by all such as professe Highnesse of Life: and in Heauen for this hee is especially glorified: and reason would he should be so heere on Earthe; seeing for

this cause it is full of the glorye of God, as the Seraphines saide, * 1.475 when the Prophet Isaias sawe the glorye of this our Lorde.

O king of glorye lift vp my Hearte to the highest, that I may glorifye thy name on Earthe, * 1.476 as the Angells doe glorifye it in Heauen. VVhatsoeuer I shall doe, or say, let it be to thy glorye, without seeking my owne; and from my mouthe shall neuer departe this worde, Glorye be to God three, and one-Glorye to the Father, and to the Sonne, and to the Holy Ghoste. Glorye to the Father, for that he gaue me his Sonne. Glory to the Sonne, for that he be∣came man for my redemption: and glory to the Holy Ghoste from whose Loue this VVorke did pro∣ceede.

Et in terra Pax.

And in Earthe peace: which is to saye: * 1.477 By this notable worke commeth Peace to the in∣habitantes of the Earthe, and not a peace li∣mited, but very compleate: Peace with God, and with Angells: Peace to euery one with himselfe, and with all other men; for this Sauiour bringeth Reconciliation of the worlde to his Father, the Remission of Sinnes, Victory ouer the Deuills, Subiection of the fleshe to the Spirit, Vnion, and Concord of willes one with another, and with God, from whence proceedeth Alacritye of Conscience, * 1.478 and that Peace which passeth all Vnderstanding.

O Prince of Peace seeing it is written that in thy dayes Iustice should be borne, * 1.479 and Abundance of Peace till the moone should haue an ende: * 1.480 I humbly beseeche thee to take from me all worldely mutabil∣litye,

and to fortifye mee with diuine Sanctitye, and Peace.

Hominibus bonae Voluntatis.

To men of good will. * 1.481 In this third worde we are to ponder, that allbeeit Peace originally springeth from the good will that God beareth vs, with the which he offereth it vnto all men: yet in effect they only enjoye it, that haue good Will, well intentioned, conformable to the Will of God, and subject to his diuine Lawe. So that Peace is not promised to men for beeing of good Vnderstanding, or sharpe wit, neither for greate abillities, nor notable talents, and naturall partes: for with all these things there may be much Warre, and Dis∣corde, and Enmitye with God: whereas if all these should faile me, yet Peace shall not be failing vnto me, if I haue good Will. And therefore I am to make more account thereof, then of all the rest: * 1.482 for (as S. Gregory sayeth) Nihil ditius bona voluntate. There is nothing more riche, more amiable, nor more peaceable then good Will. As contrarily there is nothing more miserable, more full of Disturbance, and of Horrour, then euill Will. And therefore with greate feruencye I am to beg of the Sauiour that is borne, that hee will deliuer me from the euill, and giue me the good, seeing it lyeth in his Gift. Heerepon another Text sayeth: Hominibus bona voluntas. Bee good Will vnto men.

O most sweete Sauiour, * 1.483 giue me this good VVill which thou offerest vs, that I may denye my owne VVill, * 1.484 and may followe thine, good, pleasing, and

most perfect, seeing thine is the beginning of all good; and mine left to it owne free will, the roote of all euill.

The fourth Pointe.

THe Angells hauing been a while with the Shepheardes retourned to Heauen: and we may piously beleeue, that they went by the Inne of Bethlehem without any sensible noise, and that there they renewed their Song, so that the blessed VIRGIN, and S. Ioseph might heare it, and adore the Childe newe borne with greater reuerence, as their God, and their king. O what content receiued the blessed VIRGIN with this Musicke! and how thankefull was shee to the eternall Father for the honour he did to his Sonne! and how Ioyfull to beholde so greate an Hoste of An∣gells, and how confirmed in Faithe, calling to mynd that which is written, * 1.485 Let all his Angells adore him.

I, o my God, adore thee with them, * 1.486 and with them I sing Gloria in this poore maunger of thine; and I desire that all the VVorlde may sing it vnto thee in thy Church, that by all thou maiest be glo∣rified worlde without ende. Amen.

The ninetenth Meditation. Of the going of the Shepheardes to Bethlehem: and what there happened vnto them, and all the rest vnto the Circum∣cision.

The first Pointe.

THe Angells being departed, * 1.487 the Shepheardes exhorted one another saying: Let vs goe ouer to Bethlehem, and let vs see with our eyes this worde that is donne, which our Lorde hath shewed to vs. And they came with speede; and they founde MARIE, and Ioseph, and the Infant layed in the Manger: Where I am to ponder, first, [ 1] how the Shepheardes forgot not this reuelation, but charitably ani∣mated one another to this iourney: for that the Inspirations, and Commaundements of God, are not to be forgotten, but executed, exhorting vs with wordes, & examples to the Accomplishment heereof: * 1.488 in such sorte, as the foure holy Beastes following the Impulsion of the holy Spirit, did strike one another with their Winges, pro∣uoking as it were one another to followe him the more feruently.

Secondly, they shewed greate obedience: [ 2] for albeit the Angell commaunded them not ex∣pressely to goe to Bethlehem: yet they contented themselues, that hee shewed that it was the good liking of God, for to this ende he reuealed, and Inspired it. And to one perfectly obedient, it suffizeth to haue any signification whatsoeuer of

the diuine Will, to put it presently in practize, albeit it were needefull to leaue therefore (as the Shepheardes did) both his flocke, and all that he hath.

Thirdly, [ 3] they executed the Will of God with greate zeale. And heereupon it is sayde, that they went with speede, moued by the diuine Spirit, with a desire to see the Worde that the Angell had saiede vnto them, which was the eternall Worde of God made fleshe for our sakes. And their zeale made them worthye to finde what they sought, the Angell guiding them to the manger where he was.

O that I might Imitate the zealous obedience, * 1.489 and diligence of these holy Shepheardes, to seeke, and to finde out the Sauiour. O soueraigne Shepheard, whose Sheepe all other Shepheardes are, discouer vnto mee with thy diuine Illumination the place where thou lyest, and feedest in thy holy Natiuitye, that I may so seeke thee, and finde thee, that I may knowe, and loue thee worlde without ende. Amen.

The second Pointe.

HEere is to be considered what these deuoute Shepheardes did, when they founde what they sought. [ 1] The first is, to beleeue that in entring into the Stable, there did shine from the face of the most blessed Babe such a light, and splendour, as penetrated their Vnderstandings, and discouered vnto them by a liuely faithe, how he that was there was God, and man, the Sauiour of the worlde, and the Messias promised in the Lawe: and with this light inflamed in his Loue, with greate reuerence prostrating themselues on the grounde, they adored him,

and were thankefull for his comming into the worlde, beseeching him to goe forward with this worke, & to be compassionate to his people of Israel: and likewise they offered themselues to serue him with wordes very full of Deuo∣tion. [ 2] It is likewise credible that they offered him somewhat of what they had, according to their pouertye: for our Lord reduced to their memorye that of Deuteronomye which sayeth: Thou shalt not appeare before our Lord emptye handed. * 1.490 O with what affection might they offer, and with what Loue might the Childe accept, retourning vnto them such abundant giftes of his grace, that they should not departe emptye from his presence. It is also credible, [ 3] that the blessed VIRGIN was thankefull with Hu∣millitye, and that they spake vnto her with greate respect, admiring at her resplendent san∣ctitye, and recounting vnto her all that had passed with the Angells: whereat she receiued exceeding greate Ioye for the glorye of her Sonne.

O sweete IESVS, * 1.491 I adore thee with these holy Shepheardes, and I desire to adore thee with that deuotion that they adored thee: and not to come emptye into thy presence, I offer thee my hearte, and libertye, and all that I haue. And I beseeche thee, o my God, suffer me not to departe emptye from thy presence, but fill me with thy grace, that I may therewith serue thee, and obtaine Life euer∣lasting. Amen.

The third Pointe.

And the Shepheardes retourned glorifying, * 1.492 and praising God in all that they had seene, and

hearde, and they published it to all that they mette, causing greate admiration in all: but MARIE kept all these wordes, conferring them in her hearte.

Concerning this Veritye, it shall not be amisse to consider for our owne proffit, foure sortes of Persons that were in Bethlehem, and the confines thereof: and the manner how they behaued themselues about this natiuitye of the Sonne of God, applying it to myselfe for my owne proffit.

Some came not at all to the Inne in Bethlehem; [ 1] for allbeit they heard what the Shepheardes sayed, and admired to heare it: yet notwith∣standing we reade not, that they went to see it, beeing drunke in their owne Affaires, and Businesses, as there are many now who come not to contemplate these mysteries thorough Sloth, and thorough busying themselues in other affaires of their owne pleasure. [ 2] Others by chaunce entred into the Inne, in passing by, but they neither knewe the Infant, nor the mother, nor stayed vpon more then that exteriour that they sawe before their eyes. Such are they who assist in these mysteries with a deade faithe, without staying vpon them, or sounding the depth of them: and so they gather no proffit. Others, [ 3] like the Shepheardes entred, being moued by God, and with a liuely faithe adored the Childe, and reaped greate proffit thereof: but they remained not there, but retourned to their office, praising God, and publishing his wonderfull workes: Such are the Iust who at times giue themselues to Praier, and Contem∣plation of these mysteries, and from thence goe to fullfill their Obligations, and to preache what they haue knowen of God; mouing others to

seeke, and to knowe him. Others, finally, [ 4] as S. Ioseph, and the blessed VIRGIN were allwaies in the Inne, assisting the Childe, and seruing him with Loue, keeping in their me∣morye all that they sawe, and hearde, and con∣ferring it in their Hearte. O how diuine a con∣ference the blessed VIRGIN had of all this. She conferred, what God was in Heauen, with what that Childe was vpon Earthe: what the Prophets saide, with what she behelde with her eyes: what the Angel, and Shepheardes had spoken, with what was present in that manger: and this conference was not drye, but tender, full of greate admiration, and of feruent affe∣ctions of Deuotion. And in this she spent the eight dayes vntill the Circumcision. This our LADYE they imitate, that dedicate themselues largely some dayes to the Contemplation of these mysteries, making these spirituall confe∣rences in their heartes. Happy are those that in this manner can, and knowe how to assist this Infant in the manger.

O soueraigne VIRGIN, * 1.493 teache me to conferre within myselfe, what Faithe doth dictate vnto me of thy Sonne, and that which thou diddest conferre of him in thy Hearte, that Imprinting it in my spirit, I may neuer departe from his presence, but employ myselfe in knowing, louing, and seruing him for euer, and euer. Amen.

In the 26. Meditation, shall be pondered another manner of meditating this mysterye.

The twentieth Meditation. * 1.494 Of the Circumcision of our Sauiour, on the eigth daye.

The first Pointe.

FIrst, is to be considered how on the eigth day after the natiuitye, the blessed VIRGIN, and S. Ioseph determined to circumcize the childe in accomplishment of the Lawe, * 1.495 with Imposed vpon the Parents a precept thereof: vpon which I am to ponder. [ 1] First, the obedience of the VIRGIN, and of S. Ioseph, which was very puntuall, and prompt to accomplish this precept, though they knewe that the execution thereof would bee very dolorous, and painefull to the Childe, whome they so much loued: yet the will of God was to bee prefered before all: which the blessed VIRGIN esteemed so much, that if neede had beene, she herselfe like another Se hora, would haue taken the knife, * 1.496 and would haue circumcized the Childe: some say that she herselfe did circumcize him: some others that S. Ioseph did it: but howsoeuer, certaine it is, they were prepared to put in execution, what∣soeuer they should esteeme to be most agreable to the Will of almighty God.

Secondly I will ponder the Charitye, [ 2] and De∣uotion of the blessed VIRGIN, who doubtlesse would be present at this spectacle: both to cherishe her Sonne, & to cure him his Wounde, being one whome she so much loued: as also to gather vp the most precious bloud that he

there shed, and to keepe that litle peece of fleshe that was cut of: for she knewe it to be the blood of God, and to be of infinite value. O with what deuotion did she kisse it with her mouthe, and keepe it in her brest! O what Loue∣acts vsed she with that precious blood! and how did she beseeche the eternall Father that for it hee would pardon the Worlde, beseeching him, if it were possible, he would content himselfe with this alone it beeing so Infinitely worthe! She likewise directed her speeches to the holy Ghoste, whose spouse she was; saying vnto him, as Sephora saide to Moyses being in an Inne with her Sonne: * 1.497 O most holy Ghoste, though thou art to me a Spouse of blood, desiring that the blood of my Sonne should bee shed, bathing therewith his sacred feete, yet for all this, I will not leaue thee, as Sephora left Moyses, for I esteeme more thy Will, then my owne, though it were needefull to shed my owne blood to fullfill it. [ 3] On the other side the blessed VIRGIN was transperced with Com∣passion, and Dolour for the suffering of her Sonne: She wept with him to see him weepe, and for the cause for which he wept, saying: O ori∣ginall Sinne, how deare doest thou cost my Sonne! O Sinne of the terrestriall Adam, how bitter art thou to this caelestiall Adam!

O most B. * 1.498 VIRGIN, that I might accompanye thee in this Lamentation, bewailing my Sinnes, to obtaine the remedye of them, by the Vertue of the precious blood of thy Sonne.

The second Pointe.

SEcondly, I will consider the Heroicall Actes of Vertue, which our Sauiour Christ exer∣cized

in his Circumcision: which in him was not alone an exercize of suffering as in other Children, which want the vse of reason; but it was a worke of most excellent Vertue. [ 1] First, it was Obedience to the Lawe: for albeit that as he was God, and the supreame Law-giuer, he might haue dispensed with himselfe heerein, and had sufficient cause therefore, being not obliged by the rigour of the Lawe, for that he was not conceiued by the worke of man, nor with the debt of contracting Originall Sinne: yet for all this, he would of his owne will obey this painefull, and rigorous precept, protesting therewithall that he would ohserue all the olde Lawe: for (as S. * 1.499 Paul sayeth) euery man circum∣ciding himselfe is a debter, obliged to accom∣plish the whole lawe how burthensome soeuer it bee: and therefore this blessed Childe offered himselfe at that time to vndergoe this heauy burthen, * 1.500 setting this whole Lawe (as himselfe sayeth by the Prophet Dauid) in the middest of his hearte, to the ende to giue vnto vs a perfect patterne of obedience.

O my Soule, * 1.501 why doest not thou offer thyselfe to beare the burthen, and sweete yoke of the newe Lawe, when thy Sauiour offereth himselfe to beare for thee the most heauy burthen, and insupportable yoke of the olde Lawe? If he for thy example obeyeth in hard things whereunto he is not obliged: why doest thou denye to obey him in those easy things that he hath commaunded thee? Pardon, o Lord, my disobedience, and ayde me to followe the example which thou gauest me, obferuing thy Lawe in such sorte, as thou allwaies obseruedst it.

The second Vertue was Humillitye, [ 2] for albeit this our Lord could not accoumpt himselfe as a

Sinner, seeing he neither was, nor could be so; yet hee would be held so to be, subjecting him∣selfe to Circumcision, which was the signe of sinfull Children; so that such as sawe him cir∣cumcized, might haue saide that he was a Sinner: which he ordained for the confusion of vs, who being sinners will not seeme so to bee, but take vpon vs the maske of being righteous. There∣fore, o my Soule, seeing thou art humbled by Truthe, * 1.502 be humbled also by Charitye: & seeing thou knowest thyselfe to be worthy of Humil∣liation for thy Sinnes, desire with thy Lord, to be humbled, though thou were without Sinne.

The third Vertue was Patience, [ 3] for other Children wanting the vse of Reason, feare neither Circumcision, nor the knife, nor the Wounde, and till the blowe light vpon them, they feele it not: but this blessed Childe as a perfect man, knewe what was in hande, and naturally feared the blowe, and the Wounde, yet for all this, he was as quiet, without mouing himselfe, as if he had not knowne it. And though when he felt the Wounde, hee wept like a Childe, and greately lamented thorough the delicacye of his Complexion, yet in his Hearte he was merry, for shedding his blood with such dolour, delighting in this Affliction to accomplish the Will of his Father for our good.

The fourth Vertue was, most feruent Charitye, [ 4] shedding that litle blood with so greate Loue, that if neede had beene to shed all presently, he would haue effected it: and if it had beene conuenient to receiue forthwith many other, and much greater Woundes, he would haue offered himselfe for the Loue of his Father,

and for our good.

O Immense Charitye! o Inuincible Patience! * 1.503 o profounde Humillitye, and perfect Obedience of my Redeemer! * 1.504 O soueraigne Vertues wherewith is weaued the Preistlike garment of our high Preiste IESVS, much more precious then Graine, or Purple; then Hyacinthe, and wreathed Holland! O high Preiste that on this day didst clothe thyselfe with this garment, to offer this sacrifize of the morning, and didst after∣wardes againe put it on, on the Crosse, to offer the sacrifize of the euening: Inuest me with such another, that I may offer vp my bodye, * 1.505 and Soule a liuing Host, holy, and pleasing to thy soueraigne maiestie. I am ashamed, o Lord, * 1.506 to see myselfe so naked of these foure Vertues, let thy grace aide me, to Inuest me with them, and to couer my nakednesse. Amen.

The third Pointe.

THirdly, [ 1] I am to consider the spirituall Cir∣cumcision that our Lord Christe exacteth of me, with the example of this his corporall Circumcision, wherewith he moueth, & teacheth me to circumcize, and cut of all my Superfluities in Pampering, Honour, * 1.507 and commodities of the fleshe, mortifying my disordinate Vices, and Affections, to accomplish the Lawe of God, yea, if neede were, therefore to shed my blood: for in this manner is the true Spirit obtained. * 1.508 And in this sence saide an holy man (as S. Doro∣theus reporteth) Da sanguinem, & accipe Spiritum. Giue blood, and thou shalt receiue Spirit: for the perfection of the Spirit is not obtained but with the coste of blood, mortifying, and cir∣cumcizing all the affections of fleshe, & blood.

Besides this I am willingly to suffer others to circumcize me, and to ayde mee to take away these superfluities, whither they doe it with a good intention, or with an euill intention to to doe me disgrace: suffering them with Patience to circumcize, and cut of from me some of my Delicacye, my Honour, and Commoditye, although it be with the shedding of my blood: for (as S. * 1.509 Paul saide) It maketh not much who fighteth against sinne, when he commeth not to resist it vnto blood, as our Sauiour Christ did. Vnto whome I am to say, * 1.510 Sponsus sanguinis tu mihi es, My beloued, thou art to me a Spouse of blood, for for thy sake I will suffer with a good will, any Circumcision, or mortification that may happen, though it be to the shedding of my blood for thee.

To this ende, it will helpe me to consider, [ 3] that our Sauiour Christ shed his precious blood in three places, and by the handes of three sortes of persons. First, in Circumcision by the minister of God that did it to a holy ende. Secondly, in the Garden by himselfe with the consideration of the Afflictions of his Passion, which made him to sweate blood. Thirdly, in the house of Pilate, and on mount Caluary by the hande of the Tormentors, and ministers of Sathan, And all this that I may perswade myselfe, that I am likewise to be prepared to shed my blood, and to suffer in these three sortes. First, subjecting myselfe to what the ministers of God shall ordaine, although it be to the cutting of, and circumcizing what I most loue. Secondly, I being the Tormentor of myselfe, mouing myselfe with such Consideration to workes of Penance, and mortification, chastizing my fleshe, and depriuing

myselfe of whatsoeuer hindereth me in the Seruice of God, though it greiueth me neuer so much. Thirdly, suffering those Dolours, and Afflictions which happen vnto me by the handes of my enemies, though they doe it with a damnable intent.

O good IESVS, * 1.511 by that blood which thou shedst vpon these three occasions, I beseeche thee encourage my hearte, that if neede be, it may offer itselfe to shed it blood vpon the like occasions. And seeing it hath so much to circumcize, which selfe Loue de∣taineth it from doing; circumcize it, o Lord, by thy owne hande, and lay a plot that others may circum∣cize it, that there may remaine in it no superfluous thing that may be displeasing to thy diuine maiestie. Of this shedding of blood which happened in the Circumcision, there may be made another very deuoute meditation, in that forme that shall be set downe in the fourth parte, con∣cerning the blood that our Sauiour Christ shed in his passion.

The XXI. Meditation. * 1.512 Of Imposing vpon our Sauiour the name of IESVS.

The first Pointe.

FIrst, I am to consider who Imposeth this name vpon the Childe, and for what cause, and how he accepteth it. Pondering how the principall giuer of this name, was not the VIR∣gin, nor S. Ioseph, nor the Angell, but the eternall

Father: for the excellencye of this Childe is so greate, that no Creature, neither of Earthe, nor of Heauen was able of himselfe, to giue him a name befitting him, but only his eternall Father, who knewe him, and knewe the ende wherefore he was Incarnate, and what office he was to execute, as he was man. And for this cause, among many names that he might haue giuen him, he would haue him called IESVS, which is to say, a Sauiour. For his comming into the Worlde was principally to saue vs, and this was his Office. And albeit others had this name, yet they were but figures, and shadowes of this Soueraigne Childe: who with full mouthe, and thorough his excellencye deserueth to be called, IESVS, Sauiour, and Deliuerer not only of bodyes, but also of Soules, which he doeth with three admirable excellencyes.

First, [ 1] for that he deliuereth vs from all kinde of euills, of Ignorances, and Errours, of Sinnes, and of Punishments aswell temporall, as eternall. So that there is no euill so greate, from the which this Sauiour is not able to deliuer vs.

Secondly, [ 2] for that he not only deliuereth vs from euill, but also graunteth vs most excellent good, that our Healthe, and Saluation might be most abundant, and perfect: and therefore hee communicateth vnto vs celestiall grace, and Wisdome, the Vertues, and Giftes of the holy Ghoste, with abundance of merits to gaine the crowne of glorye, vntill we enter euen into the lande of promise, not as IESVS the Sonne of Nun, * 1.513 into the lande that floweth with the milke, and honye of temporall Delicacies, which re∣create the bodye, but into the Lande that floweth the milke, and honye of eternall De∣licacyes,

which recreate, and fill the Soule without ende.

The third excellencye is, [ 3] in the manner of sauing vs, by reason of which this name of IESVS could not agtee with him that was only God, nor only man, nor to any of all the Angells that are created, but only to Christe, whose properly it is, by reason of his being true God, and true man: for being man alone he could not saue vs; being God alone he might haue saued vs meerely by his mercye: but as God, and man, he saueth vs also with the ri∣gour of Iustice, gaining by the Speares pointe, and by his owne merits the Saluation signified by his name. * 1.514 And therefore this our Lord being asked who he was, aunswered, Ego qui loquor Iu∣stitiam, & qui propugnator sum adisaluandum. I that speake Iustice, and am a defendor to saue.

O most sweete IESVS, * 1.515 happy may be vnto thee this name so glorious, which is giuen thee this daye. I reioice that it is not an emptye name, nor a name of Shadowe, as others haue had it, but a name full of truthe, and of all perfection. Reioice, o my Soule, with the excellencies of this so soueraigne a Sauiour, and say with the Prophet: I will ioye in our Lord, * 1.516 and will reioice in God my IESVS, and my Sauiour: for he is my fortitude: he will giue me feete like a Stagge to runne away from Sinne, and as a Con∣querour he will exalt me aboue the Heauens with his Saintas, with whome I may praise him with Hymnes, and with Psalmes, worlde without ende. Amen.

I may likewise ponder how our B. [ 4] LADYE the VIRGIN, declared in the Circumcision the name of her Sonne, whose excellencies she most perfectly knewe, since the time that the Angell

reuealed them vnto her, and in her hearte she did ruminate, and conferre them; and therefore on this day she with greate reuerence, and de∣uotion tooke his name in her mouthe, & sayed, his name shallbe IESVS. O what greate Ioye felt the most sacred VIRGIN, when this first time shee pronounced this most sweete name of IESVS, and not she only, but glorious S. Ioseph, and the rest that were present, and hearde this name, felt a celestiall fragrancye, & sweetenesse. For then began to be fullfilled that which is written in the Canticles: * 1.517 Oile powred out is thy name: therefore haue young maydes loued thee. Vntill this hower, this sweetest name made no odour of itselfe, because it was locked vp, and inclosed: now that it manifested itselfe, it powred out a most sweete, and odoriferous fragrancye, cheering, comforting, and affecting those pure, and chaste Soules that either pro∣nounce it, or heare it, the which are inflamed with the Loue of this our Lord, thorough the sweetenesse of his holy name, but aboue all our most blessed LADYE the VIRGIN being most pure, and vndefiled, and knowing best the soueraigne mysteries of this name. O with what pleasure repeated this B. LADYE those wordes of her Canticle: My Soule doeth magnifye our Lord, and my spirit reioiceth in God my IESVS, and Sauiour: Because he hath re∣garded the humillitye of his handmaide, for beholde from henceforth all generations shall call me blessed: because he that is mighty hath donne greate thinges to me, and holy is his name.

O Soueraigne VIRGIN beseeche thy Sonne to imprint in my Hearte that estimation, * 1.518 and loue of this holy name, that he imprinted in thine.

O most sweete name, poure downe vpon me thy Ce∣lestiall fragrancye, that my weake, sicke, and mise∣rable Soule may be comforted, and healed therewith, and may be free from those miseries wherein it is plunged, enioying the fruite of her abundant fal∣uation.

Lastly, [ 5] I may ponder, how this blessed Babe, accepted the name, and office of our Sauiour, and ioyed therein, offering with greate delight to his eternall Father to stand for the honour of this sweetest name, and entirely to fullfill all whatsoeuer it signified for the good of men.

I thanke thee, o good IESVS, * 1.519 for this will which thou hadst to saue vs, accepting the office with the name of Sauiour, fullfill it, o Lord, effe∣ctually in mee, and seeing thou art IESVS, Este mihi IESVS, Be to me IESVS, be my Sauiour.

The Second Pointe.

SEcondly, I will consider the causes, why this name was giuen him on the eigth day, at his Circumcision: for albeit the Angell declared it before the Incarnation to the blessed VIRGIN, and afterwardes to S. Ioseph: yet in the Circum∣cision it was manifested for twoo principall causes. [ 2] First, for the honour of the Childe, for his father seeing him so humbled, that he bare the likenesse of a Sinner, would that he should then be exalted, giuing him a name aboue all names, which is the name of IESVS, that we might vnderstand, that not only he hath no Sinne, but that he is the Sauiour of Sinners, and pardoner of Sinnes. This is, to moue me to giue

infinite thankes to the eternall Father, for thus honoring his Sonne, when for his Loue he humbleth himselfe: whereby he giueth me an assured pledge, that if I humble myselfe, he will also exalt me, * 1.520 and will giue me a newe name so glorious, that none shall knowe how to esteeme it, as it ought to be esteemed, vntill he receiue it, and that God communicateth his greatenesses in glorye.

Secondly, to make manifest, that the name, [ 2] and office of Sauiour was to cost him the shedding of blood: for without shedding of blood (saieth the Apostle) there is no remission of Sinnes. * 1.521 And therefore our sweete IESVS taking the office of a Redeemer, giueth in earnest of the price that he is to pay for our ransome, a litle of that blood which he sheddeth in his Cir∣cumcision, with a determination to pay the whole price entirely in his passion, shedding for vs all the blood that he hath. True it is, that this litle was a sufficient price for all the Sinnes of the Worlde, yea, if there had beene a thousand other Worldes, because it was the blood of God: but his Charitye, and Liberallity would, that the price should be all his blood: to which ende he gaue licence to all the instruments that are on Earthe for shedding of blood, to drawe out his blood with greiuous Dolour, and Con∣tempt: to witte; the Knife, Whippes, Thornes, Nailes, & Speare. The knife on this daye opened the first fountaine of blood, but that was pre∣sently closed. The other instruments afterward opened others, which closed not till all his blood was runne out.

O sweetest Sauiour, * 1.522 vhose fountaines, albeit they are of blood, shed with greate dolour, yet they are

also fountaines of the liuing water of infinite thankes, which are to be gathered with greate reioicing, and Loue. May my Soule praise thee for this infinite Charitye, wherewith thou openest these fountaines, commaunding me to approache with alacritye, to enioye the price that thou sheddest with such paine. O my Soule what hast thou reason to doe for thy owne Saluation, when as thy Sauiour doeth so much for it? If it cost him his blood, is it much that it should cost thee thine? Beholde me heere, o Lord, readye to shed my blood for thy Loue, so that thou wilt make me partaker of thine. Amen.

The third Pointe.

THirdly, I will consider the greatenesses of this sweete name; the greate proffit that wee reape by it; and the manner how we are to make our commodity thereof: but before we enter into this consideration, I am to be∣seeche the eternall Father, that for the glorye of this most holy name, he will be pleased to illuminate me, that I may knowe his greatenesse for if (as S. * 1.523 Paul sayeth) no man can duely say IESVS, but in the holy Ghoste: then can no man worthily ponder, and vnderstand what is contained in the name of IESVS if he be not preuented, and ayded by the same holy Ghoste.

This presupposed I will consider how the name of IESVS, [ 1] is a Summarye, and memoriall of all the greatenesses that are in Christ our Lord, reducing them to three heades: for that it is the Summe of all the perfection that agree to him as he is God: and of all the graces, and

Vertues that he hath, as he is man: and of all the Offices, that as hee is God and man, hee doeth vnto men. So that I may well inferre, if he is IESVS, then is he infinitely good, holy, wise, omniponent, and full of mercye: and the very Goodnesse, sanctitye, and Wisdome of God: for all this is needefull to complye with the name of IESVS, * 1.524 who (as S. Paul sayeth) is made vnto vs, Wisdome, Iustice, Sanctifica∣tion, & Redemption. Likewise, if he be IESVS, then he is exceedingly milde, humble, patient, couragious, modest, obedient, and Charitable: for he is to be the patterne of all these Ver∣tues; * 1.525 and of his fullnesse all men are to receiue the Graces, and Vertues wherewith they are to be saued. Againe, if he be IESVS, then he is our master, our Phisicion, our Father, our Iudge, our Pastor, our Protector, and our Aduocate. So that in IESVS only we haue all thinges: and therefore I may say vnto him, IESVS meus, & omnia.

O my IESVS, * 1.526 and my all thinges: If I be sicke, thou art my Healthe: * 1.527 and my all thinges: If I be sicke, thou art my Healthe: if hungrye, thou art my full∣nesse: if I be poore, thou art my Riches: if weake, thou art my Strength: if I bee ignorant, thou art my Wisdome: and if I am a sinner, thou art my Iustice, my Sanctification, and Redemption. O my IESVS, and my all things: graunt me, that I may loue thee aboue all things, and that in thee only I may seeke my repose, and perfect sacietye: for in thee only is altogither all that, which can satiate mee: for thou only art my sole summum bonum, to whome be honour, and glorye worlde without ende. Amen.

Heereupon, I may also discourse, [ 2] how in this sweetest name are included all the glorious

names that the Prophets giue the Messias: such as are those related by the Prophet Isaias saying: * 1.528 That he shalbe called God, Strong, Admirable, Counseller, Father of the Worlde to come, and Prince of Peace. Pondering how the name of God is fitting to IESVS: for if hee had not beene God, he could not haue remedied vs; and the name of Strong, or valiaunt, for he is to fight against, and to vainquish the Deuills; the name of Admirable, for all that is in him, his Incar∣nation, Life, and Deathe is all newe, and mer∣uailous. IESVS likewise is a Counsellor, and the Angell of the greate Counsell, for his Do∣ctrine is repleate with admirable Counsells. IESVS is the Father of the VVorlde to come, engendring vs in the being of Grace, and giuing vs the inheritance of Glorye. He is the Prince of Peace, pacifying vs with God, and with men, with abundance of all peace.

O greate IESVS, * 1.529 how well befitteth thee the greatenesse of these names: and seeing they are not names emptye, but full, worke in me that which all of them signifye, that I may glorifye thee, for the glory that thou hast from them. Amen.

From hence I may ascende to ponder the be∣nefits that I haue in this sweete name of IESVS: [ 3] the which, is the only meanes to obtaine par∣don of all my Sinnes: is the reason why I should be hearde in my praiers: is the medicine of all my spirituall infirmities: is my offensiue, and defensiue Armour against the Diuells in all my Temptations: is my Protection in all Daungers: is my Light, and my Guide in all my ignorances: is to me a patterne, and Example of all Vertues: and finally is the fier, and pricke that inflameth, and inciteth me to procure them. From these

Considerations, I am to collect a greate Desier that this most holy name may bee alwaies fixed in my memorye to be mindefull of it: in my vn∣derstanding to meditate on it: and in my Will to loue, and to rejoice in it. I am to imprint it in my Hearte, that it may be alwayes vnited with me: and to keepe it in my Tongue, to praise, and to blesse it, delighting to publish the greatenesses thereof, taking it for the beginning, and ende of all my speeches, and naming it with high reuerence both interiour, and exte∣riour: * 1.530 seeing (as the Apostle sayeth) In the name of IESVS euery knee boweth both of Heauen, Earthe, and Purgatorye; yea, and those of Hell in dispite of them, shallbe forced to respect him.

O sweete IESVS, * 1.531 be IESVS vnto me in all my faculties, exercizing in them the office of IESVS, that they may likewise be exercized in all that per∣taineth to thy honour, for euer, and euer. Amen.

The XXII. Meditation. Of the comming of the three kings of the Easte to adore the Childe: and of their entrance into Hierusalem.

The first Pointe.

FIrst, * 1.532 is to be considered the apparition of the Starre in the East, when it appeared, for what ende, and what effectes it wrought in those three kings, or Sages. First, [ 1] I will ponder how the eternall Father, desiring that his Sonne

newe borne in Bethlehem should be knowen, and adored, not only of some Iewes, but also of some Gentiles, hauing sent an Angell to de∣clare the newes of this birth to the Shepheardes, the same daye he created in the East, a most beautifull, and bright shining Starre, to be a signe that the Messias, and king of Israel was borne, of whome Balaam had prophecyed, * 1.533 de∣siring that they also should come to acknowledge, and to adore him, seeing for the good of all in generall he was borne.

I giue thee thankes, o soueraigne Father, * 1.534 for the care thou hast, that thy Sonne should be knowen, and adored, by the Gentiles, aswell for his Glorye, and Honour, as also for the proffit of those that are to knowe, and to adore him. O that all did knowe, and adored him, that all might participate the fruite of his Comming!

Secondly. [ 2] I will ponder, * 1.535 how that there were many in the Easte that sawe this Starre, that admired at the beauty of it, and that vnderstood what it signified: but there were none that moued, but only the three kings, who resolued to goe to seeke out this king, whose Starre they had seene: the rest would not stirre, for they were loth to leaue their Houses, their wealthe, their Wiues, and their freindes, and to departe out of their owne Countrey to vnder∣take such a long, and laborious iourney, into a straunge Lande, and to an vncertaine place: and the fleshe, and the Diuell augmented all these difficulties, to hinder them from this iourney: that being fullfilled in them which is written: The Sluggard sayeth, A Lyon, * 1.536 and a Lyonesse are in the waye, I shallbe killed in the middest of the Streete, to auoyde this Daunger,

I will not goe from home. But these wretches flying from the Lyon encountered with the Beare, * 1.537 and flying from temporall Deathe, fell into eternall: for it is to be beleeued that this was the cause of their eternall Condemnation, they remaining in the darkenesse of their Infi∣dellitye. And this I am to applye to myselfe, pondering how often the Starre of diuine Inspi∣ration appeareth within my Soule, solliciting me to seeke Christ, and to embrace his Pouertye, Humillitye, and Vertues: and albeit I vnder∣stand what this Starre meaneth, yet I will not moue, nor stirre a foote to seeke him, because I will not loose my Commodities, nor abandon those thinges that I loue, and because I will not suffer a litle Affliction, faining Difficulties when there are none at all: and so flying the frost, * 1.538 which is the Afflictions of the Earthe, the snowe will fall vpon me, which is the Chastize∣ment of Heauen, our Lord God leauing me frozen, and abandoned: and the Starre which appeared for my Saluation, shallbe a witnesse against me to my Condemnation.

Thirdly, [ 3] I will ponder the greate fauour of God to these three kings, in inspiring them so effectually, and illuminating them with such an interiour light, to vndertake this resolution of leauing their owne Countreys, and Houses, to come to seeke after Christ, letting others alone in their blindenesse, and miserye. And by this shall I knowe the efficacye of Gods diuine Inspiration, and will humbly beseeche our Lord to preuent me therewith, and to say to me, as he sayed to Abraham: * 1.539 Goe forth of thy Countrey, and out of thy kinred, and out of thy Fathers house, and come into a Lande which I will shewe thee.

But if God hath alreadye donne me this fa∣uour, that with the Light of another Starre, he hath effectually called me out of the Worlde to seeke him in Religion, leauing others in the middest of those turmoyles, and traffickes, I am to giue him many thankes, and am humbly to beseeche him, that he will be pleased to sende often into my Soule such like Starres, and Illu∣minations, that they may moue me to abandon all, that hindreth me from louing him, and to followe him with perfection.

Lastly, [ 4] I will ponder how heerein was full∣filled the veritye of that dreadefull Sentence, * 1.540 that many are called, but fewe are chosen: for among so many men of the Easte, three only were chosen for this enterprise, the holy TRI∣NITY selecting them for the first fruites of the elected among the Gentiles.

O blessed TRINITYE, * 1.541 make me of the number of these three, that following thy diuine Vocation, I may confesse, adore, and glorifye thee, worlde without ende. Amen.

The Second Pointe.

SEcondly, I am to consider the departure of these kings from the Easte, & their Voyage, till they arriued at Hierusalem. [ 1] Pondering first, how these kings with that liuely faithe, which they had, cast themselues into the handes of God, and began their Voyage, carrying with them giftes to offer vnto the Childe: and setting themselues in their Waye, they sodainely per∣ceiued the Starre to moue it selfe, as if it would be their guide in that iourney, whereat they

rejoiced with exceeding greate ioye, praising, & glorifying God for the greate Prouidence, and care he had of them: from whence I will collect, that if trusting in God, & building vpon Faithe, I begin to seeke him, his Prouidence will not be failing to prouide me a guide, and a Helper to prosecute my iourney; and the diuine Spirit, and the Grace of my Vocation, will goe alwaies before me like a Starre guiding, and directing my pathes, * 1.542 as he guided the Israelites through the Deserte, going before them, shewing them the waye by day in a piller of a clowde, to de∣fende them from the Sun; and by night in a piller of fier, that might shewe them light, to bee at both times their Guide. So likewise our Lord will guide me, protecting mee in the daye of Prosperitye, and in the night of Aduersitie, de∣fending me from the heates of sensuall, and Worldely temptations, & likewise from Colde∣nesses, Lukewarmenesses, and Pusillanimities.

Secondly, I will ponder, [ 2] how hauing behelde this, the kings went forward on their waye, alwaies following the Starre, without turning one way, nor other, staying where it stayed, and going when it moued, endeuouring to doe nothing vnworthy of our Lord, whome they acknowledged in the Starre. And in imitation heereof, I am to take for the Starre, and guide of my life, the light of reason, and the light of faithe, the Inspiration, or Illumination of the diuine Spirit, and the direction of my Prelates, or Confessors. These foure Starres, are reduced to one which is God, * 1.543 who guideth vs by them. And to me it belongeth directly to followe what this Starre dictateth vnto me, without turning to the right hande, nor to the left, ende∣uouring

not to doe any thing that may be of∣fensiue in his eyes.

Thirdly, [ 3] I will ponder, how these kings going forward on their wayes, and approching neere to Hierusalem, sodainely by Gods ordination the Starre disappeared, they remaining therefore very sad, and afflicted. This the diuine Proui∣dence ordained to make proofe of their faithe, and loyaltye, and to giue them occasion to ex∣ercize greate Vertues at their entrance into Hie∣rusalem: and that wanting the guide of Heauen, they might seeke such guidance as God hath left on Earthe, which is, the Sages, and Teachers of his Lawe, and the Prelates, and Superiours in his Church, and therefore these Sages were not dismayed, neither accoumpted they them∣selues deluded, neither did they leaue their enter∣prize to retourne to their owne Countrey; but determined to enter into Hierusalem to seeke what they desired; instructing me by their exam∣ple, what I ought to doe, when God hideth himselfe from me, and when sensible deuotion faileth me, & when I finde myselfe in darkenesse, and in temptations: for in such cases, I must not be distrustfull, nor tourne backe from what I haue begun, but must vse those meanes that I may, to seeke, and to finde God, hauing re∣course to his ministers, as it is saide in the booke of Canticles, that the spouse, that is, * 1.544 the iust Soule, being thoroug the absence of her Husband in darkenesse, and in the obscuritie of night, she riseth vp to seeke him in the streetes, and corners of the Cittye, exercizing herselfe in holy workes, & regarding the examples of other iust ones: & then she asketh those which watche, and garde the Cittye, which are the Prelates,

whither they haue seene whome her Soule desi∣reth, that they may informe her, and teache her where, & how she may finde him, & in this man∣ner she founde him, & so founde him the Sages.

O eternall God, * 1.545 giue me the faithe, & Constancye of these men, that I may seeke thee with that loyaltye, and perseuerance that they sought thee, comming with humillitye to take humane meanes, when diuine meanes lye not open vnto me.

The third Pointe.

THirdly, I am to consider the entrance of these kings into Hierusalem; & the demaunde they made, saying: Where is he that is borne king of the Iewes; wherein are resplendent the greate Vertues of these men. For first, [ 1] they shewed great faithe, beleeuing what they had not seene, con∣fessing that there was borne a Childe, who was the king, & Messias, promised to the Iewes, & they doubted not heere of, but only of the place where he was to be borne; for he that reuealed vnto them the first, reuealed not the second vnto them.

Secondly, they shewed greate magnanimitye, [ 2] & fortitude: for deuining what perill they might put themselues vnto, of being put to deathe by Herod, for asking in his Countrey, and Courte for another king: yet for all this, they entred not hiddenly, nor demaunded secretly in Cor∣ners, but publikely, and in his owne pallace. O heroicall Confidence, o couragious Portitude, inspired by this newe-borne king, who though he hidde from these Sages the light of the vi∣sible Starre, he hid not from them the inuisible light of faithe, by whose power the Sainctes ouercome kingdomes, * 1.546 worke, Iustice, and

obtaine the fullfilling of all their promises. * 1.547 O my Soule haue a liuely Faithe in thy God, for by his power thou shalt breake Walles, * 1.548 animate thy∣selfe to breake thorough difficulties feare not to set vpon Daungers, for he will protect thee, and set thee at liberty from them.

From this Faithe, [ 3] and Fortitude of these Sages it proceeded, that albeit at the hearing of this demaunde Herod was troubled, and all Hieru∣salem with him, yet they themselues were not troubled. Wherein I will ponder how Herod was troubled because he was a Tirant, and am∣bitious, and so feared leaste he that was borne might depriue him of his kingdome. But that which is most to be admired is, that the Iewes also were troubled at that, for which they should rather haue rejoiced, attending more to flatter, and to giue Contentment to a Tyrant king, then to the king of Heauen that was promised vnto them. Whereby I may learne how peril∣lous a thing it is, to entertaine strict amitye with potent, and vicious Personages, which are easily troubled with Passions of Hatred, Anger, Reuenge, and Ambition; for they being trou∣bled, I may also be troubled with them. But if I trust in God, as did the Sages, I shall not be troubled, though all others be troubled: rather I shall say with the Prophet Dauid: * 1.549 Our Lord is my Lighte, & my Healthe, whome shall I feare? Our Lord is the Protector of my life, who shall make me tremble? If Armyes of enemies come against me, my Heart shall not feare; and though they make greate warre against me, I will not be dismayed, but will hope in our Lord.

The fourth Pointe.

FOurthly, I am to consider, how Herod hauing heard this demaunde, consulted thereupon with the high Preistes, and the Scribes of the People; who aunswering him that this king should bee borne in Bethlehem of Iuda, for that it was so foretalde by Micheas the Prophet, * 1.550 he saide vnto the Sages: that they should there inquire, & seeke for the Childe, whome hauing founde they should giue him aduise thereof. Wherein the prouidence of God is many waies resplendent; First, in that he maketh vse of the wiched, to fa∣uour the intentions of those that are good: as he made vse of Herod, to discouer vnto the Sages the place of the birth of our Sauiour: fullfilling that which is written, * 1.551 and to them that loue God, all things cooperate to their good. Secondly, it is resplendent, [ 2] in that by meanes of his ministers, although they are wicked, he discouereth the Veritye of holy Scri∣pture to those, that desier to knowe it for their proffit: as in this case he consented not, that the high Preistes, and Teachers of the Lawe should conceale this Veritye from the Sages. And if I with a good zeale desier to knowe the Will of God, God will discouer it vnto me by the meanes of his ministers: * 1.552 of whome he saieth by a Prophet, that their Lippes keepe knowledge, which they holde as it were in a cheste of truste, to teache the doubtefull things of the Lawe to those that demaunde them, for they are the Angells, and messengers of our Lord, and the manifesters of his will.

The Prouidence of God is likewise resplendent [ 3]

in hauing giuen vs the diuine Scriptures, wherein there is most sufficient light to knowe Christ, to seeke, and to finde him: without hauing neede of any miraculous Starre, or newe reuelation, but only feruent Praier, and profounde meditation: according to that which our Sauiour Christ sayed vnto the Iewes: Searche the Scriptures, * 1.553 for you thinke in them to haue life euerlasting, and the same are they that giue testimonye of me.

O sweete IESVS that saydest, Aske, * 1.554 and you shall haue, seeke, and you shall finde: illuminate me that I may seeke thee in thy sacred Scriptures, so that I may finde thee, and that I may searche out the eternall life contained in them, in such sorte that I may obtaine it.

Finally, [ 4] the secret iudgements of God res∣plendent in this case may affright me, and make my haire stande on ende: for that the Gentiles comming from Countreys so farre distant, and with so greate labour, and trauell to seeke Christ: the Iewes who so many yeares had expected him, being so neere him, yet mooued not to seeke him. And though they aduised the Sages where they might finde him, yet they tooke not this aduise to themselues; that the veritye of that might be manifested, which was afterwardes spoken by this our Lord: * 1.555 No man can come vnto me, vnlesse the Father that sent me, drawe him. But these wretches were not drawen by the Father, for they delighted more in pleasing a Tyrant: and deferring their going till the Sages were re∣tourned, they neuer performed it. Wherefore taking warning by other mens harmes, I will remoue all impediments, that may any waies hinder the eternall Father from calling me by his inspirations, and joyning me with Christ, not

deferring to another time to obey those which he shall giue me: for delaye may be peraduenture the cause of my perdition?

O eternall Father, * 1.556 whose iudgements vpon the Sonnes of men, are terrible, but yet iust; by that Loue which thou bearest to thy Sonne I beseeche thee, that seeing thou hast so greate a desier, that he should bee knowen, and adored by all men, cast me not of thorough my owne Sinne, and slackenesse, leauing me ouerwhelmed therein, but with efficacye pull, and drawe me vnto thee, that I may seeke, and finde him, knowe, and adore him, worlde without ende, to thy Glorye. Amen.

The XXIII. Meditation. * 1.557 Of the departure of the Sages from Hierusalem, and their entrance into the Inne at Bethlehem, and what happened there.

The first Pointe.

THe Sages hauing heard Herods aunswere, de∣parted from Hierusalem the waye of Bethlehem, in quest of the newe borne king: and at that very in∣stant, the Starre againe discouered it selfe vnto them, at whose sight they reioiced with exceeding greate ioye: Gauisi sunt gaudio magno valde.

Heere I am to ponder first the Care of these kings, in prosecuting their intention: [ 1] for assoone as they had knowledge of what they desired, they departed from Hierusalem, and from the Courte of king Herod, flying from the noise, and vnquietnesse thereof: whereby they teache

vs how puntually we ought to applye ourselues to the businesse of our Saluation, departing from the noise of the Worlde, and flying to the place where we are to finde God, saying with Dauid: * 1.558 VVho will giue me wings like a Doue to flye, and take my rest? and hauing them giuen him, he saieth: Beholde I presently fled, and retired myselfe, and inhabited in solitarinesse, and in the place of Quietnesse, and peace, where God vseth to inhabite. And if king Dauid desired to flye the noise of his owne Courte; and these Sages the noise of Herods courte: how much more reason is it, that I, if I be a religious man, or if I desire to be a spirituall man, should flye from the Courtes of kings, and Princes, except it be, when some precise necessitye, and the Will of God obligeth me to remaine therein?

Secondly, [ 2] I will ponder the louing proui∣dence of our God, and his fidellitye in rewar∣ding the trauell of those that seeke him. For allbeit these kings (now they knewe the place where the Childe was borne) might haue gon to Bethlehem without the Starre: yet our Lord would that it should againe appeare vnto them, and cause Ioy in them, and that, no ordinarye Ioye, but an exceeding greate Ioye, heerewith to rewarde the Afflictions they suffered in Hie∣rusalem, the perills whereunto they opposed themselues, their diligence to knowe where they should finde the king they inquired after, and to conuert the Sorrowes they had passed, into exceeding greate Ioye, fullfilling that of the Prophet Dauid, who sayde, * 1.559 that accor∣ding to the multitude of his sorrowes was the greatenesse of the Consolations that recreated his Soule.

O greate God, * 1.560 and louing father, who will not carefully seeke thee? who will not suffer thy absence with patience? who vill not doe his dilligence to finde thee, when thou treatest with such Loue those, that seeke thee with perseuerance?

The second Pointe.

THe Sages arriuing at Bethlehem, * 1.561 the Starr•• stood ouer the place where the king, whome they sought, was borne; and entring into the house, they founde the Childe with MARYE his mother.

In this case I will first consider the greate noueltye, and admiration it caused in the Sages, [ 1] to see the Starre staye ouer a place so poore, & vile as that Stable: for being such principall men as they were, they might rather haue thought, that this king should haue beene borne in some pallace, or in the best house of the Cittye, where other kings vsed to lye: but being illuminated with an interiour light, they acknow∣ledged that the greatenesse of that king, did not demonstrate itselfe in the pompes of this World, but in the true Contempt of them: and therefore they subjected their iudgement to the testimonye of the exteriour Starre.

O blessed king, * 1.562 seeing that alreadye thou beginnest to triumphe ouer the VVorlde, captiuating the Vnder∣standings of the VVise for the seruice of thy faithe, captiuate also mine very forcibly, that I may triumph ouer the VVorlde, contemning for thy Loue, all that therein is.

Secondly, [ 2] I will ponder the mysterie of these wordes, they founde the Childe with MARYE his mother. The which were likewise spoken of

the Shepheardes; to signifye, that regularly IESVS is not founde without his mother, nor his mother without IESVS: for whosoeuer is a true Louer of IESVS, is immediately deuoted to his mother: and whosoeuer is deuoted to his mother, obtaineth the Loue, and amitye of IESVS: and seeing both are so vnited togither, I am to aduaunce myselfe in the Loue, and seruice of them both: for the loue of the one, confirmeth, and perfecteth me in the Loue of the other.

Thirdly, [ 3] I am to ponder, how in the very instant that the Sages behelde the Childe, there issued from his diuine Countenance a raye of celestiall light, which penetrated their Heartes, and disco∣uered vnto them, that he was God, and man, the king and Messias promised to the Iewes, and the Sauiour of the Worlde: & caused in them such an exceeding interiour Ioye, that it replenished their whole Soule: for if the sight of the materiall Starre caused in them so greate Ioye, * 1.563 what Ioye would arize in them to beholde IESVS the starre of the morning, and Lord of all Starres? O how full of Content were they to beholde this diuine starre? that being proportionally fullfilled in them which was spoken by the Prophet Dauid: * 1.564 I shallbe filled when thy shall appeare glorye.

O glorye of the Father, * 1.565 bright-shining starre of the morning, illuminate me with thy light: fill me with be holding thee: recreate me with thy splendour, and replenish me with good things by thy celestiall influence. Happy are they that finde thee, though it be in a man∣ger; for the basenesse of the place, obscureth not the greatenesse of thy glorye: it rather tempereth the Im∣mensitye of thy splendour, that men may contemplate thee with more tast.

The third Pointe.

THe Sages prostrating themselues on the grounde adored the Childe, * 1.566 & opening their treasures they offered to him giftes; gold, frank••ncense, & mirrhe.

Three especiall things the Sages obserued heere in seruice of the Childe; all which were prophe∣cyed by the royall Prophet Dauid. * 1.567 The first was, [ 1] to prostrate themselues on the grounde in token of the greate both exterior, & interior reuerence that they bare to this Childe: for as the body was humbled as much as might be, euen to prostra∣ting, and tying itselfe to the Earthe: so the Soule was humbled before this king, acknowledging itselfe in his presence as Dust, and as nothing. The Prophecye of Dauid beginning heere to be fullfilled which sayeth: * 1.568 Those of Ethyopia shallbe prostrate before him, and those who before were his Enemyes shall kisse the Earthe in token of subiection.

The second was to adore him, [ 2] not only as the kings of the Earthe are adored, but with that supreame adoration, which is giuen only to God, and is called Latria, acknowledging with a liuely Faithe, that that Childe was their true God, and Creator, who was borne for the redemption of the whole worlde. And in this Faithe they spake vnto him, and gaue him thankes for the fauour he had donne them, in hauing come to redeeme them, and especially in hauing drawen them with his Starre to acknowledge him. And there they offered themselues to be his perpetuall Vassalls, with a determination to serue him for euer, full∣filling that of the Prophet: * 1.569 All the kings of the Earthe shall adore him, and all nations shall serue him.

O king of kings, and Lord of Lordes, * 1.570 I reioice to see thee, so reuerenced, and adored by these kings, and Sages of the Earthe. O that all others would reuerence, and adore thee like they. Doe, o Lord, * 1.571 that that may be presently fullfilled, which thou spakest by thy Pro∣phets, that all nations should bowe their knees before thee: let all people whome thou hast made come pro∣strate to adore thee, & glorifye thy holy name. Amen.

The third thing that the Sages did, [ 3] was to open the Coffers of their Treasures, which they had brought shut all the waye, and to offer giftes to the Childe in signe of their Vassallage, and in protestation that they would serue him with their persons, and with all that they had. And with the same giftes they protested the faithe that they had: for they offered him Gold as to their king: Incense as to a God, & high Preiste: & Mirrhe as to a mortall man. But much greater were the interior giftes wherewith they accom∣panied these exterior, offering them vnto him with the golde of Loue, with the Incense of De∣uotion, & with the mirrhe of the mortification of themselues, to serue their Lorde, fullfilling that which was spoken by the Prophets, * 1.572 that the kings of Arabia, and of Saba should offer him giftes, and presents of Incense, mirrhe, & golde with praises of our Lord.

Then will I ponder how pleasing to the Childe IESVS was the offering of these men, [ 4] be∣holding the Faithe, Deuotion, and Loue where∣with they did offer it: for if he was so much pleased with the widowe that offered her two mites, * 1.573 because of the good will wherewith she did offer them; how much more was he'pleased with these kings, who with so greate good will offered vnto him, like Abel, * 1.574 of the most precious

that they had? O what thankefullnesse demon∣strated he vnto them, not with exteriour wordes, for he spake not: but with the interiour wordes of Inspirations, communicating vnto them great, and celestiall giftes! And heere I may piously consider that in retourne of these three giftes, he gaue them other three, largely augmenting in them the gold of Wisdome, and Charitye: and the Incense of Praier, & Deuotion; & graunting vnto them the mirrhe of Incorruption, preseruing them from falling into greiuous Sinnes, with per∣seuerance in Loue.

In imitation of these holy kings I am to pro∣strate myselfe before the Childe IESVS, [ 5] with all possible Humillitye, * 1.575 and to adore him, as he will be adored in spirit, and in truthe: and to open the treasures of my hearte, not in the presence of men to bee pleasing vnto them: but in the presence of God, only to giue him con∣tentment, and to offer vnto him the burning, and shining golde of Charitye, & Loue towardes God, and towardes my neighbours: the most odoriferous Incense of Praier with high ele∣uated Affections of Deuotion: and the most selected mirrhe of perfect mortification of my∣selfe, exercizing vertuous workes, without ope∣ning my treasures in such manner, that the Theeues of Pride, and Vaine-glorye may robbe me of them. And particularly euery exteriour worke that I shall doe, should carry these three giftes for Companions, doing it for Loue, with Praier, and Deuotion, and with necessary Morti∣fication, that it may be donne well, and per∣fectly, relying vpon the Liberallity of this our Lord, who will also rewarde thys my offering, retourning me in exchaunge greate augmentation

of these giftes: * 1.576 seeing heereupon the holy Spirit saith: that, hee that is swifte, and diligent in his workes, shall haue no infirmitye, and shall ob∣taine fauour with kings.

Besides this, [ 6] if I bee a religious man, I am to offer vnto him anewe the three vowes: that of Chastitye with the mirrhe of mortification of the fleshe; that of Pouertye with the Golde of all the temporall things, that are in the worlde, desiring to giue him them all, if they were mine: and the vowe of Obedience denying myselfe, & melting molike Incense, in the fier of Diuine Loue, to giue myselfe wholely to God.

Goe to then, o my Soule, offer thy Vowes, * 1.577 and Pre∣sents to our Lorde, beholding him, not like Dauid, as he is dreadefull, and terrible, * 1.578 as he taketh away the spirit, and Life from the Princes, and kings of the Earthe, but as he is an amiable Childe, giuing to these kings a diuine Spirit, by taking away their worldely spirit, O king of Heauen, accept the Vowes, and Giftes that I haue offered thee, taking from me my owne Spirit, that beguileth me, and giuing me thy spirit, that reuiueth mee.

The fourth Pointe.

THen I am to consider the sweete Confe∣rence betweene the blessed VIRGIN, & these kings, they making relation vnto her of the starre, which they had seene in the Easte, and of what had passed in Hierusalem, ponde∣ring how they offered themselues to her seruice, how full of admiration they were to beholde the resplendent Sanctitye of our LADYE, and to see the pouertye of the place where shee

was. And albeit S. Ioseph was not present at their first entrance, that the Sages might vnderstand that the Childe had no father on earthe: yet a while after he might come, and they might discourse with him of the same things. O how full of Content might the VIRGIN be to heare them? and how might she keepe them in her memorye, to meditate vpon them by her∣selfe? How thankefull might she be to the Sages for the trauell they had vndertaken, in comming to adore her Sonne? and what diuine things, might she recounte vnto them, to confirme them in their faithe? * 1.579 O Queene of Saba, that in person of these kings thy Children, commest anewe with giftes to beholde the true king Salo∣mon, how full of admiration wast thou, contem∣plating the infinite wisdome that shined in his poore house, and in his poore Companye? o with what an affection mightest thou saye beholding the blessed VIRGIN, and S. Ioseph: Blessed, o Lord, are thy Seruants, that stand euer be∣fore thee, hearing, and learning thy infinite wisdome!

O Soueraigne VIRGIN, * 1.580 more wise then the Queene of Saba, who like a mistresse diddest on this day teache the Sages the wisdome of Heauen, which the Worlde attaineth not vnto; teache me the waye how to serue thy Sonne, as these newe Disciples of his, and thine did serue him.

Finally, I will consider how the Sages being doubtfull, whither they should retourne to Horod, or no, because of their worde that they had giuen him, and desiring to knowe the will of God, with this care they lay downe to sleepe: And in their sleepe they receiued an aunswere, * 1.581 from our Lord, that they should not retourne to Herod,

and so they went backe another waye into their Countrey. [ 1] Wherein is resplendent the prouidence, and care that God hath ouer those that serue him, aduising these Sages what was meete for them, not only to deliuer the Childe from the persecution of Herod: but also to free them from the vexations they should haue had by that cruell Tyrant, if they had retourned vnto him. Whereby I may see how happy I shallbe, if I relye vpon God, seeing his Prouidence will not faile me in Afflictions, but will cut of Perills, before I fall into them.

The Kings hauing heard this Commaundement did presently fullfill it, [ 2] desiring rather to obey God then men, esteeming more to heare the Worde that God spake vnto them, then to keepe that which they had giuen vnto man: for there is no greater wisdome, nor assurednesse, then to heare the voice of God, and to stand for his Gouernment: seeing as our Lord himselfe saide by the Prophet Isaias: * 1.582 all is ordained for our righteousnesse, and abundant peace. O how full of Contentment retourned these kings on their waye, and how well did they thinke their La∣bour, and Trauell employed! for the things of God, although they bee painefull in the be∣ginnings, they haue alwaies good endes. And therefore it is greate Wisdome to begin by that Labour, whose ende shallbe temporall, and eternall repose, rejoicing in God worlde without ende. Amen.

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

The first Pointe.

THe olde Lawe commaunded, * 1.583 that a woman hauing conceiued by a man, if she brought forth a male childe, she should remaine forty dayes retired in her house, as vncleane: at the ende whereof, she should goe to the Temple to be purified, offering for her Sinne a Lambe, * 1.584 & a Turtle: & if she were poore, a paire of Turtles, or Pigeons, desiring the preiste to pray vnto God for her. This Lawe the B. VIRGIN accomplished with the exercize of admirable Vertues: especially she exercized sixe, like the sixe leaues of the whitest Lillye, for the which the speeche of the celestiall spouse is very fitting vnto her, * 1.585 As the Lillye among Thornes, so is my beloued among the Daughters.

The first Vertue was, [ 1] greate Loue to retired∣nesse, with such delight therein, that albeit the Lawe had not commaunded it, yet it would haue pleased her to continue those forty dayes in her secret Corner, attending only to contem∣plate the greatenesses of her Sonne, & to nourish him: wherewith she remained so full of con∣tentment, that in regarde of him, shee respected not the Companye of the whole worlde. The second Vertue was, greate Loue to puritye, [ 2] and cleane-nesse of Hearte, giuing good demonstra∣tions thereof, in that shee being most pure, de∣lighted to be more purified, obseruing the Lawe

of Purification, that her beloued might say of her: Thou art all faire my beloued, * 1.586 and there is no spot in thee. The third Vertue was, Heroicall Obedience, for albeit she knewe that she was not obliged to keepe this lawe, for that she had not conceiued by the worke of man, yet not∣withstanding as her Sonne fullfilled the Lawe of Circumcision, so she would entirely fullfill this Lawe, to conforme herselfe with other women, & to obserue the common Lawes of all, without hauing exemption, priuiledge, nor dis∣pensation, and without vsing therein Ambages, or Interpretations, euen in that wherein, she might lawfully haue vsed them. And so the forty dayes being fully ended, with greate puntuallitye, and readinesse, she set forward on her waye to Hie∣rusalem, with rare modestye, and Alacritye, rejoicing with her Sonne whome she bare in her armes, by whose example she learned this manner of Obedience.

The fourth Vertue was rare Humillitye, [ 4] in willing to be treated as one vncleane, and as one that stood in neede of being purifyed, as if she had not beene a VIRGIN, demonstrating heerein greate Loue to puritie, & Humilliation: by whose example I may be ashamed, to see my∣selfe so prowde, & so desirous to bee reputed as pure, and holy, being contrarily a sinner, & that so foule, & abhominable, that my righteousnesse (as saieth the Prophet Isaias) is like a cloth stained with menstrueous blood. [ 5] * 1.587 The fifth Ver∣tue was, greate Loue to Pouertye the sister of Humillitye: for though with the golde that these kings gaue her, she was able peraduenture to buye a Lambe, and to offer it, as riche, & noble Women vsed to doe; yet she would be

treated like a poore woman, and offer the Sa∣crifize that was assigned to the poore, which was a paire of turtles, or two young pigeons.

The sixth was the greate Deuotion, [ 6] and Re∣uerence wherewith she gaue this offering to the Preiste, requesting him with greate Humil∣litye to pray vnto God for her, shee herselfe being one that might haue prayed for all. For as the Lilly within her sixe leaues, containeth other sixe little sprigs with their buttons like golde: so the blessed VIRGIN to these sixe Vertues, conjoyned diuerse Affections of an intention purely, and directly for the glorye of God, inkindled with the fier of Charitye, and resplendent with the golde of caelestiall Wisdome.

O most sacred VIRGIN, * 1.588 I reioice to beholde thee so riche in Vertues, and so carefull, and dili∣gent in exercizing them; * 1.589 now I perceiue how excee∣ding true it is, that thou art as a Lilly among Thornes, for in comparison of thee, we are blacked, and besmeared with the thornes of our Sinnes, and thou art a most white, and pure Lilly with the sixe leaues of these soueraigne Vertues. VVell may we see, o soueraigne Queene, that thou diddest allwayes contemplate this king layed in his manger, and in thy lappe, seeing thy Spirit like spikenard gaue it accustomed odour to imitate him, * 1.590 sending out the most sweete odour of Puritye, Humillitye, and Obe∣dience, inkindled with the fier of Charitye: obtaine for me, o blessed LADYE, that I may beholde him, and thee with such a spirit, as may send forth the like odour. Amen.

The second Pointe.

THe Lawe likewise commaunded that all the first borne of the Hebrewes should be offered to God as holy, * 1.591 in acknowledgement of the fauour he did them, in bringing them out of Egipt, killing in a night all the first borne of the Egiptians. And for the accomplishment of this Lawe, our blessed LADYE the VIRGIN carried her Sonne to the Temple to offer him to the eternall Father.

Heere I am to consider first the Spirit, [ 1] and Deuotion, wherewith the blessed VIRGIN made this offering in her name, and in the name of all mankinde, saying to the eternall Father: Be∣holde heere, o eternall Father, thy only begotten Sonne as he is God, and my only first borne as he is man, he that was represented by all the first borne that hitherto haue beene offered vnto thee, and whose offe∣ring thou so much hast desired. I offer him with all my Hearte in thankesgiuing, for hauing giuen him mee, for I haue nothing more precious to offer vnto thee: thine he is, take him vnto thee, in whome he shallbe better employed then in mee. I likewise offer him vnto thee in the odour of sweetenesse for the saluation, and redemption of the whole worlde. Re∣ceiue, o my God, this offering more precious then that of Abel, more sweete then that of Noe, more holy then that of Abraham, and more excellent then all those that Moyses ordained: and by this I beseeche thee to pardon all mortall men, and to admitte them into thy grace, and freindship. O how well pleased might the eternall Father be with this oblation, aswell for the deuotion of the person that offered it, as for the Sanctitye of the offering that was presented him!

Secondly, [ 2] I will consider the Spirit where∣with this most blessed Childe offered himselfe in the Temple to his eternall Father. Beholde heere (might he say) o eternall Father, thy only begotten Sonne, who was made man to obey thee, and commeth into the Temple to honour thee; heere I present myselfe before thy maiestie, and I offer myselfe to thy seruice, and to the accomplishment of thy Will. * 1.592 And for that neither the Deathe of so many first borne as perished in Egipt, nor the offe∣ring of the first borne of Israel hath beene acce∣ptable vnto thee, for the saluation of men, I offer myselfe to dye for them, that my Deathe, and the sacrifize of my blood may appease thy wrathe, and deliuer thy people from the seruitude of sinne. In this sorte was fullfilled that speeche of S. Paul. Qui dilexit nos, * 1.593 & tradidit semetipsum hostiam, & oblationem Deo in odorem suauitatis. Who loued vs, and deliuered himselfe for vs, an oblation, and host to God in an odour of sweetenesse. And it is to bee beleeued, that this offering happened in the morning at such time as in the temple was offered the sacrifize of the Lambe, * 1.594 called the morning Lambe, that there might be a correspondence betweene the figure, and the figured. O how sweete was this offering to the eternall Father, & how content remained he therewith, as one that was desirous thereof, for that the offrings of all the other first-borne were of no value, but as they were represen∣tations of this!

Thirdly, I am to imagine, [ 3] that albeit our Sauiour Christ made this offering for all men, yet he made it likewise particularly for mee, holding me present in his memorye, & Hearte. And with this consideration in the Temple of

my Soule, I will present myselfe in spirit be∣fore the eternall Father, and in companye of the blessed VIRGIN, and of the Childe him∣selfe, I will offer him vnto him in Thankes∣giuing, for hauing giuen him to me for my Re∣deemer, and master, beseeching him to accept this offering, and for it to reconcile mee to himselfe, and to make me partaker of his giftes.

O soueraigne Father with all the affection of my Hearte, I offer vnto thee thy only begotten Sonne, * 1.595 and though it being I, that doe offer him, I deserue to be reiected, yet the offering being such as it is, I hope to be admitted, receiue it, o Lord, in an odour of sweetenesse, and for it graunte mee remission of my Sinnes, that with a pure Hearte I may appeare in thy presence in the Temple of thy glorye. Amen.

The third Pointe.

THe same Lawe likewise commaunded that these first-borne should be redeemed for fiue sicles, * 1.596 and so the blessed VIRGIN redeemed her Sonne, paying them to the Prieste, who tooke them, and retourned her Sonne vnto her. Vpon this passage I am to consider, who maketh this sale of the Childe; who it is that buyeth him; with what price; and for whome; and what benefits arize thereof.

First, [ 1] I will consider how the eternall Father, to whome this Childe offered himselfe, will not keepe to himselfe, that which was giuen him, but would a newe giue him to the Worlde, and to men, and sell him to them for their good, demonstrating heerein his infinite Libe∣rallitye,

and Bountye, which is so farre from repenting to haue giuen vs, what he once gaue vs, that he ratifieth the Donation, inuenting newe respectes to giue vs what he hath giuen vs. She that buyeth, [ 2] and redeemeth him is the blessed VIRGIN, to bring him vp as her Sonne: and yet she also will not detaine him to herselfe, but will nourish him for vs, and buy him that he may be employed for our good. The price is no more but fiue sicles. [ 3]

O eternall Father, * 1.597 how cheape doest thou sell a thing that is so precious? why doest thou equall this first∣borne in price with the rest? if the rest were redee∣med for fiue sicles, this was to be redeemed for many millions, for he is infinitely more worth then all the rest. But I now perceiue, o Lord, that this is to aduise me, that although the name of this ransome, soundeth sale, and price, yet he is giuen vs freely, and of meere grace, that I may incessantly thanke thee for this newe grace, for the which mayest thou be glorifyed, and praised by all thy Creatures worlde without ende. Amen.

I may also consider the Spirit that is inclu∣ded in the price of these fiue sicles, by the which is signified the price wherewith is bought the most precious golde of diuine Wisdome, which is Christ; * 1.598 in such sorte as it may be bought. This price is the mortification of the fiue senses, and the actes of the fiue Vertues which dispose vs to obtaine Grace, and the perfection thereof: that is to say: Liuely faithe, Feare of God, Dolour for Sinnes, Confidence in Gods mercye, and an effectuall Resolution to obey God, and wholely to accomplish his holy will.

Therefore, * 1.599 o my Soule, if thou desirest to haue

Christ to be thine, consider that he is not bought with golde, nor siluer, but with these fiue sicles of the Spirit, offer them to the eternall Father, and he will giue him vnto thee.

Fourthly, [ 4] I will ponder the ende where∣fore he is redeemed, and bought, which is, to be the Slaue, and Seruant of men, and to de∣liuer himselfe for them vnto Deathe.

O sweete IESVS, * 1.600 how willingly doest thou suffer thyselfe to be solde, and redeemed, to vndoe by thy sale, that which I by sinning did with my Soule, and to redeeme it with thy ransome, that it might bee perpetually thine? and yet thy Loue stoppeth not heere, for thou art readye to be solde againe by a false Disciple, and bought by thy enemies to take from thee thy life, making an ende of our redem∣ption with thy Deathe. Blessed be thy immense Cha∣ritye that is neuer satisfied, nor wearied in doing vs good. O my Soule reioice, that the blessed VIR∣GIN hath bought her Sonne for thee; be glad that IESVS is alreadye thine, seeing his Father hath giuen him thee for fiue sicles. O good IESVS thou art mine by this newe buying, but I yeilde myselfe to be thine, * 1.601 and with greate Confidence will say: My beloued to me, and I to him: bee it so, o Lord, that thou leaue not me, nor I neuer leaue thee. Amen.

The XXV. Meditation. Of what happened in the Presentation, * 1.602 with Simeon, and Anna the Prophetesse.

The first Pointe.

IN those dayes there was a man in Hierusalem named Simeon, and this man was iust, and reli∣gious, expecting the consolation of Israel, and the holy Ghoste was in him, and he had receiued an aunswere from the holy Ghoste, that he should not see deathe, vnlesse he sawe first the Christ of our Lord.

Vpon this pointe I will consider first, [ 1] how the holy Ghoste desiring to manifest IESVS Christ newly borne, raised vp two Prophets that might knowe him, and manifest him, as he made Zacharias, and Elizabeth Prophets to manifest him before he was borne: to this ende he layed his hande vpon Simeon, preparing him for his office with those admirable Vertues recounted by the Euangelist: saying first, [ 1] that he was a iust man, and religious, fearing God, and puntuall in the obseruation of the whole lawe, without ad∣mitting any breache thereof: for no man is saide to feare, but he that auoydeth the leaste sinnes of all, according to that saying of the wiseman: He that feareth God, * 1.603 Nihil negligit, despiseth nothing, by making small accoumpt thereof. Secondly, that he had greate hope, [ 2] and therewith feruent desires of the comming of Christ for the saluation of his people. [ 3] And thirdly he

joyned thereunto feruent, and continuall praiers, earnestly requiring this comming, and that hee might be worthy to enjoy it. In this manner he spent his life, and with these Vertues he made himselfe worthy to be the habitation of the holy spirit. From whence I will collect that greate puritye, and Sanctitye of life giue a man greate confidence to aske, and desire greate things at Gods handes; * 1.604 like Moyses when he saide vnto God: Shewe me thy glorye, and discouer thy face vnto mee. And like the Spouse in the Canticles: Tell me, o thou whome my Soule loueth, where thou feedest thy flocke, and where thou reposest at noone daye. And like this holy olde man who desired to beholde the Messias with his eyes, & obtained it: for (as S. Bernard saieth, * 1.605 Greate faithe meriteth greate things, and the farther thou stretchest thy foote of Confidence into the benefits of our Lorde, the greater thou shalt obtaine of his liberall hande.

Secondly, [ 2] I will ponder how the holy Spirit (who doeth the will of those that feare him, and heareth the desires of the poore that loue him) would consolate, and rewarde this holy olde man, aunswering to his petitions, with an excellent promise, that he should see Christ be∣fore his Deathe: that we might vnderstand, what a happinesse it is, to knowe how to treate with the holy Ghoste, and to haue him within vs withfullnesse of grace. For he himselfe (as S. Paul saieth) requesteth in vs, and for vs, * 1.606 with gronings vnspeakeable, giuing vs assurances, that the praier which proceedeth from him shallbe heard, and dispatched in conuenient time, albeit the accomplishment thereof be somewhat de∣layed; as it happened to holy Simeon: * 1.607 for God will haue vs to be vnwearied with hoping, &

in this manner to dispose ourselues to receiue what we hope for.

Thirdly, I will ponder, [ 3] how that which is promised to all the Iust after their deathe, is sometimes graunted in parte to such as are very deuoute, before their Deathe: that is, to beholde Christ in this life with the eye of Contempla∣tion, * 1.608 fullfilling heerein vnto them, that promise which saieth: Blessed are the cleane of Hearte, for they shall see God. O eternall God, which saidest, No man can see me, and liue, Moriar vt te videam, videam vt hic moriar. May I die to be∣holde thee, and may I beholde thee that I may die, may I beholde thee in this life by contemplation, that I may die to myselfe with perfect mortification: and may I die this happy deathe, that I may after∣wardes beholde thee in thy soueraigne Glorye. Amen.

The Second Pointe.

THe same day that the blessed VIRGIN carried her Sonne to the Temple, * 1.609 holy Simeon inspired, and moued by the holy Ghoste went likewise thither, and seeing them enter, he knewe by the light of Heauen that that Childe was Christ: and taking him in his armes he blessed God, and saide: Now thou doest dismisse thy Seruant, o Lord, according to thy worde in peace, because mine eyes haue seene thy Saluation, &c.

Heere I will consider first the Fidellitye, [ 1] and Liberallitye of the Spirit in fullfilling his worde, and consolating this iust man, giuing him more then he promised him. He promised him that he should see Christ, and he giueth him leaue

to take him in his armes, to embrace, and kisse him, and very louingly to vnite him to himselfe, for as the Apostle sayed: * 1.610 God is powerfull to doe all things more abundantly then we desire, or vnderstande: wherewith I am to animate myselfe earnestly to serue this our Lord, who is large in promising, but much more liberall in accomplishing what hee promiseth, if there be faithe in him that receiueth it. But applying this, to what now passeth, I will consider, that as when as the blessed VIRGIN entred into the Temple, albeit there where there present many persons of all estates, and Conditions, as learned men, Preistes, noble men, and Plebeyans: only to Simeon God opened his eyes with his celestiall light, that he might knowe him in rewarde of his good life, and of the Spirit wherewith he came to the Temple: the rest making no diffe∣rence betweene that Childe, and others, because exteriourly he differed not from them: so like∣wise now among many that come vnto the Church, there are but fewe that knowe with celestiall light the presence of IESVS in the blessed Sacrament, and adore him with Deuo∣tion, meriting to receiue him in their heartes, and with ioye to be partakers of his giftes. For albeit our Sauiour Christ desireth to giue him∣selfe to be knowen of all men, yet fewe dispose themselues like Simeon, that he may accomplish his desire in them.

O my Soule come in Spirit to the Temple where IESVS is, that thou mayest enioy his happy sight, * 1.611 and mayest embrace him with the armes of his sweete Loue.

Secondly, [ 2] I will ponder the greate alacritye of this holy man, and the abundance of ioye

that he receiued with the beholding, & touching of that holy babe, and the greate fullnesse that his Soule receiued, acknowledging himselfe well rewarded for all the Afflictions passed in the long life that he had liued. And as it seemed vnto him that he had no more to desier, nor no more to see in this life, hauing seene the Sauiour, he conuerted all that was in him to glorifye God, and to praise him for this fauour, protesting that now he should dye in peace, whensoeuer it was Gods pleasure.

O my Soule, * 1.612 seeke the eminent knowledge of IESVS, with the which thou shalt esteeme all that is created as dung, * 1.613 that thou mayest gaine Christ in whome thou shals haue whatsoeuer thou canst desier. If thou beholdest him with a liuely faithe, what more wilt thou beholde? If thou em∣bracest him with strict Charitye, what more wouldest thou possesse? And if he be thine, what can be wanting vnto thee? Graunt me, o good IESVS, by the merits of this Sainct, some raye of that light which thou gauest him on this daye, that I may knowe thee, and loue thee, as he knewe, and loued thee, for ouer, and euer, Amen.

From this example of holy Simeon, I am to collect two things very proffitable to attaine to a good Deathe; [ 1] the first, that deuoute holy men experiment in this life the accomplishment of the diuine promises, as is that hundreth times as much as they left for Christ, to be heard in their praiers, to be protected by the diuine pro∣uidence in their necessities, and dangers; and with this experience they recouer greate hope, that God will accomplishe vnto them the pro∣mises of the life to come: and animated with this hope they desier Deathe to enioy them,

saying with Dauid: In peace I will sleepe, * 1.614 and re∣pose, for thou, o Lord, hast singularly confirmed me in hope. [ 2] The second is, that those holy men who haue arriued by Contemplation to see Christ, & his greatenesses, & haue tasted the sweetenesse of eternall things, are forthwith weary of tem∣porall, as of things vile, and vnworthy of their veiwe: and so they holde life in torment, and Deathe in desire, saying with S. Paul: * 1.615 I desire to be dissolued, and to be with Christ, to beholde him, and to enioy him for euer. Therefore, o my Soule, if the peace, and quietnesse wherein the Sainctes, and holy men dye, be pleasing vnto thee, imitate the feruour, and spirit wherein they liue, for a feruent life is the cause of a quiet Deathe.

Finally, [ 3] I will ponder what content the B. VIRGIN receiued to see her Sonne knowne, and reuerenced, * 1.616 and to heare the meruailes that were spoken of him: for (as S. Luke the Euangelist reporteth) she, and S. Ioseph were meruailing to heare these things, and glorified the eternall Father, for the knowledge that thereof he gaue vnto men.

The third Pointe.

THe blessed VIRGIN being in the middest of this ioye, Simeon blessing her, * 1.617 saide vnto her with a propheticall Spirit: Behold this Childe is set vnto the ruine, and vnto the re∣surrection of many in Israel, and for a signe which shallbe contradicted; and thine owne Soule shall a sworde pearce, that out of many Heartes cogitations may be reuealed.

Concerning this prophecye, [ 1] I will consider first, the dessignes of God in alaying the Con∣tentments of the VIRGIN; for that when as she was most joyfull of the honour that was donne vnto her Sonne, he would discouer vnto her the Afflictions that the Childe was to suffer, & the sworde of sorrowe that for his sake should peirce her Soule, that forthwith she might begin to beare the peircing of that sworde, and might taste the bitternesse of his passion.

O most wise, * 1.618 and most louing God, how much thou likest to giue vnto thy elected these mixtures of Con∣solations, and disconsolations! sometimes thou exal∣test them vnto heauen, * 1.619 and againe thou abasest them vnto the depths: sometimes thou woundest their heart with the woundes of Loue, and some∣times with the sworde of dolour; demonstrating in the one, and in the other the profundity of thy wisdome, and the sweetenesse of thy Charitye: which seeing thou hast so dessigned, beholde me heere pre∣pared for all: peirce my Soule with this sworde as thou wilt, so that I may be accounted in the number of thy elected. Amen.

Secondly, I will ponder two memorable things, [ 2] that Simeon prophecyed of the Childe: the first, that he was set for the resurrection, and falling of many: for that many for his cause should raise themselues from Sinne to a high degree of Sanctitye; and others, for that they would not make their proffit of his comming, * 1.620 should come to fall into the depth of ini∣quitye, of the which they themselues are in the faulte; for Christ our Lord for his parte desireth to be a resurrection vnto all, and not a stone of offence vnto any. The second is, that he should be a newe prodigious, and admi∣rable

signe, but yet a signe which his enemies should contradict, resisting his Doctrine, ca∣lumniating his miracles, and persecuting his life, euen vnto the nailing him to a Crosse, * 1.621 where he should be to the elected a signe of life, but to the reprobate of Damnation, by whose power should be discouered the fidelli∣tye, and loyaltye of the Disciples, which was couered in their Heartes.

Pondering these two things which continue euen to this daye, I am to be astonished at the iudgements of God in this case, and to be compassionate for the perdition of such a multitude of Infidells, and euill Christians, procuring to haue my Soule peirced with the sworde of Dolour, as that of the blessed VIR∣GIN was peirced, and withall beseeching this our Lord, that his comming bee not to my fall, but to my resurrection, and that it may be to me a signe of life, in whome I may beleeue, and hope, and whome I may loue, and imitate in being one of his Disciples, whome he calleth by the Prophet Isaias, a signe, and a prodigye, * 1.622 endeuouring that my Wordes, and Actions may be admirable like his. And if heereupon it shall happen that many doe contradict, and persecute me, I am to reioice thereat, taking it for an assurance that I am much fauored by God, seeing he maketh me so like vnto his Sonne.

The fourth Pointe.

AT this time also the holy Spirit was pleased to manifest the Childe to another holy woman, * 1.623 as he manifested him to a holy man, choosing to this

ende an auncient widowe whose name was Anne, who spent her life in fasting, and praier, seruing God in the Temple day, and night. And by Inspiration of the holy Spirit she went vnto the Temple when the Childe entred, and knowing by the light of Heauen that he was the Messias, she brake sorth into the praises of God, and into speaking meruailes of the Childe to all that expected the redemption of Israel.

Heerein we may contemplate the seuerall wayes, that God hath to cherish, [ 1] and comfort his Seruantes: for to Simeon before he sawe the Sauiour, he promised that he should see him, to kindle the desire that he had to see him, and to entertaine him with the promise; but vnto Anne we knowe not that he made any such promise, but that he sodainely inspired her to goe see Christ our Lord, with whose sight he comforted her, and rewarded the good, and long seruices that in fourescore, and foure yeares she had donne him.

Secondly, [ 2] I will ponder sixe vertues of this holy widowe, whereby she made herselfe worthy of this fauour, that is, Chastitye, continuall Praier, Fasting, Obseruation of Gods lawe, Deuotion to such things as belonged to the diuine worship, with Perseuerance in all for many yeares. In these vertues I am to endeuour to imitate this holy woman, if I desier to obtaine that, which by them she obtained.

O king of glory, * 1.624 giue me these sixe wings of the Seraphines that serue thee in the temple of thy Church, that I may flye with them in thy seruice, vntill I arriue to enioy thee in the Temple of thy glorye worlde without ende. Amen.

The XXVI. Meditation, wherein is set downe a forme of Prayer, applying the interiour faculties of the Soule to the contem∣plation of the mysteries, that haue beene meditated.

IN the eleuenth §. of the Introduction of this booke, I made mention of a forme of Praier, by application of the Senses vpon the mysteries of our faithe; and it is a forme rather of Con∣templation, then of meditation: for (as there it is saide in the tenth §.) Meditation runneth from one thing to another, seeking out bidden verities, as hitherto hath beene donne: but Con∣templation is a simple beholding of the Truthe without varietye of Discourse, with greate af∣fections of Admiration, and Loue: and as regu∣larly it is obtained after meditation, so after we haue meditated these mysteries of our Sauiour Christ, it shall not be amisse to runne ouer eache of them againe with this manner of affectuous Contemplation, which wee call Application of the faculties: for as the exteriour faculties doe very breifely without the windings of discourses perceiue their objects, and are delighted, and pleased in them: so in this Contemplation, the interiour senses of the Soule (which are her owne interiour faculties with the variety of their Actes) without newe discourses, presuppo∣sing those which haue beene donne at other times, per ceiue these Verities, and collect from thence meruailous affections of Deuotion, our

Lord preuenting them with his especiall grace, without the which we shall erre in entring into this manner of Contemplation, as in the place before cited hath beene saide. Allbeit we for our parte, may somewhat ayde ourselues in this manner that followeth.

The first Pointe.

THe first pointe shallbe to beholde with the interiour eye of the Soule, [ 1] be it the Ima∣ginatiue, or the Intellectuall, all such persons as were in the Inne at Bethlehem, or in the Temple of Hierusalem, and what they doe, with the circumstances which are the object of the Sight, collecting from them Affections of Admi∣ration, and Loue, of Ioye, or Compassion, or Imitation: and if from these, there happen to proceede any newe ponderations, and medita∣tions (as our Lord vseth to communicate in these cases) I am to admitte them, detaining my∣selfe in them all, the time that the light shall continue that was giuen me.

The practize is this; beholding God-man layed in a Stable, with Beastes, I will shrinke vp my shoulders with admiration, and astonishment of so profounde Humillitye to be resplendent in a Lorde of so greate majestie. Beholding him made a tender Babe to make himselfe more amiable (because Babes ordinarily are amiable) I will melt myselfe in the Loue of so precious, and beautifull a Babe, wantonning with him, as with my elder brother, the heire of my father, and so much mine, that he is borne for me, and for my benefit. Beholding the Hearte of the Childe burning in Loue, and in Desier

of my Saluation, shedding teares of Sorrowe for my Sinnes, and offring himselfe for them to the eternall Father, I will joyne my Heart vnto his, that he may fasten vnto it that Loue, and that Sorrowe, entring into Discourse with him, that he may joyne me vnto himselfe. So likewise beholding his Vertues, his Pouertye, Humillitye, Meekenesse, and Patience, I am to collect them to my owne vse, as one that gathereth a nosegay of mirrhe, to weare before his brest, and to joyne it to his Hearte, saying vnto him with greate tendernesse: * 1.625 My beloued shallbe to me as a bundle of myrrhe, I will alwaies haue him in my eye, that I may neuer loose the sight of him, nor neuer forget him. The like may be donne, contemplating our blessed LADYE the VIR∣GIN, and Mother, with affections of admi∣ration; contemplating with what Modestye, De∣uotion, and Reuerence she standeth before the Childe, with a Desier to imitate her: and be∣holding what compassion she hath of the Teares of the Childe, with a spitit to accompanye her; and to be compassionate with her. Beholding likewise S. Ioseph, or holy Simeon, and the fer∣uour, and Spirit resplendent in them, I will ad∣mire at the giftes that God hath giuen them, with a desier to imitate them in all that I ought, or am able according to my abilitie.

The Second Pointe.

THe second Pointe is, [ 2] to heare with the eares of the Soule the wordes that are there spoken, attending to hearken vnto the interiour Wordes, and Inspirations that God shall speake

vnto my Hearte. Wherein it is to be considered, that not only in this pointe, but for any other forme whatsoeuer of mentall, or vocall Praier, that (as was pointed at in the third §. of the Introduction of this booke) being placed be∣fore God, and contemplating these mysteries, it is good for a while to staye with reuerence, as one that attendeth to heare what is saied, or to receiue the almes that is vsually giuen him, placing himselfe as the Woman of Cha∣naan saide, * 1.626 like a whelpe that standeth at the table, fixing his eyes vpon those that eate, hoping they will cast him some small morsell of breade. * 1.627 Or as the Prophet Dauid sayeth, like the good Seruant that hath his eyes fixed vpon the handes of his Lord, attending what he commaundeth him, as did the Prophet Aba∣cuch when he sayed: * 1.628 I will stand vpon my watche, and fixe ••••y steppe vpon the munition: and I will be∣hold, to see what may be said to me, and what I may aunswere to him that rebuketh me. Which is to say: Seated in my Contemplation, I will hearken what God inspireth into me, & what he speaketh within my hearte, either reprehending, and cor∣recting me for the euill that I haue committed; or comforting, and exhorting me to the good that I ought to doe: or giuing me some inte∣riour aunswere to what I desier, as the holy Spirit did the like in praier to S. Simeon. And hauing continued a while in this silence, if I feele not some Inspiration of our Lorde, I am not to stand Idle, but to prouoke him to speake vnto mee, I speaking vnto him, and saying with Samuel: * 1.629 Speake Lord for thy Seruant heareth. Or as he himselfe sayed to the Spouse: Let thy Voice sounde in my eares, for thy Voice is very

sweete vnto mee.

O eternall God that saidest by thy Prophet, * 1.630 I will lead her into the wildernes, and will speake vnto her hearte, * 1.631 cause in my Spirit an interiour solitude of wandering Cogitations, that thou only maiest speake vnto me with thy Inspirations, and that I may heare, and fullfill what therein thou com∣maundest mee.

Then putting myselfe in the presence of the Childe IESVS, I will with the eare of my Soule hearken vnto the wordes which he speaketh to his eternall Father, and vnto the amorous colloquies he holdeth with him vpon the businesse of our Saluation rejoicing to heare them, and making my proffit of them: I will also hearken vnto the exteriour Lamentations that he maketh, and will learne to lament my sinnes: I will heare what this Childe would say vnto mee, if he should speake to me there where he was, how louingly he would repre∣hende my Pride, and Vanitye, and Curiositye in attire: how he would exhorte me to make my∣selfe a childe, and to present, and offer myselfe to the seruice of his eternall Father. All these wordes I am to receiue, & to heare, beseeching him to inspire them into my spirit with a De∣termination to fullfill them. I will likewise endeuour to heare what the blessed VIRGIN saide, and what the holy Spirit saide to Simeon, and what Simeon himselfe saide when he sawe his desire accomplished, I learning by those wordes to speake such other wordes vnto God.

The third Pointe.

THe third pointe is, [ 3] to smell with the in∣teriour smelling the most sweete odour, & celestiall fragrancye that issueth from this Childe IESVS, and from his Vertues; meditating how well they smell vnto God, vnto the Angells, and vnto the Iust: and how much honour, and glory they are vnto our Lord God, and of what edifi∣cation to his Church. And with this odour I am to comfort, and animate myselfe to imitate those Vertues. To doe this the more effectually, [ 1] I will ponder how the most sweete odour that issued from the workes, and Vertues of that Childe, did exceedingly recreate the eternall Father, * 1.632 who might say, as Isaac sayed of his Sonne Iacob: The sauour of my Sonne is as the sauour of a plentifull feilde which our Lord hath blessed. [ 2] Then will I ponder how much this odour recreateth the just Soules that smell it, * 1.633 as the Spouse that saied: we will runne after thee, in the odour of thy ointments. For the Pouerty of Christ, his Humillitye, and Meekenesse doe cast from them a fragrancye that vanquisheth the hearte, and carrieth it after him to joine it vnto him. [ 3] From hence I will come to contem∣plate how sweete an odour both to God, and vnto men is Obedience, and Modestie, Humil∣lity, Patience, and Charitye in any person what∣soeuer, that hath them in excellencye, and how much it edifieth the Church, and his neighbours. Whereupon S. * 1.634 Paul saieth of the Iust, that they are the good odour of Christ: and contrarily what an euill odour both to God, and to men

is Pride, and Disobedience, Immodestye, and euery other vice, pondering how farre this euill odour was, from that holy place, where the Childe, and his mother was, and how farre it ought to be from my Soule, not to giue any disguste to whome I owe so much dutye.

O sweete Childe, whose Vestements, * 1.635 which are thy workes, are like a feilde of odoriferous flowers: clothe me with them, that I may smell well to thy eternall Father, that for thee, hee may giue me the benediction, that for them thou didst merit, may my Soule resent the fragrancye of thy diuine odours, that it may runne after thee, imitating thy Ver∣tues, vntill it arriue to enioye the rewarde of them. Amen.

The fourth Pointe.

THe fourth pointe is with the interiour Taste, [ 4] to taste the sweetenesse of that blessed Childe, and of his Vertues: and how sweete they were to God, and to himselfe, and are to all those that exercize them in his imi∣tation, applying myselfe to proue what the Prophet Dauid sayeth: * 1.636 Taste ye and see that our Lord is sweete. O how it pleased the eternall Father, to beholde the Vertues of his Sonne! and what pleasure had the Sonne to giue full content to the Father! O what a sweetenesse felt this blessed Childe to see himselfe poore, contemned, & layed in a manger among beastes! how sweete vnto him were the teares that he shed! and how pleasing was it to him absolutely to fullfill the will of his Father! much more sauorye without comparison then the milke that he sucked from the brestes of his mother.

And in imitation of him, I will endeuour deepely to resent this sweetenesse that God putteth in Contempts, and Afflictions; in Pouertye, and Teares, sweetened with the example of this B. Childe. And with this Affection, I will prouoke in my Soule, a greate hunger to taste of these things, and to sauour the pleasing tastes of the Spirit, that the sweetenesse of the fleshe may be made vnsauorye vnto mee. With this affe∣ction I will contemplate the sweetenesse that holy Simeon felt at the presence of the Childe, which was so greate, that it lothed him to see, and taste any thing of this life, and sweetened vnto him euen deathe itselfe.

O eternall God, * 1.637 how greate is the multitude of sweetenesse which thou hast hidden for those that feare thee? but how much gerater shall it be to those that loue thee? giue me some parte thereof, o Lord, to prooue, that I may with a good will renounce the pleasures of the earthe, and take pleasure only in those of Heauen. Amen

Contrarily I may ponder how much bitter∣nesse lyeth hidden in Vice, and in the Soule that followeth her owne will, and yeildeth to her owne passions: and making reflexion vpon what passeth with myselfe, when I sinne, I shall taste this bitternesse that I feele in myselfe, and shall presently abhorre it, and spit it vp, with a de∣sire neuer more to taste of it, remembring that of the Prophet Hieremias: * 1.638 Thy owne malice shall reproue thee, and thy owne Sinne shall reprehend thee: know thou, and see that it is an euill, and bitter, thing for thee, to haue abandoned thy Lord God.

The fifth Pointe.

THe fifth pointe is, [ 5] with the interiour Tou∣ching spiritually to touche the Vestements of that Childe, the haye of that manger, the earthe of that stable, kissing, and embracing it with my Hearte, engendring in myselfe a greate estimation, price, and loue of it all, choosing it to myselfe as a thing of greate value: and as if I were present at all, I am to come to the Childe, and to beg leaue of him to touche his feete, to kisse, and embrace them bewailing my Sinnes, and like Mary Magdalen humbly begging remis∣sion of them. And then with greater Confidence to beg leaue of him to touche his handes, to kisse them, and to play with them, beseeching him to giue me his benediction: or like olde holy Simeon, I will take him in my armes, and em∣brace him with greate Loue, beseeching him to vnite me to himselfe, not permitting me to be seperated from him And if I could attaine to the perfection of the Spouse that saied: * 1.639 Let him kisse me with the kisse of his mouthe. I might aspire to the desier to touche that diuine face, and to vnite myselfe to his Deity, with the vnion of perfect Loue, satiating myselfe with only seeing him, and louing him. O what sweetenesse is felt in this spirituall touching! * 1.640 with the which as the same spouse saide, all her bowells were moued, & mollified, desiring to admitte therein her beloued.

I am likewise to touche the hardenesse of the Childes bed, the rigour of the colde that he suffered, the straightnesse of those mantles

wherein he was wrapped, and swadled: and to applye myselfe to desier, that for our Lordes sake my touching may touche alwaies rough, and harde things, auoyding soft, and dainety things which he so much abhorred.

This meditation should be concluded with a Colloquye to Christ IESVS our Lord, besee∣ching him to purifye, and cleare the senses of my Soule, that I may vnderstand him, and loue him, according to his will, desiring to reforme, and renewe my Senses (as S. * 1.641 Paul saieth) to proue, and approue effectually what the good, acceptable, and perfect will of God is, to his honour, and glorye worlde without ende.

Amen.

Another manner of applying in Prayer the interiour Senses, with the actes of seuerall Vrrtues.

Among those Vertues that perfect our Vn∣derstanding, * 1.642 and Will, which are the spirituall Senses of the Soule, those fiue are most excel∣lent, which are correspondent to the fiue senses of the bodye, with whose actes is practized a forme of Praier very profitable, exercizing them in this forme about the mysteries that haue beene spoken of. [ 1] The Sight is the Light of Faithe, with the which we see, albeit thorough a mirrour, and in obscuritye what God hath reuealed in euery mysterye, actuating it by be∣leeuing it with admiration, and pause, as hath beene declared in the 34. Meditation of the first parte, saying to the Childe IESVS: Do∣mine, * 1.643 adauge mihi fidem: O Lord encrease faithe

in mee, and so quicken it, that I may liue be∣fore thee, as if thou were still present in my eyes. [ 2] The Hearing, is the Vertue of Obedience, with the which I am to heare all that God commaundeth, or counselleth in that mysterie by worde, or by example, offering myselfe to accomplish it with greate readinesse, and speede, saying vnto him: My hearte, o Lord, * 1.644 is ready to obey thee, commaunde what thou wilt, and giue me what thou commaundest me, that I may obey thee according to thy will. [ 3] The Smelling, which by the odour perceiueth things absent, and distant, is the Vertue of Hope, which com∣forteth vs with assurance of Gods promises, before they be manifested, and accomplished: hoping that he will heare my Praiers, that he will ayde me with the succours of his grace; that he will haue a care of all things belonging to me, and that I may be able to followe his examples, and to obtaine his rewardes: and that all the rest that is represented in this mysterie, may be the object of this Vertue, as hath beene sayed in the place before recited, saying vnto our Lord that of the Apostle: * 1.645 O God of hope replenish me with all Ioy, and peace in beleeuing, that I may abounde in Hope, and in all Vertues, with the fullnesse of the holy Ghoste. Amen.

The Taste, [ 4] is Deuotion with Loue, to whome it pertaineth to finde sauour in the things be∣longing to God; I rejoicing that God is whome he is, and at the greatenesses, and Vertues that are represented in that mysterie, applying my∣selfe to take a pleasure in imitating him, and in seruing him with all the Deuotion that I may, saying with the Prophet: * 1.646 Ego autem in Domino gaudebo, & exul: abo in Deo IESV meo.

I will rejoice in our Lord, and willbe glad in God, my IESVS, and my Sauiour.

The Touching, is perfect Charitye, which joyneth herselfe to her beloued, and embraceth him with her two armes, which are, the Loue of God, * 1.647 and of her Neighbour, and of all things that may please him; making it my pleasure, that my Spirit may be vnited with his: and that his Hearte may be as a Seale imprinted in mine.

O beloued of my Soule, * 1.648 seeing thou commaundest me to put thee as a Seale vpon my Hearte, and vpon my arme, that my Affections, and Actions may be like vnto thine; conioyne thee so vnto mee, that I may be vnited vnto thee worlde without ende.

Amen.

The 27. Meditation. * 1.649 Of the flying into Egipt.

The first Pointe.

FIrst, I am to consider what greate persecu∣tion was raised against our Sauiour Christ, being but newe borne: the causes thereof: and the meanes that he chose to defend himselfe. Pondering first, [ 1] how our Lord God permitted king Herod instigated by the Deuill, and by his occasion the Iewes to petsecute Christ the king newe borne, with a desier to depriue him of his life, albeit for different endes. Herod as a Tirant, fearing that he would haue taken from him his temporall kingdome. The Iewes as Flatterers to please their earthely king. The Diuell as Prince of this Worlde, fearing leaste

this miraculous Childe should doe him some greate Hurte. But the eternall Father ordained this to much higher endes, willing that his Sonne should from his Infancye walke in the waye of Persecutions, and afflictions, * 1.650 that beginning to be fullfilled which Simeon had prophecyed, * 1.651 that he should be a signe which all should contradict, to giue vs to vnderstand, that his comming was contrary to the Intentions of the Worlde, which abhorreth not, nor persecuteth those that are of it faction, but those which are contrary vnto it: And that wee may see imprinted in this example the State of the Primitiue Church, and of the righteous Soules, which conceiuing Christ within themselues, and desiring to manifest him by their workes, are to be persecuted by the Dragon of Hell, who (as S. * 1.652 Iohn saieth in his Apocalips) desireth in them to kill the Spirit of Christ, that it may not growe vp in their Heartes with the exercizes of notable Vertues. And this may serue me for an aduise, and Consolation, when I shall see myselfe persecuted for Vertues sake, remembring what our Sauiour Christ sayed to his Disciples: * 1.653 The Seruant is not greater then his maiester: if they haue persecuted me, you also they will persecute. Neither is it reason that I should be exempted from that vniuersall rule mentioned by the Apostle. * 1.654 All those that will liue godly in Christ IESVS shall suffer persecution, the Diuell prouoking it by himselfe, and by his ministers the Worldelings.

Secondly, [ 2] I will ponder how our Sauiour Christ being able to free himselfe from this persecution by many very easy meanes, as either by killing Herod, or by making himselfe inui∣sible, yet he would not, but tooke this meanes,

of flying, an argument of weakenesse, and mi∣serye: and this he did principally for two causes, the first, because as to be borne in the Worlde, he left the Commodities that he might haue had in the Citty of Nazareth, so also he would leaue them thoroughout all his infancye, going farre of from his kinred, and parentage. And for this cause now that he would flye, though he might haue gonne into the Countrey of the three Sages, where he should haue beene knowen, and adored: he would not, but went into Egipt among Strangers, and Enemyes, to haue occasion to suffer more, teaching me by this example to flye from that which is pleasing to the flesshe; and from being knowen, and reuerenced by men: delighting to conceale, and hide myselfe vntill God bee pleased to manifest me.

The second cause of his flying into Egipt was, by the waye to doe good to that Idolatrous nation abandoned by God: that beginning to be fullfilled which was prophecyed: Beholde our Lorde will ascende vpon a light Clowde, * 1.655 and will enter into Egipt, and the idolls of Egipt shall be moued at his presence. For our Lord Christ entring into Egipt clothed with the light clowde of his Humanitye, in the armes of the resplen∣dent Clowde his mother, began to treade vnder his feete those Idolls which the Worlde ado∣reth: to witte; Riches, Honors, and Delicacyes, embracing there Pouertye, Contempt, and Af∣fliction. And with this example he layed the foundation of that perfection which afterwardes shone brightly in Egipt, and that which he planted thoroughout the whole Worlde, tra∣uelling thoroughout it in the light Clowde of his primitiue Church, and of the Congregation of

his Apostles, and Disciples, and vnto this day he ceaseth not to plant it.

O most sweete IESVS, * 1.656 who in the light clowde of the blessed Sacrament of the Altar entrest daily into thy faithefull; enter into this darke Egipt of my Hearte, and throwe downe those Idolls of earthly affections which it adoreth, that from henceforth I may only loue what thou louest, and abhorre what thou abhorrest. Amen,

Likewise by this flight of our Sauiour Christ into Egipt, [ 3] because of the persecution of Herod, is represented how the Primitiue Churche flying the persecution of the Iewes should goe to the Gentiles carrying with it the Faithe, * 1.657 and Lawe of Christ. And genetally, if one man persecute him with his Sinnes, he is wont to flye, and to seeke out another that will receiue him: and therefore if Christ haue beene borne in my Soule, I am to endeuour not to perse∣cute him with my passions, and Luke-warmnesse, * 1.658 leaste he forsake me, and goe to another, that shall receiue my Crowne.

The second Pointe.

THe Angell of our Lord appeared in sleepe to Ioseph, saying: Arize, and take the Childe, * 1.659 and his mother, and flee into Egipt. and be there vntill I shall tell thee: for it will come to passe that Herod will seeke the Childe to destroy him.

Vpon this reuelation I am to ponder who im∣poseth this Obedience, who intimateth it, vpon whome it is imposed, and with what wordes.

He that principally imposeth this Commaun∣dement is the eternall Father, [ 1] to manifest the

Prouidence that he hath of his only begotten Sonne: for allbeit he had determined that he should dye by men, yet because that hower was not yet come, he had a care to defend him; in signe that he hath the like care of the rest of his adoptiue Children, for the Loue that he beareth to this his naturall Sonne. [ 2] He that de∣clared this ordenance was an Angell, in the name of God himselfe, for his diuine Maiestie will haue vs accustomed to obey him in his ministers, whose office is not only to doe his diuine Will, but to declare it to others in his name, and therefore he saide of them: * 1.660 He that heareth you, heareth me. And for this cause likewise he sayed by Malachias the Prophet: * 1.661 [ 3] That the Preiste is the Angell of our Lorde, from whose mouthe, we are to heare what God commaundeth. From hence it is, that this obedience was intimated to S. Ioseph, and not to the VIRGIN, because Ioseph was heade of that familye, and Gods will was, that the VIRGIN should obey S. Ioseph in all that he sayed, he had hearde of the An∣gell, and should suffer herselfe to be gouerned by him. And so she did: for as she was humble, and obedient, she stood not vpon this that the aduise was not giuen to her, but to her Husband: neither did she vainely boaste that God, or his Angells should speake vnto her; like the other Marye who sayed: * 1.662 Hath our Lord spoken by Moyses onlie, hath he not spoken to vs aso in like manner. Wherein I am to learne this manner of Hu∣millitye, and Obedience of our blessed LADYE, desiring to be gouerned by others, and that greater account should be made of others then of mee, holding it for a greate happinesse to knowe the Will of God, and to fullfill it, whither

I knowe it by reuelation from God, or from his Angells, or by the speeche, and ordination of men. For albeit the first seemeth more glorious, yet in the second more humillitye is exercized, subjecting our iudgement, and Will, not only to God, but to man also for Gods sake. And so the blessed VIRGIN was no lesse resplendent in obeying S. Ioseph, then S. Ioseph was in obeying the Angell, and then the Angell was in obeying God.

O eternall God, * 1.663 graunt me that I may subiect myselfe to euery humane Creature for thy Lone, obeying what thou commaundest me by men, as thou in heauen art obeyed by Angells, fullfilling thy will vpon Earthe with that deuotion that it is fullfilled in Heauen. Amen.

The third Pointe.

THen will I consider the Wordes where∣with the Angell declared the Commaunde∣ment of our Lord, the which were graue, breife, imperious, and with Circumstances very conue∣nient to make proofe of the Obedience of that Sainct, to whome they were deliuered. For in this sorte God vseth to commaunde somewhat to men that are perfect, to exercize them that they may make demonstration of their Obe∣dience: as another Angell vsed the like wordes in the obedience which he intimated to Abra∣ham, to departe out of his owne Countrey, * 1.664 and to sacrifize his Sonne Isaac. And for this cause he entereth not vsing circumloquutions, or preambles (which the Worlde commonly vseth) not requesting, but commaunding: Arize, saith

he, take the Childe, and his mother, and flee into Egipt, and be there vntill I shall tell thee, &c.

In these Wordes we are to ponder the Circum∣stances that make difficult this Ordination, and declare the value of the Obedience.

First, * 1.665 it was intimated by night, S. Ioseph, [ 1] being at rest, and asleepe; when men vse to haue greatest horrour of trouble, to signifye that in the middest of our ease, and prosperitye, we are to be prepared for Afflictions, and that at all times we are to be readye whensoeuer God shall commaunde to leaue our bed, and our rest to obey him; as he proued Samuel calling him three, or foure times in the night, and making him arize out of the bed wherein he slept, to exercize him in Obedience, and in the abnega∣tion of his owne will.

Secondly, [ 2] the Angell commaunded him to take only the blessed Childe, and his mother leauing the companye of all others, and the furniture, and other temporall things that he had in his house, to be able the more freely to flye, and escape from the rigorous intention of king Herod, and to get away with lesse noise, and disturbance: figuring what I ought to doe when God commaundeth me to flye from the worlde, and from Sinne, abandoning all temporall things that may hinder me, contenting myselfe to carry with me God only. But if I carry the Childe IESVS, and his mother, what shall be wanting vnto me?

O most sweete IESVS, * 1.666 to flye with thee, is no Affliction; to forsake all, thou remaining with me, is no torment: for hauing thee, wheresoeuer, I shall liue contented, and in euery place shallbe riche. O my Soule take the Sonne, and his mother, and put thy∣selfe

vnder their protection, seruing them very truely, for where they two are, there is no Solitarinesse, and when they accompanye thee, there is no dreade of perill.

Thirdly, [ 3] he assigned vnto him the prouince where he was to goe, which was into Egipt a Countrey of barbarous People, and enemyes to the Hebrewes: for it is the will of God, that his elect (especially such as are Religious persons) should dwell where he pleaseth, and not where they thorough their owne vaine liking desire to dwell, perswading themselues that wheresoeuer God shall place them, they shallbe secure, con∣tented, and proffited, albeit it seeme to be a place full of trouble, and perill: and contrarily, where they desire to be, they shall perhaps be with greate daunger, albeit it seemeth to them to be a place very secure: for neither the place, nor the corner, giueth true securitye to the Soule, but only the protection of God, and with his protection, I shallbe secure in Egipt for my obedience vnto him, without which I shall perishe in Egipt thorough my owne selfe will. * 1.667 And therefore the Prophet Dauid sayeth that happye is the man whose helpe is from God, who hath disposed his ascensions in vertue in the place where he put him, in this valley of Teares: which is to say: He disposed himselfe to growe vp, not in the place where he list to put himselfe, but where he was put by the disposition of God that ayded him thereunto.

Fourthly, [ 4] he left him in suspence how long time he should staye in Egipt, saying vnto him, be there vntill I shall tell thee. * 1.668 For it is not the pleasure of God, as holy Iudith sayed, that we should assigne the time how long such things

shall continue as he disposeth of especially in matter of afflictions, and disconsolations, and in offices, and imployments that he imposeth vpon vs, but his will is that we should leaue this care vnto him, resigning ourselues to be where he pleaseth, and as long time as he pleaseth, be it litle, or much: for God knoweth much better what is fitting for vs, then we ourselues: and he greately desireth that we should relye vpon his prouidence, and Gouernment: for in saying: Be there vntill I shall otherwise aduise thee, he giueth manifestly to vnderstand, that he will haue a care to aduise him in fit time. And what can be more certaine, and assured, then for me to be without care in matters concerning myselfe, when God, and his Angells take charge of them?

O most carefull God, * 1.669 why should not I cast all my Care vpon thee, when as I knowe thou hast so greate a care ouer me?

Fifthly, [ 5] he gaue him a reason of the Obe∣dience he imposed vpon him, saying: For it will come to passe, that Herod will seeke the Childe to destroye him. Wherein he confirmeth the care that he hath ouer those that are his, by cutting of Daungers before they happen, and inspiring them with a meanes to free themselues from them. True it is, that some other times our Lord imposeth some commaundement on his Seruantes, without giuing them a reason of what he commaundeth, as he did to Abraham in the cases before rehearsed, that they may learne to obey him, not for reason, nor for their owne commoditye, but meerely, for that he commaundeth it. For as Faithe relyeth not prin∣cipally vpon reason, but vpon the reuelation of God, yet Gods Reuelation presupposed, reason

helpeth to beleeue with more sweetenesse, and to fortifye our Faith the more: so likewise per∣fect Obedience, is not principally to relye vpon more reason, then Gods Commaundement, and his Will: yet this principall motiue presupposed, our Lord giueth sometimes a reason of what he commaundeth, as he gaue to S. Ioseph, that he may be obeyed with more sweetenesse, and if I cannot attaine to vnderstand the reason, yet I am to subject my iudgement thereunto, as this holy man did, as forthwith we shall see. From these Considerations I am to collect, if I desier to be perfect, to make demonstration thereof, by hauing such a disposition, that my Superiors, and Confessors may commaunde me whatsoeuer they shall iudge conuenient, and in what manner they shall please, * 1.670 without suspicion of failing in whatsoeuer they impose vpon me; as S. Paul saide to Philemon: Trusting in thy Obedience I haue written to thee, requiring thee to receiue Onesimus, knowing that thou wilt doe ahoue that also which I doe say.

The fourth Pointe.

IOseph no sooner heard this Commaundement, but he arose, and tooke the Childe, and his mother by night, and retired into Egipt. * 1.671 Wherein I am to ponder the most perfect Obedience of S. Ioseph, to imitate it: for he had those fower degrees of Perfection which this Vertue can comprehende.

First, [ 1] he had greate submission of his iudge∣ment, subjecting himselfe without replye to Gods ordination: and albeit he might haue al∣ledged to our Lord, that by other more sweete, and easy meanes he might haue deliuered him,

or at least, if he must needes flye, that it might not be to Egipt, but to Arabia, or Samaria, yet he made no such replye, but subjected his iudge∣ment, and silently obeyed, adoring Gods ordi∣nation without any questioning, or making shewe of curiositye, in desiring to knowe more, then what the Angell had deliuered him, libe∣rally fullfilling that Counsell of the Wiseman which sayeth: * 1.672 Searche not to deepely into things beyond thy receche, but meditate alwayes vpon what our Lord God commaundeth thee, and be not to cu∣rious in many of his Workes.

Secondly, [ 2] he had a greate promptnesse of Will in a matter that was very sharpe; as it was to abandon his Countrey, and his House, and the conuersation of his freindes, and to departe like a banished man into a straunge Countrey, and in greate Pouertye: and yet for all this he was better pleased to accomplish the Will of God, then his owne Will, with more perfection then Abraham; who though he departed from his Countrey, and kinred to obey God, yet he car∣ried with him a greate multitude of Seruantes, with much riches, and temporall goods.

Thirdly, in the execution he was very puntuall: [ 3] for he stayed not in his bed to sleepe out the rest of his sleepe, but he forthwith aroze, and imparting the reuelation to the blessed VIR∣GIN, they began their iourney, leauing all that they had. And they departed by night to fullfill their Obedience with more perfection, by flying in secret: for to this purpose the night is more proper.

Fourthly, I will ponder with what Ioye, [ 4] and Content they trauelled, albeit their iourney was troublesome, and tedious, and deuoide of tem∣porall

Commodities, which yet they felt not much, thorough the greatenesse of their inte∣riour alacritye, which relyed vpon two thinges: First, in that it was the will of our Lord God, which they helde for their greatest consolation: Secondly, in that they carried with them IESVS, whose Companye was sufficient to comfort them in any solitarinesse, or abandoning what∣soeuer: without diuerting themselues, to regard, or to procure any other refreshing, which Tra∣uellers vse to seeke after.

O omnipotent God, * 1.673 that gauest to these thy be∣loued Sainctes such Obedience, by their merites, I beseeche thee, to assist me, that I may obey thee with subiection of my iudgement, with promptnesse of Will, with readinesse in execution, and with ala∣critye of Hearte, only to fullfill thy VVill, relying vpon thy prouidence, that it will haue a care of me, if in this manner I obey thee.

The fifth Pointe.

FIfthly, I am to consider how they remained in Egipt, vntill the Deathe of the Tyrant Herod; which was fiue, or seuen yeares, ponde∣ring the speciall things that hapned in this time.

As first, [ 1] the greate Pouertye wherein they liued, sustaining themselues with the Labour of their Handes, in a poore house, among a straunge, and barbarous People, and yet bea∣ring all this very ioifully for the two causes aforesaide.

From whence proceeded the greate Quietnesse that they there had; [ 2] in such sorte that they

neither desired the Deathe of Herod, nor were afflicted with the delaye of their retourne, but remitted all to Gods prouidence. [ 3] Being also so zealous as they were of the glorye of God, they liued there in continuall dolour, for the Idola∣trye, and perdition of that nation: so that of eache of them might be sayed, * 1.674 as S. Peter saied of Lot, when he was in Sodome, that in sight, and hearing he was iust, dwelling with them who from day to day vexed the iust Soule with vniust workes. So it is likely, that the sacred VIRGIN, & S. Ioseph were vexed in Spirit for the Sinnes of that People, yet alwaies in the middest of them, they preserued their pu∣ritye, & Sanctitye, shining like Lightes of Heauen in the middest of that wicked nation. And it is to be beleeued, that the Sanctitye, Modestye, and celestiall conuersation of our blessed LADYE the VIRGIN, and of S. Ioseph, mollified the heartes of that barbarous people, and caused in them admiration, and respect, and some by their example were conuerted to God, and came to fauour them with almes, and with giftes, which they being poore accepted for their sustenance.

O happy he, * 1.675 that might be present in this ba∣nishment, to accompanye, and serue the Childe, and the mother. Ayde me, o my God, with thy Grace, that in my Exile I may liue with alacritye, confor∣ming myselfe vnto thy will, and giuing good example to such as liue with me, that many by my meanes, may serue thee with perfection. Amen.

The XXVIII. Meditation. Of the murder of the holy Innocents: and of the retourne from Egipt.

The first Pointe.

FIrst, I am to consider how king Herod fea∣ring, least that king whome the Sages had spoken of, should depriue him of his kingdome: and perceiuing that he was deluded by them, * 1.676 he cruelly commaunded to be murdered all the men Children that were in Bethlehem, & in all the borders thereof, from two yeare old, and vnder.

Wherein, [ 1] is first to be considered what an abominable Vice is Ambition, and the Desier of raigning, and commaunding, from whence ensued such horrible mischeifes, the cheife of all which, was to desier to take away the life of Christ, to vsurpe his kingdome, and to raigne by himselfe. As also how proper it is to Ambitious men to be suspitious, and timorous, suspecting least others should depriue them of their greatenesse, and fearing where there is no neede of feare, as the Tyrant Herod was afraide without cause: for our Lord Christ came not to take away temporall kingdomes, but to giue celestiall.

Secondly, [ 2] I will ponder the greate greife that our Sauiour Christ had being in Egipt: seeing from thence the murder of the holy Innocents for his sake: for it is to be beleeued, that the sworde which wounded the bodye of eache one of them, peirced his Soule with Dolour of Com∣passion,

thorough the exceeding loue where∣with he loued them, suffering so many martir∣domes in his Spirit, as they altogither suffered in bodye.

O most glorious king of Martyrs, * 1.677 who on this day conquerest in them, and sufferest with them, haue compassion on my weakenesse, and ayde me with thy grace, vanquishing in me all whatsoeuer is contrary vnto thee.

Thirdly, [ 3] I will ponder the greate spirituall good, which accrewed vnto these Children by the temporall Deathe which they suffered, being assured thereby of their eternall saluation: and therefore that was a louing prouidence which Christ vsed towardes them, albeit with the coste of the life of their bodye, which is of lesse worth then that of the Soule. And for this reason, our Sauiour Christ rejoiced at the glo∣rious Deathe of his martyrs, by the which they became partakers of so glorious, and eternall a life: * 1.678 that being fullfilled heere, which holy Iob sayeth of God, that he laugheth at the paines of the innocent, because be is recreated with the good that commeth vnto them thereby. I would, * 1.679 o my God, that I might suffer for thy sake, that my paines might be thy Laughter, and mirthe, catching me with deathe like these Children, before malice chaunge my Hearte, * 1.680 and Deceite alter my Soule, for I rather desier to dye, then to liue to offend thee.

The Second Pointe.

ANd when Herod was deade, * 1.681 beholde an Angell of our Lord appeared in sleepe to Ioseph in Egipt, saying: Arize, and take the Childe, and his mother,

and goe into the lande of Israel, for they are deade that sought the life of the Childe.

Heere is first to be considered, [ 1] how Herod seeking to take away the life of Christ, d••ed without compassing his intent, and dyed a disastrous deathe both of bodye, and Soule, for the Iustice of God, though it dissembleth for a time, chastizeth in the ende; and though the punishment of the wicked be deferred, yet it commeth at last, and when men least thinke, then Deathe seazeth vpon them, when as they pay for all their wickednesse togither: what proffit had Herod by his Ambition, and Crueltye, and extreame care to preserue his kingdome? for he lost all in one day, and with all lost his Soule, bewailing this remedilesse losse, as the rest of the Damned doe bewaile it, who say: What hath our Pride auailed vs? * 1.682 and the boasting of our Riches what hath it profited vs? all is passed like a Shadowe, and now in our wickednesse we are consumed, paying the penaltye that therefore we deserued.

Secondly, [ 2] I will ponder the prouidence of God, in sending presently his Angell to signifye this newes to S. Ioseph, and to free him from his exile, commaunding him to retourne to his Countrey. O how confirmed was he heereby in his confidence in God? and how contented was he to see the care he had of them? from whence I will collect, how securely I may be carelesse of the successe of my owne affaires, casting my cares in the handes of God, * 1.683 in the which are my lots, and my times, and my prospe∣rities, and aduersities, he taking it to his charge, to dispose them as shallbe most conuenient for my good.

O Father, * 1.684 most carefull of thy Children, I cast all my Cares vpon thee, because thou art so carefull of me. One only desier I haue to serue thee, that thou maiest desier to remedye me.

Thirdly, I will ponder, [ 3] that aswell in this reuelation, as in the other, the Angell calleth not the blessed VIRGIN by her name, nor sayeth vnto him, Take thy wife, and the Childe: but Take the Childe, and his mother: to teache vs, that the most glorious name of our B. LADYE is to be the mother of God: by this name the Angell calleth her, and the Euangelistes, and by this name we ought to call her, reuerencing the greatenesse of that name, and rejoicing therein.

O mother of God, * 1.685 bee thou happy in this name, and make vs the worthy Children of him that holdeth thee for his mother.

The third Pointe.

IOseph obeying the Commaundement of the Angell, * 1.686 departed towardes Israel, and fearing to goe into Iudea, he was warned in his sleepe to goe vnto Na∣zareth, that it might be fullfilled which was saide by the Prophets, that Christ shallbe called a Nazarite.

Heere is first to be considered the greife of all the people of that Cittye, [ 1] where these Sainctes had liued, for their departure from them, thorough the greate taste that they had of their holy conuersation, and for that it is credible that they left many, whome they had conuerted to the true Faithe.

Secondly, I will ponder, [ 2] how S. Ioseph in all his doubtes had recourse to the remedye of Praier, alwaies tourning himselfe vnto God, and

how readye God was to heare him, and to free him from his doubtes, I collecting from hence desiers to haue recourse likewise to God in all mine with Praier, and Confidence. For if I truely desier to be assured of Gods holy will, God will giue me light for to knowe it.

Thirdly, [ 3] I will ponder that name of our Sauiour Christ, Nazarite, which hee tooke of the Cittye where he was conceiued, and brought vp, and it is as much to saye, as holy, or florishing, si∣gnifying by this name that he was to be excel∣lently holy, and the holy of holyes, florishing in all kinde of flowers of admirable vertues, and wholely dedicated to God, without hauing any other employment in this mortall life more then in things belonging to his diuine seruice; giuing vs an example of being spirituall Naza∣rites resplendent in vertue in imitation of him.

O most sweete IESVS with all my Hearte, * 1.687 I desire to imitate thee, to obserue the lawes of the spirituall Nazarites, seperating myselfe from what∣soeuer is created, that may make me druncke with disordinate Loue, and not touching any deade thing that may defile my Soule, nor admitting any razour vpon my Heade, that may cut of the high thoughtes, and affections of my Spirit, preseruing them all entirely for thy Seruice. O most florinshing, and most holy Nazarite, ayde me to compasse my intention, seeing without thy aide, I can neither beginne, nor attaine the desired ende thereof.

The XXIX. Meditation. Of the comming of our Sauiour Christ to the Temple of Hierusalem, and of his remaining there among the Doctors.

The first Pointe.

FIrst, * 1.688 I am to consider the Custome of S. Ioseph, and of the blessed VIRGIN with her Sonne, to goe vp euery yeare to the Temple of Hierusa∣lem, to celebrate the Pasche of the Lambe, and with what spirit they went vp all three: S. [ 1] Ioseph went vp with the spirit of Obedience, for that the Lawe obliged men to goe vp three times a yeare to the Temple of Hierusalem, especially to celebrate the principall Pasche of the Lambe. * 1.689 The blessed VIRGIN (albeit this Lawe obli∣ged not Women) went with S. Ioseph in a spirit of Deuotion to celebrate that feaste, [ 2] and to glo∣rifye God therein. [ 3] The Childe IESVS went with a spirit of Obedience to his Parents, who defired to carry him with them, but much more with a spirit of Loue to his celestiall Father, to glorifye him within his Temple. And all three went with a spirit of Thankesgiuing, which was the ende of the Lawe, to giue thankes to God for his benefits receiued; and therefore meruai∣uailous was the Sanctitye that they shewed in this Action, greate Reuerence at their entrye into the Temple, greate Deuotion being there∣in, and a greate spirit in all that they did: for

albeit they had a Custome to make these iour∣neys, yet they did them not only for Customes sake, and a litle more, or lesse, but euery time with a newe Spirit, and an interiour feeling, as if that time had beene the first. And heerein I am to imitate these Sainctes, endeuouring to ob∣serue the good Customes of the Church, and to make a Custome of all things that are vertues; and yet so, that I doe them not only for Custome, or because others doe the like, but with that spirit which they require. Heere is to be noted, that S. Ioseph is called the father of Christ, because he was helde for his Father.

The Second Pointe.

SEcondly, I am to consider, * 1.690 how the Childe IE∣SVS being twelue yeare olde, hauing gonne vp to the Temple of Hierusalem with his Parents, when they retourned to Nazareth, he remained in the Temple, and his Parents knewe it not: pondering some causes that he had so to doe. [ 1] First, he re∣mained in the Temple, to signifye how willingly (so farre forth as lay in him) he was alwaies in the house of his celestiall Father, employing himselfe there in things belonging to his ser∣uice, much better then the Childe Samuel. And this testimonye he gaue at twelue yeares olde, when other men begin to haue more per∣fect vse of reason, to instruct vs, how much it importeth to affectionate ourselues to these exercizes of Vertue from our tender youthe, according to that of the Prophet Hieremias: * 1.691 It is good for a man when he beareth the yoke from his youth.

Secondly, with diuine Prudence he would not aske leaue of his Parents to remaine alone in the Temple, that he might take away occasion of seeming disobedient, if they denying him, he had not obeyed them; and for that if they should haue remained with him, it might haue beene an impediment to execute freely what he pre∣tended for the glory of his heauenly Father: and therefore he determined to leaue them, and say nothing, teaching vs by this example two things of very much importance. First, [ 1] how re∣gardlesse he was of the fleshe, & how regardlesse we are all to be, of all that concerneth fleshe, and blood, and of carnall Loue to our Parents, freindes, and acquaintance, leauing them, when∣soeuer it is necessarye to attende more carefully to the businesse of our heauenly Father. And that carnall Parents, & freindes may vnderstand, that we are not to remaine with them any longer time, then it is the will of God. Secondly, [ 2] that when I presume that my Parents, or freindes would hinder mee from accomplishing the Will of God, whither it be by ignorance, or good Zeale; or thorough malice, or euill Zeale, it is better to leaue them, and say nothing, although they greiue, and lament, and reprehend me after∣wardes for it, treading all this vnder foote with a manlike Courage, to fullfill the Will of God, according to that which is written. * 1.692 He that sayed to his Father, and to his mother, I knowe you not, ank to his bretheren, I knowe you not these kept thy worde, and obserued thy couenant. Otherwise our Sauiour Christ will say vnto me, * 1.693 He that loueth Father, or mother more then me, is not worthy of me.

O most sweete Childe I am confounded, to see how I am tyed to fleshe, and blood, omitting to doe the

will of thy heauenly Father, for feare of displeasing my carnall Parents, or freindes. Giue me, o Lord, * 1.694 a manlike heart, to leaue them all for thy loue, choosing rather to obey God, then men, and to contristate the humane Spirit, rather then the Diuine.

The third Pointe.

THirdly, I am to consider how our Lord Christ with that zeale which he had of the saluation of Soules, would then make some demonstration of the wisdome, and grace where∣with he was replenished, discouering somewhat thereof to these Doctors of the Lawe: the which he did with admirable Modestye, Humillitye, Discretion, and zeale of the Loue of God, ma∣nifesting these Vertues in a manner accommo∣dated to his age. [ 1] He shewed Modestye in his Countenance, and in the Grauitye of his wordes, and gestures, the which was so greate, that it moued the Doctors to admitte him to dispute with them. [ 2] Humillitye, in that being able to be master of all, he entred among them as a Disci∣ple, demaunding, and hearing as one that would learne. [ 3] Discretion, in aunswering meruailously to whatsoeuer they demaunded him, in such sorte that they all admired his prudence. [ 4] Zeale, in that he ordained all this, not for vaine osten∣tation of his owne Wisdome, but for the glory of God, and good of Soules: and especially to confounde the prowde Learned men that were there, and to illuminate learned men that were humble, and to open their eyes, that they might knowe that he was alreadye about the worke of their redemption.

O good IESVS, * 1.695 a Childe in yeares, but a man in VVisdome: a Lambe in meekenesse, but a Shepheard in Discretion, I reioice to see thee play the Shepheard with this greater flocke, giuing them the pasture of eternall Life, fullfilling that which is written; a litle Childe shall feede them: * 1.696 O that I had beene present to heare thy Questions, and to enioy thy ad∣mirable aunswers! repeate them, o Lord, to my hearte, that I may enioy the fruite thereof.

From this consideration I am likewise to col∣lect a greate desire, to imitate these foure vertues of our Sauiour Christ, confounding myselfe in his presence for the want I haue of them: espe∣cially to see my owne litle modestye, and hu∣millitye: and that in Wordes, and gestures I would make demonstration of more knowledge then I haue; and that being ignorant, I disdaine to learne what I knowe not, & presume to teache others what I haue not learned.

The fourth Pointe.

FOurthly, is to be considered what this most blessed Childe might doe those three dayes, that he was in the Temple without his Parents; pondering, [ 1] how beside the time that he spent with the Doctors, the rest he might spende in perpetuall Watching, and Praier before the eternall Father, for the saluation of the Worlde, and of the People that entred therein. [ 2] It is also to be beleeued, that he remained there in the night, taking the grounde for his bed, and some benche for his bolster: and that he did eate of such almes as were giuen him, or passed the time without eating: for of all these

temporall matters he made but small reckoning. It is likewise certaine, [ 3] that it was a greate tor∣ment vnto him, to see the vnreuerence of some that entred there, and the Sinnes that they there committed, for he had then so feruent a zeale, as when S. Iohn testifyed of him that of the Psalme: The zeale of thy house hath eaten me, * 1.697 although at that time he dissembled it. Out of all this I will collect Affections, and Resolu∣tions of Imitation in that, wherein I ought to imitate him, and to be compassionate of his Pouertye, and solitarinesse, albeit he made small reckoning of his earthly Parents, being in the house of his celestiall Father.

The XXX. Meditation. Of what the blessed VIRGIN did, when shee sawe shee had lost her Sonne, vntill shee founde him.

The first Pointe.

SAinct Ioseph, * 1.698 and the blessed VIRGIN hauing trauelled a dayes iourney from Hierusalem, on their waye to Nazareth, eache thinking that the childe had beene with the other (for they went in seuerall Companyes) at night in their Inne they missed the Childe, and seeking him among their kinssolke, and acquaintance they founde him not. Wherein I am to ponder the Intention of God, in willing to afflict these Sainctes without any fault of theirs, and vpon the occasion of a good Worke which they did to honour him, and in

a thing which might most of all greiue them, which was the losse of such a Childe. All which he plotted to exercize them in Patience, Hu∣millitye, and feruorous Diligence, and in other Vertues that were resplendent in the blessed VIRGIN, and in S. Ioseph in this case for our example.

Their Patience was resplendent in that they were not troubled, [ 1] nor lost the peace of their Soule, nor complained of our Lord, but endured this losse with yeilding to Gods ordination, though it was an exceeding greate losse.

Their Humillitye, [ 2] in that like good People they feared a faulte, or a negligence where none was, or at least they attributed this to their owne Indignitye: they feared least our Lord would alreadye leaue them, and followe some other course of Life, or least themselues had omitted their dutie in looking after him, and they confessed themselues to be vnworthye of his Companye.

Their Diligence, [ 3] in that they went forthwith to seeke him, full of Carefullnesse, and paine to complye with their obligation, and for that Loue sollicited them; and though they sought him among their kinsfolke, and acquaintance, yet for all this they founde him not; for if Christ would haue beene with any of his kinsfolke, he would soonest haue beene with his mother.

To these three things was added the fourth of feruent, and long Praier. [ 4] And especially I will ponder what a sad night that was to the blessed VIRGIN, how solitarye she was without her Sonne, and how she spent it wholely in medi∣tating, and mourning like a Doue, praying with greate zeale, and beseeching the eternall Father,

not so soone to depriue her of the care of her Sonne, but to looke after him wheresoeuer he was, and not long to deferre the restoring him againe.

O Soueraigne VIRGIN thou art entred into a perillous Sea, * 1.699 there is no remedye for thee but to praye: the losse of thy beloued hath beene to thee a bitter, and tempestuous Sea: the waues of Sorrowe haue entred into thy Hearte, and afflicted it with many Cares, the Darkenesse of night hath stopped thy passage, and thou art as is were ouerwhelmed in the depth of Disconsolation; thou findest no ease vpon Earthe, and therefore with the cables of praier thou doest presently cast forth the Anchor of thy hope into Heauen, hoping for remedye from thence, and thy hope shall not be deceiued: for the Heauenly Pilot, who is thy Father, knoweth not how to loue, and to abandon, nor forsaketh he for euer those that hope in him.

With this Successe, and the cause thereof, * 1.700 I am to lift vp my Spirit to consider the mysterye that it signifyeth: Poudering, how our Lord God many times absenteth, and hideth himselfe from men, they not knowing, nor perceiuing it, ac∣cording to that of holy Iob: If he come to me, * 1.701 I shall not see him, and if he departe from me I shall not vnderstand, all though I shall be simple, the self same my Soule shall be ignorant of. And this ignorance vseth to last all day, vntill it be disco∣uered at night, as in this case it happened to our blessed LADYE the VIRGIN, & to S. Ioseph; and it happeneth diuerse wayes.

First, [ 1] it happeneth thorough hidden mortall Sinne, being committed with culpable Igno∣rance, or by the Illusion of the Diuell vnder the Cloke of Vertue. And then God absenteth him∣selfe,

man not knowing it: and this ignorance vseth sometimes to last the whole daye of this life, vntill the night of Deathe, when man thin∣king he hath God, findeth himselfe without him: whereupon sayeth the VViseman: * 1.702 There is a waye that seemeth right vnto a man, and the ende thereof leadeth vnto Deathe. And this Absence is most terrible, because after it, followeth the eternall; and therefore I am to beseeche our Lord not to absent himselfe from me in this manner, and to say vnto him with Dauid: * 1.703 Cleanse me, o Lord, from my hidden Sinnes, and call not to minde my Ignorances.

Other times it happeneth thorough a secret Pride, and Vaineglorye, [ 2] the which consumeth substantiall Deuotion, and depriueth the Soule of the fauorable presence of God: but this is not knowen during the daye of Prosperitye, for Vaine-glorye vseth to put a relish vpon good things: but the night of Aduersitye, and Humilliation comming, man beginneth to per∣ceiue the absence of God, and the want of true Vertue, and findeth himselfe disconsolate, and pusillanimous.

Sometimes againe it happeneth thorough the secret Prouidence of our Lord God, [ 3] who ab∣senteth himselfe, and depriueth vs of sensible Deuotion to exercize vs in Humillitye; and this vseth to happen vpon solemne festiuall dayes, and in the exercizes of good exteriour Workes: and albeit we sometimes perceiue not this during our exteriour imployment, yet we afterwardes perceiue it in our recollectednesse. In these cases, it is alwayes most secure to pre∣sume, that this absence is thorough my Sinnes, and in chastizement of my negligences, and

Omissions, albeit I knowe them not, saying with the royall Prophet Dauid: * 1.704 Before I was humbled, I sinned; and thou in thy Truthe didst humble me, because iustly for my Sinnes I me∣rited this Humilliation. But yet all this not∣withstanding, I am to beleeue that when I want the grace of Deuotion, and the fauorable visitations of God, whither it be thorough my fault, or no, that all happeneth by the dispo∣sing of Gods Prouidence, for my greater good, * 1.705 according to that of the Prophet Dauid: It is good for me, that thou hast humbled me, that I may learne thy Iustifications.

In all these Cases, I am to exercize those foure Vertues which were resplendent in the blessed VIRGIN, and in S. Ioseph, laying deepe roote in Humillitye, arming myselfe with Pa∣tience, animating myselfe to seeke God with Di∣ligence, and soliciting him with feruent Praiers: for it is written, Aske, and it shall be giuen you, * 1.706 seeke, and you shall finde.

O sweete IESVS that spakest generally to all: * 1.707 VVhosoeuer seeketh, shall finde, graunt me such feruour in asking thy sight, that I may obtaine it, and ayde me to seeke thee in such sorte, that I may finde thee for euer, and euer. Amen.

The second Pointe.

THe next daye in the morning S. Ioseph, * 1.708 and the blessed VIRGIN retourned to Hieru∣salem, to seeke the Childe IESVS, and the third day entring into the Temple, they founde him sitting in the middes of the Doctors, hearing them, and asking them: at the which they meruailed greately.

Vpon this pointe I am often to consider the Time, and Place where the blessed VIRGIN founde the Childe: the Companye, and businesse wherein he was employed: and the Ioye that she had when she same him: collecting out of all this the Spirit included therein.

First, [ 1] the Time was the third day after he was lost, in the which time the sacred VIRGIN suffered so many howers (litle more, or lesse) of Affliction, and Desolatenesse, as she did, from the Passion to the Resurrection, wherein he appeared vnto her liuely, and glorious. And the mysterye heereof is to signifye vnto vs, that when the Soule looseth God, and the grace of Deuotion, it findeth him not presently: rather he vseth to hide himselfe for some time, either to chastize it for hauing lost him, if it were in fault: or to exercize it in Patience, and Humillitye: and that with this delay, it care, and Diligence to seeke him may encrease, & that it may be made worthy to finde him more speedily, and with more abun∣dance of grace. And this is signifyed by the number of three dayes, to encourage our Hope that we be not dismayed, by thinking that our remedye shallbe long deferred, according to that saying of the Iust in Affliction: * 1.709 After two dayes he will reuiue vs, and the third day he will raize vs vp againe, and we shall liue in this presence.

Secondly, [ 2] the Place where he was founde was the Temple, and House of God, which is the house of Praier, and of Recollection, dedicated to the Worship, and Workes of Diuine seruice: to signifye that our Lord Christ is not founde in flesh, and blood, nor among the Pamperings, and Vanities of the Worlde, but within the Catholike Church, and within the liuing Temple of our

Hearte, making it a House of Praier, and exer∣cizing it in exercizes of Sanctitye. For heereupon it is sayed in the booke of Canticles, * 1.710 that the Spouse founde not her beloued, which is God, in the bed, and quietneste of the pampering of the fleshe; nor in the streetes, and places of the trafficke of the worlde, but in the renunciation of all this: leauing the comfort of the Creatures to finde out the Creator. Therefore, o my Soule, looke where thou seekest God, if thou hast a desier to finde him; for as holy Iob saieth: * 1.711 He is not founde in the Lande of those that liue sweetely at their ease.

Thirdly, [ 3] I am to ponder what Companye he was in, and what he did at such time as the VIRGIN entred into the Temple: for by speciall Prouidence he was then in the middes of the Doctors, hearing them, and asking them, that she might thereby vnderstand the cause why he left her, and remained in the Temple; * 1.712 and that I might vnderstand, that our Sauiour Christ is founde among the Doctors of the Church, who by their teaching, and Direction are a meanes to finde him: and that they might vnderstand that Christ is in the middes of them, hearing what they speake, and teache, to chastize them if they speake euill, and likewise to ayde them to speake well, if thorough their fault he be not diuerted.

Fourthly, [ 4] I will ponder the greate ioye of our blessed LADYE the VIRGIN, when she sawe her Sonne, and founde whome she had lost, and sought with such sorrowe. She seemed this third day as if she were raised from Deathe to Life; * 1.713 and as Anna the mother of Tobias who bewayled the absence of her Sonne with reme∣dilesse

teares, when she sawe him, wept for pure ioye: so it is to be beleeued that her ioye was in as full measure, as her paine, that being full∣filled of the Prophet Dauid: * 1.714 According to the multitude of my dolours in my Heart, thy Consola∣tions haue gladded my Soule.

O Soueraigne VIRGIN, * 1.715 I reioice at the ioye that thou hadst at this hower at the sight of thy Sonne. * 1.716 Hope deferred afflicted thy Soule: but the full∣filling of thy desier was vnto thee a tree of Life, finding him that is the tree of Life vnto all. Obtaine for me, most blessed VIRGIN, that I may so seeke him, that I may sinde him, that I may enioy the life that proceedeth from that tree. Amen.

But withall I will ponder the modestye where∣with the blessed VIRGIN accompanied this Ioye: for albeit she sawe her Sonne in the middes of the Doctors with the admiration, & astonish∣ment of all, yet she vsed not such gestures, and behauiour as other women vse to doe, boasting to haue such. Children: but wondering to see him there, she reuerenced what she sawe, where∣by she teacheth vs to conjoine togither Mo∣destye, and Alacritye, according to the saying of S. * 1.717 Paul: Reioice in our Lord alwaies, againe I say reioice; let your modestye be knowen to all men; our Lord is nigh. As if he should say: So reioice that you loose not modestye, for our Lord is neere you, and beholdeth you, and in his presence there ought to be no immodest Ioye.

The third Pointe.

THe blessed VIRGIN seeing her Sonne, * 1.718 sayed vnto him with an amorous complaining:

Sonne, why hast thou so donne to vs? beholde thy Father, and I, sorrowing did seeke thee. All these wordes are full of mysterie, and therefore it shall not be amisse to consider well eache one by itselfe.

First, [ 1] we are to consider that worde: Fili, cur fecisti nobis sic? Sonne, why hast thou so donne to vs? Whereby her intention was not to aske, or demaunde of him the cause of what he had donne, for this had beene an excusable curiositye: but only to declare the greife of her Hearte: and therefore holy men vse this manner of speaking to our Lord when they are affli∣cted, and it is a manner of Praier, wherein quietly they aske a remedye of their Affliction, For on the one side they attribute their Affli∣ction to his diuine Prouidence, who ordained, or permitted it for their good: and on the other side they confesse that to him it belongeth to remedye, and preuent it. In this manner I may pray, saying sometimes to our Lord with Iob: VVhy hast thou set me contrary to thee, * 1.719 and I am become burdenous to myselfe? why doest thou not take away my Sinne, and why doest thou not take away myne Iniquitye? VVhy hidest thou thy face? * 1.720 and thinkest me thine Enemye? Other sometimes, * 1.721 I may say with our Sauiour Christ himselfe nayled on the Crosse, My God, my God, why hast thou forsaken me? neither was it without a mysterie, that the blessed VIRGIN sayed not, Sonne, Sonne, why hast thou donne so to me? but to vs? for it is the Propertye of holy People, when they suffer any necessitye that is common to many, not to complaine of their owne hurt only, nor to aske remedye for themselues alone, but to greiue for the hurt of all, and to aske

remedye for all: for Charitye seeketh not only it owne good, but the good of many, saying with the royall Prophet: * 1.722 VVhy turnest thou away thy face from vs, and forgettest our Pouertye, and our tribulation? But in these plaintes we are to ende∣uour not to loose our Loue, and Confidence in God; and therefore we are to ioyne therewith∣all, some worde to discouer this, as the blessed VIRGIN vsed this Worde, Sonne; and our Sauiour Christ vpon the Crosse this worde, My God, my God, which are wordes of Confidence, and Loue.

Secondly, I am to ponder that worde, [ 2] Pater tuus, & ego. Thy Father and I: wherein is res∣plendent the Humillitye of the blessed VIR∣GIN, not only in naming S. Ioseph before her∣selfe, 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 con∣ceiued by the worke of man; which was to her owne Humilliation; but the sacred VIR∣GIN being most humble, more esteemed her Husbands honour then her owne, in giuing him so honorable a name, teaching vs by her example how to honour our neighbours, though it be to the impairing of ourselues.

Thirdly, I am to ponder that Worde, [ 3] Dolen∣tes quaerebamus te, Sorrowing did seeke thee. Wherein we are aduised to seeke God with Sorrowe proceeding from Loue, such as was the Sorrowe of the blessed VIRGIN: for true Loue causeth all these effectes; to witte, Sor∣rowe, * 1.723 and Teares for the absence of it beloued: Puritye of intention in seeking him with Sin∣ceritye, not for it owne interest, or sensible Pleasure, but to be ioyned vnto him: Diligence

in all the meanes, and exercizes ordained to finde him with perseuerance in them, vntill it com∣passe it intent, according to that of the Prophet Dauid: Seeke our Lord, and be confirmed in him, * 1.724 seeke alwaies his face. And to that of the Pro∣phet Isaias: If you seeke our Lord, seke him, * 1.725 that is: seeke him in truthe, as such a Lord deserueth to be sought, and you shall finde him; for he hath saide: You shall seeke me, * 1.726 and you shall finde me, when you seeke me with all your Hearte. And if I finde him not it is because I faile in some of these things, and therefore making a reflection vpon them, I will consider which of them it is, to amend myselfe, and to procure it.

Finally I am to ponder the breuitye, [ 4] and suc∣cinctenesse of the blessed VIRGINS speeches, not only excusing superfluous wordes, but also smothering in silence some that might seeme necessarye to declare her minde more amply, and ciphering them all vnder that shorte worde, Si••; why haste thou so donne? wherein is confirmed the care of our blessed LADYE to keepe her Tongue, and to measure her wordes; as at other times hath beene pondered: but at this time somewhat more especially. For that she declared how she had mortified, and restrained the vio∣lence of speaking, which in such cases issueth from the hearte.

The fourth Pointe.

TO this Question of the VIRGIN, * 1.727 our Sauiour Christ aunswered: VVhat is it that you sought me? did you not knowe that I must be

about those things that are my Fathers?

This aunswere was no lesse graue, and admi∣rable, then any of those which this our Lord made to the Demaundes of the Doctors: and therefore it is to be pondered, as giuen by the Infinite Wisdome of God. And first, [ 1] I will ponder that worde, Quid est, quod me quaerebatis? What is it that you sought me? or for what cause? which worde at first veiwe seemeth drye, harshe, sharpe, and reprehensiue, as if he should haue sayed: wherefore sought you me with such sorrowe, seeing I being what I am could not be lost? And this he sayed, that it might be vnderstood, that he was more then man: and that the blessed VIRGIN might make Demonstration of her Heroycall Patience, and Humillitye, silently suffe∣ring this distastfull aunswere, and reuerencing it with greate reuerence, * 1.728 and Loue. And by the waye our Lord Christ teacheth vs, that such as gouerne Religious Persons that are desirous of perfection, they are sometimes to exercize them with sharpe aunswers, and with reprehending them, when there is no cause, to discouer what Humillitye, and Patience they haue, and to make proffit thereof: for to be silent when I am re∣prehended for a faulte it is not much, seeing my owne Conscience also reprehendeth me: but to be silent when my Conscience excuseth me, is a token of an Heroycall Vertue.

Secondly, [ 2] I will ponder the other worde which he sayed: Did you not knowe that I must be about those things that are my Fathers? As if he had sayed, seeing you knowe me, and knowe who I am, you likewise knowe that I am to be about those things that pertaine to the honour of my heauenly Father, for I haue no Father on Earthe.

Wherein our Lord Christ tought vs, that his whole businesse, and imployment was wholely to attend to the seruice of his celestiall Father, without diuerting to any other thing, confirming that which afterward hee sayed, that he des∣cended from Heauen not to doe his owne will, * 1.729 but the will of him that sent him: and that he must worke the workes of him that sent him, * 1.730 whiles it was daye. In imitation of this our Lord, I am to endeuour that my whole imployment be not in the things of this worlde, nor of fleshe, nor of selfe Loue, but in the things which are of God, and for God, confounding myselfe to see how farre I haue liued from obseruing this ad∣uise, employing myselfe wholely in my owne businesse, and carelesse of Gods.

O good IESVS, * 1.731 seeing thou wast so stedfastly set about the things that were thy Fathers, that thou heldest it for a rule, that such as knewe thee, should finde thee imployed therein: Ayde me, I beseeche thee, that I may neuer finde myselfe without them, employing myselfe in Louing & accomplishing them. It is iust, o Lord, that my Memorye, Vnder∣standing, and VVill, my Senses, and all that I am should be employed alwayes in thee, and in that which concerneth thy Honour, seeing thou alwaies employest thyselfe to my proffit.

The fifth Pointe.

FIfthly, I will consider how hauing sayed thus, without more replying, the Childe re∣tourned with his mother, and with S. Ioseph to Nazareth. [ 1] And it is to be beleeued that by the Way, the blessed VIRGIN would aske him

of all that had passed those three dayes, and that the Childe made relation thereof vnto her. And she (as S. * 1.732 Luke saide) preserued, and kept all these things in her Hearte, recording them, ru∣minating, and pondering them to her greate con∣solation, and proffit. From whence I will learne to recollect in my Memorye whatsoeuer God shall teache me, to make my proffit thereof. For otherwise that of the Prophet will happen vnto me, * 1.733 that eating much, I shall alwaies be weake; and gathering togither greate riches, I shall alwayes be poore, because I cast them into a broken sacke.

Finally, I will ponder how wary, [ 2] and circum∣spect the blessed VIRGIN was from thence∣forth not to loose the sight of her Sonne, being afraide by what was passed, leaste such another chaunce should happen. And the like Circum∣spection ought I to haue not to loose Christ, nor his giftes, taking my aduise from what hath happened before times.

O most sacred VIRGIN, * 1.734 I reioice at thy ioye when thou foundest thy Sonne, and at thy gladnesse to haue him alwayes in thy Companye; ayde me, that I may neuer loose him, nor neuer departe from him, vntill with thee I enioy him in his eternall glorye. Amen.

The XXXI. Meditation. Of the life that our Sauiour Christ ledde in Nazareth, vntill he was thirty yeares olde.

The first pointe.

I Am first to consider how our Sauiour Christ all this time (according to S. * 1.735 Luke) Proficiebat sapientia, aetate, & gratia apud Deum, & homi∣nes. As he grewe in age, so also he increased in Wisdome, and Grace before God, and before men. [ 1] Concerning which I am first to ponder, how although our Lord Christ from the first instant of his Conception, was so full of im∣mense Wisdome, and Sanctitye that he could not increase therein, yet he increased in the exer∣cizes thereof, giuing dayly greater demonstra∣tions of Knowledge, and Vertue, of Wisdome, and Sanctitye: like the Sun, which though in it∣selfe it increaseth not, yet the light that pro∣ceedeth from it, when it rizeth in the morning, goeth alwayes increasing vntill it be midday. This our Lord disposed of, to teache vs by his example, what a desier he hath that his Children should daily increase, and proffit in Vertue. For betweene the Sonnes of the terrestriall Adam, and those of the celestiall Adam, * 1.736 there is this difference; that they from their youth vpward, are inclined to euill, and as they increase in yeares, they increase in Vices: that of the Pro∣phet Dauid being fullfilled in them, * 1.737 The pride of those that abhorre thee, doth alwayes increase.

But these (as the Prophet Hieremye saieth) from their youth vpwardes carrye the yoke of Gods lawe, * 1.738 and exalt themselues aboue themselues: for as they encrease in yeares, they encrease in Vertues, exalting dayly their Spirit aboue themselues, and aboue what they before had, that forgetting things passed they may extend themselues to other things that are greater, * 1.739 vntill they arriue to perfection. This so sin∣gular a fauour our Sauiour Christ did to his blessed Mother, and to his fore-runner S. Iohn as hath beene saide: and this he hath donne to other notable Sainctes, who from their in∣fancye began to serue God, and proceeded for∣ward like the Light of the morning, * 1.740 encreasing vntill perfect day.

But particularizing this more amply, [ 2] I may likewise consider diuerse sortes of men that begin to serue God, either in their Childehood, or in some other parte of their Age. Some there are that in steede of going forward turne backe, leauing of the vertuous life that they began: of whome our Sauiour Christ sayed: * 1.741 No man putting his hand to the plough, and looking backe, is apt for the kingllome of God: and then consequently he must be apt for Hell. And therefore I am to tremble at turning backe in this manner, taking warning, as our Lord Christ counselled, by Lots wife, * 1.742 who turning backe to looke vpon Sodome, from whence she had departed, was turned into a statue of salt, and into a marke∣stone to terrifye those that prosecute not the waye of Vertue. Others there are that begin with feruent zeale, and in steede of encreasing therein, they decrease, either omitting some vertuous exercizes, or the feruencye of zeale

wherewith they did them. And these, albeit they be iust, yet they are in greate daunger of destruction, * 1.743 like that Bishop whome our Sauiour Christ praised for his good Life, but yet he sayed he had a fewe thinges against him, for that he had left his first Charitye, that is, that feruour of Charitye which he vsed to haue. * 1.744 And then he addeth: Be mindefull therefore from whence thou art fallen, and doe penance, and doe the first workes: but if not; I will come to take an account of thee, * 1.745 and will depriue thee of the Di∣gnitye thou hast: as if he should saye: take heede, for to loose thy feruour, is to fall from high to lowe: which if thou repairest not, thou deseruest not to be in so high a place as I haue placed thee. There be others that begin, and goe forward slowely, without desier of encreasing, or passing farther, and these albeit outwardly they seeme not to empaire, yet inwardly they turne backe ordinarily, and will altogither shrinke: for (as the holy Fathers say) in the way to Heauen there is no stopping, but either to goe forward, or turne backe.

Finally there are others, who assoone as they beginne, with the ayde of our Lord (as the Prophet Dauid sayeth) resolue in their hearte to goe forward euer encreasing, * 1.746 so long as they liue in this valley of teares: and the celestiall Law-giuer helping them with his copious bene∣diction, they fullfill their resolutions ascending from Vertue to Vertue, vntill they see the God of Gods in Sion. And these are the true imita∣tours of Christ IESVS, whome it is reason that I should imitate, confounding myselfe at those many times that I haue turned backe in the waye of Vertue, or that I haue fallen from

the first feruencye that I began with, or that I haue walked on in a lukewarme life, as if I had beene tired: encouraging myselfe from hence forward greately to encrease in zeale, saying to our Sauiour Christ: * 1.747 O Sun of Iustice, Illustrate, & Inflame my Soule in such sorte, that her pathes may be like the light of the morning, * 1.748 which gooth on, and encreaseth till it be perfect day. O Soueraigne Law-giuer, giue me thy copious benediction, that as thou desirest, I may encrease in vertue, and Sanctitye, ascending from one degree to another, vntill I clearely beholde thee in thy ce∣lestiall Sion, worlde without ende. Amen.

The Second Pointe.

SEcondly, * 1.749 I am to consider before what Per∣sons, and in what things our Lord Christ encreased, in the manner aforesaide.

First, the Euangelist S. Luke sayeth, [ 1] that he encreased before God, and before men, teaching vs by his example to auoyde two vicious ex∣treames. The one is, of zealous indiscrete Per∣sons, who presume to encrease before God only, making no accoumpt of men, nor of their edi∣fication, or disedification, or scandall not remem∣bring that he that loueth God, ought likewise to loue his neighbour: and that he so ought to seeke his owne proffit, that it be not to the hurt of others, * 1.750 attending (as S. Paul sayeth) to the edification of all. Another extreame is of Hi∣pocrites, such as faine zeale, who lay all their care in encreasing before men, doing whatsoeuer may helpe them to encrease in Opinion of San∣ctitye before them, without attending to the

true augmentation, * 1.751 which the Prophet Dauid calleth Augmentation in the Hearte. But Christ our Lord by his example teacheth vs, to embrace both, not permitting the one to prejudice the other, preposing first, the encreasing before God with true encreasing in his eyes: and secondly encreasing before men, doing likewise (as S. * 1.752 Paul saieth) that which is good before them, not that they may honor, or praise vs, but that they may glorifye God, and may be edified, and proffited. And if doing what for my parte I ought to doe, some thorough their owne faulte be disedifyed, or scandalized, yet for all this I will not cease to encrease before God, and before those that are wise, and holy, and deserue the name of men.

Secondly, [ 2] S. Luke sayeth, that Christ our Lord encreased in wisdome, and grace: for in these two things true augmentation ought to consist.

First in Wisdome, * 1.753 and in the Actes proceeding from her, which are Meditation, and Contem∣plation of celestiall thinges: Prudence, and dis∣cretion in Actions, and Affaires: the Estimation of all things in that degree which they merit, much esteeming eternall thinges, and temporall thinges but little: and consequently so speaking thereof, that our Wordes may be salted with this wisdome. Secondly, we are to encrease in grace, and in the Actes of Vertues that make vs gracious, & holy before God, and amiable before men: in the which our Sauiour Christ did exer∣cize himself at this time: such are the heroycall Actes of the Loue of God, of the feruent zeale of his glorye, and of the saluation of Soules: a vehement dolour for the offenses donne against God, and for the Soules that perish, and conti∣nuall

Praier that they may not perish. Heerein he was so gratious, and pleasing to God, that (as hee himselfe saieth by the Prophet Isaias) his Spirit reioiced in him. * 1.754 Besides this he edified men with rare examples of Modestye, Humil∣litye, Patience, Meekenesse, and Subjection; for the which he was pleasing to those Persons with whome he conuersed. For (as the same Prophet Isaias sayeth) his conuersation was neither sad, * 1.755 nor harshe, nor turbulent, nor offensiue, nor distastefull to others.

O most sweete IESVS, * 1.756 seeing thou art full of VVisdome, and Grace, and that from thy fullnesse the Iust receiue augmentation both in the one, and in the other; replenish me abundantly with both, and ayde me daily to encrease in them.

Lastly, to animate myselfe I will ponder, [ 3] how the most holy VIRGIN made her proffit of these two examples of her Sonne: for con∣templating them, she also in imitation of him encreased in wisdome, and grace before God, and before men; our Sauiour Christ reioicing to beholde the holy emulation that his mother had of him.

O most blessed mother, * 1.757 ayde me with thy inter∣cession, that I may encrease as thou encreasedst, imi∣tating him whome thou didst imitate.

The third Pointe.

THirdly, I will consider how in all this time our Sauiour Christ (as the same Euan∣gelist sayeth) was subject to his mother, * 1.758 and S. Ioseph, obeying them in all that they commaun∣ded him.

Heere I am to ponder, who it is that obeyeth, and subjecteth himselfe, and to whome, in what thinges, [ 1] and in what manner. He that obeyeth is God, Infinite, the Creatour, and supreame Gouernour of the Worlde, vnto whome all are obliged to obey, and to be subject. And albeit it was not much, that as man he should obey his eternall Father, yet it is admirable, that he should subiect himselfe to obey his mother, and a poore Artificer; the Creator subiecting himselfe to the Creatures, the Lord to his Ser∣uauntes, and the king to his Vassalls: wherewith I may confounde my owne Pride, and Rebellion; O vile VVorme, * 1.759 why doest not thou subiect thyselfe to man for God, seeing God subiecteth himselfe to man for thee? If God obeyeth the voice of a man, why doest not thou wretched man obey the voice of God? O Sun of Iustice, that mouedst thyselfe, and stayedst at the voice of these two men, to whome for my Loue thou diddest subiect thyselfe, graunt me that I may subiect myselfe to those whome thou hast left me in thy place, delighting to denye my owne will, to accomplish theirs.

Then will I ponder the things wherein he obeyed, [ 2] that is to say; in such base things as are vsed to be donne in the house of a poore Car∣penter, and in that manner that Children vse to serue in the house of their Parents, when they are poore. And this did our Sauiour Christ with greate Humillitye, and Punctuallitye, with mer∣uailous promptnesse, and alacritye, and with all that perfection that perfect Obedience requireth: the which equally embraceth greate, and litle; easy, and difficult, honorable, and contemptible. For seeing that God himselfe humbled himselfe to be obedient in things that were so base, all

things in is estimation are very high, and estee∣meth nothing base in the house of God, if he commaundeth it: for if God commaundeth, it is sufficient to make honorable the execution thereof, as S. Raphael helde it for an high ho∣nour to serue Tobias in things very base, * 1.760 because God commaunded it. From whence I will col∣lect that the excellencye of spirituall Life con∣sisteth not so much in doing workes of them∣selues very glorious, such as are: to preache, to gouerne, to teache; as in doing those workes that God commaundeth, though of themselues they be base, but yet after an excellent manner: that is; with much Loue of God, with a pure Intention of his glorye, with greate promptnesse, and alacritye of Hearte, and with a feruent de∣sier in all these things to please him. And in this sence it is that the VViseman sayeth; * 1.761 that we should endeuour to excell in all our workes, doing them in such sorte that in the eyes of God they may be very excellent. And so Christ our Lord, as touching the manner of working with a spirit of Sanctitye, was no lesse excellent in the worke of sawing, then in the worke of preaching, or doing some miracle. And our blessed LADYE the VIRGIN shewed no lesse the excellencye of her Sanctitye when she spun, then when she serued her Sonne, or suffered any thing for his sake. And heerein I am to imitate our Sauiour Christ, and his blessed mother, if by the shortest waye I would attaine to greatest perfection.

The fourth Pointe.

FOurthly, I will consider how Christ our Lord vntill he was thirtie yeares olde, exer∣cized, the trade of a Carpenter: as may be col∣lected from the speeche of those of his owne Countrey, according to the reporte of S. Marke the Euangelist: Is not this the Carpenter, * 1.762 the Sonne of MARY? Heere I will ponder the causes that our Sauiour Christ had to choose this trade of Life, and to continue it euen till after the Deathe of S. Ioseph (if it be true that he dyed before Christ had attained to thirty yeares of age.) [ 1] The first was, to auoyde Idlenesse, and to giue vs an example of labouring, and being euer employed: * 1.763 for Idlenesse (as the VViseman sayeth) is the Originall of all mischeife. [ 2] The second was, of his owne free will to subject himselfe to the malediction that God imposed vpon Adam, * 1.764 when he sayed vnto him: In the sweate of thy browe thou shalt eate thy breade. And therefore all this time, he gained his meate with the la∣bour of his handes: from whence S. Paul, * 1.765 and other Sainctes tooke example of labouring, to eate of their owne labours. [ 3] The third was, to exercize Humillitye, employing himselfe in a vile, and contemptible Occupation; for Christ our Lord in the iugdement of the Worlde, and of his owne Countryemen, did not vse this oc∣cupation of his owne will (as some noble, and wise Gentlemen vse to learne some mechanicke Trade for their pleasure) but of meere necessitye, and to get his meate; and so he was then treated by Gentlemen, and those of the principall sorte,

as at this day such mechanicke Artificers are treated. Out of all this, I will collect Affections of Admiration, and Imitation, pondering aswell the Spirit wherewith our Sauiour Christ exer∣cized this office, labouring with the bodye, and praying with the Hearte, to imitate him when I shall labour in any bodily workes: as did those valiaunt Souldiours the Machabees, * 1.766 of whome the Scripture sayeth, that they fought with their handes, and prayed with their Heartes, and there∣fore obtained a glorious Victorye. For (as S. Augustine sayed in a Tractate that he wrotte heereof to certaine monkes) it standeth well togither, * 1.767 when the hande laboureth, & the Hearte, and the Tongue prayeth.

The fifth Pointe.

FIfthly, I will consider how our Sauiour Christ containing in himselfe the treasures of the Wisdome, and knowledge of God, and all the graces, and giftes, and Power to doe mi∣racles that before hath beene recounted, yet during all this time of thirty yeares, he would giue a rare example, of Humillitye: couering all this with extraordinary silence, without either preaching, or teaching, or comming to the Dis∣putations, and Assemblyes of the Learned, nor to the Schooles, and Vniuersities; as is collected from what the Iewes sayed of him, * 1.768 How doth this man knowe letters, whereas he hath not learned? From whence it aroze, that some of his Countryemen helde him in their Opinion for an Idiot. And therefore when they sawe that he began to preache, S. Marke noteth that they

would haue layed handes vpon him, saying: Quoniam in furorem versus est. * 1.769 That he was become mad, or frantike, or possessed with some Deuill, not being able to beleeue that such wordes, and workes could proceede from a man whome they had allwayes knowen exercize the base trade of a Carpenter.

By this so rare an example, I may learne silently to couer my giftes, and talents, when there is no neede to publish them for the glorye of God. As also not lightly to beleeue myselfe, in seeking before my time to manifest my owne things to honour myselfe, delighting rather not to be knowne, or to be helde for an ignorant foole, if God shall so permitte it. And finally to laye deepe roote in Humillitye, and Silence, seeing thorough all this my Redeemer was willing to passe, who hauing greate care of the saluation of Soules, repressed this desier, keeping silence for so long a time: for though he might haue preached at fiue, and twenty yeares, or before, yet he would not: for by this example of mortification, and Silence he preached, and taught vs the secure way of Humillitye. * 1.770 And withall he aduiseth vs, that none should begin to be a Preacher, or master, till he come to perfect age, wherein he may haue learned in silence what he ought to manifest by wordes, laying deepe rootes of Humillitye in secret, be∣fore he aduenture to manifest himselfe in pu∣blike. And it is not without a mysterie, this his keeping Silence thirty yeares, to preache only three yeares, which was but the tenth of thirty: that we might vnderstand how much more time we ought to giue to the exercizes of Humil∣litye for our owne proffit, then to those exer∣cizes

that are directed to the commoditye of others, that without hurting ourselues we may doe good vnto others.

O Soueraigne master, * 1.771 whose silence preacheth vnto me no lesse then thy worde, I confesse my Pride to be so greate, that being ignorant, I would be helde to be wise, and that thorough Vanitye, I would make manifest that litle wisdome that I haue: teache me, o Lord, to walke in the waye of Humillitye, following thy footesteps, that humbling myselfe with thee, I may raigne with thee worlde without ende.

AMEN.

The ende of the second Parte.

LAVS DEO, ET DEIPARA. VIRGINI.

Notes

• * 1.1

  Cant. 2.4.
• * 1.2

  Cant. 5.1.
• * 1.3

  Isai. 7.15.
• * 1.4

  Ioan. 17.3. Psal 38 4.
• * 1.5

  Sermone de perfe¦cta forma hominis Christia∣ni.
• * 1.6

  Ex Patre Ignatio in primo ex∣erci••io se∣cundae, & tertiae hebdoma∣dae.
• * 1.7

  In the in∣troductiō §. 1. and 2.
• * 1.8

  1. Cor. 11.1.
• * 1.9

  Ex Patre Ignatio in principio secundae hebdoma∣dae.
• * 1.10

  The Ex∣cellēcyes of our Sauiour Christe as hee is a King. Psal. 2.6.
• * 1.11

  Sermon 1. de Nati∣uitate.
• * 1.12

  Psalm. 44 3. &c. Iere. 23.5•• Zachar. 9.9.
• * 1.13

  Isai. 10.13.
• * 1.14

  2. ad Cor. 8.9.
• * 1.15

  Math. 11.23.4. & 29.
• * 1.16

  Dani. 2.32.
• * 1.17

  Colloquie.
• * 1.18

  Psal. 22.1
• * 1.19

  Psal. 2.6.
• * 1.20

  1 Ioa. 3.8. In hoc ap∣paruit fi∣lius Dei. vt dissol∣uat opera diaboli. Ioan. 12.26.
• * 1.21

  Iudic. 7.17. & 9.49.
• * 1.22

  Colloquie. Osea 11.4.
• * 1.23

  Serm. 21. in Cant.
• * 1.24

  Luc. 14.18.
• * 1.25

  Prou. 1.24
• * 1.26

  Matt. 19.21.
• * 1.27

  Matt. 19.29.
• * 1.28

  Eccl. 23.38 Matth. 5.48. Luc. 6.46
• * 1.29

  Psal. 107.2.
• * 1.30

  Prou. 9.3.
• * 1.31

  Isa. 6.8.
• * 1.32

  1 Cor. 7.29.
• * 1.33

  Apoc. 4.3.
• * 1.34

  Luc. 10.30
• * 1.35

  Heb. 4.16
• * 1.36

  Ex D. Th. 3. p. q. 1. art. 1. & 2 & q. 4. art. 1.
• * 1.37

  Heb. 1.16 Nō Ange∣los appre∣hēdit, sed semen A∣brahae.
• * 1.38

  1. Petr. 2.4.
• * 1.39

  Sap. 11.10. & 12.1.
• * 1.40

  Ad Tit. 3.3.
• * 1.41

  Colloquie.
• * 1.42

  Rom. 5.12
• * 1.43

  Psal. 50.7
• * 1.44

  Sapient. 11.25. Psal. 102.14.
• * 1.45

  Sapient. 2.24.
• * 1.46

  Genes. 3.15.
• * 1.47

  Psalm. 73.22.
• * 1.48

  Ad Rom. 5.20.
• * 1.49

  Psa. 137.5
• * 1.50

  Phil. 2.6. Ser. 9. de Natiuit.
• * 1.51

  Exo. 34.6
• * 1.52

  Isa. 6.3.
• * 1.53

  Colloquie.
• * 1.54

  Ex D. Leo serm. 1. de Natiuit.
• * 1.55

  Ad Rom. 8.32.
• * 1.56

  Psal. 84.11.
• * 1.57

  Ex D. Damaso lib. 3. de Fide or∣thodoxa a principio.
• * 1.58

  D••ut. 6.5
• * 1.59

  D. Greg. homil. 36. in Euang.
• * 1.60

  Colloquie.
• * 1.61

  Ioan. 3.16 1 Ioan. 4.••.
• * 1.62

  Sic Deus dilexit mundum.
• * 1.63

  Ephes. 2.4
• * 1.64

  Colloquie.
• * 1.65

  Vt Filium suumvni∣genitum daret.
• * 1.66

  Coloss. 2.9
• * 1.67

  Ioan. 3.16
• * 1.68

  Ioan. 1.10
• * 1.69

  Colloquie.
• * 1.70

  1 Ioan. 13 18.
• * 1.71

  Vt omnis qui credit in ipsum non pere∣aet: sed habeat vitam ae∣ternam. Ioan. 12.47.
• * 1.72

  Colloquie.
• * 1.73

  Eccl. 4.12
• * 1.74

  D. Th 3. p. q. 31. ar. 4
• * 1.75

  Gal. 4.4.
• * 1.76

  Gen. 3.15
• * 1.77

  1. p. q. 25. ar. 6. ad 4
• * 1.78

  Gal. 3.28.
• * 1.79

  Isa. 9.6.
• * 1.80

  D. Ansel. lib. de ex∣cell. Virg. cap. 6.
• * 1.81

  Colloquie.
• * 1.82

  Vide Frā∣ciscum Suarez tom. 2. in 3. p. disp. 1.
• * 1.83

  Colloquie.
• * 1.84

  Of the Predesti∣nation of our blessed LADYE D. Th. 3. p. q. 7. ar. 10 Ex D. Aug. lib. de nat. & grat. c. 38. Cant. 6.9.
• * 1.85

  Ephes. 1.4.
• * 1.86

  Serm. de Assumpt. to. 4.
• * 1.87

  Matt. 1.21
• * 1.88

  Psal. 45.5.
• * 1.89

  Lib. de concept•…•… Virg. cap. 18.
• * 1.90

  In conspe∣ctu ••ius in chari∣tate.
• * 1.91

  2 Pet. 1.10
• * 1.92

  Colloquie.
• * 1.93

  Dan. 12.3
• * 1.94

  The Con∣ception of our B. LADYE
• * 1.95

  1. parte in the 6. Medita∣tion.
• * 1.96

  Colloquie. Ephe. 5.27
• * 1.97

  Psal. 39.9
• * 1.98

  Sap. 7.26
• * 1.99

  Deut. 18.13. Ex D. Th. 3. p. q. 27. ar. 3. & sequent.
• * 1.100

  Psal. 75.3.
• * 1.101

  Gal. 5.17
• * 1.102

  Rom. 7.23
• * 1.103

  Colloquie
• * 1.104

  Ephe. 5.27
• * 1.105

  Colloquie. Psal. 45.5.
• * 1.106

  Heb. 1.4.
• * 1.107

  Psa. 36.1.
• * 1.108

  Colloquie.
• * 1.109

  Luc. 1.29
• * 1.110

  Of the Natiuitye of our blessed LADIE. Natiuitas tua gau∣dium an∣nunciauit vniuerso mundo.
• * 1.111

  Luc. 1.14.
• * 1.112

  Colloquie.
• * 1.113

  Deuotiō to our blessed LADIE is a signe of pre∣destina∣tion.
• * 1.114

  Lib. de ex∣cellent. Virginis cap, 4.
• * 1.115

  Colloquie. Eccl. 24.16.
• * 1.116

  Of the name of MARIE.
• * 1.117

  Luc. 1.13. Nomen Virginis MARIA.
• * 1.118

  Ex D. Bo∣nauent. in specul. B. Virg. c. 3. Num. 24.17.
• * 1.119

  Ex D. Ber. serm. 2. in missus est.
• * 1.120

  Luc. 2.51.
• * 1.121

  Colloquie.
• * 1.122

  Cāt. 1.2.
• * 1.123

  Vide Sua∣rez. tom. 2. disp. 3. sect. 7.
• * 1.124

  Of the Presenta∣tion of our bles∣sed LA∣DIE in the Tem∣ple.
• * 1.125

  Psal. 44.11.
• * 1.126

  Gen. 11.31.12.4.19.12.
• * 1.127

  1. Reg. 1 24.
• * 1.128

  Psal. 121.
• * 1.129

  Ezech. 40.6.
• * 1.130

  Psalm. 83.6.
• * 1.131

  Colloquie Psal. 45.6.
• * 1.132

  Cant. 5.1
• * 1.133

  Psal. 18.6
• * 1.134

  Of the Life our blessed LADYE ledde in the Tem¦ple. Lib 2. do Virg. Prou. 4.18 Eccl. 33.23
• * 1.135

  Cant. 6.9
• * 1.136

  Gen. 28.12.
• * 1.137

  Ex D. Ber. in scala claustra∣lium.
• * 1.138

  Apoc. 21.7
• * 1.139

  Cant. 3.6.
• * 1.140

  Colloquie. Cant. 4.11.
• * 1.141

  Isa. 11.1.
• * 1.142

  Of her Vowe of Virgini∣tye.
• * 1.143

  1 Cor. 7.33.34.
• * 1.144

  Cant. 4.12.
• * 1.145

  1 Cor. 7.34.
• * 1.146

  Cant. 5.1.
• * 1.147

  Of the Betro∣thing to S. Ioseph. D. Tho. 3. p. q. 29. Mat. 1.18 Luc. 1.34 35.
• * 1.148

  Colloquie.
• * 1.149

  Of the feruent zeale where∣with shee desired the In∣carna∣tion.
• * 1.150

  2 Cor. 5.14.
• * 1.151

  Cant. 8.1
• * 1.152

  Psal. 79.3. & 84.8 Isa. 64.1. & 45.8.
• * 1.153

  Colloquie.
• * 1.154

  D. Th. 3. p. q. 1. ar. 5. & 6.
• * 1.155

  Abac. 3.2.
• * 1.156

  D. Th. 2.2 q. 2. ar. 7. ex Gen. 3.
• * 1.157

  Colloquie.
• * 1.158

  Abac. 3.2.
• * 1.159

  Apoc. 13.
• * 1.160

  Ephes. 4.16.
• * 1.161

  Isa. 55.9.
• * 1.162

  Cant. 1.26.
• * 1.163

  Colloquie.
• * 1.164

  Oscae 4.2.
• * 1.165

  Abac. 3.2
• * 1.166

  Cant. 8.7
• * 1.167

  Colloquie.
• * 1.168

  Colloquie.
• * 1.169

  Hebr. 11.
• * 1.170

  Abac. 2.3.
• * 1.171

  Dan. 9.23 & 10.19 Aggei 2.
• * 1.172

  Luc. 1.26
• * 1.173

  Heb. 1.14.
• * 1.174

  Gen. 28.12.
• * 1.175

  Colloquie. Psal. 8.5.
• * 1.176

  Ex D. Gre. hom. 34. in Euang.
• * 1.177

  Psal. 102.21.
• * 1.178

  In the 13. Medita∣tion.
• * 1.179

  Ioa. 1.46
• * 1.180

  Tract. de 7. donis Spiritus sancti c. 6. ex Richa. de sancto Victore. Ex D. Ber. ser. 1. de Pentec.
• * 1.181

  Colloquie.
• * 1.182

  2 Cor. 5.20. Ephe. 6.20.
• * 1.183

  S. Ambr. Beda in Luc. 1.
• * 1.184

  Ier. 31.22
• * 1.185

  Colloquie.
• * 1.186

  Ecclesia in Hymno Aue ma∣ris stella.
• * 1.187

  Gen. 3.15
• * 1.188

  Psal. 32.3
• * 1.189

  Isa. 9.6.
• * 1.190

  Isa. 7.14.
• * 1.191

  Colloquie.
• * 1.192

  Apoc. 3.2.
• * 1.193

  3. p. q. 27 art. 5.
• * 1.194

  Colloquie.
• * 1.195

  Ecol. 1.7.
• * 1.196

  Psal. 45.6
• * 1.197

  Colloquie.
• * 1.198

  Ephe. 1.3
• * 1.199

  Gen. 3.15.
• * 1.200

  Colloquie.
• * 1.201

  Luc. 1.29.
• * 1.202

  Lib. 2. de Virginib. & in ex∣hortatie∣ne ad Virgines. Yob 31.1
• * 1.203

  Cant. 1.9
• * 1.204

  Gen. 3.3.
• * 1.205

  Luc. 10.41.
• * 1.206

  Colloquie.
• * 1.207

  How greate a good it is to find grace with God.
• * 1.208

  Gen. 6.8. Exo. 33.17 Act. 7.46
• * 1.209

  Colloquie.
• * 1.210

  Esth. 2.9
• * 1.211

  Ecol. 3.20
• * 1.212

  Iacob. 4.6
• * 1.213

  Luc. 1.31.
• * 1.214

  Isa. 9.6.
• * 1.215

  Colloquie. Dan. 2.34.45.
• * 1.216

  Luc. 1.34
• * 1.217

  Isa. 7.14.
• * 1.218

  2 Cor. 11.14.
• * 1.219

  A rule to speake Prudētly
• * 1.220

  Eccl. 32.10.11. Habeat caput res∣ponsum tuum.
• * 1.221

  Colloquie. Cant. 4.5 11.
• * 1.222

  Spiritus sanctus superue∣niet in te, &c. Luc. 1.35.
• * 1.223

  Colloquie.
• * 1.224

  Cant. 2.3
• * 1.225

  Isa. 26.8. Ex D: Ful∣gentio lib. de Incar natione cap. 20.
• * 1.226

  Colloquie.
• * 1.227

  Psal. 16.8. Psa. 139.8
• * 1.228

  Luc. 1.36.
• * 1.229

  Rem. 12.15.
• * 1.230

  Luc. 1.20.
• * 1.231

  Ioan. 15.
• * 1.232

  Isa. 7.9. iuxta 70.
• * 1.233

  Luc. 1.37.
• * 1.234

  Isa. 54.1. Gal. 4.27
• * 1.235

  Matt. 19.29. Isa. 56.4.
• * 1.236

  Luc. 1.38
• * 1.237

  Cant. 2.14
• * 1.238

  Colloquie.
• * 1.239

  Matt. 11.25. Prou. 11.2.
• * 1.240

  What an Ho∣nour it is to be Seruant, or Bond∣man of God. Gal. 4. Rom. 8.
• * 1.241

  Isa. 44.5.
• * 1.242

  Matt. 6.24
• * 1.243

  Matt. 4.10 Deut. 6.13.
• * 1.244

  Psal. 12 24.2.
• * 1.245

  Luc. 17.10
• * 1.246

  Cant. 7.13
• * 1.247

  Rom. 14.7.8.
• * 1.248

  1 Reg. 25.••1.
• * 1.249

  Isa. 41.8.9. & 44.1.21. Zach. 38. Colloquie. Ps. 115.16
• * 1.250

  Gen. 1.3.
• * 1.251

  Colloquie.
• * 1.252

  1 Reg. 3.18.
• * 1.253

  Luc. 10.16
• * 1.254

  Colloquie.
• * 1.255

  Luc. 1.38
• * 1.256

  Psal. 29.6
• * 1.257

  Iob 38.35.
• * 1.258

  Colloquie.
• * 1.259

  D. Th. 3. p. q. 32. & 33
• * 1.260

  Ioan. 1.
• * 1.261

  1. p. q. 20. ar. 4. ad. 1
• * 1.262

  Phil. 2.9.
• * 1.263

  Colloquie. Psal. 83.10
• * 1.264

  Ruth 3.9 Colloquie.
• * 1.265

  Cant. 1.1 Cant. 2.6
• * 1.266

  Isa. 11.1.
• * 1.267

  Cant. 3.4
• * 1.268

  Colloquie.
• * 1.269

  D. Th. 3. p. q. 27. ar. 5. ad 2.
• * 1.270

  Colloquie.
• * 1.271

  Ser. 1. de Natiuit.
• * 1.272

  Rom. 8.3
• * 1.273

  Colloquie.
• * 1.274

  Psal. 39.7 Heb. 10.5
• * 1.275

  Colloquie.
• * 1.276

  Isa. 9.6.
• * 1.277

  Heb. 2.17 Isa. 46.3.
• * 1.278

  Colloquie.
• * 1.279

  Colloquie.
• * 1.280

  Ecclesia in Hymno. Non hor∣ruisti Vir∣ginis vte∣rum.
• * 1.281

  Colloquie.
• * 1.282

  D. Th. 3. p. q. 34. & etiam q. 7 cum sequ.
• * 1.283

  Ioa. 3.14.
• * 1.284

  1 Cor. 12.81.
• * 1.285

  Ephes. 4.7
• * 1.286

  Ioan. 1.14.
• * 1.287

  1 Pet. 2.22
• * 1.288

  Ioa. 1.17.
• * 1.289

  Dan. 9.24 Isa. 11.2.
• * 1.290

  Psal. 44.••
• * 1.291

  Colos. 2.3
• * 1.292

  Luc. 4.14 32.36.39.
• * 1.293

  Matt. 6.9 & vltim. 18.
• * 1.294

  Colos. 2.10 Eph. 1.22
• * 1.295

  Iac. 1.17.
• * 1.296

  Rom. 8.29
• * 1.297

  Ioan. 1.16
• * 1.298

  Colloquie. Psal. 44.3 Cant. 5.10. Zacha. 3.9
• * 1.299

  Apoc. 1.16
• * 1.300

  Ioan. 1.14
• * 1.301

  Colloquie.
• * 1.302

  Colloquie.
• * 1.303

  Eccl. 22.6
• * 1.304

  Psal. 68.9
• * 1.305

  Psal. 39.7
• * 1.306

  Heb. 10.5 6
• * 1.307

  Heb. 10.10
• * 1.308

  Colloquie.
• * 1.309

  Psal. 76.11
• * 1.310

  Ioan. 10.18. & 14.31.
• * 1.311

  Heb. 12.2
• * 1.312

  Mar. 10.39.
• * 1.313

  Act. 21.13
• * 1.314

  Gal 2.20
• * 1.315

  Colloquie.
• * 1.316

  Psal. 18.6
• * 1.317

  Luc. 1.44
• * 1.318

  Colloquie.
• * 1.319

  Isa. 8.1.
• * 1.320

  Luc. 1.79. Beda ibid.
• * 1.321

  Colloquie.
• * 1.322

  Inspira∣tions of our Sa∣uiour Christ.
• * 1.323

  Cant. 2.14
• * 1.324

  Perfect obediēce to Gods Inspira∣tions.
• * 1.325

  Ex D. Amb. l. 2. in Lucā.
• * 1.326

  Colloquie.
• * 1.327

  Cant. 3.9
• * 1.328

  Pro. 20.8
• * 1.329

  Eccl. 11.22.23.
• * 1.330

  Colloquie.
• * 1.331

  The Pro∣perties of the Inte∣riour Vi∣sitations of God.
• * 1.332

  Luc. 1.43
• * 1.333

  Luc. 1.44
• * 1.334

  Colloquie.
• * 1.335

  Luc. 1.45
• * 1.336

  Eccl. 43.33.
• * 1.337

  Matt. 12.34
• * 1.338

  Psal. 42.4. 91 4. & 143.9.
• * 1.339

  Psal. 102.1. & 103.1.33.
• * 1.340

  Colloquie. Eccl. 43.30.
• * 1.341

  Psal. 33.4
• * 1.342

  The man¦ner of re∣joicing in God.
• * 1.343

  Psal. 83.3 & 15.9.
• * 1.344

  Psal. 34.9
• * 1.345

  Psal. 36.4 Ioan. 16.32.24. Matt. 25.21.23
• * 1.346

  Luc. 18.14.
• * 1.347

  Psa. 112 6
• * 1.348

  Psal. 30.8
• * 1.349

  Colloquie. Psa. 112.5.
• * 1.350

  Colloquie.
• * 1.351

  Luc. 11.28
• * 1.352

  Matt. 5.3
• * 1.353

  Luc. 10.20.
• * 1.354

  Rom. 12.12
• * 1.355

  1 Cor. 2.10.
• * 1.356

  Apoc. 4.8
• * 1.357

  2 Cor. 1.10.
• * 1.358

  Psal. 102.
• * 1.359

  Psal. 135.
• * 1.360

  NOT••.
• * 1.361

  Isa. 14.13
• * 1.362

  Gen. 11.5 Exod. 10. & 11. Dan. 4.28
• * 1.363

  Matt. 11.25
• * 1.364

  Dan. 2.34
• * 1.365

  Iob 5.11. & 40.6. & seq.
• * 1.366

  Psa. 33.11
• * 1.367

  Colloquie.
• * 1.368

  Psal. 102.4.5.
• * 1.369

  2 Reg. 6.11.
• * 1.370

  For the feaste of S. Iohn Baptist. Luc. 1.11.
• * 1.371

  Lib. 1. dial. c. 5.
• * 1.372

  Tob. 5.5.
• * 1.373

  Isa. 49.13
• * 1.374

  Mich. 6.8. &c.
• * 1.375

  Luc. 1.39.
• * 1.376

  Rom. 11.29 In Luc. 1.
• * 1.377

  Ambr. & Bed. in Luc.
• * 1.378

  Luc. 1.59
• * 1.379

  Luc. 16.16 Lex, & Prophetae vsque ad Ioannem, ex eo reg∣num Dei euangeli∣zatur.
• * 1.380

  Luc. 1.64.
• * 1.381

  Colloquie.
• * 1.382

  Luc. 1.14.65.
• * 1.383

  Luc. 1.68
• * 1.384

  Cap. 49.
• * 1.385

  Colloquie.
• * 1.386

  Matt. 1.18
• * 1.387

  Of the sanctitye of S. Io∣seph.
• * 1.388

  Luc. 2.48.
• * 1.389

  Gen. 49.22.
• * 1.390

  Psa. 83.6.
• * 1.391

  Isa. 6.3.
• * 1.392

  1 Cor. 7.35.
• * 1.393

  Colloquie. Gen. 49.26.
• * 1.394

  S. August. S. Chryso. & alij.
• * 1.395

  Ex D. Ber. ser. 34. in Cant.
• * 1.396

  Iob. 7.1. Eccl. 2.1.
• * 1.397

  Psal. 25.1 Colloquie.
• * 1.398

  Matt. 1.20
• * 1.399

  Ezech. 43.20. D. Greg. lib. 24. moral. c. 6
• * 1.400

  Colloquie.
• * 1.401

  Matt. 13.21.
• * 1.402

  Mat. 1.20
• * 1.403

  Iob 11.17.
• * 1.404

  Oseae •• 15
• * 1.405

  Colloquie.
• * 1.406

  Oseae 2.15
• * 1.407

  Matt. 1.24
• * 1.408

  Luc. 1.43.
• * 1.409

  Colloquie.
• * 1.410

  Isa. 6.2.
• * 1.411

  Luc. 12.50
• * 1.412

  Cant. 8.1.
• * 1.413

  Prou. 13.12
• * 1.414

  Colloquie. Psal. 79.3 Isai. 64.1 Isa. 45.8.
• * 1.415

  Colloquie.
• * 1.416

  1 Thess. 5.19.
• * 1.417

  Pro. 21.25
• * 1.418

  Isa. 7.14. Mat. 1.23
• * 1.419

  Colloquie.
• * 1.420

  Luc. 3.4.
• * 1.421

  Ex Isai. 49.3.
• * 1.422

  Colloquie.
• * 1.423

  D. Th. 3. p. q. 35. art. 7. & 8.
• * 1.424

  Serm. de Natiu.
• * 1.425

  Colloquie.
• * 1.426

  1 Pet. 2.13
• * 1.427

  Colloquie.
• * 1.428

  Matt. 23.3.
• * 1.429

  Mi••h. 5.2. Matt. 2.6
• * 1.430

  Ioan. 6.32
• * 1.431

  Colloquie. Psal. 29.6
• * 1.432

  In the 10 Medita∣tion, the 3. pointe.
• * 1.433

  Colloquie. Cant. 2.10
• * 1.434

  Ioan. 1.11
• * 1.435

  Colloquie.
• * 1.436

  Luc. 9.58.
• * 1.437

  Isai. 1.3••.
• * 1.438

  Colloquie. Apoc. 3.20.
• * 1.439

  Psal. 18.7.
• * 1.440

  Colloquie.
• * 1.441

  D. Th. 3. p. q. 35. ar. 6.
• * 1.442

  Colloquie.
• * 1.443

  Before in the 14. Medita∣tion, 3. pointe.
• * 1.444

  Colloquie.
• * 1.445

  Colloquie.
• * 1.446

  Of the person of the Childe.
• * 1.447

  Isa. 66.1. Psal. 79.2.
• * 1.448

  Abac. 3.2. inxta 70. Ioan. 1.1.3 Heb. 1.2.3 Ps. 103.2. Heb. 1.3.
• * 1.449

  Colloquie. Ex D. Ber. ser. 1. in Epiph.
• * 1.450

  Matt. 18.3. Of the Wordes
• * 1.451

  Heb. 10.9 Psal. 39.
• * 1.452

  Matt. 11.29. & 18.3.4.
• * 1.453

  Colloquie. Mar. 10.16.
• * 1.454

  Of the Workes that he doeth.
• * 1.455

  Heb. 5.7.
• * 1.456

  Colloquie.
• * 1.457

  Matt. 5.5.
• * 1.458

  Of the things that he suffereth
• * 1.459

  D. Th. 3. p. q. 35. ar. 8
• * 1.460

  Ex D. Ber. ser. 3. de Natiu.
• * 1.461

  Psa. 87.16
• * 1.462

  Colloquie. 2 Reg. 23.8.
• * 1.463

  Luc. 2.9. D. Th. 3. p. q. 36.
• * 1.464

  Heb. 1.6.
• * 1.465

  Colloquie.
• * 1.466

  Isa. 6.8.
• * 1.467

  Luc. 2.10.
• * 1.468

  Matt. 11.25.
• * 1.469

  Colloquie.
• * 1.470

  Colloquie.
• * 1.471

  Ex D. Ber∣ser. 4. de Resurr.
• * 1.472

  Luc. 2.13.
• * 1.473

  Colloquie.
• * 1.474

  Luc. 2.14
• * 1.475

  Isa. 6.2.
• * 1.476

  Colloquie. Ioa. 12.41 1 Cor. 10.31.
• * 1.477

  Luc. 2.14.
• * 1.478

  Phil. 4.7.
• * 1.479

  Colloquie.
• * 1.480

  Psal. 71.7
• * 1.481

  Luc. 2.14
• * 1.482

  Hom. 5. in Euang.
• * 1.483

  Colloquie.
• * 1.484

  Rom. 12.1
• * 1.485

  Heb. 5.6.
• * 1.486

  Colloquie.
• * 1.487

  Luc. 2.15
• * 1.488

  Ezech. 3.13 Greg. l. 24 moral, c. 6
• * 1.489

  Colloquie.
• * 1.490

  Deut. 16, 16.
• * 1.491

  Colloquie.
• * 1.492

  Luc. 2.20
• * 1.493

  Colloquie.
• * 1.494

  D. Th. 3 p. q 37. ar. 1 Luc. 2.14
• * 1.495

  Leuit. 12.3
• * 1.496

  Exod. 4.25
• * 1.497

  Exod. 4.25
• * 1.498

  Colloquie.
• * 1.499

  Gal. 5.3.
• * 1.500

  Psal. 39.9
• * 1.501

  Colloquie.
• * 1.502

  Ex D. Ber. ser. 42. in Cant.
• * 1.503

  Colloquie.
• * 1.504

  Exo. 29.8 Exo. 39.1
• * 1.505

  Rom. 12.1
• * 1.506

  Apoc. 3.18
• * 1.507

  Rem. 2.28 Colos. 2.11
• * 1.508

  Serm. 10.
• * 1.509

  Heb. 12.1
• * 1.510

  Exo. 4.25.
• * 1.511

  Colloqui••.
• * 1.512

  Luc. 2.21 D. Th. 3. p. q. 37. ar. 2
• * 1.513

  Deut. 31.7.20.
• * 1.514

  Isa. 63.1.
• * 1.515

  Colloquie.
• * 1.516

  Abac. 3.18
• * 1.517

  Cant. 1.2
• * 1.518

  Colloquie.
• * 1.519

  Colloquie.
• * 1.520

  Apoc. 2.17
• * 1.521

  Heb. 9.22
• * 1.522

  Colloquie. Isa. 12.3.
• * 1.523

  1 Corint. 12.3.
• * 1.524

  1 Corint. 1.30.
• * 1.525

  Ioan. 1.16
• * 1.526

  Colloquie.
• * 1.527

  Ex D. Amb. lib. de Virg. ad finem.
• * 1.528

  Isa. 9.6.
• * 1.529

  Colloquie.
• * 1.530

  Phil. 2.10.
• * 1.531

  Colloquie.
• * 1.532

  D. Th. 3. p. q 36. ar. 7. & 8. Matt. 2.1
• * 1.533

  Num. 24.17.
• * 1.534

  Colloquie.
• * 1.535

  Slothful∣nesse in seeking Christ, and the punish∣ment thereof.
• * 1.536

  Prou. 22.13. & 26.13.
• * 1.537

  Amos 5.19.
• * 1.538

  Iob 6.16.
• * 1.539

  Gen. 12.1
• * 1.540

  Matt. 20.13.
• * 1.541

  Colloquie.
• * 1.542

  Exo. 13.21
• * 1.543

  Apoc. 2 28 & 22.16
• * 1.544

  Cant. 3.6
• * 1.545

  Colloquie.
• * 1.546

  Heb. 11.33
• * 1.547

  Colloquie.
• * 1.548

  Psal. 17.30
• * 1.549

  Psal. 26.1 &c.
• * 1.550

  Mich. 3.2
• * 1.551

  Pro. 11.29 Rom. 8.28
• * 1.552

  Mala. 2.7
• * 1.553

  Ioan. 5.39
• * 1.554

  Colloquie.
• * 1.555

  Ioa. 6.44
• * 1.556

  Colloquie. Psal. 65.5.
• * 1.557

  Matt. 2.9
• * 1.558

  Psa. 54.7.
• * 1.559

  Psa. 93.19
• * 1.560

  Colloquie.
• * 1.561

  Matt. 2.9
• * 1.562

  Colloquie.
• * 1.563

  Apoc. 2.28 & 22.16.
• * 1.564

  Psal. 16.15
• * 1.565

  Colloquie.
• * 1.566

  Matt. 2.11
• * 1.567

  Psal. 71.9
• * 1.568

  Psa. 71.9
• * 1.569

  Psa. 71.11
• * 1.570

  Colloquie.
• * 1.571

  Isa. 45.24 Psal. 85.9.
• * 1.572

  Psal. 71.10 Isa. 60.6.
• * 1.573

  Luc. 21.2 3.
• * 1.574

  Gen. 4.4.
• * 1.575

  Ioan. 4.24
• * 1.576

  Eccles. 31.27. Prouerb. 22.29.
• * 1.577

  Colloquie.
• * 1.578

  Psal. 75.13
• * 1.579

  3 Reg. 10. 1. &c.
• * 1.580

  Colloquie.
• * 1.581

  Matt. 2.12.
• * 1.582

  Isa. 32.17.
• * 1.583

  Leui. 12 2 Luc. 2.12.
• * 1.584

  The he∣roical vertues of the B. Virgin.
• * 1.585

  Cantic. 2.2.
• * 1.586

  Cantic. 4.7.
• * 1.587

  Isa. 64.6.
• * 1.588

  Colloquie.
• * 1.589

  Cant. 2.2 Ex D. Ber. serm. in Cant.
• * 1.590

  Cant. 1.11
• * 1.591

  Exod. 13.2.
• * 1.592

  Psalm. 36.77.51.
• * 1.593

  Ephes. 5.2
• * 1.594

  Exod. 29.39. Num. 28.4.
• * 1.595

  Colloquie.
• * 1.596

  Exod. 13.13. Leuitic. 27.6.
• * 1.597

  Colloquie.
• * 1.598

  Apoc. 3.17 Isa. 55.1.
• * 1.599

  Colloquie.
• * 1.600

  Colloquie.
• * 1.601

  Cant. 2.16
• * 1.602

  Luc. 2.25
• * 1.603

  Eccl. 7.19
• * 1.604

  Exod. 33.18. Cant. 1.6.
• * 1.605

  Serm. 32. in Cant.
• * 1.606

  Rom. 8.
• * 1.607

  Daniel. 10.2.
• * 1.608

  Matt. 5.8 Exod. 33.20. D. Aug. in Soliloq. c. 1
• * 1.609

  Luc. 2.27
• * 1.610

  Eph. 3.20
• * 1.611

  Colloquie.
• * 1.612

  Colloquie.
• * 1.613

  Phil. 3, 8.
• * 1.614

  Psal. 4.10.
• * 1.615

  Phil. 1 23
• * 1.616

  Luc. 2.33
• * 1.617

  Luc. 2.34
• * 1.618

  Colloquie.
• * 1.619

  Ps. 106.26
• * 1.620

  Isa. 8.14. & 15.
• * 1.621

  Isa. 11.10
• * 1.622

  Isa. 8.18.
• * 1.623

  Luc. 2.36
• * 1.624

  Colloquie.
• * 1.625

  Cano. 1.12
• * 1.626

  Matt. 15.27
• * 1.627

  Psa. 122.2
• * 1.628

  Abac. 2.1
• * 1.629

  1 Reg. 3.9 Cant. 2.14.
• * 1.630

  Colloquie.
• * 1.631

  Ose. 2.14.
• * 1.632

  Gen. 27.27.
• * 1.633

  Cant. 1.3
• * 1.634

  2 Cor. 2.15.
• * 1.635

  Colloquie.
• * 1.636

  Psa. 33.9.
• * 1.637

  Colloquie. Ps. 30.20
• * 1.638

  Iere. 2.19
• * 1.639

  Cant. 1.1
• * 1.640

  Cant. 5.4
• * 1.641

  Rom. 12.2.
• * 1.642

  D. Bonau. in Itine∣rario mē∣tis ad Deū c. 4.
• * 1.643

  Luc. 17.5.
• * 1.644

  Psa. 56.8.
• * 1.645

  Colloquie. Rom. 15.13
• * 1.646

  Abac. 3.18
• * 1.647

  1 Cor. 6.17. Cano. 8.6.
• * 1.648

  Colloquie.
• * 1.649

  Matt. 2.
• * 1.650

  Psa. 87.16
• * 1.651

  Luc. 2.34
• * 1.652

  Apoc. 12.17
• * 1.653

  Ioan. 15.20.
• * 1.654

  2 Tim. 3.12.
• * 1.655

  Isa. 19.1.
• * 1.656

  Colloquie.
• * 1.657

  Apoc. 12.6.
• * 1.658

  Apoc, 3.11.
• * 1.659

  Matt. 2.13.
• * 1.660

  Luc. 10.16
• * 1.661

  Mala. 2.7
• * 1.662

  Num. 12.1
• * 1.663

  Colloquie. 1 Pet. 2.13
• * 1.664

  Gen. 121 & 22.2.
• * 1.665

  The manner of impo∣sing obe∣dience vpon the perfect. 1 Reg. 3.3 &c.
• * 1.666

  Colloquie.
• * 1.667

  Psal. 83.6.
• * 1.668

  Iudith 8•• 13
• * 1.669

  Colloquie. 1 Pet. 5.7
• * 1.670

  Phile. 2••
• * 1.671

  Foure degrees of per∣fect Obe∣dience.
• * 1.672

  Eccl. 3.22.
• * 1.673

  Colloquie.
• * 1.674

  2 Pet. 2.8
• * 1.675

  Colloquie.
• * 1.676

  Matt. 2.16.
• * 1.677

  Colloquie.
• * 1.678

  Iob 9.23.
• * 1.679

  Colloquie.
• * 1.680

  Sap. 4.11
• * 1.681

  Matt. 2.19.
• * 1.682

  Sap. 5.8.
• * 1.683

  Ps. 30.16.
• * 1.684

  Colloquie.
• * 1.685

  Colloquie.
• * 1.686

  Matt. 2.19.
• * 1.687

  Colloquie. Num. 6.3.
• * 1.688

  Luc. 2.42
• * 1.689

  Exod. 23.14. Deut. 16.16.
• * 1.690

  Luc. 2.43.
• * 1.691

  Thre. 3.27
• * 1.692

  Deut. 33.9.
• * 1.693

  Matt. 10 37. Colloquie.
• * 1.694

  Act. 5.29 Eph. 4.30
• * 1.695

  Colloquie.
• * 1.696

  Isa. 11.6.
• * 1.697

  Ioan. 2.1••
• * 1.698

  Luc. 2.4•• &c.
• * 1.699

  Colloquie.
• * 1.700

  The ab∣sence of God in the Soule
• * 1.701

  Iob 9.14. & 21.
• * 1.702

  Pro. 16.25
• * 1.703

  Psal. 18.13 & 24.7.
• * 1.704

  Ps. 118.67 75.
• * 1.705

  Ps. 118.71.
• * 1.706

  Luc. 11.9
• * 1.707

  Colloquie.
• * 1.708

  Luc. 2.45.
• * 1.709

  Osea 6. mysticè.
• * 1.710

  Cant. 3.1
• * 1.711

  Iob 28.13
• * 1.712

  Cant. 3.3.4.
• * 1.713

  Tob. 10.4
• * 1.714

  Ps. 93.19.
• * 1.715

  Colloquie.
• * 1.716

  Pro. 13.12
• * 1.717

  Phil. 4.4.
• * 1.718

  A forme of Praier mixed with an amorous complai∣ning vnto God.
• * 1.719

  Iob 7.20.
• * 1.720

  Iob 13.24.
• * 1.721

  Ps. 21.1. &c. Matt. 27.46. Luc. 2.48
• * 1.722

  Ps. 43.24.
• * 1.723

  Psa. 41.4. Sap. 1.1.
• * 1.724

  Ps. 104.9.
• * 1.725

  Isa. 21.12
• * 1.726

  Ier. 29.13
• * 1.727

  Luc. 2.49
• * 1.728

  Ex D. Ioa. Clim. gradu. 4.
• * 1.729

  Ioa. 6.38.
• * 1.730

  Ioan. 9.4.
• * 1.731

  Colloquie
• * 1.732

  Luc. 2.51.
• * 1.733

  Aggaei 1.6
• * 1.734

  Colloquie
• * 1.735

  Luc. 2.52
• * 1.736

  Gen. 8.21
• * 1.737

  Ps. 73.23.
• * 1.738

  Thren. 3.27.
• * 1.739

  Phil. 3.13
• * 1.740

  Pro. 4.18.
• * 1.741

  Luc. 9.62
• * 1.742

  Luc. 17.32.
• * 1.743

  Apoc. 2.4.
• * 1.744

  D. Bern. epist. 91.
• * 1.745

  D. Greg. l. 1. in 1. Reg. 2. D. Aug. ser. 15. de verbis A∣post. & alij.
• * 1.746

  Psa. 83.6.
• * 1.747

  Colloquie.
• * 1.748

  Pro. 4.18.
• * 1.749

  The man¦ner of encrea∣sing in Vertues. Luc. 2.52
• * 1.750

  Rom. 15.19.
• * 1.751

  Psa. 83.6.
• * 1.752

  Rom. 12.17. 2 Cor. 8.21.
• * 1.753

  Coloss. 4.2.3.
• * 1.754

  Isa. 42.1
• * 1.755

  Isa. 42.1. Matt. 12.19.
• * 1.756

  Colloquie.
• * 1.757

  Colloquie.
• * 1.758

  Luc. 2.52.
• * 1.759

  Iosue 10.12.13.
• * 1.760

  Tob. 5.15. & 20.
• * 1.761

  Eccl. 33.23.
• * 1.762

  Mar. 6.3.
• * 1.763

  Eccl. 33.29.
• * 1.764

  Gen. 3.19
• * 1.765

  Act. 20.34.
• * 1.766

  2 Mach. 15.26.27
• * 1.767

  De opere Monach.
• * 1.768

  Ioan. 7.15
• * 1.769

  Mar. 3.21.
• * 1.770

  D. Greg. homil. 2. in Ezech. 1.
• * 1.771

  Colloquie.